Daily Zohar # 4879 – Acharei Mot – She is bone of my bones and flesh of my flesh

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Hebrew translation:

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Zohar Acharei Mot
Continued from previous DZ
#379
And this explains our anonymous Mishnah (teaching given without attribution), meaning — along with what is mentioned — that Abba and Imma (Father and Mother, Chokmah and Binah) are never separated; one can now understand the words of the Mishnah, which are stated anonymously. It is written: “עֶרְוַת אֲחוֹתְךָ בַת אָבִיךָ אוֹ בַת אִמֶּךָ” “The nakedness of your sister, the daughter of your father or the daughter of your mother…” (Leviticus 18:9). Since it says “the daughter of your father,” why also say “or the daughter of your mother”? He explains: This raises a question — since Abba and Imma are never separated, then if Malchut is the daughter of your Father (i.e., derives from Abba), she is necessarily also the daughter of your Mother (Imma) because their union is never broken. So why specify both? Rather, he answers: If she comes from the side of the Father, meaning that the influence of Abba (Chokhmah) dominates her, then Malchut is called Chokhmah. If she comes from the side of the Mother, that is, if the influence of Imma (Binah) dominates her, then she is called Binah. But either way — whether from this or that side — Malchut always derives from both Abba and Imma together because the Yud (י) — representing Abba — never separates from the Heh (ה) — representing Imma. And this is the inner secret of the phrase: “מוֹלֶדֶת בַּיִת” “Born of the house” — when from Abba, or “מוֹלֶדֶת חוּץ” “Born of the outside” — when from Imma, since Imma is considered the external aspect of Abba. Thus, the end of the verse explains its beginning.
Notes:
The Zohar teaches that even though Malchut always derives from both Chokhmah and Binah (Father and Mother), the mode of spiritual influence can vary: At times, she is governed more by Chokhmah (inner wisdom), At times, by Binah (external structure and understanding). This interpretation reveals the precision of the Torah’s language — specifying both Father and Mother — to indicate different spiritual states and qualities within Malchut. It also reinforces a deeper principle: Even when things appear dualistic or separate, all come from unity — a lesson for both the spiritual realms and human life.

#380
Rabbi Abba said: “בְּחָכְמָה יִבָּנֶה בָּיִת” “With wisdom a house is built” (Proverbs 24:3). Who is the “house” that is built with wisdom? You must say: This is the river that flows from Eden — referring to Binah. For this reason, it is written: “מוֹלֶדֶת בַּיִת” “Born of the house” — this refers to Malchut, who is born from Binah, which is considered a house for Chokhmah (Wisdom). Or: “מוֹלֶדֶת חוּץ” “Born of the outside” — this refers to when Malchut emerges from the Vav (ו), which is Zeir Anpin (Z”A). As it is written: “And the man (Adam, symbolizing Zeir Anpin) said about Chavah (Eve, symbolizing Malchut), “עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי” ‘She is bone of my bones and flesh of my flesh.’” And it is also written: “וַיִּקַּח אַחַת מִצַּלְעֹתָיו” “And He took one of his sides [צלעותיו].”
Thus, Malchut is said to emerge from Zeir Anpin, and this is called “Born from the outside,” meaning from the place where Zeir Anpin exists, which is considered external relative to Imma (Binah) — as we have learned.
Notes:
The Torah’s description of Eve being taken from Adam’s side is used as a metaphor: Adam represents Z”A, and Eve, Malchut. Her emergence from his “side” illustrates Malchut’s external emergence from Z”A, contrasting her internal birth from Binah.

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