אִם יִרְצֶה הַשֵּׁם
Zohar Bereshit B §§1–10 limmud on the mysteries of Torah in the Zohar
This unit of Beresheet II is one architecture. Binah and Malchut are stamped with the same form. Adam is born from that stamp. He is housed in seven halls above and seven below. After the expulsion, those lower halls become a purification corridor for souls.
How the ten sections lock
This foundational stretch sets the operating rules for the later sections.
- §§1–2 (The Foundation). The joining of Binah and Malchut establishes the baseline template, producing Adam with full upper perception.
- §§3–4 (The Pre-Fall Baseline): Adam dwells in the lower halls. The dual stamp (Binah/Malchut) allows him to live within the lower vessel while maintaining direct Binah vision.
- §§5–6 (The Fall and Repurposing): Adam is driven out. The halls are reconfigured into a purification matrix for the souls of the righteous. The lower point of strict judgment (Din) is concealed, revealing only mercy (Rachamim) through Yessod.
- §§7–8 (Ascent Parameters): Attainment is restricted to the six lower halls; the seventh remains hidden. Disembodied souls arrive carrying the physical imprint of the body, requiring the lower Garden as an acclimatization chamber before ascending to upper Binah.
- §§9–10 (Garments and Specialized Halls): The soul receives lower garments reflecting both Binah and Malchut. In the first hall (Livnat HaSapir), the souls of converts receive the dual-action garment (Nehir v'lo Nehir) guarded by right-hand stones and left-hand gold.
§§1–2. Twin engravings, then Adam
Structural analysis of §§1 and #2
Binah (Middat HaRachamim / Mercy)
┌───────────────────────────────┐
│ Vessel of Bestowal │
│ Upper Engraving │
└───────────────▲───────────────┘
│
Ascent of Malchut (Tzimtzum Bet)
│
┌───────────────┴───────────────┐
│ Co-mingled with Binah │
│ Acquires Receptive Vessel │
└───────────────┬───────────────┘
│
Malchut (Middat HaDin / Judgment)
┌───────────────────────────────┐
│ Originally Contracted Point │
│ Lower Engraving (Mirrored) │
└───────────────┬───────────────┘
│
Outpouring To:
┌─────────────────────┴─────────────────────┐
▼ ▼
Lower Worlds (B/Y/A) Soul of Adam HaRishon
(Fit to endure and receive) (Crowned with GAR and VAK Mochin)
§1. Twin engravings and Tzimtzum Bet
The opening of Volume II of Beresheet establishes the primary cosmological correction (tikkun) that makes created reality viable.
The impasse of the first restriction (Tzimtzum Aleph). In its raw state, Malchut represents pure Middat HaDin (strict judgment, unmitigated desire to receive). Under the rules of the first restriction, Malchut is barred from receiving upper light directly into her self-contained essence without causing a total breach of the vessel. Had creation proceeded solely from this point, lower beings would have no bridge to divine light, rendering their spiritual development impossible.
The shared stamp (reshimu). To resolve this, the Emanator enacted the second restriction (Tzimtzum Bet), raising Malchut into the sefirah of Binah (Middat HaRachamim, pure bestowal).
- The engraving in Binah took on the operational boundary of Malchut.
- The engraving in Malchut took on the receptive, altruistic form of Binah (the letter Hei of the Tetragrammaton).
Structural parallelism (zeh le'umat zeh). By stamping both levels with the exact same form, Binah and Malchut were aligned as strict functional counterparts. Malchut ceases to be an isolated terminal point and becomes an adaptive receiver. When Binah constricts into smallness (katnut), Malchut reflects that posture; when Binah expands into greatness (gadlut), Malchut draws the identical flow.
§2. The genesis and constitution of Adam HaRishon
The creation of Adam does not represent a separate, isolated mechanism; it is the direct offspring of this unified matrix.
