Daily Zohar # 4970 – Beresheet – And the light of the sun shall be sevenfold

Show DZ reading video

Hebrew translation:

.

Zohar Beresheet
Continued from previous DZ
#401
Come and see: When the moon rules and shines by the power of that river that is drawn and goes out from Eden, which is Binah, then all those heavens below Atzilut, that is, of Beriah, Yetzirah, and Asiyah, and their hosts, all of them have added light. And the stars, which are appointed over the world to conduct it, all rule and cause plants and trees to grow, and everything in the world multiplies and grows. And even the waters and the fish in the sea are in greater growth. And many agents of judgment fly about in the world, because all of them are in joy with greater strength. That is, they too increase their power from the power of the Malchut’s rule, and therefore they are liable to cause more harm than usual. When there is joy in the house of the king, even the gatekeepers and the guardians of the ways are joyful and roam in the world. And therefore, the infants in the world need then to be guarded from the harmful forces (mazikim מזיקים).
Notes:
This Zohar passage continues the theme of Malchut (the moon) receiving Mochin (integrating Chassadim and Chokhmah) from Binah, the river from Eden. When Malchut shines, the lower worlds (Beriah, Yetzirah, Asiyah) and their hosts gain light, enabling growth in nature. However, the agents of judgment (klipot) also gain strength from Malchut’s rule, increasing their potential to harm, necessitating caution for infants. This connects conceptually to Genesis 1:14, where the luminaries govern the world, reflecting Malchut’s influence.
Main Point: Malchut, shining via Binah’s Mochin, illuminates the lower worlds, fostering growth, but also empowers agents of judgment, requiring protection against their increased harm.
#402
Rabbi Acha said: וַיִּתֵּן אֹתָם אֱלֹקִים בִּרְקִיעַ הַשָּׁמַיִם—”And God placed them in the firmament of the heavens” (Genesis 1:17), when they all stand in it, that is, when the sun and the moon are both found in the firmament of the heavens, which is Binah, then they rejoice with each other. Then the moon diminished herself before the sun, and from then on, all that the sun, which is Zeir Anpin, takes is only to shine to the Nukva, and not for himself. And this is what is written: “to shine upon the earth.”
The meaning is that Zeir Anpin is called the sun, and the Nukva is called the earth and is also referred to as the moon, as is well known. And it was difficult for him, since it is written: וַיִּתֵּן אֹתָם אֱלֹקִים בִּרְקִיעַ הַשָּׁמַיִם—”And God placed them in the firmament of the heavens,” behold, the Nukva is found in the same level as Zeir Anpin, for both receive from the firmament of the heavens. And afterward, it is written: “to shine upon the earth,” which is the Nukva, called earth. Thus, the Nukva is below Zeir Anpin and receives only from the sun, which is Zeir Anpin. Therefore, he explains: Initially, both Zeir Anpin and the Nukva stood in the firmament of the heavens, and they were both in equal stature, receiving together from the firmament of the heavens, which is Binah, as mentioned above. And afterward, the Nukva diminished herself and became below Zeir Anpin, receiving from him. Therefore, it is written afterward: “to shine upon the earth.”
Notes:
This Zohar passage interprets וַיִּתֵּן אֹתָם אֱלֹקִים בִּרְקִיעַ הַשָּׁמַיִם—”And God placed them in the firmament of the heavens” (Genesis 1:17). Rabbi Acha explains that Zeir Anpin (sun) and Nukva (moon, earth) initially stand equally in Binah’s firmament, receiving Mochin. The Nukva then diminishes herself, becoming dependent on Zeir Anpin’s light, which he channels to her, not for himself, to illuminate the earth (Nukva). This reflects the zivug dynamic where Malchut receives through Zeir Anpin.
Main Point: Zeir Anpin (sun) and Nukva (moon) initially share equal stature in Binah’s firmament, but Nukva diminishes to receive Zeir Anpin’s light, shining upon her as the earth, per וַיִּתֵּן אֹתָם אֱלֹקִים.
#403
Rabbi Yitzchak said: It is written: וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים—”And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days” (Isaiah 30:26). He asks: Who are these seven days? And he says: They are the seven days of creation, that is, Chessed-Gevurah-Tiferet and Netzach-Hod-Yessod-Malchut (חג” ת נהי” מ, Chagat Nehi’m) of Zeir Anpin, called the seven days of creation. And accordingly, the measure of the verse is: And the light of the moon in the future to come will be as the light of the sun in the future to come, for then the light of the sun will be sevenfold, according to the measure of the seven sefirot rectified in the days of creation. Thus, it is found that in the future to come, the sun and the moon will both be equal.
Rabbi Yehuda said: The light of the seven days, its meaning is the seven days of consecration (ימי מילואים), that is, the seven sefirot Chessed-Gevurah-Tiferet and Netzach-Hod-Yessod-Malchut of the Nukva, after they are filled in their fullness in the future to come. For then, her sefirot are called the days of dedication, as explained before us. And accordingly, the measure of the verse must be: And the light of the moon in the future to come will be as the light of the sun now. The light of the sun in the future to come will be sevenfold in its greatness, as the light of the seven sefirot Chessed-Gevurah-Tiferet and Netzach-Hod-Yessod-Malkhut of the Nukva in the future to come. Thus, it is found that even after the final rectification, the stature (komah) of Zeir Anpin and the Nukva will not be equal, but Zeir Anpin will still be sevenfold greater than the stature of the Nukva.
Notes:
This Zohar passage interprets וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים—”And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days” (Isaiah 30:26). Rabbi Yitzchak sees the seven days as the seven sefirot of Zeir Anpin, equating the moon (Nukva) and sun (Zeir Anpin) in the future. Rabbi Yehuda views them as the Nukva’s sefirot (ימי מילואים), with Zeir Anpin’s light sevenfold greater than Nukva’s even after End of the tikkun, emphasizing his dominance in the zivug.
Main Point: Rabbi Yitzchak equates the future light of Nukva (moon) and Zeir Anpin (sun) based on Zeir Anpin’s seven sefirot, while Rabbi Yehuda sees Zeir Anpin’s light as sevenfold greater than Nukva’s, based on her sefirot of יְמֵי הַמִּלּוּאִים (first seven days of the dedication of the Holy Tabernacle), even after final rectification.

Friday would be a good day to make a ** Donation, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.

Support – Ohr HaCarmel Yeshiva
Tap here: Ohr HaCarmel Donation Page to make your contribution and make a spiritual connection to Israel.
The Yeshiva Ohr HaCarmel (which means the Light of the Carmel) is on top of Mount Carmel, where the prophet Elijah’s prayers were answered.