Sign up to save your podcasts
Or
Share Daily Zohar # 4948 – Beresheet – Light to vessels
Share to email
Share to Facebook
Share to X
Share to email
Share to Facebook
Share to X
Or
Daily Zohar # 4948 – Beresheet – Light to vessels
Show DZ reading video
Daily Zohar 4948
Hebrew translation:
339. וְשֵׁשֶׁת הַיָּמִים הָעֶלְיוֹנִים הַלָּלוּ, הַפָּסוּק פֵּרַשׁ אוֹתָם, שֶׁכָּתוּב (דברי הימים-א כט) לְךָ ה’ הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְגוֹ’. כִּי כֹל – זֶה צַדִּיק. בַּשָּׁמַיִם – זוֹ תִפְאֶרֶת. וּבָאָרֶץ – זוֹ כְּנֶסֶת יִשְׂרָאֵל, כְּמוֹ תַרְגּוּמוֹ: שֶׁאוֹחֵז בַּשָּׁמַיִם וּבָאָרֶץ. כְּלוֹמַר, שֶׁיְּסוֹד הָעוֹלָם שֶׁנִּקְרָא כֹּ”ל, הוּא אוֹחֵז בַּתִּפְאֶרֶת שֶׁנִּקְרָא שָׁמַיִם, וּבָאָרֶץ שֶׁנִּקְרֵאת כְּנֶסֶת יִשְׂרָאֵל.
340. וְעַל זֶה בְּרֵאשִׁית. ב’ רֵאשִׁית הִיא [חָכְמָה, כְּמוֹ שֶׁתִּרְגֵּם יוֹנָתָן בְּרֵאשִׁית – בְּחָכְמָה] בִּגְלַל שֶׁהִיא שְׁנִיָּה לַחֶשְׁבּוֹן, וְנִקְרֵאת רֵאשִׁית בִּגְלַל שֶׁכֶּתֶר עֶלְיוֹן זֶה טָמִיר הוּא רִאשׁוֹן. וְעַל שֶׁלֹּא נִכְנַס בַּחֶשְׁבּוֹן, הָרֵאשִׁית הוּא שֵׁנִי. בִּגְלַל זֶה ב’ רֵאשִׁית. וְעוֹד, כְּמוֹ שֶׁחָכְמָה עֶלְיוֹנָה הִיא רֵאשִׁית, גַּם כָּךְ חָכְמָה תַחְתּוֹנָה גַּם הִיא רֵאשִׁית, וְלָכֵן אֵין לְהַפְרִיד ב’ מִן רֵאשִׁית.
341. לִבְרֵאשִׁית קוֹרְאִים לוֹ מַאֲמָר וְכָךְ זֶה. וְשִׁשָּׁה יָמִים יוֹצְאִים מִמֶּנּוּ וְנִכְלָלִים בּוֹ, וְאֵלֶּה נִקְרָאִים כְּמוֹ שֶׁאֵלֶּה הָאֲחֵרִים.
.
Zohar Beresheet
Continued from previous DZ
The Zohar’s exploration of Beresheet through the commentary of Rabbi Yehuda, Halevi Ashlag, of blessed memory, unveils the awe-inspiring process of Creation, where the infinite light of Ein Sof transforms into the structured reality of the sefirot through utterances (ma’amarot). This passage reveals Beresheet as a complete ma’amar, rooted in Chokhmah (Resheet), from which the six days (Chagat Nehi of Z” A) emerge, embodying the dynamic interplay of Tzimtzum (contraction) and hitkalelut (Inclusion). Though these concepts may seem intricate, they hold the key to understanding the supernal blueprint of existence. I urge you to immerse yourself in this sacred text, for each word you study nourishes your soul, drawing you closer to the divine wisdom that shapes the cosmos. Embrace the challenge of Beresheet’s depth, and let its light awaken your spiritual insight into the profound unfolding of Creation.