Dual-nature transmission. Because Adam emerged from Malchut after her integration with Binah, his soul was endowed with this tempered balance. He possessed the grounding of the lower vessel alongside the capacity of Binah to process transcendent light.
Crowns of completion (GAR and VAK). Adam was not merely animated by vital life force (nefesh). He was crowned directly with the mentalities of the three upper sefirot (Mochin de-GAR: Keter, Chochmah, Binah) and structured through the six emotional extremities (VAK: Chesed through Yessod).
The awe of creation. The lower creatures did not revere Adam out of fear of physical power. They trembled because his physical appearance carried the unmistakable imprint of the Tzelem Elyon (the upper form of Binah). Looking upon him was functionally equivalent to looking into an unoccluded mirror of divine governance.
Sefirotic correspondence matrix (§§1–2)
| Component | Attribute | Sefiric role | Manifestation in Adam |
|---|---|---|---|
| Binah | Mercy (Rachamim) | Source of upper bestowal and mochin | Upper crowns (GAR consciousness) |
| Malchut | Judgment (Din) | Base vessel of desire and actualization | Bodily presence and grounded vessel |
| The engraving (chakikah) | Integration | The stamp of the letter Hei | Harmonized vessel fit to receive light |
| Six extremities (VAK) | Harmony (Tiferet branch) | Structural array of the six directions | Complete posture within the lower realm |
Without this stamp, a Binah-level soul in Malchut would have nowhere to stand. The later halls are that standing-place.
§§3–4. Adam in the fourteen halls
Passage · §3
And afterward the Holy One, blessed be He, brought him (Adam) into the Garden of Eden to delight there in upper delights. The upper angels would surround him, serve before him, and make known to him the secrets of their Master. Come and see, when the Holy One, blessed be He, brought him into the Garden of Eden, he would see and look from there at all the upper secrets and all wisdom, so that he would be able to know and look at the honor of his Master. And all this was for Adam, the first man, because he was created in the upper image, that of Binah.
Adam was placed in the Garden of Eden, surrounded by angels who revealed the secrets of their Master. Because he was created in the image of Binah, he could see from there all the upper secrets and wisdom.
Passage · §4
There are seven halls and dwellings above, which are the secret of the upper Faith, that is Binah. And there are seven halls below, in Malchut, like the halls above in Binah. And they are six like above, and they correspond to the six sefirot: Chesed, Gevurah, Tiferet, Netzach, Hod, and Yessod, and one hidden and concealed hall is above them from above, and it corresponds to the sefirah of Binah. And all these halls of Malchut, even the six lower ones, are in the upper secret, that is, in the form of Binah. Because all these halls, in each one of them there is like above and like below, so that they will be included in the upper form, which is Binah, and in the lower form, which is Malchut. And in these halls was the dwelling of Adam, the first man.
Malchut has seven halls corresponding to those of Binah: six for Chesed, Gevurah, Tiferet, Netzach, Hod, and Yessod, and a hidden seventh for Binah. Each hall includes both the upper and lower forms. These halls were Adam’s dwelling in the Garden of Eden.
Structural analysis of §§3 and #4
Binah (Upper Faith / Upper Garden)
┌─────────────────────────────────┐
│ 7 Upper Halls │
│ [Hidden 7th: GAR de-Binah] │
│ [6 Lower: Chesed to Yessod] │
└────────────────┬────────────────┘
│
Reflected into Lower Architecture
│
▼────────────────┴────────────────▼
Malchut (Lower Garden / Adam's Dwelling)
┌─────────────────────────────────┐
│ 7 Lower Halls │
│ [Hidden 7th: Inward Binah Link] │
│ [6 Manifest: Chesed to Yessod] │
└────────────────┬────────────────┘
│
Inhabited by Adam HaRishon
(Endowed with Tzelem of Binah)
Structure · Adam’s Binah consciousness (§3)
Theological focus: Adam’s original spiritual state. Before the fall, he had direct access to divine mechanics.
