Kabbalah sobre Génesis 2:26

Similarly, the heavens did not give any powers to the earth until humankind appeared, as it is written, "And no plant of the field was yet in the earth, and no herb of the field had yet grown, for Hashem Elohim had not caused it to rain upon the earth, and there was not a man to till the ground" (Gen. 2:5). All the offspring and products were concealed in the earth. They did not appear, and the heavens were prevented from pouring rain on the earth because humankind did not yet exist. Because it had not yet been created, the revelation of all things was delayed. As soon as humankind appeared, however, "The flowers appeared on the earth," and all the hidden and concealed powers were now revealed.

Rabbi Elazar said that we have learned that whenever the term "These (Heb. אֵלֶּה)" appears, it always annuls something previously mentioned. Now, it is written in the portion of Beresheet, "And a river went out of Eden to water the garden; and from thence it was parted" (Gen. 2:10). This river (corresponding to Yesod) is drawn and comes out of Eden, (which is Chochmah), and enters the garden, (Malchut), to water it from the supernal waters and bring it pleasure, making it produce fruit and seed. This gives satisfaction to everyone. The garden is pleased which brings pleasure to the river. As it is written: "Because in it He rested" (Ibid. 3). And it is also written: "And He rested on the seventh day" (Ibid. 2) (He rested in the Garden that is Malchut). This is the secret of the matter, for it produces offspring, and no other Sefirah can produce any fruit.

Rabbi Elazar said that we have learned that whenever the term "These (Heb. אֵלֶּה)" appears, it always annuls something previously mentioned. Now, it is written in the portion of Beresheet, "And a river went out of Eden to water the garden; and from thence it was parted" (Gen. 2:10). This river (corresponding to Yesod) is drawn and comes out of Eden, (which is Chochmah), and enters the garden, (Malchut), to water it from the supernal waters and bring it pleasure, making it produce fruit and seed. This gives satisfaction to everyone. The garden is pleased which brings pleasure to the river. As it is written: "Because in it He rested" (Ibid. 3). And it is also written: "And He rested on the seventh day" (Ibid. 2) (He rested in the Garden that is Malchut). This is the secret of the matter, for it produces offspring, and no other Sefirah can produce any fruit.

Know that when the first man sinned by eating the fruit of the tree of the knowledge of good and evil, both his body and soul took on a composition of good and evil. This is the matter of, “the dross of the serpent”, that was instilled in Eve and Adam. This dross brought about illness, disease and death, both spiritually and physically. This is the secret of the verse⁷Genesis 2:17, “For on the day that you eat from it, you shall surely die” – meaning the death of the soul, as well as the death of the body⁸The literal translation of the verse is, “Die, you shall die”, i.e. physical and spiritual death..

Come and behold: from the day the world was created, Noah was destined to be joined in union with and to enter the ark. And until they were joined as one, the world had not reached a fully stable condition. And as soon as this occurred, it is written: "From these was the whole earth overspread" (Gen. 9:19). What is meant by "overspread", נָפְצָה? These words are analogous to the verse: "and from thence the river parted" (Gen. 2:10) (meaning that spreading out is similar to the supernal ark, which is the secret of the Garden). For from that point in the text onward, we find the separation and diffusion of progeny into all quarters of the world. (After they were perfected in the ark, they were able to come forth and exist in the world of separation without being annihilated, as was the generation of the Great Flood). And all is one and one is like the other. Therefore "These are the generations of Noah." "These" specifically. Only Yesod (the foundation) of the world

"For He has founded it upon seas" (Tehilim 24:2). There are seven pillars on which the earth supports itself, and which are seven seas (the seven Sefirot). The Sea of Kineret (Galilee) rules over them. Rabbi Yehuda said, Do not say it rules over them, but the Sea of Kineret is filled from them, "And established it on the rivers"(Ibid.) Which rivers are being referred to? It is written, "The floods have lifted up, Hashem, the floods (lit. 'rivers') have lifted up their voice" (Tehilim 93:3), as written, "And a river went out from Eden to water the garden" (Beresheet 2:10). Therefore, "He established it on the rivers."

Rabbi Yosi opened with the verse after that one, and said 'she provides him with good, and not evil, all the days of her life' (Proverbs 31:11) - she provides him with good: this is that she brings goodness to the world, she brings good to the King's Temple and to the children of the Temple. 'And not evil': as it is written - 'and the tree of good and evil' (Gen. 2:9) - when is it good? when they are in the days of heaven, illuminate her, and join with her as appropriate, these are 'the days of her life'. Because of the tree of life, he gives life for her and illuminates her. And in that exact time, she brings good to him and not evil. Rabbi Abba said - this is beautiful, and all those verses are about the Congregation of Israel.

“Its fruit is food and its leaves a source of healing.“⁶⁴Ezek. 47:12. So on this day, the beginning of Your deeds concerning [the trees’] budding and renewal, “a person will earn with its fruit…,”⁶⁵Song of Songs 8:11. “producing fruit after its kind.“⁶⁶Gen. 1:11. For so the days of budding will be full for the fruit of the supernal tree, “the tree of life which is in the midst of the garden“⁶⁷Gen. 2:9. and it makes fruit above.

