390) \u201cLet there be lights in the firmament of the heaven.\u201d It is written, \u201clights\u201d [in Hebrew] without the Vav. Rabbi Hizkiya says, \u201c\u2018Lights,\u2019 for the power of judgment\u200e is in it, and the absorption of the judgment\u200e.\u201d \u201cLights\u201d is Malchut, Nukva of ZA. This is why it lacks the Vav, which is the word curse [Meorot is spelled in a way that can mean \u201clights\u201d or \u201ccurses\u201d], since there are two judgment\u200es in Malchut: 1) The force of judgment\u200e that lies in her by the force of the first restriction to not receive \u200e direct light into her. These judgment\u200es are from her own root. 2) The darkness in her, which she absorbed from Bina. This is why it is called \u201cthe absorption of the judgment\u200e,\u201d for it is not from herself, but from what she absorbed from others.<\/p>\n\n\n\n
Rabbi Yosi says, \u201cThe reason why it is written \u2018lights\u2019 without a Vav, which is the word for \u2018curse,\u2019 is that the writing says, \u2018Let there be a curse below,\u2019 since she is the moon, Malchut, on which the death of babies from diphtheria in the lower world depends, and on which curse depends.\u201d<\/p>\n\n\n\n
Rabbi Hizkiya interpreted the word \u201ccurse\u201d and the matter of the curse above in the world of Atzilut, in Malchut of Atzilut \u200eherself\u2014that there is power of judgment\u200e and absorption of judgment\u200e in her, herself. Rabbi Yosi says that the meaning is that below, in the lower world, curses and swearing extend from Malchut. And after the swearing below, Malchut \u200eis called \u201clights\u201d [or curses] without a Vav. Because it is the smallest of all the lights of Atzilut, the last of all the lights, sometimes she is darkened and does not receive light, hence diphtheria and curse are extended from her downward.<\/p>\n\n\n\n
When the degrees diminish by the ascent of Malchut \u200eof each degree to the Bina in her, for which Bina and TM of each degree descend to the degree below it, Bina and TM of the degree of Malchut \u200edescend to the separated BYA where there are the shells \u200ebecause she is the last and smallest light from the whole of Atzilut. Past her there are no degrees of Kedusha \u200eat all to which Bina and TM in her may fall.<\/p>\n\n\n\n
Because of that diminution, diphtheria extends from her to babies. Because it is the smallest of all the lights of Atzilut, the last of all the lights, sometimes she is darkened and does not receive light because when she is darkened during the diminution, her Bina and TM descend to the separated BYA and give strength to the harm-doers and the shells.<\/p>\n\n\n\n
391) \u201cIn the firmament of the heaven\u201d is a firmament that contains everything because it takes all the lights that illuminate into that light that does not shine. The firmament of Bina includes all the Mochin \u200eof ZON because it is the one that raises the letters ELEH of Bina and returns them to Bina. At that time, the ZON, who are attached to them, rise with them to Bina, too, and receive from her the Mochin. This is applied in all the degrees of ZON, which is why the firmament of Bina is regarded as the inclusive firmament, which illuminates to that light that does not illuminate, meaning illuminates to Malchut by raising her to Bina, as it is written, \u201cLet there be lights in the firmament of the heaven.\u201d<\/p>\n\n\n\n
392) Rabbi Yitzhak said, \u201cHe elicited the firmament that does not illuminate, and he is called \u2018the kingdom of heaven,\u2019 \u2018the land of Israel,\u2019 and \u2018the land of the living.\u2019\u201d All those are names of Malchut \u200ebecause he interpreted the verse \u201cLet there be lights in the firmament,\u201d that by those words the Emanator elicited the firmament that does not illuminate, Malchut, who is Nukva of ZA. This is why the Emanator said, \u201cLet there be lights\u201d without a Vav, since He said that there will be lights in a firmament that will not be able to illuminate.<\/p>\n\n\n\n
The heaven is the one who illuminates to that firmament. ZA is called \u201cheaven.\u201d He illuminates to Malchut, the firmament that does not illuminate. This is why it is written, \u201cLet there be lights\u201d without a Vav, indicating that there is no illumination of the heaven in her, called Vav, and when he is without a Vav, death extends from her to the world. Afterwards, it is written, \u201cIn the firmament of the heaven to illuminate upon the earth.\u201d The heaven are Vav, ZA, and he illuminates to the Nukva, who is called \u201cearth.\u201d<\/p>\n\n\n\n
393) \u201cLet there be lights\u201d lacks Vav because everything depends on her. \u201cLet there be lights\u201d also includes the creation of Lilit in the world, hence it is written without a Vav, which is the word for \u201ccurse.\u201d It is written, \u201cThe small and the great are there.\u201d Malchut includes both Mochin of Katnut \u200eand Mochin of Gadlut. It is also written, \u201cBecause if there the great Lord will be with us,\u201d meaning the Mochin of Gadlut \u200eincluded in her.<\/p>\n\n\n\n
