Let
There
Be
a
Firmament
–
2
364.
“God,
You
are
my
God;
I
will
seek
You.”
There
is
no
place
in
the
world
that
is
vacant
of
water,
since
the
earth
is
dependent
on
water,
as
it
is
written,
“For
He
has
founded
it
upon
the
seas,
and
established
it
upon
the
waters.”
Can
it
be
that
the
water
is
under
the
earth,
and
the
earth,
which
is
heavier
than
all
the
elements,
stands
on
the
water?
However,
the
water
is
on
the
earth,
as
well
as
above
the
heaven,
for
the
water
is
on
the
earth
and
is
between
the
earth
and
heaven.
365.
But
it
is
written,
“the
waters
which
were
above
the
firmament,”
and
not
between
earth
and
heaven.
However,
this
is
so
in
the
water
being
in
the
middle,
with
the
firmament
dividing
between
them,
since
the
water
was
one,
but
because
the
firmament
came
in
the
middle,
it
was
regarded
as
two.
The
firmament
is
a
sphere,
and
comes
in
the
water
of
the
ocean
as
dividing
between
the
water.
Thus,
there
is
water
above
and
water
below.
366.
The
firmaments
are
encircling,
at
times
from
east
to
west,
and
at
times
from
west
to
east,
and
they
come
in
the
middle
of
the
sea
and
separate
in
between.
This
is
as
it
is
written,
“and
divided
between
the
water.”
367.
The
seawater
is
salty
because
of
the
warmth
of
the
firmament
and
its
boiling.
A
pot
that
stands
on
the
light,
and
the
more
it
stays
on
the
light,
the
saltier
the
concoction
becomes
due
to
the
warmth
of
the
fire.
If
the
firmament
stood
between
the
waters,
all
the
water
would
freeze
like
salt.
However,
it
encircles
and
does
not
stand
between
the
waters.
368.
It
is
not
written,
“that
it
was
good,”
on
the
second
day,
since
it
concerns
His
uniqueness,
indicating
that
the
Lord
is
one
and
there
is
none
other
next
to
Him,
and
there
is
no
“good”
on
the
second.
This
is
why
it
is
written
on
the
first
day,
“one
day.”
369.
It
is
not
written
“the
first
day”
instead
of
“one
day,”
to
show
that
had
it
been
written
“first,”
there
would
still
need
to
be
a
second,
since
the
first
makes
the
second,
as
it
is
its
next
one.
But
one
does
not
make
the
other,
to
be
its
tomorrow.
370.
It
is
written,
“I
the
Lord
am
the
first.”
But
the
Creator
is
also
called
“first,”
and
His
words
assist
the
former.
It
is
written,
“And
with
the
last
I
am
He,”
teaching
that
although
there
are
last
to
the
first,
I
am
He
and
there
is
no
second
to
Him.
Are
there
last
to
the
first?
Yes,
His
unique
name
HaVaYaH
is
the
Rosh
[beginning/head]
and
unique.
Others
are
Aleph
Dalet
Nun
Yod,
Elokim,
Shadai,
El
[God],
Hosts,
and
they
are
named
in
His
uniqueness,
meaning
that
His
uniqueness
is
called
by
these
names.
And
He,
truly
He,
is
as
it
is
written,
“And
with
the
last
I
am
He.”
371.
Rabbi
Yosi,
Rabbi
Yehuda,
and
Rabbi
Yitzhak
were
eating
at
the
wedding
[festive]
meal
of
Rabbi
Elazar
son
of
Rabbi
Shimon.
The
great
Rabbi
Hiya,
who
was
a
child
then,
was
sitting
there.
Rabbi
Yosi
said
to
Rabbi
Shimon,
“Why
is
it
not
written
‘that
it
was
good’
on
the
second
day?’
He
replied,
‘Since
the
work
was
not
completed
on
the
second
day,
since
the
dispute
was
not
canceled
before
the
third
day,
and
when
the
work
was
done
on
the
third
day,
He
said
‘that
it
was
good’
twice.’”
372.
They
said,
“Let
us
ask
this
child,
since
once
the
Temple
has
been
ruined,
prophesy
was
in
the
mouths
of
children;
perhaps
we
will
find
something
in
his
mouth.”
He
asked
him,
“Why
is
it
not
written
‘that
it
was
good’
on
the
second?”
He
replied
to
them,
“Since
there
is
no
good
except
in
one.”
Rabbi
Shimon
came
and
kissed
him.
