364. \u201cGod, You are my God; I will seek You.\u201d There is no place in the world that is vacant of water, since the earth is dependent on water, as it is written, \u201cFor He has founded it upon the seas, and established it upon the waters.\u201d Can it be that the water is under the earth, and the earth, which is heavier than all the elements, stands on the water? However, the water is on the earth, as well as above the heaven, for the water is on the earth and is between the earth and heaven.<\/p>\n\n\n\n
365. But it is written, \u201cthe waters which were above the firmament,\u201d and not between earth and heaven. However, this is so in the water being in the middle, with the firmament dividing between them, since the water was one, but because the firmament came in the middle, it was regarded as two. The firmament is a sphere, and comes in the water of the ocean as dividing between the water. Thus, there is water above and water below.<\/p>\n\n\n\n
366. The firmaments are encircling, at times from east to west, and at times from west to east, and they come in the middle of the sea and separate in between. This is as it is written, \u201cand divided between the water.\u201d<\/p>\n\n\n\n
367. The seawater is salty because of the warmth of the firmament and its boiling. A pot that stands on the light, and the more it stays on the light, the saltier the concoction becomes due to the warmth of the fire. If the firmament stood between the waters, all the water would freeze like salt. However, it encircles and does not stand between the waters.<\/p>\n\n\n\n
368. It is not written, \u201cthat it was good,\u201d on the second day, since it concerns His uniqueness, indicating that the Lord is one and there is none other next to Him, and there is no \u201cgood\u201d on the second. This is why it is written on the first day, \u201cone day.\u201d<\/p>\n\n\n\n
369. It is not written \u201cthe first day\u201d instead of \u201cone day,\u201d to show that had it been written \u201cfirst,\u201d there would still need to be a second, since the first makes the second, as it is its next one. But one does not make the other, to be its tomorrow.<\/p>\n\n\n\n
370. It is written, \u201cI the Lord am the first.\u201d But the Creator is also called \u201cfirst,\u201d and His words assist the former. It is written, \u201cAnd with the last I am He,\u201d teaching that although there are last to the first, I am He and there is no second to Him. Are there last to the first? Yes, His unique name HaVaYaH is the Rosh [beginning\/head] and unique. Others are Aleph Dalet Nun Yod, Elokim, Shadai, El [God], Hosts, and they are named in His uniqueness, meaning that His uniqueness is called by these names. And He, truly He, is as it is written, \u201cAnd with the last I am He.\u201d<\/p>\n\n\n\n
371. Rabbi Yosi, Rabbi Yehuda, and Rabbi Yitzhak were eating at the wedding [festive] meal of Rabbi Elazar son of Rabbi Shimon. The great Rabbi Hiya, who was a child then, was sitting there. Rabbi Yosi said to Rabbi Shimon, \u201cWhy is it not written \u2018that it was good\u2019 on the second day?\u2019 He replied, \u2018Since the work was not completed on the second day, since the dispute was not canceled before the third day, and when the work was done on the third day, He said \u2018that it was good\u2019 twice.\u2019\u201d<\/p>\n\n\n\n
372. They said, \u201cLet us ask this child, since once the Temple has been ruined, prophesy was in the mouths of children; perhaps we will find something in his mouth.\u201d He asked him, \u201cWhy is it not written \u2018that it was good\u2019 on the second?\u201d He replied to them, \u201cSince there is no good except in one.\u201d Rabbi Shimon came and kissed him. He declared about him, \u201cBehold, I have placed My words in your mouth.\u201d<\/p>\n\n\n\n
373. They said, \u201cHe is succeeding; let us ask him some more.\u201d They said, \u201cWhy is it written, \u2018And may those who love Him be like the sun at its brightest\u2019? What praise is this for the righteous?\u201d He said to them, \u201cWhen the sun shines at its brightest, some delight in it, and some do not delight in it. So are the righteous: Righteous like them will rejoice in them, and the wicked will not rejoice in them. Like the sun, there is one whom He heals by His light, and there is one whom He does not heal. Similarly, the righteous will be healing to the good, and a plight to the wicked.\u201d<\/p>\n\n\n\n
374. Rabbi Hiya said, \u201cMy son, why is the unique name HaVaYaH not mentioned in the work of creation?\u201d He replied to them, \u201cIt is unbecoming for the King of Glory to mention His name over the dead and over matters that are passing, so it would not be said, \u2018Just as all the creations He had created perish and pass away, so is His name.\u2019 For this reason, He did not mention His unique name until all the created beings that perish and pass away were created, and then He mentioned His name on something that exists forever and for all eternity, as it is written, \u2018In the day that the Lord God made heaven and earth.\u2019\u201d<\/p>\n\n\n\n
