Daily Zohar # 4971 – Beresheet – Let the waters swarm with a swarm of…

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#404
The sefirot of the Nukva are certainly considered then as the days of consecration (miluim), because at that time the world will be sweetened and return to its perfection, and the Nukva will no longer be diminished by the power of the defect of the evil serpent, as it is written about it: וְנִרְגָּן מַפְרִיד אַלּוּף—”And a slanderer separates the chief (referes to ‘Chief of the world (Hashem)'” (Proverbs 16:28), which separates the unity (yichud) of Zeir Anpin and his Nukva. And for this reason, her sefirot are called at that time the days of consecration. And he asks: And when will this be, that the Nukva will be filled and there will no longer be any reduction in her? And he says: This will be at that time about which it is written: בִּלַּע הַמָּוֶת לָנֶצַח—”He will swallow up death forever” (Isaiah 25:8), that is, the Sitra Achra (Other Side), and death will be nullified forever. And then it is written: בַּיּוֹם הַהוּא—”In that day” (Isaiah 25:9), etc.
However, Rabbi Yehuda does not disagree with Rabbi Yitzchak except in the interpretation of the verse alone. For he held that even at the final Tikun, there will be two times for the Nukva: Initially, the Nukva will be rectified with Zeir Anpin in equal stature (קומה, komah). And afterward, in this, below this. Therefore, Rabbi Yitzchak interprets the verse וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה—”And the light of the moon shall be as the light of the sun” (Isaiah 30:26) about the first time. And Rabbi Yehuda about the second time, which is the complete final rectification, when it is confirmed: בִּלַּע הַמָּוֶת לָנֶצַח—”He will swallow up death forever.”

Notes:
This Zohar passage interprets וְנִרְגָּן מַפְרִיד אַלּוּף—”And a slanderer separates the ‘Chief’” (Proverbs 16:28), בִּלַּע הַמָּוֶת לָנֶצַח—”He will swallow up death forever,” and בַּיּוֹם הַהוּא—”In that day” (Isaiah 25:8–9). The Nukva’s sefirot become days of מילואים (miluim) when the world is perfected, free from the evil serpent’s defect (טומאת הנחש) that disrupts the zivug of Zeir Anpin and Nukva. At בִּלַּע הַמָּוֶת לָנֶצַח, the Sitra Achra is nullified, fully rectifying Nukva. Rabbi Yitzchak sees Nukva equaling Zeir Anpin initially, while Rabbi Yehuda sees Zeir Anpin surpassing her even after End of the Tikun, per וְהָיָה אוֹר הַלְּבָנָה (Isaiah 30:26).
Main Point: The sefirot of Nukva are ימי מילואים (miluim) when perfected, free from the serpent’s defect, at בִּלַּע הַמָּוֶת לָנֶצַח. Rabbi Yitzchak sees her equaling Zeir Anpin initially, Rabbi Yehuda sees her below him after final rectification.

#405
The verse: יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ—”Let the waters swarm with a swarm of living souls according to their kind” (Genesis 1:20), etc.* These are the lower waters, which produce souls like the upper waters. That is, just as the upper waters, Binah, produce the souls (neshamot) of Zeir Anpin and Nukva, so the lower waters, Zeir Anpin and Nukva, produce the souls of the righteous. The upper waters produce the souls of the upper ones, Zeir Anpin and Nukva, and the lower waters produce the souls of the lower ones, the souls of the righteous.
Rabbi Chiya said: The upper ones brought forth a living soul, and who is it? It is the soul of Adam. As it is written: וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה—”And the man (אָדָם, Adam) became a living soul” (Genesis 2:7). Rabbi Chiya also agrees that the souls of human beings come from Zeir Anpin and Nukva, which are the lower waters, as Rabbi Elazar said. But Rabbi Chiya calls Zeir Anpin and Nukva the upper waters, and this is because Zeir Anpin and Nukva cannot produce the souls of human beings until they ascend and clothe Abba and Imma, which are the upper waters, and the lower one that ascends to the upper one becomes like it. Therefore, Rabbi Chiya considers Zeir Anpin and Nukva at that time as upper waters, like Abba and Imma.