#339
These are the six supernal days of Beresheet, which the verse explains, as it is said, ‘לְךָ יְהוָה הַגְּדֻלָּה(חסד) וְהַגְּבוּרָה וְהַתִּפְאֶרֶת, וְהַנֵּצַח וְהַהוֹד, כִּי-כֹל(יסוד), בַּשָּׁמַיִם וּבָאָרֶץ: .’—’ Yours, YHVH, are greatness (Chessed), might (Gevurah), splendor (Tiferet), triumph (Netzach), and majesty (Hod)—yes, all(Yessod) that is in heaven and on earth’ (1 Chronicles 29:11). This is Chessed, Gevurah, Tiferet, Netzach, Hod, for ‘כל’ (All) this is Tzaddik, meaning Yessod that includes the five sefirot above it. Thus, the verse explains the names of the six sefirot: Chessed, Gevurah, Tiferet, Netzach, Hod, and Yesod (חג” ת נה” י Chagat Nehi).
In the heavens (בַּשָּׁמַיִם) is Tiferet, and on the earth (בָאָרֶץ) is the Congregation of Israel, which is Malchut. The meaning of the verse is found in its translation: ‘All in the heavens and on the earth,’ which is united in the heavens and on the earth. This means that the foundation of the world (foundation of the world), called קול (Kol, ‘all’), which is Yessod of Z” A, is held in Tiferet, called heavens (שָּׁמַיִם), and in the earth, called Congregation os Israel, meaning Malchut.
Notes:
The six days (Chagat Nehi of Z” A) emerge from Chokhmah (Beresheet, left line, shuruk, וּ), as per the previous section. For these sefirot to function as a unified system, Inclusion (התכללות,hitkalelut) is implied: Chessed (וֹ, cholam), Gevurah (וּ, shuruk), and Tiferet (וִ, chirik) above the chest, integrate their qualities (water, fire, spirit) to channel Mochin to נה” י Nehi (בדים, badim, Netzach, Hod, Yessod) and Malchut (Congregation os Israel). Yessod, called כל Kol, unifies all sefirot, facilitating the zivug (Union) between Tiferet (heavens) and Malchut (earth), reflecting the second type of Inclusion (hitkalelut, Mochin of חיה Chayah), where both Chessed and Chokhmah are sustained.
Inclusion (התכללות, Hitkalelut) involves each sefirah containing aspects of its opposite: Chessed (וֹ) includes Gevurah/Chokhmah (וּ), Gevurah includes Chessed, and Tiferet (וִ) mediates via the מסך (masach, screen) of chirik. This balances cholam (וֹ, mercy) and shuruk (וּ, judgment) in Binah or Z” A’s Chagat. In this passage, Chagat Nehi integrates to channel Mochin from Chokhmah (Beresheet) to Malchut, with Yessod as the conduit (כל, Kol), reflecting Rabbi Shimon’s second Inclusion (hitkalelut).
#340
And therefore, בְּרֵאשִׁית (Beresheet), it is said Beresheet concerning Chokhmah, which is guarded as ב’ רֵאשִׁית (Bet Resheet). It is Bet because Chokhmah is second in the count of the ten sefirot, and it is called Resheet (beginning) because, in truth, supernal Keter, the hidden one, is the first of the ten sefirot. However, since Keter is not included in the count of the sefirot, the second sefirah, which is Chokhmah, is considered Resheet. The reason Keter is not included in the count of the sefirot is that in Atik, which is the secret of Keter, the first contraction (Tzimtzum Aleph) still prevails, and is the ten sefirot of the second contraction (Tzimtzum Bet). And although it is said above that it is ‘split and not split’ (בקע ולא בקע), meaning it was rectified also for Tzimtzum Bet, this was for the sake of Arich Anpin (A” A), which is Chokhmah, as it is written there. Therefore, Atik is considered like Adam Kadmon (א” ק, A” K), and it does not join the sefirot of the world of rectification (עולם התיקון, Tikkun), which are all of Tzimtzum Bet. The sefirot begin from Chokhmah, which is Arich Anpin, or from Binah, which becomes Chokhmah. After Chokhmah of Arich Anpin is sealed and does not influence the Atzilut, Binah serves in its place. For this reason, Bet Resheet: ב Bet because it is second in the Atzilut of the ten sefirot, and רֵאשִׁית (Resheet) because it is the beginning of the count, since Keter is not included in the count.
