28. "And Elohim said, 'Let there be light;' and there was light" (Beresheet 1:3). From here, FROM THIS SAYING, we can begin to learn the secrets of how the world was created in details, because until now, the Creation was discussed only generally, IN THE VERSE "IN THE BEGINNING ELOHIM CREATED..." (IBID. 1) After this, the description returns to the general, then the particular, and then the general again.

29. Until now, everything was suspended in the air that was bestowed from the secret of the Endlessness Light. As soon as the force expanded inside the supernal chamber, which is the secret of Elohim, the word 'saying' is applied to it, as it is written: "And Elohim said." Before that, the word "said" is not written, because "said" means it is in detail. Although the word, "In the beginning" is also a saying, WHICH COMPLETES THE NUMBER OF THE SAYINGS IN THE CREATION TO TEN, "And Elohim said" is not written in it, AS IT IS DESCRIBED IN A GENERAL MANNER. THE USE OF THE WORD "SAID" MEANS A DETAILED DESCRIPTION. THEREFORE, THE VERSE, "AND ELOHIM SAID, 'LET THERE BE LIGHT'" IS THE FIRST OF THE DETAILS OF THE CREATION OF THE WORLD.

30. The words: "And...said" should be studied and questioned. THE TERM "AND...SAID (HEB. VAYOMER)" CONSISTS OF THE HEBREW LETTERS OF MI (ENG. 'WHO') AND OR (ENG. 'LIGHT'), WHICH IS AN INQUIRY. "And...said" alludes to a raised force, and the raising is done in silence. A LIGHT IS DRAWN from the secret of the Endless Light; from the beginning of thought. "And Elohim said" MEANS THAT now the chamber gave birth to a holy seed, with which it was pregnant, in secret. And he who was born, NAMELY THE MALE AND FEMALE PRINCIPLES, was heard without. Whoever gave birth to him, TO THE MALE AND FEMALE PRINCIPLES, did it secretly and was not heard at all. THIS REFERS TO GIVING BIRTH TO THE MOCHIN OF THE MALE AND FEMALE PRINCIPLES WHILE STILL IN BINAH. But as soon as he emerged from there, FROM BINAH, a sound was heard without.

31. "Let there be (Heb. yehi) light" means that everything that comes forth AND EMANATES IN THE WORLD proceeds according to the secret OF THE WORDS: "LET THERE BE LIGHT." Yehi ALLUDES TO the secret of Aba and Ima, which are Yud-Hei OF YEHI (YUD-HEI-YUD). THE LETTER YUD ALLUDES TO ABA AND THE HEI TO IMA. Afterward, THE LETTERS YUD- HEI return to the first point BY ADDING ANOTHER POINT, NAMELY YUD, JUST LIKE THE FIRST ONE - AS IT IS WRITTEN: YEHI (YUD-HEI-YUD) - to institute a beginning for an expansion of something else.

32. The terms "light" and "Let there be light" DO NOT REFER TO THE RENEWAL OF THE LIGHT, BUT RATHER TO THE RETURNING OF the light that ABA AND IMA already had. THE EXPANSION OF this light THAT APPEARS IN THE VERSE: "LET THERE BE LIGHT (HEB. OR, ALEPH-VAV -RESH)" is a most hidden secret, because it was the expansion that split according to the secret of the concealment of the supernal and concealed air (Heb. avir). THE WORD AVIR CONSISTS OF THE LETTERS ALEPH-VAV -YUD-RESH AND IS ARICH ANPIN. IT WAS SPLIT IN SUCH A WAY THAT THERE IS NOTHING REALLY RENEWED IN THE NAME YUD HEI VAV HEI. RATHER, THE PERFECTION THAT WAS THERE BEFORE THE SPLITTING IS NOW REVEALED. It first split and produced one concealed point from within its own mystery. It revealed the point Yud. As a result of this removal of the Yud FROM AVIR, what is left OF THE ORIGINAL WORD AVIR is Or, which is from the secret of the concealed air.

