Daily Zohar # 4961 – Beresheet – To one place

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#375
Rabbi Yehuda said: From here we learn that any dispute (מחלוקת, machloket) that is for the sake of Heaven is destined to endure. For here, there was a dispute for the sake of Heaven, meaning for the sake of Zeir Anpin (Z” A), called Shamayim (Heaven), and the Shamayim was established thereafter, meaning on the third day (יום שלישי, yom shlishi), because of this dispute. As it is written, ‘וַיִּקְרָא אֱלֹקִים לָרָקִיעַ שָׁמָיִם’—’ And God called the firmament Heaven’ (Genesis 1:8). Vayikra (he called) means He called and prepared, meaning that thereafter, on the third day, the firmament (רקיע, rakia) would be in the aspect of Shamayim, which is Z” A.
This means: The reason Z” A receives the Mochin of Gadlut (expanded state) from Abba and Imma (Chokhmah and Binah) is because there was a dispute between the two lines drawn from the two points, cholam (וֹ) and shuruk (וּ), in Abba and Imma, and they could not shine until the zivug (union) was performed on the masach (screen) of the point of chirik (וִ), which arbitrated between them. And this masach was received by Abba and Imma from Z” A, which ascended to them. Thus, Z” A is the cause for the Mochin to be established in Abba and Imma, and therefore, it also merits those Mochin. For all the measure (שיעור, shiur) that the lower one causes to shine in the upper one, the lower one also merits. Thus, all the Mochin of Z” A come only because of the dispute between the right and left that was in Imma (Binah), which Z” A merited through the arbitration. And if there had not been this dispute in Abba and Imma, Z” A and Nukva (זו” ן, Z” N) would not have Mochin. This is the secret of what they said: Any dispute that is for the sake of Shamayim is destined to endure. For Shamayim is Z” A, and the dispute in Abba and Imma was for the sake of Mochin for the Shamayim, because without it, there would be no Mochin for the Shamayim. However, this did not occur on the second day (יום שני, yom sheni) at the time of the emergence of the rakia, but on the third day (יום שלישי, yom shlishi), for then the arbitration of the lines was completed. This is the secret of ‘And God called the firmament Heaven,’ which is a preparation for the third day, when the arbitration was completed, and Z” A receives the Mochin because of it.
The structure (בנין, binyan) of the house (בית, bayit) and its upper chamber (עליה, aliyah) exists and is sustained by the beams (קורות, korot) between them. These beams serve as the floor for the upper chamber and the ceiling for the house. Thus, the existence of the house and the upper chamber depends on them, for before the beams were placed in the middle of the structure, the house and the upper chamber had no existence. And they are sustained by them, for if these beams were removed, the house and the upper chamber would immediately cease to exist. For we have learned that the verse ‘וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים’—’ And the curtain shall separate for you between the Holy and the Holy of Holies’ (Exodus 26:33) is precise, meaning that the very aspects of the Kodesh (קודש, Holy) and the Kodesh HaKodashim (Holy of Holies) were created by the parochet (curtain) and are sustained by it. For the parochet is the rakia (רקיע, firmament) that separates internally in the middle, between the upper waters (מים עליונים, mayim elyonim) and the lower waters (מים תחתונים, mayim tachtonim).

Notes:
This Zohar passage interprets Genesis 1:9 and Exodus 26:33, likening the parochet (פרוכת, curtain) to the rakia (רקיע, firmament), which separates and sustains the Kodesh (ז” ת, Zat, lower waters, Malchut) and Kodesh HaKodashim (ג” ר, G” R, upper waters, Binah). The beams (קורות, korot) symbolize the masach of chirik (וִ), enabling the Mochin flow from Z”A (שמים, Shamayim) to Nukva (מקום אחד, makom echad, ים התחתון, yam hatachton). Nukva completes Z” A’s Mochin as Echad (אח” ד), with Z” A as Aleph-Chet (א” ח) and Nukva as Daled (‘ד’), unifying through zivug (Union). This ties to Genesis 1:6 nine and yom echad.