Sefirotic mapping: Adam is formed in the image of Binah. Binah is the center of upper understanding. Because his soul matches this frequency, he can see the upper secrets directly. The angels serve him because his spiritual root is higher than their station.
The text grounds Adam’s initial capacity in the “Upper Image” (Tzelem Elyon), which the Zohar identifies directly as Binah.
The soul root (shoresh ha-neshama). Adam was not formed merely as a creature of the lower worlds. His core consciousness operated at the frequency of Binah (the mother of the lower seven sefirot). Because his inner essence originated above the angelic hosts (who stem from the worlds of Beriah and Yetzirah), the ministering angels stood before him as servants, communicating the inner workings of their Master.
Perception without shards. Prior to the eating from the Tree of Knowledge of Good and Evil, Adam did not rely on speculative intellect. He observed divine reality directly. His Binah consciousness allowed him to perceive how the hidden lights of the upper worlds govern every detail of the lower worlds without encountering concealment or resistance.
Structure · fractal architecture of the fourteen halls (§4)
Theological focus: the structure of Gan Eden. It acts as a spiritual matrix rather than a physical location.
Sefirotic mapping: Binah holds seven upper halls. Malchut holds seven lower halls. The lower halls align with the six active sefirot (Chesed, Gevurah, Tiferet, Netzach, Hod, Yessod). A hidden seventh hall serves as a direct tether back to Binah.
Mechanics: every hall in Malchut contains the structural form of both Malchut and Binah. This fractal design allows Adam to physically dwell in the lower halls while still pulling light and information from the upper source.
The text defines Gan Eden not as a static geographic point, but as a dual seven-chambered transmission system.
The upper seven (sheva heichalot de-Binah). Termed the “Upper Faith” (Mehemnuta Ila'ah). These represent the root chambers of divine understanding, structured into the upper three (concentrated in the hidden seventh hall) and the six lower aspects (Chesed through Yessod).
The lower seven (sheva heichalot de-Malchut). Malchut acts as a mirror to Binah (Ima Tata'ah mirroring Ima Ila'ah). Each of the six lower halls in Malchut corresponds to one of the active emotional branches of Zeir Anpin (Chesed, Gevurah, Tiferet, Netzach, Hod, Yessod).
The hidden seventh hall. Just as in the upper structure, the seventh hall in Malchut remains hidden above the lower six. It does not manifest as a separate lower compartment. Instead, it serves as the direct vertical pipeline carrying the light of Binah down into the entire network of the lower Garden.
The dual form (diyokan). Every hall in the lower Garden contains two interlocking stamps:
- the form of Binah (upper light and direct consciousness)
- the form of Malchut (vessels built for containment and actualization)
This dual structure explains why Adam was placed in the lower Garden. His physical dwelling was anchored in Malchut, yet because each chamber was built in the image of Binah, his consciousness remained anchored in the upper mentalities.
Synthesis. Adam’s placement in Gan Eden (Malchut) shows a perfect operational link between upper and lower dimensions. The mirrored architecture of the seven halls allowed him to exist below while his Binah-level soul received constant upper wisdom. Section §3 gives the engine (Adam’s soul rooted in Binah). Section §4 gives the circuit: the 7:7 mirrored halls. Without that architecture, a Binah-level soul in a lower realm like Malchut would suffer a mismatch. The hidden seventh hall inside Malchut functions as the bridge, ensuring direct transmission from the source without stepping down the light so far that the upper wisdom is lost.
