369\/2) \u201cThese waters conceived and begot darkness.\u201d It is written about it, \u201cAnd the veil shall divide for you between the holy and the holy of holies,\u201d since once the upper firmament in the Peh of AA descends and raises all the degrees to Rosh of AA, where there is Hochma \u200ewithout Hassadim, it becomes dark and frozen in all the phases \u200eof lower waters, ZAT, that rose up there, for they cannot receive Hochma \u200ewithout Hassadim. It is considered that the upper water, GAR of AA, conceived because the lower water that rose and were included in GAR of AA are regarded as an embryo in its mother\u2019s intestines, as they are a foreign body there, like the embryo, which is a foreign body included in its mother\u2019s body.<\/p>\n\n\n\n
However, they begot darkness. Even after the upper water gave the Mochin of Hochma \u200eto the lower water, they were born and came out in darkness and freezing because the lower water cannot receive the great light of Rosh AA without Hassadim, as it is written, \u201cThe veil shall divide for you between the holy and the holy of holies.\u201d It is so because the veil is the upper firmament in Peh of AA\u2014which divides between GAR of AA, the holy of holies, upper water, and ZAT of AA, the lower water\u2014is holy, since the upper water, GAR, the holy of holies, can receive Hochma \u200ewithout Hassadim, but the lower water, ZAT, holy, cannot receive Hochma \u200ewithout Hassadim \u200eand become darkness. It follows that the veil divides between the holy and the holy of holies.<\/p>\n\n\n\n
370) It is written, \u201cWho lays the beams of His upper chambers in the waters; He makes the clouds His chariots; He walks upon the wings of the wind.\u201d \u201cIn the waters\u201d means the uppermost water, AVI, GAR of Bina, with which He corrected the house, Nukva of ZA, as it is written, \u201cIn wisdom shall a house be built, and in understanding shall it be established.\u201d<\/p>\n\n\n\n
Here The<\/em> \u200eZohar<\/em> explains the text \u201cWho lays the beams of His upper chambers in the waters,\u201d as the order of elicitation of Mochin \u200ein three dots\u2014Holam, Shuruk, Hirik. \u201cWho lays the beams of His upper chambers in the waters\u201d indicates the dot of Holam, MI, which remained in the degree, which receives from GAR of Bina. In that regard, he brings the verse \u201cIn wisdom shall a house be built\u201d to indicate that the Hochma [wisdom] illuminates in the house, Nukva, only by extending Hassadim \u200efrom GAR of Bina, AVI, MI, the dot of Holam. Also, he explains the verse \u201cHe makes the clouds His chariots\u201d in relation to the dot of Shuruk, and \u201cHe walks upon the wings of the wind\u201d in relation to the dot of Hirik.<\/p>\n\n\n\n 371) \u201cHe makes the clouds His chariots.\u201d The word Avim [clouds] divides into two: Av [cloud, also coarse, or AB] Yam [sea, or MI]. Av is the darkness of the left, standing by that Yam. The verse \u201cHe makes the clouds His chariots\u201d indicates the Mochin \u200eof the dot of Shuruk, which illuminate in the left, in darkness and freezing. This is why they are implied in the word Av of Avim.<\/p>\n\n\n\n It is known that these Mochin \u200eare received only by Nukva of ZA, who is then called Yam. Hence, the verse attaches these Mochin \u200eto the word Yam, which is the name of the Nukva when she receives these Mochin \u200efrom the left.<\/p>\n\n\n\n \u201cHe walks upon the wings of the wind.\u201d This is the wind of the upper Temple. It is as it is written, \u201cTwo cherubim of gold.\u201d The words \u201cHe walks upon the wings of the wind\u201d dot to the level of Hassadim \u200eemerging on the screen \u200eof the dot of Hirik uniting the two dots Holam and Shuruk \u200ewith one another because \u201cwings\u201d is a screen. The wind is the quality of the light that emerges on that screen, the level of Hassadim \u200eextending from the upper Temple, upper AVI. This is the \u201cTwo cherubim of gold,\u201d ZON, since \u201cHe walks on the wings of the wind\u201d dots to the male cherub, ZA, whose illumination is covered Hassadim, and the words \u201cHe makes the clouds His chariots,\u201d dots to the cherub, Nukva of ZA, illuminating in illumination of Hochma.<\/p>\n\n\n\n It is written, \u201cAnd He rode upon a cherub and flew; and He sped upon the wings of the wind.