61. Beresheet: Rabbi Shimon opened: “Put my words in your mouth. How much effort should man exert in the Torah day and night, for the Creator is attentive to those who study it. And with every word that man attains by his efforts in the Torah, he builds a firmament.”
The Creator gave the righteous the power of His speech. And just as the Creator creates the creature by the power of His word, so the righteous create new Heavens by its power. This is why Rabbi Shimon opened his speech by explaining the words, “In the beginning, the Creator created Heaven and earth,” as the word Barah (created) also means “closing” and “limiting.” And we must understand why the Creator had created it in such a closed form. He answers, “To put the correction of Heaven and earth in the words of the righteous, to make them His partners – participants in the creation of Heaven and earth.”
There are two kinds of renewal of Heaven and earth that the Creator enclosed in the mouths of the righteous:
1. The correction of Adam’s sin, the correction of the past. Even before the creation of Adam, the Creator had made a secret correction of Heaven and earth, as it is described in the beginning of the Torah, in the chapter Beresheet: ZON de Atzilut ascended to AVI and to AA, while Adam ascended to ZON and YESHSUT. As a result, Adam received the Light of NRN de Atzilut, for he clothed YESHSUT and ZON de Atzilut, i.e., ascended to their level.
Adam is located within the worlds BYA and he ascends together with these worlds. All the worlds can ascend above their permanent state or descend to their places with Adam inside of them. Adam’s spiritual level and the Light that he receives are determined by his location:
In other sources, such as the Talmud (Bava Batra, 58:2), this is described as Adam’s ascent to the level of the sun (ZA de Atzilut). This Light is called “Zihara Ilaa” (Zihara is the Aramaic word for Zohar in Hebrew or “radiant Light” in English).
As a result of his sin, Adam fell spiritually to the level of our corporeal world (Talmud, Hagigah, 12:1). And instead of NRN de Atzilut that he used to receive before his fall, he now receives the Light from the worlds BYA that are below Parsa. And as a result of Adam’s sin, Heaven (ZA) and earth (Malchut) of the world of Atzilut descended to the level of VAK de ZA and the point of Malchut respectively, as they descended below Tabur de Partzuf AA.
And the righteous that live in this world, but already exist spiritually in the spiritual worlds of BYA, are entrusted with the task of correcting all that transpired through Adam’s fault, and to return, to renew the Heavens and the earth (ZON de Atzilut) and elevate them to AVI and AA – ZA to AA and Malchut to AVI, as it was before the sin. And as a result of their work, the righteous will receive the Light of the world of Atzilut that the corrected Adam is entitled to, for they (their souls, spiritual Kelim or inner spiritual Partzuf) are his parts.
2. However, even before the sin, Adam was not in the perfect state for which the Creator had created him. Hence, after the righteous correct the consequences of Adam’s sin and attain NRN de Atzilut, which existed in Adam before the sin, new work awaits them – to receive new Upper Light that has yet to descend. In other words, if the first goal is to correct the sin, the second is to attain even more. It is called to “create new Heaven and earth,” new properties of ZON, in which new, Higher Light can be received.
This new level or degree that has never been present in any Kli is described as “neither hath an eye seen the Creator beside thee,” and the degrees which the righteous attach to the worlds are called “new Heaven” and “new earth,” for they are truly new and have never before existed in reality.
And this Heaven and earth, which the righteous correct to the level that preceded Adam’s sin, during the creation (Beresheet), are not called new, as they’ve already existed and the Creator Himself corrected them even before Adam’s sin. Hence, they are called renewed, and the righteous who correct them are not called the Creator’s partners.
“Encloses in their mouths” implies reception of such Upper Light that was neither received by Adam nor emanated from the Creator. And now, by the actions of the righteous, which are called partners, participants and co-creators, it comes out and shines in creation. Thus we see that all the righteous are divided into two groups: those who correct Adam’s sin and those who create new degrees of attainment. The latter are called the Creator’s partners.
ZA is called voice and Malchut is called speech. When a righteous person studies the Torah and thereby raises MAN (by the voice and speech of his Torah) from his soul to ZON, his voice ascends to ZA and his speech ascends to Malchut. The voice of the Torah that ascends with MAN to ZA is called the Creator (Kadosh Baruch Hu).