Moreover, just as supernal Chokhmah is Resheet, so too lower Chokhmah is considered Resheet. This is because from supernal Chokhmah to Malchut, which is lower Chokhmah, there is no sefirah among all the sefirot that receives the illumination of Chokhmah for itself. Therefore, the Bet must not be separated from Resheet. This means: This Bet hints at Malchut, which is lower Chokhmah. And since no sefira between them receives Chokhmah, Malchut, and Resheet must be together. This is בְּרֵאשִׁית Beresheet.
Notes:
The Zohar’s Beresheet unveils the profound and intricate process of Creation, a sacred journey transforming the Endless Light into the ‘physical’ reality we perceive. This transformative process, rooted in Tzimtzum (contraction) and hitkalelut (Inclusion), is a cornerstone of Kabbalistic wisdom, revealing how the infinite Ein Sof manifests the finite world through the sefirot. Though its depth may seem daunting, engaging with this text is a powerful act of spiritual nourishment. I encourage you to dive into the Zohar’s teachings, even if they feel complex, for each word you study illuminates your soul, connecting you to the supernal blueprint of existence. Embrace the challenge, read with intention, and let the light of Beresheet awaken your understanding of Creation’s sacred unfolding.
This Zohar passage expands on the large Bet of Beresheet (Genesis 1:1, בְּרֵאשִׁית), interpreting it as Chokhmah (Resheet), the second sefirah after Keter, which is excluded from the sefirotic count due to Tzimtzum Aleph. The Bet also hints at Malchut (Chokhmah Tata’a), which receives Chokhmah directly from Chokhmah Ila’a (Arich Anpin or Binah acting as Chokhmah). The passage connects to the six days of Creation (Chagat Nehi of Z” A, previous section) and the masgeret (Yisrael Sava u’Tevunah, Exodus 26:25 section).
Tzimtzum Aleph: Conceals Ohr Ein Sof (the Endless Light) in Keter/Atik, excluding it from the count of the Sefirot.
Tzimtzum Bet: Structures Chokhmah (Resheet) to Malchut (Lower Chokhmah), enabling Inclusion (hitkalelut).
Tzimtzum is a foundational concept in the Kabbalah of Rabbi Isaac Luria (the Holy Ari). It is referenced in the Zohar, describing the divine act of contraction or withdrawal of the Endless Light (Ohr Ein Sof) to create a “space” (חלל) for finite Creation. This process enables the emanation of the sefirot and the worlds (עולמות), allowing for the existence of multiplicity, free will, and the rectification (tikkun) of Creation. The Zohar section explicitly mentions Tzimtzum Aleph (in Atik/Keter) and Tzimtzum Bet (operative in the sefirot from Chokhmah downward).
Tzimtzum Aleph is the initial withdrawal of the Endless Light (Ein Sof’s infinite light) to create a primordial “space” (חללל פנוי) within which finite Creation can exist. This contraction is not a literal removal but a concealment of the infinite light, leaving a “trace” (רשימו, reshimu) that contains the potential for all subsequent creations. Tzimtzum Aleph creates the possibility for finite existence by limiting the overwhelming infinity of Ein Sof. Without this contraction, no distinct entities (sefirot, worlds, or souls) could exist, as the infinite light would nullify all differentiation.
Tzimtzum Bet is a secondary contraction within the ’empty space’ (חלל) created by Tzimtzum Aleph, introducing further restriction to form the ten sefirot of Atzilut and the lower worlds (Briah, Yetzirah, Assiyah). It involves the מסך (masach, screen) and specific measurements that structure the light into vessels (כלים).
Tzimtzum Bet structures the reshimu (רשימו) into the ten sefirot, allowing for differentiation (spread out, התפשטות, hitpashtut) and interaction (Inclusion, התכללות, hitkalelut) among them. It introduces the masach (chirik point, וִ) to regulate light, facilitating zivugim (unions) and the rectification process.
