Daily Zohar 4932
Holy Zohar text. Daily Zohar -4932

Hebrew translation:

302. הַקֶּרַח הַזֶּה יָם שֶׁקּוֹפֵא, לֹא שׁוֹפְעִים מֵימָיו אֶלָּא בְּשָׁעָה שֶׁחֹזֶק הַדָּרוֹם מַגִּיעַ אֵלָיו וּמְקָרֵב אוֹתוֹ אֶצְלוֹ, וְאָז הַמַּיִם שֶׁהָיוּ גְּלוּדִים בְּצַד הַצָּפוֹן מַפְשִׁירִים וְשׁוֹפְעִים, שֶׁהֲרֵי מִצַּד הַצָּפוֹן הַמַּיִם מַגְלִידִים, וּמִצַּד הַדָּרוֹם הֵם מַפְשִׁירִים וְשׁוֹפְעִים לְהַשְׁקוֹת כָּל אוֹתָן חַיּוֹת הַשָּׂדֶה, כְּמוֹ שֶׁנֶּאֱמַר (תהלים קד) יַשְׁקוּ כָּל חַיְתוֹ שָׂדָי וְגוֹ’, וְאֵלּוּ נִקְרָאִים הָרֵי בָתֶר, הָרֵי הַפֵּרוּד. שֶׁכֻּלָּם מֻשְׁקִים כְּשֶׁצַּד דָּרוֹם מַתְחִיל לִקְרַב אֵלָיו, וְאָז הַמַּיִם שׁוֹפְעִים. וּבְכֹחַ עֶלְיוֹן זֶה שֶׁשּׁוֹפֵעַ, הַכֹּל הֵם בִּגְדֻלָּה וּבְשִׂמְחָה.
303. כְּשֶׁמַּחֲשָׁבָה עוֹלָה בְרָצוֹן [שֶׁל חֶדְוָה] מִטָּמִיר שֶׁל כָּל הַטְּמִירִים, מַגִּיעַ [וְשׁוֹפֵעַ] מִתּוֹכוֹ נָהָר אֶחָד [כֶּתֶר טָמִיר], וּכְשֶׁמִּתְקָרְבִים זֶה בָּזֶה בִּשְׁבִיל אֶחָד שֶׁלֹּא יָדוּעַ לְמַעְלָה וּלְמַטָּה, וְכָאן הוּא רֵאשִׁית הַכֹּל. וּב’ מֶלֶךְ סְתָם, מֵהָרֵאשִׁית הַזֹּאת נִתְקַן וְדוֹמֶה זֶה לָזֶה.

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Zohar Beresheet
Continued from previous DZ
#302
The ice of this frozen sea (ים הקרוש), which is Malchut, does not let its waters flow except at the time when the strength of the south, meaning the right, reaches it and takes it with it. Then, the waters that were frozen from the aspect of the north, meaning the left, melt and are drawn forth by the power of the south. They are bestowed upon the lower levels. The strength of the south refers to the point of chirik, meaning the stature (קומה) of Chessed that emerges on the screen of the first phase. Since it prevails with the Chessed of the right, which is the south, and makes it rule over the left, which is the north, it is therefore considered the strength of the south. Then, it reaches the ice drawn from the north, meaning from the left line, and draws it near to itself, taking it with it, meaning that it includes it within itself. As soon as the left line is included in the right, the ice immediately melts, and the lights are drawn to the lower levels. From the aspect of the north, meaning the left line, the waters are frozen, and from the aspect of the south, meaning the right line, they melt and flow to the lower levels, to water all the beasts of the field (חַיּוֹת הַשָּׂדֶה), meaning the levels outside of Atzilut, in Beriyah, Yetzirah, and Asiyah (B’Y’A). Those in B’Y’A are called the mountains of separation, meaning mountains of division, for regarding B’Y’A it is said, ‘וּמִשָּׁם יִפָּרֵד’—’ And from there it was divided’ (Genesis 2:10). All of them are watered when the aspect of the south begins to connect with it, and then the waters are drawn forth. By this supernal power drawn from the south, meaning the strength of the south as mentioned above, all will be in splendor (Tiferet) and joy, as explained.
Notes:
The melting process builds on tzimtzum and breaking of the vessels (shevirat ha-kelim) (Genesis 2:10 section), balancing Malchut’s din with Chessed from Binah.

#303
When the thought ascends and comes in the will from the hidden of all hidden, meaning Abba v’Imma (Chokhmah and Binah), one river is drawn from within the thought. This means that Binah is called thought, and Malchut is called will. The river that is drawn and goes out from the thought is the three letters Alef-Lamed-Hei (אל” ה) that went out from the thought, called Elokim (אֱלֹקִים). It says that when Binah of Abba v’Imma, called thought, received within herself Malchut of Abba v’Imma, called will, and included her, one river was drawn and separated from Binah, meaning the three letters Alef-Lamed-Hei of Elokim separated from Binah and were drawn and descended to the place of Zeir Anpin and Nukva (Zon). Only the two letters Mem-Yud (מ” י) of the Name Elokim remained in Binah. When they draw near to each other, such that the river, which is the secret of Alef-Lamed-Hei, returns and draws near to the letters Mem-Yud (מי) in the thought and completes the Name Elokim through one hidden pathway (shvil echad) that is not known above or below, then it becomes here the beginning (reishit) of everything. This means that during the state of Gadlut (greatness), when the illumination of Ayin-Bet (עב 72) and Samech-Gimmel (סג 63) of Adam Kadmon returns and lowers Malchut from the thought to her place, then the letters Alef-Lamed-Hei return to the thought, and the Name Elokim is completed in her as before. Bereshit (בְּרֵאשִׁית) is a notarikon for Bet Reishit (house of the beginning), meaning that the Bet (ב), which alludes to the simple king (melech stam), which is Malchut, was established and perfected from Reishit, which is Binah, called thought. Malchut and Binah are similar to one another, and therefore they come together in the word Bereshit, where Bet is Malchut, and רֵאשִׁית is Binah.
Notes:
The “river” (Alef-Lamed-Hei, אלה) symbolizes the Mochin flowing from Binah to Zon (זו”ן, Zeir Anpin and Nukva) during Katnut. In Gadlut, these Mochin return to Binah via a “hidden pathway”, reuniting with Mem-Yud (מי) to restore Elokim. This signifies the full integration of Mochin, making Binah and Malchut a unified vessel for divine light, the “beginning of everything.”

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