Daily Zohar # 4942 – Beresheet – Good to all

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#325
The letter Tet (ט) is the ninth of all, meaning Yessod, which is the ninth of the ten sefirot, and it is the letter that shines through the supernal one called ראשית Reshit and is included in it. This is Arich Anpin (A” A), which is called Reshit because it is the first Partzuf bearing the point of the key (מפתחא, maftecha), through which all the Mochin are revealed. Since the Tet ט receives from Arich Anpin, called Reshit, it also shines in the point of the key (maftecha), and all the Mochin are revealed through it.
In this concealment that exists in the point of the key (maftecha), the secret (sod) of the Yud (י) is formed, which enters the light (or) and becomes air (avira), and it is one point (nekudah chada). This means that the secret of the Yud, which enters the light of Yisrael Sava and Tevunah and becomes in the aspect of air (אוירא, avira), this Yud is made from the point of the key (maftecha). The second point, called the lock (מנעולא, man’ula), is not revealed in it. Therefore, during the state of greatness (gadlut), the Yud emerges from the air, and Yisrael Sava u’Tevunah return to being light (אור, ohr), see there. But if the second point, called the lock (man’ula), were also connected to the Yud, then the Yud could not emerge from the air, as is the case with Abba and Imma. This is what is meant by ‘it is one point’, meaning that the second point, called the lock (man’ula), is not combined with it.
The Vav (ו) of Vav-Hei (ו-ה), meaning Zeir Anpin (Z” A), emerged through the power of the Tet. The heavens (shamayim), which is Z” A, when completed, were made with one point, which is the lock (man’ula). It was concealed (nignaz) within it internally, and afterward, the second point, drawn from the ט Tet, which is the key (maftecha), shone in it. This means that Z” A, called the Vav of the Holy Name (YHVH) and named heavens, emerged through the power of the Tet, meaning from the point of the key (maftecha). However, initially, Z” A was rectified with one point, called the lock (man’ula). After it was completed, meaning at the point of the chest of Z” A, where the Partzuf of the great Z” A (הגדול) is completed, then through the power of the ט Tet, this point of the lock (man’ula) was concealed there. From the chest downward of Z” A, it was drawn in the illumination of the second point, meaning the point of the key (maftecha). Thus, the completion of the Partzuf of Z” A from the chest upward is in the point of the lock (man’ula), and the completion of the Partzuf of Z” A from the chest downward, called the small Z” A (הקטן, Z” A Katon), is in the point of the key (maftecha). From Z” A, two Nukvin emerge: the upper one above the chest, and the lower one below the chest. The upper one is concealed, as it emerges from the point of the lock (man’ula) in Z” A. The lower one is revealed in the secret of the two points, the lock (man’ula) and the key (maftecha), but it stands only in the power of the supernal point, meaning the key (maftecha). The point of the lock (man’ula) is concealed within it and is not apparent, and therefore the Mochin are revealed in it.
Notes:
This Zohar passage deepens the symbolism of the letter Tet (ט), linking it to Yessod (the ninth sefirah), Arich Anpin (ראשית, Reshit), and the maftecha (key) point, which facilitates the revelation of Mochin. It explains the interplay of Yud (representing Malchut or Nukva), the maftecha and man’ula points, and the rectification of Zeir Anpin (Z” A) and its two Nukvin. 

#326
And this is the meaning of the three letters Tet, Vav, Bet (טו” ב). The Tet is the secret of the Yessod of Yisrael Sava and Tevunah, the Vav is Zeir Anpin (Z” A), and the Bet represents the two Nukvin, the supernal one and the lower one, as explained above. These three letters, Tet-Vav-Bet (טו” ב), were afterward included in the Tzaddik, the Yessod of the world (Yessod Olam), which encompasses everything above and below. This means the Yessod of Z” A, which includes the three aforementioned aspects. This is what is written, ‘אִמְרוּ צַדִּיק כִּי־טוֹב’—’ Say of the righteous that it is good’ (Isaiah 3:10). For the Tzaddik, which is Yessod, is called so because the three aspects of the supernal light (אור עליון), alluded to in Tet, Vav, Bet, are included in it.
It is written, ‘טוֹב ה’ לַכֹּל וְרַחֲמָיו עַל־כָּל־מַעֲשָׂיו’—’ י’ ‘Hashem is good to all, and His mercies are over all His works’ (Psalms 145:9). The word לכל (l’chol, to all) is general, not specifying to whom it is good. This is because it shines for one day that illuminates all, meaning the Yessod, which is the sixth day, as it is included from all five days (Chessed through Hod). Therefore, Yessod is called כל, Kol (all), and ‘Hashem is good to all’ means that the goodness mentioned above (טוב, Tov) shines in Yessod. Hence, the matters are stated generally, and it will be explained in detail below.
Notes:
The Tet (ט) represents Yessod of Yisrael Sava u’Tevunah, channeling Mochin via the maftecha point (see previous section). The Vav (ו) is Z” A (heavens, Chessed through Yessod), and the Bet (ב) symbolizes the two Nukvin: the upper Nukva (concealed, man’ula, above the chest) and the lower Nukva (revealed, maftecha, below the chest). These letters (Tet-Vav-Bet) reflect the rectified light (Tov) of Chokhmah and Chessed from Genesis 1:4.

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