He
declared
about
him,
“Behold,
I
have
placed
My
words
in
your
mouth.”
373.
They
said,
“He
is
succeeding;
let
us
ask
him
some
more.”
They
said,
“Why
is
it
written,
‘And
may
those
who
love
Him
be
like
the
sun
at
its
brightest’?
What
praise
is
this
for
the
righteous?”
He
said
to
them,
“When
the
sun
shines
at
its
brightest,
some
delight
in
it,
and
some
do
not
delight
in
it.
So
are
the
righteous:
Righteous
like
them
will
rejoice
in
them,
and
the
wicked
will
not
rejoice
in
them.
Like
the
sun,
there
is
one
whom
He
heals
by
His
light,
and
there
is
one
whom
He
does
not
heal.
Similarly,
the
righteous
will
be
healing
to
the
good,
and
a
plight
to
the
wicked.”
374.
Rabbi
Hiya
said,
“My
son,
why
is
the
unique
name
HaVaYaH
not
mentioned
in
the
work
of
creation?”
He
replied
to
them,
“It
is
unbecoming
for
the
King
of
Glory
to
mention
His
name
over
the
dead
and
over
matters
that
are
passing,
so
it
would
not
be
said,
‘Just
as
all
the
creations
He
had
created
perish
and
pass
away,
so
is
His
name.’
For
this
reason,
He
did
not
mention
His
unique
name
until
all
the
created
beings
that
perish
and
pass
away
were
created,
and
then
He
mentioned
His
name
on
something
that
exists
forever
and
for
all
eternity,
as
it
is
written,
‘In
the
day
that
the
Lord
God
made
heaven
and
earth.’”
375.
“And
what
is
written,
‘And
God
made
the
firmament,
and
divided
between
the
waters,’
what
need
did
the
Creator
have
to
make
a
firmament
to
divide
between
the
waters?”
He
told
them,
“It
is
written,
‘All
that
the
Lord
has
done
is
for
His
sake.’
The
Creator
did
not
create
something
needlessly.
He
created
the
firmament,
and
when
it
is
circling,
it
is
circling
only
at
certain
times.
“One
pipeline
of
water
emerges
from
the
depths,
which
is
sweet
[fresh]
water,
and
one
pipeline
of
water
emerges
from
Hell,
which
is
bitter
water
that
puts
to
death.
It
descends
in
a
pipeline
to
the
pipeline
of
the
depth,
and
they
mix
with
one
another,
as
it
is
written,
‘Deep
calls
unto
deep
at
the
noise
of
Your
pipelines.’
The
firmament
comes
in
between
them.
Had
it
not
come
in
between
to
separate
and
remove
from
the
water
of
Hell,
the
water
would
have
killed
those
who
drink
it.
This
is
why
it
is
written,
‘And
divided
between
the
water
that
is
below
the
firmament,
which
is
the
water
of
Hell,
‘and
the
water
that
is
above
the
firmament,’
which
is
the
water
of
the
depth.”
376.
Rabbi
Yosi
said,
“This
child
said
the
matter
in
the
spirit
of
holiness,
for
so
it
truly
is,
for
it
is
written,
‘Let
there
be
a
firmament
in
the
midst
of
the
heaven,’
truly
in
its
midst,
in
the
middle
of
the
water,
since
by
the
entering
of
the
firmament
in
the
middle,
it
returns
the
bad
water
that
emerge
from
Hell
back
to
its
place,
and
only
one
log
[approx.
0.5
liters]
of
water
came
out
to
the
world
from
this
water
of
Hell,
in
the
days
of
Elisha.
It
is
written
about
it,
“And
the
water
is
bad
and
the
ground
purges.”
That
is,
because
the
water
is
bad,
the
ground
purges
people
since
they
perish
because
of
it.
377.
This
entire
verse,
“And
God
made
the
firmament,”
testifies
genuineness,
since
all
that
the
Creator
has
done,
He
did
not
do
anything
in
vain.
And
because
it
was
revealed
to
Him
that
that
water
which
comes
out
of
Hell
will
mix
with
other
water
and
His
creations
would
be
harmed,
He
made
the
firmament
enter
between
the
two
of
them
to
distinguish
between
them,
as
it
is
written,
“And
let
it
divide
between
water
and
water,”
between
the
bad
water
and
the
good
water.
At
the
very
time
when
the
bad
water
come
out
to
mix
with
the
good
water,
the
firmament
circles
and
enters
in
between,
and
turns
the
bad
water
back.
