Daily Zohar # 5087 – Terumah – Day to day utters speech

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Hebrew translation:

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Zohar Terumah
Continued from previous DZ
#189
And when that crystal (בדולח) dew is drawn and flows from the head of Zeir Anpin, everything becomes filled and completed in the holy letters — that is, in the twenty-two letters — in all these holy paths. Meaning, the Chokhmah that is in the thirty-two paths becomes concealed and clothes itself in that dew, which is Chassadim. Then it becomes filled from all — both from Chokhmah and from Chassadim — except that Chokhmah is in concealment, while the Chassadim are revealed. Once everything unites in it — both Chokhmah and Chassadim— a path is made in it to irrigate and bless the lower levels, to Malchut. That is, the aspect of the key (מפתחא) is rectified in it, which is called “path” (אורח) (as in Bereshit, #251), through which the illumination of the upper three sefirot (ג”ר) is bestowed upon Malchut.
Notes:
The Zohar describes the flow of supernal crystal dew (tal shel bedolach — pure Chassadim) from Zeir Anpin’s head (ג”ר, Gimel Rishonot) on Shabbat day. This dew conceals and clothes the supernal Chokhmah (from the thirty-two paths) while revealing Chassadim openly, uniting both in Zeir Anpin through the twenty-two holy letters/paths. The result is the formation of a “path” (אורח) — identified as the key (מפתחא,maftechah) — that channels the unified illumination of Chokhmah and Chassadim downward to Malchut, completing her blessing and rectification on Shabbat.
#190
“יום ליום” etc. — this means day bestows upon day, and ring bestows upon ring. For each sefirah of Zeir Anpin, which is called “day” and “ring,” bestows upon the sefira corresponding to it in Malchut. For now the verse speaks in detail: how the heavens — which is Zeir Anpin — declare and rectify through the sefirot and supernal sparkling, for this glory(כָּבוֹד), which is Malchut called “glory.” And how that firmament draws and causes to draw the flow of the supernal dew. And it says: “יום ליום יַבִּיעַ אֹמֶר” “Day to day utters speech” (Psalms 19:3) — day to day and level to level hasten to include one in the other and to illuminate one from the other, from that sparkling and illumination of the heavens toward this glory, which is Malchut. “יַבִּיעַ” is as in “מְבַע אִתְעֲבִיד” etc., where “מְבַע” is an expression of haste, for the Targum(translation) of “וְחָשׁ עֲתִידוֹת לְמוֹ” is “וּמְבַע דַּעֲתִיד לְהוֹן.” And “יַבִּיעַ” means they hasten to illuminate one from the other and to sparkle one from the other, from the sefirot and that sparkling of Zeir Anpin, which is called “heavens.”
Notes:
The Zohar explains “יום ליום יַבִּיעַ אֹמֶר” (Psalms 19:3) as the dynamic bestowal within Zeir Anpin (“heavens”/“day”/“ring”) to its counterpart in Malchut (“כָּבוֹד” “glory”). Each sefirah of Zeir Anpin hastens (“יַבִּיעַ” “yabia” from the root of speed/haste) to illuminate and sparkle toward Malchut, uniting levels and drawing down the supernal dew through the firmament (Yessod). This details how Zeir Anpin rectifies and declares divine glory to Malchut on Shabbat day, with rapid, mutual inclusion of light from the sefirot above to complete her revelation below.

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