"The heavens declare the glory of El"

Synopsis

This reading links the joy of the day of Shabbat with the source of the heavenly illumination and the supernal Book. It begins by quoting, "The heavens declare the glory of El; and the firmament proclaims his handiwork." Rabbi Hamnuna Saba (the elder) explains that "declare" means the heavens illuminate and sparkle in the glitter of supernal light. Every single ring (the Sfirot in Malchut) lights up and sparkles from that light. He explains that "the firmament" is the fountain of the well and the river that flows from Eden. When the supernal Dew of that crystal is drawn and flows, everything becomes perfected with the Holy Letters. We then read of the meaning in "Day to day utters speech," and "And night to night expresses knowledge," and then "Their line is gone out through all the earth" "and their words to the end of the world." We read of the holy sun, which is like a tent containing all the higher and lower levels. It shines "like a bridegroom coming out of his canopy," and Rabbi Hamnuna Saba (the elder) explains that the canopy is Eden. The moon herself is an expression of the light from the sun and carries also that greater illumination from the source. The Torah is the same expression of Wisdom in the Kingdom, Chochmah in Malchut, and "The Torah of the Creator is perfect." It is composed of phrases containing five words each. During the Shabbat day everything is properly completed in the secret of Shabbat above and below, and on this day, Light is increased in everything. Thus, David recited the verse, "The heavens declare," inspired by the imminent illumination of the Holy Spirit, and by the pre-eminence of the Shabbat Day over all other days.

Relevance

We learn how the great Source of all Light gives expression through the heavenly bodies, through the Shabbat, and through the Torah. This supernal Light spills downward upon us when our eyes touch the words, revealing these lofty, luminous mysteries. This illumination perfects our souls and completes the world, allowing the cosmic Sabbath (the Age of Messiah) to commence with the boundless sweet mercy.

Aba and Ima Firmaments Heavens Holy Name Mochin Shabbat Zeir Anpin

184. כַּד נָהִיר יְמָמָא בְּיוֹמָא דְּשַׁבַּתָּא, סְלִיקוּ דְּחֶדְוָה סָלִיק בְּכֻלְּהוּ עָלְמִין, בְּנַיְיחָא בְּחֶדְוָה. כְּדֵין הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל וּמַעֲשֵׂי יָדָיו מַגִּיד הָרָקִיעַ. מַאן שָׁמַיִם. אִלֵּין שָׁמַיִם, דִּשְׁמָא עִלָּאָה אִתְחָזֵי בָּהּ, דִּשְׁמָא קַדִּישָׁא אִתְרְשִׁים בְּהוּ.

Aba and Ima Light Yud Hei Vav Hei (YHVH)

Aba and Ima Heavens Holy Name Light Lights Supernal Book Yud Hei Vav Hei (YHVH) Zeir Anpin

186. HE QUESTIONS, What is the tale, FOR IT SAYS, "THE HEAVENS TELL?" HE ANSWERS, They sparkle in the brilliance of the supernal Book, WHICH IS ABA, AND THAT WHICH IS DRAWN FROM THE BOOK IS CALLED 'A TALE.' Therefore, they ascend in a complete Name, WHICH IS YUD HEI VAV HEI, and they illuminate with a complete light, IN THE RIGHT COLUMN. They sparkle in a complete sparkle, IN THE LEFT COLUMN. They sparkle and illuminate by themselves from the light of the sparkle of the supernal Book, and sparkle and illuminate in every side to which they are attached, because every single ring lights up and sparkles, ALL THE SFIROT IN MALCHUT THAT ARE CALLED 'RINGS,' from that brilliance and from the light, because on this day the heavens, WHICH ARE ZEIR ANPIN, become adorned and ascend in the Holy Name, YUD HEI VAV HEI, more than on the other days.

186. וּמַאן אִיהוּ סִפּוּר. דְּנַצְּצֵי בִּנְהִירוּ דִּשְׁלִימוּ דְּסֵפֶר עִלָּאָה. וּבְגִין כַּךְ, סַלְּקִין בִּשְׁמָא שְׁלִים, וְנַהֲרִין בִּנְהִירוּ שְׁלִים, וְנַצְצֵי בִּנְצִיצוּ שְׁלִים. אִינְהוּ מְנַצְצֵי וְנַהֲרֵי בְּגַרְמַיְיהוּ, מִגּוֹ נְהִירוּ דִּנְצִיצוּ דְּסֵפֶר עִלָּאָה, וְנַהֲרֵי לְכָל סְטָר וּסְטָר דְּמִתְדַּבְּקָן בֵּיהּ, דְּהָא מִנַּיְיהוּ, מֵהַהוּא סְפִירוּ וּנְהִירוּ, נָהִיר כָּל עִזְקָא וְעִזְקָא, וְנָצִיץ בִּנְצִיצוּ, בְּגִין דִּבְּהַאי יוֹמָא מִתְעַטְּרָן שָׁמַיִם, וְסַלְּקִין בִּשְׁמָא קַדִּישָׁא, יַתִּיר מִשְּׁאָר יוֹמִין.