#376
Come and see: It is written afterward, ‘יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד’—’Let the waters under the heavens be gathered into one place’ (Genesis 1:9), literally under the heavens. This means: The Shamayim (Heaven) is Zeir Anpin (Z” A), and under the heavens refers to the Nukva of Z” A (Malchut), which is below the level of Z” A, meaning literally under the heavens. And waters (מים, mayim) refers to the Mochin. The meaning of the verse is that the Mochin should be gathered to the Nukva. And this is to exclude, for in every place where it says under, it refers to from the chest (חזה, chazeh) downward of that level, for the essence of every level is from the chest upward. But here, the verse does not intend from the chest downward of Z” A, called Shamayim, but rather under in the literal sense, meaning below the entire level of Z” A, which is the Nukva. To one place (אל מקום קחד, el makom echad) refers to the place called One (אחד, Echad), which is the lower sea (ים התחתון, yam hatachton), meaning the Nukva. For the Nukva completes the name One (אחד, Echad), and without the Nukva, Z” A is not called One. This means: Z” A is called Aleph-Chet (א” ח), and the Nukva is called Daled (‘ד’), and when there is a unification (yichud) of Z” A and Nukva, which is Aleph-Hei (א” ה) with Daled (‘ד’), then the name Echad (אח” ד) is revealed in them. Thus, the Nukva, which is Daled, completes Echad, and therefore, the Nukva is called the place of One (מקום אחד, makom echad). And it implies that the verse’s intention is toward the Nukva, as it says, ‘Let the waters be gathered,’ and in the Nukva, all the waters are gathered, as it is written, ‘כָּל הַנְּחָלִים הֹלְכִים אֶל הַיָּם’—’ All the rivers flow to the sea’ (Ecclesiastes 1:7), which is the Nukva.

#377
Rabbi Yeisa said, regarding the explanation of the verse “אל מקום אחד, (el makom echad, “to one place,” Genesis 1:9), that this refers to what is written, “וּבְרִית שְׁלוֹמִי לֹא תָמוּט”—”And My covenant of peace shall not be removed” (Isaiah 54:10), which is the Yessod of Zeir Anpin (Z” A), called the ‘ברית שלום’ (Brit Shalom, Covenant of Peace). And it is not as Rabbi Yehuda said, that it is the Nukva (Malchut), for the Yessod takes all the lights, as it is written, “Let the waters be gathered” (Genesis 1:9), and it casts them to the sea (yam), which is the Nukva when she has Mochin of Chokhmah. And through it, the earth (ארץ, aretz), which is the Nukva when she has all the Mochin—both Chokhmah and Chassadim, was rectified. For it is written, “וַתֵּרָא הַיַּבָּשָׁה”—”And the dry land appeared” (Genesis 1:9), and this is aretz (אֶרֶץ, earth), as it is written, “וַיִּקְרָא אֱלֹקִים לַיַּבָּשָׁה אֶרֶץ”—”And God called the dry land earth” (Genesis 1:10). According to this, the meaning of the verse “Let the waters be gathered” is that the Mochin (waters) are gathered to the Yessod of Z” A, called ‘מקום אחד’ (makom echad, one place), and it bestows them to the Nukva. And this is “And the dry land appeared,” which is the Nukva.

Notes:
This Zohar passage interprets Genesis 1:9–10 and Isaiah 54:10, clarifying the role of Yessod of Z”A as מקום אחד, makom echad (one place) and ברית שלום, Brit Shalom. Rabbi Yeisa disagrees with Rabbi Yehuda, who identified makom echad as the Nukva (Malchut). Instead, Rabbi Yeisa asserts that Yessod gathers the Mochin (waters, Chokhmah and Chassadim) and channels them to the Nukva, rectifying her as aretz (אֶרֶץ, earth) and ‘יבשה’, (yabasha, dry land) when she receives full Mochin. This ties to Genesis 1:6–10 and yom echad, יום אחד.

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