\u201d First, He rode upon a cherub, meaning the female cherub, Av \u200eYam [letters of Avim (clouds)]. Afterwards, He sped on the wings of the wind, the male cherub, at the level of Hassadim, revealed on the screen of Hirik. Until it awoke, He was not seen in it because until the illumination of Hassadim \u200eof the male cherub awoke, as it is written, \u201cAnd He sped upon the wings of the wind,\u201d the Merkava [chariot\/assembly] was not revealed in the female cherub, as it is written, \u201cAnd He rode upon a cherub and flew,\u201d for the female\u2019s illumination of Hochma, the dot of Shuruk, cannot illuminate before it is clothed in a clothing of illumination of Hassadim \u200efrom the dot of Hirik.<\/p>\n\n\n\n 372) It is written, \u201cAnd meted out the waters by measure.\u201d This indicates that he meted them in actual measuring where the water came into the measure. \u201cBy measure\u201d means the limitation that was made with the coupling on screen of Hirik, the screen \u200eof phase one, water, the Mochin. The Mochin \u200eof Holam and Shuruk \u200ecould not illuminate before they reached the measure and the limit made by screen of Hirik. This is why it is written, \u201cAnd meted out the waters by measure,\u201d for they were established and could illuminate upon the arrival of the water into the measure. They are the correction of the world when they reach the measure on the part of the Gevura.<\/p>\n\n\n\n A coupling made on screen \u200eof phase one extends only VAK without a Rosh, which is a great diminution. But here, since the Mochin \u200ehave already come from the left, Gevura, and have already received the Hochma \u200efrom there at the dot of Shuruk, yet cannot illuminate without Hassadim, they receive their correction when they arrive into the measure of the dot of Hirik. It is so because they clothe in the level of Hassadim \u200einside the measure and become corrected, to illuminate in the world, Nukva of ZA.<\/p>\n\n\n\n They are the correction of the world when they reach the measure on the part of Gevura. However, before they received the Mochin \u200efrom the left, there is nothing of the correction of the world, the Nukva, in the measure since then the measure gives only VAK without a Rosh. And as evidence, the first would say that when the sages reached that place, the matter of the measure, which corrects the water, the lips of the sages would move, but they would not say a thing for fear of being punished. Thus, there is no correction of the world at all in the measure itself, but only when the Mochin \u200ecome from the side of Gevura, and already have the Mochin of Hochma \u200efrom the dot of Shuruk \u200ethat is there. Then the measure corrects the Mochin \u200ebecause she clothes them with the Hassadim \u200ein her.<\/p>\n\n\n\n 373) The first letter of the letters was flying over the pure connection and was crowned from below and from above. Letters are the vessels of ZON, which receive their lights through ascending to AVI. The screen \u200ein AVI is called \u201cthe pure connection,\u201d and when ZON rise to AVI, they are included in the coupling that is made there on that screen.<\/p>\n\n\n\n \u201cThe first letter of the letters was flying over the pure connection,\u201d meaning it rose and was included in the screen \u200ein AVI. \u201c…and was crowned\u201d means that she received there the Mochin, called \u201ccrowns.\u201d \u201cFrom below\u201d means from the Mochin of Shuruk, illuminating below, meaning they are extended from above downward. \u201cFrom above\u201d means the Mochin \u200eof the dot of Holam, which illuminate from above.<\/p>\n\n\n\n This is the two lines\u2014right and left\u2014that the letters receive first in AVI, then there is a dispute between them. This is the meaning of ascending and descending, that once it ascends and illuminates above in the illumination of the Holam, and once it descends and illuminates below in the illumination of the Shuruk. That is, once the right line prevails, and once the left line prevails.<\/p>\n\n\n\n The waters, which are the Mochin, are carved in their carvings, receiving the carvings of the screen of the dot of Hirik. At that time, the Mochin \u200esettle in their places, and the two lines of Holam and Shuruk \u200eare included in one another because it is the middle line that extends from the level of Hassadim \u200ethat emerges on the screen of Hirik, which decides and unites the two lines with one another.