Daily Zohar # 4974 – Beresheet – The Creation of Adam

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#413
And the gate of the east was opened, for from there the light goes out to shine in the world. The explanation of the matter: For you already know that all the actions that were necessary to be in the order of emanation of the faces of Zeir Anpin and Nukva must return over them in the secret of their zivug for the birth of a soul. And the order of emanation of the faces (Partzufim, פרצופים) of Zeir Anpin and Nukva is brought in short words: “תלת נפקי מחד” (three emerge from one), which means that initially Zeir Anpin ascends to מ” ן (male waters) of Yisrael Saba and Tevunah, and arbitrates there between the right and left of Yisrael Saba and Tevunah, in the secret of the stature of Chassadim (קומת החסדים) that emerges there on the masach (מסך, screen) of chirik (וִ) within it. And then the three, one within the other, are included, and three Mochin (חב” ד, Chochmah- Binah- Daat) emerge there in Yisrael Saba and Tevunah. Which is the secret of the three, that are the חב” ד, (ChBaD) of Yisrael Saba and Tevunah, emerging from one, which is Zeir Anpin, for through his arbitration of the two lines there, these three Mochin are illuminated there. And therefore, the one, which is Zeir Anpin, stands in these three Mochin (ChBaD), for the reason that every measure of illumination that the lower one causes to emerge in the upper one, the lower one also merits it. And behold, all that way, Zeir Anpin and Nukva must pass anew in order to give birth to the soul of Adam. That initially Zeir Anpin must ascend מ” ן (male water) to Yisrael Saba and Tevunah, to set control between the right and left within them. And this ascent of Zeir Anpin to Yisrael Saba and Tevunah is attributed primarily to the Yessod of Zeir Anpin, for it is the bearer of the masach of chirik (וִ).
And this is what it says here that the sixth day, which is the Yessod of Zeir Anpin, ascends in its levels to מ” ן (male water) to the supernal will (רצון עליון), which is Yisrael Saba and Tevunah, and holds there between the right and left of Yisrael Saba and Tevunah. And through his control, three Mochin (חב” ד, ChBaD) are revealed in them, in the secret of “תלת נפקי מחד” “three come from one”. And it is found that these three Mochin that emerged in Yisrael Saba and Tevunah through Zeir Anpin’s control are the first Mochin of the illumination of Chokhmah that are revealed in the worlds, for the Chokhmah of Arich Anpin is concealed and does not shine to the faces of Atzilut. And all the illumination of Chokhmah that shines in Atzilut is only from the secret of Binah that returned to be Chokhmah, and this is Yisrael Saba and Tevunah. Thus, these Mochin that emerged in Yisrael Saba and Tevunah and were completed through Zeir Anpin’s control are the first Mochin in all of Atzilut. And afterward, Zeir Anpin himself merited these three Mochin in the secret of “one stands in three”, as mentioned above. And it is found that through this, the gate of the east was opened, meaning that Zeir Anpin, called east, was opened to shine in three Mochin like Yisrael Saba and Tevunah, for from Yisrael Saba and Tevunah the light goes out to Zeir Anpin. And remember here that the four directions of the world are allusions to the four aspects Chochmah and Binah, Tiferet and Malchut (חו” ב תו” מ), and in Zeir Anpin and Nukva they are Chesed and Gevurah, Tiferet and Malchut (חו” ג תו” מ), where south is the secret of the right, Chessed. North is the secret of the left, Gevurah. East is the secret of Zeir Anpin, and Tiferet, which is the middle line. West is the secret of the Nukva of Zeir Anpin and Malchut, which receives from the three lines of south, north, and east. And remember this for all the continuation.
And south, which is the secret of the right and Chessed, revealed the strength of its illumination that it inherited from the head, that is, from Yisrael Saba and Tevunah, and was strengthened in the east, which is Zeir Anpin. The meaning is: After Zeir Anpin received the Mochin in the secret of the three lines from Yisrael Saba and Tevunah, as mentioned above, he drew to himself the line of the right, Chassadim, for Zeir Anpin’s root is covered Chassadim, and he does not need the illumination of Chokhmah drawn in the left line, called north. However, in truth, he drew all three lines, which are the secret of south, north, and east, but the right line, which is south, was strengthened in its rule and covered and concealed the other lights. That is, it prevailed in its rule and nullified the others.
East, which is Zeir Anpin, strengthened to the north, meaning that he returned and revealed within himself the illumination of the left that he drew from Yisrael Saba and Tevunah, which is the secret of the point of shuruk (וּ). And the north was aroused and spread within Zeir Anpin, and called with great strength to the west, which is the Nukva of Zeir Anpin, to draw near and participate with him. Then the west, which is the Nukva, ascended in the north and was joined to it. The meaning is: The primary building of the Nukva is from the left side, which is north. And therefore, Zeir Anpin aroused the north within him to spread in its full measure and to be clothed within the Nukva. And what it says “with great strength” is because the illumination of the north is with great power, for with its illumination, all the lights of Malchut are congelated.
Afterward, south, which is the right, and Chessed, came and clung to the west, which is the Nukva. And it is found that south and north surround her, which are the fences of the garden. The meaning is: For after the Nukva was joined to the illumination of the north, she was congelated in the secret of the sea of congelation (ימא דקאפו, Yam d’Kafu), until Zeir Anpin returned and drew to her the south, which is the secret of the light of Chassadim in the right. And then the illumination of Chokhmah in the north was clothed in the Chassadim in the south, and her lights were opened to shine in the worlds. And besides this, these two illuminations, south and north, became guardians for the Nukva from the klipot and judgments, for the south wind nullifies all judgments, and the north wind subdues all the external ones (החצונים) and klipot. And they are considered because of this as guardians, like the fence that guards the garden from strangers.
Then east, which is Zeir Anpin, unites with the west, which is the Nukva, and the west is in joy, and she asks from all of them and said: נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ—”Let us make man in our image, after our likeness” (Genesis 1:26).* That he should be in this way, in the four directions of south, north, east, west, and above and below, that is, six lower sefirot (ו” ק). And then Zeir Anpin cleaved to the Nukva and brought forth the soul of Adam (first Adam). And therefore, we learned that Adam came from the place of the Temple, that is, from the Nukva of Zeir Anpin, as mentioned above. And she is called the Temple.

