## Sulam on Zohar, Introduction

###### Sulam on Zohar, Introduction 5:1
[Sulam on Zohar, Introduction 5:1](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/5:1)

ה) **ד"א הנצנים אלין** וכו': פירוש אחר. **הנצנים**, אלו הם האבות שנכנסו במחשבה, ונכנסו בעולם הבא, שהוא בינה, ונגנזו שם. ומשם יצאו בגניזו, ונסתרו תוך נביאי האמת. נולד יוסף ונסתרו בו. נכנס יוסף בארץ הקדושה, והקים אותם שם, ואז **נראו בארץ** ונגלו שם. ומתי הם נראים. היינו בשעה שהקשת נראית בעולם. כי בשעה שהקשת נראית, אז הם מתגלים. ובאותה שעה, **עת הזמיר הגיע**, היינו, עת לקצץ את הרשעים מן העולם. למה נצולו. היינו משום שהנצנים נראו בארץ. ואם לא היו נראים מכבר, לא היו נשארים בעולם, והעולם לא היה מתקיים.

**The Sefaria Sulam, 2023:**
**5. An alternative explanation: The flowers, these are etc.**
**An alternative explanation: “The flowers”** [Song of Songs 2:12] – **these are the Patriarchs, who entered into thought and entered into the World-to-Come,** which is *Bina*, **and were concealed there. From there, they emerged in concealment and were hidden in the true prophets. Joseph was born, and they were hidden in him. Joseph entered the Holy Land and established them there, and then they “appeared on the earth” and were revealed there. When are** they **seen? When the rainbow is seen in the world. For when the rainbow is seen in the world, then they are revealed. And at that hour, “the time of pruning has come,”** that is, **the time to chop off the wicked from the world. Why were they spared? Because “the flowers appeared on the earth.” Had they not appeared already, they would not have remained in the world, and the world would not have survived.**


###### Sulam on Zohar, Introduction 5:2
[Sulam on Zohar, Introduction 5:2](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/5:2)

ביאור הדברים, כאן מבאר את הכתוב הנ"ל, על בחינת השגת מוחין דחיה של ז"א גופיה. ואומר, שהנצנים סובבים על חג"ת דז"א, שנק' אבהן, כי הנה"י דז"א נק' בנין, והם ב' פרצופין, הנחלקין על החזה של הז"א, כי חג"ת נק' זו"ן הגדולים, ונה"י נק' זו"ן הקטנים. וע"כ מדייק להשמיענו שהוא מז"א הגדול, וע"כ אומר, **אבהן**. ונק' בשם **נצנים**, שפירושו נטיעות, הוא, מפני שהולכים וגדלים כדרך נטיעות. שמתחילה היתה מדתם כמו נה"י, ואח"כ ביניקה נעשו חג"ת, ואח"כ בגדלות א', נעשו חב"ד של נשמה. ואח"כ בגדלות ב', נעשו חב"ד דחיה.

**The Sefaria Sulam, 2023:**
Explanation: Here [Rabbi Shimon] explains the verse cited above, with regard to the attainment of the brains of *ḥaya* of *Ze’er Anpin* itself. He says that the flowers surround *Ḥesed*, *Gevura*, and *Tiferet* of *Ze’er Anpin*, which are called the Patriarchs. For the *Netzaḥ*, *Hod*, and *Yesod* of *Ze’er Anpin* are called “sons,” and they¹ each represent one *partzuf* structure. are two *partzufim* that are split apart on the chest of *Ze’er Anpin*, since *Ḥesed*, *Gevura*, and *Tiferet* are called the large [*Ze’er Anpin*] and *Nukba*, while *Netzaḥ*, *Hod*, and *Yesod* are called the small [*Ze’er Anpin*] and *Nukba*. [Rabbi Shimon] is therefore precise in telling us that [he is discussing] the large [*Ze’er Anpin*] and *Nukba*, which is why he says **“Patriarchs.”** They are called “flowers,” which means sprouts, because they progressively grow, like sprouts. Their level was initially like *Netzaḥ*, *Hod*, and *Yesod*, and subsequently they became [of the level of] *Ḥesed*, *Gevura*, and *Tiferet*, through the drawing in [of light in infancy], after which, in the first maturity, they became [the level of] *Ḥokhma*, *Bina*, and *Da'at* of *neshama*, and then, in the second maturity, they became *Ḥokhma*, *Bina*, and *Da'at* of *ḥaya*.² is describing four phases in the development of *Ze'er Anpin*, represented by each of the four structures of *sefirot* mentioned here.