Hitkalelut is implied in the direct link between Chokhmah (Resheet) and Malchut (Lower Chokhmah), requiring Z” A’s חג” ת נה” י, Chagat Nehi to integrate Chessed (וֹ) with Chokhmah (וּ) via Tiferet/Yessod (וִ).
Tzimtzum Bet leads to breaking of the vessels (שבירת הכלים, shevirat ha-kelim), where the vessels of the lower sefirot (ז” ת, Zat, from Chessed to Malchut) could not contain Chokhmah’s intense light (shuruk, וּ), causing fragmentation. Hitkalelut rectifies this by clothing Chokhmah in Chessed (וֹ) via Tiferet (וִ), as seen in חג” ת, Chagat becoming ‘houses’ (batim) for נה” י (Nehi). The passage’s Bet connecting Chokhmah and Malchut underscores the role of hitkalelut in restoring Malchut’s vessels.
#341
Bereshet, it is considered one of the ten utterances (commandments, ma’amarot) of Creation, and so it is. The six days emerge from it, meaning from Beresheet, and are included in it. An utterance (ma’amar) means a complete level of Gimmel Reishin (G” R, the three upper sefirot: Chokhmah, Binah, Da’at). It was difficult for him, for they said that Beresheet is also a מאמר ma’amar, yet it is guarded as ברא-שית (Bera-Sheet), indicating that it is Vav-Kuf (ו” ק, V” K, six sefirot), lacking the upper three (Gimmel Reishin, G” R). To this, he responds: In truth, it is a complete utterance (ma’amar), and what is hinted at in it as ו” ק, Vav-Kuf is because the six days, Chessed-Gevurah-Tiferet and Netzach-Hod-Yesod (חג” ת נה” י, Chagat Nehi) of Zeir Anpin (Z” A), emerge from it, and therefore are included in it. Those that are included in it are called the six, and they are hinted at in it, ברא-שית, Bera-Sheet (means created six, שית in Aramaic is 6), like those six of Z” A that emerged from it. This means: Because of the six of Z” A that emerged from it, in the secret of ‘that which emerges from Beresheet’, they are hinted at in as ברא-שית, Bara-Sheet. But it itself is a complete utterance (ma’amar).
Notes:
The Zohar’s exploration of Beresheet unveils the awe-inspiring process of Creation, where the infinite light of Ein Sof transforms into the structured reality of the sefirot through divine utterances (ma’amarot). This passage reveals Bereshit as a complete ma’amar, rooted in Chokhmah (Resheet), from which the six days (Chagat Nehi of Z” A) emerge, embodying the dynamic interplay of Tzimtzum (contraction) and hitkalelut (Inclusion). Though these concepts may seem intricate, they hold the key to understanding the divine blueprint of existence. I urge you to immerse yourself in this sacred text, for each word you study nourishes your soul, drawing you closer to the divine wisdom that shapes the cosmos. Embrace the challenge of Beresheet’s depth, and let its light awaken your spiritual insight into the profound unfolding of Creation.
The Zohar’s exploration of Beresheet through the commentary of Rabbi Yehuda, Halevi Ashlag, of blessed memory, unveils the awe-inspiring process of Creation, where the infinite light of Ein Sof transforms into the structured reality of the sefirot through divine utterances (ma’amarot). This passage reveals Beresheet as a complete ma’amar, rooted in Chokhmah (Resheet), from which the six days (Chagat Nehi of Z” A) emerge, embodying the dynamic interplay of Tzimtzum (contraction) and hitkalelut (Inclusion). Though these concepts may seem intricate, they hold the key to understanding the divine blueprint of existence. I urge you to immerse yourself in this sacred text, for each word you study nourishes your soul, drawing you closer to the divine wisdom that shapes the cosmos. Embrace the challenge of Beresheet’s depth, and let its light awaken your spiritual insight into the profound unfolding of Creation.
