Daily Zohar 5086
Holy Zohar text. Daily Zohar -5086

Hebrew translation:

186. וּמַה הוּא הַסִּפּוּר? שֶׁנּוֹצְצִים בְּאוֹר שֶׁל שְׁלֵמוּת הַסֵּפֶר הָעֶלְיוֹן. וְלָכֵן עוֹלִים בְּשֵׁם שָׁלֵם, וּמְאִירִים בְּאוֹר שָׁלֵם, וְנוֹצְצִים בְּהִתְנוֹצְצוּת שְׁלֵמָה. הֵם נוֹצְצִים וּמְאִירִים בְּעַצְמָם מִתּוֹךְ אוֹר שֶׁל הִתְנוֹצְצוּת הַסֵּפֶר הָעֶלְיוֹן, וְנוֹצְצִים וּמְאִירִים לְכָל צַד וְצַד (לְכָל כָּבוֹד וְכָבוֹד) שֶׁנִּדְבָּקִים בּוֹ. שֶׁהֲרֵי מֵהֶם, מֵאוֹתָהּ סַפִּירִיּוּת וְאוֹר מְאִירָה כָּל טַבַּעַת וְטַבַּעַת וְנוֹצֶצֶת בְּהִתְנוֹצְצוּת, מִשּׁוּם שֶׁבַּיּוֹם הַזֶּה מִתְעַטְּרִים הַשָּׁמַיִם וְעוֹלִים בַּשֵּׁם הַקָּדוֹשׁ יוֹתֵר מִבִּשְׁאָר הַיָּמִים.
187. וּמַעֲשֵׂה יָדָיו – אוֹתוֹ הַטַּל הָעֶלְיוֹן שֶׁמֵּאִיר מִכָּל הַצְּדָדִים הַגְּנוּזִים, שֶׁהוּא מַעֲשֵׂה יָדָיו, וְתִקּוּנוֹ – שֶׁמִּתְתַּקֵּן בַּיּוֹם הַזֶּה מִכָּל שְׁאָר הַיָּמִים.
188. מַגִּיד הָרָקִיעַ – מַה מַּגִּיד? מוֹשֵׁךְ וְשׁוֹפֵעַ לְמַטָּה מֵרֹאשׁ הַמֶּלֶךְ, מָלֵא מִכָּל צְדָדָיו. הָרָקִיעַ – אוֹתוֹ הָרָקִיעַ שֶׁהוּא מַבּוּעַ הַבְּאֵר, וְזֶהוּ אוֹתוֹ נָהָר שֶׁיּוֹצֵא מֵעֵדֶן, וְזֶהוּ שֶׁשּׁוֹפֵעַ וּמוֹשֵׁךְ לְמַטָּה שֶׁפַע שֶׁל טַל עֶלְיוֹן שֶׁמֵּאִיר וְנוֹצֵץ בְּהִתְנוֹצְצוּת מִכָּל הַצְּדָדִים. וְהָרָקִיעַ הַזֶּה מַשְׁפִּיעַ לוֹ בִּמְשִׁיכָה שֶׁל אַהֲבָה וּתְשׁוּקָה לְהַשְׁקוֹת הַשְׁקָאַת הַשִּׂמְחָה לְעֶרֶב שַׁבָּת.

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Zohar Terumah
Continued from previous DZ
#186
The questioner asks: What is the “סיפור” “sippur” (telling/declaring) that is said of them: “השמים מספרים” “the heavens declare”?
And he answers: They sparkle with the illumination of the perfection of the supernal Book (ספר העליון, Sefer ha-Elyon), which is Aba, and what is drawn from the Book is called “sippur.” And because of this, they ascend in the complete Name, which is YHVH, and they shine with complete light in the right line, and they sparkle with perfect sparkling in the left line. They sparkle and shine in themselves from within the light of the sparkling of the supernal Book, and they sparkle and shine to every side and direction to which they cleave. For from them — from that sparkling and from the light — every ring and ring shines and sparkles with sparkling; that is, all the sefirot in Malchut that are called “rings.” Because on this day the heavens — which are Zeir Anpin — are crowned and ascend in the Holy Name YHVH more than on the other days.
Notes:
The Zohar interprets “הַשָּׁמַיִם מְסַפְּרִים” (“the heavens declare”) not as storytelling but as radiant sparkling and shining from the supernal perfection of Abba (Chokhmah, the “supernal Book”). This illumination ascends through the complete Name YHVH, manifesting complete light on the right (Chessed) and perfect sparkling on the left (Gevurah). Zeir Anpin (“heavens”), infused with Aba and Ima, thus shines outward to all sides, illuminating every “ring” — the sefirot of Malchut. On Shabbat day, this crowning and elevation in YHVH occurs with greater intensity than on weekdays, revealing the heightened divine revelation and unity throughout the sefirotic structure.

#187
“And the work of His hands” — its meaning is that supernal dew that shines from all the hidden sides, which are the works of His hands of Zeir Anpin, and his rectification by which he is rectified on this day more than on the other days. Meaning, the Chesedim called “dew” are revealed through the elevation of Mayin Nukvin (female waters) from the Masach of Chirik that Zeir Anpin raised, and therefore the dew is called “מַעֲשֵׂה יָדָיו” “the work of His hands.”
Notes:
The Zohar interprets “וּמַעֲשֵׂה יָדָיו” (“the work of His hands”) in Psalms 19:2 as the supernal dew (טל, tal) — the flowing Chassadim that shine from Zeir Anpin’s hidden aspects. On Shabbat day, this dew is uniquely revealed, and Zeir Anpin receives heightened rectification through the ascent of Mayin Nukvin (aroused by Malchut via the Masach of Chirik). This elevation draws down abundant Chassadim (dew), making Shabbat the time of greater divine illumination and completion in Zeir Anpin compared to weekdays.

#188
“מַגִּיד הָרָקִיעַ” “the firmament proclaims” — he asks: What is “magid”?
And he answers: Its meaning is that it draws down the dew and causes it to flow below to Yessod, from the head of the King — that is, from his three upper sefirot (ג”ר), which are called the head of Zeir Anpin — and it becomes filled from all sides. The firmament — that is, that firmament which is the spring of the well, meaning Yessod that bestows upon the well, which is Malchut. And this is that river that flows out of Eden, and this is what draws and causes to flow below the flow of the supernal dew that shines and sparkles with sparkling from all sides. And this firmament draws it with a drawing of love and yearning, to irrigate with a potion of joy for the night of Shabbat, which is Malchut.
Notes:
The Zohar interprets “מַגִּיד הָרָקִיעַ” (“the firmament proclaims”) as the active drawing and flowing down of supernal dew (טל, tal — Chassadim) from the head of Zeir Anpin (ג”ר, upper three) through Yessod — the “firmament” and “spring” that channels to Malchut (the “well”). This river from Eden flows with love and yearning to satiate Malchut specifically on Shabbat night, filling her with joy and illumination from all sides. The verse thus describes Yessod’s role in transmitting the heightened Shabbat influx to Malchut, completing her rectification and revelation.

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