Hands Zeir Anpin

Dew Eden Eve Firmaments Flow Head Love Rivers Shabbat Water Well Zeir Anpin

188. "The firmament proclaims:" HE QUESTIONS, What is the meaning of "proclaims?" HE ANSWERS THAT ITS MEANING IS THAT He draws THE DEW and it flows down INTO YESOD from the head of the King, NAMELY FROM HIS FIRST THREE SFIROT THAT ARE CALLED 'THE HEAD OF ZEIR ANPIN,' and it becomes filled from all sides. "The firmament" is the fountain of the well, NAMELY YESOD THAT PROVIDES THE WELL, WHICH IS MALCHUT, and this is the river that emerges from Eden. This is the one that draws and spills downward the flow of the supernal Dew that illuminates and sparkles from all sides. This firmament draws it with a drawing of love and longing to water a potion of joy to Shabbat Eve, WHICH IS MALCHUT.

188. מַגִּיד הָרָקִיעַ. מַאי מַגִּיד. מָשִׁיךְ וְנָגִיד לְתַתָּא, מֵרֵישָׁא דְּמַלְכָּא, מַלְיָא מִכָּל סִטְרוֹי. הָרָקִיעַ, הַהוּא רָקִיעַ, דְּאִיהוּ מַבּוּעָא דְּבֵירָא. וְדָא אִיהוּ הַהוּא נָהָר דְּנָפִיק מֵעֵדֶן, וְדָא אִיהוּ דְּנָגִיד וּמָשִׁיךְ לְתַתָּא, נְגִידוּ דְּטַלָּא עִלָּאָה, דְּנָהִיר וְנָצִיץ בִּנְצִיצוּ מִכָּל סִטְרִין. וְדָא רָקִיעַ אַנְגִּיד לֵיהּ בִּמְשִׁיכוּ דִּרְחִימוּ וְתִיאוּבְתָּא, לְאַשְׁקָאָה שַׁקְיוּ דְּחֶדְוָה, לְמַעֲלֵי שַׁבַּתָּא.

Crystal Dew Flow Head Hebrew Letters Water Zeir Anpin

Firmaments Flow Grades Heavens Zeir Anpin

190. "Day to day utters speech" (Ibid. 3): THIS MEANS THAT day PROVIDES to day and ring PROVIDES to ring, AS EVERY SFIRAH OF ZEIR ANPIN THAT IS CALLED 'DAY' AND 'RING' PROVIDES TO THE SFIRAH THAT CORRESPONDS TO IT IN MALCHUT. The passage is now talking in particulars about how the heavens, THAT IS ZEIR ANPIN, tell and perfect with supernal gleam and sparkle this glory, WHICH IS MALCHUT THAT IS CALLED 'GLORY,' and how that firmament draws and causes a flow from the supernal Dew. So it says, "Day to day utters speech," meaning day to day and level to level will hasten to combine with each other, and illuminate one from the other from that gleam that the heavens sparkle and illuminate upon that glory, WHICH IS MALCHUT. Yabia (Eng. 'utter') is as in 'Maba (Eng. 'quickly') done.' THE TRANSLATION OF, "AND THE THINGS THAT SHALL COME UPON THEM MAKE HASTE" (DEVARIM 32:35) USES 'MABA' AND 'YABIYA' AND MEANS THAT they hasten to illuminate one from the other and to sparkle one from another from that gleam and sparkle OF ZEIR ANPIN THAT IS CALLED 'HEAVENS.'

190. יוֹם לְיוֹם: יוֹמָא לְיוֹמָא, וְעִזְקָא לְעִזְקָא. הַשְׁתָּא מִשְׁתָּעֵי קְרָא בְּאֹרַח פְּרָט, הֵיךְ שָׁמַיִם מְסַפְּרִים וּמְתַקְּנִין בִּסְפִירוּ וּבִנְצִיצוּ עִלָּאָה לְהַאי כָּבוֹד, וְהֵיךְ נָגִיד וּמָשִׁיךְ הַהוּא רְקִיעָא, נְגִידוּ דְּטַלָּא עִלָּאָה. וְאָמַר, יוֹם לְיוֹם יַבִּיעַ אֹמֶר. יוֹמָא לְיוֹמָא, וְדַרְגָּא לְדַרְגָּא, אוֹחוּ לְאִתְכַּלְּלָא דָּא בְּדָא, וּלְאִתְנָהֲרָא דָּא מִן דָּא, מֵהַהוּא סְפִירוּ דִּמְנַצְּצֵי וּמְנַהֲרֵי שָׁמַיִם, לְהַאי כָּבוֹד. יַבִּיעַ: כד"א מַבָּע אִתְעָבֵיד וְגוֹ.' אוֹחוּ לְאַנְהֲרָא דָּא מִן דָּא, וּלְאִתְנַצְּצָא דָּא מִן דָּא, מֵהַהוּא סְפִירוּ וּנְצִיצוּ.