Know that this honored and awesome name, YHV"H, blessed, is found in the Torah in different matters and uses. Know that you will sometimes find it by itself in most of the Torah, as in "and YHV"H spoke" "and YHV"H said" and in similar instances as those. And sometimes you will find that another of the holy names joins itself to it, as it is said after the Creation: "and these are the generation of heaven and earth as they were being created, on the day that YHV"H Elohim made earth and heaven" (Genesis 2:4). And in all Creation you only find Elohim alone, and when [the text] began to speak about the completion of Creation, in the portion"and these are the generations of heaven and earth as they were being created" [the text] began to use YHV"H Elohim. And we need to inform you of the reason for this. Know that as YHV"H being advanced and crowned and filled with all the middot [characteristics] and with all the sefirot combining in it, and that in it all the things and all creatures are completed and finished, as we already informed you, there was no need to mention [that name] in the story of Creation, since the world wasn't there yet, nor were its creatures completed not the deed finished. The world wasn't in its fullness and completeness, and the world was not filled [with its contents], rather, all the were in a state of flux. And when the Creation of the World was completed, and all the things were in an advanced state, and they were all in an state of complete improvement, then [the text] records YHV"H Elohim, that are two names that unite with each other. This is because Elohim many times clothes Godself with the name Adon"ai and is then called Adon"ai Elohim as we explained to you. And in joining YHV"H Adon"ai, which is the secret of YHV"H Elohim, then all the things [become] in final [state of] completeness. And even though there is Elohim that is the secret of the characteristic of Gevurah and Din/Judgment, as we said, and as our sages of blessed memory said: [God] began to build God's world through the characteristic of Judgment as it is said in the beginnign of Elohim creating (Genesis 1:1) God saw that [the world] would not be able to stand, God rose and joined the characteristic of Rachamim/compassion as it is said "in the day of YHV"H Elohim having created land and heaven" (Genesis 2:4). And this is true, and upright and correct, but come and see great and wondrous things. Behold the text said: "raise your eyes to heavens and see M"Y who created these [eleh]?" (Isaiah 40:26). Obviously that which is called M"Y created "these", which is the secret of the first day that is the secret of Binah, and from it - until the day of Shabbat - during the six days in which heaven and earth and all the creatures were made. And in truth the word M"Y is above and the word Y"M is below, and the word M"Y created it. which is the beginning of the clothing of the name Elohim in the secret of the name called YHV"H, which is written in the word YHVH and called out with the vowels of Elohim in the secret of YHV"H, and both of them are the secret M"Y and their secret: All K"L the rivers go to the sea Y"M (Ecclesiastes 1:7). And from this characteristic which is called M"Y, and is the secret of the clothing of Elohim in the name YHV"H, from [that characteristic] the characteristic of Gevurah, Din and Pachad, which is verily called the characteristic of the Strength of Elohim, is inherited. And from those two characteristics the characteristic called Adon"ai name of Elohim, is inherited, and is clothed in her clothing and then created the world in the secret of YHV"H Adon"ai. And if you understand this principle you will find the name YHV"H Elohim. both of them, in the secret of YHV"H. In the form of its letters, YHV"H; in the form of its vowels, Elohim. And one finds that this name witnesses the secret of YHV"H Elohim, the full name. And the secret of YHV"H is Elohim (I Kings 18:39) in truth: YHV"H in the form of the letters is Elohim in the form of the vowels. And according the saying of the verse YHV"H is Elohim, twice, one corresponding to the higher justice and one corresponding to the lower justice. And the secret of "And you shall know this day, and you shall set it to your heart, that YHV"H is Elohim in the heaven above and on the earth below; there is none else" (Deuteronomy 4:39): in the heaven above - this is the higher justice; and on earth below - this is the lower justice. And if so, all is hinted in the secret of YHV"H Adon"ai. You have found that you've learned that the characteristic Adon"ai in the Creation of the World is clothed in the characteristic M"Y, which is the secret of Binah, which is YHV"H in writing and in vowels, and created the world. And behold, the characteristic of the higher justice that is called Bin"ah and the characteristic of Gevurah and all the other sefirot flowed their power in the name Adon"ai, and it was clothed from the name Elohim and created the world, as it is written "In the beginning created Elohim". And since the name Elohim sometimes is spelled in contracted form and sometimes is spelled in full, it was needed to mention it in the creation of the world, while the world was not full and its creation was not completely formed, yet once the creation of the world was finished, the name mentioned is YHV"H Elohim. Elohim while the forms were not completed, YHV"H at the completion of all the forms, since the name Elohim is not full and complete unless in the name YHV"H - and the secret (Exodus 4:11) "Who makes mute [ilem אלם].. Is it not I, YHV"H?" - this is the secret of Elohim, when you separate the two letters of the name YHV"H, which are Y"H, mute [ilem אלם] is left in the secret of Elohim, Ilem Y"ah. Therefore the world was created with the name Elohim, and when all the things were improved and all the formed beings [were], and the world was in its fullness, it was necessary to mention YHV"H Elohim. And this is what our sages said: the full name was mentioned in a full world, and therefore when the deed of Creation was finished, [the text] began to mention YHV"H Elohim over the fullness of the world.

The earth is filled' (Ps. 104:24) - the earth: this is the Congregation of Israel, that we learn it is filled with all [of creation], as you say: 'all rivers flow to the sea, etc" (Eccl. 1:7). 'Your acquirings' (Ps. 104:24) - this is the rivulets that come after, since it is written "these are the generations of heaven and earth as they were created / hibar'am" (Genesis 2:4), were created with a hey [hey bar'am, the hey is small in scrolls on this verse]. In this way, 'the earth is filled with Your acquirings.'

Does not wisdom cry out (Prov. 8:1) to the remnants of Israel to observe discretion (Prov. 2:11) [regarding] the secrets of wisdom (Job 11:6)? They praise the Lord with their throats (Ps. 149:6). In their right hand is fullness of joy (Ps. 16:11) and pleasantness. They direct their tongue with the pen of a ready writer (Ps. 45:2) who has studied and understood. He is frightened by the fools among the people. They walk in darkness, refined in the smelter of poverty and much servitude (Lam. 1:3) bordered with cords (Esther 1:6) of mockery, folly, and ignorance in the captivity of this host (Obad. 1:20) when vileness is exalted among the sons of men (Ps. 12:9). They are ignorant of the time to plant the tree of life in the midst of the garden (Gen. 2:9)

Midrash Ha'Ne'elam "And these are the generations of Isaac, Abraham's son, Abraham begot Isaac" (Gen. 25:19). Rabbi Yitzchak began the discussion with the verse: "The mandrakes give a fragrance..." (Shir Hashirim 7:14). The sages taught that in the future, the Holy One, blessed be He, will raise the dead and shake the dust off them. As a result, they will no longer be made of dust, as they were when first created from dust, which does not endure, as it is written, "And Hashem Elohim formed man of the dust of the ground" (Gen. 2:7).

