569. When the Creator created His world, He made it from that same light that is emanated from above. He created the sky from that same first firmament that the Creator prepared and created in the beginning, and that firmament engendered all the other firmaments that formed from it.<\/p>\n\n\n\n
570. That firmament, Yesod of ZA, engendered all the lights from that light that it receives from above, from ZA, and when the Creator created that firmament, He took the lights and placed them in that firmament called \u201cthe firmament of the sky,\u201d Yesod of ZA, since that firmament, Yesod, was formed from the sky, which is ZA.<\/p>\n\n\n\n
571. The top firmament, which is in Chazeh of YESHSUT, engendered the sky below it, ZA. And the sky, ZA, engendered that firmament, since ZA emanated his Yesod, and it is called \u201cthe firmament of the sky.\u201d The Creator took those lights and placed them in Yesod of ZA, who bestows them upon Malchut, who is called \u201cearth,\u201d as it is written, \u201cAnd God placed them in the firmament of the sky.\u201d<\/p>\n\n\n\n
572. The Creator, Bina, made those lights and placed them in that firmament, Yesod of ZA, to be a governance over the earth, Malchut, and for people to use them, so the lower ones would become worthy through their light. When He created them, both gave their light equally.<\/p>\n\n\n\n
The degree of sun and the moon, ZA and Malchut, was equal, where ZA clothed the right line of Bina, and Malchut clothed the left line of Bina.<\/p>\n\n\n\n
The moon said, \u201cLord of the world, You should not treat two crowns equally.\u201d What did the Creator do? He diminished her, and this is the atonement of the he-goat of the beginning of the month, of whom it is written, \u201ca sin offering for the Lord.\u201d<\/p>\n\n\n\n
575. It is written, \u201cHappy are you, Israel! Who is like you, a people saved by the Lord, the shield of your help, and the sword of your pride!\u201d Is the sword the pride of Israel? No, since the sword was given to Esau, as it is written, \u201cAnd you shall live by your sword.\u201d<\/p>\n\n\n\n
576. Rather, the verse concerns the disciples of the wise: When they hear something and it does not settle in their heart, they fight with one another like those warriors who fight with swords and want to kill one another. It is written about them, \u201cand the sword of your pride.\u201d This implies to the difficulty in understanding the legend of the complaint of the moon, that they must be clarified and not revoked.<\/p>\n\n\n\n
577. When the Creator created the sun and the moon, He decreed that the sun would return to be the ruler of Esau, and decreed the moon to be the ruler of Jacob in this world. He appointed over them strong ministers until these two nations come.<\/p>\n\n\n\n
578. That minister who was appointed over the nation of Jacob asked the Creator that the governance in this world would be given to the moon, that the governance would be given to Jacob\u2019s nation. The Creator said, \u201cBut why does Jacob\u2019s nation need ruling in this world? Instead, in the next world, they will be rulers of all the nations of the world, but in this world, go and diminish yourself, and enslave yourself in exile to be rewarded with the next world.<\/p>\n\n\n\n
579. When Jacob\u2019s nation came, they complained to the Creator that the governance was taken from them and given to Esau. The Creator said to them, \u201cDo you also need governance in this world, since I will ordain you over all the nations in the next world? For this reason, offer atonement for Me, for that promise for the next world which I guarantee. Offer atonement and engage in Torah, and I must give you a good reward, and I must ordain you over all the nations, as this is why I diminished the moon in this world.\u201d<\/p>\n\n\n\n
581. If Israel merit, the Creator shines for them and they need no other candle, as it is written, \u201cAnd the Lord will be to you an everlasting light.\u201d<\/p>\n\n\n\n
582. Since the governance has been replaced for Israel, so as not to rule in this world but in the next world, they made their count according to the moon, through which Israel lead their count, as it is written, \u201cYou are beautiful, my wife.\u201d \u201cMy wife\u201d means \u201cmy leader,\u201d \u201cand there is no flaw in you,\u201d that there is no flaw in you in holidays and occasions.<\/p>\n\n\n\n
583. The world is judged on four chapters in the year. But there is not a single moment when the Creator does not watch over everything that a person does, and here we learn that he is judged only on four chapters.<\/p>\n\n\n\n