Aba and Ima Head Hebrew Letters Light Omer Shabbat Zeir Anpin

191. "Speech (Heb. omer, Aleph-Mem-Resh)" IN THE PASSAGE "DAY TO DAY UTTERS SPEECH" MEANS the whole of the letters and paths that emanate from Aba and Ima and that head, NAMELY THE FIRST THREE SFIROT THAT ARE CALLED 'HEAD,' that emanates from them, which is the first-born son, NAMELY ZEIR ANPIN THAT IS CALLED 'FIRST-BORN SON.' The Aleph of 'omer' alludes to Aba. When he ascends and descends, NAMELY WHEN HE REPLENISHES THE SMALLNESS OF IMA, FROM WHICH LIGHT ASCENDS FROM BELOW UP, AND THE GREATNESS OF IMA, FROM WHICH LIGHT DESCENDS FROM ABOVE DOWN, then the Mem OF OMER, which is Ima, is joined with the Aleph. The Resh OF OMER alludes to the first-born son, WHICH IS ZEIR ANPIN. When all these letters combine, they are 'omer,' which is the light of Aba and Ima and the first-born son, and they illuminate to each other in one bond. They dominate on the Shabbat Day. Therefore, they are all included in each other in order to be one, BECAUSE ZEIR ANPIN ASCENDS AND BECOMES ATTIRED WITH ABA AND IMA. Therefore, THE THREE LETTERS OF OMER hasten TO PROVIDE to each other, which are the supernal Dominion, in order that everything should be one.

191. אֹמֶ"ר: כְּלָלָא דְּאַתְוָון וּשְׁבִילִין דְּנָפְקִין מֵאַבָּא וְאִימָּא, וְהַהוּא רֵישָׁא דְּנָפִיק מִנַּיְיהוּ, דְּאִיהוּ בְּרָא בּוּכְרָא, אָלֶף: אַבָּא. וְכַד אִיהוּ סָלִיק וְנָחִית, אִתְחַבְּרַת מ' בַּהֲדֵי א,' וְאִיהוּ אֵם. ר:' רֵישָׁא בּוּכְרָא. כַּד מִתְחַבְּרָן אַתְוָון כֻּלְּהוּ, אֹמֶר. דָּא נְהִירוּ דְּאַבָּא וְאִימָּא וּבְרָא בּוּכְרָא, וְנָהֲרִין דָּא בְּדָא בְּחִבּוּרָא חֲדָא. שַׁלְטָא בְּיוֹמָא דְּשַׁבַּתָּא. וְע"ד כֹּלָּא אִתְכְּלִיל דָּא בְּדָא, בְּגִין לְמֶהֱוֵי חַד. וּבְגִין כַּךְ אוֹחוּ דָּא בְּדָא, הַהוּא אֹמֶר שְׁלִיטוּ עִלָּאָה, לְמֶהֱוֵי כֹּלָּא חַד.

Firmaments Flow Heavens Lights Waters Zeir Anpin

Body Chariot Throne Zeir Anpin

193. וְלַיְלָה לְלַיְלָה יְחַוֶּה דָּעַת, רְתִיכִין דִּילָהּ דְּאִינּוּן גּוּפָא דְּכֻרְסְיָיא, וְכֻלְּהוּ אִקְרוּן לֵילוֹת, כד"א אַף לֵילוֹת יִסְּרוּנִי כִלְיוֹתָי. רְתִיכָא עִלָּאָה, אִתְקְרֵי יָמִים, יוֹם לְיוֹם. רְתִיכָא תַּתַּאָה, אִקְרֵי לֵילוֹת, לַיְלָה לְלַיְלָה.

Chayah Eve Heavens Lights Tree Tree of Life Zeir Anpin

194. "Expresses knowledge:" "Yechaveh (Eng. 'expresses')" MEANS "Yechayeh" (Eng. 'to give life'), for it will bring to life offspring FROM THE LIGHTS THAT HE RECEIVED from the heavens. If you say that Yechaveh does not mean Yechayeh, come and see, "And the man called the name of his wife Eve; because she was the mother of all living (Heb. chay)" (Beresheet 3:20). SO WE SEE that Eve and Chayah are the same, for the Yud is removed FROM CHAYAH and the Vav enters IN ITS PLACE. This is as it should be, as the Vav surely signifies life BECAUSE THE VAV ALLUDES TO ZEIR ANPIN THAT IS THE TREE OF LIFE. Therefore of Eve and Chayah EVE IS THE MAIN, because the Yud of CHAYAH takes life from the Vav OF EVE. THEREFORE, SHE IS CALLED 'EVE (CHAVAH)' AND NOT CHAYAH. Here also, Yachaveh MEANS Yachayeh.

