Daily Zohar # 4945 – Beresheet – And the darkness He called night

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#332
And he, Zeir Anpin (Z” A), is called day, and therefore it is said that He called the light day. And she, the Nukva, He called night, as it is written, ‘וַיִּקְרָא אֱלֹקִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה’—’ And God called the light day, and the darkness He called night’ (Genesis 1:5). It asks: What is the darkness in the verse ‘and the darkness He called night’? It says: It is the darkness that cleaves to the night, for she has no light of her own and nothing at all. This means: The night, which is the Nukva, has nothing of her own, and even the darkness that cleaves to her is not hers but is the darkness drawn to her from Imma (Binah), meaning her left side, which is considered the point of shuruk in Yisrael Sava and Tevunah, as is known. And although the darkness comes from the side of fire (אש), which is darkness, nevertheless, it is not of the Nukva herself, for she has nothing of her own.
But the darkness continues until it is illuminated by the influence of the day. This means: until she receives Chassadim from Z” A, called day. Then the light of Chokhmah is clothed in the light of Chessed, and from this aspect, it is found that the day, which is Z” A, illuminates the night, which is the Nukva. But the night herself does not shine from the influence of the day until the time of the final rectification (גמר התיקון), as it is written, ‘וְלַיְלָה כַּיּוֹם יָאִיר’—’ And the night will shine like the day’ (Psalms 139:12).
Notes:
This Zohar passage interprets Genesis 1:5, “And God called the light day, and the darkness He called night,” and introduces Psalms 139:12, focusing on the Nukva’s (Malchut, night) lack of inherent light and her dependence on Z” A (day, Chessed) for illumination. 
The Nukva (Malchut, night) has no light of her own, and even her darkness is not part of her but drawn from Imma (Binah’s left side, Gevurah, via the shuruk point in Yisrael Sava and Tevunah). The shuruk point, associated with judgment (din), causes her darkened tohu va’vohu state (Genesis 1:2, earlier section), as Chokhmah without Chessed cannot be sustained by her vessels (ז” ת).
The Nukva’s darkness and dependence on Z” A parallel to Eve’s initial vulnerability after separation from Adam’s צלע, tzela (Genesis 2:21-22), susceptible to the Snake (serpent, klipot, Genesis 3:1). Z” A’s illumination mirrors Adam’s role as ‘helper’ (Genesis 2:18), guiding Eve to rectification (Genesis 3:14). The final correction (גמר התיקון) reflects their ultimate partnership in fulfilling creation’s purpose.
#333
Rabbi Elazar began and expounded the verse, ‘קוֹל ה’ עַל הַמַּיִם’—’ The voice of YHVH is over the waters’ (Psalms 29:3), meaning that the voice of YHVH is the supernal voice appointed over the waters. This means: Zeir Anpin (Z” A) is called קול (Kol, voice), and when it ascends to Binah and takes position there in the secret of the screen (מסך, masach) of the chirik point, between the cholam point, which is the right, and the shuruk point, which is the left, then Z” A is called the supernal voice. It is appointed over the waters, which are the secret of the Mochin, for through this position it makes between the right and left of Binah, completing there the Name of Elohim. It also merits these Mochin of the three points (cholam, shuruk, chirik), and draws them from there to its Chessed-Gevurah-Tiferet (חג” ת) and from חג” ת to its Netzach-Hod-Yesod (נה” י), and from נה” י to the Nukva. Therefore, the supernal voice in Binah is considered appointed over all these Mochin, for it is their root. This is what is meant: These waters, which are the Mochin, are drawn from level to level, meaning from the level of Binah to the level of Z” A, and from the level of Chagat of Z” A to the level of its נה” י, until the Mochin are gathered in one place, which is the secret of its Yessod, in one gathering, for Yessod includes within it all the levels. Therefore, it is called קול, Kol (as in ‘כל’ all). This supernal voice sends these waters on their way, to each sefirah according to its path, like a gardener appointed over a cistern of water, sending the waters to each place as appropriate. Thus, the voice of YHVH (קול ה) is appointed over the waters, which are the Mochin.
Notes:
This Zohar passage interprets Psalms 29:3, “The voice of YHVH is over the waters,” portraying Zeir Anpin (Z” A) as the voice of Hashem (YHVH), mediating Mochin from Binah to the Nukva (Malchut) through its sefirot (חג” ת, Chagat and נה” י, Nehi), with Yessod as the unifying conduit. 
The Vav with cholam (וֹ) represents Chessed (right, mercy), shuruk (וּ) represents Gevurah (left, judgment), and chirik (וִ) represents Tiferet (balance, mediated by Z” A). These vowel points symbolize the sefirotic dynamics of Binah’s Mochin, with chirik facilitating the integration of cholam and shuruk to rectify the Nukva’s darkness (choshech, Genesis 1:5 section).
Z” A is called קול (Kol, voice), ascending to Binah to mediate between its right (cholam, Chessed) and left (shuruk, Gevurah) via the chirik point’s screen (מסך, masach). This position balances Chokhmah and Chessed, completing the Name Elohim in Binah and granting Z” A the Mochin of the three points (cholam, shuruk, chirik). This aligns with earlier discussions of chirik balancing shuruk’s darkness (Genesis 1:4-5 sections).
Z” A (Kol Hashem, day, Chessed) parallels Adam, channeling Mochin to the Nukva (night, Eve), who lacks inherent light (Genesis 1:5 section). The Chirik point’s mediation mirrors Adam guiding Eve as ‘Helper’ (Genesis 2:18) after their separation from the צלע (Adam’s side, tzela) (Genesis 2:21-22), rectifying her vulnerability to the Snake, klipot (Genesis 3:1), and enabling their partnership.
Yesod unifies all sefirot, channeling Mochin to the Nukva.

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