Daily Zohar # 4922 – Beresheet – Old souls and new souls

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#281
And so it is said, regarding the future rectification (tikkun) through Moses and the two Mashiachs: ‘וַיִּבֶן ה’ אֱלֹקִים אֶת־הַצֵּלָע’—’ And Hashem Elokim built the rib (צלע)’ (Genesis 2:21), in the manner of the verse, ‘וּלְצֶלַע הַמִּשְׁכָּן הַשֵּׁנִית’—’ And for the second side of the Tabernacle’ (Exodus 26:20). This means that the two ribs are essential in the Holy Tabernacle, which is a secret of Malchut, drawn from two points within her: one rib from the attribute of mercy, and the second rib from the attribute of judgment. This is what is meant by ‘וַיִּבֶן… אֶת־הַצֵּלָע’—’ And He built the rib’ (Genesis 2:21), said regarding the rectification of Moses, referring to the second rib of the Tabernacle, drawn from the point of the attribute of judgment, which is her own aspect, namely Malchut of Malchut. However, the rib mentioned in the rectification of the Central Column, which is Zeir Anpin, is the secret of the first rib, drawn from the point of the attribute of mercy, encompassing her first nine sefirot. The rib is from the aspect of the drawing forth of Chessed, which is the aspect of white (לבן), and for this reason, she is called levanah (לבנה, moon), named for the light of Chessed within her, which is white. ‘וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה’—’ And He closed up the flesh in its place’ (Genesis 2:21), refers to the flesh that is red, which is the light of Gevurah, for the supernal Gevurah of Binah is considered red. The Nukva is comprised of both, namely white (לבן, lavan) and red (אדום, adom), which are Chessed and Gevurah. At that time, it is said of Malchut, ‘שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי’—’ His left hand is under my head, and his right hand embraces me’ (Song of Songs 2:6), meaning the red flesh, which is Gevurah, and the white light of Chessed, which is called the rib (צלע).

#282
“‘זֹאת הַפַּעַם’—’ This time’ (Genesis 2:23) is said regarding the Shechinah, who was a maiden (נַעֲרָה) betrothed to the Central Line, which is Zeir Anpin. It is said of her, ‘זֹאת הַפַּעַם’—’ This time,’ I know that she is ‘עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי’—’ bone of my bones and flesh of my flesh’ (Genesis 2:23). This means that before the Sheבhinah is worthy of union (zivug) with Zeir Anpin, she is called a betrothed maiden. After she becomes worthy of his union, she is called a wife. Therefore, after she is built by Abba v’Imma (Chokhmah and Binah) and becomes worthy of union, it is said, ‘זֹאת הַפַּעַם’—’ This time,’ etc. ‘לְזֹאת יִקָּרֵא אִשָּׁה’—’ She shall be called woman’ (Genesis 2:23), because she is built from the supernal side, which is Imma (the first Hei of YHVH). For ‘כִּי מֵאִישׁ לֻקְּחָה־זֹּאת’—’ because she was taken from man’ (Genesis 2:23), meaning from the side of Abba, which is the Yud of YHVH. This interpretation pertains to the rectification (tikkun) of the Nukva (feminine aspect of Malchut) through the Central Line, before the final rectification, which is through the building of Abba and Imma, as mentioned above.
Likewise, the verses are explained in relation to the rectification of Moses, who is in the form of the Central Line in the aspect of souls below in the worlds of Beriah, Yetzirah, and Asiyah.”

Notes:
The Shechinah’s transformation from “maiden” to “wife” reflects her ascent from Malchut of Malchut (her lowest, contracted aspect) to a state integrated with Zeir Anpin. The roles of Abba (Chokhmah, Yud) and Imma (Binah, first Hei) in building her highlight the collaborative effort of the sefirot, with Yud-Hei providing the Mochin necessary for her rectification.
The phrase “bone of my bones and flesh of my flesh” underscores the intrinsic connection between Malchut and Zeir Anpin, as she is both derived from him (the “rib”, “צלע”) and completed for him through divine building.
The connection to Jerusalem in the Zohar is the connection to Malchut—her protection in exile through Gevurah (the wall of fire), her partial rectification through Zeir Anpin and Abba v’Imma, and her ultimate restoration by God through Moses and the Mashiachs in the Third Temple. Jerusalem embodies the divine presence’s journey from concealment to revelation, central to the Zohar’s vision of final tikkun.

#283
At that time, Israel will merit, each and every one, their true mate (bat zug), and this is what is written, ‘וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם’—’ And I will give you a new heart, and a new spirit I will place within you’ (Ezekiel 36:26). This means that, in truth, Israel is drawn from Malchut, but because the world could not endure [her unmitigated judgment], the attribute of mercy (מדת הרחמים), which is Binah, was joined with her. Consequently, all the feminine aspects of the souls of Israel are drawn from Binah, which is the attribute of mercy, for Malchut, the attribute of judgment (מדת הדין), was concealed, as mentioned above. Thus, Israel does not have their true mate (bat zug). However, at the final rectification (End of tikkun), when Malchut herself is rectified and no longer needs the partnership of Binah, the feminine aspects of the souls of Israel will then be from the aspect of Malchut herself, who is their true mate.
And it is written, ‘וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם’—’ And your sons and daughters will prophesy’ (Joel 3:1). These are new souls destined to come to Israel, as it is said, ‘אֵין בֶּן דָּוִד בָּא עַד שֶׁיִּכְלוּ כָּל נְשָׁמוֹת שֶׁבַּגּוּף’ ‘Mashiach ben David will not come until all the souls that were in the body are exhausted,’ meaning the old souls. Then, new souls will come.
This means that all the souls in the world were included in the soul of Adam (the First Man), as it is written (in Midrash Tanchuma, Ki Tisa 12), ‘Where were you when Adam HaRishon existed?’ When he sinned with the Tree of Knowledge, all the souls were damaged, and they reincarnate through all generations until they receive their complete rectification (tikkun). At the final rectification, Israel will draw new souls, meaning those that were not yet included in the body of Adam HaRishon. Regarding these new souls, the verse says, ‘וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם’—’And your sons and daughters will prophesy.’
Notes:
The souls of Israel are inherently drawn from Malchut (the Shechinah), the sefirah of divine kingship and judgment (מדת הדין). However, in the current state of the world, Malchut’s intense judgment is too severe to sustain existence, so it is tempered by Binah (the attribute of mercy, מדת הרחמים). As a result, the feminine aspects of Israel’s souls—representing their spiritual counterparts or mates—are drawn from Binah rather than Malchut. This is because Malchut’s pure aspect (מדת הדין) is concealed, as referenced earlier, leaving Israel without their true mates (bat zug).
The passage cites Joel 3:1, “And your sons and daughters will prophesy,” to describe the emergence of new souls ( נְשָׁמוֹת חֲדָשׁוֹת) in the time of Mashiach. These souls are distinct from the “old souls” that were included in Adam’s soul and damaged by his sin in the Garden of Eden. The old souls reincarnate through generations to achieve rectification, but the Mashiach ben David will not come until they are exhausted (a concept from Talmud and Kabbalah sources, Yevamot 62a).
The new souls, untainted by Adam’s sin, will enable heightened spiritual perception, as indicated by their ability to prophesy. This aligns with the Zohar’s vision of a renewed spiritual order in the time of Mashiach, where Malchut’s full rectification restores divine clarity to Israel.

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