footnotes:
¹ These two groupings of sefirot
² The author of the Sulam


###### Sulam on Zohar, Introduction 5:3
[Sulam on Zohar, Introduction 5:3](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/5:3)

וז"ש **דעאלו במחשבה ועאלו בעלמא דאתי**: הכונה היא על עיבורו של ז"א, כי בעת עיבורו הוא עולה לאו"א הנק' מחשבה ועלמא דאתי, אבא נק' מחשבה, ואמא נק' עלמא דאתי, ושם ראשית בנינו של הז"א בבחינת ג' גו ג', שפירושו שהחג"ת מלובשים תוך הנה"י. וז"ס הנטיעות כקרני חגבים היו, עקרן משם ושתלן במקום אחר והגדילו. הנטיעות הן אבהן כנ"ל, שהן חג"ת משרשן, וע"י עליתן לעיבור לחו"ב, דהיינו ששתלן במקום אחר, והשיגו שם את המלכות הממותקת הראויה למוחין לעת גדלות. הנה עי"ז גדלו לאט לאט, ע"י העיבור, אח"כ ע"י יניקה אח"כ ע"י גדלות א' ולבסוף ע"י הגדלות הב', כמו שמבאר והולך. וז"ש **ומתמן נפקו בגניזו**: שאחר שקבלו החג"ת כל המוחין דעיבור, הם נולדים ויוצאים מאו"א למקומם למטה, **ונפקי בגניזו**, כי גם אחר יציאתם מאו"א למקומם נשארו עוד בגניזו, דהיינו באור מועט.

**The Sefaria Sulam, 2023:**
He then states: **“Entered in thought and entered into the World-to-Come.”** This is referring to the gestation³ in the *partzufim* of *Atzilut*. In this phase, the *sefirot* of *Ḥesed*, *Gevura*, and *Tiferet* of *Ze'er Anpin* are embedded inside of the lower *sefirot* of *Netzaḥ*, *Hod*, and *Yesod*, "gestating" within them. of *Ze’er Anpin*, since at the time of its gestation it ascends to *Abba* and *Imma* (father and mother),⁴ of *Bina*, the *partzuf* that gives the aspects of *Ze'er Anpin* access to the supernal light of *Ḥokhma* when *Ze'er Anpin* ascends to receive it. which is called “thought” and “the World-to-Come”; the father is called “thought” and the mother is called “the World-to-Come.” The beginning of the construction of *Ze’er Anpin* in “three within three” occurs there, meaning that that *Ḥesed*, *Gevura*, and *Tiferet* are enclothed within *Netzaḥ*, *Hod*, and *Yesod*. This is the mystical meaning of [the statement]: “The sprouts were like antenna of grasshoppers” – they were uprooted from there, planted elsewhere, and grew. The plantings are the Patriarchs, as stated, who, at their root, are *Ḥesed*, *Gevura*, and *Tiferet*. Through their ascent for purposes of gestation into *Ḥokhma* and *Bina*, that is, when they are planted elsewhere, these [aspects of *Ze'er Anpin*] obtained there the tempered *Malkhut*, which is fit for brains at the time of maturity.⁵ of *Ze'er Anpin* to receive the "brains," the lights of *Ḥokhma*. This also requires a "tempering" of *Malkhut* of *Ze'er Anpin* through a complex process, since the presence of the first constriction upon *Malkhut* repels the light of *Ḥokhma*. They thereby grew slowly through gestation, and subsequently through infancy, and then through the first maturity, and finally through the second maturity, as [Rabbi Shimon] proceeds to explain. The meaning of **“from there, they emerged in concealment”** is that after *Ḥesed*, *Gevura*, and *Tiferet* receive all the brains of gestation, they are born and emerge from *Abba* and *Imma*⁶ to *Abba* and *Imma* marks the gestation phase in which the *sefirot* of *Ḥesed*, *Gevura*, and *Tiferet* ultimately emerge from *Netzaḥ*, *Hod*, and *Yesod*. At this point, *Ḥesed*, *Gevura*, and *Tiferet* gain access to an increased amount of the light of giving, the "brains" of that level which is the light of *ruaḥ*. The *partzuf* of *Ze'er Anpin* is still not complete at this point, so the light is still "diminished." to their place below, **“and emerge in concealment,”** since even after their emergence from *Abba* and *Imma* to their place they still remained in concealment, that is, in diminished light.