378.
Rabbi
Elazar
said,
“This
water,
which
is
for
the
life
of
the
world
and
for
the
correction
of
the
people,
what
shall
it
be
called?”
Rabbi
Berechiah
said,
“The
water
which
is
above
the
heaven,
for
it
is
good
water.”
379.
Rabbi
Hiya
was
walking
along
the
road.
He
grew
tired
from
the
glaring
sun
and
was
thirsty
for
a
drink
of
water.
He
came
across
that
desert
and
found
a
tree.
He
sat
under
it.
As
he
raised
his
eyes,
he
saw
one
thin
fountain
of
water.
He
was
delighted
to
drink
from
it.
He
drank
from
the
water,
and
it
was
bitter.
He
said,
“There
is
no
water
in
the
world
that
will
not
have
an
extract
of
the
pipeline
of
Hell,
except
in
the
Land
of
Israel.
If
the
whole
world
would
not
drink
from
that
extract
of
the
Land
of
Israel,
they
would
not
be
able
to
drink
water.
The
firmament
is
the
new
Sium
[end]
that
was
done
in
each
degree
due
to
the
ascent
of
Malchut
of
each
degree
to
Bina
in
the
degree,
at
which
time,
the
Sium
was
done
in
the
place
of
Bina
of
the
degree,
and
the
degree
remains
in
KH
and
half
of
Bina.
Below
them
is
the
firmament,
and
Bina
and
TM
of
the
degree
come
out
from
the
degree,
under
the
firmament.
Thus,
the
firmament
comes
in
the
middle
of
each
degree,
and
divides
between
the
upper
water,
which
is
KH
and
half
of
Bina,
and
lower
water,
which
is
Bina
and
TM.
However,
just
as
it
divides
within
the
degree
and
makes
it
into
two,
so
it
also
connects
them
into
one.
This
is
so
because
in
Gadlut,
there
is
the
firmament
that
lowers
the
Malchut
in
it
to
her
place,
and
reconnects
the
Bina
and
TM
to
the
degree.
Thus,
there
are
two
functions
to
the
firmament:
1)
In
Katnut,
it
divides
in
the
middle
of
the
degree.
2)
In
Gadlut,
it
returns
the
half
of
the
degree
that
it
lowered
and
reconnects
it
to
the
degree.
The
verse,
“And
God
made
the
firmament”
is
written
about
the
upper
firmament
in
Atzilut,
but
what
was
established
in
Atzilut,
was
established
and
done
in
all
the
degrees
of
BYA
down
to
the
bottom
sea.
Yet,
in
Gadlut,
too,
when
the
firmament
takes
Malchut
out
from
itself
and
lowers
her
to
her
place,
the
Sium
and
the
division
do
not
revoke
the
firmament.
Rather,
at
that
time,
the
firmament
elevates
Bina
and
TM
above
the
firmament
and
connects
them
there
to
their
degree.
It
is
written,
“The
water
that
is
above
the
firmament,”
and
not
between
the
heaven
and
the
earth.
However,
this
is
so
in
the
water
being
in
the
middle,
with
the
firmament
dividing
between
them,
meaning
that
the
power
of
division
comes
from
the
firmament,
since
the
water
was
one,
one
degree
in
which
there
are
five
phases
KHB
TM.
But
because
the
firmament
came
in
the
middle,
since
Malchut
rose
to
the
place
of
Bina
and
the
degree
ended
at
the
place
of
Bina,
in
the
middle
of
the
degree,
they
were
regarded
as
two,
where
KH
of
them
remained
above
the
firmament
inside
the
degree,
and
Bina
and
TM
went
out
from
the
degree
into
being
under
the
Sium,
which
is
the
firmament.
Even
when
the
firmament
is
in
Gadlut,
when
it
has
already
returned
and
connected
Bina
and
TM
to
their
degree,
it
does
not
remain
standing
this
way
permanently,
since
when
Bina
and
TM
return
to
their
degree,
they
become
the
left
line
to
the
KH
that
remained
in
the
degree,
and
these
KH
are
regarded
as
the
right
line.
At
that
time,
a
dispute
is
made
between
them,
and
since
the
left
prevails
to
rule
without
the
right,
its
lights
freeze.
This
continues
until
the
governance
of
the
right
returns.
From
the
north
side,
governed
by
the
left,
the
water
clots,
and
from
the
south
side,
governed
by
the
right,
the
water
melts
and
flows.
