Daily Zohar # 4918 – Beresheet – Worthy or not worthy

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#272
For this reason, the Holy One, Blessed be He, said, ‘לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ’—’ It is not good for the man to be alone; I will make him a helper opposite him’ (Genesis 2:18). This refers to the Mishnah in relation to the Matronita (Shechinah/Malchut), who is the wife of that Youth, namely Metat-on. In other words, it is not good for the man to be solely with the Torah of Atzilut. ‘I will make him a helper opposite him’ refers to the Torah of Beriah, which is the wife of Metatr-n. This [Torah of Beriah] is not in the aspect of Malchut of the Matronita, as mentioned above, but is called Mishneh Torah (Secondary Torah), as it is secondary to the Torah of Atzilut, which is the Matronita. It is the maidservant of the Shechinah, who sometimes serves as a helper (עזר, ezer) to the Shechinah and sometimes as an opposer (כנגדו, kenegdo) to her. If they are worthy (זכו, zachu), she is a helper in the aspect of the pure (טהור, tahor), permitted (מותר, mutar), and kosher within the Torah. If they are not worthy (לא זכו, lo zachu), she is an opposer to the Shechinah in the aspect of the impure (טמא, tamei), invalid (פסול, pasul), and forbidden (אסור, assur) within the Torah. The part of the Torah that is pure, permitted, and kosher comes from the side of the Good Inclination (יצר הטוב, Yetzer HaTov), while the part of the Torah that is invalid, impure, and forbidden comes from the side of the Evil Inclination (יצר הרע, Yetzer HaRa). Were it not for the Yetzer HaRa in the world, this part would not exist in the Torah. The reason the Holy One, Blessed be He, said regarding the Torah of Atzilut, ‘It is not good for the man to be alone,’ is that it was necessary to give him the Torah of Beriah, the wife of Metatron, in the aspect of either a helper (עזר, ezer) or an opposer (כנגדו, kenegdo).

Notes:
This Zohar passage interprets Genesis 2:18 in a Kabbalistic framework, applying it to the relationship between the Torah of Atzilut (the divine, unified Torah associated with Malchut in the World of Emanation) and the Torah of Beriah (a lower, secondary Torah associated with the World of Creation). The key figures and concepts are:
Torah of Atzilut: This is the pristine, divine Torah, equated with the Matronita (the Shechinah or Malchut), the feminine aspect of the Divine that receives and manifests divine light. It is composed entirely of God’s Names and represents the highest spiritual reality.
Torah of Beriah: Called Mishneh Torah (Secondary Torah), it is a lower manifestation of the Torah in the World of Creation, associated with Metatr-n, the arch angel often identified as the “Youth” (נער, Na’ar) and the chief angel overseeing the created worlds. The Torah of Beriah is described as the “wife” of Metatr-n, indicating its role as a partner in the lower spiritual realms.
Helper (Ezer) and Opposer (Kenegdo): Drawing on Genesis 2:18, the Torah of Beriah can either support (ezer) or oppose (kenegdo) the Shechinah (Malchut). This duality depends on human merit (זכות, zechut). When Israel is worthy, the Torah of Beriah aligns with the Yetzer HaTov (Good Inclination), manifesting as pure, permitted, and kosher teachings that elevate the Shechinah. When unworthy, it aligns with the Yetzer HaRa (Evil Inclination), becoming impure, invalid, and forbidden, thus opposing the Shechinah.
Metatr-n and the Shechinah: Metatr-n is depicted as the “Youth” and husband of the Torah of Beriah, while the Shechinah (Malchut) is the higher divine feminine. The Torah of Beriah is the Shechinah’s “maidservant,” serving her when aligned with holiness but opposing her when influenced by impurity.
Yetzer HaTov and Yetzer HaRa: The Zohar explains that the Torah encompasses both positive and negative aspects, reflecting the human capacity for both good and evil. The Yetzer HaRa introduces the possibility of misinterpretation or misuse of the Torah, which would not exist were it not present in the world.
The passage underscores the necessity of the Torah of Beriah as a complement to the Torah of Atzilut. The latter is too lofty for humans to engage with alone during exile, so the Torah of Beriah provides a practical framework for spiritual engagement, although with the risk of misalignment if human actions are unworthy.

#273
The woman who has pure blood and impure blood is, from the side of the Mishnah (Torah of Beriah), a blemish to him (Zeir Anpin). She is not his true mate (בת זוג, bat zug), nor is she his complete unification (יחוד, yichud). This means that as long as Malchut, who is the wife of Zeir Anpin (Z” A), requires sweetening from Binah, she contains two points: from one comes pure blood, and from the other comes impure blood. Therefore, the union (zivug) is not constant. If they are not worthy, impure blood is drawn forth, and the zivug of Zeir Anpin and Nukva is interrupted, as is known. Thus, this blemish (שומה, shuma) is caused to the Nukva of Zeir Anpin due to the Mishnah, which is the wife of Metatr-n and is drawn from her. Consequently, the Nukva is not the constant mate of Zeir Anpin, nor is she his complete unification, for there is no complete unification until the Erev Rav are eradicated from the world.
Because of the Erev Rav, Moses was buried outside the Holy Land, and his burial is in the Mishnah, ‘וְלֹא־יָדַע אִישׁ אֶת־קְבֻרָתוֹ עַד־הַיּוֹם הַזֶּה’—’ No one knows his burial place to this day’ (Deuteronomy 34:6). Burial signifies concealment, and the resurrection of the dead signifies revelation. It is said that what was concealed of Moses and buried outside the land is due to the dominance of the Mishnah in the world. Therefore, ‘no one knows his burial place’ until ‘this day’ of the final rectification (tikkun), when, at the resurrection of the dead, Moses will be revealed together with the two Mashiachs.
His burial, meaning the concealment of Moses’ soul, comes from the power of the Mishnah, which dominates the Matronita, who is called the Kabbalah (tradition) given to Moses, and she is Malchut. The Matronita is separated from her husband (Zeir Anpin).
For this reason, the verse says, ‘תַּחַת שְׁלוֹשָׁה רָגְזָה אָרֶץ’—’Under three things the earth trembles’ (Proverbs 30:21), referring to Malchut, the Nukva of Zeir Anpin, called ‘earth’ (ארץ, eretz). ‘תַּחַת עֶבֶד כִּי יִמְלוֹךְ’—’ Under a servant when he reigns’ (Proverbs 30:22) refers to the known servant, who is Metatr-n. The verse’ וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ’—’ And a maidservant when she supplants her mistress’ (Proverbs 30:22) refers to the Mishnah, which is the wife of Metatron. The verse’ וְנָבָל כִּי יִשְׂבַּע־לָחֶם’—’ And a fool when he is filled with food’ (Proverbs 30:22) refers to the Erev rav, who are called ‘עַם נָבָל וְלֹא חָכָם’ ‘a foolish people and not wise’.
Notes:
The Zohar interprets the “three things” that cause the “earth” (Malchut) to tremble as disruptions caused by: (1) Metatr-n (the servant reigning), (2) the Mishnah (the maidservant supplanting Malchut), and (3) the erev rav (the foolish people). These represent distortions in the divine order during exile, preventing the complete unification of Zeir Anpin and Malchut.
The passage emphasizes the challenges of achieving divine unity in a world influenced by the erev rav and the lower Torah of Beriah. Only with the final rectification, when the erev rav are removed, will Malchut achieve complete yichud with Zeir Anpin, and Moses’ hidden wisdom will be revealed.

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