Daily Zohar # 4946 – Beresheet – And opposite the framework shall be the rings

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#334
‘אֵל הַכָּבוֹד הִרְעִים’—’ The God of glory thunders’ (Psalms 29:3). It was difficult for him, for is not,אל El the Name of Chessed, and ‘thunders’ is an action of Gevurah? How is this so? It says: This is as it is written, ‘וְרַעַם גְּבוּרוֹתָיו מִי יִתְבּוֹנֵן’—’And the thunder of His mighty acts, who can understand?’ (Job 26:14). This is an aspect revealed through contemplation of the thunder of Gevurah, emerging from it. This means: אל הכבוד, El HaKavod, the God of glory, is the secret of Chessed that is revealed through Gevurah, like the advantage of light emerging from darkness. Therefore, it is said, ‘The God of glory thunders,’ for it is revealed through thundering in Gevurah.
Another interpretation: In the verse ‘The God of glory thunders,’ this is the secret of the right, which is Chessed, from which Gevurah is emanated, for the sefirot emerge and emanate from one another, as is known. Thus, the verse’s meaning is straightforward: El HaKavod, which is Chessed, thunders, meaning it emanated Gevurah, which is the secret of thunder.
‘Hashem over mighty waters’ (Hashem al mayim rabim). Hashem refers to the revelation of supernal Chokhmah, called Yud, meaning the Mochin of supernal Abba v’Imma (ila’in). ‘Over mighty waters’ means that it is revealed over this concealed depth (umka satoum) that emerged from it, as it is written, ‘וּשְׁבִילְךָ בְּמַיִם רַבִּים’—’ And Your path through the mighty waters’ (Psalms 77:20). This is the secret of the screen (מסך, masach) of the lock (מנעולא, man’ula).
Explanation of the matter: There are two types of inclusion of the lines of right and left.
1-After the middle line positioned between them in the secret of the stature that emerges on the screen of the chirik point (וִ, chirik), and they are included in each other, meaning the Chokhmah of the left in the Chessed of the right, and the Chessed in the Chokhmah. After this, the right line prevails, and the Mochin remain in the aspect of the Chessed of the right line.
2- After the lines are included in each other, the illumination of both remains, with Chesed and Chokhmah in the right, and Chesed and Chokhmah in the left. Know that the first type of inclusion is the secret of the Mochin of Neshama (נשמה), and the second type of inclusion is the secret of the Mochin of Chayah (חיה).
#335
Rabbi Shimon explained the dispute, clarifying the matter of the inclusion of the two lines, right and left, which had been previously in conflict. He opened with the verse and said, ‘וְעֹמְדוֹת הַמִּסְגֶּרֶת תִּהְיֶינָה הַטַּבָּעוֹת’—’And opposite the framework shall be the rings’ (Exodus 26:25, context of the Mishkan’s construction). He asks, “What is this misgeret (framework)?” He answers: This is a closed place (מקום סגור), which does not open except through one fine pathway (שביל דק, shvil dakik). It is known within it in secrecy, and through its power, it is filled with light, and it designates gates to kindle the lamps (נרות, nerot). This is the World to Come. And that world to come is called misgeret, and because it is a concealed and closed place, it is called misgeret. This is the עולם הבא (World to Come, Olam HaBa), called misgeret.
Explanation of the matter: The World to Come is Yisrael Sava and Tevunah, for supernal Abba and Imma are called לעתיד לבוא (the Future to Come), and Yisrael Sava and Tevunah are called Olam HaBa. From the aspect of the Mochin of the shuruk point (וּ, shuruk), which is the secret of the illumination of Chokhmah, Yisrael Sava and Tevunah is called misgeret, for then the lights are closed and do not shine within it. This is what is meant by ‘it is a closed place’ (מקום סגור), meaning during the illumination of the shuruk point (וּ, shuruk), which cannot shine with the light of Chokhmah due to the lack of Chessed. Its lights do not open except through the arrival of the stature of Chessed, through the power of the zivug (union) on the screen (מסך, masach) of the chirik point (וִ, chirik), which is the secret of the screen of the lock (man’ula), called the fine pathway (shvil dakik). This stature of Chessed is the secret of the deciding line that unites the two lines with each other, and Chokhmah is clothed in Chessed. But since the stature of Chessed emerges on this screen through the fine pathway, it causes it to be known in secrecy, meaning that the illumination of Chokhmah is known in them modestly, in the aspect of from below to above, which is six sefirot (ו” ק) of the upper three, and not from above to below, which is the secret of Gimmel Reishin (upper three). Therefore, Yisrael Sava and Tevunah is called misgeret even after the inclusion of Chokhmah in Chessed, for its lights do not shine to their full potential.

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