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Aba and Ima Chambers House Waters Wisdom Zeir Anpin

Av (Month) Chariot Cherubim (Cherubs) Cloud Darkness Female Gold Male Seas Temple, The Wind

371. "Who makes the clouds (Heb. avim) His chariot" (Tehilim 104:3). Rabbi Yesa divides avim INTO Av and Yam. THIS MEANS THAT Av (cloud), which is darkness FROM THE left, rests on this Yam (sea). In the phrase: "Who walks upon the wings of the wind" (Ibid.), the wind (or spirit) belongs to the supernal Temple. This is the secret of the verse: "And you shall make two Cherubs of gold" (Shemot 25:18). It is written: "And He rode upon a Cherub, and did fly; yea, He soared on the wings of the wind" (Tehilim 18:11). AT FIRST, "and He rode upon a Cherub" REFERS TO THE FEMALE CHERUB, but later He was revealed on "the wings of the wind," THE SECRET REFERS TO THE MALE CHERUB. Until one is stimulated, it is not revealed within the other.

371. הַשָּׂם עָבִים רְכוּבוֹ ר' יֵיסָא סָבָא, פָּלִיג, עָבִים עָ"ב יָ"ם, עָב דְּאִיהוּ חֹשֶׁךְ, שְׂמָאלָא, דְּקַיְימָא עַל יָם דָּא. הַמְהַלֵּךְ עַל כַּנְפֵי רוּחַ, דָּא רוּחָא דְּמַקְדְּשָׁא עִלָּאָה, וְרָזָא דָא שְׁנַיִם כְּרוּבִים זָהָב, כְּתִיב וַיִּרְכַּב עַל כְּרוּב וַיָּעוֹף וַיֵּדֶא עַל כַּנְפֵי רוּחַ, וַיִּרְכַּב עַל כָּרוּב חַד, לְבָתַר אִיגְלֵי עַל כַּנְפֵי רוּחַ וְעַד דְּהַאי אִתְעַר לָא אִתְגְּלֵי בְּהַאי.

Fear Job Lips Punishment Water Waters

372. Rabbi Yosi said, It is written: "And He weighs the waters by measure" (Iyov 28:25). THIS MEANS that by actual measure did He weigh and fixed them, as THE WATERS flowed into the measure. They are meant for the construction of the world when they REACH THE MEASURE from the side of Gvurah. Rabbi Aba said: The sages of old used to say that when the wise reached this place, REFERRING TO THE SECRET OF THE MEASURE THAT FIXES THE WATER, their lips moved but they uttered no sound because they WERE AFRAID THEY might be punished.

372. רַבִּי יוֹסֵי אֲמַר כְּתִיב וּמַיִם תִּכֵּן בַּמִּדָּה, בַּמִּדָּה מַמָּשׁ אַתְקֵין לְהוֹ, כַּד מָטוֹן לְגַוָּוהּ, וְאִינוּן תִּקּוּנָא דְעָלְמָא, כַּד מָטוֹ מִסִּטְרָא דִגְבוּרָה. אֲמַר רַבִּי אַבָּא כָּךְ הֲווֹ קַדְמָאֵי אָמְרֵי, כַּד הֲווֹ מָטָאן לְהַאי אֲתַר, מְרַחֲשָׁן שִׁפְוָון דְּחַכִּימִין, וְלָא אָמָרִין מִדֵּי בְּגִין דְּלָא יִתְעַנְשׁוּן.

Aba and Ima Crowns Hebrew Letters Mochin Partzufim Waters Zeir Anpin

373. Rabbi Elazar continued: The first letter, which was floating over the pure knot, was crowned from below and above. It goes up and comes down, SO THAT NOW THE RIGHT IS STRONGER, AND NOW THE LEFT COLUMN. After the waters, WHICH ARE THE MOCHIN, are engraved into their shapes and THE MOCHIN settle in place, THE TWO COLUMNS are included one within the other, AND THIS IS THE SECRET OF THE CENTRAL COLUMN. So all the letters ROSE UP TO ABA AND IMA, AND FIRST RECEIVED THE MOCHIN OF THE RIGHT AND LEFT COLUMNS. THEN, THEY RECEIVED THE MOCHIN OF THE CENTRAL COLUMN, were combined with one another, and crowned by one another until a building OF THE PARTZUF OF ZEIR ANPIN AND HIS FEMALE PRINCIPLE and its Yesod was built upon them.

