"Let Us make man," part one

Synopsis

When Rabbi Shimon hears a voice calling "Shimon, Shimon," he realizes that it is the voice of God, because no mortal would dare omit the designation of "Rabbi" when speaking his name. This is not, Heaven Forbid, a suggestion by the Zohar that Rabbi Shimon was prideful.

Rather, it gives evidence of the profound greatness of this sage and mystic, who was recognized by all creation as the true Light of the world.

A subsequent discussion concerns the origin of man and the great spiritual powers that were imbued into his essence by The Creator.

From these passages we come to recognize the eminence and holiness of Rabbi Shimon. Without this recognition, we cannot truly connect to the Light of the Zohar. We also gain recognition of our own spiritual worth. This is crucially important, because a lack of spiritual self-worth is our greatest hindrance in achieving lasting fulfillment and well-being.

Failing to recognize the true spiritual essence of our being is to neglect all spiritual truths, including the laws of cause and effect.

When such a failure occurs, we become blind to the consequences of our intolerant and self-involved behavior.

Ancient of Days (Atik Yomin) Atik Yomin (Ancient of Days) Daniel Fear

159. IN THE VERSE: "And Elohim said, 'Let Us make man'" (Beresheet 1:26), THERE LIES A SECRET AS DESCRIBED IN THE VERSE: "The secret of Hashem is with them that fear Him" (Tehilim 25:14). The most venerated old man opened the discussion saying, Shimon, Shimon, who is he who said, "Let Us make man" and OF WHOM IT IS WRITTEN: "And Elohim said," Who is this NAME OF Elohim? In the meantime, that most respected of old man flew away and he could not see him. When Rabbi Shimon heard that he called him Shimon and not Rabbi Shimon, he said to his friends: This is indeed the Holy One, blessed be He, of whom it is said "and an ancient of days (Aramaic Atik Yomin) did sit" (Daniel 7:9). Now is the time to reveal this secret, which was previously forbidden to be revealed. However, permission has now been granted to reveal it. THE QUESTION IS, WHO SAID, LET US MAKE MAN? WAS IT ELOHIM OF BINAH OR ELOHIM OF MALCHUT?

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.

Aba and Ima Shechinah Wisdom Zeir Anpin

160. RABBI SHIMON started by saying: This is like a king who had many buildings to build and he had a craftsman. That craftsman (Heb. uman) did not do anything without the permission of the king, as it is written: "Then I was by Him, as a nursling (Heb. amon)" (Mishlei 8:30). The king is most certainly the supernal wisdom above, WHICH IS ABA, and the central pillar is the king down below, NAMELY ZEIR ANPIN. Elohim, the craftsman above, is the supernal Ima and Elohim, the craftsman below, is the Shechinah below.

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.

Aba and Ima Firmaments Grades Light Lights

161. A wife is not permitted to do anything without the permission of her husband. Of all the buildings that were in the way of Atzilut - THAT IS, IN THE WORLD OF ATZILUT - Aba would say to Ima, Let it be so and so. And it was immediately done BY IMA. It is written: "And Elohim said, 'Let there be light;' and there was light." "And...said" alludes to the owner of the building, ABA, who said to Elohim, "Let there be light." So ABA uttered the words and the craftsman, IMA, completed the task immediately. And this was the same in every edifice - NAMELY THE GRADES, THAT CAME INTO BEING by way of Atzilut - where ABA would say, "Let there be a firmament," or "Let there be luminaries," and IMA would complete everything in an instant.

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.

Aba and Ima Creation Grades Likenesses Sin Soul, The

162. When He reached THE GRADES OF the world of separation, which is the world of those divided - THAT IS, TO CREATE THE SOUL OF MAN IN THE WORLD OF BRIYAH - the craftsman then said to the owner of the building, "Let Us make man in Our image, after Our likeness." (Beresheet 1:26) THIS MEANS DIFFERENT FROM THE WHOLE WORK OF CREATION UNTIL THE CREATION OF MAN, WHEN THE OWNER OF THE BUILDING UTTERED THESE WORDS. HERE THE CRAFTSMAN UTTERED THE WORDS. The owner of the building said, It is indeed good that man is made, but he shall sin before you, because he is foolish, as it is written: "A wise son makes a glad father, but a foolish son is the grief of his mother" (Mishlei 10:1). THIS MEANS THAT ABA ANNOUNCED THAT THE SIN OF MAN WOULD NOT AFFECT HIM. IT WOULD AFFECT ONLY IMA, FOR "A FOOLISH SON IS THE GRIEF OF HIS MOTHER."