375. \u201cAnd what is written, \u2018And God made the firmament, and divided between the waters,\u2019 what need did the Creator have to make a firmament to divide between the waters?\u201d He told them, \u201cIt is written, \u2018All that the Lord has done is for His sake.\u2019 The Creator did not create something needlessly. He created the firmament, and when it is circling, it is circling only at certain times.<\/p>\n\n\n\n
\u201cOne pipeline of water emerges from the depths, which is sweet [fresh] water, and one pipeline of water emerges from Hell, which is bitter water that puts to death. It descends in a pipeline to the pipeline of the depth, and they mix with one another, as it is written, \u2018Deep calls unto deep at the noise of Your pipelines.\u2019 The firmament comes in between them. Had it not come in between to separate and remove from the water of Hell, the water would have killed those who drink it. This is why it is written, \u2018And divided between the water that is below the firmament, which is the water of Hell, \u2018and the water that is above the firmament,\u2019 which is the water of the depth.\u201d<\/p>\n\n\n\n
376. Rabbi Yosi said, \u201cThis child said the matter in the spirit of holiness, for so it truly is, for it is written, \u2018Let there be a firmament in the midst of the heaven,\u2019 truly in its midst, in the middle of the water, since by the entering of the firmament in the middle, it returns the bad water that emerge from Hell back to its place, and only one log [approx. 0.5 liters] of water came out to the world from this water of Hell, in the days of Elisha. It is written about it, \u201cAnd the water is bad and the ground purges.\u201d That is, because the water is bad, the ground purges people since they perish because of it.<\/p>\n\n\n\n
377. This entire verse, \u201cAnd God made the firmament,\u201d testifies genuineness, since all that the Creator has done, He did not do anything in vain. And because it was revealed to Him that that water which comes out of Hell will mix with other water and His creations would be harmed, He made the firmament enter between the two of them to distinguish between them, as it is written, \u201cAnd let it divide between water and water,\u201d between the bad water and the good water. At the very time when the bad water come out to mix with the good water, the firmament circles and enters in between, and turns the bad water back.<\/p>\n\n\n\n
378. Rabbi Elazar said, \u201cThis water, which is for the life of the world and for the correction of the people, what shall it be called?\u201d Rabbi Berechiah said, \u201cThe water which is above the heaven, for it is good water.\u201d<\/p>\n\n\n\n
379. Rabbi Hiya was walking along the road. He grew tired from the glaring sun and was thirsty for a drink of water. He came across that desert and found a tree. He sat under it. As he raised his eyes, he saw one thin fountain of water. He was delighted to drink from it. He drank from the water, and it was bitter.<\/p>\n\n\n\n
He said, \u201cThere is no water in the world that will not have an extract of the pipeline of Hell, except in the Land of Israel. If the whole world would not drink from that extract of the Land of Israel, they would not be able to drink water.<\/p>\n\n\n\n
The firmament is the new Sium [end] that was done in each degree due to the ascent of Malchut of each degree to Bina in the degree, at which time, the Sium was done in the place of Bina of the degree, and the degree remains in KH and half of Bina. Below them is the firmament, and Bina and TM of the degree come out from the degree, under the firmament. Thus, the firmament comes in the middle of each degree, and divides between the upper water, which is KH and half of Bina, and lower water, which is Bina and TM.<\/p>\n\n\n\n
However, just as it divides within the degree and makes it into two, so it also connects them into one. This is so because in Gadlut, there is the firmament that lowers the Malchut in it to her place, and reconnects the Bina and TM to the degree. Thus, there are two functions to the firmament: 1) In Katnut, it divides in the middle of the degree. 2) In Gadlut, it returns the half of the degree that it lowered and reconnects it to the degree.<\/p>\n\n\n\n
The verse, \u201cAnd God made the firmament\u201d is written about the upper firmament in Atzilut, but what was established in Atzilut, was established and done in all the degrees of BYA down to the bottom sea.<\/p>\n\n\n\n
Yet, in Gadlut, too, when the firmament takes Malchut out from itself and lowers her to her place, the Sium and the division do not revoke the firmament. Rather, at that time, the firmament elevates Bina and TM above the firmament and connects them there to their degree.<\/p>\n\n\n\n
