Daily Zohar # 4802 – Vayakhel – The Light of Shabbat and the weekdays

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Hebrew translation:

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Zohar Vayakhel
Continued from previous DZ
#176
When Shabbat arrives, the holy people must wash themselves from the energy of the weekday. What is the reason? It is because, during the weekdays,
another spirit (Ruach) roams and rests upon the people. And when a person wants to depart from that spirit and enter into another, higher, and holier spirit, he must wash himself so that the supernal holy spirit (Ruach) may dwell upon him.
#177
Come and see the supreme secret of this matter: All six days of the week correspond to Chessed, Gevurah, Tiferet, Netzach, Hod, and Yessod of Zeir Anpin. They all unite into one holy point, which is Malchut, And thus, all the days become unified within her. But there are other days that remain outside, on the side of impurity (Sitra Achra). These correspond to Chessed, Gevurah, Tiferet, Netzach, Hod, and Yessod of the Kelipot. And there are yet other days that remain inside the sacred circle, which are Chessed, Gevurah, Tiferet, Netzach, Hod, and Yessod of Malchut, and they unite within the holy point, which is Malchut of Malchut.
#178
The holy people of Israel and all those who engage in holiness throughout the days of Shabbat unite their six days with the inner six days, which are Chessed, Gevurah, Tiferet, Netzach, Hod, and Yessod of Malchut, and they merge with the point of Malchut of Malchut, and they unite with her to protect her. And all of these six days of Shabbat belong to that concealed point, which is six sefirot of Malchut.
When Shabbat arrives, that point (Malchut of Malchut) ascends, becoming adorned and united above, and all the forces become concealed within her. The Malchut, which is called “the point,” receives from Zeir Anpin the six days, which are called Chessed, Gevurah, Tiferet, Netzach, Hod, and Yessod. Thus, she has two aspects: The six sefirot she receives from Zeir Anpin. Her own aspect—Malchut itself, and the difference between them is this: The six sefirot she receives from Zeir Anpin represents the light of Chassadim. Her own essence, called “the point” (Nekudah), represents the light of Chokhmah. Therefore, the six weekdays represent the sefirot Chessed through Yessod of Malchut, which she receives from Zeir Anpin. But Shabbat represents the ruling power of her own essence. And the six weekdays (six sefirot) become concealed within her, meaning they do not rule or appear. Instead, only Malchut, in her own aspect, rules and is revealed.

Notes:
The six weekdays correspond to the light Malchut receives from Zeir Anpin. On Shabbat, Malchut no longer needs to receive—she shines with her own light. The six days become hidden, and only Malchut’s essence is revealed, symbolizing a higher state of divine unity. Shabbat represents a world beyond time—a state where reality does not depend on external forces but is illuminated from within. This teaches that Shabbat is not just a break from the weekday—it is an entirely different spiritual reality, where divine light is revealed in a self-sustaining and perfected form.

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