<\/p>\n\n\n\n Likewise, first, all the letters rose to AVI and received the Mochin \u200efrom the two lines, right and left, which extend from the dots Holam and Shuruk \u200ein AVI, and then the illumination of the dot of Hirik. Then they were included in one another and crowned in one another until the structure of Partzuf \u200eZON and its Yesod was built over them.<\/p>\n\n\n\n 374) When all the letters were built and crowned in Mochin of GAR through their incorporation in AVI, the upper water was mixing with the lower water and elicited the house of the world. AVI are regarded as upper water; ZON are regarded as lower water. When they received the Mochin \u200eof Holam Shuruk \u200eHirik from AVI, the vessels of ZA became incorporated with the vessels of AVI because the difference between them had never been recognized. By that, they elicited Mochin of Hochma \u200eto the Nukva, and then the Nukva is called \u201cthe house of the world.\u201d<\/p>\n\n\n\n First, the letters of ZA that included in the upper water were established, and the two lines received the Mochin \u200efrom the two dots\u2014Holam and Shuruk\u2014in AVI. Afterwards, they received the middle line from the dot of Hirik and were completed. Then the Nukva was established in that manner, too. First, she received the two lines right and left, and then she was called \u201cthe house of the world,\u201d since the name \u201chouse\u201d dots to the light of Hochma received by the screen of Shuruk. Yet, it is still not settling in the house because there is settling only in illumination of the dot of Hirik.<\/p>\n\n\n\n Hence, the house, Nukva, is seen first, as the waters ascend and descend in her. First, she received the house, the two lines from Holam and from Shuruk, then the dispute between them occurred. Once they ascend, when the right line prevails, extending from the dot of Holam that illuminates from above, and once they descend, when the left line prevails in her, extending from Shuruk, which illuminates from above downward. It is as with the letters of ZA, until the firmament was made and divided between them.<\/p>\n\n\n\n The middle line, which extends from the screen \u200eof the dot of Hirik, is called \u201cfirmament.\u201d When that firmament was made, it extended the middle line in Nukva and removed the dispute of the two lines in the Nukva because it clothed and included them in one another.<\/p>\n\n\n\n The dispute of the two lines, right and left, was on the second day of the work of creation, in which Hell was created due to the dispute between the lines. This is a burning fire, as it is written, \u201cFor it is consuming fire,\u201d and he will be on the head of the wicked.<\/p>\n\n\n\n 375) It follows that any dispute that is for the Creator endures, since here there was a dispute for the Creator, meaning for ZA, and the heaven exists afterwards, on the third day, due to that dispute, as it is written, \u201cAnd God called the firmament, \u2018heaven.\u2019\u201d \u201cCalled\u201d means that He called and summoned, so that afterwards, on the third day, the firmament would be as heaven, ZA.<\/p>\n\n\n\n The reason why ZA receives the Mochin of Gadlut \u200efrom AVI is that there was a dispute between the two lines that extend from the two dots, Holam Shuruk, in AVI and they could not illuminate in them until the coupling on the screen \u200eof the dot of Hirik was made, deciding between them.<\/p>\n\n\n\n AVI received that screen \u200efrom ZA who rose to them. It follows that ZA is the cause that the Mochin exist in AVI, hence he is also rewarded with those Mochin, since the lower one is rewarded with all that it causes to illuminate in the upper one.<\/p>\n\n\n\n Thus, all the Mochin \u200eof ZA are only because of the dispute between right and left that was in Ima, with which ZA was rewarded due to the decision. Were it not for this dispute in AVI, ZON would have had no Mochin. Hence, any dispute that is for the Creator endures, since heaven is ZA, and the dispute that was in AVI was for the Mochin \u200efor heaven. Without it, there would be no Mochin \u200efor heaven.<\/p>\n\n\n\n However, this was not on the second day, during the elicitation of the firmament, but on the third day, for then was the decision in the lines made, and the heaven exited afterwards, on the third day, as it is written, \u201cAnd God called the firmament \u2018heaven,\u2019\u201d which is a summoning for the third day, when the decision was completed, for which ZA receives the Mochin.