footnotes:
³ This refers to the first of four phases in the evolution of Ze'er Anpin
⁴ This refers to the first three sefirot
⁵ The purpose of these phases of gestation, infancy and maturity (which has two phases itself) is to develop the partzuf
⁶ The ascent of Ze'er Anpin


###### Sulam on Zohar, Introduction 5:4
[Sulam on Zohar, Introduction 5:4](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/5:4)

וז"ש **ואטמירו גו נביאי קשוט**: כלומר, על ידי השגת מוחין דיניקה, נמשך האור המיוחד אל ספי' נה"י דז"א, הנק' **נביאי קשוט**, ואז נתפשטו להם החג"ת מתוך הנה"י, והשיג ו"ק, ועכ"ז הם עוד בטמירו, כי נמצאים עוד בהעלם מוחין דראש, ואין להם אלא נפש רוח בלבד. וז"ש **ואטמירו גו נביאי קשוט** נביאי קשוט, הם נו"ה שהשיגו על ידי היניקה, אבל אטמירו בהם, כי האור שלהם נעלם עוד ואינו נגלה. ודע שיש תמיד ערך הפוך מכלים לאורות, כי בהתחשב עם בחינת האורות, משיגים ע"י יניקה, אור דחג"ת שהוא רוח, ובהתחשב עם בחי' הכלים, משיגים ביניקה כלים דנו"ה, ואור הנפש שהיה בחג"ת, יורד בהם. וכן במוחין דגדלות שמבחי' האורות, נבחן, שהם משיגין אור דחב"ד, ומבחי' הכלים נבחן שהשיגו כלי היסוד דגדלות, כמ"ש להלן.

**The Sefaria Sulam, 2023:**
[Rabbi Shimon] continues: **“And were hidden in the true prophets.”** In other words, through the attainment of the brains of infancy, the designated light is drawn to the *sefirot* of *Netzaḥ*, *Hod*, and *Yesod* of *Ze’er Anpin*, which are called **“the true prophets.** Then the *Ḥesed*, *Gevura*, and *Tiferet* spread forth from the *Netzaḥ*, *Hod*, and *Yesod*, and *Ze'er Anpin* attained the six extremities. And yet, [the six extremities] remain hidden, as they are still concealed from the [the first three *sefirot*, which are the] brains of the head, and they have only [the lights of] *nefesh* and *ruaḥ* alone. This is why [Rabbi Shimon] stated **“and were hidden within the true prophets.”** The true prophets are *Netzaḥ* and *Hod*, [the vessels] that were attained through infancy, but [the Patriarchs] were hidden in them and their light was still concealed and not revealed. Know that there is always an inverse relation between vessels and lights. This is because in the case of the lights, the light of *Ḥesed*, *Gevura*, and *Tiferet*, which is *ruaḥ*, is attained through infancy, whereas in the case of the vessels, the vessels of *Netzaḥ* and *Hod* are attained through infancy, and the light of *nefesh* that was in *Ḥesed*, *Gevura*, and *Tiferet*, descends in them.⁷. Additionally, the light populating that lone vessel would be the light of *nefesh*, the lowest light. Similarly, with regard to the brains of maturity,⁸ in relation to the lights, it is considered that the lights of *Ḥokhma*, *Bina*, and *Da'at* have been attained, whereas in relation to the vessels, it is considered that the vessel of *Yesod* of maturity has been attained, as stated below.

footnotes:
⁷ Here the Sulam references a core principle in spiritual mechanics. Kabbalah structures revolve around the linked constructs of "vessels" and "lights." There are five main vessels corresponding to five main lights. The point here is that the process of development of these two groups has an inverse relationship. Vessels always develop from the highest level of vessel and downward, with the lowest vessel developing last. In contrast, lights populate the existing vessels from the lowest light and upward, with the highest light entering the vessel structure last. This means that if there is only one vessel developed in a structure, it will be the highest vessel, that of Keter
⁸ This refers to the next level above infancy of lights in the development process, the brains of maturity.