Correspondence · §§3–4
| Domain | Sefiric assignment | Structural role | Operational function |
|---|---|---|---|
| Adam’s soul | Binah (GAR de-neshama) | Upper Image (Tzelem Elyon) | Direct sight of upper wisdom; commands lower angelic ranks |
| Upper halls | Binah / Upper Faith | Source transmission | Houses the root lights before descent |
| Lower halls (1 to 6) | Chesed through Yessod in Malchut | Structured vessels | Stepped-down chambers for habitation and reception |
| Hidden hall (7) | Inward Binah within Malchut | Vertical axis | Connects lower chambers directly to source light |
| Dual stamp | Binah–Malchut integration | Interface layer | Prevents severance between physical post and upper perception |
§§5–6. After the expulsion
Passage · §5
After Adam was driven out of the Garden of Eden, the Holy One, blessed be He, prepared them for the souls of the righteous, to delight with them in the radiance of His upper honor, as is fitting for them. And each and every one of these halls was established like above, which is Binah, and like below, which is Malchut, as we have explained.
The explanation of this: For the name “hall” is mainly upon Malchut, because from a known aspect the ten sefirot Keter–Chochmah–Binah–Tiferet (ז״א)–Malchut are called by the names: Root (שורש), Essence (עצמות), Body (גוף), Garment (לבוש), and Hall (היכל). So Malchut is called Hall. However, after Malchut rose and was included in Binah (as above at the beginning of the article), then Binah too is considered by the name Hall like Malchut. And this is from the aspect of the vessels. However, from the aspect of the light, the main Hall is considered upon Binah and not upon Malchut, for Malchut has nothing (Light) of her own. And the name Hall shows that the level has already attained all the measure of light that she is fit to receive in the six thousand years.
And this is what the Zohar says, “He created six halls; Elohim is the seventh hall.” For the secret of Beresheet is the secret of “which went out from the beginning,” which is Arich Anpin. That is, through the ascent of Malchut of Arich Anpin to the place of Binah of Arich Anpin in the head, then Binah of Arich Anpin went out from the head to His Body. That is, she lost the aspect of the three upper ones and became the aspect of six extremities without a head. This is the secret that the head (ראש) was turned into (אשר) “which,” as is written in HaSulam there (Beresheet-a #6). And upon this state it is hinted in Beresheet, the notarikon “ברא-שית” “He created six,” that He created in Binah six extremities (ו״ק) without a head. Therefore the aspect of halls had not yet gone out, for they do not go out at the time of smallness (קטנות).
But afterward, when the Mochin of greatness went out, and the letters Aleph-Lamed-Heh of Binah returned to the head, and the Name Elohim was completed in Binah, as is written there, then Binah became the seventh Hall. And these six extremities that preceded the going out of Binah also received their correction from the seventh Hall, which is the aspect of the three upper ones: Neshama, Chaya, Yechida. And then the six extremities (ו״ק) became six halls. In such a way that all seven halls go out at one time, that is, after the drawing of the three upper ones. So the halls from their beginning went out only in Binah: the six halls went out in her in the secret of “He created six,” which are the six extremities of Binah, “which went out from the beginning,” as above. And the seventh Hall is the secret of the three upper ones of Binah. And after this Zeir Anpin and Nukva also received these Mochin, and seven halls went out also in Zeir Anpin and Nukva like in Binah. And this is what it says there, “And so they are seven halls below.” And likewise there are seven halls below in Zeir Anpin and Nukva; that is, they receive from the seven halls of Binah. So although from the aspect of the vessels the main name Hall is in Malchut, nevertheless from the aspect of the light it is the opposite: the main name Hall is from Binah.
After Adam was driven out, the halls were prepared for the souls of the righteous. “Hall” in vessels points mainly to Malchut; in light it points mainly to Binah. The seven halls first go out in Binah after the Mochin of greatness (גדלות) return, and then Zeir Anpin and Nukva receive the same seven halls from her.
Passage · §6
The first Hall is the place that was corrected below to be like above. That is Yessod of Malchut, which was established below in her place to be like Binah. And the companions have already stood upon this: it is of the laws of the Garden of Eden that every aspect in it should be as it is in the upper secret, that is, in Binah. And the aspect of Malchut of the attribute of judgment will not be recognized there at all. And the eye does not rule in her, for the point of Malchut is concealed in the inwardness and is not seen, and only the point of the attribute of mercy is seen in her — except for the souls of the righteous. Because they are engraved above and below, that is, they are completed both from Binah and from Malchut, they are fit to attain the point of Malchut. And not only that, but through her they attain to look at the secret of their Master and to delight in the upper delights.