<\/p>\n\n\n\n The construction of the house and the attic is in beams among which they are present and exist, since those beams among them are a floor for the attic and a ceiling for the house. It follows that from them comes all the existence of the house and the attic because before the beams are placed in the middle of the building, there was no existence to the house and attic. They exist through them because if those beams are canceled, the house and attic will immediately be canceled, too, as it is written, \u201cAnd the veil shall divide for you between the holy and the holy of holies.\u201d The actual holy and holy of holies were made by the veil and exist by it, since the veil is the firmament that divides inside in the middle between the upper waters and the lower waters.<\/p>\n\n\n\n AVI are upper waters, and ZON are lower waters. Were it not for the firmament, ZA, which decided between the two lines of AVI, there would be no Mochin \u200eto the lower ones, ZON, because all the Mochin of ZA extend to him only thanks to his decision in AVI. Thus, their existence, meaning the Mochin \u200eof the lower waters, depends on the firmament. Likewise, the existence of the upper waters depends on the firmament because as long as the firmament did not decide between the two lines right and left in them, the lights were ascending and descending and did not illuminate.<\/p>\n\n\n\n Hence, both the upper waters and the lower waters exist only through the firmament. This is similar to the beams between the house and the attic, where the actual house and attic are made by the beams. The dispute for the Creator [in Hebrew: for heaven] is the dispute between the lines of AVI, for without that dispute, ZA\u2014heaven\u2014would be without Mochin \u200eand would not exist. Because the firmament, ZA, sustained the Mochin \u200ein AVI, the Mochin \u200eexisted in it as well.<\/p>\n\n\n\n 376) Afterwards, it is written, \u201cLet the waters be gathered under the heaven unto one place.\u201d Literally under the heaven. Heaven is ZA. \u201cUnder the heaven\u201d is the Nukva of ZA below the degree of ZA. Water means Mochin. The Mochin \u200ewill gather to the Nukva.<\/p>\n\n\n\n Wherever it is writes \u201cunder,\u201d it is from the Chazeh \u200eand below of that degree because the essence of each degree is from the Chazeh \u200eand above. But here the text does not refer to Chazeh \u200eand below of ZA, called \u201cheaven,\u201d but to actually below, under the entire degree of ZA, who is the Nukva. \u201cUnto one place\u201d means unto a place called \u201cone,\u201d which is the lower sea, the Nukva, since the Nukva complements the name Ehad [one], and without the Nukva ZA is not called \u201cone.\u201d<\/p>\n\n\n\n ZA is called Eh [Aleph-Het] and the Nukva is called Dalet. When there is unification of ZA and Nukva, Aleph-Het with Dalet, the name Ehad appears in them. Thus, the Nukva, Dalet, complements the Ehad, hence the Nukva is called \u201cone place.\u201d It means that the meaning of the verse \u201cLet the waters gather\u201d in the Nukva, and all the waters gather in it, as it is written, \u201cAll the rivers go to the sea,\u201d which is the Nukva.<\/p>\n\n\n\n 377) \u201cUnto one place\u201d is as it is written, \u201cAnd My covenant of peace shall not be removed,\u201d meaning Yesod of ZA, who is called \u201ca covenant of peace.\u201d Thus, Yesod takes all the lights, as it is written, \u201cLet the waters be gathered,\u201d and throws them into the sea, the Nukva, when she has Mochin of Hochma. Through it, the land, the Nukva, is established, when she has all the Mochin\u2014both Hochma \u200eand Hassadim. It is written, \u201cAnd let the dry land appear.\u201d This is earth, as it is written, \u201cAnd God called the dry land \u2018earth.\u2019\u201d Accordingly, the meaning of the words \u201cLet the waters gather\u201d is the Mochin, to Yesod of ZA, who is called \u201cone place,\u201d and he gives them to the Nukva. This is \u201cAnd let the dry land,\u201d which is the Nukva, \u201cappear.\u201d<\/p>\n\n\n\n 378) Why is the Nukva called \u201cdry land\u201d? It is written about her, \u201cbread of poverty\u201d without Vav [in Hebrew], indicating the Nukva when there is Hochma \u200ewithout Hassadim. At that time, she is called \u201cbread of poverty\u201d because she cannot illuminate. This is why she is also called \u201cdry,\u201d without water, which are the Mochin, since the Hochma \u200ein her cannot illuminate without clothing from Hassadim.