Daily Zohar # 4934 – Beresheet – This one and this one

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#306
“The secret of the supernal Elokim, which is Binah, made the heavens and the earth with the Mochin of sustenance (קיום, existence), which are the life of the king. He brought them forth as one by the power above, meaning the three upper sefirot of Binah, which are Abba v’Imma (Chokhmah and Binah), called the beginning of all. This means that the upper three of Binah, which are supernal Abba v’Imma, emanated the supernal heavens and earth, which are Zeir Anpin and Nukva in their great state (Gadlut), meaning the aspect from the chest upward of Zeir Anpin and Nukva. The latter, meaning Yisrael Sava u’Tevunah, made the lower heavens and earth as in this manner. The supernal secret, meaning Binah, descended below to the aspect of her seven lower sefirot, called Yisrael Sava u’Tevunah. This latter one, meaning Yisrael Sava u’Tevunah, made the lower heavens and earth, which are Zeir Anpin and Nukva in their small state (Katnut), meaning the aspect from the chest downward of Zeir Anpin and Nukva.
Notes:
This Zohar passage continues the interpretation of Genesis 1:1, “God created the heavens and the earth,” focusing on the emanation of Zeir Anpin (heavens) and Malchut (Nukva, earth) from Binah (Elokim). It distinguishes between their Gadlut (greatness, upper aspects) and Katnut (smallness, lower aspects), facilitated by Binah’s Mochin and her lower aspect, Yisrael Sava u’Tevunah. 
The transition from Katnut to Gadlut prepares for divine unity in the time of Mashiach.

#307
The secret of all this is the ב, Bet of Bereshit (בְּרֵאשִׁית), which alludes to Binah that is called Bet, for two worlds are within Binah, namely Abba v’Imma (Chokhmah and Binah), called the supernal world, and Yisrael Sava u’Tevunah, called the lower world. They created worlds, meaning the supernal world of Binah (Abba v’Imma), created the supernal world of Zeir Anpin and Nukva (Z&N), and this one, meaning the lower world of Binah (Yisrael Sava u’Tevunah), created the lower world. This one, meaning Abba v’Imma, is like this one, meaning Yisrael Sava u’Tevunah. This one, Abba v’Imma, created the heavens and the earth, meaning Z&N in their great state, and this one, Yisrael Sava u’Tevunah, created the heavens and the earth, meaning Z&N in their small state. Therefore, the Bet alludes to the fact that two worlds are within Binah, namely Abba v’Imma and Yisrael Sava u’Tevunah. This one brought forth two worlds, meaning Z&N in their great state, and this one brought forth two worlds, meaning Z&N in their small state. All of them emerged by the power of the supernal beginning, which is Binah that returned to the head of Abba v’Imma, called the supernal beginning.
Notes:
This Zohar passage deepens the interpretation of Genesis 1:1, focusing on the Bet of Bereshit as a notarikon symbolizing Binah’s dual aspects: Abba v’Imma (the supernal world, עולם עילאה) and Yisrael Sava u’Tevunah (the lower world, עולם תתאה). These aspects emanate Zeir Anpin and Malchut (Z&N) in their Gadlut (greatness, chest upward) and Katnut (smallness, chest downward) states, respectively. 
The middle line (or central column) of the Tree of Life in Kabbalah consists of the sefirot Keter, Tiferet, Yessod, and Malchut, representing the balanced flow of the Light from the highest to the lowest realms. In the context of Zeir Anpin (Z” A, the “Small Face,” comprising the six emotive sefirot from Chessed to Yessod, centered on Tiferet as the torso), the “chest” marks a key division. The upper chest (from Tiferet upward, including the Mochin of Chokhmah, Binah, and Da’at corresponds to the state of Gadlut (greatness), where Z” A receives full Mochin from Binah, enabling spiritual elevation and unity with higher sefirot like Abba v’Imma. The lower chest (from middle Tiferet downward, including Netzach, Hod, and Yesod) corresponds to Katnut (smallness), a contracted state limited to the six sides of Z” A (ו קצוות) without full Mochin, reflecting exile or incompleteness until rectified by Binah’s descent (as Yisrael Sava u’Tevunah). This division illustrates the dynamic process of Tikkun, where Malchut (the Nukva) ascends to unite with Z” A’s upper aspect for divine harmony.

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