[Sec. 18] 40. [The beginner] must also know that the emanation of Malkhut and Tiferet in union stems from the height of the degrees beginning from Ḥokhmah. This is the mystery of the dual face¹²I.e. a hermaphrodite. Cf. Eruvin 18a, Bereshit Rabbah 8:1. in which they were created. However, within Ḥokhmah they constitute the vav prior to the daled in the order of the completion of the [spelling of] yod in the [divine] Name.¹³The word yod is spelled out with three letters: yod, vav, and daled. They emanate and come in to Binah as daled before vav. In Binah, through Ḥesed, Malkhut is separated from Tiferet and Malkhut remains in Ḥokhmah-within-Binah. Tiferet emanates, and afterwards And the Lord built (banah), Binah, the rib, Malkhut, which he took from the man, Ḥokhmah, and brought it to the man, Tiferet (Gen. 2:22). And there was still not [a help meet for him] (Gen. 2:20)—this is the mystery of diminution.¹⁴The reference is to the diminution of the moon. Cf. Bereshit Rabbah 6:3. The moon is a symbol of the sefirah Malkhut. However, Malkhut was below Tiferet, with both of them deriving sustenance from [the side of] Judgment from Gevurah and Binah. Similarly, Ḥesed [derived its sustenance] from Gedulah and Binah. Tiferet forced Malkhut to the side of Mercy, for he is “below” relative to Mercy. Then [Malkhut] criticized and said, “It is impossible,” since her intention was that Malkhut should work [in the sphere of] Judgment and Tiferet in Mercy, and that Tiferet would not force Malkhut to the side of Mercy. Then we say to her, “Go and diminish yourself.” Thus they subtracted from its light, and whereas previously she had been at the seventh rung, she descended to the tenth [rung] because of the diminution of her merit.

[Sec. 18] 40. [The beginner] must also know that the emanation of Malkhut and Tiferet in union stems from the height of the degrees beginning from Ḥokhmah. This is the mystery of the dual face¹²I.e. a hermaphrodite. Cf. Eruvin 18a, Bereshit Rabbah 8:1. in which they were created. However, within Ḥokhmah they constitute the vav prior to the daled in the order of the completion of the [spelling of] yod in the [divine] Name.¹³The word yod is spelled out with three letters: yod, vav, and daled. They emanate and come in to Binah as daled before vav. In Binah, through Ḥesed, Malkhut is separated from Tiferet and Malkhut remains in Ḥokhmah-within-Binah. Tiferet emanates, and afterwards And the Lord built (banah), Binah, the rib, Malkhut, which he took from the man, Ḥokhmah, and brought it to the man, Tiferet (Gen. 2:22). And there was still not [a help meet for him] (Gen. 2:20)—this is the mystery of diminution.¹⁴The reference is to the diminution of the moon. Cf. Bereshit Rabbah 6:3. The moon is a symbol of the sefirah Malkhut. However, Malkhut was below Tiferet, with both of them deriving sustenance from [the side of] Judgment from Gevurah and Binah. Similarly, Ḥesed [derived its sustenance] from Gedulah and Binah. Tiferet forced Malkhut to the side of Mercy, for he is “below” relative to Mercy. Then [Malkhut] criticized and said, “It is impossible,” since her intention was that Malkhut should work [in the sphere of] Judgment and Tiferet in Mercy, and that Tiferet would not force Malkhut to the side of Mercy. Then we say to her, “Go and diminish yourself.” Thus they subtracted from its light, and whereas previously she had been at the seventh rung, she descended to the tenth [rung] because of the diminution of her merit.