<\/p>\n\n\n\n This is why the Nukva sucks into her all the waters of the world, the light of Hochma, which includes all the Mochin of GAR. For this reason, she remains as dry as though she had never had any Mochin, for lack of clothing of Hassadim, for the Hochma \u200edoes not illuminate without them, until that place, Yesod, when the \u201cone place\u201d was created, fills her with light of Hassadim. At that time, the water extends through these sources of abundance of Yesod through the clothing of Hochma \u200ein the light of Hassadim.<\/p>\n\n\n\n 379) \u201cAnd the gathering of the waters He called \u2018seas.\u2019\u201d This is the collection of the water above in Bina, for there all the waters gather, and from there they are drawn and come out. The root of the Mochin \u200eis in Bina, in Partzuf \u200eYESHSUT, and the words \u201cLet the waters gather\u201d means that they will extend from YESHSUT. \u201cUnto one place\u201d is the Yesod, and from Yesod to Nukva. This is why the writing ends \u201cAnd the gathering of the waters,\u201d the root and the outlet of those Mochin, \u201cHe called \u2018seas.\u2019\u201d<\/p>\n\n\n\n The gathering of the water is righteous, Yesod of ZA. It is so because when Yesod reaches the gathering of the water, it is written, \u201cAnd God saw that it was good.\u201d It is also written, \u201cSay to the righteous, \u2018It is good.\u2019\u201d Here the verse speaks of Mochin of Hochma \u200ethat extend from the left line, the dot of Shuruk. Before the arrival of the third day, Tifferet \u200eand Yesod, the deciding line, those Mochin \u200ecould not illuminate. This is why it was not said on the second day \u201cThat it was good.\u201d<\/p>\n\n\n\n Therefore, the words \u201cgathering of water\u201d are not interpreted as the left line in Bina because it was said about it \u201cIt was good,\u201d hence it was already subjugated by the Yesod, which clothed the Hochma \u200ein Hassadim. Prior to that, the Hochma \u200edoes not illuminate, so how is it written about it, \u201cAnd God saw that it was good\u201d? This is why the verse is interpreted as Yesod, righteous, by whom the Mochin were made \u201cThat it was good,\u201d as it is written, \u201cSay to the righteous, \u2018It is good,\u2019\u201d which decided between them.<\/p>\n\n\n\n However, Israel, ZA, is called \u201ca gathering of water,\u201d since it is written, \u201cThe hope of Israel is the Lord,\u201d since the third line decides and clothes the two lines right and left in one another, at which time it is written about him, \u201cIt is good,\u201d including Tifferet \u200eand Yesod, the covenant and body are considered as one for him. The third day in its self is Tifferet. This is why \u201cThe gathering of water\u201d is not interpreted as Yesod, but as Tifferet, which is Israel, for the third day is Tifferet, deciding between the lines, and by which the Mochin \u200eof the left were made \u201cIt is good,\u201d as it is written, \u201cAnd God saw that it was good,\u201d and there is no need to interpret it as Yesod.<\/p>\n\n\n\n 380) It was said that the gathering of water is a righteous, Yesod of ZA, as it is written, \u201cAnd the gathering of the waters He called \u2018seas.\u2019\u201d This is the name of the Mochin of Hochma because the streams, springs, and rivers, which are all the phases \u200eof Mochin of Hochma, are all taken by Yesod. Because he is the source of all of them with its decision, he takes them all, and this is why he is called \u201cseas.\u201d This is why it is written, \u201cAnd God saw that it was good,\u201d since Yesod corrects these Mochin of Hochma. This is why now the text says, \u201cIt was good.\u201d<\/p>\n\n\n\n However, if the words \u201cGathering of water\u201d are interpreted as Israel, Tifferet, who does not illuminate in Mochin of Hochma, called \u201cdays,\u201d but only in covered Hassadim, then why is he called \u201cseas,\u201d which is Mochin of Hochma? Also, why is it written, \u201cIt was good,\u201d which means clothing of Hochma \u200ein Hassadim? After all, all of it is not revealed from Chazeh of ZA and above because the middle line that is there is Tifferet, but from his Chazeh \u200eand below where the middle line is Yesod.