584. The Creator watches over the world each and every day, but only on four chapters is the whole world judged.<\/p>\n\n\n\n
585. All those judgments in the four chapters are that because of people, the Creator executes judgment in the world. On Passover, they are sentenced for the crops. Last year, the Creator gave them enough grain to satisfy them. If people did not give tithing and did not give from it to the poor and orphans and widows to eat, when this year comes, He judges the whole world for that grain that was last year.<\/p>\n\n\n\n
586. On the assembly, He judges the world for the iniquity of the fruits of the tree, that they did not wait their Orlah [foreskin] years [first three years of a tree], and that they did not leave them on the seventh to the poor and the foreigner.<\/p>\n\n\n\n
587. On Rosh Hashanah [beginning of the Jewish year], He judges the whole world, people\u2019s bodies and souls. He visits them and judges them for all that they had done throughout the previous year. Even a man\u2019s steps are counted and judged on that day, as it is written, \u201cAnd counts all my steps.\u201d<\/p>\n\n\n\n
588. Three sects enter the day of judgment: the sect of complete righteous, the sect of complete wicked, and the sect of intermediate. Opposite them, there are three forces in man: the force of the holy soul, the force that craves, and the motivating force. That motivating force is the force that grows and moves the body in all its needs.<\/p>\n\n\n\n
589. See the mercies of the Creator, even though the courthouses of above come to sentence and judge people, and instruct to the Creator the merits and faults of people.<\/p>\n\n\n\n
Three sects of ministering angels preside over the judgment on the day of Rosh Hashanah: Some of them point to merits, and some of them point to faults. But see the mercies of the Creator, who gave advice to be saved from the judgment.<\/p>\n\n\n\n
590. It is written, \u201cThe memory of a Teruah [one of the blows on the Shofar].\u201d In memory of this Teruah, the Creator said, \u201cBlow that Teruah before Me,\u201d which is in memory of that Teruah. Promptly, as it is written, \u201cAnd you will be saved from your enemies.\u201d<\/p>\n\n\n\n
591. \u201cYour enemies\u201d are those angels that point to people\u2019s faults. Some point to people\u2019s faults, and some point to their merits. And if even one of a thousand points to one\u2019s merits, he is left alone, as it is written, \u201cIf there is one advocating angel for him out of a thousand,\u201d and it is written afterwards, \u201cSpare him from going down to the pit.\u201d<\/p>\n\n\n\n
592. Is there an angel who slanders man\u2019s merit? There is no angel who slanders merit, but there are angels appointed over examining and pointing to a person\u2019s fault whenever he sins, and they point to the thing they were commanded, pointing out people\u2019s iniquities.<\/p>\n\n\n\n
593. Similar to this, it is written, \u201cAnd all the hosts of heaven stand above him to his right and to his left.\u201d \u201cAbove him,\u201d above Ahab, that they were examining the sentence of Ahab on his right and on his left. Are there right and left above? Rather, those to the right are for merit, and those to the left are to the fault.<\/p>\n\n\n\n
594. Why is there a judgment of the body and the soul on Rosh Hashanah? It is because Adam HaRishon was born on it, and on the same day, the body was made and a soul was thrown in it, and on that same day, he was judged and the sentence was determined for generations.<\/p>\n\n\n\n
595. On the holiday, they are sentenced for belittling while washing [ritually] the hands, and for slighting [ritual] bathing and purifications, which are water. For this reason, they are judged over the water, over the matter of the water.<\/p>\n\n\n\n
596. Also, man is sentenced on four chapters: 1) on the day he contemplates the offence, 2) when he commits the offence, 3) on the day of Rosh Hashanah, 4) in the next world.<\/p>\n\n\n\n
Also, 1) when he commits the offences, 2) when he is sick, since when a person is sickened, he is raised for judgment, 3) when he dies, when his soul departs from him, 4) in the next world.<\/p>\n\n\n\n
597. The confidence of the righteous and their joy is when they exit this world with skill of actions. When they come to scrutinize the soul, they are not detained from entering the Garden of Eden, and she is told, \u201cYou are all beautiful, my wife.\u201d The righteous says this about the soul in him, \u201cYou are all beautiful, my wife, my leader, for I did not harm you with bad deeds, as it is written, \u2018and there is no flaw in you.\u2019\u201d<\/p>\n\n\n\n