The first Hall is Yessod of Malchut established to be like Binah. In the Garden of Eden the point of judgment is hidden, and only mercy is seen. The souls of the righteous, completed from both Binah and Malchut, can attain that hidden point and, through it, look at the secret of their Master.
Structural analysis of §§5 and #6
Tzimtzum Bet (Katnut) Gadlut (Mochin de-GAR)
Head of Arich Anpin Head of Arich Anpin
┌──────────────────┐ ┌──────────────────┐
│ Keter, Chochmah │ │ Keter, Chochmah │
Parsa ├──────────────────┤ │ + Binah (E-L-H) │ (Returns to Head)
│ Binah (fell to │ └──────────────────┘
│ Body as VAK) │ │
└──────────────────┘ Imparts to 7 Halls:
│ ┌──────────────────┐
"Bara-Shit" (בָּרָא שִׁית) │ 7th Hall: GAR │ (Binah / Elohim)
Created Six: │ 6 Halls: VAK │ (Chesed to Yessod)
Vessels formed, but └──────────────────┘
no halls yet active │
Imparts down to:
Zeir Anpin & Nukva (Malchut)
Structure · vessel vs light (§5)
The text resolves an apparent paradox regarding whether a heichal (hall) belongs to Malchut or Binah by separating vessels (kelim) from lights (orot).
From the perspective of vessels (outer form). The standard ten-sefirah envelope scheme maps inward to outward:
Root / Shoresh (Keter) → Essence / Atzmut (Chochmah) → Body / Guf (Binah) → Garment / Levush (Tiferet / ZA) → Hall / Heichal (Malchut)
Malchut is the outermost boundary that encloses all inner levels, giving it the functional title of Heichal. When Malchut ascends to Binah during Tzimtzum Bet, Binah takes on this housing characteristic.
From the perspective of light (inner content). Malchut has no intrinsic light of her own (let lah mi-garmah kelum). A “hall” full of light cannot derive its illumination from the receiver; it derives from Binah, the upper source of life, soul (neshama), and redemption. Thus Binah is the essential Hall of Light.
Structure · from katnut to gadlut (§5)
The state of katnut (bara-shit). During the second restriction, the ascent of Malchut to the head of Arich Anpin split Binah. The lower letters of the Name Elohim (א־ל־ה־י־ם), namely א־ל־ה (Eleh), fell out of the head into the body, leaving Binah as mere six extremities (VAK) without a head (mochin). This state is encoded in the opening word of Genesis:
בְּרֵאשִׁית → בָּרָא שִׁית (bara-shit, “He created six”)
In this state of constriction, the halls cannot function because they lack the requisite light to sustain souls.
The emergence of the seven halls in gadlut. When the upper light of SAG descends, Binah reclaims her fallen letters (א־ל־ה), restoring the complete Name Elohim. Binah then becomes the Seventh Hall (the root of the three upper sefirot: Keter, Chochmah, Binah). From her full illumination, she corrects the six lower extremities beneath her, converting them into the Six Halls. The seventh hall is the aspect of the three upper ones: Neshama, Chaya, Yechida.
Transmission below. Once this structure crystallizes in Binah, she projects the identical blueprint onto Zeir Anpin and Nukva (the lower Garden of Eden).
Structure · architecture of the first hall (§6)
| Vector | Manifestation in Hall 1 | Sefiric dynamic |
|---|---|---|
| Foundation base | Yessod de-Malchut | The lowest container corrected to mirror Binah |
| Hidden root | Point of Judgment (Middat HaDin) | Kept strictly inward; concealed from regular sight |
| Visible face | Point of Mercy (Middat HaRachamim) | Revealed surface permitting soul entry without harm |
| Privileged access | Souls of the righteous (tzaddikim) | Attain both roots; integrate Din and Rachamim |
Concealment of the judgment point. In the physical realm, Malchut operates openly through strict judgment (Din). In the Garden of Eden, this harsh edge is veiled. If unmitigated judgment were exposed, a newly arrived soul would be consumed. The hall reveals only the softened mercy received from Binah’s influence.
