358) Rabbi Shimon says, \u201cThe world was created over the covenant, the Nukva in Katnut, and it exists.\u201d Beria is Katnut; existence is Gadlut, the Mochin of GAR is the Nukva existence, as it is written, \u201cIf My covenant is not day and night, I have not appointed the ordinances of heaven and earth.\u201d A covenant is a righteous, the foundation of the world, \u201cRemember.\u201d<\/p>\n\n\n\n
Rabbi Yosi interprets the verse \u201cAnd there was evening and there was morning, one day.\u201d The unification is in the words \u201cUncovers deep things from the darkness,\u201d which is the darkness of Malchut, night. Because Malchut \u200eis the carrier of the screen of Hirik, it follows that as the Mochin \u200eappear only through the Hirik, the Mochin \u200ealso appear only through her darkness. It therefore follows that day and night became one, that both are equal causes in the elicitation of the Mochin, \u201cAnd there was evening and there was morning, one day.\u201d<\/p>\n\n\n\n
Rabbi Yitzhak interprets the verse \u201cAnd there was evening and there was morning, one day\u201d to mean the incorporation of the two lines\u2014right and left\u2014in one another. The day is the right line, and the night is the left line, and they are incorporated in one another, \u201cAnd there was evening and there was morning, one day.\u201d<\/p>\n\n\n\n
Rabbi Shimon interpreted it to mean the unification of the screen of Hirik, like Rabbi Yosi, though not on the Malchut, but only on Yesod. It is so because the screen of Hirik is shared between Yesod and Malchut, for the correction of the screen \u200eis considered Malchut in the matter of circumcision and in the matter of \u201ckeep,\u201d which is only a correction of the vessels. But the Mochin \u200ethat emerge on the screen are regarded as Yesod, \u201cremember,\u201d and in the matter of exposing, the disclosure of Mochin of GAR.<\/p>\n\n\n\n
This is why Rabbi Shimon says that the world, Nukva, is standing over a covenant that connects day and night, ZON, as one, as it is written, \u201cIf My covenant is not day and night, I have not appointed the ordinances of heaven and earth.\u201d \u201cThe ordinances of heaven\u201d means the Mochin \u200eextending out of the upper Eden. \u201cIf My covenant is not day and night,\u201d meaning were it not for Yesod, who connects day and night as one, which are ZON, through disclosure of the Mochin \u200ein screen of Hirik. \u201cThe ordinances of heaven and earth\u201d are the Mochin of GAR extending from Eden, which is Bina that becomes Hochma. \u201cI have not appointed,\u201d for without it, there would be no presence of Mochin \u200ein ZON, which are called \u201cheaven and earth.\u201d<\/p>\n\n\n\n
359) It is written, \u201cAt the sound of those who divide flocks among the watering places, there they shall recount the righteous deeds of the Lord, the righteous deeds for His peasantry in Israel. Then the people of the Lord went down to the gates.\u201d \u201cThe sound of those who divide flocks\u201d means the sound of Jacob, since \u201cThose who divide the flocks\u201d means, as it is written, \u201clike the middleman.\u201d<\/p>\n\n\n\n
All the Mochin \u200edepend on Yesod, as it is the screen of Hirik, as it is written, \u201cThe sound of those who divide,\u201d the voice of Jacob, since Jacob is Tifferet, deciding between the two lines\u2014right and left\u2014which are called here \u201cThose who divide,\u201d as they are two halves of the degree. The right and left of something are its two halves. And when Tifferet \u200eextends the level of Hassadim \u200eon the screen of Hirik, by which it decides between the two halves, the GAR are drawn.<\/p>\n\n\n\n
\u201cAmong the watering places\u201d means that Tifferet \u200esits among those who draw out water above, since Tifferet\u2014Jacob, ZA\u2014goes up to Bina and there decides with his screen of Hirik between the two lines in Bina, the two dots Holam Shuruk \u200ein Bina. Holam is Hassadim, right; Shuruk \u200eis Hochma, left; and the voice of Jacob decides and includes them in one another, and they are completed by one another.<\/p>\n\n\n\n