It is written, \u201cThe water that is above the firmament,\u201d and not between the heaven and the earth. However, this is so in the water being in the middle, with the firmament dividing between them, meaning that the power of division comes from the firmament, since the water was one, one degree in which there are five phases KHB TM. But because the firmament came in the middle, since Malchut rose to the place of Bina and the degree ended at the place of Bina, in the middle of the degree, they were regarded as two, where KH of them remained above the firmament inside the degree, and Bina and TM went out from the degree into being under the Sium, which is the firmament.<\/p>\n\n\n\n
Even when the firmament is in Gadlut, when it has already returned and connected Bina and TM to their degree, it does not remain standing this way permanently, since when Bina and TM return to their degree, they become the left line to the KH that remained in the degree, and these KH are regarded as the right line. At that time, a dispute is made between them, and since the left prevails to rule without the right, its lights freeze. This continues until the governance of the right returns. From the north side, governed by the left, the water clots, and from the south side, governed by the right, the water melts and flows.<\/p>\n\n\n\n
If the firmament were to stand between the water, if after it reconnected Bina and TM to their degree, having become the left line to KH that remained in the degree, if it persisted and stood this way, under the governance of the left line, then all the water would freeze like salt, since the governance of the left freezes the water, which are the lights. However, it does not remain standing between the water that is governed by the left, but rather the firmaments are the surrounding, at times from the east, ZA, right, turning toward the west, Malchut, left, and at times from the west, Malchut, left, turning toward the east, right.<\/p>\n\n\n\n
When it comes to the left, the Hochma on the left is drawn but the water freezes since it is without Hassadim. For this reason, it turns to the right and receives there Hassadim, and then returns to the left to receive Hochma, returns to the right in a manner that it does not stand in one state.<\/p>\n\n\n\n
This is when the firmament is in Gadlut. However, in Katnut, the power of Sium of the restricted Malchut is in it, which is why it ends the degree and repels Bina and TM outside the degree to the bottom degree. In the bottom sea, under which there are the shells, when its degree is divided because of the firmament that repels Bina and TM outside the degree of the sea, they fall to the place of judgments, Hell.<\/p>\n\n\n\n
It follows that KH of the bottom sea that remained on the degree of the sea is good water. But Bina and TM, which fell to the place of the judgments of Hell, became the bad water.<\/p>\n\n\n\n
When He created the firmament, the firmament went out and was established in all the degrees down to the bottom sea, for Malchut rose to Bina, and it repelled Bina and TM outside. When the firmament returns to take the Malchut out from Bina, to return Bina and TM to the degree, it does this only at certain times. When the sea is the bottom degrees, you find that Bina and TM that were repelled from the sea fell to the place of Hell.<\/p>\n\n\n\n
One pipeline of water emerges from the depths, from Keter and Hochma that remained on the degree of the sea, which are above the firmament. A pipeline of water emerges from Hell, from Bina and TM of the sea, which fell to the judgments of Hell, and the firmament comes in the middle between them at the time of Gadlut, coming in the middle and connecting Bina and TM with Keter and Hochma. At that time, the judgments of Hell descend from Bina and TM, and the water is sweetened [becomes fresh]. Had it not entered between them to connect them with each other, the water would have killed those who drank it due to the judgments of Hell in it.<\/p>\n\n\n\n
When the firmament comes in the middle, when it connects the two halves of degree into one, when it takes Bina and TM out from Hell and returns them to their degree, it returns the bad water that emerges from Hell to their place\u2014the judgments that had been attached to Bina and TM of the sea\u2014since Bina and TM rose and were purified from it, and returned to their degree.<\/p>\n\n\n\n
Right when the bad water emerges to mix with the good water, with that power of the west from the water of the sea in Hell\u2014Malchut that ascended to Bina and lowered Bina and TM of the sea to Hell\u2014the firmament turns and takes Malchut out from Bina and returns her to her place, and the firmament enters in between, connecting Bina and TM to their degree and turning the bad water back, and the judgments of Hell that mixed with the water back to Hell.<\/p>\n\n\n\n
