It
Is
Still
High
Day184
184.
“Behold,
it
is
still
high
day;
it
is
not
time
for
the
livestock
to
be
gathered;
water
the
sheep
and
go,
pasture
them.”
When
Israel
awaken
in
repentance
before
the
Creator,
by
the
merit
of
the
Torah,
they
will
return
to
the
holy
land
and
gather
from
the
exile.
For
indeed,
the
exile
for
Israel
will
be
one
day,
and
not
more,
the
day
of
the
Creator,
which
is
a
thousand
years,
the
fifth
millennium,
as
it
is
written,
“He
has
made
me
desolate,
faint
all
day
long.”
If
they
do
not
repent,
the
Creator
will
say,
“Behold,
it
is
still
high
day;
it
is
not
time
for
the
livestock
to
be
gathered,”
without
merit
and
without
good
deeds.
But
you
have
one
cure:
Water
the
livestock;
engage
in
Torah,
so
they
are
watered
from
the
water
of
the
Torah.
“And
go
pasture
them,”
go
to
the
resting
place,
to
a
good
and
lovely
place
of
your
inheritance.
185.
“It
is
still
high
day”
is
the
day
that
is
called
“a
day
of
commotion,
defeat,
and
bewilderment.”
On
that
day,
the
Temple
was
ruined
and
Israel
fell
into
exile.
And
because
of
the
bad
deeds
that
Israel
do,
that
day
continues
and
grows,
as
it
is
written,
“Behold,
it
is
still
high
day;
it
is
not
time
for
the
livestock
to
be
gathered,”
since
they
prolong
that
day
of
the
exile.
“Water
the
sheep”
with
words
of
Torah,
since
by
the
merit
of
the
Torah,
Israel
will
come
out
of
exile.
186.
Israel
say,
“We
cannot
until
all
the
herds
are
gathered,”
until
all
the
rest
of
the
high
days,
the
holy
Sefirot,
are
gathered.
It
is
written,
“And
they
have
rolled
the
stone
from
the
well’s
mouth,”
meaning
they
rolled
off
the
harsh
judgment
on
that
day
from
the
mouth
of
the
well,
which
is
why
the
well,
Malchut,
is
with
us
in
exile.
When
the
well
is
revealed,
and
that
stone,
the
harsh
judgment,
does
not
control
it,
it
is
immediately
written,
“then
we
water
the
sheep.”
187.
At
the
end
of
days,
the
Creator
will
bring
Israel
back
to
the
holy
land
and
gather
them
from
the
exile.
The
end
of
days
is
the
one
that
is
the
latter
days,
Malchut,
the
end
of
all
the
Sefirot,
which
are
called
“days.”
In
this
end
of
days,
Israel
suffer
an
exile,
as
it
is
written,
“When
you
are
in
tribulation,
and
all
these
things
come
upon
you
at
the
end
of
days,”
and
it
is
written,
“And
in
the
end
of
days,
evil
will
befall
you.”
It
is
precisely
in
the
end
of
days,
since
this
is
the
assembly
of
Israel,
the
Malchut
that
is
in
the
exile.
With
this
end
of
days,
they
suffer
punishment
in
exile.
By
this,
the
Creator
will
always
avenge
for
Israel,
as
it
is
written,
“Which
this
people
will
do
to
Your
people
in
the
end
of
days.”
Wherever
it
is
written
“end
of
days,”
it
is
Malchut.
The
Creator
is
destined
to
return
her
to
her
place,
as
it
is
written,
“And
it
shall
come
to
pass
at
the
end
of
days,
that
the
mountain
of
the
house
of
the
Lord
will
be
at
the
top
of
the
mountains.”
She
is
the
one
called
“day,”
the
last
day,
since
each
Sefira
is
called
a
“day.”
188.
When
the
shadow
was
beginning
to
be
made,
in
the
beginning
of
the
other
day,
after
the
fifth
millennium,
as
in
the
time
when
the
Temple
was
ruined,
when
the
shadow
was
about
to
die,
as
it
is
written,
“Woe
to
us,
for
the
day
has
set,
for
the
evening
shadows
have
grown
long.”
That
is,
as
the
ruin
was
at
the
time
when
the
shadow
was
about
to
die,
so
will
redemption
be
when
the
shadow
begins
to
appear.
At
a
time
when
it
is
day
and
shadow,
it
is
the
end
of
the
exile.
The
measure
of
that
shadow
is
six
and
a
half
Kmatzim.
Kmatzim
is
an
amount
that
is
called
Kometz,
and
six
and
a
half
Kmatzim
are
the
size
of
a
person,
a
person
among
persons,
a
medium
person.
The
memory
of
this
matter
among
the
friends
is
in
the
words,
“For
we
are
but
of
yesterday
and
know
nothing,
for
our
days
on
earth
are
a
shadow.”
“For
we
are
but
of
yesterday,”
in
exile.
We
did
not
know
because
“our
days
on
earth
are
a
shadow,”
that
the
Creator
wants
to
place
those
shadow
and
day
on
the
earth.
All
the
wholeness
comes
from
the
power
of
the
unification
of
the
right
line
with
the
left
line.