Also, each renewed word in the Torah builds a new firmament. A word means speech, and any speech that renews the Torah by those who study it ascends in the form of MAN to Malchut, who is called “word and speech.” This creates a new firmament in the form of a screen, on which a Zivug between the Creator and the Shechina is made. This is what the righteous, who study the Torah, attain by raising MAN!
However, renewal in the words of the Torah does not imply anything new in the voice of the Torah. For Malchut has to recreate herself for each new Zivug, for after each Zivug, Malchut returns to the state of virginity thanks to the MAN raised by the righteous, who constantly renew her properties, her Yesod – the Kli for the reception of Light from ZA. Hence, it is written that the Torah is renewed by each word, for a word (Malchut) is renewed by the speech of the righteous in the Torah, as, after each Zivug, the previous Kli disappears and a new one appears.
62. We have learned that just as the Torah is renewed by one’s mouth, that renewal ascends and appears before the Creator. And the Creator accepts this wisdom, kisses it, and adorns it with seventy adornments. And the renewed wisdom itself ascends and settles on the head of the righteous that revive the worlds, and then flies, soaring through 70,000 worlds, until it ascends to Atik, the Sefira Keter. And all that exists in Atik is concealed, Supernal wisdom.
When a person raises MAN from his Torah, this word, which is Nukva de ZA, ascends and connects to the Creator in a Zivug with Him. The Creator takes this word, kisses, and adorns it, and these are the two types of Zivugim (plural for Zivug) in ZON:
1. Zivug de Neshikin (kisses);
2. Zivug de Yesodot (bases/foundations).
Each Zivug consists of two Zivugim, for a Zivug on Ohr Hochma must clothe itself into the Partzuf (garment) of Ohr Hassadim. Therefore, a preliminary Zivug must be made on Ohr Hassadim, whose role is to become a garment for Ohr Hochma. This is why each Zivug consists of two Zivugim:
1. Zivug on the degree of Hochma, called Zivug de Neshikin, because it stands at the Peh de Rosh of the Partzuf, at the level of Rosh and GAR.
2. Zivug on the degree of Hassadim, called Zivug de Yesodot, because it takes place at the level of the bodies of the Partzufim.
Therefore, it is said that the Creator took Nukva in this word and kissed her, i.e., made a Zivug de Neshikin at the level of GAR, and then adorned her, i.e., made a Zivug de Yesodot at the level of Hassadim. As a result, Ohr Hochma clothed in Ohr Hassadim, and Nukva received the complete Light.
IN SEVENTY ADORNMENTS: the complete Light of Nukva is called “seventy adornments,” because Malchut is the seventh day, and when she receives from ZA, her Sefirot become tens, just as the Sefirot of ZA; this turns Malchut into 7 x 10 = 70. Mochin (wisdom), Ohr Hochma is called Atara (adornment or crown). Hence, what she receives is called “seventy adornments.” After Malchut receives the Light of Hassadim, with the help of the MAN of the righteous, she becomes fit to receive the Upper Light of Hochma, the seventy adornments.
As was said above, there are two kinds of renewal of Heaven and earth (ZON):
1. When everything returns to the state preceding Adam’s sin. In that instance, Malchut is called the “word of the Torah” (VAK), where the Torah is ZA.
2. When Heaven and earth are created with a new Light, which even Adam did not attain prior to his sin. And this attainable word is called GAR.
It is written (Talmud, Berachot, 7:1) that the righteous sit with adornments on their heads, for Malchut ascended to adorn the head of the righteous (ZA) in his Yesod, called Chai Olamim (reviver of worlds), or, rather, in his Ateret Yesod – the place of circumcision. And this transpires thanks to the MAN raised by the righteous that have already attained the Upper Light of Adam’s Zihara Ilaa, just as Rabbi Shimon and his friends have already attained it.
Ohr Hochma is called Ohr Haya. Since ZA desires only Hassadim, he can receive Ohr Haya only with the help of his Nukva, Malchut. It turns out that ZA lives, i.e., receives Ohr Haya,only if he is in a Zivug with Nukva, called Olam (world). That is how the name Chai Olamim (reviver of worlds) originated.
Also, Nukva, the adornment on his head, becomes important (Keter – crown) because ZA receives this Light only thanks to his Malchut. Although Malchut was born from ZA, since it is Malchut and no other that evokes, makes reception of the Light of Life possible, ZA calls her his mother. Indeed, ZA receives Ohr Haya (the Light of Life) from her.
