Daily Zohar # 4947 – Beresheet – Through wisdom a house is built

Show DZ reading video

Hebrew translation:

.

Zohar Beresheet
Continued from previous DZ
#336
‘תִּהְיֶינָה הַטַּבָּעוֹת’—’Shall be the rings’ (Exodus 26:25). These are the supernal rings, meaning Chessed-Gevurah-Tiferet (חג” ת, Chagat) above the chest (חזה) of Zeir Anpin (Z” A), which cleave to one another. Water, fire, spirit (רוח, Ruach)  are Chessed, Gevurah, Tiferet of Z” A. When they receive the Mochin, they are included in each other: the water, which is Chessed, is included from the spirit, which is Tiferet; the spirit from the fire, which is Gevurah; and the fire from the water. All are interdependent and emerge from one another, much like the rings. This means: The Mochin of supernal Abba v’Imma are called pure rings, and it says that these חג” ת (Chagat) of Z” A, being included and emerging one from the other like these rings, are the Mochin of Abba v’Imma, called rings. This means that they do not reveal their inclusion in the other, but after they are included in the other, the dominion of Chessed prevails over them, as explained above in the words of Rabbi Elazar. They are likened to these rings, which are the Mochin of Abba and Imma, which are covered Chassadim. Therefore, the Chagat of Z” A are also called rings, and the verse ‘shall be the rings’ refers to these Chagat of Z”A.
Notes:
This Zohar passage continues the interpretation of Exodus 26:25, part of the Mishkan’s construction, identifying the rings as Chessed-Gevurah-Tiferet חג” ת (Chagat) of Zeir Anpin (Z” A), located above the chest. It describes their mutual inclusion and connection to the Mochin of Abba and Imma, likened to pure rings. 
The rings represent Chessed (water, cholam, וֹ), Gevurah (fire, Shuruk, וּ), and Tiferet (spirit, chirik, וִ) of Z” A, above the chest. These sefirot cleave and emerge from one another, reflecting Chessed includes Tiferet, Tiferet includes Gevurah, and Gevurah includes Chessed, forming a unified system like interconnected rings.
The rings connect to the misgeret (Yisrael Sava and Tevunah, Olam HaBa, previous section), as חג” ת, Chagat channel Mochin to נה” י, (Nehi=Netzach-Hod-Yesod) and the Nukva. The Chirik point (וִ, Chirik) facilitates this by balancing Cholam (וֹ, Chessed) and Shuruk (וּ, Gevurah), thereby clothing Chokhmah in Chessed.
#337
And then, the verse says, ‘בָּתִּים לַבַּדִּים’—’ Houses for the poles’ (Exodus 26:29, context of the Mishkan’s construction), for these supernal rings, which are Chessed-Gevurah-Tiferet (Chagat) above the chest (חזה) of Zeir Anpin (Z” A), now become houses and places for the poles, which are Netzach-Hod-Yessod (נה” י, Nehi) below the chest of Z” A. This means that Nehi receive from them the Mochin of the illumination of Chokhmah, called a house (בַּיִת, bayit), as it is written, ‘בְּחָכְמָה יִבָּנֶה בַּיִת’—’ Through wisdom (Chokhmah) a house is built’ (Proverbs 24:3). It is considered that the rings became houses (בָּתִּים, batim) for the poles (בַּדִּים, badim), which are נה” י, Nehi below the chest, but not for themselves. For when they (rings) are for themselves, they are not in the aspect of houses but of rings, meaning they are only in the Mochin of covered Chessed (covered chasadim), as explained above. The meaning of the verse is: ‘לְעֻמַּת הַמִּסְגֶּרֶת תִּהְיֶינָה הַטַּבָּעוֹת בָּתִּים לַבַּדִּים’—’Opposite the framework shall be the rings, houses for the poles’ (Exodus 26:25, 26:29). When the rings wish to be houses for the poles, meaning to bestow Chokhmah upon them, then the rings shall be opposite the framework (מסגרת, misgeret), meaning they receive from Yisrael Sava and Tevunah, called misgeret, where the illumination of Chokhmah resides. Then the