{||}
The post Daily Zohar # 4948 – Beresheet – Light to vessels appeared first on Daily Zohar.
View all episodes
By Show DZ reading video
Daily Zohar 4948
Hebrew translation:
339. וְשֵׁשֶׁת הַיָּמִים הָעֶלְיוֹנִים הַלָּלוּ, הַפָּסוּק פֵּרַשׁ אוֹתָם, שֶׁכָּתוּב (דברי הימים-א כט) לְךָ ה’ הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְגוֹ’. כִּי כֹל – זֶה צַדִּיק. בַּשָּׁמַיִם – זוֹ תִפְאֶרֶת. וּבָאָרֶץ – זוֹ כְּנֶסֶת יִשְׂרָאֵל, כְּמוֹ תַרְגּוּמוֹ: שֶׁאוֹחֵז בַּשָּׁמַיִם וּבָאָרֶץ. כְּלוֹמַר, שֶׁיְּסוֹד הָעוֹלָם שֶׁנִּקְרָא כֹּ”ל, הוּא אוֹחֵז בַּתִּפְאֶרֶת שֶׁנִּקְרָא שָׁמַיִם, וּבָאָרֶץ שֶׁנִּקְרֵאת כְּנֶסֶת יִשְׂרָאֵל.
340. וְעַל זֶה בְּרֵאשִׁית. ב’ רֵאשִׁית הִיא [חָכְמָה, כְּמוֹ שֶׁתִּרְגֵּם יוֹנָתָן בְּרֵאשִׁית – בְּחָכְמָה] בִּגְלַל שֶׁהִיא שְׁנִיָּה לַחֶשְׁבּוֹן, וְנִקְרֵאת רֵאשִׁית בִּגְלַל שֶׁכֶּתֶר עֶלְיוֹן זֶה טָמִיר הוּא רִאשׁוֹן. וְעַל שֶׁלֹּא נִכְנַס בַּחֶשְׁבּוֹן, הָרֵאשִׁית הוּא שֵׁנִי. בִּגְלַל זֶה ב’ רֵאשִׁית. וְעוֹד, כְּמוֹ שֶׁחָכְמָה עֶלְיוֹנָה הִיא רֵאשִׁית, גַּם כָּךְ חָכְמָה תַחְתּוֹנָה גַּם הִיא רֵאשִׁית, וְלָכֵן אֵין לְהַפְרִיד ב’ מִן רֵאשִׁית.
341. לִבְרֵאשִׁית קוֹרְאִים לוֹ מַאֲמָר וְכָךְ זֶה. וְשִׁשָּׁה יָמִים יוֹצְאִים מִמֶּנּוּ וְנִכְלָלִים בּוֹ, וְאֵלֶּה נִקְרָאִים כְּמוֹ שֶׁאֵלֶּה הָאֲחֵרִים.
.
Zohar Beresheet
Continued from previous DZ
The Zohar’s exploration of Beresheet through the commentary of Rabbi Yehuda, Halevi Ashlag, of blessed memory, unveils the awe-inspiring process of Creation, where the infinite light of Ein Sof transforms into the structured reality of the sefirot through utterances (ma’amarot). This passage reveals Beresheet as a complete ma’amar, rooted in Chokhmah (Resheet), from which the six days (Chagat Nehi of Z” A) emerge, embodying the dynamic interplay of Tzimtzum (contraction) and hitkalelut (Inclusion). Though these concepts may seem intricate, they hold the key to understanding the supernal blueprint of existence. I urge you to immerse yourself in this sacred text, for each word you study nourishes your soul, drawing you closer to the divine wisdom that shapes the cosmos. Embrace the challenge of Beresheet’s depth, and let its light awaken your spiritual insight into the profound unfolding of Creation.