598. \u201cAnd God said, \u2018Let there be lights.\u2019\u201d Why is \u201clights\u201d written without a Vav [in Hebrew]? It is the prayer of the righteous who departed from this world so their reward for the next world would not be detained. They pray \u201cLet there be lights,\u201d that the soul will be in the firmament of the sky, in the Garden of Eden. It is written, \u201ca likeness with the appearance of a man over it from above.\u201d This is the merit of the righteous, that they are higher than all the merits.<\/p>\n\n\n\n
599. What is \u201cover it,\u201d for it is written, \u201ca likeness with the appearance of a man over it from above\u201d? It is Jacob, whose merit is above.<\/p>\n\n\n\n
600. There is not a night when the herald does not come out and say \u201cAscend, pious ones; come and bless your Maker,\u201d as it is written, \u201cAnd Your pious ones will bless You, the glory of Your kingship, and will speak of Your might, to let people know His mighty deeds.\u201d<\/p>\n\n\n\n
602. When will Jacob return to the sun that he had? That sun and the great light that Jacob had is concealed for the righteous in the days to come. It is not the sun that the children of Esau use, where it was sentenced that Esau\u2019s children would be enslaved to it.<\/p>\n\n\n\n
603. At that time, Jacob was sad. He said, \u201cLord of the world, my light is given to Esau.\u201d A voice came out and said, \u201cAnd you, fear not, My servant Jacob, for your light was concealed for you and for your children.\u201d He said, \u201cShow it to me.\u201d<\/p>\n\n\n\n
604. At that time, the Creator took out that sun which Jacob saw, and no other person, as it is written, \u201cAnd the sun shone for him,\u201d that sun which was concealed. When he passed by Penuel after defeating the minister of Esau, it is written, \u201cfor him,\u201d meaning not for another.<\/p>\n\n\n\n
605. Although Jacob enjoyed seeing that he had defeated the minister of Esau, it is written, \u201cand he was limping on his thigh.\u201d The light shone but his heart was dark over his offspring, who would be enslaved under Esau. This is the meaning of \u201climping on his thigh.\u201d<\/p>\n\n\n\n
606. Rabbi Yosi and Rabbi Aba were walking. They heard the voice of a child in the mountain, who was walking and crying. Rabbi Yosi said, \u201cLet us go to him, for I am not afraid. To one, the harm-doer is seen and harms him. To two, the harm-doer is seen but does not harm them. Since we are two, he cannot harm us.\u201d They went to him, and the child was crying.<\/p>\n\n\n\n
607. When they reached him, Rabbi Yosi said, \u201cWe are the children of the Lord of the world, the one whose name is called one on two, with three letters that are inscribed in four, engraved two on one, and named after the holy animal.\u201d What is the reason that Rabbi Yosi said this? He feared perhaps that child was a demon, and demons are very afraid of the name of the Lord of the world.<\/p>\n\n\n\n
Rabbi Yosi feared that child, for he thought perhaps he is a demon, since he was alone in the desert. Therefore, to drive him away so he could not harm him, he mentioned the unification of ZA and Malchut, since impurity flees from holiness, for it cannot be with holiness in the same place.<\/p>\n\n\n\n
We must remember the difference between the Sefira Keter and the rest of the Sefirot: The three lines in the Sefira Keter are one above and two below, and the three lines in the rest of the Sefirot are two above and one below.<\/p>\n\n\n\n
For this reason, first he mentioned the Sefira Keter and said, \u201cthe one whose name is called one on two,\u201d meaning the Sefira Keter in it, whose letters, the three lines, the middle line is above and the two lines right and left are below.<\/p>\n\n\n\n
Afterwards, he mentioned the twelve combinations in ZA, which are three lines with four in each of them, which are three lines and the Malchut that receives them. Three times four are twelve, which is why he said, \u201cwith three letters that are inscribed in four.\u201d These are the twelve combinations of HaVaYaH of ZA.<\/p>\n\n\n\n
The order of the three lines in them is two above and one below, where on the one below, two are engraved from above. All those phases in ZA bestow upon Malchut, who is called \u201cthe holy animal,\u201d for the name in its twelve combinations is named after Malchut, who receives them.<\/p>\n\n\n\n