If
the
firmament
were
to
stand
between
the
water,
if
after
it
reconnected
Bina
and
TM
to
their
degree,
having
become
the
left
line
to
KH
that
remained
in
the
degree,
if
it
persisted
and
stood
this
way,
under
the
governance
of
the
left
line,
then
all
the
water
would
freeze
like
salt,
since
the
governance
of
the
left
freezes
the
water,
which
are
the
lights.
However,
it
does
not
remain
standing
between
the
water
that
is
governed
by
the
left,
but
rather
the
firmaments
are
the
surrounding,
at
times
from
the
east,
ZA,
right,
turning
toward
the
west,
Malchut,
left,
and
at
times
from
the
west,
Malchut,
left,
turning
toward
the
east,
right.
When
it
comes
to
the
left,
the
Hochma
on
the
left
is
drawn
but
the
water
freezes
since
it
is
without
Hassadim.
For
this
reason,
it
turns
to
the
right
and
receives
there
Hassadim,
and
then
returns
to
the
left
to
receive
Hochma,
returns
to
the
right
in
a
manner
that
it
does
not
stand
in
one
state.
This
is
when
the
firmament
is
in
Gadlut.
However,
in
Katnut,
the
power
of
Sium
of
the
restricted
Malchut
is
in
it,
which
is
why
it
ends
the
degree
and
repels
Bina
and
TM
outside
the
degree
to
the
bottom
degree.
In
the
bottom
sea,
under
which
there
are
the
shells,
when
its
degree
is
divided
because
of
the
firmament
that
repels
Bina
and
TM
outside
the
degree
of
the
sea,
they
fall
to
the
place
of
judgments,
Hell.
It
follows
that
KH
of
the
bottom
sea
that
remained
on
the
degree
of
the
sea
is
good
water.
But
Bina
and
TM,
which
fell
to
the
place
of
the
judgments
of
Hell,
became
the
bad
water.
When
He
created
the
firmament,
the
firmament
went
out
and
was
established
in
all
the
degrees
down
to
the
bottom
sea,
for
Malchut
rose
to
Bina,
and
it
repelled
Bina
and
TM
outside.
When
the
firmament
returns
to
take
the
Malchut
out
from
Bina,
to
return
Bina
and
TM
to
the
degree,
it
does
this
only
at
certain
times.
When
the
sea
is
the
bottom
degrees,
you
find
that
Bina
and
TM
that
were
repelled
from
the
sea
fell
to
the
place
of
Hell.
One
pipeline
of
water
emerges
from
the
depths,
from
Keter
and
Hochma
that
remained
on
the
degree
of
the
sea,
which
are
above
the
firmament.
A
pipeline
of
water
emerges
from
Hell,
from
Bina
and
TM
of
the
sea,
which
fell
to
the
judgments
of
Hell,
and
the
firmament
comes
in
the
middle
between
them
at
the
time
of
Gadlut,
coming
in
the
middle
and
connecting
Bina
and
TM
with
Keter
and
Hochma.
At
that
time,
the
judgments
of
Hell
descend
from
Bina
and
TM,
and
the
water
is
sweetened
[becomes
fresh].
Had
it
not
entered
between
them
to
connect
them
with
each
other,
the
water
would
have
killed
those
who
drank
it
due
to
the
judgments
of
Hell
in
it.
When
the
firmament
comes
in
the
middle,
when
it
connects
the
two
halves
of
degree
into
one,
when
it
takes
Bina
and
TM
out
from
Hell
and
returns
them
to
their
degree,
it
returns
the
bad
water
that
emerges
from
Hell
to
their
place—the
judgments
that
had
been
attached
to
Bina
and
TM
of
the
sea—since
Bina
and
TM
rose
and
were
purified
from
it,
and
returned
to
their
degree.
Right
when
the
bad
water
emerges
to
mix
with
the
good
water,
with
that
power
of
the
west
from
the
water
of
the
sea
in
Hell—Malchut
that
ascended
to
Bina
and
lowered
Bina
and
TM
of
the
sea
to
Hell—the
firmament
turns
and
takes
Malchut
out
from
Bina
and
returns
her
to
her
place,
and
the
firmament
enters
in
between,
connecting
Bina
and
TM
to
their
degree
and
turning
the
bad
water
back,
and
the
judgments
of
Hell
that
mixed
with
the
water
back
to
Hell.