Those two dots, Holam Shuruk, in Bina, are called \u201cThose who draw out water above,\u201d since they include all the Mochin \u200ein Bina, and ZA journeys in two sides\u2014in right and in left, Holam Shuruk, including them within him\u2014because he decides between right and left and includes them in one another. By that, the wholeness of both of them is revealed, since now there are Hochma \u200eand Hassadim \u200ein the right, and Hochma \u200eand Hassadim \u200ein the left, and therefore ZA himself is rewarded with those Mochin \u200eof the two sides of Bina. It is so because the rule is that anything that the lower one causes to be added in the upper one, it is rewarded with that full amount that it added in the upper one, as well, since it is rewarded with them and includes them within it. Therefore, ZA also includes those three lines HGT.<\/p>\n\n\n\n
360) \u201cThere they shall recount the righteous deeds of the Lord.\u201d \u201cThere\u201d is the place for the queen, the Nukva above the Chazeh, to cling. It is so because there is a coupling in ZON in those three lines with which he was rewarded from Bina, HBD HGT of ZA from Chazeh \u200eand above, above the Chazeh. The writing also indicates \u201cThere they shall recount the righteous deeds of the Lord,\u201d that it is from there that the righteous deeds of the Lord are suckled and drawn. NH of ZA, called \u201cthe righteous deeds of the Lord,\u201d suckle and draw from that coupling of ZON from Chazeh \u200eand above. \u201cSuckle\u201d means that they receive Mochin of VAK, and \u201cdraw\u201d means that they receive illumination of Hochma. It follows that there are two matters in the verse \u201cThere they shall recount the righteous deeds of the Lord: 1) indicating the coupling of ZON above the Chazeh; 2) indicating that NH of ZA receive the Mochin \u200efrom coupling of ZON.<\/p>\n\n\n\n
The words \u201cThe righteous deeds for His peasantry in Israel\u201d indicate the righteous of the world Yesod of ZA, covenant and holy, drawing and taking everything. Holy indicates extension of Hassadim, pure Avir from upper AVI, right line. Drawing indicates extension of illumination of Hochma \u200efrom the left line. He takes everything from the determining between the right line and the left line, taking the illumination of them both, since as Tifferet \u200edecides between HG from Chazeh \u200eand above and includes them both, Yesod decides between NH from Chazeh \u200eand below and includes them both.<\/p>\n\n\n\n
He spreads to the great sea, the Nukva, these upper waters, his Mochin, extending from Ima, upper water, in Israel, for Israel inherited that covenant, and the Creator gave it to them as an everlasting inheritance.<\/p>\n\n\n\n
361) Since Israel left the covenant because they were circumcising but not exposing, it is written about them, \u201cThen the people of the Lord went down to the gates.\u201d \u201cWent down to the gates\u201d means that they went down to the gates of Tzedek [justice], that they were sitting at the gates and did not enter.<\/p>\n\n\n\n
The Nukva is the king\u2019s hall. When Israel were keeping the covenant, they were rewarded with being inside the king\u2019s hall, receiving the Mochin \u200efrom the interior of Nukva of ZA. But once they left the covenant, they drew far from the king\u2019s hall and descended to the gates of the hall, called \u201cgates of Tzedek,\u201d and no longer came inside the interior of the hall.<\/p>\n\n\n\n
It is written about that time, \u201cAnd the children of Israel left the Lord,\u201d until Deborah came and volunteered for them by extending and disclosing the upper Mochin \u200efor them, as it is written, \u201cWhen the hair in Israel grows loose.\u201d \u201cLoose\u201d means disclosures, as in, \u201cAnd let the hair of the woman’s head go loose.\u201d This is the revealing of the Mochin \u200ethat returned to Israel through Deborah.<\/p>\n\n\n\n
362) This is why it is written about Israel when they left the covenant, \u201cThe peasantry ceased in Israel.\u201d \u201cThe peasantry ceased\u201d is His peasantry, in the verse \u201cThe righteous deeds for His peasantry in Israel,\u201d which is the abundance of Mochin of Gadlut \u200efrom Yesod to the great sea. And since they left the covenant, those Mochin \u200eceased from Israel. The Mochin \u200eceased from the holy covenant, called \u201cpeasantry,\u201d because they circumcised but did not expose.<\/p>\n\n\n\n