608. The child, who heard that he was thought to be a demon, replied and said, \u201cI am a Jew, and my father, the great Rabbi Hiya, taught me the verses of The Song of Songs<\/em> and the portion Beresheet. But my father died and thieves stole me, and now I was saved from them and escaped to this mountain.<\/p>\n\n\n\n 609. Rabbi Yosi wept and said, \u201cOh, son, the son of the great Rabbi Hiya walks this way.\u201d He took him by the hand and they walked. He said to him, \u201cSay, my son, what were you engaged in with your father?\u201d He said, \u201cI engaged in the portion \u2018Let there be lights in the firmament of the sky.\u2019\u201d He said to him, \u201cWhat did your father say about the portion?\u201d<\/p>\n\n\n\n 610. The child opened his mouth and said, \u201cThe well that ministers dug, the nobles of the people mined it with the scepters that support them. The Creator gave three good gifts to Israel, through three shepherd brothers: Moses, Aaron, Meriam. Thanks to Moses, the manna came down to Israel. Thanks to Aaron, the clouds of glory went with Israel. Thanks to Meriam, the well was walking with them.<\/p>\n\n\n\n 611. \u201cWhen Meriam died, the well stopped, and it is written, \u2018There was no water for the congregation.\u2019 When Aaron died, the clouds of glory were taken away. But thanks to Moses, the three of them returned. My father would say that the three of them, their shapes are engraved in the firmament so their merit will shine over Israel, as it is written, \u2018And placed them in the firmament of the sky to shine upon the earth.\u2019<\/p>\n\n\n\n 612. \u201cHow do we know that the three of them are engraved in the firmament? It is written about all of them that they died by the word of the Lord, but about Meriam, it is not written \u2018by the word of the Lord\u2019 since it is not customary. However, my father said that it is written about all of them \u2018there\u2019: \u2018And Meriam died there,\u2019 \u2018And Aaron died there,\u2019 \u2018And Moses died there,\u2019 and it is written, \u2018And he was there with the Lord,\u2019 meaning that the three of them are engraved in the firmament with the Creator.<\/p>\n\n\n\n 613. \u201cMoses died abroad, to show that thanks to him, the dead of the desert will be revived. Moses said to the Creator, \u2018Lord of the world, I will enter the land to observe Your commandments, since it is written, \u2018When you come to the land,\u2019 and also, \u2018And it came to pass that when you come to the land,\u2019 for there is the observing of the commandments.\u2019<\/p>\n\n\n\n 614. \u201cThe Creator told him, \u2018What you were cautioned to do, the commandments in the land, complements you; it is regarded for you as if you observed them in practice. And what Israel do in the Land of Israel, your share will be with them, as it is written, \u2018Therefore I will divide him a portion with the many,\u2019 that he will take his share among the righteous of Israel. \u2018And he shall divide the spoil with the strong\u2019 are the patriarchs, that he will take his share with them. Why? It is written, \u2018because he poured out his soul to death.\u2019<\/p>\n\n\n\n 615. \u201cWe did not find a shepherd who gave his soul for his flock like Moses. He said, \u2018And now, if You will forgive their sin, and if not, please erase me from Your book which You have written.\u2019 What is \u2018erase me\u2019? From this world and from the next world, to observe \u2018because he poured out his soul to death.\u2019<\/p>\n\n\n\n 616. \u201cHe was buried there with the dead of the desert, who were wicked toward the Creator, and it is written, \u2018And He carried the sin of many,\u2019 meaning he did not move from there until the Creator forgave them. \u2018And made intercession for the transgressors,\u2019 meaning he prayed for them extensively.<\/p>\n\n\n\n 617. \u201cFor this reason, the three of them\u2014Moses, Aaron, and Meriam\u2014are engraved above.\u201d Rabbi Yosi came and kissed him, and put him on his shoulder for three miles, and declared about him, \u201cAll your children shall be taught by the Lord.\u201d<\/p>\n\n\n\n 618. The Creator made the sun only for the use of people. The sun goes through three hundred and ninety places of the settlement, rising and setting. It has certain degrees and a sundial, as it is written, \u201cBehold, I will bring the shadow on the sundial, which has gone down with the sun on the sundial of Ahaz.