Daily Zohar 4847
Holy Zohar text. Daily Zohar -4847

Hebrew translation:

330. שָׁנִינוּ, כְּשֶׁנִּפְרָד הַמֶּלֶךְ מִן הַגְּבִירָה וְאֵין בְּרָכוֹת מְצוּיוֹת, אָז נִקְרָא ו”י. מָה הַטַּעַם ו”י? שֶׁלָּמַדְנוּ, רֹאשׁ הַיְסוֹד י’, שֶׁהֲרֵי יְסוֹד הוּא ו’ קְטַנָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא ו’ גְּדוֹלָה עֶלְיוֹנָה. וְלָכֵן כָּתוּב ו”ו, שְׁתֵּי וָוִי”ם כְּאֶחָד. וְהָרֹאשׁ שֶׁל הַיְסוֹד הַזֶה הוּא י’. וּכְשֶׁמִּתְרַחֶקֶת הַגְּבִירָה מִן הַמֶּלֶךְ וְהַבְּרָכוֹת נִמְנָעוֹת מִן הַמֶּלֶךְ, וְהַזִּוּוּג לֹא נִמְצָא בְּרֹאשׁ הַיְסוֹד, נוֹטֵל ו’ הָעֶלְיוֹן אֶת הָרֹאשׁ הַזֶּה שֶׁל הַיְסוֹד, שֶׁהוּא י’, וּמַשְׁפִּיעוֹ אֵלָיו, וְאָז הוּא ו”י, ו”י לַכֹּל, לָעֶלְיוֹנִים וְלַתַּחְתּוֹנִים.
331. וְעַל זֶה שָׁנִינוּ, מִיּוֹם שֶׁחָרְבָה יְרוּשָׁלַיִם לֹא נִמְצְאוּ בְרָכוֹת בָּעוֹלָם, וְאֵין לְךָ יוֹם שֶׁלֹּא מְצוּיִים בּוֹ קְלָלוֹת, שֶׁהֲרֵי הַבְּרָכוֹת מְנוּעוֹת בְּכָל יוֹם. אָמַר לוֹ, אוֹ כָּךְ: אוֹ”י, אוֹ: הוֹ”י. (אוֹ וה’) מַה הוּא?

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Zohar Acharei Mot
Continued from previous DZ
#330
We have learned: When the King (Zeir Anpin) is separated from the Queen (Malchut), and blessings are no longer found, then Zeir Anpin (Z”A) is called “Vay” (וי)—meaning “Woe is me.” Why is he called “Vay”? Because we have learned that The head of the Yessod is a Yud (י), and the Yessod itself is a small Vav (ו), while the Holy One, Blessed be He—that is, Zeir Anpin—is the great upper Vav (ו). Therefore, the word “Vav Vav” (וו) represents both Zeir Anpin (the upper Vav) and the Yessod (the lower Vav). And the head of this Yessod is the Yud (י). When the Queen (Malchut) distances herself from the King (Z”A), and the blessings are withheld from the King so that union no longer occurs at the head of Yessod, then the upper Vav (Z”A) takes the Yud, which is the head of Yessod, and pulls it to himself. And then the combination becomes “Vay” (וי)— meaning: Woe to all—to the upper and lower worlds alike. When the lower worlds cannot receive, the upper worlds are not permitted to give, as we have already learned.

#331
And therefore, we have learned that blessings are no longer found in the world from the day the Holy Temple was destroyed. And there is no day that does not contain curses because the blessings that were meant to come each day are now withheld and become curses instead. He (the disciple) asked him: “If so when it is written ‘Oy (אוֹי)’ or ‘Hovoy (הוֹי),’ and not simply ‘Vay (וִי),’—what is their meaning?”

Notes:
Since the Temple’s destruction, the natural flow of blessings has been disrupted. The pain of this spiritual exile is expressed in various Hebrew cries of sorrow—each word (וי, אוי, הוי) hinting at different kinds of spiritual breakdowns. The student now seeks to understand why the language shifts and what these shifts reveal about the inner state of the worlds.
Rabbi Shimon said: Indeed, the word “וי” (Vay), as I explained, refers to Zeir Anpin (ו) drawing unto himself the Yud (י)—the head of the Yessod—when there is no union with Malchut. But the word “אוי” (Aleph–Vav–Yud) is different. It signifies the sorrow or damage that comes when the Aleph (א)—which is Keter or the head of the sefirot order, is affected by what is happening below. That is when the sorrow (וי) reaches all the way up to the Aleph (א), then even the highest will—the supernal thought—is impacted. This is greater sorrow and collapse—from the top to the bottom. And “הוי” (Hei–Vav–Yud) refers to something else: When the Vav (ו) and Yud (י) are damaged, and yet they are still bound to the Hei (ה)—that is, when there’s sorrow within the Holy Name itself, as in the letters of the Name YHVH (הוי״ה). Then, this cry emerges from within the structure of holiness itself because the unification of the Holy Name is broken.

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