NETZACH: MAIN READING OF THE WEEK – THE ZOHAR BOOK

Main Reading for PRAYER OF MANY, today with ENGLISH ZOHAR READING, page 125.

ARVUT OF : Robin Anderson

Partzuf Malchut cannot receive the Creator’s Light due to the absence of a
screen. Instead, it can only passively receive what Partzuf ZA gives it. Hence, the
twofold twenty-six indicates that whatever Malchut has comes to her from ZA.
From the four kinds of HaVaYaH, it becomes clear that the root of creation
is neither Partzuf Hochma nor Bina, but only ZA, as it is the first Partzuf built on
the second restriction.
The primary ten Sefirot are located in Partzuf Keter, whereas Partzufim AB,
SAG, MA, and BON are merely branches stemming from the first Partzuf.
However, when the Light spreads within the Partzuf, it contains five inner
Lights NRNHY and five outer Lights. The five outer Lights of Bina come out
of the right ear, and the five inner Lights of Bina come out of the left. The five
outer Lights of ZA come out of the right nostril, and the five inner Lights of
ZA come out of the left.
Since the two Malchuyot (plural for Malchut) are remote from one another,
as a branch in our world, man’s ear holes are also separated and distanced. The
two nostrils are separated by a smaller distance, whereas the five inner and outer
Lights of the common Light of the Peh (mouth) come out of the same opening.
Thus, as they exit the mouth, they collide and interweave, and as a result of their
collisions, letters (Kelim) are born.
Since twenty-two letters originate from Bina-SAG = Samech + Gimel = 60 +
3 = 63, the opening through which they come out is called 63 + 22 = 85 = Peh +
Hey = PeH (mouth). The letters come out of the Peh of ZA, for Yesod of Ima is
located there.
We received our entire Torah, all of the knowledge about the spiritual
worlds, from our Great Patriarchs, who ascended spiritually above our world,
sensed the Upper Worlds, and described them to us. This is how we received the
whole Torah—both the written and the oral parts.
We cannot imagine the spiritual world because our sensory organs cannot
detect it. Thus, to describe the objects and concepts still unattainable by us,
Kabbalists use several techniques, languages. The whole Torah speaks only
of the creation, governing, and correction of the world; never about history,
geography, or anything else. As it is said in the Torah itself, the Torah is the
sacred names, that is, manifestations of the Creator, the degrees and methods
of His attainment.