Daily Zohar # 4940 – Beresheet – Balancing the scale of creation

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#319
When the 42 letters, which were engraved in Malchut, combine to form Names, meaning they receive the (ג” ר, G” R, three upper sefirot), then the letters ascend to the Name of 42 in Binah. From there, the letters descend to the Nukva, called the world (עולם), as they are adorned with crowns in the four directions of the world, which are Chokhmah, Binah, Tiferet, and Malchut within Malchut. Then the Nukva, called the world, can be sustained. This means that through her attainment of the crowns from Binah, which are G” R, she sustains the children of the world in a manner that makes them fit for their purpose. These Mochin that Malchut receives are sustained within her through the good deeds of the children of the world.
The form of absorption (קליטה) of these Mochin that Malchut receives is like a seal and its imprint, where the imprinted one attains the exact form found in the seal, lacking nothing. This means that it revolves around the beginning of his words, as he said (in #318), that the explanation is like the unripe fruits that are not fit for eating until they are absorbed in the earth (אדמה). So too, the earth, which is Malchut, is not sustained for her function, meaning to sustain the children of the world, except after she ascended to Binah and was absorbed in her. This is what he now concludes in the same language, saying that the manner of this absorption, whereby Malchut is absorbed in Binah, is like a seal and its imprint, where the imprinted one completely attains the form of the seal.
Notes:
In Kabbalistic terms, the metaphor of the seal (chotam) and imprint (nachtam) illustrates the relationship between Binah and Malchut, represented by the upper Hei (ה) and lower Hei (ה) of the Tetragrammaton (YHVH), respectively. The upper Hei, symbolizing Binah (the “Mother”), is the seal, the source of divine Mochin (intellect) and mercy (rachamim). The lower Hei, Malchut, is the imprint, receiving and perfectly reflecting Binah’s form through the 42-letter Name, as described in the Zohar. This process transforms Malchut into a vessel (kli) capable of receiving the supernal Light (upper three Sefirot) from Binah, sweetening her judgments and enabling her to sustain creation, mirroring Binah’s structure, as in the rectification from tohu va’vohu to a completed world.

#320
With the staff of the great serpent (תנין הגדול), they struck, and the 42 letters, one thousand five hundred cubits, entered below the Nukva in the aspect of dust (עפר). This means that initially, in the first restriction (tzimtzum), there was no hold for the klipot except in Malchut alone, and nothing above Malchut. However, when Malchut ascended to Binah, and half the level, which are the letters Alef-Lamed-Hei (אל” ה), meaning Binah and Tiferet and Malchut, descended below Malchut, it follows that the power of restriction (tzimtzum) in Malchut also rules over Binah and Tiferet and Malchut below her. Now, the 42 letters are the upper three (G” R, Keter-Chokhmah-Binah), drawn from Abba and Imma above the chest, as mentioned above, and the sefirot of Abba and Imma are in the secret of thousands. Thus, the 42 letters are the secret of three thousand.
Therefore, it is considered that when Malchut ascended to Binah and half the level was split and went below, half the level of the 42 letters descended below the Malchut that ascended. This means one thousand five hundred. Thus, one thousand five hundred remained above in the secret of Mi (מִי), and one thousand five hundred descended below Malchut in the secret of the letters Alef-Lamed-Hei (אל” ה).
This is what is meant by ‘With the staff (מטה) of the great serpent they struck the 42 letters,’ meaning due to the power of Malchut’s ascent to Binah, which caused half the level to go below Malchut, as mentioned above. Therefore, the klipa of the great serpent grasped them, because half the level of the 42 letters, meaning one thousand five hundred cubits, as mentioned above, descended below the perforations of dust, which is the Malchut that ascended above them. Thus, the power of the klipa that initially grasped Malchut alone now grasped those one thousand five hundred cubits below Malchut.

#321
With the fingers, three drops were given into the balance scales. Half of them for sustenance, and half of them entered below. This means that the hand has three parts: the part connected to the shoulder is Netzach-Hod-Yessod, the forearm is Chessed-Gevurah-Tiferet, and the part of the fingers is Chokhmah-Binah-Da’at. Thus, the two parts that are the secret of the hand are considered ו” ק, (six sides), and the third part of the fingers is the ג” ר, (G” R, three upper sefirot). Since the discussion here is about the 42-letter Name, which is G” R, Keter-Chokhmah-Binah, therefore it says that they were given with the fingers, which are the aspect of G” R. These are the three thousand mentioned above. When Malchut ascended to Binah, and the level was split into two halves, Mi (מִי) and Alef-Lamed-Hei (אל” ה), it is considered that half of them, meaning ‘מִי’ (Mi), is for sustenance, remaining in the level. The other half, meaning Alef-Lamed-Hei, which went out and descended to the level of Z&N (Zeir Anpin and Nukva), as mentioned above. Therefore, they are considered as if placed in the two pans of the balance scales: Mi in the right pan, and Alef-Lamed-Hei in the left pan. Afterward, when the letters Alef-Lamed-Hei in the left pan ascend and unite with Binah, meaning in the secret of the shuruk point, the letters Mi descend, meaning their Light is concealed and becomes darkness, as mentioned above. When the letters Alef-Lamed-Hei ascend through the raising of the hand, the balance scales stand in a straight path, where both the letters Mi and Alef-Lamed-Hei are above and shine in completion. The raising of the hand means in the secret of the chirik point, which emerges on the screen (מסך) of the first aspect (בחינה א’), drawing the stature of ו” ק (V” K, ו קצוות, six sides of Zeir Anpin), alluded to in the two parts of the hand without the fingers at all. Then Chokhmah is clothed in Chessed, and they shine equally, no longer contradicting each other, as mentioned above. It does not turn to the right or the left, for in the secret of the cholam point, it turned only to the right, meaning to Chessed without Chokhmah, and in the secret of the shuruk point, it turned only to the left, meaning to Chokhmah without Chessed. But now, in the chirik point, right and left are clothed in each other, and it is considered that it no longer turns only to the right or only to the left as before, for they are included in each other. This is the meaning of ‘מִי מָדַד בְּשָׁעֳלוֹ מַיִם’—’ Who has measured the waters in the hollow of His hand?’ (Isaiah 40:12). Mi refers to Binah, measured (מדד) means that through the zivug (union) that Binah made on the screen (מסך) of chirik, she measured Vav Kuf (ו” ק) of G” R, concealing the G” R of G” R. This revolves around what was said above, that Mi was weighed in the balance scales, one thousand five hundred, meaning half the level, as mentioned above.
Notes:
During Malchut’s ascent to Binah, the 42 letters split into Mi (one thousand five hundred, right pan of the scale, Keter-Chokhmah) and Alef-Lamed-Hei (one thousand five hundred, left pan, Binah-Tiferet-Malchut). In the shuruk point (judgment, left), Alef-Lamed-Hei ascends to Binah, but Mi’s Light darkens, reflecting tzimtzum. In the chirik point (mercy, zivug on masach of ‘first phase’), Chokhmah clothes Chessed, balancing both pans, and both Mi and Alef-Lamed-Hei (אלה-ים) shine in Malchut.
The cholam point favors Chesדed (right, without Chokhmah), shuruk favors Chokhmah (left, without Cheדsed), but chirik integrates both, aligning the scales. Isaiah 40:12, “Who has measured the waters in the hollow of His hand?” indicates Binah (Mi) measuring V” K of G” R through chirik, concealing higher G” R to balance Malchut.

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