Daily Zohar # 4964 – Beresheet – Who establishes the world by His wisdom

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#384
It is written: אֲשֶׁר זַרְעוֹ בּוֹ עַל הָאָרֶץ—”Which its seed is in it upon the earth” (Genesis 1:11). And it questions: The verse says זַרְעוֹ בּוֹ—”its seed is in it,” but it should have said זֶרַע בּוֹ—”seed in it,” without the Vav. Why is it written זַרְעוֹ בּוֹ—”its seed is in it,” with the Vav? And it answers: Rather, the seed is Zeir Anpin, who is called Vav, in it. It is written עַל הָאָרֶץ—”upon the earth,” and certainly it is so, for Zeir Anpin bestows that seed upon the earth, which is the Nukva, called earth.
Blessed is the portion of Israel, for they are holy and resemble the holy ones. That is, they receive Mochin from Zeir Anpin and Nukva and resemble them, as mentioned above. Therefore, it is written: “וְעַמְּךָ כֻּלָּם צַדִּיקִים” “And all your people are righteous” (Isaiah 60:21), for certainly they are righteous. For their souls go out from the righteous ones, which are the Yessod of Zeir Anpin and Nukva, and therefore they resemble them. Blessed are they in this world and in the world to come.

Notes:
This Zohar passage interprets אֲשֶׁר זַרְעוֹ בּוֹ עַל הָאָרֶץ—”Which its seed is in it upon the earth” (Genesis 1:11) and וְעַמְּךָ כֻּלָּם צַדִּיקִים—”And all your people are righteous” (Isaiah 60:21). The Vav in זַרְעוֹ signifies Zeir Anpin, who bestows the divine seed (Mochin) upon the Nukva (Malchut), called “earth,” enabling her spiritual fruition. Israel’s holiness stems from their souls’ origin in the foundations (Yessod levels) of Zeir Anpin and Nukva, making them resemble these divine partzufim and meriting righteousness in both worlds. This ties to Genesis 1:11 and the concept of yom shlishi (יום שלישי, third day).
Main Point: The Vav in זַרְעוֹ symbolizes Zeir Anpin, who channels Mochin to the Nukva (earth), rectifying her. Israel’s souls, originating from the Yessod of Zeir Anpin and Nukva, inherit their holiness, resembling their divine source and earning merit in both worlds.