#339
These are the six supernal days of Beresheet, which the verse explains, as it is said, ‘לְךָ יְהוָה הַגְּדֻלָּה(חסד) וְהַגְּבוּרָה וְהַתִּפְאֶרֶת, וְהַנֵּצַח וְהַהוֹד, כִּי-כֹל(יסוד), בַּשָּׁמַיִם וּבָאָרֶץ: .’—’ Yours, YHVH, are greatness (Chessed), might (Gevurah), splendor (Tiferet), triumph (Netzach), and majesty (Hod)—yes, all(Yessod) that is in heaven and on earth’ (1 Chronicles 29:11). This is Chessed, Gevurah, Tiferet, Netzach, Hod, for ‘כל’ (All) this is Tzaddik, meaning Yessod that includes the five sefirot above it. Thus, the verse explains the names of the six sefirot: Chessed, Gevurah, Tiferet, Netzach, Hod, and Yesod (חג” ת נה” י Chagat Nehi).
In the heavens (בַּשָּׁמַיִם) is Tiferet, and on the earth (בָאָרֶץ) is the Congregation of Israel, which is Malchut. The meaning of the verse is found in its translation: ‘All in the heavens and on the earth,’ which is united in the heavens and on the earth. This means that the foundation of the world (foundation of the world), called קול (Kol, ‘all’), which is Yessod of Z” A, is held in Tiferet, called heavens (שָּׁמַיִם), and in the earth, called Congregation os Israel, meaning Malchut.
Notes:
The six days (Chagat Nehi of Z” A) emerge from Chokhmah (Beresheet, left line, shuruk, וּ), as per the previous section. For these sefirot to function as a unified system, Inclusion (התכללות,hitkalelut) is implied: Chessed (וֹ, cholam), Gevurah (וּ, shuruk), and Tiferet (וִ, chirik) above the chest, integrate their qualities (water, fire, spirit) to channel Mochin to נה” י Nehi (בדים, badim, Netzach, Hod, Yessod) and Malchut (Congregation os Israel). Yessod, called כל Kol, unifies all sefirot, facilitating the zivug (Union) between Tiferet (heavens) and Malchut (earth), reflecting the second type of Inclusion (hitkalelut, Mochin of חיה Chayah), where both Chessed and Chokhmah are sustained.
Inclusion (התכללות, Hitkalelut) involves each sefirah containing aspects of its opposite: Chessed (וֹ) includes Gevurah/Chokhmah (וּ), Gevurah includes Chessed, and Tiferet (וִ) mediates via the מסך (masach, screen) of chirik. This balances cholam (וֹ, mercy) and shuruk (וּ, judgment) in Binah or Z” A’s Chagat. In this passage, Chagat Nehi integrates to channel Mochin from Chokhmah (Beresheet) to Malchut, with Yessod as the conduit (כל, Kol), reflecting Rabbi Shimon’s second Inclusion (hitkalelut).
#340
And therefore, בְּרֵאשִׁית (Beresheet), it is said Beresheet concerning Chokhmah, which is guarded as ב’ רֵאשִׁית (Bet Resheet). It is Bet because Chokhmah is second in the count of the ten sefirot, and it is called Resheet (beginning) because, in truth, supernal Keter, the hidden one, is the first of the ten sefirot. However, since Keter is not included in the count of the sefirot, the second sefirah, which is Chokhmah, is considered Resheet. The reason Keter is not included in the count of the sefirot is that in Atik, which is the secret of Keter, the first contraction (Tzimtzum Aleph) still prevails, and is the ten sefirot of the second contraction (Tzimtzum Bet). And although it is said above that it is ‘split and not split’ (בקע ולא בקע), meaning it was rectified also for Tzimtzum Bet, this was for the sake of Arich Anpin (A” A), which is Chokhmah, as it is written there. Therefore, Atik is considered like Adam Kadmon (א” ק, A” K), and it does not join the sefirot of the world of rectification (עולם התיקון, Tikkun), which are all of Tzimtzum Bet. The sefirot begin from Chokhmah, which is Arich Anpin, or from Binah, which becomes Chokhmah. After Chokhmah of Arich Anpin is sealed and does not influence the Atzilut, Binah serves in its place. For this reason, Bet Resheet: ב Bet because it is second in the Atzilut of the ten sefirot, and רֵאשִׁית (Resheet) because it is the beginning of the count, since Keter is not included in the count.
