Daily Zohar # 4902 – Beresheet – It’s all up to Moses

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#236
Another interpretation regarding the verse about the souls of the righteous is from the verse: “And every herb of the field (עֵשֶׂב הַשָּׂדֶה).” The word “עֵשֶׂב” (herb) is comprised of the letters ע” ב and ש’. The letter ש’ alludes to the three leaves (or lines), which are (יאהדונה” י), a combination of the Holy Names יהוה YHVH and אדני ADNI. This combination symbolizes the union of the Names — YHVH, which is Zeir Anpin, with ADNI, which is the Nukvah. Together, they form the value ע” ב (72), which is YHVH spelled out with the letter yud (י), יוד-הי-ויו-הי, equaling the numerical value of 72. This represents the Mochin that reveals the light of Chochmah in the secret of this union, hinted at by the name combination יאהדונה” י.
There are three types of unions between Zeir Anpin and Nukvah: A union of the upper three Sefirot that is the secret of יהוה YHVH– אהיה AHYH. A union of Chessed, gevurah, and Tiferet: יהוה YHVH– אלהים ELOKIM. A union of the lower three, Netzach, Hod, and Yessod: יהוה YHVH– אדני ADNI.
The Mochin of 72 (level of Chayah) only flows once this third union of YHVH–ADNI is complete. At that point, the souls of the righteous are born from the union of these lower aspects. From the first two combinations, the souls of the righteous are not born because the Mochin of 72 — the light of Chochmah — only manifests in Netzach, Hos, Yessod, through the יאהדונה “י combination.
These Netzach, Hos, Yessod, are hinted at in the letter ש’ of the word עש” ב (herb), as its three branches represent the three lower Sefirot (Netzach, Hod, Yessod). They are called “leaves” rather than “branches” (the latter representing Chessed, Gevurah, Tiferet) to show they are dependent upon the three branches of Chessed, Gevurah, Tiferet, and receive sustenance from them. The Mochin for the souls of the righteous are hinted at in the letters ע “ב of עש” ב, which are YHVH filled with yuds (72), representing the high consciousness.
This is the meaning of: “Branches, upon which all are dependent, all in the value of 72,” referring to the three Sefirot, Chessed, Gevurah, Tiferet. Each of the three branches (Chessed, Gevurah, Tiferet) has the value of 72, as explained in Zohar (Beshalach #160), in the context of the three verses: “And he journeyed (וַיִּסַּע), and he came (וַיָּבֹא), and he pitched (וַיֵּט).” This “alternate interpretation” (לשון אחר) does not disagree with the earlier one, but simply explains it further. That’s why it says “another wording” and not “another matter.”
#237
And for this reason, it is said about Moses:  “וכל עשב השדה טרם יצמח” – “And every herb of the field before it grew” (Genesis 2:5) – this means that the righteous one had not yet sprouted, namely Moses, through whom the verse “אמת מארץ תצמח” – “Truth will sprout from the earth” (Psalms 85:12) – is fulfilled. Of him it is said: “ותשלך אמת ארצה” – “And truth was cast to the ground” (Daniel 8:12) – and this refers to the Torah scholars, who are like grasses that sprout from the earth. They do not grow or emerge from the Shechinah during exile, until the time comes when the verse “אמת מארץ תצמח” – “Truth will sprout from the earth” – will be fulfilled. And this is Moses, about whom it is said: “תורת אמת היתה בפיהו” – “The Torah of truth was in his mouth” (Malachi 2:6) – for there is no one who seeks out the Shechinah like him. And therefore it says about him: “ואדם אין לעבוד את האדמה” – “And there was no man to work the ground” (Genesis 2:5). “A man” – this is Moses. “The ground” – this is the Shechinah. Before Moses came, no one could properly rectify the Shechinah.
Notes:
Moses is the key figure who brings truth into the world and uplifts the Shechinah. Before his arrival, Torah scholars could not flourish, and divine truth was “cast to the ground.” The emergence of Moses signals the fulfillment of “Truth will sprout from the earth,” as he is the righteous one who labors to restore the Shechinah. This teaching reveals that true spiritual growth and rectification of the world can only begin when a figure like Moses arises to connect heaven and earth.
#238
And immediately when Moses comes, the verse will be fulfilled:
“ואֵד יַעֲלֶה מִן הָאָרֶץ” – “And a mist would rise from the earth” (Genesis 2:6). That is, א״ד (Alef-Dalet) from the name אדנ” י (Adonai, H Malchut) rises upward to the letter ו (vav), and then it becomes אדון כל הארץ – “Master of all the earth”. That is, the Zeir Anpin (represented by the letter ו) ascends and unites with the Shechinah, which is called Adonai (אדנ״י). The Shechinah then becomes Master of all the earth. The proper reading of the verse “ואֵד יַעֲלֶה מִן הָאָרֶץ” is as follows: “A mist” (א״ד) rises from the earth (which is the Shechinah, called Adonai). Because Adonai is a feminine name, only the letters א״ד rise, and they ascend to join ו (Zeir Anpin), and unite with it. Then the Shechinah receives complete Mochin, and she becomes Adon – a masculine title, “Master of all the earth.”
Immediately after this union, it is written: “וְהִשְׁקָה אֶת כָּל פְּנֵי הָאֲדָמָה” – “And it would water the whole surface of the ground” (Genesis 2:6). From this union, Israel below is watered — meaning, they receive spiritual abundance — through the seventy faces of the Torah (ע’ אנפין דאורייתא). That is: “And it would water the whole surface of the ground” means that Israel receives the Mochin from the Shechinah, and those are called the seventy faces of the Torah.
These seventy faces correspond to the seven lower sefirot (חג” ת נה” י), each of which includes ten facets. The thirty upper ones (Chochmah, Binah, Da’at) are not fully comprehensible (within reach).
Notes:
From the union of Zeir Anpin and the Shechina, Israel receives deep Torah insights — the seventy faces of the Torah. This teaching emphasizes that true spiritual revelation and divine abundance depend on the reunification of the masculine and feminine aspects of the Divine, facilitated by Moses, leading us to the final redemption.

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