348) \u201cAnd God said, \u2018Let there be light.\u2019\u201d This is the light that the Creator created in the beginning, the light of the eyes, the light that the Creator showed to Adam \u200eHaRishon, by which he saw from the end of the world to its end, the light that the Creator showed to David who was praising and saying about it, \u201cHow abundant is Your goodness, which You have hidden for those who fear You.\u201d It is the light that the Creator showed to Moses and by which he saw from Gilad to Dan, meaning the whole of the land of Israel.<\/p>\n\n\n\n
349) When the Creator saw that three generations of wicked would arise\u2014the generation of Enoch, the generation of the flood, and the generation of Babylon, He hid the light so those wicked would not use it. The Creator gave the light to Moses, who was using it during the three months that remained for him from the days of his Ibur [conception\/pregnancy], since he was born after six months and one day, and had three months remaining of the nine months of Ibur when he was not in Ibur. This is why it is written, \u201cAnd she hid him three months.\u201d<\/p>\n\n\n\n
We learn that the Egyptians thought that she would give birth to him after nine months as usual, so they were not looking for Moses prior to the nine months, and she could hide him, for any person for whom a candle is lit over his head during his Ibur, he watches and sees from the end of the world to its end. The special thing about Moses is that even after he was born, the Creator still gave him that light, meaning only that time while he was still meant to be in Ibur, which is three months from six months and one day through the complete nine months. But after nine months, the Creator took the light from him.<\/p>\n\n\n\n
350) After three months, when he had nothing left of his days of Ibur, he came before Pharaoh. Pharaoh\u2019s daughter found him on the bank of the Nile and brought him to Pharaoh, and then the Creator took all the light from him until he stood on Mount Sinai for the reception of the Torah. Then the Creator gave him back the light.<\/p>\n\n\n\n
He was working with the light all of his days, and the children of Israel could not approach him until he placed a cover over his face, as it is written, \u201cAnd they were afraid to come near him.\u201d He cloaked in the light as with a Talit, as it is written, \u201cCovered with light as with a garment.\u201d<\/p>\n\n\n\n
351) \u201c\u2018Let there be light,\u2019 and there was light.\u201d Anything about which \u201cLet there be\u201d is written applies to this world and to the next world. They are two worlds Bina and Malchut. Bina is called \u201cthe next world,\u201d and Malchut \u200eis this world. All who are higher in merit are also regarded as earlier in time. This is why the next world is considered earlier, past, as it is Bina, who precedes Malchut. This world is considered later, in the future, since Malchut \u200eis later than Bina.<\/p>\n\n\n\n
The words \u201cAnd there was\u201d contain two meanings since \u201cLet there be\u201d means future, and the Vav at the beginning of the word makes it past tense. Hence, there are both past and future in it, which are the next world and this world. This is why it is said that anything about which \u201cLet there be\u201d is written applies to this world and to the next world, since both are implied in the words \u201cAnd there was.\u201d<\/p>\n\n\n\n
The light that the Creator created in the work of creation illuminated from the end of the world to the end of the world and was concealed.<\/p>\n\n\n\n
352) Why was the light concealed? It was so the wicked of the world would not enjoy it. So the worlds do not enjoy the light because of the wicked, and it is concealed for the righteous, as it is written, \u201cA light is sown for the righteous.\u201d At that time, the worlds will be sweetened by the appearance of that light, and they will all be one. And until the day when Bina, called \u201cthe next world,\u201d is disclosed, that light will be hidden and concealed.<\/p>\n\n\n\n
353) That light, which is revealed from the next world, comes out from the darkness that was engraved in the carvings of the most hidden, meaning in the carvings in Bina, who is the next world, in the dot of Shuruk \u200ein her. It is so because when Bina rises and unites in Rosh AA, in which there is Hochma \u200ewithout Hassadim, the darkness comes out in ZAT of Bina, since ZAT of Bina is incorporation \u200eof the ZON in Bina. Because they are primarily from Hassadim, they cannot receive the light of Hochma \u200ewithout clothing of Hassadim, and darkness is made in them. Finally, a hidden trail was made of the hidden light to the darkness below, which is the screen of Hirik, and then the light is in it, meaning the light that is hidden in the worlds is revealed.<\/p>\n\n\n\n
