Daily Zohar 4416
Holy Zohar text. Daily Zohar -4416

Hebrew translation:

142. וַיִּבֶן לוֹ בָּיִת, כְּמוֹ שֶׁנֶּאֱמַר (שם) בֵּית יַעֲקֹב. אָמַר רַבִּי אֶלְעָזָר, שֶׁתִּקֵּן תְּפִלַּת עַרְבִית כָּרָאוּי. וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת, שְׁאָר סֻכּוֹת לִשְׁמֹר אוֹתָם, וְזֶהוּ חֶלְקוֹ. וְאָז וַיָּבֹא יַעֲקֹב שָׁלֵם – שָׁלֵם מֵהַכֹּל, וּבֵאֲרוּהוּ. וְכָתוּב (תהלים עו) וַיְהִי בְשָׁלֵם סֻכּוֹ וְגוֹ’, וּבֵאֲרוּהוּ, וְהַכֹּל סוֹד אֶחָד.
143. אָז הִתְחַבְּרָה עִמּוֹ הָאֱמוּנָה כְּשֶׁהָיָה שָׁלֵם, כְּשֶׁהִתְעַטֵּר בַּמָּקוֹם שֶׁרָאוּי לוֹ, וְאָז סֻכָּה זוֹ הִתְעַטְּרָה עִמּוֹ, שֶׁהָיָה שָׁלֵם מֵהָאָבוֹת, שֶׁהָיָה שָׁלֵם מִבָּנָיו, וְזֶהוּ שָׁלֵם, שָׁלֵם לְמַעְלָה שָׁלֵם לְמַטָּה, שָׁלֵם בַּשָּׁמַיִם שָׁלֵם בָּאָרֶץ. שָׁלֵם לְמַעְלָה – שֶׁהוּא כְּלַל הָאָבוֹת, תִּפְאֶרֶת יִשְׂרָאֵל. שָׁלֵם לְמַטָּה – בְּבָנָיו הַקְּדוֹשִׁים. שָׁלֵם בַּשָּׁמַיִם שָׁלֵם בָּאָרֶץ. וְאָז וַיְהִי בְשָׁלֵם סֻכּוֹ, וּבֵאֲרוּהוּ.


Zohar Vayishlach
Continued from previous DZ
“And he built himself a house”: This is similar to what you say “בֵּית יַעֲקֹב” “the house of Jacob,” which means the Nukva. Rabbi Elazar says Jacob established the evening prayer, the Nukva, appropriately. He drew Chasadim for her from the higher Aba and Ima (Chokma and Binah), as mentioned earlier in #138. “And for his livestock, he made booths (Sukkot),” which are other Sukkot, to protect them, and this is his portion.
Explanation (Hasulam): The two actions above are explained in this verse (Genesis 33:17). The first action, which is the increase of Chassadim as described in “And he built himself a house,” meaning its rectification and construction are in the drawing of Chassadim, as mentioned earlier. This corresponds to “Unless YHVH builds the house, etc.” The second action, which is reducing the upper three Sefirot from the left line to protect it from the uncircumcised and impure, as mentioned earlier, is in “And for his livestock, he made booths.” For a booth (Sukkah) is from the language of Masach, meaning he drew the Masach of Chirik to reduce the upper three of the left line, corresponding to the verse “Unless YHVH guards the city.” This explains that other Sukkot were made to guard them from the uncircumcised and impure, as stated earlier.

Genesis 33:18
“וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן בְּבֹאוֹ מִפַּדַּן אֲרָם וַיִּחַן אֶת פְּנֵי הָעִיר.”
“Then Jacob came safely (שָׁלֵם, whole) to the city of Shechem, which is in the land of Canaan, when he came from Padan Aram, and he pitched his tent before the city.”
“And Jacob came whole”: He was whole from everything, both from Chokmah and Chassadim. And it is explained.
It is written, “And he arrived safely (whole) at the city of Shechem, etc.,” and it is all one secret. That is the attainment of wholeness through the central line for Zeir Anpin, called Jacob, and for his dwelling (Sukkah), the Nukva. For then, when he is whole, he is connected with the faith, אמונה, which is the Nukva, and when he is crowned in his appropriate place, namely in the central line, then also this Sukkah, which is the Nukva, is crowned with him. It is also said about her, “And he arrived safely at the city of Shechem,” because he was whole from his ancestors and was whole from his sons, which is considered complete. For then he is whole above and complete below, in heaven and on earth. He explains his words, “whole above” in Zeir Anpin, due to being the inclusive aspect of the forefathers, which is the glory of Israel encompassing Abraham and Isaac, who are Chessed and Gevurah. “Whole below,” in the Nukva, is in his holy sons, the twelve tribes that are the chariot of the Nukva. Thus, he is whole in heaven, Zeir Anpin; therefore, it is said about him, “And Jacob came whole.” And whole on earth, which is the Nukva, and then it is said about her, “And he arrived safely (whole שָׁלֵם) at the city of Shechem,” as explained.