Kabbalah do Rodzaju 2:10

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.

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."

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.

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).

"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.

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.

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.

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).