Daily Zohar 4956
Holy Zohar text. Daily Zohar -4956

Hebrew translation:

361. כֵּיוָן שֶׁיִּשְׂרָאֵל עָזְבוּ אוֹתוֹ, שֶׁהָיוּ מָלִים וְלֹא פוֹרְעִים, מַה כָּתוּב? (שופטים ה) אָז יָרְדוּ לַשְּׁעָרִים עַם ה’. יָרְדוּ לַשְּׁעָרִים – אוֹתָם שַׁעֲרֵי צֶדֶק הָיוּ יוֹשְׁבִים לַשְּׁעָרִים וְלֹא נִכְנָסִים פְּנִימָה. וּבְאוֹתוֹ זְמַן כָּתוּב (שופטים ב) וַיַּעַזְבוּ בְּנֵי יִשְׂרָאֵל אֶת ה’ וְגוֹ’. עַד שֶׁבָּאָה דְבוֹרָה וְהִכְרִיחָה אוֹתָם בָּזֶה, כְּמוֹ שֶׁנֶּאֱמַר (שם ה) בִּפְרֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל.
362. וְעַל זֶה כָּתוּב חָדְלוּ פְרָזוֹן בְּיִשְׂרָאֵל. חָדְלוּ פְרָזוֹן – זֶהוּ פִרְזוֹנוֹ שֶׁאָמַרְנוּ. חָדְלוּ פְרָזוֹן – בְּרִית הַקֹּדֶשׁ שֶׁלֹּא פָרְעוּ. (שם) עַד שַׁקַּמְתִּי דְּבוֹרָה שַׁקַּמְתִּי אֵם בְּיִשְׂרָאֵל. מַה זֶּה אֵם? אֶלָּא אֲנִי הוֹרַדְתִּי מַיִם עֶלְיוֹנִים מִלְמַעְלָה לְקַיֵּם אֶת הָעוֹלָמוֹת. בְּיִשְׂרָאֵל – סְתָם לְמַעְלָה וּלְמַטָּה. לְהַרְאוֹת שֶׁהָעוֹלָם לֹא מִתְקַיֵּם אֶלָּא עַל בְּרִית זוֹ. וְסוֹד הַכֹּל – (משלי י) וְצַדִּיק יְסוֹד עוֹלָם כָּתוּב.
363. שְׁלֹשָׁה יוֹצְאִים מֵאֶחָד. אֶחָד בִּשְׁלֹשָׁה עוֹמֵד נִכְנָס בֵּין שְׁנַיִם. שְׁנַיִם מֵינִיקִים לְאֶחָד. אֶחָד מֵינִיק לְכַמָּה צְדָדִים, וְאָז הַכֹּל אֶחָד. זֶהוּ שֶׁכָּתוּב וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד. יוֹם שֶׁל עֶרֶב וָבֹקֶר כּוֹלֵל כְּאֶחָד, הַיְנוּ סוֹד שֶׁל בְּרִית יוֹמָם וָלַיְלָה, וּבוֹ הַכֹּל אֶחָד.

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Zohar Beresheet
Continued from previous DZ
#361
Since Israel abandoned the Brit (Covenant), for they were circumcised (מָלִים) but did not perform פריעה (uncovering), what is written about them? ‘Then they descended to the gates with YHVH (Hashem).’ ‘Descended to the gates’ means they descended to the gates of righteousness (שַׁעֲרֵי צֶדֶק, sha’arei tzedek). For they were sitting at the gates and did not enter within. This means that the Nukva (Malchut) is the secret of the King’s palace. And when Israel were keepers of the Brit, they merited to be within the King’s palace, meaning they received the Mochin from the inner essence of the Nukva of Zeir Anpin (Z” A). But after they abandoned the Brit, they became distanced from the King’s palace and descended to the gates of the palace, called the gates of righteousness (שַׁעֲרֵי צֶדֶקת sha’arei tzedek), and no longer entered the inner essence of the palace. And regarding that time, it is written, ‘וַיַּעַזְבוּ בְּנֵי יִשְׂרָאֵל אֶת ה” ‘And the children of Israel abandoned yhvh (Hashem)’ (Judges 2:13).

Notes:
This Zohar passage addresses Israel’s spiritual decline due to neglecting פריעה (peri’ah, uncovering, part of Brit Milah), causing them to lose access to the inner Mochin of Malchut (Nukva, the King’s palace) and descend to the external שַׁעֲרֵי צֶדֶק (sha’arei tzedek, gates of righteousness). Deborah’s intervention restored the Mochin by drawing divine consciousness, enabling Israel to regain spiritual elevation. The passage connects to Genesis 1:5 (יום אחד, yom echad), emphasizing the Brit (Yessod) ‘s role in unifying Z” A and Malchut to reveal Mochin.

