Daily Zohar # 4818 – Pekudei – Ein Sof and the nine palaces

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Hebrew translation:

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Zohar Pekudei
Continued from previous DZ
#102
And the Heichalot (palaces) are not lights, and not spirits (ruchot), and not souls (neshamot), and there is no one who can stand within them. The will (רצון, ratzon) of all nine lights, which all stand within the level of “Thought”—which is one of them by number, meaning the inter-inclusion of the three Heads of Arich Anpin (A” A) within one another, at the place of Concealed Chokhmah (חכמה סתימאה) (Hidden Wisdom) of Arich Anpin, which is called “Thought,” and is one of the three Heads of Arich Anpin—the will of all of them is to pursue the Nine Heichalot of רדל” א (Radl” a), to grasp them, while they (the nine lights) are still within “Thought,” i.e., Concealed Chokhmah. That is, the nine lights, which are the inter-inclusion of the three Heads of A “A, residing in the place of the Concealed Chokhmah, and while they are found in the eight sefirot that are outside Radl” a, they desire to attain the Nine Heichalot that are in Radl” a.
The reason is that all of their Mochin are received from those Nine Heichalot. But they do not attain them, and they are not known because they (the Heichalot) are not grasped by either will or supernal thought. They receive from them Mochin but do not grasp them because they are beyond comprehension. In these (Heichalot) stands the entire secret of Emunah. And all of these lights, from the secret of Supernal Thought—which is the Concealed Chokhmah, that is below Radl” a all are called Ein Sof, because until this point the lights can reach but not reach, and they are not known. There is no will and no thought here because this Concealed Chokhmah is sealed and does not illuminate at all to the lower worlds.
Notes:
This passage teaches that the greatest spiritual truths cannot be attained through intellect or will but only through faith, awe, and humility in the presence of the Infinite. The Heichalot are real yet untouchable, and this is what makes them the source of all higher divine consciousness.
#103
When the Head of Arich Anpin (A “A)—called “Machshavah” (Thought)—shines, this occurs at the moment the power of the Parsa is nullified, which returns Binah and its lower parts (Inner (תוך) of Malchut) back to it, and brings up with them also the lower level, which is Aba and Ima and Yisrael Saba and Tvunah. But it is not known from where this light shines, because the Machshavah (Thought) of A “A is incomprehensible, as explained above. Then, its light becomes enclothed and sealed within Binah because Binah cannot receive Chochmah without Chassadim. Therefore, the light becomes sealed within her (Binah). Afterward, it shines to whomever it shines, meaning the Chassadim shine forth, and they interinclude with one another—the Chochmah and the Chassadim become integrated with one another until all are included together. Then, they illuminate all the Partzufim (divine configurations) of Atzilut.
This has already been explained. And in the secret of the sacrifice (קרבן, korban): when everything ascends—meaning, when Binah and Tiferet and Malchut in every level ascend to her level, and they elevate with them also the lower elements that had fallen into it, then they connect with one another and illuminate within one another, because every lower level ascends to the higher one and becomes bound with it, and through this, it receives the Mochin of the higher one. Thus, every lower becomes bound to the upper, and every upper illuminates the lower. At that time, all levels stand in ascent to the higher. And the Machshavah (Thought), which is the secret of Arich Anpin, Ascends and becomes crowned in Ein Sof, which is Radl” a, and becomes bound to Radl” a in the secret of ascent, and therefore, it shines within it. That very light, which the Supernal Thought (A “A) receives its illumination from—namely, Radl” a—is called Ein Sof.
Notes:
The Secret of the Sacrifice.
The concept of “ascent” through a sacrifice is a spiritual metaphor. When each level elevates to its root, it pulls up with it the lower elements that fell into it (due to spiritual breakage or exile). This leads to connection and mutual illumination: The lower becomes bound to the upper, and the upper radiates its Mochin to the lower. This process culminates in total unification and harmonized ascent.
The divine light begins in Radl” a (Ein Sof) and flows down through Arich Anpin (Machshavah, thought), but only through nullifying separation (Parsa) and elevating all lower levels. Light is sealed in Binah until Chochmah is integrated with Chassadim, then it illuminates all of Atzilut. Every elevation draws lower with higher, creating a unified chain of illumination. The sacrifice symbolizes this ascent and elevation process. Ultimately, Machshavah (thought, A “A) is crowned and enlightened by Ein Sof (Radl” a).
This passage beautifully teaches how spiritual ascent, unification, and nullification of separation lead to the flow of infinite divine light. It also reminds us that Ein Sof is the source but is accessed only through connection, humility, and elevation.

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