Daily Zohar # 4928 – Beresheet – The King to whom peace belongs

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#292
“In the verse ‘וַיֹּאמֶר לוֹ אַיֶּכָּה’—’ And He said to him, Where are you?’ (Genesis 4:9), the Holy One, Blessed be He, hinted to Adam that the Holy Temple is destined to be destroyed. They are destined to lament over it with Eicha, as it is written, ‘אֵיכָה יָשְׁבָה בָדָד’—’ How she sits alone’ (Lamentations 1:1). For Eicha is acronym for Aleph-Yud Kaf-Hei (א” י כ” ה), where Kaf-Hei (כ” ה) is the Name of the Shechinah, who dwelt in the Temple, and Aleph-Yud (א” י) means ‘Where is?’ (איה), as in ‘אֵי הֶבֶל אָחִיךָ’—’ Where is Abel your brother?’ (Genesis 4:9). Therefore, after the destruction, it is said of the Shechinah, Aleph-Yud Kaf-Hei (א” י כ” ה), ‘Where is the Shechinah now, called Kaf-Hei?’ In the future, the Holy One, Blessed be He, is destined to eradicate all forms of evil from the world, as it is written, ‘בִּלַּע הַמָּוֶת לָנֶצַח’—’ He will swallow up death forever’ (Isaiah 25:8). For death is the root of all evil, and when death is nullified, all evil will be nullified. Then, everything will return to its place, as it was before the sin of the Tree of Knowledge, from which came death and all forms of evil, as it is written, ‘בַּיּוֹם הַהוּא יִהְיֶה יְהוָה אֶחָד וּשְׁמוֹ אֶחָד’—’ On that day, Hashem will be One, and His Name will be One’ (Zechariah 14:9).
Notes:
The Shechinah is associated with the letters Kaf-Hei (כ” ה), a divine Name linked to Malchut. In Kabbalah, the Shechinah resides in the Temple, embodying God’s presence in the world. Her exile after the Temple’s destruction mirrors Israel’s spiritual nakedness (Ezekiel 16:7, discussed in earlier sections), caused by the erev rav’s impurity and sins like the Golden Calf.
The Hebrew word כה (Kaf-Hei), as discussed in the Zohar section, holds profound significance as a Name of the Shechinah, the presence that channels blessings from Hashem to the world. In the context of the Kohanim’s blessing, “כֹּה תְבָרֲכוּ אֶת־בְּנֵי יִשְׂרָאֵל”—”Thus you shall bless the Children of Israel” (Numbers 6:23), the word Koh (כֹּה) is linked to Kaf-Hei (כ” ה), signifying the Shechinah as the conduit through which divine abundance flows. The Kohanim, acting as vessels of Chessed, invoke the Sheckhinah to draw down blessings of protection, grace, and peace from the higher sefirot (Chokhmah, Binah, Zeir Anpin) to Israel, grounding these in the physical world through Malchut. This aligns with the Zohar’s portrayal of Kaf-Hei as the Shechinah dwelling in the Temple, whose exile (lamented as Eicha, Lamentations 1:1) disrupts this flow, to be restored in the time of Mashiach when Malchut is rectified (Zechariah 14:9).

#293
We have learned: Every mention of Solomon (שְׁלֹמֹה) in the Song of Songs refers to the King to whom peace belongs (מֶלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ), that is, Zeir Anpin. But if it says simply ‘king’ (מֶלֶךְ) without ‘Solomon,’ it refers to the Nukva of Zeir Anpin, which is Malchut. The lower King is included in the supernal King (Binah), and the secret of this matter is that the lower inherits from the supernal, and both become as one. This means, he explains his words, regarding the distinction between the King to whom peace belongs and the Nukva, who is simply called ‘king,’ and says that the lower King, which is the Nukva, has no existence except through her ascent to the supernal realm, which is Binah, called the supernal King. For the Nukva, by herself, cannot receive Mochin, but only through her ascent to Binah. The lower (Nukva) inherits from the supernal (Binah), as it was stated above that the mother (Imma, Binah) lends her vessels to her daughter (Nukva) and adorns her with her adornments. Therefore, Binah, and likewise Zeir Anpin, who is drawn from Binah, is called the King to whom peace belongs, for all the peace of the Nukva—that is, her vessels and Mochin—is drawn from Binah and Zeir Anpin, as explained. For through the ascent of the Nukva to Binah, both become as one, and the Nukva can receive those Mochin like Binah.
And then the Nukva is called a house, for through inheriting the Mochin of the illumination of Chokhmah from Binah, she is called a house, as it is written, ‘בְּחָכְמָה יִבָּנֶה בַּיִת’—’ Through wisdom (Chokhmah) a house is built’ (Proverbs 24:3). This alludes to the fact that the Nukva is not called a house unless she has Chokhmah. And it is written, ‘אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה’—’ A palanquin the King Solomon made for himself’ (Song of Songs 3:9). Appiryon refers to the rectification (tikkun) of the lower world, which is the Nukva, from the supernal world, which is Binah. That is, when the matter pertains to the Nukva in the aspect of her rectification through Binah, she is then called אַפִּרְיוֹן (appiryon, palanquin).
Notes:
When Malchut receives Mochin from Binah, she is called a “house” (בית), as per Proverbs 24:3, “Through wisdom a house is built,” indicating her role as a stable vessel for wisdom (Chokhmah). Without this, Malchut remains incomplete, as discussed in earlier sections (e.g., her “nakedness” in exile, Ezekiel 16:7).
The appiryon (palanquin) in Song of Songs 3:9 symbolizes Malchut’s rectification through Binah, transforming her into a vehicle for divine presence, akin to the Temple or Jerusalem (Psalms 147:2). This reflects her elevated state in the time of Mashiach.

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