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.

Aba and Ima Creation Sin

Aba and Ima Adam Atzilut Briyah Sin Soul, The Worlds Zeir Anpin

164. When ADAM sinned, it was written: "And for your transgressions was your mother put away" (Yeshayah 50:1). The King, WHO IS ABA, said to Ima: Did I not tell you that he was going to sin? WHY DID YOU CREATE HIM? In that instance, he exiled him and his Mother. Therefore, it is written: "A wise son makes a glad father: but a foolish son is the grief of his mother." "A wise son" alludes to man in THE WORLD OF Atzilut, NAMELY ZEIR ANPIN, and "a foolish son" alludes to man in THE WORLD OF Briyah, NAMELY ADAM, WHOSE SOUL COMES FROM THE WORLD OF BRIYAH.

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.

Aba and Ima Atzilut Briyah Face Female Grades Light Male Worlds

165. All the friends rose and said TO RABBI SHIMON IN ASTONISHMENT, Rabbi, Rabbi, could there be such separation between Aba and Ima, so much so that what EMANATED from the aspect of Aba shall be formed in the way of MAN OF Atzilut and that which emanated from the aspect of Ima shall be FORMED IN THE WAY OF MAN of Briyah? ARE NOT ABA AND IMA BOTH OF THE GRADE OF BINAH OF ATZILUT? RABBI SHIMON said to them, Friends, friends, this is not so, because man of Atzilut is male and female, MALE from the side of Aba and FEMALE from Ima. This is why IT IS SAID, "And Elohim said, 'Let there be light;' and there was light." "Let there be light" is from the aspect of Aba and "and there was light" is from the aspect of Ima. So man was CREATED double - faced.

165. קָמוּ כָּלְהוֹ חַבְרַיָיא, וַאֲמָרוּ, ר' ר' וְכִי אִית פְּרוּדָא בֵּין אַבָּ"א וְאִמָּ"א, דְּמִסִּטְרָא דְּאַבָּ"א, אִיהוּ בְּאֹרַח אֲצִילוּת, וּמִסִּטְרָא דְּאִמָּ"א בַּבְּרִיאָה, אֲמַר לוֹן חַבְרַיָּיא חַבְרַיָּיא, לָאו הָכֵי הוּא, דְּהָא אָדָם דַּאֲצִילוּתָא, דְּכַר וְנוּקְבָא הֲוָה מִסִּטְרָא דְּאַבָּא וְאִמָּא, וְדָא אִיהוּ, וַיֹּאמֶר אֱלֹקִים יְהִי אוֹר וַיְהִי אוֹר, יְהִי אוֹר מִסִּטְרָא דְאַבָּא, וַיְהִי אוֹר מִסִּטְרָא דְאִמָּא, וְדָא אִיהוּ אָדָם דוּ פַּרְצוּפִין.

Aba and Ima Briyah Darkness Garments Light Likenesses Sin Worlds

166. But that MAN OF BRIYAH has neither the image nor likeness OF ABA AND IMA. The supernal mother had one appellation, "light and darkness" that adds to eighty-six, which is the numerical value of Elohim. So this appellation, NAMELY, WITHIN THE FEMALE PRINCIPLE, combines light and darkness. Because of the darkness in that appellation, Aba said that man of Briyah is destined to sin. Because he, MAN OF BRIYAH, represents the light of the supernal garment - THAT IS, THE LIGHT OF THIS MAN IS A SUPERIOR GARMENT, BEING THE FEMALE PRINCIPLE - AND BECAUSE SHE COMBINES LIGHT AND DARKNESS, HE WAS DESTINED TO SIN.