Malchut
in
a
coupling
with
ZA,
who
is
called
Israel,
is
called
“the
Land
of
Israel.”
During
the
coupling,
Bina
and
TM
of
all
the
degrees
that
were
repelled
due
to
the
ascent
of
Malchut
to
Bina
reconnect
to
their
degree.
Because
of
it,
Bina
and
TM
of
the
sea
are
purified
and
ascend
from
the
judgments
of
Hell.
For
this
reason,
the
drop
of
illumination
from
that
coupling
sweetens
the
water
from
the
judgments
of
Hell.
There
is
no
water
in
the
world
that
does
not
have
in
it
an
extract
from
the
pipeline
of
Hell
due
to
the
Bina
and
TM
in
the
sea,
which
fell
to
the
judgments
of
Hell
during
the
Katnut.
The
exception
is
Israel,
who
is
a
branch
of
Malchut
during
the
coupling
with
ZA,
who
is
called
“Israel.”
At
that
time,
Bina
and
TM
of
the
sea
have
already
been
purified
from
the
Hell
and
there
are
no
longer
of
those
bitter
judgments
there,
and
a
drop
from
the
illumination
of
that
coupling
purifies
the
water
of
the
sea.
If
the
whole
world
did
not
drink
from
that
extract
of
the
Land
of
Israel,
for
the
extract
of
the
illumination
of
the
coupling
sweetens
the
water,
they
would
not
be
able
to
drink
water
due
to
the
judgments
of
Hell
that
are
mixed
in
them.
380.
That
firmament,
where
it
is
written,
“And
God
made
the
firmament,”
is
the
known
firmament
above,
over
the
heads
of
the
animals,
as
it
is
written,
“The
likeness
of
the
firmament
above
the
heads
of
the
animal,
a
firmament
like
the
awesome
ice.”
381.
Why
is
it
written
“animal,”
one,
and
“heads,”
in
plural
form?
There
is
one
big
animal,
Malchut,
which
rules
over
all
other
holy
animals,
and
whose
lights
are
great
and
many.
It
has
many
heads
of
brightness,
which
is
why
it
is
written,
“the
heads
of
the
animal.”
This
is
the
animal
that
Ezekiel
saw
in
the
vision
of
the
prophesy.
It
is
written
about
him,
“And
I
saw
the
animals,”
since
he
saw
one
animal,
Malchut,
and
saw
the
animals,
the
angels
of
Yetzira.
382.
That
firmament
comes
to
distinguish
the
holy
angels
below
the
firmament,
from
the
holy
angels
which
were
rewarded
with
being
above
the
firmament,
as
it
is
written,
“And
God
made
the
firmament,
and
divided
between
the
water
that
is
below
the
firmament,
and
between
the
water
that
is
above
the
firmament.”
“Between
the
water
that
is
below
the
firmament”
are
the
angels
that
are
below
that
firmament.
“And
between
the
water
that
is
above
the
firmament”
are
the
angels
that
are
from
above.
This
means
that
it
is
a
screen
that
separates
between
them.
383.
The
firmament
that
was
created
on
the
second
day
is
that
the
Creator
created
an
appointee
under
Him
and
chose
him,
and
crowned
him
over
all
the
hosts
of
heaven;
this
is
Angel
Matat,
the
Minister
of
Faces.
Because
of
his
great
control,
it
is
not
written
“that
it
was
good”
on
the
second
day,
indicating
that
although
he
has
extensive
governance
and
everything
is
under
His
hand,
it
is
not
written
“good”
about
it,
to
show
the
whole
world
that
there
are
goodness,
honor,
redemption,
and
pride
only
in
the
Creator.
384.
It
is
written,
“I
went
down
to
the
walnut
garden
to
see
plants
by
the
brook.”
What
Ezekiel
saw
in
the
firmament
was
created
on
the
second,
as
it
is
written,
“The
likeness
of
the
firmament
above
the
heads
of
the
animal,
a
firmament
like
the
awesome
ice.”
The
Creator
created
it
and
concealed
it
from
all
His
myriads
of
holiness,
and
those
worlds
which
the
Creator
craved,
He
concealed
them
from
him,
and
the
glory
of
His
splendor
is
concealed.
It
is
concealed
even
from
those
worlds
and
above,
for
He
hid
it
from
everyone,
and
everyone
asks
and
say,
“Where
is
the
place
of
His
kingship?”
385.
I
went
down
to
the
walnut
garden.”
The
walnut
garden
is
Malchut,
in
which
Hochma
is
revealed.