Because the souls of the righteous spent their earthly lives sweetening judgment through concrete action, their spiritual makeup mirrors both registers:
- they hold the upper light of Binah (the soul’s origin)
- they mastered the lower vessel of Malchut (earthly restraint and fidelity)
Because they carry both poles within their fabric, they are uniquely equipped to look directly into the hidden inward point of Malchut without stumbling, extracting the highest hidden delights of their Master.
§§7–8. Six halls of attainment
Passage · §7
Those who attain the Malchut in the halls are the righteous who did not exchange their Master’s honor for other gods. They attain Malchut in the secret of “אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ” “A woman of valor is the crown of her husband” (Proverbs 12:4). For the secret of Faith, that is of Malchut, is that the one who attains her merits clings to his Master and to fear Him always, and he will not turn to the right or to the left. And we have explained that a person should not go after other gods, who are called prostitute women. For this reason, it is written, “לִשְׁמָרְךָ מֵאִשָּׁה זָרָה מִנָּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה” “to keep you from the strange woman, from the foreigner whose words are smooth” (Proverbs 7:5). And a person does not merit all this except through Malchut. And therefore the standing of these righteous who attain her is very great. This is the secret of what they said: “The righteous are nourished by the arm.” However, the rest of human beings cannot attain her, for they need the attribute of mercy as above. And therefore her attribute was hidden in the inwardness and is not seen. And only the point of the attribute of mercy is revealed in her, as above.
And you need to know that the halls in which there is attainment are only six halls, which are Chesed–Gevurah–Tiferet–Netzach–Hod–Yessod, for in the seventh hall there is no attainment there. And they are considered as ten sefirot, for this first hall, which is the hall of Yessod, includes within it also Malchut. The last upper hall, the hall of Binah, includes the three upper ones: Keter, Chochmah, and Binah. And here the Zohar explains the first hall from below to above, which is the hall of Yessod.
The righteous who do not exchange their Master for other gods attain Malchut as the woman of valor, the secret of Faith. Through her they cling to Him and do not turn aside. Attainment is only in the six halls of Chesed–Gevurah–Tiferet–Netzach–Hod–Yessod; the seventh has no attainment. The first hall, Yessod, also includes Malchut.
Passage · §8
This hall stands in the secret of the upper form, which is Binah, because at the time that the souls of the righteous go out from this world, that is, when they pass to their world, they enter into these halls that are in the lower Garden of Eden, and they sit there every one, all that time that the soul needs to sit there.
The meaning: For the souls of the righteous are the light of Binah, for the light of Binah is called neshama. Therefore, at the time of the passing of the righteous, the neshama needs to rise to the upper Garden of Eden, which is the aspect of Binah. But because neshama was clothed in a body in this world, which is from the aspect of Malchut of the attribute of judgment, she was impressed by it. And even after her passing, she cannot rise to her place in the upper Garden of Eden, for she needs to be purified from the aspect of the body that was impressed in her. Therefore, the lower Garden of Eden was prepared for her, mainly from the aspect of Malchut. It has a relation with the body, being mainly from Malchut, and it also has a relation with the aspect of the neshama, being included in the form of Binah, as above.
The first hall is in the form of Binah. After death, the souls of the righteous first sit in the halls of the lower Garden of Eden. The neshama is the light of Binah, but it was impressed by the body of judgment, so it must be purified there before it can rise to the upper Garden of Eden.