\u201d<\/p>\n\n\n\n 619. The world is round like that ball. When the sun comes out from the east, it walks in a circle until it reaches below the earth, and then it becomes evening. At that time, it walks and goes down on the wheels of certain degrees, and descends and surrounds the whole earth and the whole settlement.<\/p>\n\n\n\n 620. When the sun goes down and is covered from us, it is dark for us, and light for those who dwell below us, those who are on the other side of the earth, under our feet. And so it grows dark on one side, and shines to the other side, below it, according to the settlement and the circle of the earth, all around.<\/p>\n\n\n\n 621. As such, its light gradually descends and divides between the water under the ocean water, and the water that go above, and divides in the middle of the waters of the sea, to detain a pipeline of water that emerges from Hell so it does not go through to harm people. For this reason, it is not called HaShemesh [the sun] but LeShamesh [to serve] people; this is why it is called Shemesh [sun], a sun that serves everyone. If the light of the sun did not bathe itself in the sea of the ocean, it would burn and set the whole world aflame.<\/p>\n\n\n\n 622. The sun rises from below the earth and reaches a degree called Karbusa, in Greek. From that degree, it begins to rise up, and the sound of its wheels as it journeys reaches all the firmament, so they go with the singing that it says. But there was no person who heard its voice except for Moses, who was the king\u2019s trusted one, as it is written about him, \u201cIn all My house, he is trusted,\u201d and Joshua, who was Moses\u2019 servant.<\/p>\n\n\n\n 623. When Joshua needed it to make war, and heard the sound of the melodies and the growling of the sun, he could not bear it, as it is written, \u201cAnd he said before the eyes of Israel, \u2018Sun, stand still in Gibeon,\u2019\u201d stand still from singing, still from your sound of melodies and growling, since he heard the sound of its journeys in his journeys and could not tolerate it.<\/p>\n\n\n\n 624. The sun makes 640 journeys, as the number of Shemesh [in Gematria] between day and night. In its circle, it surrounds the whole world. This is needed in order to soften and warm the earth, and to fertilize the herbs and the crops, and to grow fruits and trees.<\/p>\n\n\n\n 625. As it is above, so the Creator does below. As there is a sky above, there is a sky below. It is called sky, with the letters of fire and water [in Hebrew].<\/p>\n\n\n\n 626. From here comes the verse, \u201cHe who makes peace in His highs.\u201d It is not written \u201cin His angels,\u201d but \u201cin His highs,\u201d in the sky, in the middle line, since they are fire and water, and He makes peace between them. It is likewise with the sky below, which is fire and water.<\/p>\n\n\n\n 627. The firmament under the earth returns and warms the ground from the warmth of the fire in the firmament and the sun. The Creator brings down the water on the earth and cools the ground, and the coolness assists the warmth that is below. The coolness and the warmth engender and grow the earth, and the Creator created everything for people\u2019s benefit.<\/p>\n\n\n\n 628. The light of the sun is emanated from the brightness of the mirror of above, and the light in it is not its own. This is implied from the words \u201cLet there be lights.\u201d It should have said, \u201cLet there be lights [without an added Mem in Hebrew].\u201d \u201cLights\u201d [with a Mem] comes from the words \u201cfrom lights.\u201d The letter Mem indicates \u201cfrom,\u201d an addition to the word \u201clights.\u201d<\/p>\n\n\n\n 629. Do not be surprised about what they said, that the light of the sun is not from His self, since the Torah was emanated from the upper Hochma, and the sky were emanated from that same upper firmament on the head of the animals. Similarly, when you look, you will find that everything above and below was emanated from each other, and the Creator is over everything.<\/p>\n\n\n\n They began to be emanated from the throne, and the throne, from the Creator. All of them are regarded as zero compared to Him, as it is written in Daniel, \u201cAnd all the dwellers of the land are as unimportant.\u201d Therefore, it should not surprise if the sun receives its light from its upper one, as this is the conduct above and below.