It is written about it, \u201cBut there shall Lilit be calm and find repose,\u201d meaning also in Malchut. Thus, everything is included in her, both Katnut \u200eand Gadlut, and even the shell \u200eof Lilit, as it is written, \u201cAnd His kingdom rules over all.\u201d This is why it is written \u201clights\u201d without a Vav.<\/p>\n\n\n\n
394) Rabbi Elazar said, \u201c\u2018Let there be lights\u2019 without a Vav means Malchut that is called \u2018a mirror that does not shine by herself but through the lights above it, which shine for it like the glass walls of the lantern, which pick up light from the candle that stands in the midst of them and illuminates outwards. Likewise, the Nukva picks up light from the degrees above her and illuminates to the lower ones, but in her, herself, there is no light at all, like the glass walls of the lantern.<\/p>\n\n\n\n
It is written, \u201cBehold the ark of the covenant, the master of the whole earth.\u201d \u201cBehold the ark\u201d is a mirror that does not illuminate, Malchut, Nukva of ZA. The covenant is the illuminating mirror. \u201cBehold the ark\u201d is lights without Vav, Nukva before ZA, called \u201cwritten Torah,\u201d connects to her. The ark is a box in which to place the written Torah, which is ZA. The covenant is the sun, ZA, who illuminates to the Nukva. Like him, she is called \u201ccovenant,\u201d when she is connected to him. This is why she is called in the verse \u201cThe ark of the covenant.\u201d<\/p>\n\n\n\n
\u201cThe ark of the covenant, the master of the whole earth.\u201d It is precisely so, since only during the connection with ZA, who is called \u201ccovenant,\u201d is the ark of the covenant called \u201cmaster of the whole earth\u201d like her husband ZA. The covenant, ZA, is called \u201cmaster of the whole earth.\u201d<\/p>\n\n\n\n
395) That ark is a master because the sun, which illuminates to her and to the entire world, is called so, and from it the Nukva takes the name \u201cmaster.\u201d That ark is called by the name \u201cmaster,\u201d by the name ADNI, as it is said Tzadik \u200eabout a male and Tzedek about a female. Likewise, \u201cmaster\u201d is the name of the male and ADNI is the name of the female.<\/p>\n\n\n\n
It is so because as the name Tzedek of the Nukva derives from the name of the male, Tzadik, the name ADNI of the Nukva derives from the name of the male, Adon [master]. Hence, when the female is named completely after her husband, the name \u201cark of the covenant,\u201d she is called by the name of the male, Adon [master].<\/p>\n\n\n\n
396) Stars and signs stand in a covenant, which is the sun, ZA. This is the firmament of the heaven in the verse \u201cLet there be lights in the firmament of the heaven.\u201d \u201cLet there be lights\u201d is the Nukva, and \u201cThe firmament of the heaven\u201d is ZA, who illuminates to her, to the stars, to the signs, and to the whole world. The stars and the signs are inscribed and engraved in the firmament, and hang in it to illuminate on the earth.<\/p>\n\n\n\n
Rabbi Yitzhak interpreted the name \u201cfirmament\u201d to mean the Nukva, and Rabbi Yosi interpreted the name \u201cfirmament\u201d to mean Yesod of Bina, and Rabbi Elazar interprets \u201cLet there be lights\u201d to mean the Nukva, \u201cIn the firmament of the heaven,\u201d meaning ZA.<\/p>\n\n\n\n
Rabbi Yisa says, \u201cThe Emanator said, \u2018Let there be lights,\u2019 for it to be hanging in the firmament of the heaven, so all the qualities of her illumination will be hanging in the firmament of the heaven. Here, by saying \u2018Let there be lights in the firmament of the heaven,\u2019 the Emanator corrected that all the levels will be hanging in the firmament of the heaven, which is the Parsa, by whose ascent from below Hochma \u200eHe measures the level of Ruach to the degree, and by whose descent below Bina He measures the level of Neshama, by his descent below Tifferet \u200eHe measures the level of Haya, and by his descent to Malchut \u200eHe measures the level of Yechida.\u201d<\/p>\n\n\n\n
\u201cLights\u201d is the moon that is hanging in all its levels in the firmament, since it is written, \u201cAnd let them be for lights in the firmament of the heaven.\u201d Thus, the sun was also hung in the firmament. And when it is written \u201cAnd let them be for signs and for seasons,\u201d then all the levels that come out in occasions, festivals, and beginnings of months and Sabbaths are hanging and are made in the firmament, which measures the levels of each degree.<\/p>\n\n\n\n
397) Everything, all the levels that the firmament measures are made in the work of the first, uppermost firmament, in which the holy name is unified, and which is everything. This is the firmament in the Peh of AA, which elicited Bina and TM of AA outside the Rosh, is the first, uppermost firmament in the worlds, and in it the holy name Elokim is unified. It is so because by its descent from the Peh to Chazeh of AA, it raises the letters ELEH to Rosh AA, which connect with the letters MI, completing the name Elokim. It is everything because it includes within it all the lower lights. That firmament is called \u201cseven firmaments.\u201d<\/p>\n\n\n\n