Structural mechanics of the first hall
Upper Garden of Eden (Binah / Gar)
▲
│ [Ascent after purification]
│
Lower Garden of Eden (Six Attainable Halls)
[Hall 6] Binah (includes Keter, Chochmah, Binah)
[Hall 5] Chesed
[Hall 4] Gevurah
[Hall 3] Tiferet
[Hall 2] Netzach & Hod
[Hall 1] Yessod (incorporating Malchut / Livnat HaSapir) ◄── [Souls enter here]
▲
│ [Passing of the soul]
Physical World (Assiyah / Body of Judgment)
The seventh hall of the lower Garden remains hidden. There is no attainment there.
The division between the seven halls and the ten sefirot:
| Hall designation | Dominant sefirah | Integrated sefirot | Structural function |
|---|---|---|---|
| First hall | Yessod | Malchut + Yessod | Cleansing corporeal residue (reshimu); threshold of Faith |
| Middle four halls | Hod, Netzach, Tiferet, Gevurah | Respective middot | Progressive refinement through the attributes of Zeir Anpin |
| Sixth hall | Chesed / Binah | Upper Chesed | Portal to the upper mentalities |
| Seventh hall | Keter / Chochmah / Binah | Entire upper triad | Unattainable; hidden within pure inwardness |
§§9–10. Garments, sapphire, converts
Passage · §9
And this is what it says: And in every hall and hall of the lower Garden of Eden there are forms like above, that is like Binah, and there are forms like below, that is like Malchut. And therefore, even though the neshama is not yet purified from the aspect of the body, she can enter there, because there is there from the form of Malchut, which relates to the body. And also the neshama herself, which is the aspect of Binah, can enter there, because there is there also from the form of Binah, as explained.
And this is what it says: And there, in the lower Garden of Eden, the neshama is clothed in garments similar to her garment in this world, which is the body, and she delights there all that time that she needs to delight from the lights, to be purified completely from the filth of the body. Until the time arrives that the neshama can rise to the upper place, as she needs. That is, until every impression from the aspect of the body in which she was clothed in this world ceases from her. And then she can rise to her place in the upper Garden of Eden, as she needs. For every neshama is from Binah, and she needs to rise to her root, which is the upper Garden of Eden, as above. And through that garment in which the neshama was clothed, she sees upper forms from Binah, to look at the honor of their Master. That is, that garment which is like the garment of this world, as above, is also included from upper forms, from Binah. And therefore the neshama can attain through it the upper lights from Binah and look at the honor of her Master.
Each hall of the lower Garden of Eden has both the form of Binah and the form of Malchut, so the neshama can enter even before she is fully purified from the body. There she wears a garment like this world, delights in the lights until the body’s impression is gone, and through that same garment she already sees the upper forms of Binah.
Passage · §10
In this hall, upper lights are to be seen, and the souls of the converts who converted stand there. And the souls of the converts enter there to look at the upper honor (כבוד עליון), and they are clothed there in one garment of light that shines and does not shine. For through the lights that are in this hall the righteous look and pour forth to the souls of the converts who are found there, so that the souls can enter and receive from the upper honor, after they are clothed in one garment of light that shines and does not shine. That is, in this light there are two actions as one: it shines on those who are worthy of it, and it does not shine—that is, it darkens—for those who are not worthy of it. This garment brings them the joy they merited, and they are worthy of it. And this hall is surrounded by precious stone and gold. The lights of the right are called precious stones, and the lights of the left are called gold, as it is written, “מִצָּפוֹן זָהָב יֶאֱתֶה” “Out of the north gold comes” (Job 37:22).
The souls of the converts stand in this first hall and receive from the righteous a garment of light that shines for those who are worthy and darkens for those who are not. The hall is surrounded by the lights of the right, called precious stones, and the lights of the left, called gold.
Structure · dual reflection in the lower halls (§9)
The structural framework hinges on how the lower halls (היכלות דגן עדן התחתון) mediate between embodied existence and pure spiritual form. The lower chambers (heichalot of the lower Gan Eden) function as transitional vessels.