It
is
not
written
“I
went
down
in
the
walnut
garden,”
but
rather,
“I
went
down
to
the
walnut
garden,”
as
one
who
descends
and
approaches
the
garden
but
does
not
enter
it,
much
less
approach
a
walnut,
GAR
of
Malchut,
but
only
the
garden,
VAK
of
Malchut.
It
is
much
more
so
that
he
did
not
see
what
is
inside
the
walnut,
especially
that
David
said
“I
went
down
to
the
walnut
garden
to
see,”
and
he
did
not
say
“I
saw.”
In
other
words,
the
garden,
which
is
outside,
the
VAK
of
Hochma,
I
approached
and
went
down
to
see.
He
did
not
say
even
that
he
saw
the
garden,
which
is
outside.
386.
How
sorry
was
that
man,
of
whom
it
is
written,
“Not
so
is
My
servant
Moses,
in
all
My
house,
he
is
the
trusted
one,
to
see
a
servant
who
serves
Him
and
was
not
given
permission,
as
it
is
written,
“Show
me
please
your
honor.”
This
is
the
meaning
of
what
is
written
about
it,
“the
glory
of
God,”
and
it
is
Matat,
the
minster
of
faces.
387.
How
did
Moses
ask
to
see
this?
Moses
thought
that
since
he
saw
himself
forty
days
and
forty
nights
that
he
did
not
eat
and
did
not
drink,
and
he
was
nourished
by
the
mirror
of
above,
he
thought
that
he
is
worthy
of
asking
this.
388.
And
what
did
He
reply
to
him?
“You
cannot
see
My
face,”
who
is
the
minister
of
the
Panim
[face].”
He
was
not
given
permission
until
he
passed
away,
to
observe
what
is
written,
“Man
shall
not
see
Me
and
live.”
But
when
he
is
not
alive,
he
can
see
His
face.
Every
soul
of
a
righteous
one,
after
his
passing,
is
given
permission
to
know
and
attain
what
he
could
not
attain
in
this
world.
389.
Each
day,
the
Creator
makes
holy
angels,
and
these
are
the
souls
of
the
righteous,
as
it
is
written,
“He
makes
His
angels
winds,
His
servants
a
blazing
fire.”
It
is
not
written
“do”
but
“does,”
meaning
He
does
each
day.
390.
The
souls
are
holy
angels,
since
there
are
angels
that
were
created
from
the
throne,
and
are
appointed
messengers
on
a
mission
from
the
Creator.
If
the
rest
of
the
angels,
who
are
from
the
throne,
are
like
that,
then
the
souls
of
the
righteous
that
are
from
the
throne,
and
also
observed
the
Torah,
are
much
more
so,
that
the
Creator
makes
them
high
and
holy
angels.
391.
The
Creator
incorporated
four
things
in
man:
fire,
wind,
water,
and
dust.
In
the
Torah,
wind
is
written
first,
and
then
fire,
and
their
order
is
this:
wind,
fire,
water,
dust.
392.
There
are
two
that
were
carved
from
the
servants
of
above,
and
two
that
were
carved
from
below,
as
it
is
written,
“makes
His
angels
winds,”
and
here
is
wind.
“His
servants
a
blazing
fire,”
and
here
is
fire.
“He
set
the
earth
on
its
foundations,”
literally,
since
earth
is
dust,
and
here
is
dust.
“You
covered
it
with
the
deep
as
with
a
garment;
the
waters
stood
on
mountains,”
and
here
is
water.
They
all
connect
with
one
another—wind,
fire,
dust,
and
water.
Although
their
order
becomes
reversed,
since
wind
comes
first
and
then
fire,
it
makes
no
difference
whatsoever.
393.
The
Creator
incorporated
them
in
man,
for
man’s
body
consists
of
fire,
wind,
water,
and
dust.
The
Creator
said,
“I
have
created
you
superior,
and
I
have
crowned
you
over
all
My
creations;
I
have
placed
in
you
power
from
the
angels,
and
power
from
the
servants
of
above,
and
the
power
of
the
deep,
and
the
power
of
the
earth,
and
I
have
placed
in
you
a
pure
mind
that
was
carved
from
My
throne,
and
you
sinned
against
Me.”
394.
The
Creator
wanted
to
make
the
man
superior
to
all
His
creations,
to
be
unique
in
this
world
as
He
is
unique
above.
