Daily Zohar # 4635 – Acharei Mot – When the letter Yud expands

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Hebrew translation:

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Zohar Acharei Mot
Continued from previous DZ
#187
We have learned that the letter Mem (מ) does not include within it any other letter because its spelling is also with Mem (ם). However, the open Mem (מ) and the closed Mem (ם) differ. The open Mem (מ) indicates that Malchut is in a state when the male (Zeir Anpin) connects with her, and she is open to receiving nourishment from him. The closed Mem (ם) indicates יובל (Jubilee), which refers to Binah, whose paths are sealed, and therefore the closed Mem (ם) is sealed from all sides.
And even though Binah sometimes extends herself, she is still considered sealed. Some explain this as it is written,
Songs 4:12
“גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם.”
“A locked garden is my sister, the bride; a sealed spring.”
This means that the closed Mem (ם) also refers to Malchut, who is called a “sealed spring” in this state.

#188
Rabbi Yitzchak said that the time when the Holy King remembers Israel for the sake of His name and returns the Queen, Malchut, to her place, it is written,
Leviticus 16:17
“וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל קְהַל יִשְׂרָאֵל.”
“There shall be no man in the tabernacle of meeting when he goes in to make atonement in the Holy Place, until he comes out, that he may make atonement for himself, his household, and all the assembly of Israel.”
Similarly, when the priest enters to unify the Holy Name and to atone in the Holy, to unite the King (Zeir Anpin) and the Queen (Malchut), it is written, “And no person shall be in the Tent of Meeting.”

#189
Rabbi Yehuda said we have learned that the priest brings peace into the world both above and below. And we have learned that he enters one level, that of Malchut, and washes his body. Then, he exits from this level and enters another level that of Zeir Anpin and again washes his body. He brings peace in both Zeir Anpin and Malchut and sanctifies his hands, and they are blessed together. In everything, one must perform actions below to awaken corresponding actions above. He must ensure that the garments he wears reflect his actions so that everything is aligned correctly, and thus, both the upper and lower worlds will be blessed.

Notes:
This Zohar emphasizes the role of the High Priest in maintaining harmony between the spiritual levels of Zeir Anpin and Malchut and the physical world. Each act of purification or preparation, such as washing or wearing specific garments, mirrors a spiritual process. By performing these actions with intention and precision, the priest aligns the worlds, invoking blessings upon both the upper spiritual realms and the lower physical world.
The priest’s movements between different spiritual levels, represented by washing his body when transitioning from Malchut to Zeir Anpin, symbolize his role as an intermediary. His responsibility is to bring peace and blessing, ensuring that the divine flows harmoniously between the masculine, Zeir Anpin, and feminine, Malchut aspects of the Holy name. This reflects a core principle: the actions performed in the physical world have direct spiritual implications, aligning the upper and lower worlds for greater harmony and blessing.

#190
Rabbi Shimon taught: The letter Yud begins its engravings*, and the letters expand to the sides, meaning that each letter from the name YHVH extends into three lines, and they all connect to the Yud, which represents Chokmah and the right line. He explains further: The Yud goes to the other Yud, meaning the Chokmah, which is the first Yud of the name יא-הד-ונ-הי, extends and expands in direct Light (אור ישר) all the way to the last Yud, which is Malchut. This indicates that the Light travels directly from Chokmah to Malchut. Then, the Yud, which represents Malchut, ascends back to the Yud of Chokmah, sending a reflected light from Malchut (אור חוזר) back to Chokmah, and thus, Chokmah becomes included in the ten Sefirot. This is the secret of “The Yud begins its engravings.”
Afterward, the Yud, representing Chokmah, proceeds to the Vav, Zeir Anpin. The Light extends from Chokmah and forms the head of the Vav. However, first, the lights of Chokmah gather in the ה Hei, which is Binah, and Da’at aligns between Chokmah and Binah. Then, the Hei connects with the Vav, signifying that the lights of Binah (represented by the first ה Hei of YHVH) unite and flow into the Vav of YHVH, which represents Zeir Anpin.

Notes:
*Engraving “חקיקות” – a term from the book of formation.
In Sefer Yetzirah (ספר יצירה), the word “חָקַק” (pronounced chakak), which means “engraved” or “inscribed,” is deeply connected to the concept of the formation and creation of the universe through the divine letters. Sefer Yetzirah describes creation as a process by which God “engraved” the fundamental forces of reality into existence using the Hebrew letters as building blocks.

This Zohar section explains how Light flows through the Sefirot, starting from Chokhmah and extending down to Malchut, which represents the physical world. The letter Yud in the Holy name YHVH represents the concentrated point of Chokhmah, and this wisdom expands and flows down through the different levels of the sefirot to Malchut.
The flow of energy is both direct (אור ישר Ohr Yashar, direct Light) and reflected (אור חוזר Ohr Hozer, returning Light), symbolizing the dynamic interplay between the upper and lower levels. Chokmah sends its Light down to Malchut, and Malchut reflects it back, connecting the higher and lower worlds.
The connection between Binah and Zeir Anpin represents the process of Binah guiding the flow of Light into Zeir Anpin and Malchut, ensuring that it is transmitted in a balanced and harmonious manner. The interconnections between the letters of the Holy Name reveal deep spiritual processes that maintain the balance of LIFE force energy in creation.

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