Therefore, it is written that Malchut flies and soars in 70,000 worlds, and after her Zivug with ZA on his Atara (adornment on his head), she ascends even higher, to AA, where the seven Sefirot of Malchut, called 70,000 worlds, become corrected, as one Sefira of ZA equals 10,000. After that, Malchut ascends higher still – to Atik. And all of these ascents of ZON to Atik transpire thanks to the efforts made by the righteous that raise MAN: a Zivug on Atara elevates ZON to AVI, from which they ascend to AA (70,000 worlds), and from there to Atik, the highest possible point of ascent.
It is therefore written that all the words of Atik’s Supernal wisdom are locked, since Malchut receives the Upper Light upon ascending to Atik, and each degree that she receives from Atik is called “concealed,” “Supernal wisdom,” i.e., GAR de Hochma. This is because words of wisdom signify the degree of Hochma, and the words “concealed,” “secret,” and “Supernal” refer to GAR. Also, they are revealed only to those who attain the level of Atik, but not below, as Tzimtzum Bet (the second restriction) already exists in AA.
63. And when this hidden wisdom, which is renewed here in this world, ascends, she joins Atik, ascends and descends, enters 18 worlds, where no eye has seen the Creator besides you. They emerge from there and appear before Atik, complete and perfect. Meanwhile, Atik tests her and finds her most desirable above all else. He then takes her and adorns her with 370,000 adornments. And she, the renewed Torah, ascends and descends, and is transformed into a firmament.
During the ascent of Malchut to Atik, she joins the Zivug that transpires there, and creates Ohr Hozer (Returning Light) by accepting Ohr Yashar (Direct Light) at the level of Atik’s properties. The ascent of Malchut means that Malchut elevates Ohr Hozer from herself upwards. Malchut’s descent means that she sends Ohr Yashar from Above downwards. And then Malchut receives the hidden, secret, and Supernal wisdom. The word “joins” signifies her contact with the Ohr Hozer and the Ohr Yashar within Atik itself.
This Zivug is made in Atik on its Yesod, but not on Malchut, since Malchut de Atik is concealed until the end of correction. Like Yesod de ZA during its ascent to AVI, this Yesod is called Chai Olamim. The difference between them is that Yesod de Atik is called “No one else but you can see the Creator,” for a Zivug on Yesod elevates Ohr Hozer and clothes Ohr Yashar with it. This screen is defined in AVI, below Atik, as wings that block the Upper Light. This shows that the screen possesses a force of restriction, law, judgment. This is why Ohr Hozer is also called “the Light of Restriction.” Thus, Ohr Hozer exists in AVI.
Conversely, the screen in Yesod de Atik, of which it is said that there “the Creator no longer hides from you” (Yeshayahu, 30:20), while it does raise Ohr Hozer, it does not conceal the Creator thereby, does not have the properties of wings. This is the reason why it is called Chai Olamim (reviver of worlds).
Nevertheless, it remains concealed until man attains that level himself, as is written: “Only your eyes shall see the Creator.” There are no wings or anything else there that conceal Him from outsiders’ eyes, for no restrictions are imposed and everything is revealed. And neither are there any restrictions in Ohr Hozer, but only mercy and benevolence, as in Ohr Yashar.
The name Chai Olamim implies that a Zivug is made not on ten Sefirot of Ohr Yashar from Above downwards and ten Sefirot of Ohr Hozer from below upwards, and not on the whole of the twenty Sefirot, i.e., not on Malchut herself, but on Yesod de Malchut. In this instance, there are nine Sefirot of Ohr Yashar and nine Sefirot of Ohr Hozer, as Yesod is the ninth Sefira: 9 + 9 = 18 = 10 + 8 = Yod + Chet, which is pronounced in reverse order as Chet-Yod (Chai), for this is the Returning Light. The word “life” (Chaim) is derived from the word “alive” (Chai), for he who is able to make a Zivug on Yesod receives the Upper Light of life, Ohr Hochma.
Tremendous Upper Light manifests in Atik as a result of this Zivug. This is because all the worlds and all that inhabit them join Nukva, and together they attain true perfection, the level for which they were initially conceived and created by the Creator.
Hence, it is said that word flies in the firmament, which signifies the creation of Ohr Hozer from below upwards, which leads to Ohr Yashar descending from the Creator, from Above downwards. And the clothing of Ohr Hozer on Ohr Yashar creates a firmament, because the screen that appears in Malchut for the creation of Ohr Hozer comes as a result of the good deeds of the righteous, their MAN (requests for spiritual ascent) aimed at pleasing the Creator. So then, after this screen makes a Zivug with the Upper Light, it becomes a firmament, with the help of which, the righteous attain the full height of the degree on which they have now made a Zivug.