194. יְחַוֶּה. דָּעַת, יְחַוֶּה: יְחַיֶּה. יְחַיֶּה תּוּלְדִין, דְּאִינּוּן שָׁמַיִם. וְאִי תֵּימָא, יְחַוֶּה לָאו יְחַיֶּה. ת"ח, כְּתִיב וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה, כִּי הִיא הָיְתָה אֵם כָּל חַי. חַוָּה וְחַיָּה בְּמִלָּה חֲדָא סַלְּקִין. וְעַל דְּאִסְתָּלַּק י,' וְעָיֵיל ו,' דְּאִיהוּ כַּדְקָא יֵאוֹת, דְּהָא ו' אִיהוּ חַיִּין וַדַּאי, וְעַל דָּא חַוָּה וְחַיָּה, י' נָטְלָא חַיִּין מִן ו.' אוּף הָכָא, יְחַוֶּה, יְחַיֶּה.

Aba and Ima Grades Heaven Heavens Male Omer Zeir Anpin

195. "Knowledge" IN THE PASSAGE, "AND NIGHT TO NIGHT EXPRESSES KNOWLEDGE" is the secret of the heavens, NAMELY ZEIR ANPIN, as the heavens have six sides. Also here, NIGHT PROVIDES TO NIGHT with six ends through the offspring that the night enlivens, WHICH ARE similar TO THE SIX EXTREMITIES OF ZEIR ANPIN. Therefore, "day to day" is included in the highest level 'Omer,' WHICH IS ABA AND IMA AS MENTIONED. "And night to night" IS INCLUDED IN THE HIGHEST LEVEL in the secret of the male that illuminates her; that is, heaven and knowledge, WHICH IS ZEIR ANPIN.

195. דָּעַת: דָּא אִיהוּ רָזָא דְּשָׁמַיִם. מַה שָׁמַיִם שִׁית סִטְרִין, אוּף הָכָא שִׁית סִטְרִין, בְּאִינּוּן תּוֹלְדִין דְּקָא יְחַיֶּה כְּגַוְונָא דִּילֵיהּ, וְעַל דָּא יוֹם לְיוֹם אִתְכְּלִיל בְּדַרְגָּא עִלָּאָה אֹמֶ"ר. וְלַיְלָה לְלַיְלָה בְּרָזָא דִּדְכוּרָא, דְּקָא נָהִיר לָהּ דְּאִיהוּ שָׁמַיִם, דָּעַת.

Aba and Ima Faith Grades Omer Torah

196. This 'Omer' is a supernal secret, NAMELY ABA AND IMA, and is not like other sayings; therefore, the Torah repeats it and says, "There is no speech nor are there words" (Tehilim 19:4). It is not like the other sayings of the world, but rather 'Omer (Eng. 'speech')' is a supernal secret in the highest levels, where there are no speeches nor words, MEANING THAT CHOCHMAH IS CONCEALED IN THEM AND DOES NOT SHINE BECAUSE THE ILLUMINATION OF CHOCHMAH IS CALLED 'SPEECH.' They are not heard like the other levels, which are in the secret of Faith THAT IS MALCHUT, which are an audible voice, MEANING THAT CHOCHMAH IS REVEALED IN HER. But 'OMER,' WHICH IS ABA AND IMA, is never heard. This is what is meant by, "Their voice is not heard" (Ibid.), THE MEANING OF WHICH IS THAT THE CHOCHMAH IS CONCEALED IN THEM AND IS NOT HEARD, BECAUSE CHOCHMAH IS REVEALED ONLY IN MALCHUT ALONE.

196. וּבְגִין דְּהַאי אֹמֶר רָזָא עִלָּאָה אִיהוּ, וְלָא כִּשְׁאָר אֲמִירָן, אַהְדָּר קְרָא עָלֵיהּ וְאָמַר, אֵין אֹמֶר וְאֵין דְּבָרִים, כִּשְׁאָר אֲמִירָן דְּעָלְמָא. אֶלָּא הַאי אֹמֶר, רָזָא עִלָּאָה אִיהוּ, בְּדַרְגִּין עִלָּאִין, דְּלֵית תַּמָּן אֲמִירָן וּדְבָרִים, וְלָא אִשְׁתְּמָעוּ, כִּשְׁאַר דַּרְגִּין דְּאִינּוּן רָזָא דִּמְהֵימְנוּתָא, דְּאִינּוּן קָלָא דְּמִשְׁתְּמַע, אֲבָל הָנֵי לָא אִשְׁתְּמָעוּ לְעָלְמִין, וְהַיְינוּ דִּכְתִּיב בְּלִי נִשְׁמַע קוֹלָם.

