לח. ביאור הדברים, כי מבריאה ואילך, דהיינו מבינה אחר שנשתתפה במדת הדין שהיא מלכות, נמשכות התמונות והצורות אל המקבלים שהן הנשמות, ולא ח"ו במקומה עצמה, אלא רק במקום המקבלים, כנ"ל. ואומר, שעשה אז צורת המרכבה של אדם העליון, וירד ונתלבש בצורת אדם הזה. כלומר, כי כל צורתו של גופו של אדם בתרי"ג הכלים אשר לו, נמשכים מן הכלים של הנשמה. כי יש להנשמה תרי"ג כלים המכונים רמ"ח אברים ושס"ה גידים רוחניים הנחלקים לה' חלוקות על פי ד' אותיות הויה וקוצו של יוד: הראש שלה הוא בחינת כתר, ומפה עד החזה הוא חכמה, ומחזה עד הטבור הוא בינה, ומטבור עד סיום רגלין הוא ב' הספירות תפארת ומלכות.
The meaning of this is as follows: FromBeriaand downward, i.e., fromBina, after it had been combined with the attribute of judgment, which isMalkhut, the images and the forms were drawn forth to the recipients, which are the souls, not inBina’s own place, God forbid, but only in the place of the recipients, as stated.52This means to say that these forms and permutations are only from the perspectives of the recipients, the souls, and not manifest in the layers of being from which they originate, the spiritual realms described here. This point is made repeatedly throughout this section . We, as the recipients, experience the diversity of being from our perspective, the “colors.” In contrast, from the perspective of the origin, “their place,” there is only the unity of the color white. See the previous sections, 27-29. The Zoharthen states that He then made the form of the chariot of the “supernal man,” and descended and enclothed in the form of this man. In other words, the whole form of man in his 613 vessels are drawn from the vessels of the soul. For the soul has 613 vessels, which are called the 248 limbs and 365 spiritual sinews. These are divided into five parts, according to the four letters of Havaya and the upper point of the yod: Itsheadis consideredKeter; the part from themouthto the chest isḤokhma; from the chest to the navel isBina; and from the navel to the end of the legs is the twosefirot,TiferetandMalkhut.
2
וכן התורה בכללה נבחנת בסוד פרצוף אדם, שהוא סוד רמ"ח מצות עשה כנגד רמ"ח אברים, ושס"ה מצות לא תעשה כנגד שס"ה גידין, ויש בה ה' חלוקות שהם סוד ה' חומשי תורה.
Similarly, the Torah as a whole is regarded as the mystical meaning of the structure of man, which is the mystical meaning of the 248 positive mitzvot, which correspond to the 248 limbs, and the 365 negative mitzvot, corresponding to the 365 sinews. It contains five parts, which are the mystical meaning of the five books of the Torah. This is called “the image of the chariot of the supernal man,” i.e., the man ofBeria, which isBina, from where these vessels begin to be drawn in the place of the souls. He is called “upper man” because there are threelevelsof man in thesefirot, namely man ofBeria, man ofYetzira, and man ofAsiya. However, inKeterandḤokhmathere is no image at all that could be denoted by some letter or dot, or by the four letters of Havaya, as stated. Since here the Zoharis speaking of the world ofBeria, it is being precise when it states “supernal man.”53In other words, since there are three levels of man, one in each of the levels of Beria, Yetzira and Asiya, the highest, or "upper" man refers to the level of Beria. Above that level, in Atzilut and beyond, there is no structure of any kind, as the author of the Sulam explained in the previous sections.
3
וזהו המכונה דיוקנא דמרכבה דאדם עלאה, דהיינו אדם דבריאה, שהוא בינה, שממנה מתחילים אלו הכלים להמשך במקומם של הנשמות. ומכונה אדם העליון, כי יש ג' בחינות אדם בספירות, דהיינו אדם דבריאה, אדם דיצירה, אדם דעשיה. אמנם בכתר וחכמה אין שום תמונה כלל, שיתכן לכנותה באיזה אות ונקודה או בד' אותיות הוי"ה, כנ"ל. ולפי שמדבר כאן מעולם הבריאה, לפיכך מדייק לומר אדם עלאה.
However, you must always remember the words of the Zohar, that these images do not existin the realm of thesefirotofBina,Tiferet, andMalkhut, but only in the realm of the minds of the recipients. And yet, thesesefirotprovide those vessels and this clothing, “so that the recipients will grasp Him through His attributes,” in order that the souls will grasp Him by means of the light that is drawn to them in bounded quantities, in accordance with their 613 limbs. Because of this, we also call these bestowers by the name “man,” even though there, in their place, they are merely considered the color white (as stated in section #8# above).54See the previous two footnotes which explain this idea.