#362
Therefore, it is written about Israel: At the time when they abandoned the Brit (Covenant), ‘חָדְלוּ פְרָזוֹן בְּיִשְׂרָאֵל חָדְלוּ’—’ They ceased, the villages (פְרָזוֹן, perazon) ceased in Israel’ (Judges 5:7). This perazon refers to His villages (פִּרְזֹנוֹ), as we explained regarding ‘צִדְקַת פַּרְזוֹנָיו בְּיִשְׂרָאֵל’—’ the righteousness of His villages in Israel’ (previous section), which is the abundance (שפע, shefa) of the Mochin of Gadlut (expanded state) from Yessod to the great sea (ים הגדול, yam hagadol, Malchut), (as mentioned above in #360). And since they abandoned the Brit, those Mochin ceased from Israel; the Mochin from the holy Brit, called פְרָזוֹן (perazon), ceased because they circumcised but did not perform פריעה (peri’ah, uncovering).
‘I arose, a mother in Israel’ (שקמתי, shakamti אם em בישראל b’Yisrael, Judges 5:7). He asks: What is meant by her calling herself a mother (אם, em)? Instead, she said to them: I brought down the supernal waters (מים עליונים, mayim elyonim) from above, meaning the Mochin of G” R (ג” ר, Gimmel Rishonot, Keter-Chokhmah-Binah) drawn from Imma (Binah) to sustain the worlds. Therefore, she called herself a mother (אם, em), for she revealed the Mochin from Imma. The verse ‘in Israel’ (בישראל, b’Yisrael) is general, for she became a mother both to the Israel above, which is Zeir Anpin (Z” A), and to the Israel below, which is the children of Israel. This means she drew the Mochin both to Z” A and to Israel, to show that the world is sustained only through this Brit. And the secret of it all is the verse ‘וְצַדִּיק יְסוֹד עוֹלָם’—’ And the righteous is the foundation of the world’ (Proverbs 10:25), referring to Yessod, upon which the world stands.

Notes:
This Zohar passage interprets Judges 5:7, connecting the cessation of Mochin from Yessod to Malchut to Israel’s neglect of פריעה, peri’ah (uncovering) in the Brit (Yessod), disrupting the flow of Mochin of Gadlut. Deborah, as a mother (אם, em), restored the Mochin of G” R from Binah (Imma) to both Z” A (Israel above) and the children of Israel (below), sustaining the worlds through Yessod (Tzaddik). The passage ties to Genesis 1:5 (יום אחד, yom echad) and Proverbs 10:25, emphasizing Yessod’s role as the foundation of Creation.

#363
Three emerge from one; the one is found in the three, it enters between two, the two nourish the one, and the one nourishes several sides. This means that to explain the unification (yichud) of evening (עֶרֶב, erev) and morning (בֹקֶר, boker) in the secret of one day (יוֹם אֶחָד, yom echad), for which this entire discourse was brought, he reviews all the points of the discourse concisely. He says: Three emerge and are revealed from one, as explained in the secret of ‘מִקּוֹל מַחֲצָצִים בֵּין מַשְׁאָבִים’—’ From the voice of the archers between the water-drawers’ (previous section, #359). The two lines, right (yemin, cholam, וֹ) and left (שמאל, smol, shuruk, וּ) in Binah, called water-drawers (משאבים), and the voice of the archers (קּוֹל מַחֲצָצִים, kol machatzatzim), which is Zeir Anpin (Z” A), called Jacob (יעקב, Yaakov), ascends to them and arbitrates between them in the secret of the masach (screen) of chirik (וִ). Through this, the right and left are included in each other, and three Mochin, called חב” ד, Chabad (Chokhmah-Binah-Da’at), emerge there in Binah. Thus, the three Mochin of Chabad emerge from one, which is Z” A that ascended to Binah. And since Z” A caused the revelation of the three Mochin of Chabad in Binah, it also merits them, for whatever measure the lower causes to shine in the upper, the lower also merits. Therefore, the one, which is Z” A, stands in the three, as stated above: Since it journeys to arbitrate between the two lines, right and left, of Imma (Binah), it includes them in itself and merits these three lines, meaning it also merits these three Mochin, which are Chabad in the head and חג” ת, (Chagat, Chesed-Gevurah-Tiferet) up to the chest (חזה, chazeh) in the body.
He further says there (in #360) that from the zivug (union) of Z” A and the faithful (מהימנותא, Mehemanuta, Malchut) above the chest, Netzach and Hod, called righteousness of YHVH, draw and receive. This is what he says here: Z” A, after including within itself the three Mochin from Imma, enters and bestows them between the two, from the chest and below, which are its Netzach and Hod, called צדקות ה’ (tzidkot Hashem). These two, Netzach and Hod, nourish the one, meaning Yessod, which arbitrates between them, and Yessod receives the Mochin from them. Through this, it is included from all the mentioned levels. And Yessod bestows to the Nukva (Malchut) all the aspects (בחינות) of the Nukva, as stated above, meaning to the Nukva called the great sea (ים הגדול, yam hagadol). Thus, the essence of the entire discourse is brought here. And now Rabbi Shimon concludes: Thus, everything becomes one. After Yessod bestows everything to the Nukva, all the levels of Z” A become one (אחד, echad) with the levels of the Nukva. This is what is meant by ‘וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד’—’ And there was evening and there was morning, one day’ (Genesis 1:5), where evening (עֶרֶב, erev, Malchut) and morning (בֹקֶר, boker, Z” A) are included as one. And this is the secret of the verse ‘אִם־לֹא בְרִיתִי יוֹמָם וָלַיְלָה’—’ If not for My covenant by day and night’ (Jeremiah 33:25). For through it, meaning through Yessod, Z” A and the Nukva, which are day and night, become one. Thus, the Brit, which is Yessod, makes day and night one.

Notes:
This Zohar passage summarizes the unification of Z” A (day, boker) and Malchut (night, erev) as yom echad (Genesis 1:5), emphasizing Yessod’s role as the Brit in drawing Mochin of Chabad from Binah to Z” A and Malchut. Z” A (Yaakov, Tiferet) ascends to Binah, arbitrating between right (Chassadim, וֹ, cholam) and left (Chokhmah, וּ, shuruk) lines via the masach of chirik (וִ), enabling Chabad and Chagat to flow to Netzach, Hod, and Yessod, which then bestows Mochin to Malchut (yam hagadol). This fulfills the zivug and unifies all levels.

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