265. God created the world in three great and good things: Daat, Hochma, and Bina, as it is written, \u201cThe Lord founded the earth with wisdom [Hochma]; established the heaven with gumption [Tevuna]; by his knowledge [Daat] the depths are broken up.\u201d<\/p>\n\n\n\n
266. Why did the Creator create the earth, the lowly world, with Hochma, while the heaven, which is a greater world than it, He created with Tevuna, which is a smaller thing than Hochma? After all, we learn that a person is called wise in wisdom when he is asked about anything and he replies pertinently, and he is involved in everything. At that time, he is called wise in wisdom, which is greater than gumption and Daat. Thus, should He not have made the heaven with Hochma, and make the earth, which is lower than it, with Tevuna?<\/p>\n\n\n\n
267. Hochma is greater than all of them; this is why a person is called wise, since he is wise in all the wisdoms. Tevuna is smaller than Hochma, which is why a person is called \u201cunderstanding,\u201d understanding a matter from a matter, from himself and from his heart, and understands a matter from another matter. That is, when he sees a foundation, he builds a building on it. So is the one who understands: When he sees something, or a part of it, he completes the matter over it.<\/p>\n\n\n\n
268. The Creator created heaven with Tevuna from the foundation, which are the angels. In the beginning of all the creations, He created the form of the holy angels, who are the beginning of all the created beings, who are emanated from the brightness of the light of His splendor.<\/p>\n\n\n\n
269. Ten names were called in their secret, and among their names they were also called Elokim [God]. It comes to instruct about that, \u201cIn the beginning God created,\u201d meaning that in the beginning, God created the form of the angels who are called Elokim. They are the foundation from all the other created beings.<\/p>\n\n\n\n
From the foundation, the heaven were created in Tevuna. As Tevuna is a matter from a matter, so were the heaven created a matter from a matter, which is the light of the shape of the angels. That is, the heaven is a construction from the foundation, which is why He \u201cestablished the earth with gumption.\u201d<\/p>\n\n\n\n
270. But the earth was made from another foundation, except it was dependent on the water, and the Creator established for it a foundation made with Hochma. This is why it is written, \u201cThe Lord founded the earth with wisdom; established the heaven with gumption,\u201d a thing from a thing.<\/p>\n\n\n\n
This whole article speaks of the lower branches of people and angels, and heaven and earth of this world, and implies the upper roots. Why was ZA, who is called \u201cheaven,\u201d emanated by Bina, while Malchut, who is called \u201cearth,\u201d was emanated by Hochma, as it is written, \u201cThe Lord founded the earth with wisdom; established the heaven with gumption\u201d? Also, why did the Creator create the earth, the lowly world, with Hochma, while the heaven, which is a greater world than it, He created with Tevuna?<\/p>\n\n\n\n
To explain this, it first explains the difference between Hochma and Bina, and by intimation, from the lower man. Man is called \u201cwise in wisdom\u201d when he is asked about anything, and answers and replies according to the matter, and he is involved in everything. This is why a person is called \u201cunderstanding,\u201d understanding a matter from a matter, when he sees a foundation and builds a building over it. The entirety of the light that the emanator bestowed upon the emanated being in his will to receive is called Hochma. After that Hochma was emanated and stood, the emanated awakened to equalize his form with the Emanator in the desire to bestow, and drew the light of Hassadim from the Keter. The light of Hassadim of Keter, which is drawn in the emanated being\u2019s desire to bestow, is called Bina.<\/p>\n\n\n\n
For this reason, the light of Hochma, which is the entirety of the light that the Emanator bestowed upon the emanated being, and emerged from being Emanator into being the emanated being, is entirely a novelty into the state of emanated being. However, the light of Bina is not entirely new since that same light that is present in the Emanator, in Keter, drew it, and nothing has changed in the emanated being because he received it in the desire to bestow, which is also regarded as the Emanator.<\/p>\n\n\n\n
