"The heavens declare the glory of El"

184. When the day of Shabbat dawns, the joy ascends in all the worlds with satisfaction and gladness. Then "The heavens declare the glory of El; and the firmament proclaims His handiwork" (Tehilim 19:2). Who are the heavens? They are these heavens, NAMELY ZEIR ANPIN, in which the supernal Name is visible, WHICH IS IMA, and in which the Holy Name is marked, WHICH IS ABA, MEANING HEAVENS IS ZEIR ANPIN THAT CONTAINS THE MOCHIN OF ABA AND IMA.

185. HE QUESTIONS, What is THE MEANING OF "declare (also: 'tell')?" If you say it is like one who is telling a story, it is not so. But rather they illuminate and sparkle in the glitter of the supernal light, and ascend in the Name that is included in the brilliance of the supernal perfection, NAMELY IN THE NAME YUD HEI VAV HEI, WHICH CONTAINS YUD-HEI, WHICH ARE SUPERNAL PERFECTION, BEING ABA AND IMA.

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.

187. "His handiwork" MEANS the supernal Dew that illuminates from all the concealed sides, which are the works of His hands, OF ZEIR ANPIN, and His establishment that is established on this day more than on all the other days.

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.

189. When the dew of that crystal is drawn and flows, FROM THE HEAD OF ZEIR ANPIN, everything becomes filled and perfected with the Holy Letters, NAMELY the 22 LETTERS, in all the holy paths. Since everything is attached to Him, a way to water and bless below, TO MALCHUT, is formed within Him.

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.'

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.

192. When all this is drawn and flows to this firmament, WHICH IS YESOD OF ZEIR ANPIN, it waters and illuminates below "the glory of El," WHO IS MALCHUT, in order to create offspring in the images OF THE LIGHTS of these heavens, WHICH IS ZEIR ANPIN that illuminates "the glory of El" (Ibid. 2).

193. "And night to night expresses knowledge" (Ibid. 3), MEANING Her Chariots, which are the body of the throne, WHICH IS MALCHUT. They are called 'nights,' as it is written, "My reins also admonish me in the nights" (Tehilim 16:7). The SFIROT OF the supernal Chariot, WHICH IS ZEIR ANPIN, are called 'days' as in, "Day to day," while THE SFIROT OF the Lower Chariot, WHICH IS MALCHUT, are called 'nights:' "Night to night."

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.

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.

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.

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.

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.'

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."

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.

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.

202. "And His circuit" (Tehilim 19:7) MEANS that He encircles all the holy sides that are worthy of being illuminated and worthy to be watered and to glitter from Him. "And there is nothing hid" (Ibid.) MEANS there is none that can be covered from this light, because it lights under one principle to each and every one as is fitting for it.

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.

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.

205. Therefore, IN THE PASSAGES, Yud Hei Vav Hei IS WRITTEN six times, for they correspond to the six supernal extremities, which are the secret of the supernal Name, WHICH IS ZEIR ANPIN. The moon becomes full from them, WHICH IS MALCHUT, and becomes perfected in the supernal order properly. This occurs during the Shabbat Day, when everything is properly completed in the secret of Shabbat above, IN ZEIR ANPIN, and below, IN MALCHUT.

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.

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.