Aba and Ima Earth Faith Flow Grades

197. "Their line is gone out through all the earth" (Ibid. 5): Even though they, ABA AND IMA are supernal and concealed, and are never known, MEANING THAT CHOCHMAH DOES NOT BECOME REVEALED IN THEM, STILL IN ALL, their flow and drawing is drawn and flows downward TO MALCHUT THAT IS CALLED 'EARTH,' MEANING THAT THE CHOCHMAH THAT IS CONCEALED IN THEM IS DRAWN TO MALCHUT. We have complete Faith in this world, NAMELY MALCHUT WITH THE ILLUMINATION OF CHOCHMAH THAT IS CALLED 'COMPLETE FAITH' because of this drawing. All the people of the world speak of the secret of the Faith of the Holy One, blessed be He, WHICH IS MALCHUT, of these levels, NAMELY IN CHOCHMAH OF THE LEVELS ABA AND IMA, as if they were revealed EVEN ABOVE IN ABA AND IMA, instead of hidden and concealed there, hence, "And their words to the end of the world" (Ibid.). From the beginning of the world until the end of the world, the scholars discuss these concealed levels, even though they are not known IN THEIR PLACE IN ABA AND IMA, SINCE THEY ARE REVEALED IN MALCHUT, AS EXPLAINED.

197. אֲבָל בְּכָל הָאָרֶץ יָצָא קַוָּם, אע"ג דְּאִינּוּן טְמִירִין עִלָּאִין, דְּלָא אִתְיְידָעוּ לְעָלְמִין, נְגִידוּ וּמְשִׁיכוּ דִּלְהוֹן, אִתְמְשַׁךְ וְאִתְנְגִיד לְתַתָּא. וּבְגִין הַהוּא מְשִׁיכוּ, אִית לָן מְהֵימְנוּתָא שְׁלֵימָתָא, בְּהַאי עָלְמָא, וְכָל בְּנֵי עָלְמָא מִשְׁתָּעוּ רָזָא דִּמְהֵימְנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, בְּאִינּוּן דַּרְגִּין, כְּאִילּוּ אִתְגַּלְּיָין, וְלָא הֲווֹ טְמִירִין וּגְנִיזִין, וְהַיְינוּ וּבִקְצֵה תֵבֵל מִלֵּיהֶם, מֵרֵישָׁא דְּעָלְמָא, עַד סַיְיפֵי עָלְמָא מִשְׁתָּעָאן אִינּוּן חַכִּימֵי לִבָּא, בְּאִינּוּן דַּרְגִּין גְּנִיזִין, אע"ג דְּלָא אִתְיְידָעוּ.

Aba and Ima Faith Grades Light Lights Sun Tents Zeir Anpin

198. But in what are they known, THOSE LEVELS OF CHOCHMAH THAT ARE IN ABA AND IMA? "In them He has set a tent for the sun" (Ibid.), because the holy sun, WHICH IS ZEIR ANPIN, is the abode to these supernal holy levels OF ABA AND IMA. It is light that takes all the concealed lights. That drawing is theirs and the Faith is revealed to the whole world due to it. ZEIR ANPIN IS THE ABODE OF CHOCHMAH IN LEVELS OF ABA AND IMA, AND ZEIR ANPIN PROVIDES IT TO MALCHUT THAT IS CALLED 'FAITH,' SO THAT THE FAITH IS SEEN THROUGHOUT THE WHOLE WORLD BECAUSE CHOCHMAH IS CALLED 'SIGHT.'

198. אֲבָל בְּמָה אִשְׁתְּמוֹדְעָן, בְּגִין דְּלַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם, בְּגִין שִׁמְשָׁא קַדִּישָׁא, דְּאִיהוּ מַשְׁכְּנָא מֵאִינּוּן דַּרְגִּין עִלָּאִין קַדִּישִׁין, וְאִיהוּ נְהוֹרָא, דְּנָטִיל כָּל נְהוֹרִין גְּנִיזִין, וְהַהוּא מְשִׁיכוּ דִּלְהוֹן, וּבְגִינֵיהּ אִתְחָזֵי מְהֵימְנוּתָא בְּכָל עָלְמָא.

Bride Canopy Wedding (Chupah) Chupah (Wedding Canopy) Grades Lights Sun Tents

199. He who receives the sun is like one who has received all the levels, because the sun is like a tent, in which the levels are included in it. It receives everything and illuminates to all the kinds of lights below, TO MALCHUT. Therefore, he is "like a bridegroom coming out of his canopy" (Ibid. 6) with the shines and glitterings of all the concealed lights FROM ALL THE LEVELS. For they all give him their desire and their lights with complete pleasure and will, just as a groom has desire and pleasure to give his bride gifts and presents. Therefore, he is "like a bridegroom coming out of his canopy."