This occurs because when this degree descends to the righteous through the firmament, it clothes in Ohr Hozer (garment of this firmament), which, together with the Ohr Yashar clothed within it, turn over and they descend below the screen (firmament) and thereby become attainable by the righteous.
Those righteous that have achieved such perfection that they can raise MAN to such exalted Zivug have already rid themselves of egoism completely and have no desire to receive anything for themselves. Instead, they raise their MAN (request) with the sole purpose of pleasing the Creator. Therefore, by their corrections (MAN), they correct the screen in Malchut, and, by creating Ohr Hozer in her, which ascends from the screen of Malchut upwards, make her capable of a great Zivug. This is because all that ascends is altruism, bestowal, repelling, and rejecting reception for oneself and egoistic pleasure.
Then there is a Zivug with the Upper Light, and the Upper Light clothes in the ascending Returning Light. This descending Upper Light clothes into the Returning Light and enters into the righteous that have raised MAN. The expression “from below upwards” implies the repelling of Light by a person, and “from Above downwards” designates a person’s reception.
And since the Upper Light comes to man through a firmament, it takes the Light reflected from the firmament as its garment, and one receives the Upper Light clothed in Returning Light. This means that, even after one already receives the spiritual information of the entire degree, he delights in the Upper Light that descends to him only to the extent in which he can please the Creator thereby, i.e., to the extent of his strength, the magnitude of his screen, and the amount of Returning Light that clothes the Direct Upper Light.
Such reception of the Upper Light (only to the extent of the magnitude of Ohr Hozer created by man) is called the reception for the Creator’s sake. And wherever one cannot find a way to bestow upon the Creator, he does not receive. Hence, his reception is clothed in bestowal: the Upper Direct Light is clothed in Returning Light, meaning the lower one receives only the clothed Upper Light from the Upper One, i.e., only through the firmament.
64. And thus, every deed creates firmaments that appear before Atik, and he calls them “new Heavens” or, rather, “renewed firmaments,” concealed by Supernal wisdom. And all the other parts of the Torah that are not renewed by means of Supernal wisdom appear before the Creator, ascend and become “the lands of life” (Artzot HaChaim). They then descend and adorn one land. And it becomes renewed, and a new land comes into being from all that was renewed in the Torah.
The righteous are constantly raising newer and newer MAN, and thus receive newer and newer degrees of attainments from Atik, with the help of the firmaments created by the Upper Zivug. From these firmaments emerge new Heavens, which are renewed in the degrees of Atik. These exalted attainments of the righteous are therefore called the hidden secrets of Supernal wisdom, for they descend clothed in the garments received from the firmaments.
Malchut is called “earth” and Bina is called “the lands of life” (Artzot HaChaim). When Malchut attains all the degrees of Bina, she acquires the name “the land of life.” Malchut is also called the “new land,” for she exchanges her own properties for those of Bina. And everything that was previously Malchut now becomes Bina.
Therefore, it is written that in the future, BON will become SAG, and MA will become AB, for Heaven is ZA that now ascended to the degree of Atik (AB or Hochma). The earth, Nukva de ZA, Malchut, became SAG, Bina. Hence, the new land and the new Heavens are Malchut and ZA that became SAG and AB, Atik and AA.
65. It is written, “When the new land and the new Heavens, which I make.” It is not written, “I have made,” in past tense, but rather “I make,” in present tense, for they are constantly made from the renewal and secrets of the Torah. And it is written of this: “And I shall place it in your mouth, and in the shadow of your hands’ garments, that I may take the Heavens, and lay the foundations of the land” (Yeshayahu, 51:16). It is simply said “Heavens,” for it implies the Heavens renewed by the Torah.
Everything that is described in the Torah is written in the present tense, as there is no time in the spiritual; everything is written with regard to the one who attains the Torah at that given moment. This is what The Zohar wants to stress here: the matter concerns man’s constant work on himself, on his nature. And the righteous that have already attained the Upper Light continue creating newer and newer Heavens and lands, as is written, “The righteous ascend from summit to summit,” and this process is infinite.