When
he
sinned,
the
Creator
said,
“But
the
man
was
as
if
one
with
Me,
and
I
intended
to
make
him
as
one,
and
now,
“lest
he
stretches
out
his
hand.”
395.
The
Creator
made
a
firmament,
and
from
it,
the
heavens
were
made,
as
it
is
written,
“And
God
called
the
firmament
‘Heaven.’”
Moreover,
everything
that
the
Creator
did
in
the
work
of
creation,
He
did
only
one
thing
from
every
thing,
and
that
thing
brought
forth
all
its
various
actions,
like
the
sky,
He
made
one
of
it,
that
finest
one,
and
He
made
one
earth.
396.
He
made
one
of
everything,
that
finest
one.
This
is
the
firmament,
like
the
awesome
ice
from
which
the
heavens
were
made,
as
it
is
written,
“And
God
called
the
firmament
‘heaven.’”
And
that
earth
that
is
the
finest
of
all,
is
the
Land
of
Israel,
and
from
it,
the
rest
of
the
lands
were
formed,
as
it
is
written,
“before
he
had
made
the
earth
with
its
outer
parts.”
The
earth
is
the
Land
of
Israel,
and
outer
parts
are
the
rest
of
the
lands
abroad.
The
one
man,
from
him
form
all
the
rest,
as
it
is
written,
“The
first
of
the
dust
of
the
world,”
and
so
forth.
This
is
the
meaning
of
what
David
said,
“Praise
the
Lord
from
heaven,”
from
the
one
from
whom
the
heavens
were
made.
397.
Once,
Rabbi
Yohanan
went
to
see
Rabbi
Shimon,
and
Rabbi
Yosi
walked
along
with
him.
Rabbi
Yosi
asked
him,
“Where
are
you
going?”
He
told
him,
“To
see
Rabbi
Shimon.”
He
said,
“You
are
going
to
see
your
antagonist?”
He
said,
“This
means
that
Rabbi
Shimon
is
challenging
for
the
sake
of
Heaven,
and
this
is
why
the
love
of
my
heart
is
in
him.”
They
agreed
to
walk.
It
was
night.
They
said,
“Let
us
stay
here
until
daylight
and
engage
in
Torah.”
They
sat.
398.
A
firmament
that
was
created
on
the
second
is
the
upper
firmament
that
stands
at
the
Chazeh
of
ZA.
This
is
the
screen
that
divides
at
the
Chazeh
between
above
and
below.
Malchut
stands
from
the
Chazeh
of
ZA
and
below,
and
it
is
called
Haya,
as
it
is
written,
“The
likeness
of
the
firmament
above
the
heads
of
the
animal,
a
firmament
like
the
awesome
ice.”
All
the
other
firmaments
were
made
from
that
firmament.
They
revolve
from
right
to
left
and
from
left
to
right,
and
do
not
revolve.
They
are
all
gripped
in
this
firmament.
He
called
it
“firmament,”
and
He
called
it
“heaven,”
as
it
is
written,
“And
God
called
the
firmament
‘heaven,’”
since
the
heaven
was
made
from
the
firmament.
The
firmament
is
the
Parsa
that
divides
between
from
the
Chazeh
and
above
and
from
the
Chazeh
and
below,
where
in
Katnut,
Malchut
connects
with
the
Bina
there,
and
in
Gadlut,
the
firmament
lowers
the
Malchut
from
Bina,
by
which
the
left
line
emerges.
Because
of
it,
the
firmament
was
established
on
the
second
day
of
the
work
of
creation,
which
is
the
left
line.
The
heavens
were
made
from
this
firmament,
the
middle
line
that
corrects
and
unites
the
right
and
the
left.
Thus,
why
does
the
verse
call
the
firmament
“sky”?
It
is
because
the
middle
line
takes
all
the
power
to
unite
the
right
and
the
left
with
each
other
from
the
firmament,
the
Parsa.
This
is
why
the
sky
is
called
the
middle
line,
after
the
firmament
from
which
it
takes
its
strength.
399.
Solomon
said,
“And
You
will
hear
the
sky,
Your
dwelling
place.”
It
should
have
said,
“from
the
sky.”
401.
When
Israel
ask
their
prayers
and
requests
in
their
house
of
prayer,
Matat,
the
minister
of
the
face,
takes
all
the
prayers
of
Israel
and
elevates
them
to
that
firmament.
