## Zohar, Bereshit

###### Zohar, Bereshit 2:1
[Zohar, Bereshit 2:1](https://torahapp.org/share/book/Zohar/s/Bereshit/r/2:1)

(דניאל י״ב:ג׳) וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד. זֹהַר סְתִימָא דִסְתִימִין, בָּטַשׁ אֲוִירָא דִילֵיהּ (דמטי ולא מטי) (נ"א ואנהיר) בְּהַאי נְקוּדָה (ס"א נהורא) וּכְדֵין אִתְפַּשַׁט הַאי רֵאשִׁית וְעָבִיד לֵיהּ הֵיכָלָא לִיקָרֵיהּ וּלְתוּשְׁבַּחְתֵּיהּ (יקרא להיכליה ולתושבחתא). (נ"א וליקריה ולהיכליה ולתושבחתיה). תַּמָּן זָרַע זַרְעָא דְקוּדְשָׁא לְאוֹלָדָא לְתוֹעַלְתָּא דְעָלְמָא, וְרָזָא דָא (ישעיהו ו׳:י״ג) זֶרַע קֹדֶשׁ מַצַּבְתָּהּ.

**The Zohar; London, Soncino Press, 1933:**
And they who are wise shall shine like the brightness of the firmament, and they who turn many to righteousness like the stars for ever and ever" (Daniel 12:3). "And they who are wise" alludes to the souls of the righteous, "the brightness of the firmament" to the illumination of the upper three Sefirot, which are revealed when combined with the attribute of mercy. The atmosphere of the brightness that is most concealed of all concealed things merged with this point and shone into it. Then this Beginning which is ***Arich Anpin*** expanded into a head and body, and made a chamber for its honor and glory. There, inside the chamber, Arich Anpin planted a holy seed to bring forth souls for the benefit of the world. This is the secret of, "So the holy seed is its immovable stump".


###### Zohar, Bereshit 2:2
[Zohar, Bereshit 2:2](https://torahapp.org/share/book/Zohar/s/Bereshit/r/2:2)

זֹהַר דְּזָרַע זַרְעָא לִיקָרֵיהּ, כְּהַאי זַרְעָא דְמֶשִׁי דְאַרְגְּוָון טָב דְּאִתְחֲפֵי לְגוֹ וְעָבִיד לֵיהּ הֵיכָלָא דְאִיהוּ תּוּשְׁבַּחְתָּא דִילֵיהּ וְתוֹעַלְתָּא דְּכֹלָּא. בְּהַאי רֵאשִׁית בְּרָא הַהוּא סְתִימָא דְּלָא אִתְיְידַע לְהֵיכָלָא דָא. הֵיכָלָא דָא אִקְרֵי אֱלהִים, וְרָזָא דָא בְּרֵאשִׁית בָּרָא אֱלהִים.

**The Zohar; London, Soncino Press, 1933:**
The brightness that it sowed for its honor is similar to the purple seed of the silkworm, for the worm encases itself within its own silk. And from that seed, it prepares for itself a chamber for its own glory and for the benefit of all. With this Beginning, the concealed unknown One created the chamber, and this chamber is called by the name 'Elohim.' This is the secret of the words: "In the beginning Elohim created".


###### Zohar, Bereshit 2:3
[Zohar, Bereshit 2:3](https://torahapp.org/share/book/Zohar/s/Bereshit/r/2:3)

זֹהַר דְּמִנֵּיהּ כֻּלְהוּ מַאֲמָרוֹת אִתְבְּרִיאוּ בְּרָזָא דְאִתְפַּשְׁטוּתָא דִנְקוּדָה דְּזֹהַר סָתִים דָּא. אִי בְּהַאי כְּתִיב בָּרָא, לֵית תְּוָוהָא דִּכְתִיב, (בראשית א׳:כ״ז) וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ,

**The Zohar; London, Soncino Press, 1933:**
This chamber is the brightness from which all ten sayings were created, according to the secret meaning of the expansion of the point from that hidden brightness. Thus, if the word "created" applies to it, no wonder it is written, "And Elohim created man in his own image"