Know that the first name, which is close to everything created and with which we enter in front of the Blessed King YHVH, and there is no way to see the face of the Blessed King unless it is through this name, the name called Adonay. How so? Know that the specific name YHV"H teaches about the reality of our Blessed Creator and all is dependent on it, but the beginning of the gates and the keys with which we enter to the Name, Blessed Be, is the name called Adonay, and it is the end of all the steps of Hashem, Blessed, from on high to below. And the name Adonay is the basis of the true complete unification, as we still will explain with the help of Hashem, and from there to below is the world of separation. And it is the secret of "And a river goes out from Eden to water the garden, and from there it separates and becomes four heads" (Genesis 2:10). And those are the four camps of the Shechinah, that are under Adonay, Blessed, which is the end of all the steps of unification of the Name from on high to below. This name is called Adonay and it is as a resemblance of a treasury and a treasure store to all types of Flow and all types of Emanations/Causes, all the realities that are found from YHV"H, Blessed, in the way of all the Channels, until 300 deliberated names are found, one opposite to the other; Adonay on high, YHVH in the middle, Ehyeh below. And from there Ehyeh emanates all types of Emanation Flows from the Source which is called Eyn Sof through the way of steps, until it reaches the name YHVH Blessed; and from the name YHVH go all the Channels and the Continuations to the name Adonay. And the name Adonay is the treasury in which all plans of the King are, and it is the Great Provider regarding all what is created in the world, and it is the Feeder and Provider (Siddur Sefarad, Weekday Shacharit, Amidah 81) to all from the force of YHVH that is inside it, according to its mouth those who want to cling to the name YHVH, Blessed, go out and according to its mouth they come in. And there is no [other] way, side or matter to cling to the name YHVH unless it is through Adonay, and therefre this is the name that is the treasure house of the specific name and it is the receiving hall in which YHVH resides. And that is why in the Torah it i always called YHVH with the vocalization Adonay, that is to say , all those seeking YHVH will find through the name Adonay. And since the matter is such, you need to know that Hashem, Blessed, has 54 four-lettered names that are brought by the combination of YHVH, Blessed, and they go to the sum of 216 letters, and those 54 names are the secret of the continuation of the strength in all that is created in the world in the existence of all that is present, and they are the resemblance of the soul regarding 216 letters that are in Vayisa, Vayavo and Vayet [Exodus 14:19-21; the names are made with three letters ABC, where A and C are the first letters and B is 14:20 in reversed order, so the first name is והו, the second ילי and so on. verse 20 is reversed because there is din in it]. And inside those 54 names all the things in the world are included and they are the ones that satisfy all the needs of all existing creatures through Adonay. And if so, it is found that the letters in the name Adonay teach about God's rulership and His matter. How so? א is the secret of Ehyeh which is above; י is the secret of YHV"H which resides in it,ד"נ dalet and nun are the 54 names of existence, which are the secret of all types of flow and emanation and maintenance of all the existing creatures of the world. You've find that you've learned that all rulership and power/distribution is in the hand of Adonay, and that is why it teaches the expression of lordship/authority/mastery, because this name is the master of all the earth with the strength of YHV"H that dwells in it. And since there is not a way for anything alive in this world to come to the Blessed Name unless through its hand, and every petition, supplication and request do not come unless through the hand of Adona"y, they were required to fix at the outset of every prayer "Adona"y open my lips", because that verse is written Alef-Dalet-Nun-Yud and that is the fundamental. And through this name, the prayers enter before YHV"H, Blessed.

This is the yoke of the commandments, obviously, in the sense that in it all that was created in the heaven and earth - one [reason for this] is what is written "these are the generations of heaven and earth as they were created" (Gen. 2:4) BEHIBARAM - they were created with HEY. And so there are Shabbat and the Holy Days, [when] Binah comes down, which is His hand on Hey, which is the Reign of Heaven [God's] which is the Extra Soul, meaning "carved on the tablets" (Exodus 32:16), the I of the exodus from Egypt (see Exodus 20:2) and the extending of the wings over the daughter, and over those who serve her, and they have rest. And this verse is said regarding the servants of Samae"l and the snake: " And all the peoples of the earth shall see that the Ad-nai’s name is proclaimed over you and they shall stand in fear of you. " (Deut. 28:10) - this is the mark of tefillin and the mark of Shabbat, and the mark of the Holy Days and the mark of the Brit - all [4 marks] are similar [in this].

"And Abram went down to Egypt to sojourn there" (Gen. 12:10). Why did he go down to Egypt? Because it looked like the garden of Hashem (Gan Eden). As it is written, "like the garden of Hashem, like the land of Egypt..." (Gen. 13:10). Because a river flows down on the right, as it is written, "The name of the first is Pishon; that is it which encompasses the whole land of Chavilah, where there is gold" (Gen. 2:11).

So all the actions, whether it be those of the first [three] days, [which are of Fire, Water, and Air] or the last [three] days, [which involved Netzach, Hod, and Chesed] were dependent on the day of the Shabbat, [which is Malkuth]. Therefore, it is written, "And on the seventh day Elohim completed His work which He had done" (Gen 2:2). This refers to the Shabbat and the fourth leg of the throne.