###### Sulam on Zohar, Introduction 5:5
[Sulam on Zohar, Introduction 5:5](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/5:5)

וז"ש, **אתיליד יוסף ואטמירו ביה**: כי אחר תשלום המוחין דיניקה עולה ז"א לעיבור ב' למוחין דגדלות א', שע"י מוחין אלו נעשו החג"ת שלו לבחינת חב"ד וראש, ונה"י שקנה ע"י היניקה נעשו לו לחג"ת, ונולדים לו נה"י חדשים המכונים נה"י של מוחין דגדלות, ואלו נה"י מכונים בשם יוסף, שהוא יסוד דגדלות הכולל נו"ה דגדלות. וז"ש **אתיליד יוסף**, דהיינו היסוד דגדלות.

**The Sefaria Sulam, 2023:**
This [preceding statement] is what [Rabbi Shimon] meant when he said: **“Joseph was born, and they were hidden in him.”** After the completion of the brains of infancy, *Ze’er Anpin* ascends for a second gestation for the brains of the first maturity. Through these brains, [*Ze'er Anpin*'s infancy,] *Ḥesed*, *Gevura*, and *Tiferet* become *Ḥokhma*, *Bina*, and *Da'at*, [forming] the head [of *Ze'er Anpin*], and the *Netzaḥ*, *Hod*, and *Yesod* that [*Ze'er Anpin*] acquired through infancy become *Ḥesed*, *Gevura*, and *Tiferet* for [the *Ze'er Anpin*]. New [vessels of] *Netzaḥ*, *Hod*, and *Yesod* are born, which are called “*Netzaḥ*, *Hod*, and *Yesod* of the brains of maturity.” Those [*sefirot* of] *Netzaḥ*, *Hod*, and *Yesod* are called Joseph, who is the *Yesod* of maturity, which incorporates *Netzaḥ* and *Hod* of maturity. This is the meaning of **“Joseph was born,”** i.e., the *Yesod* of maturity.


###### Sulam on Zohar, Introduction 5:6
[Sulam on Zohar, Introduction 5:6](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/5:6)

ואומר **ואטמירו ביה**, להשמיענו שעדיין אין להם לחג"ת האורות דגדלות בשלימות, ועדיין הם בהעלם, כי בגדלות א' הוא משיג רק המוחין דנשמה, שהם נבחנים עוד לבחינת אחורים אצל הז"א, וע"כ אומר **ואטמירו ביה**, כלומר, עוד הם בהעלם.

**The Sefaria Sulam, 2023:**
[Rabbi Shimon] says **“and they were hidden in him”** to teach us that *Ḥesed*, *Gevura*, and *Tiferet* still do not have the complete lights of maturity and they remain in concealment [from the complete lights]. This is because in the first maturity *Ze'er Anpin* obtains only the brains of *neshama*, which are still considered the back⁹ in relation to *Ze’er Anpin*. He therefore says that **“they were hidden in him,”** i.e., they remained in concealment.

footnotes:
⁹ In this context, the term "back" indicates a comparative lack of importance, like when a person carelessly tosses something behind him.


###### Sulam on Zohar, Introduction 5:7
[Sulam on Zohar, Introduction 5:7](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/5:7)

וז"ש, **עאל יוסף בארעא קדישא ונציב לון**: כי אחר מוחין דגדלות א' מתחיל הז"א לקבל מוחין דגדלות ב' שהוא מוחין דחיה, ואז ננסרת הנוקבא ממנו ונבנית לפרצוף שלם במוחין דחיה, ואז נקראת הנוקבא **ארעא קדישא** כי המוחין דחיה נק' קודש. והוא שאומר **עאל יוסף** שהוא יסוד דגדלות של הז"א **בארעא קדישא** שהיא הנוקבא פב"פ עם הז"א בקומה שוה. וז"ש, **ונציב לון תמן**: בארעא קדישא דייקא, כי אין המוחין דחיה, שה"ס חכמה, נמשכים רק בעת הזווג, שהזו"ן ברזא דאחד, והם נשארים רק ברשות הנוקבא, כי רק על ידה נמשכו בעת הזווג, וז"ש ונציב לון תמן, דהיינו בביתא דידה. והטעם כי ערך ז"א כלפי הנוק' כערך או"א עי' כלפי ישסו"ת, וע"כ אין מוחין דחיה שה"ס חכמה, נגלית אלא בנוק' שהוא בחי' ישסו"ת. וז"ש להלן **וכדין נראו בארץ ואתגלו תמן** כלומר, עתה נתגלו במדת הגדלות כראוי, אבל עד עתה נחשבים לטמירין ונעלמים.

