338) The Bet of Beresheet \u200eis big in the Masoretes [a school of scribes and scholars]. But who are the six days of creation? It is written, \u201cThe cedars of Lebanon, which He has planted.\u201d As these cedars come out of Lebanon, the six days of creation come out from Beresheet. Beresheet \u200eis Hochma. The six days of creation are HGT NHY of ZA, which come out of Hochma, who is called Resheet.<\/p>\n\n\n\n
339) The text interprets those six upper days of Beresheet, \u201cYours, O Lord, is the greatness,\u201d which is Hesed, \u201cand the power and the glory and the victory and the majesty, all that is in the heavens and the earth.\u201d \u201cAll,\u201d righteous, is Yesod. Thus, the text interprets the names of six Sefirot \u200eHGT NHY. \u201cIn the heavens\u201d is Tifferet, and \u201cIn the earth\u201d is the Assembly of Israel, Malchut. It follows from the writing that \u201cAll that is in the heavens and in the earth\u201d means that the Yesod [foundation] of the world, Yesod of ZA, called \u201call,\u201d is gripped to Tifferet, heaven, and to earth, the Assembly of Israel, Malchut.<\/p>\n\n\n\n
340) This is why it was said Beresheet \u200eabout Hochma, which is the letters of Bet Resheet. Bet, since Hochma \u200eis the second of the ten Sefirot. She is called Resheet because the upper Keter, who is hidden, is the first of the ten Sefirot. But because Keter is not counted among the Sefirot, the second Sefira, Hochma, is regarded as the Resheet [first\/prime].<\/p>\n\n\n\n
The reason why Keter is not counted among the Sefirot \u200eis that in Atik, Keter, the first restriction is still ruling, and the ten Sefirot \u200eare from the second restriction. And although he breached and did not breach, meaning was established also from the second restriction, it was for AA, Hochma. This is why he is considered Atik, like AK, and does not join the Sefirot \u200eof the world of correction, which are all from the second restriction.<\/p>\n\n\n\n
Also, the Sefirot \u200ebegin from Hochma, which is AA, or the Bina that becomes Hochma. Once Hochma of AA was concealed and does not give to Atzilut, Bina is operating in her stead. This is why it was said about her, Bet Resheet: Bet, since she is second in the emanation of the ten Sefirot; Resheet, since she is the first in the count, once Keter is not counted in the count.<\/p>\n\n\n\n
Moreover, as upper Hochma \u200eis Resheet, the lower Hochma \u200eis also Resheet because from upper Hochma \u200ethrough Malchut, which is lower Hochma, there is no one among all the Sefirot \u200eto receive for himself illumination of Hochma. For this reason, the Bet must not be separated from Resheet.<\/p>\n\n\n\n
This Bet implies Malchut, bottom Hochma. And since there is no Sefira between them to receive Hochma, Malchut \u200emust be together with Resheet, and this is Bet Resheet.<\/p>\n\n\n\n
341) Beresheet \u200eis regarded as an utterance among ten utterances. Six days come out of Beresheet and are included in her. An utterance means a complete degree in GAR. Is Beresheet \u200ealso an utterance? After, it has the letters Bara \u200eSheet [\u201ccreated six,\u201d respectively], indicating that it is VAK without GAR.<\/p>\n\n\n\n
The<\/em> \u200eZohar<\/em> responds to that, that indeed, it is a complete utterance. The reason why VAK is implied in it is that six days, HGT NHY of ZA, come out of it, and are therefore included in it. Those included in it are called \u201csix\u201d and are implied in it\u2014Bara \u200eSheet\u2014like those six of ZA that came out of it, meaning after the six of ZA that emerged from it regarding Asher [which] that emerged from Beresheet. The letters Barah \u200eSheet<\/em> are implied in it, but in itself, it is a complete utterance.<\/p>\n\n\n\n 342) \u201cGod created,\u201d as it is written, \u201cAnd a river came out of Eden to water the garden.\u201d \u201cCreated\u201d comes from the word \u201ctook out.\u201d This is why it is written, \u201cAnd a river comes out of Eden,\u201d since \u201ccreated\u201d means that He took Bina outside of Rosh AA, called Resheet. This exit is implied in the words \u201cAnd a river came out of Eden\u201d because a river is Bina, Eden is Hochma, and through the ascent of Malchut \u200eto Rosh AA, the river went out of Hochma \u200eto water the garden, Malchut, and sustain her, look at her, at all that she needs.<\/p>\n\n\n\n \u201cTo water\u201d means imparting of Mochin \u200eof illumination of Hochma called \u201cdrinking,\u201d as it is written, \u201cEat, friends, drink and be drunken, O beloved.\u201d To sustain means clothing of Hochma \u200ein Hassadim, for then the Mochin \u200eare sustainable. \u201cTo look at her\u201d means at all that she needs, to bring her to the end of correction, for without the exit of the river from Eden, Malchut \u200ewould be unfit to receive any Mochin, much less achieve her correction, as through the Mochin \u200ethat she receives, she gradually arrives at the end of correction.