33. When the first point, WHICH IS Yud, proceeded FROM ARICH ANPIN, its light shone upon it according to the sense of 'reaching yet not reaching'. Once THE POINT expanded, THE LIGHT was revealed, and this is THE SECRET OF the Or (light) that has remained from Avir (air). This refers to the light that has existed AT FIRST IN BINAH, WHEN IT WAS IN THE HEAD OF ARICH ANPIN. IT THEN DISAPPEARED WHEN IT CAME OUT OF THE HEAD. NOW IT HAS RETURNED TO IT AND REMAINS THERE. The light has gone; it has disappeared and is now hidden. And one point remains IN BINAH, where THE LIGHT OF CHOCHMAH always reaches in a hidden manner. The "reaching yet not reaching" shines in the manner of the first point that has emerged from it. As a result, they are all linked to one another and illuminate one another.

34. When it ascends TO THE HEAD OF ARICH ANPIN, they all rise up and cling to it. THEN it is as if "reaching." It is treasured in the place of the Endless Light, WHICH IS ARICH ANPIN, and everything becomes one. The point that was in the light, AND TRANSFORMED IT INTO AIR, is now COMPLETELY light. It expanded, and from this expansion illuminated the seven letters of the alphabet, which were not yet solid but were still moist. Later darkness came forth and seven other letters of the alphabet came out. The firmament then came forth and stopped the dispute between the two sides. In it there issued eight other letters, which added up to 22 in all. Seven letters from the RIGHT side and seven letters from the LEFT side jumped on the firmament and were all engraved on it, where they remained moist. As the firmament congealed, so did the letters. They were engraved and assumed their intended shapes. And there the Torah was inscribed, REFERRING TO ZEIR ANPIN WHICH IS CALLED THE TORAH, to shine outward ON THE LOWER BEINGS.

35. THE PHRASE "Let there be light" ALLUDES TO THE NAME great El, according to the secret of he who issues from the primal air. HENCE, IT IS WRITTEN: "LET THERE BE (HEB. YEHI)," IMPLYING THE SFIRAH OF CHESED OF ZEIR ANPIN CALLED 'GREAT EL.' THE PHRASE: "And there was (Heb. vayehi)" refers to the secret of the darkness that is called 'Elohim.' AND IT IS CALLED 'light' AFTER the left was combined with the right because the name Elohim extends from the secret of the name El, WHICH IS CHESED. THUS, THE NAME ELOHIM IS THE ASPECT OF CHESED AS WELL. And the right was included within the left, and the left within the right.

36. THE VERSE: "And Elohim saw the light, that it was good" (Beresheet 1:4) implies the central pillar OF ZEIR ANPIN, WHICH IS THE SFIRAH OF TIFERET IN IT. THE PHRASE "That it was good," SAID ABOUT TIFERET, MEANS THAT it shone up and down in all directions, NAMELY TO ALL THE SFIROT: NETZACH, HOD, YESOD AND MALCHUT. TIFERET OF ZEIR ANPIN is the secret of the name Yud Hei Vav Hei, which includes all directions, RIGHT AND LEFT, FRONT AND BACK, UP AND DOWN. THE WORDS "And Elohim divided the light" MEAN THAT HE prevented the dispute BETWEEN RIGHT AND LEFT, so that everything may be perfect.

37. "And Elohim called..." (Beresheet 1:5). HE ASKS: What is THE MEANING OF "AND ELOHIM called THE LIGHT DAY"? HE REPLIES, THIS MEANS THAT he called and invited it to bring forth from within that perfect light that stands in the middle, REFERRING TO TIFERET, one light. AND THIS LIGHT is the foundation of the world, upon which all worlds are erected AND FROM WHERE ALL THE SOULS ARE BORN. From this perfected light emerges the central pillar, the foundation of the life of the worlds, this being the day from the right side. THE WORDS "And the darkness he called night" MEAN THAT He called and invited it, bringing forth one female from within the left side, the secret of darkness. THIS FEMALE PRINCIPLE IS THE SECRET OF the moon that governs at night. FOR THIS REASON, it is called night. AND THIS IS the secret of THE NAME "Adonai" and THE NAME "the Master of all the earth" (Yehoshua 3:11).