Daily Zohar 4911
Holy Zohar text. Daily Zohar -4911

Hebrew translation:

256. דָּבָר אַחֵר וְנָהָר יֹצֵא מֵעֵדֶן – בְּוַדַּאי לְמַעְלָה בְּעֵץ הַחַיִּים שָׁם אֵין קְלִפּוֹת נָכְרִיּוֹת. זֶהוּ שֶׁכָּתוּב (תהלים ה) לֹא יְגוּרְךָ רָע. אֲבָל בָּעֵץ שֶׁלְּמַטָּה יֵשׁ בְּוַדַּאי קְלִפּוֹת נָכְרִיּוֹת, וְהוּא נָטוּעַ בְּגַן עֵדֶן שֶׁל זְעֵיר אַנְפִּין, שֶׁהוּא חֲנוֹךְ, מטטרו”ן, שֶׁגַּן הָעֵדֶן הָעֶלְיוֹן שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין שָׁם עִרְבּוּב שֶׁל קְלִפּוֹת לִהְיוֹת שָׁם נִפְתָּל וְעִקֵּשׁ. וּבִגְלַל זֶה וְנָהָר יֹצֵא מֵעֵדֶן וְגוֹ’, וְיָכֹלְנוּ לוֹמַר בְּמטטרו”ן יֹצֵא מֵעֵדֶן – מֵעִדּוּן שֶׁלּוֹ. לְהַשְׁקוֹת אֶת הַגָּן – הַגָּן שֶׁלּוֹ, הַפַּרְדֵּס שֶׁלּוֹ שֶׁנִּכְנְסוּ לְשָׁם בֶּן עַזַּאי וּבֶן זוֹמָא וֶאֱלִישָׁע. וּקְלִפּוֹת שֶׁלּוֹ מִצַּד זֶה טוֹ”ב וּמִצַּד זֶה רַע. וְזֶה אִסּוּר וְהֶתֵּר, כָּשֵׁר וּפָסוּל, טֻמְאָה וְטָהֳרָה.
257. עָמַד זָקֵן אֶחָד וְאָמַר, רַבִּי רַבִּי, כָּךְ זֶה וַדַּאי! אֲבָל עֵץ הַחַיִּים הוּא לֹא נִקְרָא. אֶלָּא כָּךְ הוּא סוֹד הַדָּבָר, וַיִּיצֶר – יְצִירָה אַחַת לְטוֹב וִיצִירָה אַחַת לְרָע. זֶה עֵץ הַדַּעַת טוֹב וָרָע. עֵץ זֶה אָדָם קָטָן, מִצַּד הַחַיִּים מִמֶּנּוּ וּמִצַּד הַמָּוֶת מִמֶּנּוּ. שָׁם שְׁתֵּי יְצִירוֹת שֶׁלּוֹ שֶׁהֵם אִסּוּר וְהֶתֵּר, וְעָלָיו נֶאֱמַר וַיִּיצֶר ה’ אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה.

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Zohar Beresheet
Continued from previous DZ
#256
Another explanation on the verse “וְנָהָר יֹצֵא מֵעֵדֶן” “And a river went out of Eden” (Genesis 2:10): Indeed, concerning the upper Tree of Life, that is, Zeir Anpin of Atzilut, there are no foreign klipot — as it is written: “לֹא יְגוּרְךָ רָע” “Evil shall not dwell with You” (Psalms 5:5) — because the klipot only begin in the world of Beriah, which is beneath Atzilut. However, in the lower tree — that is, in the world of Beriah — there are certainly foreign klipot. This tree is planted in the Garden of Eden of Zeir Anpin below, which refers to Z’A of Beriah. And this tree there is called Chanoch (Enoch) or Metat-on, for in the upper Garden of Eden, belonging to the Holy One, blessed be He — that is, the Garden of Eden of Atzilut — there are no klipot at all, nothing twisted or perverse. Therefore, it is said about it: “And a river went out of Eden…” (Genesis 2:10) — this river refers to Metat-on, “went out of Eden” — meaning it receives from its delight, which are the Mochin from Imma (Mother/Binah). For Binah is called Eden, “to water the garden” — this is the garden of Metat-on, his garden (פרדס), that is, Malchut of Beriah — the place where Ben Azzai, Ben Zoma, and Elisha (Acher) entered (Hagigah 14b). And the klipot of Metat-on are mixed — good on one side and evil on the other side. And this is why in the Torah there are concepts like: (אִסּוּר וְהֶתֵּר, כָּשֵׁר וּפָסוּל, טֻמְאָה וְטָהֳרָה) prohibition and permission, kosher and invalid, impure and pure — all because of this mixture at this level.
Notes:
The Zohar teaches that spiritual purity and impurity are rooted in distinct worlds. In Atzilut (the highest realm), there is only unity and holiness; there is no concept of impurity or duality. Below Atzilut, starting in Beriah, impurity begins to exist. Metat-on symbolizes this mixed reality — a channel that carries both good and evil influences.
This understanding explains why the revealed Torah contains laws of permitted and forbidden, as well as pure and impure — it reflects the nature of this mixed realm, where most human interaction with Torah takes place. However, the highest truths of Torah — the “Tree of Life” — remain untouched by impurity. This concept is also found in the Midrash Tanchuma, where it states: “The Torah is given with both life and death — to those who engage with it for the sake of Heaven, it is a potion of life; for those who do not, it becomes a potion of death.” And in Hagigah 14b, where the sages speak of entering the Pardes, only Rabbi Akiva entered in peace and left in peace, while others were harmed, reflecting their encounter with mixed spiritual forces.
#257
An elder arose and said to Rabbi Shimon: “Rabbi, Rabbi, this is indeed true — that there are no klipot in Atzilut, but they do exist in Beriah. However, Metat-on is not called the Tree of Life. Meaning: He questioned Rabbi Shimon’s words — if you explain that the Garden of Eden mentioned in the verse refers to the Garden of Beriah, then how will you explain the verse: ‘And the Tree of Life was in the midst of the Garden’ (Genesis 2:9)? Surely, in the Garden of Beriah, there is no Tree of Life, and Metatron is not the Tree of Life, for within him there is both good and evil (טוב ורע). Rather, the secret of the matter is thus: The verse ‘And He formed (וייצר)’ (Genesis 2:7) — written with two Yuds (יי) — hints at two formations: One is the formation of good, and the other is the formation of evil. And this refers to the Tree of Knowledge of Good and Evil (עץ הדעת טוב ורע) — which contains these two formations. The Tree of Knowledge refers to the lesser man (אדם הקטן) — meaning, when a person is in a state of smallness of Mochin (Katnut, קטנות, state of constricted consciousness), then both life and death stem from him — life through the permissible, and death through the forbidden. These two aspects — life and death — come from the Mochin of katnut (small consciousness) within man. Therefore, it is called the Tree of Knowledge of Good and Evil, and that is why it says about this man (in a state of katnut): ‘And the YHVH God formed (וייצר) man…’
Notes:
This teaching emphasizes that spiritual maturity (גדלות, gadlut) aligns with pure Divine consciousness, while spiritual immaturity (קטנות, katnut) leads to duality and potential downfall.

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