The lower Garden serves as an intermediate realm because it mirrors two poles of the Tree of Life:
The imprint of Malchut. Concrete vessels, physical enactment, and bodily history. Without this element, a newly departed soul carrying the residue of earthly actions could not anchor itself.
The light of Binah. The upper source of all souls (neshamot). It allows the soul to recognize its origin and begin the ascent.
The lower garment acts as an optical filter. It resembles the bodily form enough to shield the soul, yet carries enough upper illumination from Binah to train the soul to perceive divine honor (Kevod Konam) without shattering the vessel. Purification here is not punitive; it is the gradual dissipation of bodily habits and gross impressions until the garment itself becomes transparent enough for the soul to ascend to the higher Garden.
Structure · the first hall and the souls of converts (§10)
The text identifies the first heichal as the station for the souls of sincere converts (gerey tzedek).
The shining and non-shining garment (nehir v'lo nehir). This reflects the dialectic of Malchut (which has no light of her own) receiving from Ze'ir Anpin. For the convert, whose biological roots originated outside the holy sphere, the vessel carries an inherent boundary: it reveals light according to merit and turns opaque to withhold what cannot yet be safely integrated.
Mediation of the righteous (tzaddikim). The righteous gaze down and direct illumination into this hall, acting as conduits to help these souls endure the proximity to the Upper Honor (Kavod Elyon).
Precious stones and gold.
- Precious stones (Right / Chesed): white or clear, representing the flow of lovingkindness.
- Gold (Left / Gevurah): from Job 37:22. North (tzafon) corresponds to Gevurah, judgment, and concealment (tzafun). The hall is structured by both boundaries: mercy to sustain the soul, and judgment to keep the vessel defined and measured.
Continuation of the first hall · Tahari'el, sapphire, midnight
This first hall contains a specific appointed officer named Tahari'el [don't pronounce this angelic name], charged with seventy governors under his command. He stands at the entrance of the lower hall to examine every soul that approaches. If the soul kept itself clean from the strange woman (the impure husks of idolatry and stray thoughts) and guarded the covenant of the flesh, Tahari'el opens the portal.
The light inside this hall shines with the brilliance of the sapphire stone, as it is written: “And under His feet was like a work of bright sapphire” (Exodus 24:10). This sapphire light corresponds to the joining of Malchut (the pavement beneath) into the foundation of Yessod.
- The impression left by the physical vessel cannot enter the higher reaches of Zeir Anpin directly. The soul bathes in the rivers of light in this hall to strip away the coarse garments acquired from the earth.
- The lower Garden of Eden serves as an exact interface. It reflects the structure of Binah above while remaining anchored in Malchut below, giving the soul a transitional buffer where it does not burn from the unmitigated radiance of the upper Garden.
Within this hall, the souls of the righteous reside in spiritual garments fashioned entirely from the mitzvot and positive actions they performed in the world of action. Without these woven garments, a soul cannot gaze upon the light of the hall without suffering damage.
Once clothed, the soul joins the assembly of those who study the Torah during the midnight watch. When the north wind awakens at midnight, the Holy One, blessed be He, delights with the righteous in the Garden. The souls in this first hall receive nourishment through the reflection of the upper lights passing down through the intermediary channels of Yessod.
The soul requires spiritual attire made from its own deeds to endure the light of the lower halls. Even at this first station, study conducted at midnight draws down the specific illumination required to prepare the soul for its next elevation into the second hall (the hall of the Etzem HaShamayim / Hall of the Essence of Heaven).
Correspondence · §§9–10
| Level / entity | Sefiric aspect | Function in the hall |
|---|---|---|
| Lower garment | Malchut rooted in Binah | Retains familiar shape while filtering Upper Light |
| Convert souls | Malchut built through choice | Clothed in nehir v'lo nehir to receive measured honor |
| Precious stones | Right line (Chesed) | Direct illuminating presence |
| Gold from the north | Left line (Gevurah) | Structural boundary and containment |