Notes:
This Zohar passage describes the zivug of Zeir Anpin and Nukva, with the sixth day (Yessod) ascending to Yisrael Saba and Tevunah for Mochin (ChBaD), arbitrating right (south, Chessed) and left (north, Gevurah) via chirik (וִ). The four directions (south, north, east, west) symbolize חו” ג תו” מ, with Zeir Anpin (east) uniting with Nukva (west) after Chassadim clothes Chokhmah, guarding her from klipot. Adam’s soul emerges from Nukva (Temple), per נַעֲשֶׂה אָדָם. This connects conceptually to Genesis 1:26’s sixth day, the pinnacle of creation.
Main Point: Zeir Anpin’s ascent to Yisrael Saba and Tevunah reveals Mochin, enabling the zivug with Nukva in the four directions, birthing Adam’s soul from Malchut (Temple), per נַעֲשֶׂה אָדָם.

#414
The verse נַעֲשֶׂה אָדָם—”Let us make man” (Genesis 1:26) can also be interpreted: The Holy One, blessed be He, said, meaning that He drew to the lower ones who come from the side of the upper ones the secret of this name that equals the number of אדם, Adam, that is, the name יוד-הא-ואו-הא) מ “ה). For Adam in gematria is מ” ה equal (45). The meaning is: The upper ones are Yisrael Saba and Tevunah, which have only two lines, right and left, in the secret of cholam (וֹ) and shuruk (וּ), which are מ” י (Mem-Yud) and אל” ה, (Aleph- Lamed- Hei), and they are sealed. The lower ones are Zeir Anpin and Nukva, which have the screen (מסך, masach) of chirik (וִ), which is the secret of the masach of the name מ” ה, and in the secret of the stature (קומה) of Chassadim that emerges on this masach, it arbitrates between the right and left of Yisrael Saba and Tevunah, and Yisrael Saba and Tevunah are opened from their sealed state, and three Mochin (Chochmah- Binah- Daat, חב” ד, ChBaD) emerge in them, which is the secret of “three emerge from one” (as mentioned above, #413). And for this reason, Zeir Anpin and Nukva also merit these Mochin. For every measure of illumination that the lower one causes to emerge in the upper one, the lower one also merits it. Which is the secret of “one stands in three”. And this is the secret of “the lower ones who come from the side of the upper ones,” for Zeir Anpin and Nukva from their own aspect are not worthy of Mochin, but because they caused the emergence of Mochin above in Yisrael Saba and Tevunah, they too merited them. Therefore, Zeir Anpin and Nukva are considered as having their Mochin come from the side of the upper ones, not from their own aspect. And just as the Mochin of Zeir Anpin and Nukva were emanated from Yisrael Saba and Tevunah, so the soul of Adam was emanated from Zeir Anpin and Nukva. For after Zeir Anpin and Nukva received the Mochin from Yisrael Saba and Tevunah and Abba and Imma, and ascended to them and clothed them, meaning they became entirely equal to the level of Abba and Imma and Yisrael Saba and Tevunah, then they emanated to Adam in all the ways that Abba and Imma emanated them. For now, Zeir Anpin and Nukva are considered the upper ones, and the soul of Adam is the lower one. Therefore, initially Zeir Anpin and Nukva were diminished like Yisrael Saba and Tevunah, and lowered the letters Aleph-Lamed-Hei to the soul of Adam, and afterward raised them back to their level, and then the soul of Adam HaRishon ascended with them. And just as in Yisrael Saba and Tevunah, so now in Zeir Anpin and Nukva, two lines, right and left, מ” י, Mem-Yud and אל” ה, Aleph-Lamed-Hei, and their lights are sealed, and Adam has now the masach of the point of chirik (וִ), which is the masach of the name מ” ה, and he rules between the two lines of Zeir Anpin and Nukva, and opens them from their sealed state. And in this measure that the soul of Adam caused new Mochin in Zeir Anpin and Nukva, he too merits them. And it is found that the emergence of Mochin to the soul of Adam was also in the secret of lower ones who came from the side of the upper ones.