Malchut in a coupling with ZA, who is called Israel, is called \u201cthe Land of Israel.\u201d During the coupling, Bina and TM of all the degrees that were repelled due to the ascent of Malchut to Bina reconnect to their degree. Because of it, Bina and TM of the sea are purified and ascend from the judgments of Hell. For this reason, the drop of illumination from that coupling sweetens the water from the judgments of Hell.<\/p>\n\n\n\n
There is no water in the world that does not have in it an extract from the pipeline of Hell due to the Bina and TM in the sea, which fell to the judgments of Hell during the Katnut. The exception is Israel, who is a branch of Malchut during the coupling with ZA, who is called \u201cIsrael.\u201d At that time, Bina and TM of the sea have already been purified from the Hell and there are no longer of those bitter judgments there, and a drop from the illumination of that coupling purifies the water of the sea.<\/p>\n\n\n\n
If the whole world did not drink from that extract of the Land of Israel, for the extract of the illumination of the coupling sweetens the water, they would not be able to drink water due to the judgments of Hell that are mixed in them.<\/p>\n\n\n\n
380. That firmament, where it is written, \u201cAnd God made the firmament,\u201d is the known firmament above, over the heads of the animals, as it is written, \u201cThe likeness of the firmament above the heads of the animal, a firmament like the awesome ice.\u201d<\/p>\n\n\n\n
381. Why is it written \u201canimal,\u201d one, and \u201cheads,\u201d in plural form? There is one big animal, Malchut, which rules over all other holy animals, and whose lights are great and many. It has many heads of brightness, which is why it is written, \u201cthe heads of the animal.\u201d This is the animal that Ezekiel saw in the vision of the prophesy. It is written about him, \u201cAnd I saw the animals,\u201d since he saw one animal, Malchut, and saw the animals, the angels of Yetzira.<\/p>\n\n\n\n
382. That firmament comes to distinguish the holy angels below the firmament, from the holy angels which were rewarded with being above the firmament, as it is written, \u201cAnd God made the firmament, and divided between the water that is below the firmament, and between the water that is above the firmament.\u201d \u201cBetween the water that is below the firmament\u201d are the angels that are below that firmament. \u201cAnd between the water that is above the firmament\u201d are the angels that are from above. This means that it is a screen that separates between them.<\/p>\n\n\n\n
383. The firmament that was created on the second day is that the Creator created an appointee under Him and chose him, and crowned him over all the hosts of heaven; this is Angel Matat, the Minister of Faces. Because of his great control, it is not written \u201cthat it was good\u201d on the second day, indicating that although he has extensive governance and everything is under His hand, it is not written \u201cgood\u201d about it, to show the whole world that there are goodness, honor, redemption, and pride only in the Creator.<\/p>\n\n\n\n
384. It is written, \u201cI went down to the walnut garden to see plants by the brook.\u201d What Ezekiel saw in the firmament was created on the second, as it is written, \u201cThe likeness of the firmament above the heads of the animal, a firmament like the awesome ice.\u201d The Creator created it and concealed it from all His myriads of holiness, and those worlds which the Creator craved, He concealed them from him, and the glory of His splendor is concealed. It is concealed even from those worlds and above, for He hid it from everyone, and everyone asks and say, \u201cWhere is the place of His kingship?\u201d<\/p>\n\n\n\n
385. I went down to the walnut garden.\u201d The walnut garden is Malchut, in which Hochma is revealed. It is not written \u201cI went down in the walnut garden,\u201d but rather, \u201cI went down to the walnut garden,\u201d as one who descends and approaches the garden but does not enter it, much less approach a walnut, GAR of Malchut, but only the garden, VAK of Malchut.<\/p>\n\n\n\n
It is much more so that he did not see what is inside the walnut, especially that David said \u201cI went down to the walnut garden to see,\u201d and he did not say \u201cI saw.\u201d In other words, the garden, which is outside, the VAK of Hochma, I approached and went down to see. He did not say even that he saw the garden, which is outside.<\/p>\n\n\n\n
386. How sorry was that man, of whom it is written, \u201cNot so is My servant Moses, in all My house, he is the trusted one, to see a servant who serves Him and was not given permission, as it is written, \u201cShow me please your honor.\u201d This is the meaning of what is written about it, \u201cthe glory of God,\u201d and it is Matat, the minster of faces.<\/p>\n\n\n\n
387. How did Moses ask to see this? Moses thought that since he saw himself forty days and forty nights that he did not eat and did not drink, and he was nourished by the mirror of above, he thought that he is worthy of asking this.<\/p>\n\n\n\n