<\/p>\n\n\n\n 381) Because he includes all the Mochin \u200ewithin it, both Hochma \u200eand Hassadim, he divided, for it was not said \u201cIt is good\u201d about the Mochin \u200ebetween the first day and the third day, in the Mochin \u200eof the second day. That is, compared to the great light that emerged on the third day through Yesod, the previous Mochin \u200eon the second day were considered inferior, until it was inappropriate to say in them, \u201cIt is good.\u201d<\/p>\n\n\n\n Were it not for that great advantage of Yesod, the Mochin \u200eof the second day would not be recognized as inferior, since on the third day the land bore fruit, meaning Nukva, through the righteous, Yesod, as it is written, \u201cAnd God said, \u2018Let the earth put forth grass, herb yielding seed, fruit-bearing tree yielding fruit after its kind, whose seed is on the earth.\u201d The fruit-tree is the tree of knowledge of good and evil, Nukva of ZA. \u201cFruit-bearing\u201d means the righteous, the foundation [Yesod] of the world, Yesod of ZA, who makes all the fruits and gives them to the Nukva. And because of that advantage of Yesod, the second day is regarded as so inferior that \u201cIt was good\u201d is not written about it.<\/p>\n\n\n\n 382) \u201cFruit-bearing tree yielding fruit after its kind\u201d means that every person with a holy spirit, which is a fruit of that tree, meaning of Nukva of ZA, Yesod inscribes in it a record after its kind. As Yesod of ZA is a holy covenant, a covenant of peace, so are the ones with faith, those who have been rewarded with a holy spirit from the Nukva. They are like its kind, who are also rewarded with the degrees of the holy covenant and the covenant of peace. They enter its kind, clinging to it, and never parting from it.<\/p>\n\n\n\n The meaning of the words \u201cFruit-bearing tree yielding fruit after its kind\u201d is that the righteous, Yesod, bears fruits, meaning spirits and souls of people. The tree, Nukva of ZA, is impregnated with those fruits that she receives from Yesod, who are the spirits and the souls, and elicits that fruit after its kind, meaning after the kind of the fruit-bearing, which is Yesod, so the receiver of the fruit will be like him.<\/p>\n\n\n\n This is why it is written, \u201cFruit-bearing tree yielding fruit after its kind,\u201d since the spirits come from Yesod, who makes them, and gives them to the fruit-tree, the Nukva. The Nukva gives them to people, and they are similar to the fruit-bearing, Yesod. This is why it is written, \u201cYielding fruit after its kind.\u201d The meaning of the difference, whether they are similar to Yesod or to Nukva, will be explained below.<\/p>\n\n\n\n 383) Happy is he who is similar to his father and his mother, who are ZON. Hence, the holy record, the cutting of the foreskin on the eighth day, is for him to equalize his mother\u2019s merit, Nukva of ZA. And when the holy record is exposed and revealed, so he would equalize with his father, ZA, since through the Mitzva of circumcision he is rewarded with receiving Mochin of Nukva, and through the exposing he receives Mochin of ZA, hence a fruit-tree is Ima, Nukva of ZA. \u201cYielding fruit\u201d is the holy covenant, Yesod of ZA, his father. \u201cAfter its kind,\u201d so he resembles his father and is marked in him, receiving all his virtues.<\/p>\n\n\n\n 384) \u201cWhose seed is on the earth.\u201d It should have written, \u201cSeed in him\u201d without the Vav [in Hebrew]. However, the seed of Vav is in him, the seed of ZA, who is called Vav, is in him. It is written, \u201cOn the earth,\u201d since ZA gives that seed on the earth, the Nukva.<\/p>\n\n\n\n Happy are Israel, who are holy and are similar to the holy. They receive Mochin \u200efrom ZON and are similar to them. This is why it is written, \u201cAnd you people are all righteous.\u201d Of course, they are righteous since their souls come out of the righteous, Yesodot [pl. of Yesod] of ZON, hence they are similar to them. Happy are they in this world and in the next world.<\/p>\n\n\n\n 385) It is written, \u201cHe makes the earth by His power.\u201d \u201cHe makes the earth\u201d is the Creator above. The Creator makes the Nukva, earth, from the coupling of ZON from Chazeh \u200eand above, from which covered Hassadim \u200eare given. \u201cBy His power\u201d is a righteous, Yesod of ZA, where through his Yesod, he gives the Hassadim \u200eto Nukva.<\/p>\n\n\n\n It is written, \u201cHe prepares the world by His wisdom.