Daily Zohar # 4949 – Beresheet – Heavens and earth

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#342
‘בָּרָא אֱלֹהִים’, Bara Elokim (Genesis 1:1) is as it is written, ‘וְנָהָר יוֹצֵא מֵעֵדֶן’—’ And a river went out from Eden’ (Genesis 2:10). For Bara means ‘outside,’ from the expression ‘פוק תני לברא’ (go out to the outside, Aramaic). This is what is meant by the verse, ‘And a river went out from Eden’ (Genesis 2:10), for river (נהר) means Binah, and Eden is Chokhmah. Through the ascent of Malchut to the head of Arich Anpin (A” A, Chokhmah), called Resheet, the river (Binah) went out from Chokhmah. He asks: What is ‘להשקות את הגן’ ‘to water the garden’ Genesis 2:10)? He answers: This means to water Malchut, called the garden (גן, gan), to sustain it, and to gaze upon it in all that it needs. ‘להשקות’ ‘To water’ means the bestowal of Mochin of the illumination of Chokhmah, called drinking (שתיה), as it is written, ‘אִכְלוּ רֵעִים וּשְׁתוּ וְשִׁכְרוּ דּוֹדִים’—’ Eat, O friends, drink, and be drunk, O lovers’ (Song of Songs 5:1). ‘To sustain’ means the clothing of Chokhmah in Chessed, for then the Mochin are enduring. ‘To gaze upon it in all that it needs’ means to bring it to the final rectification ( end of the tikkun). For if the river (Binah) had not gone out from Eden (Chokhmah), Malchut would not have been fit to receive any Mochin, and all the more so, it would not have reached its final rectification. For through the Mochin it receives, it gradually comes to the final rectification.

Notes:
The Zohar’s interpretation of ‘בָּרָא אֱלֹהִים’ Bara Elokim unveils the majestic process of Creation, where divine light flows from Chokhmah (Eden) through Binah (the river) to nourish Malchut (the garden), transforming infinite potential into the structured reality of existence. This intricate interplay of Tzimtzum (contraction) and hitkalelut (inclusion) reveals how the sefirot collaborate to sustain the cosmos, culminating in the rectification of Malchut. Though these concepts may challenge the mind, they are a sacred invitation to connect with the divine wisdom that shapes our world. I encourage you to immerse yourself in this Zohar passage, for each verse you study infuses your soul with the light of Creation. Let the depth of Bara Elokim inspire you to explore the divine flow from Chokhmah to Malchut, awakening your spiritual understanding and drawing you closer to the ultimate tikkun of existence.

This Zohar passage interprets Bara Elokim (Genesis 1:1) as the process by which Binah (the river, נהר, nahar) emerges from Chokhmah (Eden, Resheet) to bestow Mochin upon Malchut (the garden, gan), facilitated by Malchut’s ascent to Arich Anpin (Chokhmah). The passage connects Bara (outside) to Genesis 2:10 and Song of Songs 5:1, emphasizing the clothing of Chokhmah in Chessed through inclusion to sustain Malchut and lead to the end of the tikkun. 
Studying inclusion (hitkalelut) in Bara Elokim unveils how divine attributes harmonize to sustain Malchut, mirroring the soul’s journey to balance wisdom and kindness. Engaging with this process deepens your connection to Creation’s flow, illuminating your spiritual path.
#343
The words, ‘אֵת הַשָּׁמַיִם’—’ The heavens’ (Genesis 1:1), indicates the connection of male and female, for ‘את’ Et is the Nukva (Malchut), and the heavens (הַשָּׁמַיִם’, HaShamayim) is the male (Z” A), and they are the great Zeir Anpin and Nukva (זו” ן הגדולים). After this, in it (בו), meaning in this connection of the great Z” A and Nukva, the lower world was created, which is the small Z” A and Nukva (זו” ן הקטנים) from the chest (חזה) downward of Z” A. In it, in the lower world, He gave perfection to all. This is the secret of the Mochin of the illumination of Chokhmah, which were given only to the small Z” A and Nukva below the chest.
‘אֵת הַשָּׁמַיִם’ ‘Et HaShamayim’ means that the heavens, which is Z” A, emanated his Nukva, called את Et, through the power he received from the secret of ‘אֱלֹהִים חַיִּים’ ‘Elokim Chayim’, which is Binah. After ReshEEt, which is Arich Anpin (A” A, Chokhmah), emanated Binah through the name Elokim Chayim, as it is written above.

Notes:
The Zohar’s interpretation of ‘אֵת הַשָּׁמַיִם’ ‘Et HaShamayim’ reveals the sacred union of Z” A and Nukva, a divine partnership that mirrors the cosmic process of Creation, where infinite light flows through Binah to perfect the lower worlds. This intricate dance of Tzimtzum (contraction) and inclusion (hitkalelut) unveils how the sefirot harmonize to bring Mochin of Chokhmah to Malchut, shaping the spiritual and physical realms. Though these mysteries may seem profound, studying them is a transformative journey that nourishes your soul, connecting you to the divine blueprint of existence. I urge you to delve into this Zohar passage with enthusiasm, for each insight you gain into Et HaShamayim illuminates your understanding of Creation’s unfolding and draws you closer to the ultimate rectification. Embrace the challenge, and let the light of these teachings inspire your spiritual growth.

