Daily Zohar # 4419 – Vayeshev – Zion and Jerusalem
Daily Zohar 4419
148. מִמַּעְלָה לְמַעְלָה יוֹצֵא קוֹל שֶׁנִּשְׁמָע. לְאַחַר שֶׁאוֹתוֹ הַקּוֹל יוֹצֵא וְנִשְׁמָע, אָז יוֹצְאִים הַדִּינִים וְדַרְכֵי הַדִּין, וְהָרַחֲמִים יוֹצְאִים וְנִפְרָדִים מִשָּׁם. וַיַּרְעֵם בַּשָּׁמַיִם ה’, זֶה בֵּית הַדִּין בְּרַחֲמִים. וְעֶלְיוֹן, אַף עַל גַּב שֶׁאֵינוֹ נִמְצָא וְאֵינוֹ נוֹדָע, כֵּיוָן שֶׁהַקּוֹל הַהוּא יוֹצֵא, אָז נִמְצָא הַכֹּל, דִּין וְרַחֲמִים. זֶהוּ שֶׁכָּתוּב וְעֶלְיוֹן יִתֵּן קוֹלוֹ. כֵּיוָן שֶׁיִּתֵּן קוֹלוֹ, אָז בָּרָד וְגַחֲלֵי אֵשׁ, מַיִם וְאֵשׁ.
149. בֹּא רְאֵה, בְּשָׁעָה שֶׁנּוֹלַד יְהוּדָה, מַה כָּתוּב? (בראשית כט) וַתַּעֲמֹד מִלֶּדֶת, מִשּׁוּם שֶׁזֶּה הוּא הַיְסוֹד הָרְבִיעִי מֵאוֹתָם הָאַרְבָּעָה שֶׁהֵם הַמֶּרְכָּבָה הָעֶלְיוֹנָה, עַמּוּד אֶחָד מֵאוֹתָם אַרְבָּעָה הָעַמּוּדִים, מַה כָּתוּב בּוֹ? וַיְהִי בָּעֵת הַהִיא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו, שֶׁהָיָה מֶלֶךְ עֲלֵיהֶם. מָה הַטַּעַם? מִשּׁוּם שֶׁהוֹרִידוּ אֶת יוֹסֵף לְמִצְרַיִם, כְּמוֹ שֶׁאָמַרְנוּ.
Continued from previous DZ
The question is since it is said, “YHVH thundered in the heavens,” why is it written, “and the Most High utter His voice,” as it seems redundant? The answer is, here is the secret of the אמונה faith that Zion is the completeness and beauty of the world, and the world is nourished from it. It contains two aspects: Chokmah and Chassadim, as mentioned earlier. This is because there are two levels that are one, which are Zion and Jerusalem. Jerusalem represents judgment and Zion mercy, and both sides are one; one is judgment, and the other is mercy.
Explanation: Zion and Jerusalem both represent the aspect of the Yessod of the Nukva, but Zion is the inner aspect of Yessod, which is the secret of Malchut of David, drawing from it Chokmah. Zion represents mercy towards Jerusalem. Jerusalem is the external aspect of the Yessod of Nukva, where the Masach is; therefore, it represents judgment.
Therefore, Zion is the completeness and beauty of the world, which is only after Chokmah in it is dressed in Chassadim of Jerusalem, resulting in “The world is nourished from it,” meaning from Jerusalem, where the Chassadim emerge upon the Masach.
From above and above, which is from Binah, a voice that is heard emerges, which is the central column where the root of its force is Binah. After that voice comes out and is heard, it also becomes significant in the Nukva; the lights of right and left are heard, meaning they illuminate, as mentioned earlier. The judgments from the Nukva and the paths of judgment and mercy emerge and are distinguished from there.
Explanation: The judgments are removed due to the crucial state of the central column, and the Mochin illuminates the paths of judgment and mercy in the Yessod of the Nukva. The Chokmah shines in the paths of mercy in Zion, and in the paths of judgment in Jerusalem, Chassadim shine.
“YHVH thundered in the heavens, etc.” This refers to the court of judgment with mercy, that is, the aspect of judgments in Zion, which are judgments of the left. Compared to the judgments in Jerusalem, it is mercy. And the Most High, meaning Binah, even though it is not found and not known before the arrival of the central column, due to the judgments of the left, as soon as that voice is heard takes over the right and left, then everything is found in judgment and mercy. That is, it upholds the illumination of the right and left lines. This is what is written, “And the Most High utter His voice,” meaning as soon as the Most High, which is Binah, gives its voice to the Nukva and joins the two lines, then come (Psalm 18:14) “Hailstones and coals of fire,” which are water (Chessed) and fire (Judgment).
Explanation: With the arrival of the voice, which is the central column, from Binah to the Nukva, the judgments are removed, and the Mochin reveals the paths of judgment and mercy in it, as mentioned earlier. The paths of mercy, which are in Zion, are called “בָּרָד” “hailstones,” where Chokmah is revealed. The paths of judgment, which are in Jerusalem, are called “גַחֲלֵי אֵשׁ” “coals of fire,” where Chassadim are revealed.
“וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת יְהוָה עַל כֵּן קָרְאָה שְׁמוֹ יְהוּדָה וַתַּעֲמֹד מִלֶּדֶת.”
“And she conceived again, bore a son, and said, “Now I will praise YHVH.” Therefore, she called his name Judah. Then she stopped bearing.”
When Yehuda was born, it is written, “And she stopped bearing.” This is because he is the fourth of the four elements, called Chessed, Gevurah, Tiferet, and Malchut, which are the upper chariot for Binah. He is one leg of the four legs of the Holy throne, which is Malchut, and therefore, it is written about him, “And she stopped bearing,” as he is the last Sefira, Malchut. It is written about him;
“וַיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו וַיֵּט עַד אִישׁ עֲדֻלָּמִי וּשְׁמוֹ חִירָה.”
“It happened at that time that Judah went down from his brothers and turned aside to a certain Adullamite, whose name was Hirah.”
Yehuda was king over them, being the Sefira of Malchut, and he “Went down” from his greatness after the sale of Joseph. It is because they lowered Joseph to Egypt, as said.
Explanation: Joseph represents the central column that illuminates Malchut, which is Yehuda. When he illuminates it, the judgments are removed from the Yessod of Malchut, called Zion and Jerusalem, and the Mochin illuminates the paths of judgment and mercy in Malchut. In Zion, Chokmah shines, and in Jerusalem, Chassadim shine, as mentioned earlier. But when Joseph was sold to Egypt and no longer illuminated her, Malchut returned to the aspect of the left, and the judgments in Zion, called hailstones, dominated her. Therefore, it is written that Judah went down because he descended from his level and fell into the aspect of the judgments of hail.