The Fall and Rise of Adam
In order to understand the next section of the Zohar we first must understand what the Arizal says regarding why the Torah says, “and we shall make Adam.” in the plural form? This was not something that was said about any of the other creations.
The reason is because the Creator wanted Adam to be able to be bound and connected to all of the worlds.
And so the Creator commanded all of the worlds to give Adame a part of themselves. That the world of Asiya should give him the Nefesh. The world of Yetzira will give him Ruach. Briya will give him Neshama. And all of the Partzufim, sefirotic systems in the world of
Atzilut will give him a part of them. The Nukva will give him Nefesh. Zeir Anpin will give him Ruach. Ima will give him Neshama. Aba will give him Chaya.
This was done so that if Adam Rishon negatively affects the supernal worlds, they will ask for mercy on his behalf. And if Adam affected them positively they will all rejoice with him.
“And Hashem said to Moshe, in the Sinai desert, in the tent of meeting, on the first day of the second month.”
Rabbi Abba opened and began to expound upon this verse by first explaining another verse.
”and Elohim created Adam in his image, in the image of Elohim he created, male and female he created them.”
Come and see, the Creator created Adam Rishon so that he will be able to bind and unite all of the world’s together. And so He made him in the ‘image’ of all the supernal worlds, meaning that all of the Partzufim, sefirotic systems, of Atzilut and all of the lower worlds of Briyah, Yetzirah and Asiya will give him a part of themselves to create his soul. And so he contained within him of all of the souls of all the worlds and the 600,000 soul-roots of all of Israel. And his light illuminated from one end of the universe to the other end of the universe because now he was complete channel that could bring shefa to all of the worlds from the beginning of the creation to the end. The sages said that all created supernal beings and angels feared him and even asked to proclaim ‘Kedusha’ before him, for they perceived him as the image of Elohim. It is said, “And Elohim created Adam in His image, in the image of Elohim He created him.” Rabbi Abba asks why the seeming superfluous statement of the second part of the verse, “in the image of Elohim.” And he answers that certainly “in His image”, “in the image of Elohim” are to different aspects of male and female. “And Elohim created Adam in his image” , in the Hebrew, “בצלמו, B’Tzalmo”. This could be read, “בצלם ו, B’Tzelem-Vav”. The shape of the Vav represents the masculine aspect Zeir Anpin. “In the image of Elohim He created him” corresponds to the feminine aspect of Malchut who is called Elohim. And Zeir Anpin and the Malchut of the world Atzilut correspond to Adam and Chava in the physical dimension. And so they were created one being with two-faces. The end of the verse is the proof to this in which it is written, “male and female he created them.” This was done so that Adam would be comprised of both masculine and feminine aspects. And the feminine aspect called Chava that was attached to his side would also be comprised of masculine and feminine aspects. And so there is the power of the masculine within the feminine and the power of the feminine within the masculine. Adam Rishon was able to perceive all of the spiritual realities with supernal wisdom and knew everthing in the lower physical dimension with all of its laws of nature. And since his head was rooted in the world of Atzilut he had the power to draw down the shefa/abundance and light from Atzilut to one end of the universe to the other. But when he sinned, the light of the supernal Partzufim were diminished and the worlds of Briya, Yetzira and Asiya descended into duality and separation. The the wisdom of the world of Atzilut left him and from then on he was only able to perceive what was related to his physical body. After Adam sinned he gave birth to Hevel from supernal world and to Cain from the lower world. Hevel’s soul was very high and holy, but Cain was born from the toxin of the snake. And neither of them settled the land. Hevel was killed and Cain’s descendants were wiped out in flood. The world only began to become settled when Shet was born. Shet in Hebrew comes from the word תשתית, which means to settle. And though Shet was born, the lower worlds and the Malchut were still not rectified from the sin of Adam. The generation of the tower of Babel and the generation of the flood continued to sin. It was only when Avraham was born that the world began to become settled. His birth caused a great rectification of the world. The five Chessed energies once again began to emanate to Zeir Anpin. And later when Avraham was circumcised this effected an even greater rectification, causing those five Chessed energies to flow to the Yesod of Zeir Anpin and began to illuminate the Nukva. He picked up the world with his ‘right hand, meaning with acts of love and kindness as one using their right hand to help someone that has fallen. And when Yitzchak was born, he held then held the world with his left hand which corresponds to Gevurah/strength. He strengthened the world by awakening people to not only love but also fear God. This helped the world to become even more rectified because is necessary for the five Chessed energies to sweeten the five Gevurah energies. Then when Yacov was born he held the world with his body which is the secret of the Tiferet, the middle column and taught the world the attribute of truth. This integrated the both right and left columns and this made the world have a strong foundation. And when finally, Yacov gave birth to the 12 tribes which corresponds to 12 angels of the chariots of the Shechina. The 70 souls that were born from Yacov were the roots of the 600,000 soul-roots that came out Mitzraim. This caused the world to almost be completely rectified. And when Israel received the Torah on Mount Sinai and the mishkan/tabernacle was erected, this brought down the Shechina to dwell in the lower realms once again. It was now from the time of the sin of Adam that the universe was completely rectified. Divine love and shefa emanated to all of the upper and lower world.