This Zohar passage interprets ‘אֵת הַשָּׁמַיִם’ ‘Et HaShamayim’ (Genesis 1:1) as the zivug (union) of Z” A (heavens, shamayim) and Nukva (Et, Malchut), with Z” A emanating Nukva through Binah’s power (Elokim Chayim). The Mochin of Chokhmah are bestowed upon the lower Z” A and Nukva (קטנים, below the chest, חזה, chazeh), perfecting the lower world. The passage connects to Bara Elokim (Genesis 1:1, previous section), where Binah (river) emerges from Chokhmah (Eden) to nourish Malchut (garden).

#344
Since Elokim Chayim (Binah) emanated everything, meaning all the Partzufim of Atzilut, and everything was settled and united as one, this final ring, meaning the last Partzuf in Atzilut, which is the Nukva (Malchut), becomes Resheet. This means that the Nukva received the Mochin of Chokhmah, called Reshit, but the Partzufim that preceded her do not receive these Mochin for themselves, but only to bestow them upon the Nukva. In this Resheet, meaning the Nukva, it emanated supernal lights, which are the secret of the illumination of Chokhmah. She began to shine with the illumination of Chokhmah, and waters, which are the secret of Chassadim, begin from her to extend downward for the reception of the lower ones, for they can only receive from the Nukva. For all these reasons, the Nukva is also called Resheet. Therefore, with Resheet, which is certainly Chokhmah, Elokim created everything, for through her (the Nukva of Z” A), He created the lower world, meaning the Nukva of Z” A, called Resheet like her (Chokhmah). In her, in the Nukva of Z” A, He brought forth and revealed the lights of Chokhmah, as mentioned above. In her, He gave strength to all the levels, for the light of Chokhmah is the vitality (חיות) of all the levels.

Notes:
This Zohar passage continues the interpretation of Genesis 1:1, focusing on אלהים חיים, Elokim Chayim (Binah) emanating all Partzufim of Atzilut (Arich Anpin, Abba and Imma, Z” A, Nukva), with the Nukva (Malchut) becoming Resheet by receiving Mochin of Chokhmah and channeling Chassadim to lower levels. The Nukva’s role as the “final ring” connects to prior sections (rings as חג” ת, Chagat, Exodus 26:25). Her reception of Chokhmah mirrors Supernal Chokhmah (Resheet, previous section). The passage emphasizes the vitality (חיות) of Chokhmah for all levels, facilitated by inclusion (hitkalelut). 

#345
“Rabbi Yehuda said: Therefore, it is written, ‘הֲיִתְפָּאֵר הַגַּרְזֶן עַל הַחֹצֵב בּוֹ’—’ Shall the axe boast itself against him that hews with it?’ (Isaiah 10:15). To whom is the praise? Is it not to the craftsman who hews? So too, in this Resheet, Elokim the supernal, meaning Binah, created the heavens, etc. To whom is the praise? The praise is to Elokim, meaning Binah. This means: All the praise that emerged in the act of Beresheet in Z” A and Nukva of Atzilut and in the lower worlds of Briah, Yetzirah, and Assiyah (בי” ע), is to Binah alone. For through the letters Alef-Lamed-Hei (אלה) that she lowered from herself during the state of smallness (קטנות, katnut), and returned them during the state of greatness (gadlut), the heavens and the earth, which are Z” A and Nukva, and Briah, Yetzirah, Assiyah, and all their contents, came into being. And had she not lowered the letters Alef-Lamed-Hei of herself, this entire existence would not have been sustained.

Notes:
This Zohar passage interprets Genesis 1:1, emphasizing Binah (Elokim) as the source of all praise in Creation, using Isaiah 10:15 to illustrate that Binah is the craftsman behind Z” A and Nukva (heaven and earth) and the lower worlds (Briah, Yetzirah, Assiyah). The letters Alef-Lamed-Hei (AL” H), lowered during katnut (smallness) and returned during gadlut (greatness), enable this emanation, connecting to prior sections on Bara Elokim (Binah’s emergence) and Et HaShamayim (Z” A and Nukva’s zivug). 
Binah (Elokim) lowers Alef-Lamed-Hei during katnut to form the vessels of Z” A and Nukva (shamayim v’aretz). During gadlut, she returns them to bestow Mochin of Chokhmah (וּ, shuruk). This requires inclusion (hitkalelut) to clothe Chokhmah in Chessed (וֹ, cholam) via Z” A’s חג” ת, Chagat (rings, Chessed [וֹ], Gevurah [וּ], Tiferet [וִ], Exodus 26:25 section) and Nehi (בדים, badim, Exodus 26:29 section). Yessod (קול, Kol, previous section) mediates this, uniting Z” A (heavens, שמים, shamayim) and Nukva (ארץ, aretz, Et HaShamayim section). This aligns with Rabbi Shimon’s second hitkalelut (Mochin of חיה, Chayah), balancing Chessed and Chokhmah (Psalms 29:3 section).
The Alef-Lamed-Hei letters, lowered and returned, facilitate hitkalelut by enabling Binah to integrate Chokhmah’s light with Chessed’s vessels, sustaining Z” A and Nukva and extending to Briah, Yetzirah, Assiyah.

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