And this is what it says in explaining נַעֲשֶׂה אָדָם—”Let us make man,” the Holy One, blessed be He, said, meaning that He drew Mochin to the lower ones who came from the side of the upper ones, which is the secret of the lower ones bearing the masach of chirik (וִ), worthy to rule between the two lines in the upper ones from them, which bring forth Mochin in the upper ones and merit them also themselves. The secret of this name that equals מ” ה as the number of Adam (45), that is, the secret of the middle line bearing the masach of chirik (וִ) from the name מ” ה, which rules in the upper ones and draws from them also to itself, as mentioned above. In this secret, all the perfection in the soul of Adam went out and was emanated, as mentioned above. As it explains and continues.
Adam is from the secret of the sealed upper one that includes within it the two lines from the upper ones, that is, from Yisrael Saba and Tevunah, right and left, which before the rule of the third line, were sealed, as mentioned above. And so, Adam is the secret of the letters, that is, he includes within him the middle line, which is the aspect of all the lower ones, called letters. The upper ones are considered teamim (cantilations, accents) and nekudot (vowel points), and the lower ones are letters. For behold, Adam includes within him all that is above and all that is below. As explained before us.
The three letters are “אדם” (Aleph-Dalet-Mem, Adam): The א Aleph in the name Adam alludes to the highest of the high, that is, Abba and Imma above, from whom the right line מ” י Mem-Yud is drawn. The closed Mem in the name Adam is the ם Mem of מִלְּמַרְבֵּה הַמִּשְׂרָה—”From the increase of dominion” (Isaiah 9:6), this Mem, although it is in the middle of the word, the tradition is to write it with a closed Mem as at the end of a word, and it alludes to Yisrael Saba and Tevunah, from whom the left line אל” ה Aleph-Lamed-Hei is drawn. The lower ד Dalet in the name אדם Adam, which is sealed in the west, that is, this ד Dalet is included in the Nukva, from the chest and below of Zeir Anpin, called west, alludes to the secret of the masach of chirik (וִ), which the Nukva, called west, bears, through which the stature of Chassadim emerges and becomes the middle line and rules between the right, which is the א Aleph of Adam, and the left, which is the ם Mem of Adam. And this is the totality of the Mochin of above and below. For in these three ways, the Mochin emerge in Yisrael Saba and Tevunah and Zeir Anpin and Nukva, and so they emerge in the soul of Adam. After they were rectified above in Zeir Anpin and Nukva through the arbitration of the masach of Adam, they were also rectified below in Adam himself. For every measure of illumination that the lower one revealed above, he also merits.

Notes:
This Zohar passage interprets נַעֲשֶׂה אָדָם (Genesis 1:26) and מִלְּמַרְבֵּה הַמִּשְׂרָה (Isaiah 9:6). The Mochin of Zeir Anpin and Nukva, drawn from Yisrael Saba and Tevuna via “three that come from one”, emanate to Adam’s soul through the masach of chirik (וִ), name מ” ה is (45, gematria of Adam). The letters Aleph (Abba and Imma, right, cholam [וֹ]), closed Mem (Yisrael Saba and Tevunah, left, shuruk [וּ]), and Dalet (Nukva, west, chirik [וִ]) reflect the arbitration of Mochin across levels. Adam encompasses all, mirroring the upper and lower worlds. This connects to Genesis 1:26’s sixth day, emphasizing human creation’s divine unity.
Main Point: Adam’s soul, via מ” ה’s masach (וִ), mirrors Zeir Anpin and Nukva’s Mochin from Yisrael Saba and Tevunah, with Aleph-Dalet-Mem symbolizing the arbitration of right (cholam [וֹ]), left (shuruk [וּ]), and middle (chirik [וִ]), uniting all creation.

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