Daily Zohar # 5092 – Terumah – Rejoices as a mighty one

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Hebrew translation:

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Zohar Terumah
Continued from previous DZ
#200
He asks: Who is ‘his canopy’ (חֻפָּתוֹ, chupato)?
And he answers: This is Eden, which is Chokhmah. And this is the secret: “וְנָהָר יוֹצֵא מֵעֵדֶן” “And a river flows out of Eden” (Genesis 2:10). Eden — this is the canopy that covers everything, meaning it covers and protects from all the klipot.
“יָשִׂישׂ כְּגִבּוֹר” “rejoices as a mighty one” (Psalms 19:6) — “יָשִׂישׂ” is from the side of the first light that shone during the six days of creation before it was hidden, in which there was no judgment at all. “כְּגִבּוֹר” — that is from the side of Gevurah. And although Gevurah is complete judgment, it is written “כְּגִבּוֹר” and not “גִּבּוֹר,” because he sweetened the judgment with Chessed, and took everything together — both Chokhmah and Chassadim — with desire and complete will.
And all this is “לָרוּץ אֹרַח” “to run a path” (Psalms 19:6), as it is said: “הַנּוֹתֵן בַּיָּם דָּרֶךְ” “who gives a way in the sea” (Isaiah 43:16) — he gives a way in Malchut, which is called “sea,” to irrigate and complete the illumination of the moon, which is Malchut, from all sides — that is, right and left — and to open in her a path (אֹרַח, orach) to illuminate below. This is the secret of the rectification of the key (המפתחא, maftechah) that is called “path” (אֹרַח, orach), without which she would not have been able to illuminate.
Notes:
The Zohar identifies the “chupah” (canopy) of the sun (Zeir Anpin) as Eden — supernal Chokhmah — which covers, protects from klipot, and sends forth the river of divine flow. Zeir Anpin emerges rejoicing (“יָשִׂישׂ כְּגִבּוֹר”) by uniting pure first light (Chessed without judgment) with sweetened Gevurah, taking Chokhmah and Chassadim together in perfect desire. This enables him to “run the path” — opening a rectified channel (orach/maftechah) in Malchut (the sea/moon) to transmit illumination from all sides (right and left), completing her light and enabling revelation below. Without this key-path, Malchut could not shine.
#201
“מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ” “From the end of the heavens is his going forth” (Psalms 19:7) — this means from the end of these supernal heavens, which is Zeir Anpin, he brings forth the abundance. Because at the conclusion of Tiferet — which is called the body, which is Yessod — he brings forth his abundance. For in that place, the distinction between male and female is noticeable. And this is what is written: “וּמִקְצֵה הַשָּׁמַיִם עַד קְצֵה הַשָּׁמָיִם” “and from the end of the heavens to the end of the heavens” (Deuteronomy 4:32). “The end of the heavens” — this is the upper world, meaning Zeir Anpin, who is called “heavens.” And “to the end of the heavens” — this is his peace (shalom), which is Yessod. Just as this Zeir Anpin takes all the lights and they are all in him, so too this Yessod takes all the lights, and they are all in him, and he goes forth from the end of the heavens.
Notes:
The Zohar interprets “מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ” (Psalms 19:7) as the outflow of divine abundance from Zeir Anpin (“heavens”) specifically through Yessod — the “end” or conclusion of Tiferet (the body), where male (Zeir Anpin) and female (Malchut) become distinguishable. Yessod, called “shalom” (peace/harmony), receives and contains all the lights from above, just as Zeir Anpin does, and transmits them outward. This marks Yessod’s central role as the channel of completion and revelation on Shabbat day, enabling the full bestowal from the supernal heavens to Malchut.

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