Notes:
*Symbolism of יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ (Genesis 1:20): Rashi explains sheretz as creatures that multiply rapidly, symbolizing abundance and vitality. In the Zohar’s Kabbalistic framework, the “waters” represent the flow of divine abundance (שפע, shefa), with nefesh chaya (living soul) signifying the spiritual vitality channeled through the sefirot. Here, the “lower waters” (Zeir Anpin and Nukva) mirror Binah’s generative power, producing righteous souls akin to the divine Mochin (integrating Chassadim and Chokhmah), reflecting the process of creation and rectification.
This Zohar passage interprets יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ (Genesis 1:20) and וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה (Genesis 2:7). The lower waters (Zeir Anpin and Nukva) produce righteous souls, mirroring Binah’s (upper waters) production of divine souls. Rabbi Chiya calls Zeir Anpin and Nukva “upper waters” when they ascend to Abba and Imma, becoming like them to generate souls, such as Adam’s. This reflects the zivug process, where Mochin flow to the righteous. The passage connects conceptually to Genesis 1:20’s fifth day, emphasizing creation’s vitality.
Main Point: Zeir Anpin and Nukva (lower waters) produce righteous souls, like Binah’s divine souls, becoming “upper waters” when ascending to Abba and Imma, enabling the soul of Adam and others through the zivug.

#406
“וְעוֹף יְעוֹפֵף” “And let fowl fly, etc.,” they are upper emissaries, that is, angels, who appear to human beings in the likeness of a human form. And this is inferred from what is written: וְעוֹף יְעוֹפֵף עַל הָאָרֶץ—”And let fowl fly above the earth” (Genesis 1:20),* which indicates that they are in the likeness of the beings of the earth, because there are other angels who are not seen except in a purely spiritual form, according to the intellectual perceptions of human beings. Therefore, it is written here “above the earth,” to indicate that they are not so, but are perceived in the aspect of the form of human beings.
The meaning is: There are angels drawn from the side of Malchut, which is the aspect from the chest (chazeh) and below of Zeir Anpin, and about them the verse says: וְעוֹף יְעוֹפֵף עַל הָאָרֶץ—”And let fowl fly above the earth,” for the earth is the secret of Malchut, and they appear to human beings in the vision of a human form. And there are angels drawn from the side of Zeir Anpin, from the aspect of the chest (chazeh) and above, and they are not seen except in a purely spiritual form, according to the intellect of human beings. For the bodies of human beings have no root in Zeir Anpin, and the angels drawn from his side cannot be clothed in the form of a body.

Notes:
*Symbolism of וְעוֹף יְעוֹפֵף עַל הָאָרֶץ (Genesis 1:20): Rashi notes that ‘עוֹף’ (fowl) refers to winged creatures, symbolizing mobility and elevation. In the Zohar’s Kabbalistic framework, ‘עוף represents angels, emissaries of divine will, with those from Malchut appearing in human form due to her earthly connection, reflecting tangible divine intervention. Angels from Zeir Anpin’s upper aspect, linked to Chassadim and Chokhmah, remain purely spiritual, aligning with Zeir Anpin’s transcendent nature, unbound by physical forms.

This Zohar passage interprets וְעוֹף יְעוֹפֵף עַל הָאָרֶץ (Genesis 1:20), identifying עוף (fowl) as angels. Those from Malchut (earth, chest downward of Zeir Anpin) appear in human form, while those from Zeir Anpin’s upper aspect (chest upward) are purely spiritual, as human bodies lack a root in Zeir Anpin. This reflects the zivug dynamics, where Malchut channels tangible divine influence, and Zeir Anpin’s higher sefirot (חג” ת, Chagat) remain abstract. The passage connects conceptually to Genesis 1:20’s fifth day, emphasizing creation’s spiritual emissaries.
Main Point: Angels from Malchut appear in human form, linked to the earth, while those from Zeir Anpin’s upper aspect are purely spiritual, reflecting their distinct roles in divine manifestation, as stated in וְעוֹף יְעוֹפֵף.

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