373. רַבִּי אֶלְעָזָר אֲמַר, אָת קַדְמָאָה דְּאַתְוָון הֲוָה שַׁטְיָא עַל אַנְפּוֹי דְּקִיטְרָא דַכְיָא, וְאִתְעַטַּר מִלְּרַע מִלְּעֵילָא, וְסָלִיק וְנָחֵית, וּמַיָא מִתְגַּלְּפֵי בְּגִלּוּפַיְיהוּ, וּמִתְיַישְׁבָן בְּדוּכְתַּיְיהוּ, וְאִתְכְּלִילוּ חַד בְּחַד. וְכֵן אַתְוָון כָּלְהוֹ, כְּלִילָן דָּא בְּדָא, וּמִתְעַטְּרָן דָּא בְּדָא, עַד דְּאִתְבְּנֵי עֲלַיְיהוּ בִּנְיָינָא וִיסוֹדָא.

Aba and Ima Creation Crowns Female Fire Firmaments Gehenom (Hell) Head Hebrew Letters Hell (Gehenom) House Mochin Waters Wicked Wickedness

374. When all THE LETTERS were constructed and crowned WITH THE MOCHIN OF THE UPPER THREE SFIROT BY THEIR INCLUSION IN ABA AND IMA, the upper waters mixed with the lower waters and produced the house of the world. THE FEMALE IS CALLED THE HOUSE (HEB. BAYIT) OF THE WORLD WHEN SHE RECEIVES THE MOCHIN OF CHOCHMAH. And so the letter Bet, WHICH ALLUDES TO THE FEMALE PRINCIPLE, was first seen as the waters ascended and descended in it, until this firmament was formed and separated them. The dispute BETWEEN THE TWO COLUMNS occurred on the second day OF CREATION, the day on which Gehenom was created, which is a burning fire, BECAUSE OF THE DISCORD, as it is written: "For Hashem your Elohim is a consuming fire" (Devarim 4:24). And it will rest on the heads of the wicked.

374. וְכַד אִתְבְּנִיאוּ כָּלְהוֹ וְאִתְעַטְּרוּ, הֲווֹ מַיִין עִלָּאִין מִתְעָרְבִין בְּמַיִין תַּתָּאִין, וַאֲפִיקוּ בֵּיתָא דְעָלְמָא, וְעַל דָּא ב' אִתְחַזֵּי בְּרֵישָׁא, וּמַיִין סָלְקִין וְנָחֲתִין, עַד דְּהַאי רָקִיעַ הֲוָה, וְאַפְרֵישׁ לוֹן, וּמַחְלוֹקֶת הֲוָה בַּשֵּׁנִי, דְּבֵיהּ אִתְבְּרֵי גֵּיהִנֹּם, דְּאִיהוּ נוּרָא דְדָלֵיק, כד"א אֵשׁ אוֹכְלָה הוּא, וְזַמִּין לְאַשְׁרָאָה עַל רֵישַׁיְיהוּ דְּחַיָּיבַיָא.

Firmaments Heaven Holy of Holies House Waters Zeir Anpin

375. Rabbi Yehuda said: From this WE LEARN THAT every disagreement for the sake of heaven is destined to last. Here was a disagreement for the sake of heaven, FOR THE SAKE OF ZEIR ANPIN WHO IS CALLED HEAVEN, and heaven was established. After this DISAGREEMENT, ON THE THIRD DAY, it is written: "And Elohim called the firmament Heaven" (Beresheet 1:8). HERE, 'CALLED' MEANS 'TO SUMMON.' The construction of THE HOUSE AND the attic, by means of the beams connecting them, is firm. THE BEAMS SERVE AS A FLOOR FOR THE ATTIC AND A CEILING FOR THE HOUSE. THUS, THE ENTIRE HOUSE AND ATTIC EXIST THROUGH THE BEAMS BUT DID NOT EXIST BEFORE THEY WERE PUT IN PLACE. WITHOUT BEAMS, THERE SHALL BE NO HOUSE AND ATTIC. We have learned that the verse: "And the veil shall be for you as a division between the holy place and the most holy (Holy of Holies)" (Shemot 26:33) is precise. THE HOLY AND THE HOLY OF HOLIES WERE FORMED BY THE VEIL AND ARE PRESERVED BY IT, because THE VEIL is the firmament that divides it within, in the middle, BETWEEN THE UPPER AND LOWER WATERS.