Moreover, just as supernal Chokhmah is Resheet, so too lower Chokhmah is considered Resheet. This is because from supernal Chokhmah to Malchut, which is lower Chokhmah, there is no sefirah among all the sefirot that receives the illumination of Chokhmah for itself. Therefore, the Bet must not be separated from Resheet. This means: This Bet hints at Malchut, which is lower Chokhmah. And since no sefira between them receives Chokhmah, Malchut, and Resheet must be together. This is בְּרֵאשִׁית Beresheet.
Notes:
The Zohar’s Beresheet unveils the profound and intricate process of Creation, a sacred journey transforming the Endless Light into the ‘physical’ reality we perceive. This transformative process, rooted in Tzimtzum (contraction) and hitkalelut (Inclusion), is a cornerstone of Kabbalistic wisdom, revealing how the infinite Ein Sof manifests the finite world through the sefirot. Though its depth may seem daunting, engaging with this text is a powerful act of spiritual nourishment. I encourage you to dive into the Zohar’s teachings, even if they feel complex, for each word you study illuminates your soul, connecting you to the supernal blueprint of existence. Embrace the challenge, read with intention, and let the light of Beresheet awaken your understanding of Creation’s sacred unfolding.
This Zohar passage expands on the large Bet of Beresheet (Genesis 1:1, בְּרֵאשִׁית), interpreting it as Chokhmah (Resheet), the second sefirah after Keter, which is excluded from the sefirotic count due to Tzimtzum Aleph. The Bet also hints at Malchut (Chokhmah Tata’a), which receives Chokhmah directly from Chokhmah Ila’a (Arich Anpin or Binah acting as Chokhmah). The passage connects to the six days of Creation (Chagat Nehi of Z” A, previous section) and the masgeret (Yisrael Sava u’Tevunah, Exodus 26:25 section).
Tzimtzum Aleph: Conceals Ohr Ein Sof (the Endless Light) in Keter/Atik, excluding it from the count of the Sefirot.
Tzimtzum Bet: Structures Chokhmah (Resheet) to Malchut (Lower Chokhmah), enabling Inclusion (hitkalelut).
Tzimtzum is a foundational concept in the Kabbalah of Rabbi Isaac Luria (the Holy Ari). It is referenced in the Zohar, describing the divine act of contraction or withdrawal of the Endless Light (Ohr Ein Sof) to create a “space” (חלל) for finite Creation. This process enables the emanation of the sefirot and the worlds (עולמות), allowing for the existence of multiplicity, free will, and the rectification (tikkun) of Creation. The Zohar section explicitly mentions Tzimtzum Aleph (in Atik/Keter) and Tzimtzum Bet (operative in the sefirot from Chokhmah downward).
Tzimtzum Aleph is the initial withdrawal of the Endless Light (Ein Sof’s infinite light) to create a primordial “space” (חללל פנוי) within which finite Creation can exist. This contraction is not a literal removal but a concealment of the infinite light, leaving a “trace” (רשימו, reshimu) that contains the potential for all subsequent creations. Tzimtzum Aleph creates the possibility for finite existence by limiting the overwhelming infinity of Ein Sof. Without this contraction, no distinct entities (sefirot, worlds, or souls) could exist, as the infinite light would nullify all differentiation.
Tzimtzum Bet is a secondary contraction within the ’empty space’ (חלל) created by Tzimtzum Aleph, introducing further restriction to form the ten sefirot of Atzilut and the lower worlds (Briah, Yetzirah, Assiyah). It involves the מסך (masach, screen) and specific measurements that structure the light into vessels (כלים).
Tzimtzum Bet structures the reshimu (רשימו) into the ten sefirot, allowing for differentiation (spread out, התפשטות, hitpashtut) and interaction (Inclusion, התכללות, hitkalelut) among them. It introduces the masach (chirik point, וִ) to regulate light, facilitating zivugim (unions) and the rectification process.
