Daily Zohar # 4941 – Beresheet – And God saw the Light, that it was good’

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#322
Everything was concealed in the earth (Malchut), and nothing was revealed in her. Her strength, her might, and the lights called waters were frozen within her, neither flowing nor spreading. This means that until now, the matter of the emergence of the Mochin in Binah was explained, and now it explains them in the aspect of Malchut when she was sealed from Binah. It says that when the Mochin emerged in the secret of the shuruk point, meaning before they were clothed in Chessed, as mentioned above, all the lights were concealed in the earth, which is Malchut, and were frozen within her, meaning they could not spread in her nor shine. Until the supernal Light shone upon her, meaning until the Light was drawn to her from the secret of the chirik point from above, from Binah. The Light struck her absorption, and her powers were released. The Light struck in the absorption, and her powers were opened. Absorption means the Mochin of the aspect of shuruk that she absorbed from Binah, which caused her to be concealed and frozen. When the Light of the aspect of chirik was drawn to her, it struck those Mochin, meaning it nullified their dominance so that they would not rule alone without being clothed in Chessed. Then the powers in Malchut were opened from their frozen state. This is the meaning of ‘וַיֹּאמֶר אֱלֹקִים יְהִי אוֹר וַיְהִי־אוֹר’—’ And God said, “Let there be light,” and there was light’ (Genesis 1:3). This is the primordial supernal Light (אור קדמאה עלאה) that existed before this, and it is what is written, ‘And God said, “Let there be light,” and there was light,’ where ויהי (vayehi, and there was) indicates that through the Light of the chirik point, the first Light that was in her before returned to shine in her. This means that before the freezing and concealment, the Light of Chokhmah returned to shine in her and does not freeze her now, because it is clothed in Chassadim.
Notes:
Initially, Malchut’s lights (called waters, mayim) are concealed and frozen due to the shuruk point, where Mochin from Binah are Chokhmah without Chessed. This reflects Malchut’s tohu va’vohu state, where her dinim (judgments) prevent the lights from flowing or shining, as in the shuruk state discussed earlier (#301).
The chirik point, drawn from Binah, introduces Chessed to clothe Chokhmah, striking (הכאה, hakaha) the shuruk’s Mochin to nullify their dominance. This opens Malchut’s powers, allowing the primordial Light (from Chokhmah) to shine again, as in Genesis 1:3. The ויהי, vayehi (and there was) signifies the restoration of Malchut’s original Light, now balanced by Chessed, preventing freezing.
#323
And from here, from the Light of the chirik point, all the powers and mights (Gevurot) in Malchut emerge and are revealed. The earth, meaning Malchut, was sweetened, and afterward, meaning on the third day, she brought forth her powers. Once the Light shone in Malchut and descended and illuminated the world, its Light spread from one end of the world to the other. When the Holy One, blessed be He, looked at the wicked of the world, who would sin with this Light in the future, He concealed the Light. The Light was hidden and does not shine except through concealed pathways that are not revealed. The third utterance contains the letters Tet-Vav-Bet (טו” ב, good).
Notes:
This Zohar passage elaborates on the rectification (tikkun) of Malchut (earth) through the chirik point, which balances Chokhmah with Chessed, enabling her powers to emerge, particularly on the third day (Genesis 1:11-13, creation of vegetation). It also addresses the concealment of the primordial Light (ohr Haganuz) due to the future sins of the wicked, referencing the ma’amar (divine utterance) with the letters Tet-Vav-Bet.
The primordial Light, restored in Malchut via chirik (Genesis 1:3), initially spreads universally. However, foreseeing the sins of the wicked, God conceals (ganaz) this Light (called Ohr Haganuz, the concealed Light), limiting its revelation to concealed pathways, as in Job 28:7 (“A path that no bird of prey knows,” earlier section). This aligns with the Kabbalistic concept of tzimtzum (restriction), protecting the Light from misuse by klipot (impure forces).
#324
And it is written, ‘וַיַּרְא אֱלֹקִים אֶת־הָאוֹר כִּי־טוֹב’—’ And God saw the Light, that it was good’ (Genesis 1:4). We have learned: Every dream that is interpreted with ‘ki tov’ (because it is good) indicates that there is peace for him above and below. This means in the supernal world, where there is no accuser (‘opponent’) against him, and in the lower world. Each person sees letters in their dream according to their ways and deeds. If he sees the letter Tet (ט) in his dream, it is good for him and good for his dream, for the Torah used the letter Tet in the words’ ki tov’ (because it is good), as before this, there is no letter Tet in the Torah. This revolves around the Light that shone from one end of the world to the other. Therefore, the letter Tet indicates that it is good (tov), and tov means the illumination that shines in complete perfection.
Notes:
This Zohar passage interprets Genesis 1:4, “And God saw the light, that it was good,” connecting the phrase “ki tov” (because it was good) to the letter Tet (ט) and the primordial Light (ohr Haganuz) discussed in prior sections. It explores the spiritual significance of Tet in dreams, linking it to divine perfection and peace.
The letters seen in dreams reflect one’s spiritual state (based on one’s ways and deeds). The appearance of Tet indicates alignment with the Torah’s goodness, tied to the primordial Light’s perfection, free from klipot’s influence, and sustained by good deeds.

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