<input type="hidden" value="68d97d80905231083395501" /><input id="bg-show-more-text-68d97d80905231083395501" type="hidden" value="Show DZ reading video" /><input id="bg-show-less-text-68d97d80905231083395501" type="hidden" value="close view" /><button class="bg-showmore-plg-button bg-blue-button bg-arrow " id="bg-showmore-action-68d97d80905231083395501" style="color: #fffff; font-size: 14px; font-weight: normal;">Show DZ reading video</button>

Hebrew translation:

.

Zohar Beresheet

Continued from previous DZ

#381

And from there, it was so distinguished, meaning that it (Yessod) includes within it all the Mochin—both Chokhmah and Chassadim, and therefore, it separated. For it was not said “that it was good” (“כִּי טוֹב”, ki tov) regarding the Mochin between the first day and the third day (יום שלישי, yom shlishi), meaning the Mochin of the second day. In other words, compared to the abundance of light that emerged on the third day through the Yessod, the previous Mochin of the second day are considered deficient, to the extent that it was not fitting to say about them “that it was good.” ( Ki Tov ) And were it not for this great superiority of the Yessod, the Mochin of the second day would not have been recognized as deficient. For on the third day, the earth produced fruit, meaning the Nukva (Malchut), through the power of this Tzaddik, which is the Yessod. As it is written, “וַיֹּאמֶר אֱלֹקִים תַּדְשֵׁא…”—”And God said, ‘Let the earth sprout forth…'” (Genesis 1:11 ).

He asks, What is etz pri (fruit tree)? And he answers that this is Atzah and Tevunah (ישסו” ת, Binah), meaning the Nukva of Zeir Anpin (Z” A), which is called thus and produces fruit. This means: Tzaddik Yessod Olam (Righteous, Foundation of the World), which is the Yessod of Z” A, that produces all the fruits and bestows them to the Nukva. And because of this superiority of the Yessod, the second day is recognized as deficient, to the extent that “that it was good” was not said about it.

Notes:

This Zohar passage interprets Genesis 1:10 –11, emphasizing the superiority of Yessod (Tzaddik) in unifying Chokhmah (shuruk, וּ) and Chassadim (cholam, וֹ) via the masach of chirik (וִ) on the third day. This enables the Mochin to shine fully, unlike the second day, where Chokhmah alone was deficient, lacking “ki tov.” The Yessod channels Mochin to the Nukva (aretz), enabling her to produce “fruits”, symbolizing rectified Mochin. The term etz pri (fruit tree) is linked to Binah (ישסו” ת) and the Nukva, with Yessod (Tzaddik Yessod Olam) as the source of all “fruits” (Mochin bestowed to Nukva). This ties to Genesis 1:6–11 and the concept of ‘yom echad’.

#382

#382

It is written: לְמִינוֹ—” According to its kind,” which says עֵץ עֹשֶׂה פְרִי לְמִינוֹ, “A tree producing fruit according to its kind” (Genesis 1:11 ). Its meaning is that every man who has a holy spirit (רוח הקודש, ruach kadosh), which is the fruit of that tree, that is, of the Nukva of Zeir Anpin, the Yessod imprints in them an imprint according to its kind. And what is it? That is, the Yessod of Zeir Anpin, Brit Kodesh (holy covenant), Brit Shalom (ברית שלום, covenant of peace). So too, the children of faith, that is, those who merited a holy spirit from the Nukva, resemble its kind, meaning they also merit these levels of Brit Kodesh and Brit Shalom.

They enter into its kind, meaning they cleave to it and are no longer separated from it. And the measure of the verse עֹשֶׂה פְרִי לְמִינוֹ—”Producing fruit according to its kind” is the Tzaddik, that is, the Yessod, which produces fruits, that is, spirits (רוחות) and souls (נשמות, neshamot) of human beings. And that tree, that is, the Nukva of Zeir Anpin, becomes impregnated with those fruits that she receives from the Yessod, which are the spirits and souls. She brings forth that fruit according to its kind, that is, according to the kind of the one producing the fruit, which is the Yessod, so that the one receiving the fruit will be like it. Therefore, it is written: עֵץ פְרִי עֹשֶׂה פְרִי לְמִינוֹ—”A fruit tree producing fruit according to its kind” (Genesis 1:11 ), for the spirits go out from the Yessod, which is the one producing them, and bestows them to the fruit tree, which is the Nukva, and the Nukva bestows them to human beings. And they resemble the one producing the fruit, the Yessod, and therefore it says: עֹשֶׂה פְרִי לְמִינוֹ—”Producing fruit according to its kind.” And the practical difference, whether they resemble the Yessod or the Nukva, will be explained below.

Notes:

This Zohar passage interprets עֵץ פְרִי עֹשֶׂה פְרִי לְמִינוֹ—”A fruit tree producing fruit according to its kind” (Genesis 1:11 ), explaining that the Yessod of Zeir Anpin (Tzaddik, ברית קודש, Brit Kodesh, ברית שלום, Brit Shalom) produces spirits and souls, which the Nukva (the tree) receives and bestows to humanity. These souls, the “fruit,” bear the imprint of the Yessod’s holiness, resembling its qualities of Brit Kodesh and Brit Shalom, and cleave to it. The passage emphasizes the Yessod’s role in shaping souls that reflect its divine attributes, with the Nukva as the conduit. This ties to Genesis 1:11 and the third day (יום שלישי).

Main Point: The Yessod (Tzaddik) produces souls (רוחות ונשמות) that the Nukva, as the fruit tree, bestows to humanity, imprinting them with the Yessod’s holiness (Brit Kodesh, Brit Shalom), so they resemble its kind and cleave to it.

#383

Happy is the portion of one who resembles his father and mother, who are Zeir Anpin (Z” A) and Nukva (Malchut), and therefore, the holy imprint (reshimu), meaning the cutting of the foreskin (ערלה, orlah) on the eighth day, is to equal the level of his mother, who is the Nukva of Z” A. And when the peri’ah (פריעה, uncovering) is performed and the holy imprint is revealed, it is to equal his father, who is Z” A. For through the commandment (mitzvah) of milah (מילה, circumcision), one merits to receive the Mochin of the Nukva, and through פריעה, peri’ah, one receives the Mochin of Z” A. Therefore, עץ פרי (etz pri, fruit tree) is the mother, meaning the Nukva of Z” A, as mentioned above. עושה פרי (Oseh pri, producing fruit) refers to the ברית קודש (Brit Kodesh, holy covenant), which is the Yessod of Z” A, the father. למינו (L’mino, according to its kind) means that it resembles its father and is distinguished by it, meaning that it receives all his qualities.

Notes:

This Zohar passage interprets Genesis 1:11 in a spiritual context, linking the human act of milah (circumcision) and פריעה (peri’ah, uncovering the corona) to the resemblance of Zeir Anpin (Z” A, father) and Nukva (Malchut, mother). The reshima hakdosha (holy imprint) refers to the spiritual rectification achieved through milah on the eighth day, aligning one with the Nukva’s Mochin (of Chassadim), and through פריעה, peri’ah, with Z” A’s Mochin (of Chokhmah clothed in Chassadim). The etz pri (fruit tree) is identified as Nukva, producing “fruit” (פרות, peirot, rectified Mochin) through Yessod (Brit Kodesh), which channels Mochin to her. למינו, (L’mino, according to its kind) signifies the spiritual alignment with Z” A’s qualities via Yessod. This ties to Genesis 1:11 and the concept of yom shlishi (third day).

{||}

The