Seven stars correspond to seven firmaments, and all are leaders of the world, and the upper world above them. A firmament means the new Sium [end], made by the second restriction by Malchut\u2019s ascent to Bina. There is an operator and an operation in that, which are called \u201cstar\u201d and \u201cfirmament.\u201d The operator of the Sium is called a \u201cstar.\u201d The operation of Sium itself is called a \u201cfirmament.\u201d<\/p>\n\n\n\n
The upper firmament in the Peh of AA is called \u201cseven firmaments,\u201d opposite HGT NHY, who is superior to them and includes them within it. Therefore, there are seven stars in them because the operating force of each of the seven firmaments is called a \u201cstar.\u201d<\/p>\n\n\n\n
However, this applies only to the operator and the operation of the second restriction. But the operating force of the first restriction is not called a \u201cstar,\u201d hence the stars needed to control only Bina, who was restricted only in the second restriction. But in Malchut, who was restricted back in the first restriction, the stars do not need to govern there and rule over her. But because of the association of Malchut \u200ein Bina, Malchut \u200ewas established in all the corrections of Bina, hence the stars operate in Malchut \u200eas in Bina.<\/p>\n\n\n\n
All seven stars lead the lower world, Malchut, and the upper world is over them. The upper world, which is Bina, is founded on the stars, and not the lower world, which is Malchut, in whom the force of the restriction is not regarded as a star at all. For this reason, the lower world is led by the stars, too.<\/p>\n\n\n\n
There are two worlds: the upper world, Bina, and the lower world, Malchut. The lower one, Malchut, was established similar to the upper one, Bina, hence all the corrections of the upper world apply to the lower world, and the lower world is also led by the stars, like the upper one, as it is written, \u201cFrom the world and to the world,\u201d indicating that all that there is in the upper world passed and was established in the lower world. The upper world is the upper king, Bina; the lower world is the lower king, Malchut.<\/p>\n\n\n\n
398) It is written, \u201cThe Lord is king, the Lord was king, the Lord will be king forever and ever.\u201d \u201cThe Lord is king\u201d above; \u201cThe Lord was king\u201d in the middle; \u201cThe Lord will be king\u201d below. \u201cThe Lord was king\u201d in past tense is the upper world, the next world, Bina. \u201cThe Lord is king\u201d in present tense is Tifferet \u200eIsrael [the glory of Israel], ZA. \u201cThe Lord will be king\u201d in future tense is the ark of the covenant, the lower world, Malchut.<\/p>\n\n\n\n
Bina preceded the creation of the world. Therefore, she is implied in past tense, \u201cThe Lord was king,\u201d with a Mem with Kamatz. In the present, the world is led by ZA, where HGT NHY are in the 6,000 years. This is why it is implied in the present tense, \u201cThe Lord is king,\u201d with a Mem with Segol. However, the Nukva, Malchut, has not yet been revealed in the world in wholeness, but is gradually corrected until the end of correction. For this reason, her kingship is implied in the future tense, \u201cThe Lord will be king.\u201d Here The<\/em> \u200eZohar<\/em> brings it as support to what is said, that \u201cThe upper king is Bina, and the lower king is Malchut.\u201d<\/p>\n\n\n\n 399) David came at another time and returned them from below upward. He said, \u201cThe Lord is king forever and ever.\u201d \u201cThe Lord is King\u201d means below, in the lower world, Malchut. A world means in the middle, in ZA. \u201cAnd ever\u201d means above, in Bina, where there is the convening, the unification and the Mochin \u200eand completion of all the degrees.<\/p>\n\n\n\n \u201cWas king\u201d is above. Hence, the upper world, Bina, is called \u201cwas king,\u201d with a Mem with Kamatz, indicating that her establishing has been fully completed. But \u201cwill be king\u201d is below. \u201cWill be king\u201d indicates that he is destined to receive the completeness of the kingship below, meaning the lower world, Malchut, who has not been completed.<\/p>\n\n\n\n We could ask, \u201cHow did David say, \u2018The Lord is king\u2019 below, being called \u2018king\u2019 with a Mem with Segol?\u201d It is so because Malchut \u200eis called \u201cking\u201d in the present, according to what she receives from her husband, ZA, who is called Melech [king] with a Mem with Segol. Therefore, she is named so only after her husband, while in and of herself, her kingship has not been revealed. Rather, it will be revealed at the end of correction. In that respect, she is called \u201cwill be king.\u201d<\/p>\n\n\n\n 400) All those illuminations connect in the firmament of the heaven, as it is written, \u201cAnd God placed them in the firmament of the heaven to illuminate on the earth.