388. And what did He reply to him? \u201cYou cannot see My face,\u201d who is the minister of the Panim [face].\u201d He was not given permission until he passed away, to observe what is written, \u201cMan shall not see Me and live.\u201d But when he is not alive, he can see His face. Every soul of a righteous one, after his passing, is given permission to know and attain what he could not attain in this world.<\/p>\n\n\n\n
389. Each day, the Creator makes holy angels, and these are the souls of the righteous, as it is written, \u201cHe makes His angels winds, His servants a blazing fire.\u201d It is not written \u201cdo\u201d but \u201cdoes,\u201d meaning He does each day.<\/p>\n\n\n\n
390. The souls are holy angels, since there are angels that were created from the throne, and are appointed messengers on a mission from the Creator. If the rest of the angels, who are from the throne, are like that, then the souls of the righteous that are from the throne, and also observed the Torah, are much more so, that the Creator makes them high and holy angels.<\/p>\n\n\n\n
391. The Creator incorporated four things in man: fire, wind, water, and dust. In the Torah, wind is written first, and then fire, and their order is this: wind, fire, water, dust.<\/p>\n\n\n\n
392. There are two that were carved from the servants of above, and two that were carved from below, as it is written, \u201cmakes His angels winds,\u201d and here is wind. \u201cHis servants a blazing fire,\u201d and here is fire.<\/p>\n\n\n\n
\u201cHe set the earth on its foundations,\u201d literally, since earth is dust, and here is dust.<\/p>\n\n\n\n
\u201cYou covered it with the deep as with a garment; the waters stood on mountains,\u201d and here is water.<\/p>\n\n\n\n
They all connect with one another\u2014wind, fire, dust, and water. Although their order becomes reversed, since wind comes first and then fire, it makes no difference whatsoever.<\/p>\n\n\n\n
393. The Creator incorporated them in man, for man\u2019s body consists of fire, wind, water, and dust. The Creator said, \u201cI have created you superior, and I have crowned you over all My creations; I have placed in you power from the angels, and power from the servants of above, and the power of the deep, and the power of the earth, and I have placed in you a pure mind that was carved from My throne, and you sinned against Me.\u201d<\/p>\n\n\n\n
394. The Creator wanted to make the man superior to all His creations, to be unique in this world as He is unique above. When he sinned, the Creator said, \u201cBut the man was as if one with Me, and I intended to make him as one, and now, \u201clest he stretches out his hand.\u201d<\/p>\n\n\n\n
395. The Creator made a firmament, and from it, the heavens were made, as it is written, \u201cAnd God called the firmament \u2018Heaven.\u2019\u201d Moreover, everything that the Creator did in the work of creation, He did only one thing from every thing, and that thing brought forth all its various actions, like the sky, He made one of it, that finest one, and He made one earth.<\/p>\n\n\n\n
396. He made one of everything, that finest one. This is the firmament, like the awesome ice from which the heavens were made, as it is written, \u201cAnd God called the firmament \u2018heaven.\u2019\u201d And that earth that is the finest of all, is the Land of Israel, and from it, the rest of the lands were formed, as it is written, \u201cbefore he had made the earth with its outer parts.\u201d The earth is the Land of Israel, and outer parts are the rest of the lands abroad. The one man, from him form all the rest, as it is written, \u201cThe first of the dust of the world,\u201d and so forth. This is the meaning of what David said, \u201cPraise the Lord from heaven,\u201d from the one from whom the heavens were made.<\/p>\n\n\n\n
397. Once, Rabbi Yohanan went to see Rabbi Shimon, and Rabbi Yosi walked along with him. Rabbi Yosi asked him, \u201cWhere are you going?\u201d He told him, \u201cTo see Rabbi Shimon.\u201d He said, \u201cYou are going to see your antagonist?\u201d He said, \u201cThis means that Rabbi Shimon is challenging for the sake of Heaven, and this is why the love of my heart is in him.\u201d<\/p>\n\n\n\n
They agreed to walk. It was night. They said, \u201cLet us stay here until daylight and engage in Torah.\u201d They sat.<\/p>\n\n\n\n
398. A firmament that was created on the second is the upper firmament that stands at the Chazeh of ZA. This is the screen that divides at the Chazeh between above and below. Malchut stands from the Chazeh of ZA and below, and it is called Haya, as it is written, \u201cThe likeness of the firmament above the heads of the animal, a firmament like the awesome ice.\u201d All the other firmaments were made from that firmament. They revolve from right to left and from left to right, and do not revolve. They are all gripped in this firmament. He called it \u201cfirmament,\u201d and He called it \u201cheaven,\u201d as it is written, \u201cAnd God called the firmament \u2018heaven,\u2019\u201d since the heaven was made from the firmament.<\/p>\n\n\n\n