<\/p>\n\n\n\n 630. The light of the sun is from its upper one, since as our head\u2014unlike the upper lights\u2014first begins to teach Torah to the translator, who interprets his words to others, and the translator interprets to the ones near him, and the ones near him to the ones near them, it follows that when the teaching of the law is completed, everyone depends on the head. You find it similarly above, and in all the worlds\u2014that they are emanated from each other, and everyone hangs down from the Creator.<\/p>\n\n\n\n 631. Moses was emanated from the upper brightness; Joshua was emanated from Moses; the elders were emanated from Joshua; the prophets were emanated from the elders; the presidents and the heads of the people were emanated from the prophets, and likewise everyone from one another.<\/p>\n\n\n\n 632. As they were walking, they met Rabbi Elazar. They said, \u201cHere is one of those heads approaching.\u201d They told him, \u201cThe sun, its light is emanated from the brightness of the mirror of above.\u201d He said, \u201cSo it is.\u201d<\/p>\n\n\n\n 633. It is written, \u201ca garden spring, a well of living water flowing from Lebanon.\u201d He calls her a spring and then a well, and then flowing. We should examine this verse. That spring, Malchut, is extended from the well, Yesod, which is extended from the \u201cflowing,\u201d the Sefirot of ZA, which pour out the water, the abundance.<\/p>\n\n\n\n The flow, ZA, is extended from Lebanon, Hochma and Bina, since Lebanon has the letters of Lamed-Bet-Nun [thirty-two, fifty], implying the thirty-two paths of wisdom, and fifty gates of Bina, to Daat, for they were all emanated from each other. Likewise, the light of the sun is not its own, but rather a string of brightness is extended to it, which shines to the sun.<\/p>\n\n\n\n 634. The light that the Creator created in the beginning, Adam would see in it and watch from the beginning of the world to its end. The sunlight is one of 60750 parts of that light of the mirror of that light that was concealed, and even in that sunlight, a man cannot look, much less in that light which was concealed.<\/p>\n\n\n\n 635. It is impossible to look at the hidden light, but Adam was looking in it from the beginning of the world to the end of the world. Thus, is it possible to look at it? However, Adam could know and see with the eyes of Hochma all that there was, and all that would be from the beginning of the world to its end, in a way that it does not actually mean looking, but rather with the eyes of the mind. This is the meaning of it being concealed for the righteous in the days to come, when the holy soul emerges from this world and goes to the next world.<\/p>\n\n\n\n 636. It is written, \u201cAnd he was there with the Lord forty days and forty nights; he did not eat bread and did not drink water,\u201d since he enjoyed that brightness from the hidden light. Although he went down from there, and that light did not come down with him, they could not look at Moses\u2019 face, since from what he looked at the hidden light before, while he was there, his face remained shining like that sun.<\/p>\n\n\n\n 637. Rabbi Elazar went on his way, and they followed him to accompany him on his way three miles. They said to Rabbi Elazar, \u201cHappy are you, authors of the Braita, for you were behind Moses\u2019 shoulders when the Torah was given by him.\u201d<\/p>\n\n\n\n 638. They opened and said, \u201cAnd God said, \u2018Let there be lights.\u2019\u201d The Creator made eighteen firmaments that travel to their journeys and circle the entire world, and each one is detained only to the extent that was given to it by its master. When the firmament completes that measure, many good and great things are innovated in the world.<\/p>\n\n\n\n 639. And those fools at heart think in their minds that this is done by the turning of the firmament. But this is not so, since each and every day, the Creator innovates good and strong sublime things. Sometimes, the firmament completes its journeys, and at that time, the upper king\u2019s decree is respected, and the fools at heart think that it is because of the turning of that firmament.<\/p>\n\n\n\n 640. The Creator made a fourth firmament and placed in it the sun that encircles the entire world in times and occasions for the benefit of the world, for people. The sun goes in 340 windows, ascending and descending in times and occasions.<\/p>\n\n\n\n 641. It goes and begins from the window on the east, which is called Noga. It walks in a circle until it reaches the window called Karbusa. Then, it walks six months to the end of the north until it reaches the window called radiance, and walks six months to complete the year for the benefit of the people, to make seed and harvest.