Daily Zohar # 4951 – Beresheet – The light of the eyes

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#349
And when the Holy One, Blessed be He, saw that three wicked generations would arise—namely, the generation of Enosh, the generation of the Flood, and the generation of the Dispersion (דוֹר הַפְּלַגָּה,) He concealed the light (אור העיניים, Or HaEinayim), so that these wicked ones would not use it. And the Holy One, Blessed be He, gave the light to Moses, and it served him during the three months that remained from the days of his gestation (ibur), for he was born at six months and one day, leaving three months until the nine months of gestation. These were the months in which he was not in gestation, and therefore it is written, ‘וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים’—’ And she hid him three months’ (Exodus 2:2). This is as our Sages said, the Egyptians calculated that she would give birth to him at nine months, as is usual, and therefore they did not search for Moses before nine months, allowing her to hide him. This means, as they said, for every person, during the time of their gestation, a lamp (נר) burns above their head, and they see and gaze from one end of the world to the other. The greatness with Moses is that even after he was born into the air of the world, the Holy One, Blessed be He, still gave him this light (אור העיניים, Or HaEinayim), meaning only for that time he was still supposed to be in gestation, which is three months, from six months and one day until nine full months. But after nine months, the Holy One, Blessed be He, took the light from him, as the Zohar states below.

Notes:
This Zohar passage continues the interpretation of Genesis 1:3 (יהי אור, Yehi Or), focusing on the אור העיניים (Or HaEinayim, light of Chokhmah), which was concealed due to the wicked generations (Enosh, Flood, Dispersion) and temporarily given to Moses during the three months he was hidden (Exodus 2:2). It connects to Talmudic sources and prior Zohar sections on Beresheet’s mapping of teh Sefirot, ברא אלקים, Bara Elokim (Binah’s emergence), את השמיים, (Et HaShamayim, Z” A and Nukva’s zivug), and Elokim’s permutations, emphasizing Chokhmah’s role in spiritual vision.

The Zohar’s teaching on the אור העיניים, Or HaEinayim, unveils the divine light of Chokhmah, concealed from the wicked yet bestowed upon Moses to illuminate his sacred mission. This profound process, shaped by Tzimtzum (contraction) and inclusion (hitkalelut), reveals how the infinite wisdom of the Endless Light (Ohr Ein Sof) flows through the sefirot to guide the righteous. Though these mysteries are intricate, they invite you to explore the heart of Creation, nourishing your soul with divine insight. Immerse yourself in this Zohar passage, for studying the Or HaEinayim connects you to the spiritual vision that spans from Beresheet to redemption. Let the brilliance of this light inspire you to delve deeper, illuminating your path toward the end of the tikkun and the unity of all existence.
Tzimtzum Aleph enables finite existence, while Tzimtzum Bet structures the light’s flow, concealing it from the wicked and granting it to Moses. Studying this process reveals Tzimtzum’s role in protecting and revealing divine wisdom, encouraging exploration of its spiritual significance.
#350
And after three months, meaning after no time remained from the days of his gestation, he came before Pharaoh, that is, Pharaoh’s daughter found him at the edge of the Nile, and she brought him before Pharaoh. And then the Holy One, Blessed be He, took the light (אור העיניים, Or HaEinayim) from him, until he stood at Mount Sinai to receive the Torah. And then the Holy One, Blessed be He, returned the light to him. And he served with this light all his days, and the Children of Israel could not approach him until he placed a veil over his face, as it is written, ‘וַיִּרְאוּ מִגֶּשֶׁת אֵלָיו’—’ And they were afraid to come near him’ (Exodus 34:30). And he was enwrapped in the light like a tallit, and this is what is meant by, ‘עֹטֶה אוֹר כַּשַּׂלְמָה’—’ He wraps Himself in light as with a garment’ (Psalms 104:2).

Notes:
This Zohar passage continues the interpretation of Genesis 1:3 (Yehi Or), focusing on the Or HaEinayim (Chokhmah), which was given to Moses during the three months of hiding (Exodus 2:2), withdrawn after his encounter with Pharaoh’s daughter, and restored at Sinai (Exodus 34:30).

#351
“וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר” (Genesis 1:3)—’And Elokim said, “Let there be light,” and there was light.’ Every matter in which it is said ‘וַיְהִי’ (Vayehi) applies to this world and the world to come. This means That There are two worlds: Binah and Malchut. Binah is called the world to come (Olam HaBa), and Malchut is this world (Olam HaZeh). And everything that is higher in degree (level) is also considered prior in time. Therefore, Olam HaBa is considered as prior, meaning in the past, because it is Binah, which precedes Malchut. And Olam HaZeh is considered as subsequent, meaning in the future, because it is Malchut, which is later relative to Binah. The word וַיְהִי Vayehi has two meanings, for יְהִי Yehi implies the future, and the Vav at the beginning of the word transforms it to the past. Therefore, it contains both past and future, which are Olam HaBa and Olam HaZeh. For this reason, it is said that every matter in which ויהי, Vayehi, is stated applies to Olam HaZeh and Olam HaBa, for both are hinted at in the word Vayehi.
Rabbi Yitzchak said: The light (אור העיניים, Or HaEinayim) that the Holy One, Blessed be He, created in the act of Beresheet was shining from one end of the world to the other, and it was concealed.

Notes:
This Zohar passage interprets Genesis 1:3 (יהי אור, Yehi Or), focusing on the term ויהי, Vayehi, as encompassing Binah (Olam HaBa, past) and Malchut (Olam HaZeh, future), and reiterates the Or HaEinayim (Chokhmah) shining across the world before its concealment. It connects to prior sections on Beresheet’s sefirotic mapping (Keter to Malchut), Bara Elokim (Binah’s emergence), Et HaShamayim (Z” A and Nukva’s zivug), Elokim’s permutations, and the Or HaEinayim’s bestowal to Moses and concealment from wicked generations.

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