375. אֲמַר רַבִּי יְהוּדָה, מֵהָכָא כָּל מַחְלוֹקֶת דְּאִיהוּ לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּים, דְּהָא הָכָא מַחְלוֹקֶת דְּאִיהוּ לְשֵׁם שָׁמַיִם הֲוָה, וְשָׁמַיִם בְּהַאי אִתְקַיָּים, לְבָתַר דָּא, דִּכְתִיב וַיִּקְרָא אֱלֹקִים לָרָקִיעַ שָׁמָיִם וגו'. בְּקַטְפִירָא דְּעִילִיתָא בְּקַסְטַיְיהוּ שְׁכִיחֵי וְאִתְקַיְימוּ, דְּהָא תָּנִינָן כְּתִיב וְהִבְדִּילָה הַפָּרוֹכֶת לָכֶם, בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים, דַּיְיקָא, דְּהָא אִיהוּ רָקִיעַ דִּמְפָרֵשׁ בְּגוֹ בְּאֶמְצָעִיתָא.

Heaven Rivers Seas Waters Zeir Anpin

376. Come and behold: It is written afterward "Let the waters under the heaven be gathered together to one place" (Beresheet 1:9). Note that it reads precisely "under the heaven." "To one place" MEANS to the place that is called one, which is the lower sea, NAMELY THE FEMALE PRINCIPLE as she completes THE NAME one. Without her, ZEIR ANPIN is not called 'One.' Accordingly, we learn THAT THE VERSE "Let the waters...be gathered together" implies that all the waters be gathered IN THE FEMALE PRINCIPLE, as is written: "All the rivers run into the sea..." (Kohelet 1:7), WHICH IS THE FEMALE PRINCIPLE.

376. תָּא חֲזֵי, כְּתִיב לְבָתַר, יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד, מִתַּחַת הַשָּׁמַיִם מַמָּשׁ. אֶל מָקוֹם אֶחָד, לַאֲתַר דְּאִקְרֵי אֶחָד וְאִיהוּ יַם תַּתָּאָה, דְּהָא אִיהוּ אַשְׁלִים לְאֶחָד, וְכֹלָּא אִיהוּ לָא אִקְרֵי אֶחָד, וּמַשְׁמַע דִּכְתִיב יִקָּווּ, דְּבֵיהּ מִתְכַּנְשִׁין כָּלְהוֹ מַיָא כד"א כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם וגו'.

Brit (Covenant) Covenant (Brit) Earth Light Lights Mochin Peace Seas Waters Zeir Anpin

377. Rabbi Yesa said, THE VERSE "To one place" refers to the place about which it is written: "Neither shall the covenant of My peace be removed" (Yeshayah 54:10). IT ALLUDES TO YESOD OF ZEIR ANPIN THAT IS CALLED THE COVENANT OF PEACE AND NOT, AS RABBI YEHUDA SAID, TO THE FEMALE PRINCIPLE. For YESOD takes all THE LIGHTS, AS IT IS WRITTEN: "LET THE WATERS...BE GATHERED" and casts them into the sea, WHICH IS THE FEMALE PRINCIPLE WHEN SHE HAS THE MOCHIN OF CHOCHMAH. Through it, the earth is established, WHICH IS THE FEMALE PRINCIPLE WHEN SHE HAS THE COMPLETE MOCHIN - WHICH CONSISTS OF CHOCHMAH AND CHASSADIM - as it is written: "And let the dry land appear" (Beresheet 1:9). This is the earth according to the verse: "And Elohim called the dry land earth" (Ibid. 10).

377. ר' יֵיסָא אֲמַר, אֶל מָקוֹם אֶחָד, דָּא אִיהוּ אֲתַר דִּכְתִיב בֵּיהּ וּבְרִית שְׁלוֹמִי לֹא תָמוּט, דְּהָא אִיהוּ נָטֵיל כֹּלָּא, וְשָׁדֵי בְּיַמָּא, וּבֵיהּ אִתְתַּקָּנַת אַרְעָא, דִּכְתִיב וְתֵרָאֶה הַיַּבָּשָׁה, דָּא הוּא אֶרֶץ, כד"א וַיִּקְרָא אֱלֹקִים לַיַּבָּשָׁה אָרֶץ.