#385
Rabbi Chiya said: It is written: עֹשֵׂה אֶרֶץ בְּכֹחוֹ—”Who makes the earth by His power” (Jeremiah 10:12). And he asks: עֹשֵׂה אֶרֶץ—”Who makes the earth,” what is its meaning? And he says: This is the Holy One, blessed be He, above. That is, the Holy One, blessed be He, makes the Nukva, called earth, from the zivug (union) of Zeir Anpin and Nukva from the chest (חזה, chazeh) and above, from where covered Chassadim are bestowed. בְּכֹחוֹ—”By His power,” this is the Tzaddik, that is, the Yessod of Zeir Anpin, for through his Yessod, he bestows the Chassadim to the Nukva. מֵכִין תֵּבֵל בְּחָכְמָתוֹ—”Who establishes the world by His wisdom” (Jeremiah 10:12), tevel (תבל, world) means the earth below. That is, in the zivug of Zeir Anpin and Nukva from the chest and below, where the illumination of Chokhmah is revealed, the Nukva is called תבל, tevel. That the Holy One, blessed be He, establishes her. בְּחָכְמָתוֹ—”By His wisdom,” this is Tzedek, as it is written: וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק—”And He will judge the world(תֵּבֵל) in righteousness” (Psalms 9:9). Meaning: In the zivug for drawing the illumination of Chokhmah, the Nukva is called Tzedek, and Zeir Anpin is called מישפט (Mishpat, judgment). And this is what it says: בְּחָכְמָתוֹ—”By His wisdom,” which is Tzedek, that is, to establish the Nukva in the secret of Tzedek, through the zivug of Tzedek and Mishpat, as it is written: וְהוּא יִשְׁפֹּט—”And He will judge,” etc. And it explains the verses in the secret of the zivugim(unions) of Tzaddik and Tzedek. The verse עֹשֵׂה אֶרֶץ בְּכֹחוֹ—”Who makes the earth by His power” explains the zivug of the Tzaddik, for בְּכֹחוֹ—” by His power” is the Tzaddik, which is the secret of the zivug for bestowing Chassadim. And the verse מֵכִין תֵּבֵל בְּחָכְמָתוֹ—”Who establishes the world by His wisdom” explains the zivug called Tzedek, for בְּחָכְמָתוֹ—”by His wisdom” is Tzedek. However, this zivug of Tzedek is only for preparation; that is, it is Chokhmah without Chassadim, and the Nukva cannot receive Chokhmah without Chassadim. Therefore, she still needs to be perfected through the zivug of the Tzaddik, which is for receiving Chassadim. And therefore, the verse says: מֵכִין תֵּבֵל בְּחָכְמָתוֹ—”Who establishes the world by His wisdom,” which is only for preparation. עֹשֵׂה אֶרֶץ—”Who makes the earth,” this is the Holy One, blessed be He, who rectifies the earth and rectifies her ways. And with what does He rectify her? That is, בְּכֹחוֹ—” by His power,” as we said. Meaning: Above, it explained the verse עֹשֵׂה אֶרֶץ—”Who makes the earth” from the aspect of the maker, and it says this is the Holy One, blessed be He, above, that is, who makes the earth through the zivug from the chest and above. And here, it explains the verse עֹשֵׂה אֶרֶץ—”Who makes the earth” from the aspect of the act, and it says: Therefore, this is the Holy One, blessed be He, who rectifies the earth, etc. That is, the act is the aspect of rectification so that she can shine with the Chokhmah she received, and this is through the bestowal of Chassadim from the zivug from the chest and above, as mentioned above.
Notes:
This Zohar passage interprets עֹשֵׂה אֶרֶץ בְּכֹחוֹ—”Who makes the earth by His power” and מֵכִין תֵּבֵל בְּחָכְמָתוֹ—”Who establishes the world by His wisdom” (Jeremiah 10:12), and וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק—”And He will judge the world in righteousness” (Psalms 9:9). The Nukva (Malchut), called ארץ (eretz, earth), is rectified by the zivug of Zeir Anpin (Tzaddik, Yessod) from the chest upward, bestowing Chassadim. Below the chest, the Nukva, called תֵּבֵל tevel or Tzedek, receives Chokhmah through the zivug of Tzedek and Mishpat (Zeir Anpin), but this is preparatory, as Chokhmah requires Chassadim from the Tzaddik to shine. This ties to Genesis 1:10–11 and the concept of yom shlishi (third day).
Main Point: The Nukva (אֶרֶץ, eretz) is rectified by Zeir Anpin’s Yessod (Tzaddik), bestowing Chassadim from the chest upward, while the zivug below the chest prepares Chokhmah (צֶדֶק, Tzedek), which requires Chassadim to shine, completing the Nukva’s rectification as tevel.