rings transform into houses (בָּתִּים, batim) for the poles (בַּדִּים, badim), which are נה” י, Nehi(Netzach, Hod, Yessod). The poles are the lower chariot (merkava), for they are drawn from the supernal chariot, which is חג” ת, Chagat, called water, fire, spirit (ruach). The left line of the poles, called Hod, comes from the fire of the supernal chariot, which is Gevurah (וּ, shuruk). The right line of the poles, called Netzach, comes from the water of the supernal chariot, which is Chessed (וֹ, cholam). The middle line of the poles, which is Yessod, is drawn from the spirit of the supernal chariot, which is Tiferet (וִ, chirik). Thus, all that is in the supernal chariot (חג” ת, Chagat) is drawn to the lower chariot (נה” י, Nehi), so that the poles (badim) become a chariot for the Ark of the Covenant, where the Shekhinah resides.
Therefore, all who approach must approach these poles, which are the aspect of נה” י (Nehi) below the chest, and not what is before them, meaning they should not approach to draw Mochin from Chagat above the chest of Z” A. ‘Go, go,’ they say to the Nazirite, ‘circle around, circle around, do not approach the vineyard’. Except for those who are worthy to serve in the inner sanctum, meaning those whose souls are from the chest and above of Z” A, they are given permission to enter, serve, and approach. Therefore, it is written, ‘וְהַזָּר הַקָּרֵב יוּמָת’—’And the stranger who approaches shall be put to death’ (Numbers 1:51).
It was clarified in the words of Rabbi Shimon that the matter of the inclusion of the two lines with each other is of the second type, where the illumination of both remains. This is only in the place of Nehi (נה” י), which is the secret of the poles, receiving from Yisrael Sava and Tevunah through the rings, as explained. This is what Rabbi Shimon meant: After maintaining the illumination of both (Chessed and Chokhmah), it is considered that he resolved the dispute and made peace between them. But Rabbi Elazar, who maintained only the illumination of the right (Chessed), did not resolve the dispute properly.
Notes:
This Zohar passage continues the interpretation of Exodus 26:25 and 26:29, part of the Mishkan’s construction, describing the transformation of the rings (חג” ת, Chagat of Z” A) into batim (houses) to channel Mochin of Chokhmah to the badim (poles, נה” י, Nehi of Z” A), which serve as the lower chariot for the Shekhinah. It contrasts Rabbi Shimon’s second type of inclusion (Mochin of Chayah, balancing Chessed and Chokhmah) with Rabbi Elazar’s first type (Mochin of Neshama, Chessed-dominant).
The rings (Chagat: Chesed [וֹ, cholam], Gevurah [וּ, Shuruk], Tiferet [וִ, chirik], above the chest) become batim (houses) when they channel Mochin of Chokhmah from Yisrael Sava and Tevunah (misgeret, Olam HaBa) to נה” י, Nehi (badim: Netzach, Hod, Yesod, below the chest). This aligns with Proverbs 24:3, “Through wisdom (Chokhmah) a house is built.” Without this role, Chagat remain ring, with covered Chessed (covered chassadim, Mochin of נשמה Neshama).
#338
The Bet of Bereshit is a large Bet in the Torah. Rabbi Yossi asked Rabbi Shimon and said: These six days of Beresheet (creation) that we learn about, what are they? Rabbi Shimon said to him: This is as it is written, ‘אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע’—’ The cedars of Lebanon that He planted’ (Psalms 104:16). Just as these cedars emerge from Lebanon, so too the six days of Beresheet emerge from Beresheet. This means: Beresheet is Chokhmah, as it is written below, and the six days of Beresheet are Chessed-Gevurah-Tiferet and Netzach-Hod-Yessod (חג” ת נה” י, Chagat Nehi) of Zeir Anpin (Z” A), which emerge from Chokhmah, called Resheet, as it is discussed below.

{||}