\u201d Who is the firmament that illuminates on the earth? It is the river that stretches out of Eden, as it is written, \u201cAnd a river came out of Eden to water the garden.\u201d Bina came out of Eden, Hochma, to give Mochin \u200eto Malchut, who is called \u201cgarden.\u201d Thus, the firmament is Bina, which illuminates on the earth, the garden, and all the illuminations, which are the Mochin of ZON, connect in her, meaning they come out and extend from her.<\/p>\n\n\n\n 401) Because the moon rules and illuminates by the force of the river that stretches out of Eden, Bina, all those heaven below Atzilut\u2014the separated BYA and their hosts\u2014light is added in all of them. And the stars that are appointed over the world to guide it all rule, and plants and trees grow. Also, everything that is in the world multiplies and grows, and even the water and the fish in the sea are in great greatness.<\/p>\n\n\n\n Several emissaries of the judgment\u200e fly in the world because everyone is in joy and great strength, and they, too, increase their power through the domination of Malchut, hence they are more likely to harm than ever. When there is joy in the king\u2019s house, even the guards of the gate and the guards of the roads are all happy and wander in the world. Therefore, the infants in the world should beware of the harm-doers.<\/p>\n\n\n\n 402) \u201cAnd God placed them in the firmament of the heaven,\u201d when they are all standing in it when the sun and moon are both in the firmament of the heaven, in Bina. Then they rejoice with one another. At that time, the moon diminished herself before the sun, and since then everything that the sun, ZA, takes is only to illuminate to the Nukva, and not for himself. This is the meaning of what is written, \u201cTo illuminate on the earth.\u201d<\/p>\n\n\n\n ZA is the sun. The Nukva, earth, is the moon. When it is written \u201cAnd God placed them in the firmament of the heaven,\u201d the Nukva is at the same degree as ZA, and both receive from the firmament of the heaven. Afterwards, it is written, \u201cTo illuminate on the earth.\u201d Nukva is called \u201cearth,\u201d hence the Nukva is below ZA and receives only from the sun, ZA.<\/p>\n\n\n\n It follows that initially, both ZA and Nukva stood in the firmament of the heaven, and both were at the same level, receiving together from the firmament of the heaven, from Bina. Afterwards, the Nukva was diminished and was made below ZA, receiving from him. This is why afterwards it is written, \u201cTo illuminate on the earth.\u201d<\/p>\n\n\n\n 403) It is written, \u201cAnd the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days.\u201d The seven days are the seven days of creation, HGT NHYM of ZA. Accordingly, it is written that in the future [end of correction] \u201cThe light of the moon shall be as the light of the sun\u201d of the future. At that time, the light of the sun will be sevenfold, as the measure of the seven Sefirot \u200ethat were established in the days of creation. It follows that in the future the sun and the moon will be equal.<\/p>\n\n\n\n However, the light of the seven days means during the days of the fillings, the time of the Sefirot \u200eHGT NHYM of Nukva, once they are filled with all their filling in the future. At that time, her Sefirot \u200eare called \u201cdays of filling.\u201d Accordingly, it is necessarily written of the future, \u201cAnd the light of the moon shall be as the light of the sun\u201d of now. \u201cAnd the light of the sun,\u201d in the future, \u201cWill be sevenfold\u201d in its size, as the light of the seven Sefirot \u200eHGT NHYM of Nukva in the future. It follows that even after the end of correction, the levels of ZA and Nukva will not be equal, but ZA will then be sevenfold higher than the level of the Nukva.<\/p>\n\n\n\n 404) The Sefirot \u200eof the Nukva are regarded as days of filling because at that time, the world will be sweetened and will return to its perfection, and the Nukva will no longer be diminished by the flaw of the evil serpent, of whom it is written, \u201cAnd a whisperer separates the champion,\u201d separating the unification of ZON. For this reason, at that time, her Sefirot \u200eare called \u201cdays of filling.\u201d<\/p>\n\n\n\n This will be when the Nukva is filled, and there is no diminution in her at all. It will be at a time of which it is written, \u201cShall swallow up death forever,\u201d when the Sitra \u200eAchra \u200eand death are canceled forever. At that time, it is written, \u201cOn that day the Lord will be one and His name One.\u201d However, at the end of correction, there will be two times for the Nukva, too. First, the Nukva will be corrected with ZA on an equal level, and then in one below the other.<\/p>\n","protected":false},"excerpt":{"rendered":" 390) \u201cLet there be lights in the firmament of the heaven.\u201d It is written, \u201clights\u201d [in Hebrew] without the Vav. 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