The firmament is the Parsa that divides between from the Chazeh and above and from the Chazeh and below, where in Katnut, Malchut connects with the Bina there, and in Gadlut, the firmament lowers the Malchut from Bina, by which the left line emerges. Because of it, the firmament was established on the second day of the work of creation, which is the left line. The heavens were made from this firmament, the middle line that corrects and unites the right and the left.<\/p>\n\n\n\n
Thus, why does the verse call the firmament \u201csky\u201d? It is because the middle line takes all the power to unite the right and the left with each other from the firmament, the Parsa. This is why the sky is called the middle line, after the firmament from which it takes its strength.<\/p>\n\n\n\n
399. Solomon said, \u201cAnd You will hear the sky, Your dwelling place.\u201d It should have said, \u201cfrom the sky.\u201d<\/p>\n\n\n\n
401. When Israel ask their prayers and requests in their house of prayer, Matat, the minister of the face, takes all the prayers of Israel and elevates them to that firmament. When the Creator wishes to look at Israel\u2019s merit, He observes the firmament of the sky where there are the prayers of Israel, and has mercy on them, as it is written, \u201cAnd You will hear the sky,\u201d truly the sky, where their prayer is heard.<\/p>\n\n\n\n
David said likewise: \u201cPraise the Light of Ruach from the sky,\u201d where there are the praises of Israel.<\/p>\n\n\n\n
402. The Creator made that firmament, and made the sky out of it, which are appointed under the firmament. The firmament is above, and the sky is below. Under this sky, He made another sky, called \u201cthe firmament of the sky,\u201d where all the shining candles are appointed.<\/p>\n\n\n\n
The Creator made the first firmament in Bina, in Chazeh of YESHSUT, and the sky, ZA, was made under it, standing from the Chazeh of YESHSUT and below. At the Sium of ZA is the firmament of the sky, Yesod of ZA. The firmament is above, in Bina, and the sky is below, ZA, which is called sky, below Bina. Under these skies, He made another sky, Yesod of ZA, in which all the shining candles are appointed, since all the lights that emerge from ZA emerge through Yesod of ZA.<\/p>\n\n\n\n
403. Between the firmament of the sky, Yesod of ZA, to the firmament that is stretched over the animals, the firmament in Bina that is stretched over HGT of ZA, who are called \u201canimals,\u201d there are 390 other firmaments, and 7450 parts supported by two other candles, which are the right and left of ZA. From these candles, the Creator took and placed in that firmament of the sky, Yesod of ZA, to shine on the earth, Malchut.<\/p>\n\n\n\n
There are four phases, NHYM of Bina, between the upper firmament in the Chazeh of Bina up to the sky. They stand under the firmament of Bina and above ZA, who is called \u201csky.\u201d Since the Sefirot of Bina are counted as hundreds, and each Sefira consists of ten, and each of the ten consists of ten, as well, they are therefore regarded as four hundred Sefirot. Since they are devoid of the Malchut of Malchut, the lock, which is concealed in NHYM, you find that there are not one hundred Sefirot in Malchut, but ninety Sefirot, which are the first nine of Malchut, since the last ten, which are Malchut of Malchut, are missing.<\/p>\n\n\n\n
In each of those Sefirot, there is a firmament; therefore, they are three hundred firmaments, corresponding to NHY, and ninety firmaments corresponding to Malchut. ZA itself is divided into right and left. Hassadim are bestowed upon Malchut from the right side in it, and Hochma is bestowed upon Malchut from the left side in it.<\/p>\n\n\n\n
Between the firmament of the sky, Yesod of ZA, to the firmament in Bina, there are three hundred and ninety other firmaments, NHYM of Bina, that divide between the firmament of Bina and ZA, and seven thousand, ZAT of Hochma, bestowed from the left of ZA, as well as four hundred and fifty parts that are bestowed from the right of ZA, which are Hassadim. This is so because five Hassadim are in ZA, which are HGT NH, and the other half of Hod is missing since it is Malchut of Malchut there. Seven thousand are supported by the left of ZA, and four hundred and fifty by the right of ZA.<\/p>\n\n\n\n
All 390 firmaments and 7450 parts divide between the upper firmament, in Bina, and the firmament of the heaven, Yesod of ZA. Of these candles, the Creator, ZA, took the right and left of ZA and placed in that firmament of the sky, in Yesod of ZA, to shine on the earth, on Malchut.<\/p>\n","protected":false},"excerpt":{"rendered":"
364. \u201cGod, You are my God; I will seek You.\u201d There is no place in the world that is vacant […]<\/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-17019","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n