66. Rabbi Elazar said, “What is the meaning of ‘in the shadow of your hands’ garments?’.” He answered, “When the Torah was passed to Moshe, tens of thousands of Supernal angels appeared so as to raise him with the flames of their mouths, but the Creator protected him. So now, when the renewal in the Torah ascends and appears before the Creator, He protects it and shelters the one who performed it, so as to prevent the angels from finding out and envying him, until new Heaven and earth are made out of this renewal in the Torah. Hence, it is said, “To take the Heavens and lay the foundations of the land from the shadow of your hands’ garments.” It follows that all that is concealed from the eyes achieves a supernal result. This is why it is said, “In the shadow of your hands’ garments.” Yet, why should it be concealed from the eyes for the sake of a supernal result? Hence, it is immediately said, “So that I may take the Heavens and lay the foundations of the land.” As we have learned – so that new Heavens and earth will appear out of this concealment.
The phrase “In the shadow of your hands’ garments” alludes to Ohr Hozer, the garment that stems from the firmament, clothing and covering of the Ohr Hochma. Like a shadow, this garment conceals Hochma from outsiders’ eyes, so they do not know what is inside. Why are High Degrees concealed from angels? So they would not envy man, for when the angels, which are made of a very light material (without egoism), look at one who is righteous and see his negative properties, they envy him for the High Degree that he has achieved. They then begin slandering that righteous, the properties that they discover in him. This brings harm to the righteous.
Therefore, when a degree clothes into the garment of a firmament (Ohr Hozer), this garment measures the degree itself, its magnitude, to prevent man from receiving more than his intention for the Creator’s sake allows, i.e., only to the extent of Ohr Hozer. Thus, he is protected from the angels’ envy and from their ability to harm his spiritual condition, for he becomes equal to them in his properties: his Returning Light makes him equal.
Like everything else that fills the worlds, Melachim (angels) are man’s inner properties and forces. In order to avoid harming himself by wishing to attain Higher Degrees before he has acquired Ohr Hozer, these degrees must be concealed. However, in addition to Ohr Hozer, one should exercise caution against his desire.
This explains the rule: “The eye sees and the heart covets,” and man would not be able to protect his intention, to keep it for the Creator’s sake alone, and would desire to receive for himself. However, once clothed in the garment of the firmament, he can be certain that he will not receive above his intention to receive for the Creator’s sake.
Let us briefly examine how a desire is conceived in man. One looks at something for the first time, not yet knowing what he is going to see. It is as if an object accidentally falls into his field of vision. Naturally, no ban can be imposed on it, as this occurrence is not dependent on man; thus, it is neither rewarded nor punished.
However, when looking at it for the second time – here, man already has freedom of choice. And if the second look is going to result in the desire to receive pleasure, it is forbidden. If man cannot restrain himself, and looks for the second time, his eyes send a signal to his heart, and the heart begins to desire. Thus, man has the power to decide whether or not to allow the desire to be born within him. This is the meaning of the phrase: “The eye sees and the heart covets.”
67. He said to these gates and to the words that were set one upon the other in the renewed Torah: “Who are you with? You are my partners. Just as I make the Heavens and the earth with My words, as it is written, ‘By the Creator’s word were the Heavens made,’ so you create new Heavens and earth by your labor in the Torah.”
The properties of reception are called “gates,” because, like open gates, they are always ready to receive. “Words” are the properties of bestowal, of raising MAN to the Creator. The phrase “Set one upon the other” signifies one clothing the other, and so occurs reception for the sake of bestowal.
68. However, if one were to claim that the renovation of the Torah by one who does not even know what he is saying creates a firmament, then look at one who is not familiar with the secrets of the Torah: since he renews the Torah without having sufficient knowledge, all that he renews ascends, and the reverse side of man (male part of the impure force), and the false tongue (from Nukva of the impure force, called Tehom Raba – great abyss) comes toward him. This reversed man skips 500 Parsaot (measures of distance) to receive this renewal of the Torah, takes it and makes a false firmament out of it, called Tohu (abyss).
As we already know, the righteous raise MAN to please the Creator. This is called the “words of the Torah,” for the words are renewed as a result of the Upper Zivug, and ZON receive a new Light from this Zivug, to the extent that they come to merit the renewal of Heaven and earth by their actions. They thereby become the Creator’s partners – fellow workers, for, just like Him, they renew Heaven and earth with their words.