And sometimes this aspect is called Shechinah, and it was dwelling [shochenet] with Israel from the time of the making of the Mishkan, always, as they said "and they will make Me a Mishkan and I will dwell in them" (Exodus 25:8). And you need to know a central principle. Know that in the beginning of creation the center of the Shechinah was the Lower ones, because the division of all the created was according to the order of level, High one corresponding to High ones and Lower ones corresponding to Lower ones. And therefore the Shechinah inhabited the Lower ones, and being the Shechinah below, heaven and earth were together as one, and this is the expression "and the heaven and earth were finished, and all their multitudes" (Genesis 2:1), that they completed one another, and filled each other, and there were the channels and the sources were acting in their completeness, and continued from below to high. It is found that Y"Y, Blessed, fills from high to low, and your sign [that this is true is] "the heaven is My throne and the land is My footstool" (Isaiah 66:1). It is found that Y"Y, blessed, was steeped exactly in the middle of the lower and higher ones. The First Human came and sinned, the chains were damaged and the channels were broken and the pools were stopped, and the Shechinah removed herself and the connection broke itself apart. Avraham, Yitzchak and Ya'akov, peace be upon them, came and began to continue her [the Shechinah] below, and fixed for her three thrones, and they continued her for a little continuation, and made their bodies thrones for the Shechinah, but the Shechinah did not continued in the world as in a fixed residence, rather, it was a temporary residence, and she was sitting on their backs. And this is the secret of "And E-lohim lifted from Avraham" (Genesis 17:22), that is to say truly from on top [מעל] of Avraham. And regarding Yaakov "And E-lohim lifted from him" (Genesis 35:13). And regarding this they said: the ancestors are the chariot (Bereshit Rabbah 47:6). We find that on their days the Shechinah was flying in the air, and had no rest for her foot on the land, as [she did have] at the beginning of Creation. Moshe Rabbeinu, peace be upon him, and all Israel along with him, came and made the Tabernacle and its vessels, and fixed the damage of the channels, and straightened the lines, and fixed the pools, and made living water continue [to flow] from the House of Drawing Water, and made the Shechinah dwell again among the Lower Ones, in the Tent, but not on land as it was on the beginning of Creation, and the secret of this is "And they will make Me a Tabernacle and I will dwell among them" (Exodus 25:8). And the Shechinah was found to be like a lodger/guest that goes from place to place, and regarding this it is said: "and I will dwell among them", and it is not said "and I will dwell below", rather "among them", as a lodger/guest. That is to say, to every place that Israel goes I will go with them and I will dwell among them, but not as a permanent home, and this is the secret of "As the Ark [Aro"n] travelled etc" (Numbers 10:35) and due to this secret way [of interpreting] David was pained and sought to make a permanent home to the Shechinah, and this is the secret of "that swore to Y"Y, made a vow to the Mighty One of Yaakov: I will not enter my house etc I will not give sleep to my eyes, or slumber to my eyelids until I find a place for Y"Y, an abode for the Mighty One of Yaakov" (Psalms 132:2-5). And it is written: "For Y"Y wished for Zion; He has desired it for His seat. This is my resting-place for all time" (Psalms 132:13-14). And since David desired to make permanent a place for the resting of the Shechinah and said "Rise Y"Y to Your resting place, You and the Ark of Your strength" (Psalms 132:8), his thoughts were correct before the Shechinah, and He sent [a message] and Y"Y the Blessed One said to him, through the prophet Natan: Are you the one to build a house for Me to dwell in? From the day that I brought the people of Israel out of Egypt to this day I have not dwelt in a house, but have moved about in Tent and Tabernacle. As I moved about wherever the Israelites went, did I ever reproach any of the tribal leaders whom I appointed to care for My people Israel: Why have you not built Me a house of cedar? (II Samuel 7:5-7) And in a different place it is said "However, you shall not build the House; your son, the issue of your loins, he shall build the House for My name.’" (II Chronicles 6:9) What did King David do? He readied silver and gold, and copper and iron, wood and plenty of onyxes and aquamarines and embroideries and all sorts of precious stones, and organized all the sets and the temple and all of its houses and archives and ascents and rooms, the courtyard and the vestibules of the halls, and all the rest of the plans of the temple, and the court and the chambers - all of which he received by Divine inspiration - and the format of every one of those places, and the mount of silver, gold, precious stones, and all the rest that was needed for it, in weight, quantity and measure. All of it organized accordingly into sets and with the needs of the Shechinah, as it is written: "David gave his son Solomon the plan of the porch and its houses, its storerooms and its upper chambers and inner chambers and of the place of the Ark-cover; and the plan of all that he had by the spirit: of the courts of the House of Ad-nai and all its surrounding chambers, and of the treasuries of the House of God and of the treasuries of the holy things; the divisions of priests and Levites for all the work of the service of the House of Ad-nai and all the vessels of the service of the House of Ad-nai, and gold, the weight of gold for vessels of every sort of use; silver for all the vessels of silver by weight, for all the vessels of every kind of service; the weight of the gold lampstands and their gold lamps, and the weight of the silver lampstands, each lampstand and its silver lamps, according to the use of every lampstand; and the weight of gold for the tables of the rows of bread, for each table, and of silver for the silver tables; and of the pure gold for the forks and the basins and the jars; and the weight of the gold bowls, every bowl; and the weight of the silver bowls, each and every bowl; he weight of refined gold for the incense altar and the gold for the figure of the chariot—the cherubs—those with outspread wings screening the Ark of the Covenant of Ad-nai. “All this that Ad-nai made me understand by His hand on me, I give you in writing—the plan of all the works.”" (I Chronicles 28:11-19). Behold you see that David, peace be upon him, organized all the format of the temple and all its needs according to Y"Y, Blessed, and all of it is the format of the Higher Chariot, the Throne and Abode of the Shechinah. And after this came Shlomo and built the House and organized all the sets and shapes, according to what his father David, peace be upon him, and then the Shechinah came down and dwelled in the House of the Worlds. And this is what is written: "then Solomon declared: Y"Y has chosen to abide in a thick cloud, I have now built for You a stately house" (I Kings 8:12) And it is also written “Now, therefore, O God of Israel, let the promise that You made to Your servant my father David be fulfilled. “But will God really dwell with people on earth? Behold, the heavens and their uttermost heavens cannot contain You, how much less this House that I have built, etc (I Chron. 6:17-18) "And now, advance, Y”Y Elohim, to your resting-place, You and the Ark of Your might, [Your priests, are clothed in triumph; Your loyal ones will rejoice in [Your] goodness.] Y”Y Elohim do not reject Your anointed one; remember the loyalty of Your servant David.” (I Chron. 6:41-42). “And when Shlomo finished praying and the fire came down from heavens, and consumend the Olah and the Zevachim, and the Glory of Y”Y filled the House” (I Chron. 7:1). The Shechinah was found having come back to Her resting place, in the land, in the Eternal House, and the channels and hatchways all went back to empting blessing again into the Beit Hamikdash, and so it is written: ‘like the dew of Hermon that falls upon the mountains of Zion, there Y”Y ordained blessing, everlasting life” (Ps. 133:3) and it is written: “From Zion, perfect in beauty, Elohim appeared” (Ps. 50:2). And from the Beit Hamikdash all the channels continued to all the lands, to the seventy families, corresponding to the seventy gates, and from Yerushalayim they received a reward, as it is written “and on you all the families of the earth will be blessed” (Gen. 12:3). And because Shlomo knew the way of continuing the Flow from Yerushalayim to all places, he said: “I laid out gardens and groves, in which I planted every kind of fruit tree” (Ecclesiastes 2:5). And is it possible to have one place in which all types of trees of the world grow? Rather, he knew what tendon extended to Cush, and planted on it peppers; and so in every side and side, and this is what is written “From Zion, perfect in beauty, God appeared” (Psalms 50:2). “From Zion” – from the basis of the world, and if so, the Shechinah is found sending blessings according to their appropriate measure to all the countries of the world from the Beit Hamikdash.