166. אֲבָל לְהַאי, לֵית בֵּיהּ צֶלֶם וּדְמוּת אֶלָּא אִמָּא עִלָּאָה, הֲוָה לֵיהּ חַד כִּנּוּי, דְּסָלִיק לְחוּשְׁבַּן אֱלֹקִים, וְהַהוּא כִּנּוּי אִיהוּ אוֹר וְחֹשֶׁךְ, וּבְגִין הַהוּא חֹשֶׁךְ, דַּהֲוָה בְּהַהוּא כִּנּוּי, אֲמַר אַבָּא, דַּעֲתִיד לְמֶחֱטֵי לְאָדָם דִּבְרִיאָה, דְּאִיהוּ אוֹר לְבוּשׁ עִלָּאָה.

Aba and Ima Adam Body Creation Darkness Flesh Garments Job Light Likenesses Righteous Samuel Sin Skin Soul, The Universe Wicked Wickedness

167. That light, WHICH MAN RECEIVES FROM THE UPPER GARMENT, is the light that the Holy One, blessed be He, created on the first day OF CREATION. ADAM WAS ABLE TO SEE WITH IT FROM ONE END OF THE UNIVERSE TO THE OTHER; BUT LATER HE concealed it for the righteous alone. ABOUT THIS LIGHT, IT IS WRITTEN: "LET THERE BE LIGHT." That darkness, WHICH DISAPPEARED WITHIN THE FEMALE PRINCIPLE, was created on the first day for the wicked. ABOUT THIS DARKNESS, it is written: "And the wicked shall be silent in darkness" (I Shmuel 2:9). On account of that darkness, which was destined to cause that light IN THE SOUL OF MAN to sin, Aba did not wish to partake in his creation. THIS IS A REFERENCE TO THE TIME WHEN IMA SAID TO HIM, "LET US MAKE MAN." Therefore, IMA said, "Let Us make man in Our image, after Our likeness." The words "in our image" MEAN in that light OF OURS; "after our likeness" MEANS in that darkness OF OURS, which is a garment for the light. THIS DARKNESS IS DIFFERENT FROM THE DARKNESS THAT WAS CREATED ON THE FIRST DAY OF CREATION, ABOUT WHICH IS WRITTEN: "AND THE WICKED SHALL BE SILENT IN DARKNESS," SINCE THIS DARKNESS IS NOT A GARMENT FOR THE LIGHT. INSTEAD, IT CAUSED ADAM TO SIN. BUT THE DARKNESS OF IMA IS A GARMENT FOR THE LIGHT, just as the body is a garment for the soul, as it is written: "You have clothed me with skin and flesh" (Iyov 10:11). They all rejoiced and said: How happy is our lot that we had the privilege to hear words that were not to be heard until now. SO THE ANSWER TO THE QUESTION, WHO SAID, "LET US MAKE MAN" IS IMA, WHO SAID TO ABA, "LET US MAKE MAN." ELSEWHERE IN THE WORKS OF CREATION, EVERY PHRASE: "AND...SAID" APPLIES TO ABA.

167. וְהַאי אִיהוּ אוֹר דִּבְרָא קֻדְשָׁא בְּרִיךְ הוּא, בְּיוֹם רִאשׁוֹן, דִּגְנָזוֹ לְצַדִּיקַיָּיא, וְהַהוּא חֹשֶׁךְ, דְּאִתְבְּרֵי בְּיוֹמָא קַדְמָאָה לְרַשִּׁיעַיָּיא, כד"א וּרְשָׁעִים בַּחֹשֶׁךְ יִדַּמּוּ, וּבְגִין הַהוּא חֹשֶׁךְ, דַּהֲוָה עָתִיד לְמֶחֱטֵי לְהַהוּא אוֹר, לָא בָּעָא אַבָּא לְאִשְׁתַּתָּפָא בֵּיהּ, וּבְגִין דָּא אֲמַר, נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ הַהוּא אוֹר, כִּדְמוּתֵנוּ הַהוּא חֹשֶׁךְ, דְּאִיהוּ לְבוּשָׁא לָאוֹר, כְּגַוְונָא דְגוּפָא, דְּאִיהוּ לְבוּשָׁא לְנִשְׁמְתָא, הֲדָא הוּא דִכְתִיב עוֹר וּבָשָׂר תַּלְבִּישֵׁנִי. חָדוּ כָּלְהוֹ, וַאֲמָרוּ זַכָּאָה חוּלְקָנָא, דְּזָכֵינָא לְמִשְׁמַע מִלִּין דְּלָא אִשְׁתְּמָעוּ עַד כְּעָן.