\u201d The world is the land below. That is, in coupling ZON from Chazeh \u200eand below where the illumination of Hochma is revealed. Nukva is called \u201cworld,\u201d and the Creator prepares her. \u201cBy His wisdom\u201d is Tzedek [justice], as it is written, \u201cAnd He will judge the world with justice.\u201d In a coupling for extending illumination of Hochma, Nukva is called \u201cjustice,\u201d and ZA \u201csentence.\u201d \u201cBy His wisdom\u201d is justice, to prepare the Nukva for being justice [Tzedek] through the coupling of Tzedek and sentence, as it is written, \u201cAnd He will sentence the world in justice.\u201d<\/p>\n\n\n\n The<\/em> \u200eZohar<\/em> explains what is written of the couplings of Tzadik [righteous\/just] and Tzedek. The verse \u201cHe makes the earth by His power\u201d explains the coupling of the Tzadik because \u201cBy His power is Tzadik [a righteous],\u201d which is the coupling for giving Hassadim. The verse \u201cPrepares the world by His wisdom\u201d explains the coupling called Tzedek, since \u201cBy His wisdom\u201d is Tzedek.<\/p>\n\n\n\n However, that coupling of Tzedek is only for preparation, Hochma \u200ewithout Hassadim, and the Nukva cannot receive Hochma \u200ewithout Hassadim. Therefore, she needs to be further complemented by a coupling of the Tzadik \u200efor reception of Hassadim. This is why it is written, \u201cPrepares the world by His wisdom,\u201d which is only for preparation.<\/p>\n\n\n\n \u201cMakes the earth\u201d is the Creator, who corrects the earth and mends her ways. He corrects her by His power. In regard to doing, it is the Creator above, who makes the earth by the coupling from Chazeh \u200eand above. In relation to the act, it is the Creator who corrects the earth and mends her ways. The act is a correction, so she may illuminate with the Hochma \u200eshe received by the giving of Hassadim \u200efrom the coupling from Chazeh \u200eand above.<\/p>\n\n\n\n 386) There are connections by which all twenty-two letters are connected as one. They are two letters, each of which ties all twenty-two letters as one. One ascends and one descends. The one that ascended descends, and the one that descended ascended, as it is written, as in Aleph-Kaf Bet-Kaf Aleph-Lamed [making up the words \u201cOnly in you is God\u201d].<\/p>\n\n\n\n He continues to explain the two couplings of Tzadik \u200eand Tzedek in the verse \u201cHe makes the earth by His power,\u201d as they are two Yesodot, since the male Yesod is Tzadik, and the female Yesod is Tzedek. This is why he calls them \u201ctwo letters,\u201d since Yesod is called a \u201cletter.\u201d The twenty-two letters are the ten Sefirot of the structure of the Partzuf, which also divide by the number twenty-two letters in a way that the twenty-two letters are the whole of the Partzuf entirely.<\/p>\n\n\n\n The Sefira Yesod of the Partzuf \u200eincludes the entire Partzuf, connecting all the elements of the Partzuf \u200einto one connection. This is why it was said, \u201cThere are connections by which all twenty-two letters are connected as one,\u201d which are the Yesodot [foundations] of each Partzuf, connecting all the elements of the Partzuf, which are twenty-two letters, and making them one whole by a coupling.<\/p>\n\n\n\n There are two letters, two Yesodot, Tzadik \u200eand Tzedek, one ascending and one descending. The coupling in the male Yesod\u2014called Tzadik\u2014for extending Hassadim is only VAK, whose illumination is considered as only from below upward because only the illumination of GAR illuminates from above downward. It follows that the illumination of the coupling of Hassadim \u200efrom Tzadik \u200eis ascending, illuminating from below upward. This is why it was said, \u201cOne ascends.\u201d<\/p>\n\n\n\n The illumination of the coupling of Hochma \u200ethat extends in Yesod of Nukva, Tzedek\u2014as she is GAR\u2014illuminates from above downward. It is considered that its illumination descends to all the lower ones. This is why it was said, \u201cAnd one descends.\u201d<\/p>\n\n\n\n It is known that once the level of Hassadim \u200ehas been revealed in the coupling of the Tzadik, the coupling of Tzadik \u200eand Tzedek was made as one, and they were included in one another. Tzadik \u200ewas included in the illumination of Hochma \u200ein Tzedek and has GAR, and Tzedek was included in the Hassadim \u200ein the Tzadik, and her Hochma \u200eclothes in Hassadim. Through that coupling, the Hassadim \u200ein Tzadik \u200enow illuminate from above downward because they now have GAR by the incorporation \u200ewith Tzedek. Also, for the Hochma \u200ein Tzedek to be able to clothe in Hassadim, she now illuminates only from above downward.