Kabbalah zu Zechariah 14:4
וְעָמְד֣וּ רַגְלָ֣יו בַּיּוֹם־הַ֠הוּא עַל־הַ֨ר הַזֵּתִ֜ים אֲשֶׁ֨ר עַל־פְּנֵ֥י יְרוּשָׁלִַם֮ מִקֶּדֶם֒ וְנִבְקַע֩ הַ֨ר הַזֵּיתִ֤ים מֵֽחֶצְיוֹ֙ מִזְרָ֣חָה וָיָ֔מָּה גֵּ֖יא גְּדוֹלָ֣ה מְאֹ֑ד וּמָ֨שׁ חֲצִ֥י הָהָ֛ר צָפ֖וֹנָה וְחֶצְיוֹ־נֶֽגְבָּה׃
Und seine Füße werden an jenem Tag auf dem Ölberg stehen, der vor Jerusalem im Osten liegt, und der Ölberg wird in seiner Mitte nach Osten und Westen gespalten, so dass es ein sehr großes Tal geben wird ;; Und die Hälfte des Berges wird sich nach Norden entfernen, und die Hälfte davon nach Süden.
Petichah LeChokhmat HaKabbalah
The surrounding light of the first partzuf of Adam Kadmon is the light of Ein Sof, blessed be He, that fills all of reality. After the first constriction (tzimtzum) and the placement of the partition on the vessel of Malkhut, the fusion through collision of the supernal light of Ein Sof on this partition occurred. By means of the returning light that the partition raised, the supernal light was drawn into the constricted world in the context of the ten sefirot of the head and the ten sefirot of the body, as stated in section #25# above. However, this drawing forth of the supernal light that occurred in the partzuf of Adam Kadmon>> from Ein Sof, blessed be He, does not fill all of reality with the light as the light filled all of reality before the constriction. Instead, a beginning and an end can now be discerned regarding the light, which contain two different aspects. The first aspect is the quality of above and below, in that this light is arrested at the entry point of this world,43In this context, “below” refers to this world, where the light is not allowed entry. This stopping point reflects the “end” of the light, illustrating the idea that the supernal light now possesses an endpoint. The endpoint of the supernal light above our world at the point of the terminating Malkhut, the point where the light is arrested, represents the end of the process through which the supernal light of the Creator is hidden from the inhabitants of this world. This is in contrast to the supernal light prior to the first constriction, which had no beginning or end. which is the mystical concept of the terminating Malkhut, as implied by the mystical meaning of the verse “He will set His feet…on the Mount of Olives.”44Zechariah 14:4. The Mount of Olives symbolizes Malkhut, the fourth level. After the second constriction, the “feet” of Adam Kadmon are restricted from reaching this level and do not illuminate at this lower point. In the future, after the process of rectifications, the feet of Adam Kadmon will return to their original place of the fourth level, the “Mount of Olives.” The author of the Sulam quotes this verse here to illustrate that Adam Kadmon has a beginning and end – head and feet.
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