Daily Zohar # 4931 – Beresheet – A vessel made from ice water

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#299
And the king, which is Malchut, rejoices in the supernal God, which is Binah, to cleave to her under her head and to draw her near in joy, so that both become one. This means, it is the secret of ‘שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי’—’ His left hand is under my head, and his right hand embraces me’ (Song of Songs 2:6), referring to these Mochin of Binah that are received by Malchut through Zeir Anpin. The verse explains that the king, which is Malchut, rejoices in Binah, called supernal Elokim, as she cleaves to her under her head, meaning that she bestows upon Malchut Mochin that becomes for Malchut the aspect of a head. Likewise, she bestows upon her Chessed to draw her near to her, to unite with her as one. For then, Malchut ascends and clothes Binah, and both become one.
Notes:
The verse “His left hand is under my head, and his right hand embraces me” (Song of Songs 2:6) symbolizes Zeir Anpin’s role in mediating between Binah and Malchut. The “left hand” (Gevurah, associated with Hod) supports Malchut’s head, providing Mochin from Binah, while the “right hand” (Chessed, associated with Netzach) embraces her, bestowing loving-kindness. This reflects the three vowel points (cholam, shuruk, chirik) from the previous section, where Chessed and Chokhmah integrate to complete Malchut’s Mochin.

#300
The king, which is Malchut, rejoices in Elokim, meaning that the lower world, Malchut, rejoices in the supernal hidden world, Binah, that world which gives life to all, called the life of the king. This means that the verse now explains the point of shuruk, and it was described above that when Binah returns to the head of Abba v’Imma (Chokhmah and Binah), then she is considered the point of shuruk, and she becomes the aspect of Chokhmah. At that time, she was called Elokim, as explained before. The light of Chokhmah is called the light of life, as it is written, ‘וְהַחָכְמָה תְּחַיֶּה בְּעָלֶיהָ’—’ And wisdom gives life to its masters’ (Ecclesiastes 7:12), as is known. This is what is meant by ‘And the king rejoices in Elokim,’ etc., in the supernal hidden world, meaning when Binah is called the deep and hidden world, which occurs when she ascends to the head of Abba v’Imma and becomes Chokhmah in the secret of the shuruk point. At that time, Binah sends life, meaning Mochin of Chokhmah, to all the levels. These Mochin are called the life of the king. The meaning is not that she now bestows life to all, for at this point she lacks Chessed, and the lower levels cannot receive anything from her without the clothing of Chessed. Therefore, she is called at this time the hidden world. Rather, the meaning is that afterward, she clothes the light of Chokhmah in the light of Chessed in the secret of the chirik point, and then she bestows from there the Chokhmah, called life, to all the levels. These Mochin of the shuruk point are the essence of the house, for Malchut is not called a house except on account of the Mochin of Chokhmah, as it is written, ‘בְּחָכְמָה יִבָּנֶה בַּיִת’—’ Through wisdom a house is built’ (Proverbs 24:3), as mentioned above in the adjacent discussion. Therefore, the aspect of the Mochin of shuruk, which is the secret of Chokhmah, is the essence of the house. However, these Mochin are still concealed due to the lack of Chessed, and it is considered for this reason that the settlement of the house has not yet occurred. Afterward, the illumination of Chokhmah, which is the essence of the house, will be drawn from here, as explained below in the adjacent discussion.
This house builds the house of the world, which is Zeir Anpin and Nukva (זו” ן, Z” N, pronounced Zon), and builds the world, which is Zon. This means that the verse now explains the chirik point, which is the secret of the stature (קומה) of Chessed in which Chokhmah is clothed so that it can be dressed in the lower levels, which are Zon, called the world. This is what is meant by ‘בְּרֵאשִׁית בָּרָא אֱלֹקִים’—’ In the beginning, God created’ (Genesis 1:1), where Bereshit is a notarikon for Bayit Reishit (house of the beginning). Reishit is Chokhmah, meaning that when Malchut gathers all the Mochin into herself and becomes the great sea, drawing all the Mochin in the secret of the shuruk point, then Malchut is called ראשית, Reishit. When Reishit, which is Chokhmah, is clothed in Chessed, it is called ‘בַּיִת רֵאשִׁית’ (Bayit Reishit), for now it is a house for settlement. This is the בְּרֵאשִׁית , Bereshit in the verse, ‘In the beginning (בְּרֵאשִׁית), God created.’

#301
The frozen sea (ים הקרוש), which is Malchut, draws its waters to all the waters of the world and gathers them into itself. The waters flow and wander within it here and there, and are drawn into it. This emerges and is formed in Malchut from the supernal one, meaning from Binah. The sign for this secret is the verse, ‘מִבֶּטֶן מִי יָצָא הַקָּרַח’—’ From whose womb did the ice come forth?’ (Job 38:29). This means from Binah, called Mi (מִי, ‘who’), the ice (קָּרַח) emerges in Malchut, and it becomes the frozen sea (ים הקרוש). Its waters are frozen within it so that it may draw other waters. This means that the nature of frozen waters, in which many hollow cavities are formed, allows that if waters are poured upon them, the ice absorbs and receives them. Thus, it is found that through the freezing, the waters become a vessel of reception, capable of receiving other waters.
Notes:
The “frozen sea” symbolizes Malchut’s structured vessels, capable of receiving Mochin from Binah. A vessel made from ice can hold water (Light of Binah).
Binah (מי) provides the Mochin that form Malchut’s capacity, aligning with her role as the supernal mother.

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