<\/p>\n\n\n\n The one that ascended descends, and the one that descended ascended. It is so because the illumination of Hassadim \u200efrom Tzadik, whose illumination first rose from below upward, now\u2014through his incorporation \u200ewith Tzedek\u2014his illumination descends from above downward to the lower ones. Also, the illumination of Hochma, whose illumination previously descended from above downward, now after her incorporation \u200ein Tzadik, her illumination ascends from below upward and she does not expand below to the lower ones.<\/p>\n\n\n\n It is written, \u201cOnly in you is God\u201d [Aleph-Kaf Bet-Kaf Aleph-Lamed]. Aleph-Lamed [God] is the name of the Hesed whose illumination descends to the lower ones. Hence, \u201cIn you is God\u201d means in Israel, since the light of Hassadim \u200edescends into the lower ones. However, it is written, \u201cOnly,\u201d in diminution, diminishing the illumination of Hochma. The meaning of the words is \u201cOnly in you is God\u201d and not the light of Hochma.<\/p>\n\n\n\n This explains the words \u201cMakes the earth by His power\u201d is righteous [Tzadik]. Through the righteous, the Nukva receives complete making. \u201cPrepares the earth by His wisdom\u201d is Tzedek [justice], for the coupling for Tzedek is only for preparation. However, in the end the coupling of Tzadik \u200eand his Tzedek is made, and then the correction of the Nukva is complete.<\/p>\n\n\n\n 387) The pivot of the balance [scales] stands in the middle, as it is written, \u201cYou shall do no wrong in judgment, in the meter, in weight, or in measure.\u201d Weight means that the pivot of the balance stands in the middle, since then the weight is just. It is written, \u201cBy the shekel of the sanctuary,\u201d and the balances stand in it, in the pivot of the balance, standing in the middle. The Mochin \u200eare weighed, hence they are called \u201cShekel [from the Hebrew word Mishkal (weight)] of the sanctuary.\u201d The balance is that in which the Mochin \u200eare weighed, the balance of Tzedek [justice], by which the Tzedek is weighed and all the Mochin \u200estand in the weight in the shekel of the sanctuary.<\/p>\n\n\n\n Explanation: All the Mochin \u200ecome out and appear in the balance and in the weight, which are three dots: Holam, Shuruk, Hirik. The letters Mem-Yod [MI] are Holam, the right scale pan, Hassadim, and the letters Aleph-Lamed-Hey [ELEH] are Shuruk, the left scale pan, illumination of Hochma.<\/p>\n\n\n\n Before the level of Hassadim \u200eappear at the dot of Hirik, the two scale pans are in dispute: once the right one prevails, the pan of Hassadim \u200eascends, and the pan of Hochma descends, and once the left pan prevails, the pan of Hochma \u200eascends, and the pan of Hassadim \u200edescends.<\/p>\n\n\n\n This continues until the middle line, Hassadim, appears at the screen \u200eof the dot of Hirik. Then a decision is made, Hochma \u200eclothes in Hassadim, Hassadim \u200ein Hochma, and both illuminate together. Therefore, that level is regarded as the dot of Hirik, where the balance pivot stands in the middle before when the balance pivot stands in the middle, the justness of the weight is made, and the two scale pans stand one opposite the other equally. In this way, all the Mochin \u200ecome out, as was said above, for there is no seed that is sown for Mochin \u200eunless by the three sowings Holam, Shuruk, Hirik.<\/p>\n\n\n\n This disagrees with what was said, \u201cThe one who ascended descends, and the one who descended ascended,\u201d for by the middle line that decides between them, the illumination of Hassadim \u200espreads below, and not the illumination of Hochma. Considering the shekel of the sanctuary that was said about the Mochin, it means that the two pans of the scales illuminate equally, that the pivot of the balance stands in the middle and the right pan no longer overcomes the left pan.<\/p>\n","protected":false},"excerpt":{"rendered":" 369\/2) \u201cThese waters conceived and begot darkness.\u201d It is written about it, \u201cAnd the veil shall divide for you between […]<\/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-11804","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n