Daily Zohar # 4908 – Beresheet – Pardes, marble stones, and water

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#250
Another explanation of the verse: “And from there it was parted and became four heads” (Genesis 2:10) — This refers to the secret of the four who entered the Pardes, the four sages: Ben Azzai, Ben Zoma, Acher, and Rabbi Akiva. “Pardes” is an acronym for פשט (Peshat, simple meaning), רמז (Remez, hint), דרש (Derash, sermonic), and סוד (Sod, secret). The Zohar interprets the word “it was parted” (יִפָּרֵד) as an acronym of Peshat, Remez, and Derash, which were the levels entered by Ben Azzai, Ben Zoma, and Acher. These are considered external levels of the Torah, compared to Sod, the innermost level, which Rabbi Akiva entered. Only Rabbi Akiva, who entered into the “brain” (Sod, the innermost secrets of the Torah), entered in peace and exited in peace. The others were harmed, as will be explained.
One of the four sages entered the River Pishon, which alludes to the Peshat (literal level) of the Torah that illuminates the Pardes. “Pishon” is understood as an acronym for “פִּי שׁוֹנֶה הֲלָכוֹת” “Peh Shoneh Halachot” (a mouth that repeats laws) – this corresponds to the plain meaning of Torah. The second sage entered the River Gihon, where is buried the one about whom it is said: “כֹּל הוֹלֵךְ עַל גָּחוֹן” “Every one that goes upon his belly (גָּחוֹן)” (Leviticus 11:42) – referring to Moses, who corresponds to the letter Vav (ו) of the word Gachon, which is the middle of all the letters in the Torah. He corresponds to the angel Gabriel, whose name means “Strength of God” (גבר-אל), the Gevurah (power) of God.
Explanation (Hasulam): All burial serves as atonement for a blemish, as it is written: “וְכִפֶּר אַדְמָתוֹ עַמּוֹ” “And He shall atone for His land and His people” (Deuteronomy 32:43). Once atonement is complete, one is destined for resurrection and eternal life. However, the burial of Moses was not because of his own blemish. Instead, it was due to the strength of Gabriel, the Gevurah above, which overcame him and prevented him from revealing the complete perfection in his lifetime, even though he himself was capable of doing so. As it is written: “וַיָּסֶךְ אֱלוֹהַּ בַּעֲדוֹ” “And He enclosed [Moses] with God’s presence” – meaning, it was divine concealment, not Moses’s fault, that prevented complete revelation. Thus, it is written: “וְלֹא יָדַע אִישׁ אֶת קְבוּרָתוֹ עַד הַיּוֹם הַזֶּה” “And no man knows his burial place to this day” (Deuteronomy 34:6), because there was no blemish, and therefore no “known” burial. Only at the end of correction, when Moses’s perfection is revealed, will the concealed place of his burial be made known, because the absence will be understood through the presence. This level is associated with the Remez (hint) in Torah, as it is written: “וְדַי לַחֲכִימָא בִּרְמִיזָא” “To the wise, they reveal through hints” (Proverbs 1:5).
Notes:
The concealment of Moses’s burial is a metaphor for the hidden perfection of the inner Torah, which will only be fully revealed at the End of Days, as part of the complete rectification of the world.
#251
The third of the four sages entered into the Hiddekel River, whose letters are ח״ד ק״ל — ח״ד, meaning sharpness, and ק״ל meaning lightness (ease). This hints at words that are sharp and precise, without blemish, easy to explain and analyze. ח״ד (Chad) alludes to sharpness, as in the verse: “וְשִׁנַּנְתָּם לְבָנֶיךָ” — “And you shall teach them diligently to your children” (Deuteronomy 6:7).
The fourth sage entered into the Perat (Euphrates) River, which symbolizes the brain (moach), for there is procreation and fertility, and seed originates from the brain.
Notes:
This passage continues the allegory of the four sages and the four rivers mentioned in Genesis, each representing a level of Torah interpretation: The Hiddekel (Tigris) is linked to the power of sharp, clear speech — this corresponds to Derash. Its meaning is drawn from the Hebrew ח״ד (sharp) and ק״ל (light/easy), highlighting its suitability for clear explanation and teaching.
The Perat (Euphrates) corresponds to the Sod (secret), which relates to the brain, the source of procreation (פוריות) — since in Kabbalah, seed (Zera) descends from the Moach (brain). This refers to the deepest mysteries of the Torah, connected with the flow of divine wisdom.

The Zohar explains that the flow of divine wisdom (the “rivers”) corresponds to three categories of intellectual enlightenment given to creation:
Mochin of six without Rosh (Six lower sefirot without the head ו” ק) — linked to the World of Yetzirah (Formation) — corresponds to Remez (hint), meaning wisdom that is hinted at but not fully revealed.

Mochin of the upper three (ג” ר) in Chassadim (Mercy) — from the World of Beriah (Creation) — corresponds to Derash (sermonic), drawing on interpretation that stirs the heart and emotion.

Mochin of the upper three (ג” ר) in Chochmah (Wisdom) — from the World of Atzilut (Emanation) — corresponds to Sod (Secret), the highest level of Torah, revealing the innermost wisdom.
The vessels (practical application) come from the World of Asiyah (Action) — representing Peshat (simple meaning).
#252
Rabbi Elazar said: One day, while we were in the study hall, the friends asked: What is the meaning of what Rabbi Akiva said to his students: “When you reach the pure marble stones, do not say ‘Water! Water!’ lest you endanger yourselves, as it is written: ‘דֹּבֵר שְׁקָרִים לֹא יִכּוֹן לְנֶגֶד עֵינָי’ ‘A speaker of lies shall not stand before My eyes’” (Psalms 101:7)? Meanwhile, the Elder of Elders (סבא דסבין) descended there. In the Zohar’s terminology, Chochmah and Binah (Wisdom and Understanding) are called “Elders,” and Keter (Crown) — which is higher than them — is called “The Elder of Elders.” It is the revelation of the soul level of יחידה Yechidah, the supreme soul destined to be revealed at the End of Days.
He said to them: “Sages, what are you engaged in?” They replied: “We are discussing what Rabbi Akiva told his students, ‘When you reach the pure marble stones…'” He said to them, “It is certain that this is a supreme secret. And it has been explained in the Upper Yeshiva. And so that you should not err concerning this secret, I have descended to explain it to you. For since this secret — which is hidden from the people of your generation — has already been somewhat revealed among you, I may now explain it to you fully.”

Notes:

Only through proper preparation and with divine permission can the inner secrets of creation — guarded mysteries of the higher worlds — be accessed. This teaching underscores the need for humility, careful spiritual conduct, and the guidance of true sages in the pursuit of deep mystical knowledge.

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