Although one who is not familiar with the secrets of the Torah (the ways of the Creator) so as to know how to protect himself and to not harm the Higher Degrees tells himself that his intention is for the exalted goal, he deludes himself, for he does not know that which his soul surely knows – that his intentions are for himself. Terrible punishment awaits him, for he allows the impure forces to destroy those who labor in the Torah. The Zohar explains: if one does not know the exact meanings of the words, i.e., if he raises MAN to the great Zivug without a thorough understanding of all the intricate details of the act, the reverse man and the false tongue capture his word.
Klipot (one’s impure forces) also consist of male and female parts. The male part is called “fruitless return,” and the female part is called “falsehood.” The male part of the Klipa is not as bad as the female part. And when it is by itself, it does not prompt one to lie by the Creator’s name; on the contrary, goodness strikes his eye, yet the eye itself is evil. And he who falls into the hands of the male impure force uses the Creator’s name in vain, for he detaches himself from the Creator and receives no Light from Him, i.e., he utters words and seemingly acts, but fruitlessly, for these actions are not the screen’s interaction with the Light.
Hence, the sages said: “The Creator says of all who is proud: He and I cannot be together” (Talmud, Suta, 5:1), for his intentions are to receive everything for himself, for his own benefit, for his pride and vanity, as the sensation of one’s “I” is the greatest manifestation of pride. Hence, man falls under the power of the evil eye. Consequently, the MAN that he raises receives no response from Above, and he utters the Creator’s name in vain. Therefore, the male part of the impure force is called empty, fruitless, false, vain, unsuccessful, and futile, for the Creator cannot unite with him due to the dissimilarity of their properties.
If, however, one feels not his similarity to the Creator, but rather his oppositeness in properties from Him, and perceives himself as the most evil of all, he can then lower himself before the Creator, suppress all of his properties out of hatred for them, and the Creator Himself will perform the remaining part of his correction. However, one who is proud not only fails to understand the extent of his remoteness from the Creator, he actually believes that he is entitled to receive more than others, and that the Creator owes him something.
Nukva de Klipa is called “falsehood.” After one falls into the net of the male part of the impure force, the latter makes a Zivug with its Nukva (impure, bitter, and evil force), which, as a result of its connection to the male part, falsifies the Creator’s name, descends and instigates man, and then ascends, complaints against him, and takes his soul. However holy this soul was, Nukva de Klipa grabs all of it for itself.
Naturally, this refers to one who works on himself and advances spiritually, for whom working for the Creator’s sake is his life’s calling. Yet, he may occasionally fail to observe precisely all the restrictions, and thus find himself in such states. An ordinary person, however, who neither works on himself nor studies Kabbalah, is obviously entirely unrelated to either pure or impure spiritual forces.
For example, the male impure force says that one must study the Torah, but then steals the results of his work for itself. As a result, man loses interest in his studies, and must once more consolidate himself in his efforts and advancement. And although he attains the Creator and the revelation of Light to a certain degree, it is nonetheless fruitless, for all of his attainments vanish from him, and he gains nothing from them.
Therefore, the Torah refers to it as the “reverse man,” for initially he ate and drank and said “Go,” i.e., raise MAN to the Creator and receive the Light for the sake of the exalted goal, but not for yourself. Thus, it pretends that it is not the impure force, but its opposite. However, due to its property called “fruitless return,” it then makes a Zivug with its Nukva (the great abyss), which steals man’s soul and destroys him with its falsehood, and man is left without even the slightest part of his soul that is holy and pure!
Hence, it is written that he skips through 500 Parsaot: initially, ZON of the impure forces have only VAK in ZA and a point in Malchut. Consequently, they can only be equal to ZON de Atzilut in their Katnut (small state), when they are also VAK and a point, and have neither the power nor the place to connect to Bina.
Nevertheless, thanks to the MAN raised by the lower ones, the male impure force is given the opportunity to skip through ZAT de Bina, which sustain the pure and holy ZON. ZON contain Sefirot HGTNH (Netzah- Hod) = 5 x 100 = 500, since a Sefira in Bina equals 100. And this occurs thanks to the MAN raised by one who is uncertain of his intentions (whether or not he acts for the Creator’s sake).
The “reverse man” then makes a Zivug with his Nukva on this false MAN, and receives the Upper Light for the construction of his Partzuf, much like the spiritually pure Heavens that were created on the pure MAN. Also, the new Heavens created on the impure MAN are called “reverse,” “empty.” And since the impure Malchut took part in this, these Heavens are called Tohu (abyss/chaos).
