Daily Zohar # 4954 – Beresheet – Light and darkness

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#356
Rabbi Yitzchak said: If so, if the greatness of the darkness is so significant, why does the verse say, ‘וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ’—’And Elokim separated between the light and the darkness’ (Genesis 1:4)? The implication is that He separated between the importance of the light and the inferiority of the darkness. He responded to him: In the beginning, He brought forth the light from the attribute of day (יום), and the darkness from the attribute of night (לילה). And then it is said, ‘and He separated’ (וַיַּבְדֵּל), meaning He separated between the great importance of the day and the inferiority of the night. And afterward, He joined the day and the night, which are Zeir Anpin (Z”A) and Nukva (Malchut), together, and they became one (אֶחָד, echad), as it is written, ‘וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד’—’And there was evening and there was morning, one day’ (Genesis 1:5). And then it is said, ‘מַגִּיד עֲמֻקוֹת מִנִּי־חֹשֶׁךְ’—’He reveals deep things out of darkness’ (Job 12:22), and the greatness of the darkness is greatly elevated. And what is written, ‘and He separated’ (וַיַּבְדֵּל), refers to the time of exile (גלות, galut), when they (Z”A and Malchut) are found separated from each other, and then it is said, ‘and He separated between them,’ as the advantage of the light from within the darkness. And so it was before the union (זיווג, zivug), as mentioned above.

Notes:
This Zohar passage addresses the apparent contradiction in the greatness of the darkness (חושך, choshech, Malchut) given the separation between light (אור בעיניים, Ohr HaEinayim, Chokhmah) and darkness in Genesis 1:4. Rabbi Yitzchak explains that initially, Elokim (Binah) separated the light (from יום, Yom, Z”A) and darkness (from לילה, Laila, Malchut), reflecting their differing importance. However, through the zivug (union) of Z”A and Malchut, they become one (אחד, echad), as in Genesis 1:5, elevating Malchut’s darkness to reveal Binah’s עֲמֻקוֹת (amukot, Job 12:22). The separation (וַיַּבְדֵּלת vayavdel) applies during exile (גלות, galut), when Z”A and Malchut are apart, emphasizing the light’s advantage from within the darkness.

The separation of light (Z”A) and darkness (Malchut) in Genesis 1:4 reflects their state in galut, but their zivug in Genesis 1:5 unifies them, elevating Malchut’s darkness (חושך, choshech) to reveal Chokhmah’s עֲמֻקוֹת (amukot Job 12:22), especially on Shabbat in Gadlut.

#357
Rabbi Yitzchak said: Until this point, meaning until the union (zivug), the male (זכר, Zachar, Zeir Anpin) was light (אור, Ohr), and the female (Nukva, Malchut) was darkness (חושך, choshech). And afterward, Zeir Anpin and Nukva (Z”A and Malchut) join together as one (כאחד, k’echad), to become one (אֶחָד, echad). This means: The partzuf (spiritual structure) of the male is built from the right line, which is Chassadim, and the partzuf of the female is built from the left line, which is Chokhmah without Chassadim, and this is darkness (חושך, choshech), because Chokhmah does not shine without the garment (לבוש, levush) of Chassadim. And he asks: In what way are they distinguished from each other, that the verse says about them, ‘וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ’—’And Elokim separated between the light and the darkness’ (Genesis 1:4)? And he answers: In order to distinguish between the light and the darkness, their levels are first separated from one another, and then the qualities and deficiencies of the light by itself and the qualities and deficiencies of the darkness by itself become apparent. For although the light has a great advantage over the darkness, it lacks the illumination of Chokhmah. And similarly, although the darkness has the quality of containing the illumination of Chokhmah, nevertheless, Chokhmah does not shine in it due to the lack of the garment of Chassadim. Therefore, it is darkness both from the light of Chassadim and from the light of Chokhmah. And after the qualities and deficiencies of each are clearly recognized on their own, then they unite, and both become as one, and both are made like one, because they unite (zivug), for they need each other. For the light of Zeir Anpin is not complete until it is included with the darkness of the Nukva, because then the light is completed also with the illumination of Chokhmah. And the darkness of the Nukva is not complete until it is included with the light, because then it attains Chassadim from it, and Chokhmah is clothed in Chassadim and can shine. And although they unite and become one, nevertheless, their aspects (בחינות) remain distinct from one another, for one is Chassadim and the other is Chokhmah. And despite this, though the difference between them is so great, they become one and are included as one, for it is written, ‘וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד’—’And there was evening and there was morning, one day’ (Genesis 1:5), which implies that they became one. And thus, Rabbi Yitzchak explained the verse ‘and Elokim separated between the light and the darkness’ also in terms of the time of the zivug (union), in contrast to Rabbi Yossi, who explained it in terms of the time of exile (גלות, galut), when separation is found.

Notes:
This Zohar passage addresses the separation and subsequent unification of light (אור, ohr, Zeir Anpin, Chassadim) and darkness (חושך, choshech, Malchut, Chokhmah without Chassadim) in Genesis 1:4-5. Rabbi Yitzchak explains that before their zivug (union), Z”A (light, right line, Chassadim, וֹ, cholam) and Malchut (darkness, left line, Chokhmah, וּ, shuruk) are separated to reveal their respective qualities and deficiencies: Z”A lacks Chokhmah, and Malchut lacks Chassadim, rendering her Chokhmah dark. Their zivug in Genesis 1:5 (יום אחד, yom echad) unifies them through inclusion (hitkalelut), allowing Z”A to gain Chokhmah and Malchut to gain Chassadim, enabling her Chokhmah to shine. This contrasts with Rabbi Yossi’s view (previous section) that the separation (וַיַּבְדֵּל, vayavdel) applies to galut (exile), emphasizing Malchut’s darkness (חושך, choshech) as rectified in zivug.
Main Point: The separation of light (Z”A, Chassadim) and darkness (Malchut, Chokhmah) in Genesis 1:4 clarifies their qualities and deficiencies, enabling their zivug in Genesis 1:5 (yom echad), where hitkalelut unifies them, completing Z”A with Chokhmah and Malchut with Chassadim to reveal Binah’s amukot.

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