**The Sefaria Sulam, 2023:**
[Rabbi Shimon] continues: **“Joseph entered the Holy Land and established them.”** After the brains of the first maturity, *Ze’er Anpin* begins to receive the brains of the second maturity, which are the brains of *ḥaya*. The *Nukba* is subsequently excised from *Ze'er Anpin* and is constructed as a whole *partzuf* with the brains of *ḥaya*. Then, the *Nukba* is called **“the Holy Land,”** because the brains of *ḥaya* are called “holy.” [Rabbi Shimon] thus said that Joseph, who is the *Yesod* of the maturity of *Ze’er Anpin*, **“entered the Holy Land,”** which is the *Nukba*,**[**when it is] face-to-face with *Ze’er Anpin*, at an equal level.¹⁰ is separated from *Ze'er Anpin* and formed into a separate *partzuf*, *Ze'er Anpin* and *Nukba* enter into a state of pairing (like "mating") or "fusion." The *Yesod* of *Ze'er Anpin* conceptually represents the sexual organ of the male, "transmitting" to the female (in this case, *Nukba*). This is the meaning of "Joseph (the *Yesod*) entered the Holy Land (the fully formed *Nukba*). **“And established them there”** means specifically in the "Holy Land," since the brains of *ḥaya*, which is the mystical meaning of *Ḥokhma*, are drawn out only at the time of fusion, when [*Ze’er Anpin*] and *Nukba* are in the mystical [state of] of oneness. The [brains of *ḥaya*] remain only in the domain of the *Nukba*, since [the *Nukba*] is the cause of the drawing down of [these lights] during the time of copulation. That is why [Rabbi Shimon] states “**and established them there,”** i.e., in her home. The reason [why these lights remain only with *Nukba*] is that the quality of *Ze’er Anpin* with respect to the *Nukba* is like the quality of the *Abba* and *Imma Ila'in* with respect to *Yisrael Sabba* and *Tevuna*.¹¹ and *Tevuna* requires the light of *Ḥokhma*, in addition to the light of giving. This *partzuf* is the lower *partzuf* of the level of *Bina* in *Atzilut* (and downward). *Abba* and *Imma Ila'in* generally refers to the upper *partzuf* of *Bina* which, in contrast to *Yisrael Saba* and *Tevuna*, only draws the light of giving. Similarly here, *Nukba* draws the greater light of *Ḥokhma*, the light of *ḥaya*, while *Ze'er Anpin* is more like *Abba* and *Imma Ila'in*, drawing relatively more of the light of giving. Consequently, the brains of *ḥaya*, the light of *Ḥokhma*, is revealed only in *Nukba*, which is considered *Yisrael Sabba* and *Tevuna* [in relation to *Ze'er Anpin*]. This is the meaning of the ensuing statement, **“and then they appeared on the earth and were revealed there.”** In other words, they are now revealed in the proper quality of maturity, but until now they were considered hidden and concealed.

footnotes:
¹⁰ The imagery here is sexual in nature. As the Nukba
¹¹ Yisrael Saba


###### Sulam on Zohar, Introduction 5:8
[Sulam on Zohar, Introduction 5:8](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/5:8)

ואומר עוד **ואימתי אתחזון** וכו'. ואין לשאול הלא כבר ביאר זאת לעיל שהם מתגלים בשעתא דעאל יוסף בארעא קדישא, דהיינו בעת הזווג, גם השמיענו שמקום ההתגלות הוא בנוקבא, וא"כ מאי שואל עוד הפעם **אימתי אתחזון**. הענין הוא כי גם בעת הזווג ישנן ב' הבחנות, כי יש התכללות שמאלא בימינא דהיינו בסוד ה' חסדים שבזכר, ויש התכללות ימינא בשמאלא בסוד ה' גבורות שבנוקבא. וע"כ שואל אימתי אתחזון, אם בסוד התכללות ימינא בשמאלא, אם בסוד התכללות שמאלא בימינא.

