180. "And Elohim ended by the seventh day" (Beresheet 2:2), alludes to the Oral Torah, NAMELY MALCHUT, the seventh day. ZEIR ANPIN CONTAINS SIX DAYS, AND THE NUKVA, WHICH IS MALCHUT, IS THE SEVENTH. On the seventh day, the world was completed, and all was preserved. It is written: "His work which He had done," and not 'all His work,' because the Written Torah, WHICH IS ZEIR ANPIN, created the world through the power of written words, which are MOCHIN extended from Chochmah. HENCE, THE WORK WAS FINISHED ON THE SEVENTH DAY, WHICH IS MALCHUT, THE NUKVA OF ZEIR ANPIN.

181. The seventh day was mentioned three times in the text, "And Elohim ended by the seventh day...and He rested on the seventh day... and Elohim blessed the seventh day." "And Elohim ended by the seventh day" refers to the Oral Torah, WHICH IS MALCHUT, THE NUKVA OF ZEIR ANPIN. For by means of the seventh day, the world was finished and completed, as we have said.

182. "And He rested on the seventh day" refers to the foundation of the world. In the book of Rav Yeba Saba, it is written THAT "HE RESTED..." refers to the Jubilee, NAMELY THE ILLUMINATION OF THE LEFT SIDE OF BINAH. Hence, it is written, "from all of His work," because all originates from this. And we say that "AND HE RESTED" alludes to Yesod, not to the Jubilee, because there is more rest in it than in everything else. THAT IS, REST IN THE ILLUMINATION OF YESOD IS MORE REVEALED THAN THE REST IN THE ILLUMINATION OF THE JUBILEE.

183. "And Elohim blessed the seventh day" refers to the High Priest, who blesses all and takes the first share. As we have learned, the priest takes the first share OF ALL FEASTS, and he is blessed. Hence, he can bless OTHERS, and is called the seventh. Rabbi Yesa Saba said that "AND...ENDED" refers to the Yesod (Foundation) of the world, AND "BLESSED" to the central pillar, WHICH IS TIFERET.

184. RABBI SHIMON SAID THAT "and sanctified it" (Beresheet 2:3) also REFERS TO YESOD, BECAUSE IT SAYS "AND SANCTIFIED IT" WITHOUT SAYING what HE SANCTIFIED. THIS PHRASE IS UNLIKE THE PREVIOUS PASSAGES "AND ELOHIM BLESSED," "AND HE RESTED," because it refers to the place where the sign of the covenant is fixed, NAMELY YESOD. THE WORD OTO (IT) CAN BE INTERPRETED AS THE PLACE OF THE SIGN (HEB. OT) OF THE COVENANT, NAMELY YESOD, because it is written: "and show me both it (Heb. oto) and His habitation" (II Shmuel 15:25). "OTO" REFERS TO YESOD, AND "HIS HABITATION" REFERS TO MALCHUT. This place, YESOD, is the dwelling of all supernal sanctities, the place from which the Nukva descends upon the Congregation of Yisrael to bestow upon her luxuries and the bread of joy. This is in accordance with the verse, "From Asher his bread shall be fat, and he shall yield the dainties of the king" (Beresheet 49:20). "From Asher" alludes to the perfect covenant. "His bread shall be fat," indicates that BEFORE THE CORRECTION OF YESOD, it was bread of shame, but now, AFTER THE CORRECTION, it has become the bread of joy. In the words, "And he shall yield the dainties of the king," "the king" refers to the Congregation of Yisrael, WHICH IS THE NUKVA OF ZEIR ANPIN, to whom YESOD gives all the luxuries of the world. And all the sanctities that emerge from above originate from this place. Hence, "and sanctified it (oto)" - the very sign (ot) of the covenant, THE YESOD.