199. מַאן דְּנָטִיל לְשִׁמְשָׁא, כְּמַאן דְּנָטִיל לְכֻלְּהוּ דַּרְגִּין. בְּגִין דְּשִׁמְשָׁא אִיהוּ אֹהֶל דְּאִתְכְּלִיל בְּהוֹן, וְנָטִיל כֹּלָּא, וְאִיהוּ נָהִיר לְכָל אִינּוּן גְּוָונֵי נְהוֹרִין לְתַתָּא. וְעַל דָּא וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ, בִּנְהִירוּ וּנְצִיצוּ דְּכָל נְהוֹרִין גְּנִיזִין, דְּכֻלְּהוּ בְּתִיאוּבְתָּא בִּרְעוּתָא שְׁלִים, יָהֲבֵי לֵיהּ רְעוּתַיְיהוּ וּנְהִירוּ דִּלְהוֹן, כְּמָה דִּלְחָתָן אִית רְעוּ וְתִיאוּבְתָּא דְּכַלָּה לְמֵיהַב לָהּ נְבִזְבְּזָן וּמַתְּנָן. וְעַל דָּא וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ.

Astrology Canopy Wedding (Chupah) Chupah (Wedding Canopy) Creation Eden Judgment Klipot (Shells – Negativity) Light Moon Rivers Seas Shells (Klipot) Shields Water

200. HE QUESTIONS, What is "His canopy?" HE SAYS, This is Eden, WHICH IS CHOCHMAH, and this is the secret of, "And a river went out of Eden" (Beresheet 2:10). Eden is a canopy that covers all, MEANING THAT IT COVERS AND SHIELDS FROM ALL KLIPOT "and rejoices like a strong man to run a race" (Tehilim 19:6). "Rejoices" comes from the side of primordial light THAT SERVED DURING THE SIX DAYS OF CREATION BEFORE IT WAS CONCEALED, in which there is no Judgment at all. "Like a strong man" is from the side of Gvurah, and although Gvurah (Might) is wholly Judgment, it is written, "Like a strong (mighty) man" instead of 'a strong man.' This is because he has sweetened the Judgment in Chesed and has taken everything together, BOTH CHOCHMAH AND CHESED, with complete desire and pleasure. And all this IS "to run a race (lit. 'way')" as it is written, "Who makes a way in the sea" (Yeshayah 43:16). HE MAKES A WAY IN MALCHUT THAT IS CALLED 'SEA,' in order to water and fill the brilliance of the moon, WHICH IS MALCHUT in all the sides, NAMELY ON THE RIGHT AND ON THE LEFT, and to open in it "a way" to illuminate below.

200. מַאן חֻפָּתוֹ. דָּא עֵדֶן. וְרָזָא דָּא, וְנָהָר יוֹצֵא מֵעֵדֶן. עֵדֶן, דָּא אִיהוּ חוּפָּא דְּחַפְיָא עַל כֹּלָּא. יָשִׂישׂ כַּגִבּוֹר. יָשִׂישׂ, מִסִּטְרָא דְּאוֹר קַדְמָאָה דְּלָא אִשְׁתְּכַח בֵּיהּ דִּינָא כְּלָל. כְּגִבּוֹר, מִסִּטְרָא דִּגְבוּרָה, וְאע"ג דִּגְבוּרָה אִיהִי דִּינָא שְׁלִים, כְּגִבּוֹר כְּתִיב, וְלָא גִּבּוֹר, בְּגִין דְּאַמְתִּיק דִּינָא בְּחֶסֶד, וְנָטִיל כֹּלָּא כַּחֲדָא, בְּתִיאוּבְתָּא וּרְעוּתָא שְׁלִים. וְכָל דָּא, לָרוּץ אֹרַח. כד"א הַנּוֹתֵן בַּיָּם דָּרֶךְ לְאַשְׁקָאָה וּלְאַשְׁלְמָא נְהִירוּ דְּסִיהֲרָא בְּכָל סִטְרִין, וּלְמִפְתַּח בָּהּ אֹרַח לְאַנְהָרָא לְתַתָּא.

Body Female Heavens Lights Male Peace Zeir Anpin

201. "His going forth is from the end of the heavens... " (Devarim 4:32), MEANING that from the end of these supernal heavens, WHICH IS ZEIR ANPIN, he brings forth THE PROVISION, because at the end of TIFERET THAT IS CALLED 'body,' WHICH IS YESOD He brings forth HIS PROVISION, as at that place there is a difference between male and female. This is what is written, "And from the end of the heavens to the end of the heavens" (Devarim 4:32). "The end of the heavens" is the upper world, NAMELY ZEIR ANPIN THAT IS CALLED 'HEAVENS.' "To the end of the heavens" is His peace, WHICH IS YESOD. Just as this one, ZEIR ANPIN, receives all the lights and they are all in Him, so does that one, YESOD, take all the lights and they are all in it. It goes forth from the end of the heavens.

201. מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ, מִסַּיְיפֵי אִלֵּין שָׁמַיִם עִלָּאִין דְּקָאָמַרָן, אִיהוּ אַפִּיק, בְּגִין דִּבְסִיּוּמָא דְּגוּפָא, אִיהוּ אַפִּיק, וּבְהַהוּא אֲתָר אִשְׁתְּמוֹדַע בֵּין דְּכַר לְנוּקְבָּא. וְדָא הוּא דִּכְתִּיב, וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. קְצֵה הַשָּׁמַיִם דָּא עָלְמָא עִלָּאָה. וּלְמִקְצֵה הַשָּׁמַיִם, דָּא שְׁלָמָא דִּילֵיהּ. כְּמָה דְּהַאי נָטִיל כָּל נְהוֹרִין, וְכֻלְּהוּ בֵּיהּ, אוּף הָכִי הַאי, נָטִיל כָּל נְהוֹרִין, וְכֻלְּהוּ בֵּיהּ, וְאִיהוּ נָפִיק מִקְּצֵה הַשָּׁמַיִם.

Light Lights

202. וּתְקוּפָתוֹ: דְּסָחֲרָא בְּכָל אִינּוּן סִטְרִין קַדִּישִׁין, דְּאִתְחָזוּן לְאִתְנָהֲרָא וּלְאִתְשָׁקָאָה וּלְנַצְּצָא מִנֵּיהּ. וְאֵין נִסְתָּר, לֵית מַאן דְּאִתְחַפְיָא מֵהַהוּא נְהִירוּ, דְּהָא לְכֻלְּהוּ אַנְהִיר בִּכְלָלָא חֲדָא, לְכָל חַד וְחַד כְּמָה דְּאִתְחָזֵי לֵיהּ.

Aba and Ima Astrology Fifty Gates Grades Moon Sun Ten Torah

203. When they are perfected and illuminating from the sun, the moon, WHICH IS MALCHUT, becomes adorned like the supernal Ima, and becomes completed in fifty gates LIKE HER. This is the meaning of the verse, "The Torah of Hashem is perfect" (Ibid. 8), for it is now perfect from all the sides in the secret of the five levels, CHESED, GVURAH, TIFERET, NETZACH, AND HOD, like supernal Ima. These five are the secret of the fifty GATES OF BINAH, BECAUSE EACH ONE IS COMPOSED OF TEN.

203. וְכַד כֻּלְּהוּ אִשְׁתְּלִימוּ וְאִתְנְהִירוּ מִגּוֹ שִׁמְשָׁא, כְּדֵין סִיהֲרָא מִתְעַטְּרָא בְּגַוְונָא דְּאִימָּא עִלָּאָה, שְׁלֵימָא בְּנ' תַּרְעִין, וְדָא אִיהוּ דִּכְתִּיב תּוֹרַת יְיָ' תְּמִימָה, דְּהָא כְּדֵין אִיהִי תְּמִימָה, מִכָּל סִטְרִין, בְּרָזָא דַּחֲמֵשׁ דַּרְגִּין, כְּגַוְונָא דְּאִימָא עִלָּאָה, דְּאִינּוּן חֲמֵשׁ רָזָא דְּחַמְשִׁין.

Aba and Ima Eyes Fear Fifty Heart Judgment Righteous Soul, The Testimony Torah

204. Therefore, it is composed of PHRASES CONTAINING five words each, in order to complete the secret of fifty. "The Torah of Hashem is perfect, restoring the soul" (Ibid.): Here are five. "The testimony of Hashem is sure, making wise the simple" (Ibid.): Here are five. "The statutes of Hashem are right, rejoicing the heart" (Ibid.): Here are five. "The commandment of Hashem is pure, enlightening the eyes" (Ibid. 9): Here are five. "The fear of Hashem is clean, enduring forever" (Ibid. 10): Here are five. "The Judgments of Hashem are true, and are righteous altogether" (Ibid.): Here are five. FOR ALL THESE NAMES, THE TORAH, TESTIMONY, STATUTES ... ARE THE NAMES OF MALCHUT. They all come in multiples of five, in order to be included IN FIFTY just like supernal Ima.

204. וּבְגִינֵי כַּךְ, אִיהִי אַתְיָא בַּחֲמֵשׁ חֲמֵשׁ תֵּיבִין, בְּגִין לְאַשְׁלְמָא לְרָזָא דְּחַמְשִׁין. תּוֹרַת יְיָ' תְּמִימָה מְשִׁיבַת נָפֶשׁ, הָא חֲמֵשׁ. עֵדוּת יְיָ' נֶאֱמָנָה מַחְכִּימַת פֶּתִי, הָא חֲמֵשׁ. פִּקּוּדֵי יְיָ' יְשָׁרִים מְשַׂמְּחֵי לֵב, הָא חֲמֵשׁ. מִצְוַת יְיָ' בָּרָה מְאִירַת עֵינַיִם, הָא חֲמֵשׁ. יִרְאַת יְיָ' טְהוֹרָה עוֹמֶדֶת לָעַד, הָא חֲמֵשׁ. מִשְׁפְּטֵי יְיָ' אֱמֶת צָדְקוּ יַחְדָּיו, הָא חֲמֵשׁ. וְכֻלְּהוּ אַתְיָין בַּחֲמֵשׁ חֲמֵשׁ, לְאִתְכַּלְּלָא כְּגַוְונָא דְּאִימָּא עִלָּאָה.