For this reason, Bina is discerned as \u201cwhen he sees a foundation and builds a building over it,\u201d that it expanded in all the ways of Bina in a way that the foundation of the light is not the innovation of the light, as there is no difference whatsoever between this, and the light of the Emanator, but rather the expansion is the novelty. Thus, this is regarded as understanding a matter from another matter, that it is not actually a novelty, but he rather understands and expands in the light of another.<\/p>\n\n\n\n
Also, when he sees something, or a part of it, he completes the matter over it, since the light of Hassadim in Bina takes from what is ready in Keter and adds to it only manners of expansion. The light of Hassadim is called \u201cthe light of the angels\u201d or \u201cthe light of the world of Yetzira,\u201d where there are the angels.<\/p>\n\n\n\n
In the beginning of all the creations, He created the form of the holy angels, the light of Hassadim, as it is written, \u201cIn the beginning God created.\u201d This means that in the beginning, He created the form of the angels called \u201cGod,\u201d and they are the foundations for all other created beings since the light of the angels, the light of Hassadim, is the foundation for all created beings, as it is written, \u201cA world of Hesed [mercy] shall be built.\u201d<\/p>\n\n\n\n
From the foundation, the light of Hassadim, the heaven were created in Tevuna. The heaven, ZA, were emanated from Bina by the light of Hassadim. As Tevuna is a matter from a matter, the light of Hassadim that it took from Keter, so the heaven, ZA, were created from the light of Hassadim of Bina, which is regarded as a matter from a matter, and it is the light of the form of the angels, the light of Hassadim from which the angels were created.<\/p>\n\n\n\n
The earth, Malchut, is built primarily from light of Hochma and not from light of Hassadim. However, since Hochma does not shine without Hassadim, it also takes the light of Hassadim. For this reason, the earth, Malchut, was made out of another foundation, the light of Hochma, but is dependent on the water, meaning it is dependent on the light of Hassadim, called \u201cwater,\u201d since Hochma does not shine without Hassadim. However, in essence, she is Hochma.<\/p>\n\n\n\n
The Creator established for her a foundation made with Hochma, meaning established her with the light of Hochma. This is why it is written, \u201cThe Lord founded the earth with Hochma [wisdom],\u201d which is a light to the nations that is completely innovation. \u201cEstablished the earth with Tevuna [gumption],\u201d a matter from a matter, for the founding of the light is not an innovation, and only the expansion of Bina is a novelty.<\/p>\n\n\n\n
This settles the question why did the Creator create the earth, which is a lowly world, with Hochma, and the heaven with Bina. It is so because there is no matter of importance and inferiority here, but discernments of the essence of the degrees. The degree of ZA is essentially the light of Hassadim; this is why he receives it from Bina, as it is written, \u201cestablished the earth with gumption,\u201d and the degree of Malchut herself is Hochma, which is why she receives it from Hochma, as it is written, \u201cThe Lord founded the earth with wisdom [Hochma].\u201d<\/p>\n\n\n\n
271. How concerned was the Creator for the glory of His great name HaVaYaH, since this is His actual name. The name Elokim is shared by the rest of the created beings: The angels are called Elokim, the greatest people in the generation are called Elokim, and the judges were called Elokim.<\/p>\n\n\n\n
272. For this reason, He was concerned about the glory of His name. The evidence of this is that anyone who offers his offering and sacrifice to the name Elokim must be put to death, as it is written, \u201cHe who offers to any god shall be put to death, only to the Lord alone.\u201d This is so because the name Elokim [God] is shared, and we do not know if he sacrifices to the angels or to people or to the Creator. This is why the Torah said, \u201cHe who offers to any god shall be put to death, only to the Lord alone.\u201d<\/p>\n\n\n\n
In other words, he must mention only the name HaVaYaH. This is why it is written, in the offerings, \u201cIf you make an offering of thanksgiving to the Lord [HaVaYaH],\u201d and also in the peace offering and in the burnt offering. It is not written \u201cto God,\u201d but actually \u201cto the Lord.\u201d<\/p>\n\n\n\n