#386
Rabbi Yehuda said: In the book of the engraved letters (אוֹתִיּוֹת חֲקוּקוֹת) of Rabbi Elazar, there are knots (קשׁוּרִים), for all twenty-two letters are bound by them as one. Two letters are such that each binds (קְשׁוּרִים) all twenty-two letters as one; this one ascends, and this one descends, and the one that ascended descends, and the one that descended ascends. And the sign is: אַךְ בְּךָ אֵל—”But in you is God” (Isaiah 45:14).
The explanation of the matter: Rabbi Yehuda continues to explain the matter of the two zivugim (unions) of Tzaddik and Tzedek that Rabbi Chiya explained in the verse עֹשֵׂה אֶרֶץ בְּכֹחוֹ—”Who makes the earth by His power” (Jeremiah 10:12), as mentioned above. And since they are two Yesodot (Plural for Yessod, foundations), for the Yessod of the male is called Tzaddik, and the Yessod of the female is called Tzedek, therefore, he calls them two letters, for the Yessod is called a letter, as is known. And the twenty-two letters are the secret of the ten sefirot of the structure of the partzuf, which are also divided in the number of twenty-two letters, such that the twenty-two letters are the entire partzuf as a whole. And the sefirah of Yessod of the partzuf includes the entire partzuf and binds all the details of the partzuf, which are the twenty-two letters. And this is what it says: There are knots (קשרים) of the letters, all of them bound as one, which are the Yesodot of every partzuf, binding all the details of the partzuf, which are the twenty-two letters, and making them one whole, that is, in the secret of the zivug. And it says: Two letters, which are the two Yesodot called Tzaddik and Tzedek. And it says: This one ascends, and this one descends, for the zivug in the aspect of the Yessod of the male, called Tzaddik, for drawing Chassadim, is only in the aspect of Vav-Kuf (ו” ק, Vak, six lower sefirot), and all Vav-Kuf is considered as their illumination only from below upward, for only the illumination of ג” ר (Gimel-Rishonot, three upper sefirot) shines from above downward, as is known. Therefore, it is found that the illumination of the zivug of Chassadim in the aspect of Tzaddik ascends, that is, it shines only from below upward, and this is what it says: This one ascends. And the illumination of the zivug of Chokhmah drawn in the aspect of the Yessod of the Nukva, called Tzedek, being in the aspect of Gimel-Rishonot, shines from above downward. It is considered that its illumination descends to all the lower ones, and this is what it says: And this one descends.
And it is known that after the stature of Chassadim is revealed in the zivug of Tzaddik, a zivug is made in the secret of Tzaddik and Tzedek as one, and they are included in each other. The Tzaddik is included in the illumination of Chokhmah, which is in Tzedek, and has Gimel-Rishonot. Tzedek is included in the Chassadim that are in Tzaddik, and her Chokhmah is clothed in Chassadim. And through this zivug, the Chassadim in the Tzaddik now shine from above downward, for they now have Gimel-Rishonot by the power of inclusion in Tzedek. And the Chokhmah in Tzedek, to be clothed in Chassadim, shines only from below upward, and this is what it says: And the one that ascended descends, and the one that descended ascends. For the illumination of Chassadim from the Tzaddik, which previously was ascending from below upward, is now, through its inclusion in Tzedek, descending from above downward to the lower ones. And the illumination of Chokhmah, which previously was descending from above downward, is now, after its inclusion in Tzaddik, ascending from below upward and does not spread downward to the lower ones.
And this is what it says: And the sign of this is אַךְ בְּךָ אֵל—”But in you is God.” El is the name of Chessed, whose illumination descends downward to the lower ones, and therefore, בְּךָ אֵל—” in you is God,” that is, in Israel, for the light of Chassadim descends to the lower ones. But it says אַךְ, which is a term of lessening. And this is to diminish the illumination of Chokhmah. And the measure of the verse is: אַךְ בְּךָ אֵל—”But in you is God,” and not the light of Chokhmah. And with this explanation, the verse that Rabbi Chiya brought above, עֹשֵׂה אֶרֶץ בְּכֹחוֹ—”Who makes the earth by His power,” which is Tzaddik, is well explained. For through the Tzaddik, the Nukva receives complete making. מֵכִין תֵּבֵל בְּחָכְמָתוֹ—”Who establishes the world by His wisdom,” which is Tzedek, for the zivug of Tzedek is only for preparation. But in the end, the zivug of Tzaddik and Tzedek is made, as explained, and then the rectification of the Nukva is complete.
Notes:
This Zohar passage, continuing Rabbi Chiya’s interpretation of עֹשֵׂה אֶרֶץ בְּכֹחוֹ—”Who makes the earth by His power” and מֵכִין תֵּבֵל בְּחָכְמָתוֹ—”Who establishes the world by His wisdom (Chokhmah)” (Jeremiah 10:12), explains the zivugim of Tzaddik (Yessod of Zeir Anpin) and Tzedek (Yessod of Nukva) as two letters binding the twenty-two letters (sefirot of the partzuf). The Tzaddik’s Chassadim ascend (Vav-Kuf, below upward), while Tzedek’s Chokhmah descends (ג” ר, Gimel-Rishonot, above downward). Through their unified zivug, Chassadim descend and Chokhmah ascends, completing the Nukva’s rectification. The phrase אַךְ בְּךָ אֵל—”But in you is God” emphasizes Chassadim’s dominance over Chokhmah for Israel. This ties to Genesis 1:10–11 and yom shlishi (third day).
Main Point: The zivug of Tzaddik (Yessod of Zeir Anpin, Chassadim) and Tzedek (Yesod of Nukva, Chokhmah) binds the partzuf’s twenty-two letters. Their inclusion reverses their illuminations, Chassadim descend, Chokhmah ascends, completing the Nukva’s rectification, with Chassadim prioritized, as signified by אַךְ בְּךָ אֵל.

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