<input type="hidden" value="68d0c35ba1fee7033142642" /><input id="bg-show-more-text-68d0c35ba1fee7033142642" type="hidden" value="Show DZ reading video" /><input id="bg-show-less-text-68d0c35ba1fee7033142642" type="hidden" value="close view" /><button class="bg-showmore-plg-button bg-blue-button bg-arrow " id="bg-showmore-action-68d0c35ba1fee7033142642" style="color: #fffff; font-size: 14px; font-weight: normal;">Show DZ reading video</button>

Hebrew translation:

.

Zohar Beresheet

Continued from previous DZ

#372

Rabbi Yossi said: It is written, ‘וּמַיִם תִּכֵּן בְּמִדָּה’—’ And He measured the waters with a measure’ (Job 28:25 ). This indicates that He established them with an actual measure (מִדָּה, midah), when the waters reached the measure. Midah means the limitation (הגבלה, hagbala) established through the zivug (union) on the masach (מסך, screen) of chirik (וִ), which is the masach of the first level (בחינה א’, bechinah aleph). Waters refers to the Mochin. And before the Mochin of the aspects of cholam (וֹ) and shuruk (וּ) reached the measure and boundary established by the power of the masach of chirik (וִ), they could not shine, as mentioned above. Therefore, the verse says, ‘And He measured the waters with a measure,’ meaning that when the waters reached the measure, they were rectified and could shine, and they are the rectification of the world (תיקון עולם, tikkun ha’olam). When they reach the measure from the side of Gevurah (strength), this means: The zivug performed on the masach of the first level (first tzmtzum)  draws only ו” ק (Vav Kuf,V” K, six lower sefirot) without a head (ראש), which is a significant restriction. But here, since the Mochin have already come from the left side, which is Gevurah, and have already received Chokhmah from there in the secret of the point of shuruk (וּ), and they cannot shine without Chassadim, they receive their rectification when they reach the measure of the point of chirik (וִ), for they are clothed in the stature of Chassadim within the measure, becoming rectified to shine in the world, which is the Nukva (Malchut) of Zeir Anpin (ז” א, Z” A). And this is what it says: ‘And they are the rectification of the world when they reach from the side of Gevurah.’ However, before they received the Mochin from the left side, there is nothing in the measure for the rectification of the world, which is the Nukva, for then the measure gives only the aspect of V” K without a head. Rabbi Abba brings proof of this. Rabbi Abba said: Thus the early ones said, when the sages reached this place, meaning the secret of the measure mentioned above that rectifies the waters, their lips moved, but they said nothing, out of fear of being punished. This shows that the measure alone does not provide any rectification of the world, but only when the Mochin come from the side of Gevurah, and they already have the Mochin of Chokhmah from the point of shuruk (וּ) there. Then the measure rectifies the Mochin, for it clothes them in its Chassadim, as mentioned above.

#373

Rabbi Elazar said: The first letter of the letters was flying over the pure knot (קשר טהור) and was adorned from below and from above. This means: The letters are the vessels of Zeir Anpin (Z” A) and Nukva (Malchut), which receive their lights by ascending to Abba and Imma (Chokhmah and Binah). And when Z” A and Nukva ascend to Abba and Imma, they are included in the zivug performed there on that masach (מסך, screen). And this is what it says: It ascended and was included in the masach in Abba and Imma, and it was adorned, meaning it received there the Mochin from below and from above, called crowns (עטרות, atarot). From below refers to the Mochin of shuruk (וּ), which shine downward, meaning they are drawn from above to below. From above (mil’eila) refers to the Mochin of the point of cholam (וֹ), which shines from above. And this is the secret of the two lines, right and left, which the letters first receive in Abba and Imma, and then there is a dispute (מחלוקת, machloket) between them. And this is the secret: Sometimes it ascends and shines upward with the illumination of cholam, and sometimes it descends and shines downward with the illumination of shuruk. That is, sometimes the right line prevails, and sometimes the left line prevails.

And the waters, which are the Mochin, are engraved in their engravings (חקיקות), meaning they receive the engravings of the masach of the point of chirik (וִ). Then, the Mochin settle in their place and are included, the two lines of cholam and shuruk mentioned above, one within the other. For this is the secret of the middle line, drawn from the stature of Chassadim, which emerges on the masach of chirik, arbitrating and unifying the two lines with each other, as is known. And so, all the letters ascended to Abba and Imma and first received the Mochin from the two lines, right and left, drawn from the points of cholam and shuruk in Abba and Imma. And afterward, they received the illumination of the point of chirik, and then they were included one within the other and adorned one with the other, until the structure of the partzuf (spiritual form) of Z” A and Nukva and its Yessod was built upon them.

Notes:

This Zohar passage explains the process of Mochin emanation to Z” A and Malchut (Nukva) through their ascent to Abba and Imma (Chokhmah and Binah). The letters (vessels of Z” A and Nukva) receive Chassadim (cholam, וֹ, right line) and Chokhmah (shuruk, וּ, left line), which initially cause a dispute (מחלוקת, machloket) due to their opposition. The masach of chirik (וִ, middle line) unifies them, engraving the Mochin to form the partzuf of Z” A and Nukva, centered on Yessod. This ties to Genesis 1:6 (רקיע, rakia) and the unification of יום אחד (yom echad.)

#374

And when all the letters were built and adorned with the Mochin of ג” ר, (G” R, three upper sefirot) through their inclusion (התכללות, hitkalelut) in Abba and Imma (Chokhmah and Binah), the upper waters were mixed with the lower waters, and they produced the house of the world. Abba and Imma are considered the upper waters, and Zeir Anpin (ז” א, Z” A) and Nukva (Malchut) are the lower waters. And when they received the Mochin of cholam (וֹ), shuruk (וּ), and chirik (וִ) mentioned above from Abba and Imma, the vessels of Z” A were mixed with the vessels of Abba and Imma, meaning there was no discernible difference between them. And through this, they brought forth the Mochin of Chokhmah (wisdom) to the Nukva, which is then called the house of the world. This means: Initially, the letters of Z” A were rectified, as they were included in the upper waters and received the Mochin in the manner described above, meaning first the two lines. From the two points, cholam and shuruk, in Abba and Imma, and afterward they received the middle line from the point of chirik and were completed. And after this, the Nukva was also rectified in the same manner. Initially, she received the two lines, right and left, and then she is called the house of the world, for the name house primarily indicates the light of Chokhmah received through the masach of shuruk (וּ). But there is still no aspect of settlement in the house, for the aspect of settlement exists only through the illumination of the point of chirik (וִ).

{||}

The post Daily Zohar # 4960 – Beresheet – He measured the waters with a measure appeared first on Daily Zohar.