Bread Bread of Affliction Chassadim Flow Light Mochin Waters

378. HE ASKS: Why is THE FEMALE PRINCIPLE called "dry land"? Rabbi Yitzchak replied: This is one of which it is written, "The bread of affliction (lit. 'poverty')" (Devarim 16:3). It is written: "oni (poverty)" WITHOUT THE LETTER VAV, THEREBY ALLUDING TO THE FEMALE PRINCIPLE WHEN SHE HAS CHOCHMAH WITHOUT CHASSADIM. AT THAT TIME, SHE IS CALLED "THE BREAD OF POVERTY," BECAUSE SHE CANNOT SHINE. Because she is CONSIDERED THEN TO HAVE THE NAME, "The bread of affliction," she is also called "dry land" AS WELL, WITHOUT THE WATERS THAT ARE THE MOCHIN. THEREFORE, THE FEMALE PRINCIPLE absorbs into herself all the waters of the world, NAMELY THE LIGHT OF CHOCHMAH THAT INCLUDES THE ENTIRE MOCHIN OF THE UPPER THREE SFIROT. NEVERTHELESS, she remains dry until this place, NAMELY YESOD THAT IS CALLED "ONE PLACE," fills her up WITH THE LIGHT OF CHASSADIM. The waters then flow throughout the sources OF ABUNDANCE FROM YESOD THROUGH THE ENCLOTHING OF CHOCHMAH WITH CHASSADIM.

378. אַמַּאי אִקְרֵי יַבָּשָׁה, אֲמַר רַבִּי יִצְחָק, הַיְינוּ דִכְתִיב לֶחֶם עוֹנִי, לֶחֶם עָנִי כְּתִיב וּבְגִין דְּאִיהוּ לֶחֶם עָנִי אִקְרֵי יַבָּשָׁה, וְשָׁאֵיב בְּגַוָּוהּ כָּל מֵימִין דְּעָלְמָא, וְאִיהִי יַבָּשָׁה הֲוֵי, עַד דַּאֲתַר דָּא אִמְלֵי לָהּ, וּכְדֵין נַגְדִין מַיָא, אוֹרַח דְּאִנוּן מְקוֹרוֹת.

Flow House Jeremiah Righteous Seas Waters Zeir Anpin

379. THE VERSE: "And the gathering together of the waters He called seas" (Beresheet 1:10) refers to the reservoir (lit. 'the house of gathering') of above IN BINAH. All the waters gather there, and flow and go forth. Rabbi Chiya said, The "gathering together of the waters" is AN ALLUSION TO the Righteous - NAMELY YESOD OF ZEIR ANPIN - because when YESOD reaches the gathering, it is written: "And Elohim saw that it was good" (Beresheet 1:10). It is also written: "Say of the righteous, that is shall be well with him (also: 'that it is good')..." (Yeshayah 3:10). Rabbi Yosi said: Yisrael - WHO IS ZEIR ANPIN - is CALLED 'the gathering together' (Heb. mikveh) of the waters, as it is written: "O Hashem, the hope (Heb. mikveh) of Yisrael" (Yirmeyah 17:13).

379. וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים, דָּא הוּא בֵּית כְּנִישׁוּת מַיִין דִּלְעֵילָא, דְּתַמָּן מִתְכַּנְשִׁין כָּל מַיָא, וּמִתַּמָּן נָגְדִין וְנָפְקִין. א"ר חִיָּיא מִקְוֵה הַמַיִם דָּא צַדִּיק, דְּכַד מָטָא לְמִקְוֵה הַמַּיִם, כְּתִיב וַיַּרְא אֱלֹקִים כִּי טוֹב, וּכְתִיב אִמְרוּ צַדִּיק כִּי טוֹב. ר' יוֹסֵי אֲמַר יִשְׂרָאֵל מִקְוֵה אִיהוּ, דִּכְתִיב מִקְוֵה יִשְׂרָאֵל ה'.