<\/p>\n\n\n\n 642. It is written, \u201cWhile the earth remains, seedtime and harvest, cold and heat, winter and summer.\u201d When it completes to the south side, before the habitation of the earth, it is the time of harvest and heat and summer. When it completes to the north side, it is the time of sowing, cold, and winter. It is all according to the habitation of the world. And just so, as people use the light of that firmament, so all the hosts of the sky use the light of the firmament over the heads of the animals.<\/p>\n\n\n\n 643. \u201cLights\u201d is lacking a Vav [in Hebrew] since its light is incomplete because its light is only what it receives as one string, and as though behind the wall from that light of above.<\/p>\n\n\n\n 644. For this reason, the sunlight is not considered whole and is not worthy of being called \u201cwhole,\u201d but rather that light of which it is written in Daniel, \u201cand light dwells with Him,\u201d since that light which was concealed for the righteous is one of 60,750 parts of the light that dwells with the Creator. The light of the sun is one of 60,750 parts of the light that is concealed for the righteous in the next world, which is why the light of the sun is not called \u201ccomplete light\u201d and is unfit to be called \u201ccomplete light.\u201d<\/p>\n\n\n\n 645. Therefore, the Creator said, \u201cIt will not be difficult for you,\u201d as it is written \u201clights\u201d without a Vav, for it is incomplete, for I did not make it for more, but for what is written, \u201cto shine upon the earth,\u201d to serve the dwellers of the earth, and it is enough for you, dwellers of the earth, for this light to serve you.<\/p>\n\n\n\n 646. As that small light, the sun, people cannot look at it, it is all the more so with the light that is concealed for the righteous, and especially the light of the candle that is present before the upper King.<\/p>\n\n\n\n 647. Rabbi Abaho came to kiss Rabbi Elazar\u2019s hands. He said, \u201cNow I knew that that \u2018lights\u2019 is indeed deficient, and should be more deficient. Woe to the world when you leave it, since until this day I have been asking about this but did not find the crux of the matter, but only now. That road by which you came out will be a sign of blessing to me for having met you.\u201d<\/p>\n\n\n\n 648. He sat with him for thirty days and learned every doubt and question that he had, and taught him sixty Taamim [explanations\/intonation marks] in the portion Beresheet, and he went on his way.<\/p>\n\n\n\n 649. He found Rabbi Hiya. He said to Rabbi Abaho, \u201cPlease, may I taste from the sweetness of that honey that you suckled from the decree of the high and holy?\u201d<\/p>\n\n\n\n He said to him, \u201cThe branches of the top of the palm tree and honey liquor do not sit together.\u201d Even so, he taught him.<\/p>\n\n\n\n Interpretation: Rabbi Hiya was still not a disciple of the wise, but was similar to palm branches that are destined to yield fruits. Rabbi Abaho told him that there is still a great distance between the branches of the palm and the honey that comes from the dates that will grow through it. For this reason, he was still unworthy of drinking the honey.<\/p>\n\n\n\n 650. Rabbi Hiya wept and said, \u201cI vow and take upon myself that until I learn before the authors of the upper Braita, I will not return from here.\u201d He sat there twelve years. When he came, they called him \u201cthe great Rabbi Hiya, a light concealed for the righteous in the days to come,\u201d as it is written, \u201cLight is sown for the righteous, and joy for the upright at heart.\u201d<\/p>\n\n\n\n Four Hochmot: 1) HS [Hochma Stimaa] of AA, of which it is written, \u201clight dwells with Him,\u201d since it was concealed in AA and its self is not revealed to the lower ones. 2) Bina that returned to being Hochma, a river that comes out from Eden. She is called \u201cthe thirty-two paths of wisdom [Hochma].\u201d She receives illumination of Hochma from HS when she returns to the Rosh of AA. 3) The Hochma in ZA, who is called \u201cthe sun.\u201d He receives VAK of Hochma from Bina. 4) Malchut, who receives the illumination of VAK of Hochma from the sun, ZA. Malchut is called \u201cthe sheath of the sun,\u201d since the illumination of Hochma in the sun is revealed only to the extent of the measure of the illumination of the sheath, which is Malchut, for Hochma is revealed only in her and not elsewhere.