273. The heaven, ZA, were created from that light that is bestowed in Elokim, which is the light of Hassadim that is bestowed upon the angels, too, who are called Elokim, since He made them a matter from a matter, which is the light of Hassadim. And with these three matters, HBD, the tabernacle was made, as it is written, \u201cAnd I will fill it with the spirit of God, with wisdom, gumption, and knowledge.\u201d The three of them are a gift from the upper one, who gives them to anyone who wishes, as it is written, \u201cFor the Lord will give wisdom, from His mouth are knowledge and gumption.\u201d<\/p>\n\n\n\n
274. \u201cIn the beginning, God created.\u201d It is written, \u201cOn that day, the Lord made a covenant with Abraham saying.\u201d The covenant is written about five matters: 1 Circumcision, as it is written, \u201cAnd My covenant shall be in your flesh as an everlasting covenant.\u201d 2) The covenant of the rainbow, as it is written, \u201cAnd it shall be as a sign of a covenant.\u201d 3) The covenant of salt, as it is written, \u201ca covenant of salt forever.\u201d 4) The covenant of torments, as it is written, \u201cThese are the words of the covenant.\u201d 5) The covenant of priesthood, as it is written, \u201cAnd it shall be an everlasting priesthood to him and to his descendants.\u201d<\/p>\n\n\n\n
275. Before the five covenants were given, there was only the covenant with fire, as it is written, \u201cBehold, there appeared a smoking oven and a burning torch,\u201d and it is written, \u201cIn that day, the Lord made a covenant with Abraham saying.\u201d The fire was initially a covenant, which is the beginning. The fire was taken out from there, and a covenant remained, meaning Beresheet has the letters of Brit Esh [a covenant of fire].<\/p>\n\n\n\n
276. A made covenant the Creator made with the world, in order for Abraham to stand and for the world to persist thanks to him, as it is written, \u201cThese are the generations of the heaven and the earth BeHibaraam [when they were created],\u201d meaning BeAvraham [in Abraham], since their letters are the same. That time when he made with him the covenant of fire, the world remained extant, and this is Beresheet [in the beginning], Brit Esh [covenant of fire], \u201cGod created the heaven and the earth,\u201d in order to persist in that covenant of fire.<\/p>\n\n\n\n
277. Hochma says \u201cWhy did the Creator bring a flood of water to the world in the beginning of His sentencing the world, and not something else?\u201d However, the Creator saw that the world was created in a covenant of fire, and if He were to sentence the world with another judgment, it is possible that the wicked might be able to withstand in the world due to that covenant of fire, which was when the world was created.<\/p>\n\n\n\n
So what did He do? He sentenced the world to water, to something that is suitable for quenching the fire so as to remove the wicked, who are akin to fire, from the world, as it is written, \u201cThey escape from the fire, but fire will consume them.\u201d They emerged from the fire in the beginning of the world, when it was created.<\/p>\n\n\n\n
278. This is why in the beginning, He said, \u201cI will wipe out the man whom I have created,\u201d with water, as it is written, \u201cBut the wicked are like the troubled sea.\u201d Afterwards, it is written, \u201cThey escape from the fire, but fire will consume them.\u201d The Creator said, \u201cThus far, they were decaying in water; henceforth, they escape from the fire, but fire will consume them.\u201d<\/p>\n\n\n\n
279. Afterwards, when they sinned, He sentenced them with fire, as it is written, \u201cAnd the Lord rained sulfur and fire on Sodom and Gomorrah,\u201d and the world was perfumed when they stood on Mount Sinai, and was filled entirely with fire, as it is written, \u201cAnd the mountain burned with fire to the midst of heaven,\u201d and the Torah became the covenant between the Lord and the world, for it was compared to fire, as it is written, \u201cIs not My word like fire?\u201d This is the covenant of the fire implied in Beresheet [Genesis].<\/p>\n","protected":false},"excerpt":{"rendered":"
265. God created the world in three great and good things: Daat, Hochma, and Bina, as it is written, \u201cThe […]<\/p>\n","protected":false},"featured_media":0,"parent":7952,"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-17010","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n