It is so because in Bina, the level of Hassadim \u200eemerges on screen of phase one in ZON that rose to Bina, then the Hochma \u200edresses in Hassadim \u200eand can illuminate. That screen \u200ein ZON is the Nukva because it carries the screen \u200eof ZA. It follows that through the screen \u200eof the Nukva, the Mochin \u200eilluminated in Bina, for were it not for the level of Hassadim \u200ethat emerged on her screen, Bina would have stayed in the dark because of the dot of Shuruk.<\/p>\n\n\n\n
Thus, it is considered that the screen \u200eof the Nukva was engraved and made into a trail that comes out of the light that is hidden in Bina to the darkness in the Nukva herself. By this trail, the hidden light extends from Bina to the Nukva because the lower who complements the upper one is itself rewarded with the full measure that it complemented for the upper one.<\/p>\n\n\n\n
That light, which appears from the next world, was engraved in the carvings of the most hidden, until it was carved and extended by one hidden trail from that hidden light that illuminates in Bina. The light extends and comes by a trail that was erected by a screen \u200eof the dot of Hirik of the Nukva to the darkness below, the darkness of the Nukva herself, and from the Nukva the light appears in all the worlds. The darkness below is the darkness, called \u201cnight,\u201d the Nukva of ZA.<\/p>\n\n\n\n
354) This is why they interpreted what is written, \u201cHe uncovers deep things out of darkness.\u201d If the meaning of the verse is that the deep things appear out of a hidden darkness\u2014the darkness of Bina\u2014then we see that all those upper Ketarim [pl. of Keter] in Bina are hidden. This is why the text calls them \u201cDeep things.\u201d Thus, what is \u201cUncovers deep things\u201d if they do not appear at all? Rather, all those upper, hidden things appear only out of that darkness, the night, Nukva. All those deep and hidden things that come out of the thought, Bina, and the voice, ZA, takes them, they do not appear until the word reveals them. A word is speech, Malchut, since ZA in Mochin of Gadlut \u200eis called \u201cvoice,\u201d and Malchut \u200ein Mochin of Gadlut \u200eis called \u201cspeech.\u201d<\/p>\n\n\n\n
Explanation: Those GAR of Bina that become hidden with the ascent of Malchut \u200eto her are called \u201cDeep things.\u201d Likewise, the upper Ketarim are hidden. It is written about them, \u201cHe uncovers deep things out of darkness.\u201d Those GAR reappear from the darkness in the dot of Shuruk from which the Hochma \u200eextends. The text does not refer merely to the hidden darkness of Bina at the dot of Shuruk \u200ein her, since disclosure is through illumination of Hochma, and although Bina who receives Hochma does not receive for herself but for Malchut, while she herself remains forever in covered Hassadim, \u201cFor He desires mercy,\u201d then how is it written about her, \u201cuncovers the deep things out of darkness\u201d? Thus, does the darkness not appear there at all?<\/p>\n\n\n\n
Rather, it refers to the darkness of the night, the darkness of the Nukva, called \u201cnight,\u201d who receives darkness from the dot of Shuruk \u200eof Bina. It is written of her, \u201cHe uncovers deep things out of darkness,\u201d since once she receives Hassadim \u200efrom ZA, the Hochma, who was in her darkness on the left, at the dot of Shuruk\u2014for lack of clothing of Hassadim\u2014now appears and comes out of the darkness, clothing in the Hassadim \u200ethat she obtained.<\/p>\n\n\n\n
This is the unification of thought, voice, and speech: 1) A thought is Bina\u2019s Mochin of Gadlut; 2) A voice is ZA in Gadlut; 3) Speech is the Nukva in Gadlut. That is, when ZON receive the thought, Mochin of Gadlut, a coupling between them is made in voice and in speech. And as with a corporeal person, whose thought is not recognized before it has clothed in voice and speech, and also not in a voice but only in speech, so here the illumination of Hochma \u200eappears neither in thought, Bina, nor in voice, ZA, but only in speech, the Nukva of ZA.<\/p>\n\n\n\n
Thus, the emanation of Mochin \u200efor all their details comes out primarily in thought, Bina, and the thought, with all that is in it, dresses in a voice, ZA, and from the voice they are all imparted to the speech, and all that was in the thought appears through the speech.<\/p>\n\n\n\n
