120. Rabbi Chiya began and opened (the Light), “The beginning of Hochma (wisdom) is fear of the Creator, and those who observe this rule receive all the goodness.” He asks, “The beginning of wisdom?” One should rather say that the end of wisdom is the fear of the Creator, for fear of the Creator is the property of Malchut, which is at the end of Hochma (wisdom). He replies: Yet, Malchut is the beginning of the entrance to the degrees of reception of the Supernal wisdom.” Hence, it is written, “Open to me the gates of justice,” meaning that the gates of Malchut, called “justice,” are the Creator’s gates. And if man does not enter these gates he shall not reach the Supernal King through any other, for He is concealed and detached, and has erected many gates (conditions) on the path to Him.
121. And at the end of all the gates He erected a special gate with several locks, several entrances, and several chambers, one atop of the other. And He said, “Whoever wishes to reach Me, let this be the first gate on his way to Me.” Whoever enters through this gate –will enter.” Only this is the first gate to the Supernal wisdom, the gate of fear of the Creator, Malchut, which is hence called “beginning.”
122. The letter Bet in the word BERESHEET (IN THE BEGINNING) indicates that the two are joined together in Malchut. Both are points: one is concealed, while the other is revealed. However, since there’s no division between them, they are called THE BEGINNING, which signifies only one, rather than two, for he who takes one, takes the other as well, for He and His Name are one, as it is written, “And you shall know that this is the Creator’s only name.”
123. Why is Malchut called “fear of the Creator?” It is because Malchut is the Tree of Good and Evil: If man merits, it is good, but if he does not, it is evil. This is why fear dwells in that place. And this gate (condition) leads to all the goodness that exists in the world. ALL THE GOODNESS signifies two gates, two points (the joining of Bina and Malchut) that are as one.
124. To all those who act, it is the faithful mercy of David that upholds the Torah. Those who keep the Torah seemingly create it themselves. All those who study the Torah – there is no action in them, but those who keep the Torah – in them there is action. And the world exists by this force, eternal are the wisdom and the Torah, and the throne stands just as it should stand.
Related Material:
Preface to the Book of Zohar – Lessons
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