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Hebrew translation:

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Zohar Beresheet

Continued from previous DZ

#378

He asks why the Nukva (Malchut) is called יַבָּשָׁה, (Yabasha, dry land). Rabbi Yeisa answered: This is because it is written about her, לֶחֶם עֹנִי (lechem oni, “bread of affliction,” Deuteronomy 16:3), and it is written ‘לֶחֶם עֹנִי’ (lechem oni without the Vav (ו), which indicates the Nukva when she has Chokhmah but lacks Chassadim. At that time, she is called lechem oni because she cannot shine. And because she is considered לֶחֶם עֹנִי, lechem oni, she is also called יַבָּשָׁה, Yabasha, meaning without waters (מים, mayim), which are the Mochin. For the Chokhmah within her cannot shine without the garment of Chassadim, as is known. Therefore, the Nukva then draws into herself all the waters of the world, meaning the light of Chokhmah, which includes all the Mochin of ג” ר, G” R (three upper sefirot), and yet she remains יַבָּשָׁה, Yabasha, meaning as if she had no Mochin at all. This is due to the lack of the garment of Chassadim, as Chokhmah does not shine without them, as mentioned above.

Until this place, meaning the Yessod, which was created as מָּקוֹם אחד (makom echad, one place), fills her with the light of Chassadim. Then, the waters (Mochin) are drawn through these channels of the abundance of Yessod, meaning through the clothing of Chokhmah in the light of Chassadim.

Notes:

This Zohar passage addresses why Nukva (Malchut) is called Yabasha (יַבָּשָׁה, dry land), linking it to lechem oni (“לֶחֶם עֹנִי” “bread of affliction,” without Vav), indicating Chokhmah without Chassadim. Nukva draws Chokhmah (Mochin of G” R) but remains “dry” (יַבָּשָׁה, Yabasha) because Chokhmah cannot shine without Chassadim. Yessod of Z”A (מקום אחד, makom echad, ברית שלום, Brit Shalom) provides Chassadim via the masach of chirik (וִ), clothing Chokhmah (shuruk, וּ) to enable Nukva’s illumination. This ties to Genesis 1:9–10 (יַבָּשָׁה, yabasha, ארץ, aretz) and Deuteronomy 16:3.

#379

The verse “וְלִמְקוֵה הַמַּיִם קָרָא יָמִים”—”And to the gathering of the waters He called seas” (Genesis 1:10 ) refers to the house of the gathering of the waters above, meaning in Binah, for there all the waters (Mochin) are gathered. And from there they are drawn and go forth. This means: The root of the Mochin is in Binah, meaning in the partzuf of Yisrael Saba and Tevunah (ישסו” ת), and the verse “Let the waters be gathered” (Genesis 1:9) means that they are drawn from ישסו” ת to makom echad (מקום אחד, one place), which is the Yessod (of Zeir Anpin, Z” A), and from Yessod to the Nukva (Malchut), as mentioned above. Therefore, the verse concludes, “And to the gathering of the waters (מִקְוֵה הַמַּיִםת mikveh hamayim),” meaning the root and source of these Mochin, “He called seas (ימים, yamim).”

Rabbi Chiya said: מִקְוֵה הַמַּיִם (Mikveh hamayim, gathering of the waters) refers to the Tzaddik, meaning the Yessod of Z” A. For when the Yessod reaches the מִקְוֵה הַמַּיִםת mikveh hamayim, it is written, “וַיַּרְא אֱלֹקִים כִּי טוֹב”—”And God saw that it was good” (Genesis 1:10 ), and similarly, “They said, ‘Tzaddik, for it is good.'” This means: The verse here speaks of the Mochin of Chokhmah drawn from the left line, from the point of shuruk (וּ), which, before the third day (יום שלישי, yom shlishi), which is the secret of Tiferet and Yessod—the arbitrating line—could not shine. Therefore, it is not said on the second day (יום שני, yom sheni) “that it was good,” as is known. For this reason, Rabbi Chiya did not want to explain מִקְוֵה הַמַּיִם, mikveh hamayim, as the left line in Binah, since it says about it “that it was good.” If so, it was already arbitrated by the Yessod, which clothed the Chokhmah in Chassadim, because before this, Chokhmah does not shine. So how could the verse say, “And God saw that it was good”? Therefore, he interpreted it as referring to the Yesod, the Tzaddik, through which the Mochin were established in the secret of “that it was good.” At the end, they said, “Tzaddik, for it is good,” meaning that it arbitrated between them.

Rabbi Yehuda says that Yisrael (Jacob), meaning Z” A, is called מִקְוֵה הַמַּיִם, mikveh hamayim, as it is written, “מִקְוֵה יִשְׂרָאֵל ה'”—”The hope of Israel is YHVH” (Jeremiah 17:13 ). This means: The third line (the middle, Tiferet), which arbitrates and clothes the two lines, right and left, together, when it is said about it “that it was good,” includes Tiferet and Yessod, in the secret of ברית, Brit and גוף, (Guf, body) considered as one. And the third day in its essence is Tiferet. Therefore, Rabbi Yehuda disagrees with Rabbi Chiya and does not interpret מִקְוֵה הַמַּיִם, mikveh hamayim, as Yessod but as Tiferet, which is the secret of Yisrael. For the third day is Tiferet, and it is the one that arbitrates between the lines, and through it, the Mochin of the left line (Chokhmah) were established in the secret of “that it was good,” as it is written, “And God saw that it was good.” And there is no need to interpret it as Yessod.

Notes:

This Zohar passage interprets Genesis 1:9 10 and Jeremiah 17:13 , focusing on מִקְוֵה הַמַּיִם (mikveh hamayim, gathering of waters) as the source of Mochin in Binah (ישסו” ת), drawn through Yessod to Nukva. Rabbi Chiya identifies mikveh hamayim as Yessod (Tzaddik), which clothes Chokhmah (shuruk, וּ) with Chassadim (cholam, וֹ) via the masach of chirik (וִ), enabling the Mochin to shine on the third day (yom shlishi), marked by “כִּי טוֹב” (“ki tov”, it was good). Rabbi Yehuda, however, attributes mikveh hamayim to Tiferet (Yisrael), the core of Z” A and the third day, which arbitrates the right (Chassadim) and left (Chokhmah) lines. This ties to Genesis 1:6–10 and yom echad.

Mikveh hamayim is the source of Mochin in Binah (ישסו” ת), drawn through Yessod (Tzaddik, per Rabbi Chiya) or Tiferet (Yisrael, per Rabbi Yehuda) to Nukva. On the third day, the masach of chirik unifies Chokhmah and Chassadim, enabling Mochin to shine, marked by “ki tov.”

#380

According to Rabbi Chiya, who says that מִקְוֵה הַמַּיִם (mikveh hamayim, gathering of waters) is the Tzaddik, meaning the Yessod of Zeir Anpin (Z” A), this refers to what is written, “וְלִמְקוֵה הַמַּיִם קָרָא יָמִים”—”And to the gathering of the waters He called seas” (Genesis 1:10 ), which is the name of the Mochin of Chokhmah. For all the streams, springs, and rivers—meaning all the aspects of the Mochin of Chokhmah—are taken by the Yessod. Because it is the source of all of them through the secret of its arbitration, it takes them all, and therefore it is called ימים (yamim, seas). And in this manner, “וַיַּרְא אֱלֹקִים כִּי טוֹב”—”And God saw that it was good” (<a href="https://www.sefaria.org/Genesis.1.10?lang=bi&wit