###### Zohar, Bereshit 2:4
[Zohar, Bereshit 2:4](https://torahapp.org/share/book/Zohar/s/Bereshit/r/2:4)

זֹהַר רָזָא דָא בְּרֵאשִׁית קַדְמָאָה דְכֹלָא שְׁמֵיהּ אהיה שְׁמָא קַדִּישָׁא גְלִיפָא בְּסִטְרוֹי (נ"א נהיר ונ"א בגלפא נהיר) אֱלהִים. גְּלִיפָא בְּעִיטְרָא (נ"א בגלופא דעיטרא) אֲשֶׁ"ר הֵיכָלָא טָמִיר וְגָנִיז, שְׁרִיאוּתָא דְרָזָא דְרֵאשִׁית. אֲשֶׁ"ר רֹא"שׁ דְּנָפִיק מֵרֵאשִׁית.

**The Zohar; London, Soncino Press, 1933:**
The brightness, which is Arich Anpin, is the secret of the Beginning, because its name is the first of all. The Holy Name Eheyeh is engraved upon the sides of Arich Anpin. The name Elohim is engraved on the crown. And this is the secret of Asher, which is a concealed chamber, and is the beginning of the revelation of the secret of the Beginning. The word Asher consists of the same letters as Rosh (Eng. 'head') but in reverse order, as the letter Resh which is the first letter in Rosh is the last letter in Asher. This shows that it is the Rosh that came out of resheet (Eng. 'beginning'), which is Arich Anpin. Therefore, it emerged from the aspect of the head and was formed as a headless body.


###### Zohar, Bereshit 2:5
[Zohar, Bereshit 2:5](https://torahapp.org/share/book/Zohar/s/Bereshit/r/2:5)

וְכַד אִתְתַּקַּן לְבָתַר נְקוּדָה וְהֵיכָלָא (בסדרא) (כסדרא) כְּחֲדָא, כְּדֵין בְּרֵאשִׁית כָּלִיל (ראשית) רֵאשִׁיתָא עִלָּאָה בְּחָכְמְתָא. לְבָתַר אִתְחַלַּף גַּוָּון הַהוּא הֵיכָלָא וְאִקְרֵי בַּיִת. (נ"א ומיניה אתחדש היכלא) נְקוּדָה עִלָּאָה אִקְרֵי רֹא"שׁ. כָּלִיל דָּא בְּדָא בְּרָזָא בְּרֵאשִׁית, כַּד אִיהוּ כֹּלָּא כְּחֲדָא בִּכְלָלָא חָדָא עַד לָא הֲוֵי יִשּׁוּבָא בְּבֵיתָא, כֵּיוָן דְּאִזְדְּרַע לְתִקּוּנָא דְּיִשּׁוּבָא כְּדֵין אִקְרֵי אֱלהִים טְמִירָא סְתִימָא:

**The Zohar; London, Soncino Press, 1933:**
[After the] point... After the [point] and the chamber were established as one, Beresheet which is Arich Anpin includes a lofty beginning to the light of Chochmah. Later, the appearance of the chamber changed and it was called a house and the supernal point was called the head. They were included in each other through the secret of the Beginning, because combining the words Bayit and Rosh forms the term Beresheet. This was so as long as Bayit and Rosh were as one, as long as there was no manner of habitation in the house; as long as Chochmah was not clothed with Chassadim, which reveals the four colors of the house. But it was sown for the purpose of habitation and, once it was inhabited, it was called by the name 'Elohim' hidden and concealed.


###### Zohar, Bereshit 2:6
[Zohar, Bereshit 2:6](https://torahapp.org/share/book/Zohar/s/Bereshit/r/2:6)

זֹהַר סָתִים וְגָנִיז כַּד בְּנִין (ס"א עד דבנין) בְּגַוֵּיהּ לְאוֹלָדָא וּבֵיתָא קַיָּימָא בִּפְשִׁיטוּ דְתִקּוּנָא דְּאִנּוּן זֶרַע קֹדֶשׁ. וְעַד לָא אִתְעֲדִיאַת וְלָא אִתְפַּשַּׁט פְּשִׁיטוּ דְיִשּׁוּבָא לָא אִקְרֵי אֱלהִים, אֶלָּא כֹּלָּא בִּכְלָלָא בְּרֵאשִׁית, לְבָתַר דְּאִתְתַּקַּן בִּשְׁמָא (בלק ר"ב) דְּאֱלהִים אַפִּיק אִנּוּן תּוֹלָדִין מֵהַהוּא זַרְעָא דְאִזְדְּרַע בֵּיהּ. מַאן הַהוּא זַרְעָא, אִנּוּן אַתְוָון גְּלִיפָן רָזָא דְאוֹרַיְיתָא דְּנָפְקוּ מֵהַהִיא נְקוּדָה.