Rabbi Yitzchak said, But it is written, "and a river went out of Eden to water the garden," (Gen. 2:10). And this is the pillar upon which the world rests; it is the one that waters the garden. And the garden is irrigated by it and bears fruits (i.e. the souls of human beings). And all the fruits blossom in this world and they maintain of the world and maintain the Torah. Who are (these fruits)? They are the souls of the righteous, who are the fruit of the handiwork of the Holy One, blessed be He. Because of this, on each and every night, the souls of the righteous rise up (Gan Eden).

"And he called the name of it Rechovot" (Beresheet 26:22). For this reason, its springs will spread on all sides, as it is written, "So will your spring be dispersed abroad, and streams of water will flow in the broad places (Heb. רְחֹבֹת)" (Mishlei 5:16). For this reason, "he called the name of it Rechovot."

"In the squares (Heb. rechovot)." What is the meaning of squares? This is the firmament where all the stars are shining. It is a spring "whose waters fail not" (Yeshayah 58:11), as it is written, "And a river went out of Eden to water the garden" (Beresheet 2:10). It is called 'Rechovot'. There "she utters her voice," the upper and the lower. And all is one.

Adam returned to his place, but Eve did not. Then Abraham approached and put her with Adam, who received her for Abraham's sake. This is the meaning of, "And after this, Abraham buried Sarah his wife." The particle אֶת before "Sarah" is meant to add Eve. Then (Adam and Eve) were properly settled in their places, as it is written, "These are the generations of the heaven and of the earth when they were created (Heb. בְּהִבָּרְאָם)" (Gen. 2:4). We learned that בְּהִבָּרְאָם HAS THE SAME LETTERS AS בְּאַבְרָהָם (lit. 'by Abraham'). The generations of the heaven and the earth are Adam and Eve. It is not written 'the heaven and the earth,' but "the generations of the heaven and of the earth" who were not begotten by man. They lived for the sake of Abraham. How do we know that they existed for Abraham? Because it is written, "And the field, and the cave that is in it, were made over (also: 'maintained') to Abraham." Until Abraham came, Adam and Eve did not exist in the world.

It also says in the Zohar in Va’etchanan: 120. While they were walking Rabbi Aba said, In the verse, “they have forsaken Me, the fountain of living waters, and have hewn them out cisterns…” (Yirmeyah 2:13), “they have forsaken Me” refers to he who is false to the sign of the holy imprint. How is he false to it? By placing it in the domain of another, as written, “and has married the daughter of a strange El” (Malachi 2:11), who are called broken cisterns. For the idol worshiping nations are called broken cisterns. 121. That of Yisrael, WHICH IS MALCHUT, is called a well, “the fountain of living waters.” This is the holy domain of the holy Faith, WHICH IS MALCHUT that is called a well of springs of clear water that comes out and pours from it, as written, “and streams from Lebanon” (Shir Hashirim 4:15), AND ALSO, “running waters out of your own well” (Mishlei 5:15), and, “a fountain of gardens, a well of living waters” (Shir Hashirim 4:15). The Other Side is called, “broken cisterns, that can hold no water” (Yirmeyah 2:13). 122. Come and see, the river that flows and comes out, WHICH IS YESOD, waters the whole garden, MALCHUT, and waters each and every place, as we explained, until it fills the place of the garden that is called a well of living water, WHICH IS YESOD OF MALCHUT, whence the higher and lower are nourished, as written, “and from thence it was parted…” (Beresheet 2:10). 123. None of the aspects of the left side are watered from that spring of gushing water, because they are from the aspect of the other nations and are called broken cisterns. Whoever is false to the holy imprint by that side cleaves to “broken cisterns, that can hold no water,” because it does not flow in there. Whoever merits to keep it deserves to be watered by the stream of the river in the World to Come and merits that the supernal well will be filled and blessings will be drawn above and below. Happy is he in this world and in the World to Come. Of this it is written, “and you shall be like a watered garden, and like a spring of water, whose waters fail not” (Yeshayah 58:11). 124. Woe to him who is false to the holy imprint, because he is false to the Supernal Name. Moreover, he causes that well, MALCHUT, not to be blessed. He is called, “he has brought out an evil name upon a virgin of Yisrael” (Devarim 22:19). “A virgin of Yisrael” is precise, THAT IS, MALCHUT THAT IS CALLED THE VIRGIN OF YISRAEL, BECAUSE SHE ALWAYS REVERTS TO BEING A VIRGIN.

