Likkutei Yirah (R Yirah HaAri)- The Sin of the Mother/Ima-Binah - The Zohar(Let us make man" Part 1)
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The Zohar Beresheet A
159. וַיֹּאמֶר אֱלֹקִים נַעֲשֶׂה אָדָם, סוֹד ה' לִירֵאָיו וגו', פְּתַח הַהוּא סָבָא דְסָבִין, וַאֲמַר שִׁמְעוֹן שִׁמְעוֹן, מָאן הוּא דַּאֲמַר, נַעֲשֶׂה אָדָם. וַיֹּאמֶר אֱלֹקִים, מַאי נִיהוּ הָכָא, הַאי אֱלֹקִים, אַדְהָכֵי פָּרַח הַהוּא סָבָא דְסָבִין, וְלָא חָמָא לֵיהּ, וּכְמָה דִשְׁמַע רַבִּי שִׁמְעוֹן דַּהֲוָה קָרֵי לֵיהּ שִׁמְעוֹן, וְלָא רַבִּי שִׁמְעוֹן, אֲמַר לְחַבְרוֹי, וַדַּאי הַאי הוּא קָדוֹשׁ בָּרוּךְ הוּא, דְּאִתְּמַר בֵּיהּ וְעַתִּיק יוֹמִין יָתֵיב, הָא כְּעַן אִיהוּ שַׁעֲתָא, לְמִפְתַּח בְּהַאי רָזָא, דְּוַדַּאי הָכָא אִית רָזָא, דְּלָא אִתְיְהֵיב רְשׁוּ לְאִתְגַּלְיָא, וּכְעָן מַשְׁמַע, דִּרְשׁוּתָא אִתְיְהֵיב לְאִתְגַּלְּיָא.
160. פָּתַח וַאֲמַר, לְמַלְכָּא, דַּהֲוָה לֵיהּ כַּמָּה בִּנְיָינִין לְמִבְנֵי, וַהֲוָה לֵיהּ אוּמָנָא וְהַהוּא אוּמָנָא, לָא הֲוָה עֲבַד מִדָּעַם, אֶלָּא מֵרְשׁוּ דְמַלְכָּא, כד"א וָאֶהְיֶה אֶצְלוֹ אָמוֹן. מַלְכָּא וַדַּאי אִיהוּ חָכְמָה עִלָּאָה, לְעֵילָא, וְעַמּוּדָא דְאֶמְצָעִיתָא, מַלְכָּא לְתַתָּא. אֶלֹקִים אוּמָנָא לְעֵילָא, וְדָא אִימָא עִלָּאָה, אֱלֹקִים אוּמָנָא לְתַתָּא, וְדָא שְׁכִינְתָּא דִלְתַתָּא.
161. וְאִתְּתָא לֵית לָהּ רְשׁוּ לְמֶעְבַּד מִדָּעַם, בְּלָא רְשׁוּת בַּעֲלָהּ, וְכָל בִּנְיָינִין דַּהֲווֹ בְּאֹרַח אֲצִילוּתָא, הֲוָה אֲמַר אַבָּ"א בַּאֲמִירָה, לְגַבֵּי אִמָּ"א, יְהֵא כְּדֵין וּכְדֵין, וּמִיָּד הֲוָה, כד"א, וַיֹּאמֶר אֱלֹקִים יְהִי אוֹר וַיְהִי אוֹר, וַיֹּאמֶר הֲוָה אָמַר לֵאלֹקִים, יְהִי אוֹר, מָארֵי דְבִנְיָינָא אִיהוּ אוֹמֵר, וְאוּמָנָא עָבֵיד מִיָּד, וְהָכֵי כָּל בִּנְיָינִין בְּאֹרַח אֲצִילוּתָא, הֲוָה אָמַר, יְהִי רָקִיעַ, יְהִי מְאֹרֹת וְכֹלָּא אִתְעֲבֵיד מִיָּד.
162. כַּד מָטָא לְעָלְמָא דִפְרוּדָא, דְּאִיהוּ עוֹלָם הַנִּבְדָּלִים, אֲמַר אוּמָנָא, לְמָארֵי בִּנְיָינָא נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, אֲמַר מָארֵי בִּנְיָינָא, וַדַּאי טַב הוּא לְמֶעְבַּד לֵיהּ, אֲבָל עָתִיד הוּא לְמֶחֱטֵי קַמָּךְ, בְּגִין דְּאִיהוּ כְּסִיל, הה"ד בֵּן חָכָם יְשַׂמַּח אָב וּבֵן כְּסִיל תּוּגַת אִמּוֹ.
163. אִיהִי אָמְרָה, בָּתַר דְּחוֹבֵיהּ תַּלְיָא בְּאִמָּ"א וְלָא בְּאַבָּ"א אֲנָא בָּעִינָא לְמִבְרֵי לֵיהּ בְּדִיּוֹקְנָא דִילִי, הֲדָא הוּא דִכְתִיב, וַיִּבְרָא אֱלֹקִים אֶת הָאָדָם בְּצַלְמוֹ. וְלָא בָּעָא לְאִשְׁתַּתָּפָא בֵּיהּ אַבָּ"א.
164. בְּזִמְנָא דְּחָב מַה כְּתִיב, וּבְפִשְׁעֲכֶם שֻׁלְחָה אִמְּכֶם, אֲמַר מַלְכָּא לְאִמָּ"א, וְלָא אֲמָרִית לָךְ דַּעֲתִיד הוּא לְמֶחֱטֵי. בְּהַהוּא זִמְנָא, תָּרִיךְ לֵיהּ, וְתָרִיךְ אִמָּא עִמֵּיהּ, וּבְגִין דָּא כְּתִיב בֵּן חָכָם יְשַׂמַּח אָב וּבֵן כְּסִיל תּוּגַת אִמּוֹ, בֵּן חָכָם, דָּא אָדָם, דְּאִיהוּ בְּאֹרַח אֲצִילוּת, וּבֵן כְּסִיל, דָּא אָדָם דִּבְרִיאָה.