When
the
Creator
wishes
to
look
at
Israel’s
merit,
He
observes
the
firmament
of
the
sky
where
there
are
the
prayers
of
Israel,
and
has
mercy
on
them,
as
it
is
written,
“And
You
will
hear
the
sky,”
truly
the
sky,
where
their
prayer
is
heard.
David
said
likewise:
“Praise
the
Light
of
Ruach
from
the
sky,”
where
there
are
the
praises
of
Israel.
402.
The
Creator
made
that
firmament,
and
made
the
sky
out
of
it,
which
are
appointed
under
the
firmament.
The
firmament
is
above,
and
the
sky
is
below.
Under
this
sky,
He
made
another
sky,
called
“the
firmament
of
the
sky,”
where
all
the
shining
candles
are
appointed.
The
Creator
made
the
first
firmament
in
Bina,
in
Chazeh
of
YESHSUT,
and
the
sky,
ZA,
was
made
under
it,
standing
from
the
Chazeh
of
YESHSUT
and
below.
At
the
Sium
of
ZA
is
the
firmament
of
the
sky,
Yesod
of
ZA.
The
firmament
is
above,
in
Bina,
and
the
sky
is
below,
ZA,
which
is
called
sky,
below
Bina.
Under
these
skies,
He
made
another
sky,
Yesod
of
ZA,
in
which
all
the
shining
candles
are
appointed,
since
all
the
lights
that
emerge
from
ZA
emerge
through
Yesod
of
ZA.
403.
Between
the
firmament
of
the
sky,
Yesod
of
ZA,
to
the
firmament
that
is
stretched
over
the
animals,
the
firmament
in
Bina
that
is
stretched
over
HGT
of
ZA,
who
are
called
“animals,”
there
are
390
other
firmaments,
and
7450
parts
supported
by
two
other
candles,
which
are
the
right
and
left
of
ZA.
From
these
candles,
the
Creator
took
and
placed
in
that
firmament
of
the
sky,
Yesod
of
ZA,
to
shine
on
the
earth,
Malchut.
There
are
four
phases,
NHYM
of
Bina,
between
the
upper
firmament
in
the
Chazeh
of
Bina
up
to
the
sky.
They
stand
under
the
firmament
of
Bina
and
above
ZA,
who
is
called
“sky.”
Since
the
Sefirot
of
Bina
are
counted
as
hundreds,
and
each
Sefira
consists
of
ten,
and
each
of
the
ten
consists
of
ten,
as
well,
they
are
therefore
regarded
as
four
hundred
Sefirot.
Since
they
are
devoid
of
the
Malchut
of
Malchut,
the
lock,
which
is
concealed
in
NHYM,
you
find
that
there
are
not
one
hundred
Sefirot
in
Malchut,
but
ninety
Sefirot,
which
are
the
first
nine
of
Malchut,
since
the
last
ten,
which
are
Malchut
of
Malchut,
are
missing.
In
each
of
those
Sefirot,
there
is
a
firmament;
therefore,
they
are
three
hundred
firmaments,
corresponding
to
NHY,
and
ninety
firmaments
corresponding
to
Malchut.
ZA
itself
is
divided
into
right
and
left.
Hassadim
are
bestowed
upon
Malchut
from
the
right
side
in
it,
and
Hochma
is
bestowed
upon
Malchut
from
the
left
side
in
it.
Between
the
firmament
of
the
sky,
Yesod
of
ZA,
to
the
firmament
in
Bina,
there
are
three
hundred
and
ninety
other
firmaments,
NHYM
of
Bina,
that
divide
between
the
firmament
of
Bina
and
ZA,
and
seven
thousand,
ZAT
of
Hochma,
bestowed
from
the
left
of
ZA,
as
well
as
four
hundred
and
fifty
parts
that
are
bestowed
from
the
right
of
ZA,
which
are
Hassadim.
This
is
so
because
five
Hassadim
are
in
ZA,
which
are
HGT
NH,
and
the
other
half
of
Hod
is
missing
since
it
is
Malchut
of
Malchut
there.
Seven
thousand
are
supported
by
the
left
of
ZA,
and
four
hundred
and
fifty
by
the
right
of
ZA.
All
390
firmaments
and
7450
parts
divide
between
the
upper
firmament,
in
Bina,
and
the
firmament
of
the
heaven,
Yesod
of
ZA.
Of
these
candles,
the
Creator,
ZA,
took
the
right
and
left
of
ZA
and
placed
in
that
firmament
of
the
sky,
in
Yesod
of
ZA,
to
shine
on
the
earth,
on
Malchut.