**The Zohar; London, Soncino Press, 1933:**
the point and the temple were firmly established together, then Bereshith combined the supernal Beginning with Wisdom. Afterwards the character of that temple was changed, and it was called “house” (*bayith*). The combination of this with the supernal point which is called *rosh* gives *Bereshith*, which is the name used so long as the house was uninhabited. When, however, it was sown with seed to make it habitable, it was called *Elohim*, hidden and mysterious. The *Zohar* was hidden and withdrawn so long as the building was within and yet to bring forth, and the house was extended only so far as to find room for the holy seed. Before it had conceived and had extended sufficiently to be habitable, it was not called *Elohim*, but all was still included in the term *Bereshith*. After it had acquired the name of *Elohim*, it brought forth offspring from the seed that had been implanted in it. What is this seed? It consists of the graven letters, the secret source of the Torah, which issued from the first point.


###### Zohar, Bereshit 2:7
[Zohar, Bereshit 2:7](https://torahapp.org/share/book/Zohar/s/Bereshit/r/2:7)

הַהִיא נְקוּדָה זָרַע בְּגוֹ הַהוּא הֵיכָלָא רָזָא (נ"א זרעא) דִתְלַת נְקוּדִין חֹלָ"ם, שׁוּרֻ"ק, חִירִ"ק. וְאִתְכְּלִילוּ דָּא בְּדָא וְאִתְעֲבִידוּ רָזָא חָדָא. קוֹ"ל דְּנָפִיק בְּחִבּוּרָא חָדָא. בְּשַׁעֲתָא דְּנָפַק, נַפְקַת בַּת זוּגֵיהּ בַּהֲדֵיהּ דְּכָלִיל כָּל אַתְוָון. דִּכְתִיב אֶ"ת הַשָּׁמַיִ"ם, קוֹל וּבַת זוּגוֹ. הַאי קוֹל דְּאִיהוּ שָׁמַיִם אִיהוּ אֶהֱיֶ"ה בַּתְרָאָה. זֹהַר דְּכָלִיל כָּל אַתְוָון וּגְוָונִין, כְּגַוְונָא (נ"א זרעא) דָא.

**The Zohar; London, Soncino Press, 1933:**
That point sowed in the palace certain three vowel-points, *holem, shureq*, and *hireq*, which combined with one another and formed one entity, to wit, the Voice which issued through their union. When this Voice issued, there issued with it its mate which comprises all the letters; hence it is written *Eth hashammaim* (the heavens), to wit, the Voice and its mate. This Voice, indicated by the word “heaven”, is the second *Ehyeh* of the sacred name, the *Zohar* which includes all letters and colours, in this manner.


###### Zohar, Bereshit 2:8
[Zohar, Bereshit 2:8](https://torahapp.org/share/book/Zohar/s/Bereshit/r/2:8)

עַד הָכָא יהוה אֱלֹהֵינוּ יהוה, אִלֵּין תְּלָתָא דַרְגִין לָקֳבֵל רָזָא דָא עִלָּאָה בְּרֵאשִׁית בָּרָא אֱלהִים. בְּרֵאשִׁית רָזָא קַדְמָאָה. בָּרָא רָזָא סְתִימָא לְאִתְפַּשְׁטָא מִתַּמָּן כֹּלָּא. אֱלהִים רָזָא לְקַיָּימָא כֹּלָּא לְתַתָּא. אֶת הַשָּׁמַיִם, דְּלָא לְאַפְרָשָׁא לוֹן דְּכַר וְנוּקְבָא כְּחֲדָא.

**The Zohar; London, Soncino Press, 1933:**
Up to this point the words “The Lord our God the Lord” (*Tetragrammaton Elohenu Tetragrammaton*) represent three grades corresponding to this deep mystery of *Bereshith bara Elohim. Bereshith* represents the primordial mystery. *Bara* represents the mysterious source from which the whole expanded. *Elohim* represents the force which sustains all below. The words *eth hashammaim* indicate that the two latter are on no account to be separated, and are male and female together.