<\/p>\n\n\n\n The difference between the four Hochmot is that HS of AA does not shine below her place, but her illumination reaches Bina when she returns to the Rosh of AA, when she receives when she is in the place of Hochma of AA, and only her illumination. Thus, HS is essentially light of Hochma, and Bina is essentially Hassadim, and only when she is in the place of HS, she receives from her Hochma.<\/p>\n\n\n\n However, in the place of Bina, there is still no revealing of Hochma. Rather, she bestows upon ZA, who is called \u201csun,\u201d and ZA bestows it to Malchut, the sun\u2019s sheath. In this manner, all the revelations of Hochma that were in the first three Hochmot were only to bestow upon Malchut, since Hochma cannot be revealed above her.<\/p>\n\n\n\n It is also known that the GAR of the second Hochma is the inner AVI that were concealed, and all that shines in this Hochma is only VAK of Hochma. It is therefore discerned that even what HS shines from her illumination to that Bina when she is in her place is not more than VAK of Hochma. This is the number 60,000 since the VAK, HGT NHY, each consists of ten, sixty Sefirot, and each Sefira in Hochma is one thousand. Also, the anterior illumination of AA is divided into GAR and VAK, which are 375 lights, where the GAR is three hundred and the VAK is seventy-five.<\/p>\n\n\n\n Only that light which is the first Hochma, HS of AA, is worthy of being called \u201cwhole\u201d since the light is with him in his place and does not shine below him. This is complete Hochma, Hochma of direct light, since that light which was concealed for the righteous, the second Hochma, Bina that returned to the Rosh of AA and became Hochma, is one of 60,750 parts of the light that is with the Creator, for even Bina who returns to the Rosh of AA does not receive from the GAR of HS, but from the VAK of HS, which are 60,750.<\/p>\n\n\n\n VAK of HS that Bina receives also does not receive all of them, since Bina does not receive the Hochma for herself, since she desires mercy and receives Hochma only in order for it to reach ZA, and from ZA to Malchut, and Malchut alone is the receptacle for Hochma. Therefore, Bina takes only one portion, as much as Malchut needs, of the illumination of VAK of HS.<\/p>\n\n\n\n That same part of Hochma which Bina receives expands on all ten Sefirot of Bina, and the GAR in them were concealed, namely the inner AVI that were concealed. The VAK in them shine in her, which are 60,750. ZA, who is called \u201csun,\u201d receives from them, and the light of the sun, ZA, is one of 60,750 portions of the light that is concealed for the righteous for the next world, for the sun receives only from the VAK of Bina, which is 60,750, and not all of them, but according to the measure of Malchut, one portion from them.<\/p>\n\n\n\n Those VAK of Hochma in Bina are regarded as concealed light since they are revealed only to the righteous that were rewarded with the next world, Bina. However, for those righteous that have not been rewarded with Bina, only one portion of them is revealed, the portion of Malchut, which is bestowed from there to the sun, ZA. For this reason, the sun does not receive all of them, but only that which comes to Malchut, which is one portion of them.<\/p>\n\n\n\n Therefore, the Creator said, \u201cIt will not be difficult for you\u201d that it is written \u201clights\u201d without a Vav, that it is incomplete, that the sun does not receive all 60,750 portions but only one portion of them, since I did not make it for more than what is written, \u201cto shine upon the earth,\u201d since all the light of Hochma is drawn only to the extent of the reception of Malchut, who is called earth, to shine upon the earth. For this reason, the sun receives only one portion of them, according to the reception of Malchut\u2019s receptacle.<\/p>\n\n\n\n The light that is sown for the righteous, which is concealed and not revealed to the righteous even in the next world, but in the days to come, at the end of correction, is GAR of Hochma, which is completely concealed in the inner AVI that were concealed and do not shine even to the righteous. The evidence is from the verse \u201cLight is sown for the righteous,\u201d which means that for the righteous, too, it is a sown light, concealed light that is not revealed, the actual GAR, inner AVI, called \u201cin the days to come.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":" 569. When the Creator created His world, He made it from that same light that is emanated from above. He […]<\/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-17023","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n