Gracias
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Coming back, because after a long time of thinking about it, I think I grasped a tiny drop of understanding: This seems to suggest, as Adam was split into male and female, that God was also split into male and female, and that this great divorce is very sorrowful. Going to rewatch this now in the hope of figuring out more.
Okay, so the snake with a lion's head is now really obviously a reference to Gnosticism, where he's a sort of really bad Xerox of God, and that's probably who the foolish king is also a reference to, as Christians say, "Satan is the prince of this world."
Much better, Gibor! Please post the source of where you are excerpting, I'd like to check the translations. As you know, these concepts are very delicate - meant to be parables for a living, spiritual edifice. Words, you know don't often capture the essence and intent, much less do pictures. But as long as it is kosher fun, it can be a springboard for greater undersranding.
www.zohar.com/zohar/Bereshit%20A/chapters/14
@@GarmentofEsau 🏅
@GarmentofEsau I'm looking through it... I feel like I'd need a few hundred years before I could offer a semi-competant remark. I wonder how Ari z"l or the Leshem explain it.
@@sholompraver4348 166) But Adam of Beria has neither image nor likeness from AVI. From his root, he has no relation to AVI to receive from them the Mochin of image and likeness. But upper Ima had one appellation that amounts to 86, such as the count of Elokim, and that appellation is light and darkness.
There is the name of the essence, where the name is from the essence of the degree, and there is an appellation, which is a name that is borrowed from another degree. This is why upper Ima, Bina, had a different appellation, Malchut, who was the same number as Elokim. She rose to Bina and took from her the name Elokim. It is so because the Nukva in and of herself does not have that name. Rather, she borrowed it from Ima, and this is why the name Elokim of Nukva is an appellation from Ima.
In that appellation, in the Nukva, there is light and darkness. And because of that darkness in that appellation, Aba said that Adam of Beria would sin. Adam of Beria is the light of the upper clothing, meaning the light of Adam is from a clothing higher than him, who is the Nukva, in whom there is light and darkness, and he would sin because of the darkness in her.
It is so because although Nukva was sweetened in Ima and attained the name Elokim, like her, she still did not lose her own self completely, being the quality of judgment. Rather, her own self was concealed within her, and only the quality of mercy of Ima was apparent in her. Thus, there are light and darkness in her. If he is not rewarded, the darkness appears. This is why Aba said that Adam would sin, since Adam was created by the upper clothing, for those vessels of Bina and TM of Nukva that descended to the soul of Adam HaRishon during Katnut became a clothing to the Nukva during her Gadlut, the soul of Adam HaRishon rises with them, and he receives the Mochin of Gadlut through them. This is why he could fail, because of her darkness.
167) That light, which Adam received in the upper clothing, is the light that the Creator created on the first day of the work of creation, in which Adam saw from the end of the world to its end, and afterwards concealed it for the righteous. It was written about it, “Let there be light.” That darkness that is hidden inside the Nukva is the darkness that was created for the wicked on the first day. It is written about it, “And the wicked will be silenced in darkness.” Because that darkness would make that light of the soul of Adam sin, Aba did not want to partake in it when Ima told him, “Let us make man.”
This is why Ima said, “Let us make man in our image, after our own likeness.” “In our image” means in our light. “After our own likeness” means in our darkness, which is a clothing for the light, to separate it from that darkness that was created on the first day, of which it was written, “And the wicked will be silenced in darkness,” for it is not a clothing for the light, but rather makes the man sin. The darkness of Ima is a clothing for the light, like the body, which is a clothing for the soul, as it is written, “You shall clothe me with skin and flesh,” since the darkness of Ima was made by the ascent of Malchut to her to receive the quality of mercy in her, at which time Bina and TM of Ima descended to ZON, and her GAR disappeared.
Ima did that on purpose to extend Mochin and light to ZON. Thus, the darkness is a preparation and a clothing for the light, since those vessels, Bina and TM, which descended from Ima to ZON, later became a clothing for Ima, during Gadlut. ZON are attached to that clothing and receive the light through it. This is why it was said that the darkness of Ima is a clothing for the light.
Everyone rejoiced and said, “Happy are we that we have been rewarded with hearing such words that have not been heard thus far.”
This also settles the first question that he asked, “Who is it who said, ‘Let us make man’?” for any “And ... said” presented in the work of creation relates to Aba, and how can it be that Aba would say “Let us make,” for making is only in Ima? Rabbi Shimon replied that it indeed relates to Ima because Ima said to Aba, “Let us make.”
I always wondered if the gnostic demiurgos ,the abortion of Sophia has any parallels to the Kabbalah.
God created the world with Wisdom (Hockmah), Sophia is Wisdom but in the gnostic system is the femenine spect of Deity, intead in Kabbalah Hockmah is Abba and Binah is Ima . I always wondered did Plato copied from the Hebrews.
Huh. This is some pretty hard to grok stuff. The only part that I think I might have *sort of* got was the bit about the foolish king, who creates out of ignorance. That might be evolution, because evolution describes the product of the sexual behavior of lower animals.. What is the purpose of you posting this kind of stuff? Who is wise enough to understand all this?
it s self explanatory. just study tree of life and it s backside, klipot
Please refer to Rav Yirah's Channel for greater clarification on this matter. B"H Many Blessings.
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