Hitkalelut is implied in the direct link between Chokhmah (Resheet) and Malchut (Lower Chokhmah), requiring Z” A’s חג” ת נה” י, Chagat Nehi to integrate Chessed (וֹ) with Chokhmah (וּ) via Tiferet/Yessod (וִ).
Tzimtzum Bet leads to breaking of the vessels (שבירת הכלים, shevirat ha-kelim), where the vessels of the lower sefirot (ז” ת, Zat, from Chessed to Malchut) could not contain Chokhmah’s intense light (shuruk, וּ), causing fragmentation. Hitkalelut rectifies this by clothing Chokhmah in Chessed (וֹ) via Tiferet (וִ), as seen in חג” ת, Chagat becoming ‘houses’ (batim) for נה” י (Nehi). The passage’s Bet connecting Chokhmah and Malchut underscores the role of hitkalelut in restoring Malchut’s vessels.
#341
Bereshet, it is considered one of the ten utterances (commandments, ma’amarot) of Creation, and so it is. The six days emerge from it, meaning from Beresheet, and are included in it. An utterance (ma’amar) means a complete level of Gimmel Reishin (G” R, the three upper sefirot: Chokhmah, Binah, Da’at). It was difficult for him, for they said that Beresheet is also a מאמר ma’amar, yet it is guarded as ברא-שית (Bera-Sheet), indicating that it is Vav-Kuf (ו” ק, V” K, six sefirot), lacking the upper three (Gimmel Reishin, G” R). To this, he responds: In truth, it is a complete utterance (ma’amar), and what is hinted at in it as ו” ק, Vav-Kuf is because the six days, Chessed-Gevurah-Tiferet and Netzach-Hod-Yesod (חג” ת נה” י, Chagat Nehi) of Zeir Anpin (Z” A), emerge from it, and therefore are included in it. Those that are included in it are called the six, and they are hinted at in it, ברא-שית, Bera-Sheet (means created six, שית in Aramaic is 6), like those six of Z” A that emerged from it. This means: Because of the six of Z” A that emerged from it, in the secret of ‘that which emerges from Beresheet’, they are hinted at in as ברא-שית, Bara-Sheet. But it itself is a complete utterance (ma’amar).
Notes:
The Zohar’s exploration of Beresheet unveils the awe-inspiring process of Creation, where the infinite light of Ein Sof transforms into the structured reality of the sefirot through divine utterances (ma’amarot). This passage reveals Bereshit as a complete ma’amar, rooted in Chokhmah (Resheet), from which the six days (Chagat Nehi of Z” A) emerge, embodying the dynamic interplay of Tzimtzum (contraction) and hitkalelut (Inclusion). Though these concepts may seem intricate, they hold the key to understanding the divine blueprint of existence. I urge you to immerse yourself in this sacred text, for each word you study nourishes your soul, drawing you closer to the divine wisdom that shapes the cosmos. Embrace the challenge of Beresheet’s depth, and let its light awaken your spiritual insight into the profound unfolding of Creation.
The Zohar’s exploration of Beresheet through the commentary of Rabbi Yehuda, Halevi Ashlag, of blessed memory, unveils the awe-inspiring process of Creation, where the infinite light of Ein Sof transforms into the structured reality of the sefirot through divine utterances (ma’amarot). This passage reveals Beresheet as a complete ma’amar, rooted in Chokhmah (Resheet), from which the six days (Chagat Nehi of Z” A) emerge, embodying the dynamic interplay of Tzimtzum (contraction) and hitkalelut (Inclusion). Though these concepts may seem intricate, they hold the key to understanding the divine blueprint of existence. I urge you to immerse yourself in this sacred text, for each word you study nourishes your soul, drawing you closer to the divine wisdom that shapes the cosmos. Embrace the challenge of Beresheet’s depth, and let its light awaken your spiritual insight into the profound unfolding of Creation.
{||}
The post Daily Zohar # 4948 – Beresheet – Light to vessels appeared first on Daily Zohar.