**The Sefaria Sulam, 2023:**
[The *Zohar*] continues: **“When are they seen** etc.” One should not ask: But he already explained this earlier, that they are revealed when Joseph ascends to the Holy Land, that is, at the time of the copulation, and he also informed us that the place of the manifestation is in the *Nukba*, and if so, why does he again ask, **“when are they seen”**? The explanation is that even at the time of the copulation there are two aspects, as there is the incorporation of the left in the right, i.e., in the mystical meaning of the five givings (*ḥassadim*) in the male, and there is the incorporation of the right in the left, in the mystical meaning of the five restraints in the *Nukba*. He therefore asks when they are seen, whether in the mystical meaning of the incorporation of the right in the left, or in the mystical meaning of the incorporation of the left in the right.


###### Sulam on Zohar, Introduction 5:9
[Sulam on Zohar, Introduction 5:9](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/5:9)

ומשיב. **בשעתא דאתגלי קשת בעלמא: קשת**, היא יסוד דז"א, **בעלמא**, הוא הנוקבא, שהיא בחינת התכללות ימינא בשמאלא בעת הזווג, בסוד את קשתי נתתי בענן וכו'. ואומר שרק מבחינה זו נמשכין המוחין העילאין. וז"ש, **כדין אתגליין אינון**, דהיינו רק מבחינת התכללות ימינא בשמאלא.

**The Sefaria Sulam, 2023:**
He answers: **“When the rainbow is seen in the world.** The **“rainbow”** is *Yesod* of *Ze’er Anpin*; **“in the world”** means the *Nukba*, which is the incorporation of the right in the left at the time of the fusion, in the mystical meaning of “I have set My bow in the cloud etc.” [Genesis 9:13]. He is saying that the higher brains are drawn only from that aspect, and this is the meaning of **“then they are revealed,”** i.e., only from the incorporation of the right in the left.


###### Sulam on Zohar, Introduction 5:10
[Sulam on Zohar, Introduction 5:10](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/5:10)

וז"ש, **ובההיא שעתא עת הזמיר הגיע עדן לקצץ חייבין בעלמא**: כלומר בעת שמתרבין הרשעים בעולם, שמחמתם נעשו אחיזה מרובה לקליפות והס"א, ע"ד שהיה בזמן דור המבול, שנמחה מחמת זה כל היקום, הנה אז אין לבני העולם תקנה אלא על ידי הגילוי של מוחין עילאין הנ"ל, שהם המוחין דחיה. כמ"ש והולך. וז"ש, **אמאי אשתזיבו, בגין דהנצנים נראו**: פירוש, למה בני העולם מוצלים מכליה, כמו שהיה בימי המבול, הוא משום דהנצנים נראו בארץ. כי גילוי המוחין דחיה מעביר את הקליפות מהארץ שהיא המלכות, ואינן יכולות להאחז בה עוד. שז"ס הכתוב וראיתיה לזכור ברית עולם.

**The Sefaria Sulam, 2023:**
[Rabbi Shimon] continues: **“And at that hour, the time of pruning has come, the time to chop off the wicked from the world.”** When the wicked multiply in the world, on whose account the *kelippot* and the *Sitra Aḥara* have gained a strong footing, as occurred in the time of the generation of the flood – on account of which every living thing was wiped out – at that stage, the inhabitants of the world have no remedy other than through the revelation of the aforementioned supernal brains, which are the brains of *ḥaya*, as [Rabbi Shimon] proceeds to explain. The clause **“why were they spared – because the flowers appeared”** means the following: Why are people spared destruction, as occurred in the days of the flood? It is because **“**the flowers appeared on the earth.” [This refers to how] the revelation of the brains of *ḥaya* remove the *kelippot* from the earth, which is *Malkhut*, and [the *kelippot*] no longer have a hold upon it. This is the mystical meaning of the verse: “And I will look upon it, that I may remember the everlasting covenant” [Genesis 9:16].