Astrology Moon Shabbat Yud Hei Vav Hei (YHVH) Zeir Anpin

205. וְעַל דָּא, יְהֹוָ"ה יְהֹוָ"ה שִׁית זִמְנִין, לָקֳבֵל שִׁית סִטְרִין עִלָּאִין, דְּאִינּוּן רָזָא דִּשְׁמָא עִלָּאָה, וְעַל דָּא, סִיהֲרָא אִתְמַלְּיָא וְאִשְׁתְּלִים בְּסִדּוּרָא עִלָּאָה כַּדְקָא יֵאוֹת, וְדָא אִיהוּ בְּיוֹמָא דְּשַׁבַּתָּא, דְּכֹלָּא אִשְׁתְּלִים כַּדְקָא יֵאוֹת, בְּרָזָא דְּשַׁבַּתָּא עֵילָּא וְתַתָּא.

Aba and Ima Heavens Light Shabbat Supernal Book Zeir Anpin

206. On this day, light is increased in everything, as we have said. The heavens, WHICH IS ZEIR ANPIN, first receive from the source of life, WHICH IS ABA AND IMA. They, THE HEAVENS, illuminate and construct the supernal glory, WHICH IS MALCHUT, from the secret of the supernal Book, which is Aba of them all and from the secret of the Book WHICH IS supernal Ima. And He, NAMELY ZEIR ANPIN THAT IS CALLED 'HEAVENS,' is derived from the secret of the tale. Therefore, IT IS WRITTEN, "Declare (also: 'tell')," as we have said. It is in the secret of the three names, NAMELY, BOOK (HEB. SEFER), SCRIBE (HEB. SOFER), TALE (HEB. SIPUR), NAMELY ABA, IMA, AND ZEIR ANPIN, who dominate on the Shabbat Day over all the other days.

206. וְע"ד בְּיוֹמָא דָּא, אִתּוֹסָף נְהִירוּ בְּכֹלָּא, כִּדְקַאמְרָן. שָׁמַיִם נַטְלֵי מִמְּקוֹרָא דְּחַיֵּי בְּקַדְמֵיתָא, וְאִינּוּן מְנַהֲרֵי וּמְתַקְּנֵי לִכְבוֹד עִלָּאָה, מֵרָזָא דְּסֵפֶר עִלָּאָה, אַבָּא דְּכֹלָּא. וּמֵרָזָא דְּסֵפֶר, אִימָּא עִלָּאָה. וְאִיהוּ, מֵרָזָא דְּסִפּוּר. וּבְגִין כַּךְ, מְסַפְּרִים, כִּדְקַאמְרָן. בְּרָזָא דִּתְלַת שְׁמָהָן אִלֵּין, דְּשַׁלְטִין בְּיוֹמָא דְּשַׁבַּתָּא, עַל כָּל שְׁאַר יוֹמִין.

David Eve Heaven Light Praise Shabbat Torah Zeir Anpin

207. Therefore, David recited this praise, "THE HEAVENS DECLARE" inspired by the Holy Spirit, about the brilliance and sparkle and domination of the Shabbat Day over all the other days. Because the secret of the supernal Name, ZEIR ANPIN, illuminates with light and sparkles with sparkles and becomes complete above and below. Then "the Torah of Hashem is perfect," which is the Shabbat of Shabbat Eve, NAMELY MALCHUT, which is of the same secret WITH ZEIR ANPIN, as we have said.

207. וּבְגִינֵי כַּךְ תּוּשְׁבַּחְתָּא דָּא, קָאָמַר דָּוִד בְּרוּחַ קֻדְשָׁא, עַל נְהִירוּ וּנְצִיצוּ וְשׁוּלְטָנוּ דְּיוֹמָא דְּשַׁבַּתָּא עַל כָּל שְׁאַר יוֹמִין בְּגִין רָזָא דִּשְׁמָא עִלָּאָה, דְּקָא נָהִיר בִּנְהִירוּ, וְנָצִיץ בִּנְצִיצוּ, וְאִשְׁתְּלִים בִּשְׁלִימוּ עֵילָּא וְתַתָּא. וּכְדֵין תּוֹרַת יְיָ' תְּמִימָה, שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא, בְּרָזָא חֲדָא כִּדְקַאמְרָן.