It is written, \u201cThe peasantry ceased … until I, Deborah, arose, until I arose, a mother in Israel.\u201d What does it mean that she called herself a \u201cmother\u201d? She said to them, \u201cI lowered the upper water from above\u2014the Mochin of GAR that extend from Ima\u2014to keep the worlds. This is why she called herself a \u201cmother,\u201d since she revealed the Mochin \u200efrom Ima. \u201cIn Israel,\u201d since she became a mother to both Israel of above, ZA, and Israel of below, the children of Israel, since she extended the Mochin \u200eto ZA, too, as to Israel, to show that the world existed only on that covenant. The meaning of everything is the words \u201cA righteous is the foundation of the world,\u201d who is the Yesod [foundation] on which the world stands.<\/p>\n\n\n\n
363) Three come out of one; the one is in three. He enters between two, two nurse the one, and the one nurses several sides.<\/p>\n\n\n\n
To explain the unification of \u201cEvening and morning, one day,\u201d The<\/em> \u200eZohar<\/em> says, \u201cThree come out and appear out of one,\u201d as it is written, \u201cThe sound of those who divide flocks among the watering places,\u201d that the two lines\u2014right and left in Bina from Holam Shuruk are called \u201cwatering places.\u201d The sound of those who divide, ZA, Jacob, rises to them and decides between them in the screen of Hirik, by which the right and left are included in one another, and three Mochin \u200eHBD come out in Bina.<\/p>\n\n\n\n Thus, three Mochin \u200eHBD come out of one, ZA, who rose to Bina. And since ZA caused the disclosure of three Mochin \u200eHBD in Bina, he is also rewarded with them, since the lower is rewarded with the full measure of illumination that it causes in the upper one. Therefore, one, who is ZA, is in three, for he, too, is rewarded with those three Mochin, HBD in the Rosh, and HGT through the Chazeh \u200ein the Guf. As it was said above, because he journeys to determine between the two lines\u2014right and left of Ima\u2014he himself includes them and is himself rewarded with those three lines HGT.<\/p>\n\n\n\n NH, called \u201cthe righteousness of the Lord,\u201d suckle and receive from the coupling of ZA and the queen above the Chazeh. Once ZA is himself included in three Mochin of Ima, he entered and imparted them between the two from Chazeh \u200eand below, which are his NH, called \u201crighteousness of the Lord.\u201d<\/p>\n\n\n\n These two, NH, nurse the one. Those two, NH, nurse the one, Yesod, who decides between them, and Yesod receives from them the Mochin. By that he is included in all the degrees, and then the one nurses to several sides, meaning that Yesod gives to Nukva, to all the phases \u200eof the Nukva. He draws and takes everything and spreads to the great sea, to Nukva.<\/p>\n\n\n\n \u201cAnd then they are all one.\u201d \u201cThen\u201d means that after Yesod imparted everything to the Nukva, all the degrees of ZA became one with the degrees of the Nukva. It is written, \u201cAnd there was evening and there was morning, one day,\u201d where evening and morning are incorporated as one. It is also written, \u201cIf My covenant is not day and night,\u201d since in it, in Yesod, ZA and Nukva\u2014who are day and night\u2014become one. Thus, the covenant, Yesod, makes the day and the night into one.<\/p>\n\n\n\n 364) We learn that one who circumcises without exposing is as one who did not circumcise because circumcising and exposing are two degrees. Circumcising is \u201cremember\u201d and exposing is \u201ckeep.\u201d The circumcising is Tzadik [righteous\/just], exposing is Tzedek [just\/justice]. The circumcising is male, exposing is female. Circumcising is the token of the covenant, Joseph, Yesod, exposing is the covenant, Rachel, Nukva of ZA. They must be connected\u2014the Yesod with the Nukva. When he circumcises and exposes the circumcision, his works rise for MAN and he causes a coupling for ZA with the Nukva. One who circumcised but did not expose is as one who separated ZA from the Nukva.<\/p>\n","protected":false},"excerpt":{"rendered":" 358) Rabbi Shimon says, \u201cThe world was created over the covenant, the Nukva in Katnut, and it exists.\u201d Beria is […]<\/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-11802","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n