###### Sulam on Zohar, Introduction 5:11
[Sulam on Zohar, Introduction 5:11](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/5:11)

וז"ש, **ואלמלא דנראו לא אשתארון בעלמא** כו': יש כאן סוד גדול. כי תחלה נבנית הנוקבה בסוד ב' המאורות הגדולים, שיש לה לנוקבא קומה שוה עם ז"א, אלא שעומדת באחוריו של ז"א, שבשביל זה קטרג הירח שאין ב' מלכים משתמשים בכתר אחד, וע"כ נבחנים אלו המוחין מוחין דאחור, וכן נקראים מוחין דו"ק דנוקבא, שהם מוחין שבשעת קטנותה, כלומר מתחילת התהוותה. ואז נבחנים הזו"ן לאפי זוטרי, ונק' ינוקי רביין עולמין. אלא אחר שהיא משתלמת עם המוחין הללו, חוזרת לעיבור ב' לאו"א עילאין, ואז נבנית בנין גדול, במוחין דפב"פ עם הז"א. ואז הם נק' אפי רברבי, ונודע, שאין שינוי או העדר ברוחני, ואלו המוחין דאחור, אפי זוטרי, נשארים בה גם בעת המוחין דגדלות. ולא עוד אלא שסבת המשכת המוחין דחיה הנ"ל הם בעיקר בכלים דמוחין דאחור בסוד אפי זוטרי. וז"ש, **ואלמלא דנראו לא אשתארון בעלמא** כלומר, דאלמלא דנראו בנוקבא אותם הנצנים כבר מזמן בעת קטנותה, דהיינו בבנין האחורים שלה כנ"ל, הנה לא אשתארון בה המוחין דחיה גם בעת גדלות, כי לא היו לה כלים במה לקבלם.

**The Sefaria Sulam, 2023:**
[Rabbi Shimon] continues: **“Had they not appeared, they would not have remained in the world** etc.”¹² There is a great secret here. For the *Nukba* was initially constructed in the mystical meaning of the two great lights,¹³ and *Nukba*. at which time the *Nukba* had an equal level to *Ze’er Anpin*. However, [*Nukba*] stands at the back of *Ze’er Anpin*, which is why the moon complained that two kings cannot use a single crown. Therefore, these brains [attained by *Ze'er Anpin* and *Nukba* in that state] are considered the brains of the back,¹⁴. and they are accordingly called the brains of the six extremities of *Nukba*, which are the brains of her immaturity, i.e., [the brains of] her initial formation. At that time, [*Ze’er Anpin*] and *Nukba* are considered “small faces,” and they are called “children,” “youths,” and “youngsters.” However, once *Nukba* has been completed with these brains [of the back], she returns for a second gestation to the *Abba* and *Imma Ila'in*, and then [the *Nukba*] is built as a major structure, with the brains of the face-to-face with *Ze’er Anpin*, and then they are called the “large faces.” It is known that there is no change or loss in the spiritual, and [thus] those [previously attained] brains of the back, the small face, remain in [*Nukba*] even at the time of the brains of maturity. Furthermore, the cause of the drawing down of the aforementioned brains of *ḥaya* lies primarily in the vessels of the brains of the back in the mystical meaning of the small face.¹⁵ And this is the meaning of: **“Had they not appeared already, they would not have remained in the world.”** That is, had those flowers [representing the brains of the back] not appeared in the *Nukba* already at the time of her immaturity, i.e., in the construction of her back, the brains of *ḥaya* would not have remained in [the *Nukba*] during the time of maturity either, since she would have had no vessels in which to receive them.

footnotes:
¹² As will be explained, each usage of "they" in this line refers to something different.
¹³ See the end of the Sulam's "Introduction to the Commentary of the Sulam," where this is explained fully. The core concept here is that the textual reference in Genesis 1:16 to the two "great lights" of the sun and the moon refers to Ze'er Anpin
¹⁴ These are the incomplete brains of the first maturity of Ze'er Anpin
¹⁵ Meaning, the vessels for the lights of the brains of the back are the activating cause of the drawing down of the higher lights of the brains of the face.