<\/p>\n\n\n\n Beresheet \u200eBarah \u200eElokim [In the beginning God created]. Elokim [God] is Bina, called \u201cliving God\u201d when she returns to Hochma. It is so because the meaning of \u201cIn the beginning God created\u201d is only through that river. \u201cCreated\u201d is the exit of the river from Eden. Elokim is the return of the river to Eden, since upon the exit of the river from Eden, the letters ELEH fell down, and now that she returns her letters ELEH to herself, she returns to Rosh AA and becomes Hochma. Afterward, she dresses the Hochma \u200ein Hassadim, and the letters ELEH join the letters MI, complementing the name Elokim in Bina. It is called \u201cliving God,\u201d as she is considered Hochma, called \u201clight of Haya [life\/animal],\u201d to bring out and emanate everything, and to water everything, to impart Mochin \u200eof Hochma \u200eto all, which is called \u201cdrinking.\u201d<\/p>\n\n\n\n 343) \u201cThe heaven\u201d indicates a connection of male and female. \u201cThe\u201d is Nukva, \u201cheaven\u201d is male. They are the great ZON. Afterwards, in the connection of the great ZON, the world below was created, being the small ZON, from the Chazeh of ZA and below. In it, in the world below, he gave wholeness to all. He is the Mochin \u200eof illumination of Hochma \u200ethat was given only to the small ZON below the Chazeh.<\/p>\n\n\n\n \u201cThe heaven.\u201d \u201cThe heaven,\u201d ZA, emanated his Nukva, \u201cthe,\u201d by the force he received from the living God, Bina, once Resheet, AA, emanated Bina in the name \u201cliving God.\u201d<\/p>\n\n\n\n 344) Once the living God emanated everything to all the Partzufim of Atzilut \u200eand everything settles and unites as one, the last ring becomes Resheet, meaning the last Partzuf \u200ein Atzilut\u2014Nukva\u2014becomes Resheet, receiving the Mochin of Hochma, called Resheet. But the Partzufim that preceded her do not receive these Mochin \u200efor themselves, but only to give to the Nukva. By that Resheet in the Nukva, he emanated upper lights, which are illumination of Hochma, she began to illuminate in illumination of Hochma, and water, Hassadim, begin to be drawn from her downward for the reception of the lower ones because they can receive only from the Nukva.<\/p>\n\n\n\n For all those reasons, Nukva is also called Resheet. This is why God, indeed, created everything with Resheet, Hochma, since with her He created the lower world, Nukva of ZA, called Resheet, like her. In her, in Nukva of ZA, He elicited and disclosed the lights of Hochma. In her He placed the strength to all the degrees because the light of Hochma \u200eis the vitality of all the degrees.<\/p>\n\n\n\n 345) This is why it is written, \u201cIs the ax to boast over the one who chops with it?\u201d To whom is the praise? Is it not to the craftsman who chops? It is the same with this Resheet. The upper Elokim, Bina, created the heaven. Whose praise is it? The praise is God\u2019s, Bina\u2019s. All the praise that came out in the work of creation, in ZON of Atzilut, \u200eand in the bottom BYA, is only Bina\u2019s, since by the letters ELEH that she lowered from herself during Katnut, and returning them during Gadlut, the heaven and earth\u2014ZON and BYA and all that fills them\u2014came out. Had she not lowered her letters ELEH, this whole reality would not have existed.<\/p>\n\n\n\n 346) It is written, \u201cFor what great nation is there that has a god so near to it.\u201d Why does it write \u201cnear\u201d in plural form [in Hebrew]? It should have spoken in singular form. However, there is an upper Elokim, Bina, an Elokim of the fear of Isaac, Gevura of ZA, who is also called Elokim. The last Elokim, Nukva of ZA, is also called Elokim because the name Elokim of Bina expands and illuminates over Gevura \u200eand Malchut. This is why it is written \u201cnear\u201d in plural form.<\/p>\n\n\n\n Many Gevurot are called by the name Elokim, which is 120 combinations of Elokim. These are combinations of Elokim that emerge from one Elokim, Bina, and all those names, Elokim, are one, for all are an extension of the upper Elokim, Bina.<\/p>\n\n\n\n 347) \u201cIn the beginning … created\u201d implies KH. Elokim implies Bina, \u201cThe\u201d implies greatness and Gevura. \u201cThe heaven\u201d is Tifferet, and \u201cThe\u201d implies NHY. \u201cThe earth\u201d implies Malchut. All ten Sefirot \u200eare implied in the first verse in the Torah.<\/p>\n","protected":false},"excerpt":{"rendered":" 338) The Bet of Beresheet \u200eis big in the Masoretes [a school of scribes and scholars]. 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