לח. ביאור הדברים, כי מבריאה ואילך, דהיינו מבינה אחר שנשתתפה במדת הדין שהיא מלכות, נמשכות התמונות והצורות אל המקבלים שהן הנשמות, ולא ח"ו במקומה עצמה, אלא רק במקום המקבלים, כנ"ל. ואומר, שעשה אז צורת המרכבה של אדם העליון, וירד ונתלבש בצורת אדם הזה. כלומר, כי כל צורתו של גופו של אדם בתרי"ג הכלים אשר לו, נמשכים מן הכלים של הנשמה. כי יש להנשמה תרי"ג כלים המכונים רמ"ח אברים ושס"ה גידים רוחניים הנחלקים לה' חלוקות על פי ד' אותיות הויה וקוצו של יוד: הראש שלה הוא בחינת כתר, ומפה עד החזה הוא חכמה, ומחזה עד הטבור הוא בינה, ומטבור עד סיום רגלין הוא ב' הספירות תפארת ומלכות.
The meaning of this is as follows: From Beria and downward, i.e., from Bina, after it had been combined with the attribute of judgment, which is Malkhut, the images and the forms were drawn forth to the recipients, which are the souls, not in Bina’s own place, God forbid, but only in the place of the recipients, as stated.52This means to say that these forms and permutations are only from the perspectives of the recipients, the souls, and not manifest in the layers of being from which they originate, the spiritual realms described here. This point is made repeatedly throughout this section . We, as the recipients, experience the diversity of being from our perspective, the “colors.” In contrast, from the perspective of the origin, “their place,” there is only the unity of the color white. See the previous sections, 27-29. The Zohar then states that He then made the form of the chariot of the “supernal man,” and descended and enclothed in the form of this man. In other words, the whole form of man in his 613 vessels are drawn from the vessels of the soul. For the soul has 613 vessels, which are called the 248 limbs and 365 spiritual sinews. These are divided into five parts, according to the four letters of Havaya and the upper point of the yod: Its head is considered Keter; the part from the mouth to the chest is Ḥokhma; from the chest to the navel is Bina; and from the navel to the end of the legs is the two sefirot, Tiferet and Malkhut.
וכן התורה בכללה נבחנת בסוד פרצוף אדם, שהוא סוד רמ"ח מצות עשה כנגד רמ"ח אברים, ושס"ה מצות לא תעשה כנגד שס"ה גידין, ויש בה ה' חלוקות שהם סוד ה' חומשי תורה.
Similarly, the Torah as a whole is regarded as the mystical meaning of the structure of man, which is the mystical meaning of the 248 positive mitzvot, which correspond to the 248 limbs, and the 365 negative mitzvot, corresponding to the 365 sinews. It contains five parts, which are the mystical meaning of the five books of the Torah. This is called “the image of the chariot of the supernal man,” i.e., the man of Beria, which is Bina, from where these vessels begin to be drawn in the place of the souls. He is called “upper man” because there are three levels of man in the sefirot, namely man of Beria, man of Yetzira, and man of Asiya. However, in Keter and Ḥokhma there is no image at all that could be denoted by some letter or dot, or by the four letters of Havaya, as stated. Since here the Zohar is speaking of the world of Beria, it is being precise when it states “supernal man.”53In other words, since there are three levels of man, one in each of the levels of Beria, Yetzira and Asiya, the highest, or "upper" man refers to the level of Beria. Above that level, in Atzilut and beyond, there is no structure of any kind, as the author of the Sulam explained in the previous sections.
וזהו המכונה דיוקנא דמרכבה דאדם עלאה, דהיינו אדם דבריאה, שהוא בינה, שממנה מתחילים אלו הכלים להמשך במקומם של הנשמות. ומכונה אדם העליון, כי יש ג' בחינות אדם בספירות, דהיינו אדם דבריאה, אדם דיצירה, אדם דעשיה. אמנם בכתר וחכמה אין שום תמונה כלל, שיתכן לכנותה באיזה אות ונקודה או בד' אותיות הוי"ה, כנ"ל. ולפי שמדבר כאן מעולם הבריאה, לפיכך מדייק לומר אדם עלאה.
However, you must always remember the words of the Zohar, that these images do not exist in the realm of the sefirot of Bina, Tiferet, and Malkhut, but only in the realm of the minds of the recipients. And yet, these sefirot provide those vessels and this clothing, “so that the recipients will grasp Him through His attributes,” in order that the souls will grasp Him by means of the light that is drawn to them in bounded quantities, in accordance with their 613 limbs. Because of this, we also call these bestowers by the name “man,” even though there, in their place, they are merely considered the color white (as stated in section #8# above).54See the previous two footnotes which explain this idea.