69. And this reverse man then flies across the empty firmament, traversing 6,000 Parsaot in one bound. And as soon as this empty firmament stops, an impure woman emerges at once, seizes onto this empty firmament, and partakes in it. She leaves it and slays hundreds of thousands, for as long as she remains in this firmament, she has the authority and power to fly and traverse the whole world in an instant.
All that stems from the empty firmament stems from the impure force, which is correspondingly opposite the Supernal, holy wisdom of Ohr Hochma. The Sefira Hochma equals 1,000, and so it is written that it flies across the firmament in 6,000 = six Sefirot HGT NHY of Partzuf Hochma, each of which equals 1,000.
After the new heavens of the impure male part, called the “empty heavens,” were completed, the power of its female half, Nukva (“the great abyss”), was revealed. Her force attacked the firmament with falsehood by the Creator’s name; she soared through the sky, and the heavens were then called Tohu.
Since Nukva of the impure forces partakes in this firmament, she becomes stronger and grows even more than the male level of the impure part. This is because the male impure part reaches up to VAK of Hochma, which equals 6,000 Parsaot, whereas Nukva grows to the full ten Sefirot, i.e., the entire world.
Therefore, she is immensely powerful and can destroy many, for, as Rashi says, “The Creator created one opposite the other.” And just as new, Holy Heavens and lands are created thanks to the MAN raised by the righteous, new, impure heavens and lands are created through the MAN raised by those who do not know exactly how one should work for the Creator.
70. It is written of it: “Do not facilitate fruitless transgression.” Transgression is related to the male part, and is as heavy as wagon shafts. What is this transgression? It is the impure Nukva. With reins she draws the male impure part to fruitlessness. And then, as a result, a transgression is committed, as the male part draws itself towards this Nukva, who grows strong and flies off to slay people. And many does she slay. And who is it that caused all this? It is those that study the Torah, but do not attain Ohrah and Morah (Light and bestowal). May the Creator be merciful to them!
As was already mentioned above, the male impure part is not as evil as the female part. This is so because it makes itself similar to the holy part of the creature; hence, it is called fruitless. However, due to this similarity, it has great power to ensnare man, as, for example, just as the sages do, it encourages people to study the Torah. Yet, its goals are different from that of the Creator; it wants to receive wisdom (Hochma), and not to become altruistic.
And after one is caught in its toils, the male impure force makes a Zivug with its impure Nukva, and, like heavy wagon shafts, they pull man into an abyss so great and dark that he doesn’t even realize that he is in darkness. On the contrary, he considers himself wise and righteous. The male part only catches man, binds him, and then brings him to the impure Nukva and casts him at her feet. Only then does he falter, falls into the great abyss and perishes.
71. Rabbi Shimon said to his friends, “I beg of you not to utter any discernments from the Torah, no matter what you may hear from the Great Tree of Truth, so that you would not assist the impure Nukva in slaying multitudes of people for naught. They all opened and mouthed: “Save us, O Merciful One! Save us, O Merciful One!”
Rabbi Shimon said that if you have attained the discernment yourselves, then you are allowed, but if not, you must listen to the Great Tree (the great learned sage, whose wisdom and purity can be trusted) to learn how to work for the Creator.
72. Come and see, the Creator created the world by the Torah. And He looked into the Torah not once, not twice, not thrice, and not four times. Only after that did He create the world. This should show people how not to err.
73. Opposite these four times, the Creator saw, counted, prepared, and investigated what He had created. It is therefore written, “Beresheet (In the beginning) Barah (created) Elokim (the Creator) Et (the)” – four words, corresponding to the four above. And then, it is written: “Heaven” – opposite all four words, for the Creator looked into the Torah before He began to manifest His thought into reality.
The four words signify four time periods or four Sefirot H- B-ZA-M. ”Saw” designates Hochma, “counted” – Bina, “prepared” – ZA, and “investigated” – Malchut. After these four, the Creator created what He created.
We find the same in the Torah: Beresheet is Hochma, Barah is Bina, Elokim is ZA, and Et (the) is Malchut, which includes everything from Aleph to Tav – all the letters and all the properties. Hence, she is designated in the Torah by the word Et = Aleph-Tav (from the first letter of the Hebrew alphabet, Aleph, to the last, Tav). And after these four, He created the Heavens and the earth, i.e., revealed the next, lower degree, below Malchut.