Furthermore, to merit the attribute of Tzadik one should give Tzedaka regularly, as explained in the Tikkunei Zohar (21st Correction) that it corrects the sign of the Brit, and so too one should fulfill the precept of taking delight in Shabbat, and this is what it says: 416. And also, the Shechinah, WHO IS MALCHUT, WHEN SHE IS PAIRED AND IS RECEIVING THE LIGHTS FROM ZEIR ANPIN, HER HUSBAND is called T’zdakah (Eng. ‘righteous’), and Has the Holy One, blessed be He, NAMELY ZEIR ANPIN WHO IS THE PROVIDER, is called Ba’al (lit. ‘the owner’) of the T’zdakah. And in exile, WHEN THERE IS NO PAIRING FOR ZEIR ANPIN AND NUKVA. She is poor, and Her children, WHO ARE YISRAEL, are poor, AND THE NATIONS ENSLAVE THEM. And the Holy One, blessed be He, NAMELY ZEIR ANPIN, so to speak is poor, when He is outside of His place. SINCE DUE TO THE LACK OF PAIRING DURING THE TIME OF EXILE, THERE IS A DEFICIENCY ALSO IN ZEIR ANPIN, BECAUSE THIS IS BLESSING ONLY WITH THE PAIRING OF ZEIR ANPIN AND NUKVA, AND MALCHUT IS THE PLACE OF ZEIR ANPIN. And because Her it is said, “Behold their valient ones cry without” (Yeshayah 33:7). 417. HE ASKS, And in which place DOES THE BLEMISH CAUSE THAT ZEIR ANPIN IS CALLED poor and MALCHUT is called poor. AND ANSWER, At the Righteous who is called Covenant, NAMELY YESOD, And because Yisrael sinned AND BLEMISHED IT, IN YESOD, below, IN THIS WORLD. He, NAMELY YESOD OF ZEIR ANPIN IS, “The river shall be drained dry” (Yeshayah 19:5), during the first and second Temples. And the Shechinah, WHICH IS MALCHUT, is dry and arid. Because they caused the upper waters, THE PROVISION, should depart from it, FROM YESOD that is called, “A RIVER EMERGING FROM ADEN” (Beresheet 2:10). And the Shechinah, WHICH IS MALCHUT, remained dry. This is what is written, “Let the waters that are under the heavens gather to one place, and let the dry land appear” (Beresheet 1:9). 418. And everyone who does charity with the poor causes that river, MEANING ZEIR ANPIN, to draw the sustenance from Eden, that is the supernal mother, MEANING BINAH FOR WHEN SHE IS RECEIVING CHOCHMAH CALLED ADEN, FOR ZEIR ANPIN WHO IS CALLED RIVER RECEIVES FROM HER “to water the garden” NAMELY MALCHUT, that is called Dalet BECAUSE SHE IS poor (Heb. dalah) and impoverished. And poor is the SECRET of Shabbat. For it has nothing except for what is prepared for it. And the one who fulfills in it Shabbat delight, MEANING THAT HE GIVES IT CHARITY HAPPILY, causes that poor one (Heb. Dalet) to be watered and IS CALLED garden, WHICH IS MALCHUT, and that pauper, YESOD OF ZEIR ANPIN becomes filled and is called river.

Also regarding the punishment for not fulfilling it, it says in the Tikkunei Zohar regarding the delight of Shabbat (24th Tikkun): 9. One needs to maintain ON SHABBAT a delight, FOR BY THE DELIGHT ONE HAS ON SHABBAT HE DRAWS THE ILLUMINATION OF YESOD UPON MALCHUT. FOR IT IS KNOWN THAT THE PLEASURE OF THE BODY IS BESTOWED FROM YESOD, the Righteous, who comes from Eden, Binah, THE SECRET OF the World to Come, to water the garden, the lower Shechinah, MALCHUT. The river is Vav, YESOD, that comes from Yud-Hei, CHOCHMAH AND BINAH. It flows five hundred years, which are the five Sfirot, EACH INCLUDING A HUNDRED, and reaches the Righteous, YESOD, to water from it the garden, which is Hei, MALCHUT, AS WRITTEN, “That is why a man,” ZEIR ANPIN, VAV, “leaves his father,” CHOCHMAH, YUD, “and his mother,” BINAH, FIRST HEI, “and cleaves to his wife,” MALCHUT, LAST HEI. (Beresheet 2:24).

As Rabbi Yosi said, So the water containing the drops comes from the most ancient of four rivers, as it is written, "The name of the first is Pishon" (Gen. 2:11). Why is it written, "the name of the first is Pishon?" Pishon is different from the rest because it flows into the land of Egypt. Therefore, the wisdom of Egypt is greater than that of the rest of the world.

When it was decreed that the wisdom of Egypt was lost, the Holy One, blessed be He, took the drops and threw them across the garden into the river of the Garden of Eden, as it is written, "And a river went out of Eden to water the garden" (Gen. 2:10). And when the drops, which remain in the garden, were taken from Egypt, wisdom was gone from Egypt. It separated into four other rivers, of which the most special was Pishon. Wisdom was thus lost in Egypt when the drops were taken from Egypt and left in the garden.

And the Torah symbolizes the civilized world, (because the world was created by, and is sustained by it). The nations of the world who did not accept it have remained wasted and dry. This is that the Holy One, blessed be He, created worlds and destroyed them, (referring to) those who did not maintain the precepts of the Torah. It does not mean that he shattered His own makings, as people may presume. Why should He destroy His own children about whom it is written: "when they were created (Heb. Behibar'am)" (Beresheet 2:4). Behibar'am - they were created by the letter Hei (Heb. Be Hei Bera'am). x

Rabbi Yitzchak opened with the verse, "And the dust returns to the earth as it was, and the spirit returns to Elohim who gave it" (Kohelet 12:7). Come and behold, When the Holy One, blessed be He, created Adam, He took the dust from the place of the Temple and built his body from the four directions of the world, each of which gave him strength. Later, He poured the spirit of life upon him, as it is written, "And breathed into his nostrils the breath of life" (Gen. 2:7). Then he stood up and knew that he comprised both high and low; he cleaved to Hashem and knew the supernal wisdom.

Another explanation for: "These are the generations of the heaven..." (Beresheet 2:4) - "These" refers to those about whom it is written: "These are your Elohim, O Yisrael" (Shemot 32:4). Thus, on the day when (Hashem), shall exterminate these, (meaning the sin of the calf) it will be as it was on the day the Holy One, blessed be He, created the heaven and the earth. As it is written, "In the day that Hashem Elohim made the earth and the heavens" (Beresheet 2:4). At that time, the Holy One, blessed be He, will be together with His Shechinah and the world will be renewed, as it is written: "For as the new heavens and the new earth, which I will make..." (Isaiah 66:22). This is "In the day...made".