355) The speech, which is the unification of thought, voice, and speech, is called Shabbat [Sabbath], since Shabbat is the Nukva in Mochin \u200eof Gadlut, the letters Shin Bet-Tav. Shin implies GAR, Bet-Tav are the Nukva. Because the Shabbat is called \u201cspeech,\u201d it is forbidden to discuss secular matters on Shabbat, for they blemish the great coupling of voice and speech because that speech of Shabbat must rule in the world, and not the speech of weekdays, which are the Katnut \u200eof the Nukva.<\/p>\n\n\n\n
The speech, Nukva in Mochin of Gadlut, who comes from the side of darkness, from the dot of Shuruk, reveals deep things within her. That is, it is written about her, \u201cUncovers deep things from the darkness,\u201d since the GAR of Hochma \u200eappear within her. This is implied from the words \u201cFrom the darkness,\u201d which means coming from the side of the darkness. The essence of the darkness is in Bina, and the darkness in Nukva is received from the darkness of Bina. And since it is written, \u201cUncovers deep things from the darkness,\u201d and it is not written, \u201cReveals deep things in the darkness,\u201d it means that it is about the Nukva who comes from the darkness of Bina. This is why it is written, \u201cFrom the darkness,\u201d and not in the darkness itself, which is in Bina.<\/p>\n\n\n\n
356) Thus, if the merit of the darkness is so great, why is it written, \u201cAnd God divided between the light and the darkness,\u201d meaning that He divided between the importance of the light and the lowliness of the night? Rather, first the light elicited the quality of day and the darkness the quality of night. Then it is written, \u201cAnd God divided between the light and the darkness,\u201d dividing between the great importance of the day and lowliness of the night. Afterwards, He connected the day and the night, which are ZON, together, and they became one, as it is written, \u201cAnd there was evening and there was morning, one day.\u201d<\/p>\n\n\n\n
Then it is written, \u201cUncovers deep things from the darkness,\u201d and the merit of darkness grew extensively. And the word \u201cdivided\u201d is written of the time of the exile, when they are separated from each other. Then it is written \u201cDivided,\u201d \u201cAs light excels over darkness,\u201d and likewise prior to the coupling.<\/p>\n\n\n\n
357) Until the coupling, the male was light and the Nukva darkness. Then ZON united as one, to be one\u2014the male Partzuf \u200ewas built from the right line, Hassadim, and the female Partzuf \u200ewas built from the left line, Hochma \u200ewithout Hassadim, darkness, since the Hochma \u200edoes not illuminate without clothing of Hassadim. In what are they separated, for which it is written about them, \u201cDivided between the light and the darkness\u201d? To recognize between the light and the darkness, the degrees initially part from one another, then the merits and demerits of the light in itself are recognized, as well as the merits and demerits of the darkness in itself.<\/p>\n\n\n\n
Although there is a big advantage to the light over the darkness, it is still devoid of illumination of Hochma. Likewise, although there is merit to the darkness, for there is illumination of Hochma \u200ein it, the Hochma \u200edoesn\u2019t shine in it for lack of clothing of Hassadim. Therefore, it is dark from both light of Hassadim \u200eand from light of Hochma.<\/p>\n\n\n\n
And once the merits and demerits of each one separately were thoroughly recognized, they made a coupling and both became as one, because they made a coupling since they need one another. Thus, the light of ZA is complete only after it is included in the darkness of the Nukva, for then the light is complemented with illumination of Hochma, as well, and the darkness of Nukva is complete only after it is included in the light, since then it obtains the Hassadim \u200efrom it, Hochma \u200eclothes in Hassadim and is able to illuminate. Although they made a coupling and became one, they are still essentially different from one another because one is Hassadim \u200eand the other is Hochma. But despite the difference between them being so great, they became one and are incorporated as one, for it is written, \u201cAnd there was evening and there was morning, one day,\u201d which means that they became one.<\/p>\n","protected":false},"excerpt":{"rendered":"
348) \u201cAnd God said, \u2018Let there be light.\u2019\u201d This is the light that the Creator created in the beginning, the […]<\/p>\n","protected":false},"featured_media":0,"parent":11756,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-11801","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n