###### Zohar, Bereshit 2:9
[Zohar, Bereshit 2:9](https://torahapp.org/share/book/Zohar/s/Bereshit/r/2:9)

אֶ"ת כַּד נָטִיל אַתְוָון כֻּלְהוֹן כְּלָלָא (פקודי רל"ד) דְּכֻלְהוּ אַתְוָון אִנּוּן רֵישָׁא וְסוֹפָא. לְבָתַר אִתּוֹסַף הֵ"א לְאִתְחַבְּרָא כֻּלְהוּ אַתְוָון בְּהֵ"א וְאִתְקְרֵי אַתָּ"ה. וְעַל דָּא (נחמיה ט׳:ו׳) וְאַתָּ"ה מְחַיֶּה אֶת כֻּלָּם. (כ"ח א) אֶת רָזָא אדני וְהָכִי אִקְרֵי. הַשָּׁמַיִם דָּא יהו"ה רָזָא עִלָּאָה.

**The Zohar; London, Soncino Press, 1933:**
The word *eth* consists of the letters *aleph* and *tau*, which include between them all the letters, as being the first and last of the alphabet. Afterwards *he* was added, so that all the letters should be attached to *he*, and this gave the name *attah* (Thou); hence we read “and Thou (*ve-attah*) keepest all of them alive” (Neh. 9, 6). *Eth* again alludes to *Adonai* (Lord), who is so called. *Hashammaim* is *Tetragrammaton* in its higher signification.


###### Zohar, Bereshit 2:10
[Zohar, Bereshit 2:10](https://torahapp.org/share/book/Zohar/s/Bereshit/r/2:10)

וְאֶ"ת תִּקּוּנָא דְּכַר וְנוּקְבָא. וְאֶ"ת רָזָא וְיהו"ה, וְכֹלָּא חַד. הָאָרֶץ דָּא אֱלהִים כְּגַוְונָא עִלָּאָה לְמֶעְבַּד פֵּירִין וְאִיבִּין. שְׁמָא דָא כְּלִילָא בִּתְלַת דּוּכְתֵּי, וּמִתַּמָּן אִתְפְּרַשׁ שְׁמָא דָא לְכַמָּה סִטְרִין. עַד הָכָא רָזָא דְּסִתְרָא דְסִתְרִין דְּגָלֵיד וּבָנֵי וְקִיֵּים בְּאֹרַח סָתִים בְּסִתְרָא דְּחַד קְרָא.

**The Zohar; London, Soncino Press, 1933:**
The next word, *ve-eth*, indicates the firm union of male and female; it also alludes to the appellation *ve-Tetragrammaton* (and the Lord), both explanations coming to the same thing. *Ha-aretz* (the earth) designates an *Elohim* corresponding to the higher form, to bring forth fruit and produce. This name is here found in three applications, and thence the same name branches out to various sides. Up to this point only extend the allusions to the Most Mysterious who carves out and builds and vivifies in mysterious ways, through the esoteric explanation of one verse.


###### Zohar, Bereshit 2:11
[Zohar, Bereshit 2:11](https://torahapp.org/share/book/Zohar/s/Bereshit/r/2:11)

מִכָּאן וּלְהָלְאָה בְּרֵאשִׁית, בָּרָא שִׁי"ת, מִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמַיִם, שִׁית סִטְרִין דְּמִתְפַּשְׁטָן מֵרָזָא עִלָאָה בְּאִתְפַּשְׁטוּתָא (נ"א משלש נקודות) דְּבָרָא מִגּוֹ נְקוּדָה קַדְמָאָה. בָּרָא אִתְפַּשְׁטוּתָא דְּחַד (נ"א מגו) נְקוּדָה דִלְעֵילָא. וְהָכָא אַגְלִיף רָזָא שְׁמָא דְּאַרְבְּעִין וּתְרֵין אַתְוָון:

**The Zohar; London, Soncino Press, 1933:**
From this point onwards *bara shith*, “he created six”, from the end of heaven to the end thereof, six sides which extend from the supernal mystic essence, through the expansion of creative force from a primal point. Here has been inscribed the mystery of the name of forty-two letters.