Rabbi Yanai said: The earth was created first, as it is written (Gen. 2:4), "[...God made] earth and heaven." They said to him: Is it not written (Gen. 1:1), "[God created] the heavens and the earth"? He replied: What is this like? A king bought a beautiful object, but since it was not complete, he did not give it a name. He said, "I will complete it, I will prepare its pedestal and attachment, and then I will give it a name." It is thus written (Ps. 102:26), "Of old You established the earth; the heavens are the work of Your hands." It is furthermore written (Ps. 104:2-3), "wrapped in a robe of light; You spread the heavens like a tent cloth, He sets the rafters of His lofts in the waters..." It is then written (Ps. 104:4), "He makes the winds His messengers, fiery flames His servants." Finally, it is written (Ps. 104:5), "He established the earth on its foundations, so that it shall never totter." When He made its pedestal, He strengthened it. It is therefore written, "that it not be moved." What is its name? "And Va'ed (forever) is its name. And its pedestal is Olam (world). It is therefore written, "for the World And Forever."

God then cut the female from him and decked her as a bride and led her to him, as it is written, “And he took one of his sides, and closed up the place with flesh” {Gen. 2:21}. In the ancient books, I have seen it said that here the word “one” means “one woman,” that is, the original Lilith, who lay with him and from him conceived.

But up to that time, she was no help to him, as it is said, “but for Adam there was not found an help meet for him” {Gen. 2:20}. Adam, then, was the very last, for it was right that he should find the world complete when he made his appearance.

“No shrub of the field was yet in the earth” {Gen. 2:5}. Rabbi Simeon went on to say: The allusion is to the magnificent trees which grew later, but as yet were minute.

Adam and Eve, as we have said, were created side by side. Why not face to face? For the reason that heaven and earth were not yet in complete harmony, “the Lord God had not caused it to rain upon the earth” {Gen. 2:5}. When the lower union was rendered perfect, and Adam and Eve turned face to face, then was the upper union perfected.

Then, “There went up a mist from the earth” {Gen. 2:6}, to make up for the lack, by “watering the whole face of the ground” {ibid.}; and the mist rising is the yearning of the female for the male. Yet another interpretation says that we take the word “not” from the first verse to use in the second with “mist,” and this means that God failed to send rain because a mist had not gone up, for from below must come the impulse to move the power above.

The flow of Chochmah of the thirty-two paths to lower beings
He now explains how the two heads of Chochmah and Binah and the one that incorporates them, Da’at, spread from the brain of the thirty-two paths and into Zeir Anpin and other levels. He says that Chochmah of the thirty-two paths was engraved and produced a river, which is Binah that was extruded out of Chochmah due to the ascent of Malchut to Binah. Through that, it flows and gushes to water the garden, which is Malchut. Had it not left Chochmah, Malchut would not have had brains. This ascent of Malchut to Binah relates to the right column. It enters the head of Zeir Anpin, which becomes one brain. This is the brain of Chochmah to the right of the head of Zeir Anpin. From there it flows out throughout the body of Zeir Anpin and waters all the plants. This is the meaning of, “And a river went out of Eden to water the garden” (Bereshit 2:10). This explains the sequence of the emergence of the right side of the head of Zeir Anpin, which is Chochmah of the right. It is formed mainly by the ascent of Malchut to Binah and the extrusion of Binah outside Chochmah.

That river that flowed and went out, that is, Binah that comes out of Chochmah, as said, is called the world to come as it flows constantly and never ceases. It is the Eden of the righteous that will merit life in this world to come, which is Binah that returns to Chochmah called the lower Eden (as in section 70). It constantly waters the garden, that is, the male and the female, and does not cease. It says of it, “and like a spring of water, whose waters fail not” (Yeshayahu 58:11). This world to come was created by Yud, that is, by means of Chochmah called Yud. This is the meaning of, “And a river went out of Eden,” (Bereshit 2:10) that is, Binah that comes out of Chochmah called highest Eden; “to water the garden” (Ibid.), that is, to water the male and the female called Vav-Dalet. For fully spelled Yud comprises two letters, Vav-Dalet, that is, Yud-Vav-Dalet, as shall be explained.

As for this Ima, the wish of both Aba and Ima never stops; they emerge as one and dwell as one, never quitting each other or leaving each other. Hence it is written, “And a river went out of Eden” (Bereshit 2:10). “Went out” means constantly, never stopping. This is the meaning of the words, “like a spring of water, whose waters fail not” (Yeshayahu 58:11), and the words, “my beloved” referring to Ima; for they dwell in the goodwill of brotherhood and love, in complete unity. But here, in Malchut, she is called a bride. When the male, Zeir Anpin, approaches her to unite with her, she is a bride; that is, her ten Sfirot are rebuilt anew with brains and Netzach, Hod and Yesod for each coupling, because she comes a very bride.

Rabbi Aba said, when the holy luminary concluded this matter, the highest luminary raised his hands, wept and laughed. He said, my whole life I was anxious for this matter to reveal it; but now they do not give me permission. He grew stronger and sat up, his lips murmuring; and he bowed three time. No one could look in his direction, even more so at him. He said, Mouth, mouth, who is worthy of all this; may your fount flow and never stop. We read regarding you, “And a river went out of Eden,” and, “like a spring of water, whose waters fail not” (Yeshayahu 58:11).

Vav is also the nose adorning the face, of which it is written (Genesis 2:7) "The Lord God created (Vayiitzer)", shining white and red. This nose going on the straight path is the nose of truth, for were it not on the true path it would be not be a seal of the King. Therefore, the image of the Queen has the nose straight on her face, where the two nostrils are the two true prophets. The mouth is the daughter of the Queen, and in it is the tongue of erudition (cf. Isaiah 50:4), which is Righteousness, of which is written (Song of Songs 4:3) "Your lips are a thread of scarlet, Your mouth is lovely -" in Torah. The mouth is the totality of all: it contains sound and speech, which are [the divine letter] Vav and Hei, and it contains breath, which is Hei, and the still, small mouth is Yud. [Therefore, the mouth is] adorned with the divine name, and this is the meaning of "Your lips are a thread of scarlet, Your mouth is lovely."