At
that
time,
Malchut,
too,
who
is
extended
from
the
left
line,
makes
a
coupling
with
ZA,
right,
and
receives
from
him
abundance
for
Israel.
Also,
all
the
ruin
comes
from
the
side
of
the
separation
of
the
left
line
from
the
right
line.
At
that
time,
Malchut,
too,
is
separated
from
ZA,
and
that
separation
is
regarded
as
the
Shechina
[Divinity]
being
in
exile.
It
is
also
known
that
the
middle
line
cannot
unite
with
the
right
and
the
left
unless
by
diminishing
the
GAR
of
the
left
through
the
power
of
the
screen
of
Hirik
in
it.
It
therefore
follows
that
when
the
left
prevails
and
parts
from
the
right,
it
also
has
the
GAR
in
it,
and
this
is
regarded
as
a
day
in
which
there
is
no
shadow,
since
there
is
no
diminution
in
it.
When
it
is
unified
with
the
right,
the
screen
of
the
middle
line
controls
it,
which
diminishes
it
from
GAR,
and
it
only
has
VAK
in
it.
At
that
time,
the
left
line
is
regarded
as
day
and
shadow,
since
VAK
of
Hochma
that
shine
together
with
the
Hassadim
in
the
right
are
regarded
as
day,
and
the
diminution
of
GAR
in
it
is
regarded
as
a
shadow,
the
concealment
of
the
light.
For
this
reason,
when
the
iniquities
of
Israel
cause
the
left
line
to
prevail
over
the
right
and
shine
separately
from
the
right,
the
Temple,
Malchut,
is
ruined
since
by
the
force
of
the
separation
of
the
left
line,
Malchut,
too,
parts
from
ZA,
right,
and
it
is
discerned
that
then
the
shadow
grew
long,
to
die
and
pass
away
from
the
world,
since
there
is
no
shadow
in
the
left
unless
when
it
is
connected
with
the
right.
When
the
lower
ones
repent
and
raise
MAN
to
the
middle
line,
when
he
unifies
the
right
line
with
the
left
line
once
again,
then
there
will
be
redemption:
The
Shechina
will
come
out
of
exile
and
make
a
coupling
with
ZA
once
again.
However,
at
that
time,
the
GAR
of
the
left
line
will
disappear
because
of
the
screen
of
Hirik
in
the
middle
line.
It
follows
that
day
and
shadow
will
be
operating
in
the
left
line,
and
this
is
what
The
Zohar
tells
us,
that
as
the
ruin
was
because
of
the
cancelation
of
the
shadow,
when
there
was
a
day
without
shadow,
so
will
redemption
not
happen
unless
the
shadow
is
renewed,
and
day
and
shadow
operate
together.
When
the
shadow
is
renewed,
that
as
the
shadow
grew
long
and
passed
away
from
the
world
at
the
time
of
the
ruin
of
the
Temple,
so
will
the
shadow
be
renewed
at
the
beginning
of
the
other
day,
which
is
the
sixth
millennium,
and
there
will
be
day
and
shadow
using
light
from
the
side
of
VAK
of
Hochma
in
Hassadim,
and
shadow
from
the
side
of
the
concealed
GAR
of
Hochma.
This
is
the
end
of
the
exile,
at
which
time
the
exile
will
gradually
end,
and
redemption
will
begin,
namely
the
unification
of
ZA
and
Malchut.
It
is
known
that
the
diminution
of
GAR
comes
because
of
the
screen
of
Hirik
that
is
sweetened
in
Bina,
the
key,
for
then,
VAK
of
Hochma
can
shine
in
Hassadim.
It
is
also
known
that
the
screen
of
Malchut
that
is
sweetened
in
Bina
does
not
shine
in
all
seven
Sefirot
HGT
NHYM
of
Malchut,
but
in
six
and
a
half
Sefirot.
This
is
so
because
in
Malchut
of
Malchut
of
Malchut,
only
half
of
a
Sefira
shines
down
to
the
Chazeh,
and
from
the
Chazeh
and
below,
it
is
absent,
since
the
key
is
the
phase
of
the
first
nine,
and
not
the
actual
Malchut.
For
this
reason,
it
stops
at
the
Chazeh
of
Malchut
of
Malchut.
The
measure
of
that
shadow
is
six
and
a
half
Kmatzim,
for
because
the
shadow
comes
from
Malchut
of
the
key,
it
does
not
expand
throughout
the
Partzuf
of
Malchut,
but
until
half
of
Malchut
of
Malchut.
It
follows
that
there
are
only
six
and
a
half
Sefirot
in
her,
which
is
the
measure
of
the
size
of
a
medium
person,
for
man
is
extended
from
this
shadow
in
Malchut
of
the
key.
For
this
reason,
in
him,
too,
there
are
no
more
than
six
Sefirot
and
a
half,
as
in
the
upper
Malchut,
as
it
is
written,
“For
we
are
but
of
yesterday
and
know
nothing.”
When
we
were
in
exile,
we
did
not
know
that
the
continuation
of
the
exile
is
only
because
the
Creator
wants
to
install
the
shadow
of
our
days
on
the
earth,
so
they
will
operate
together,
the
shadow
on
the
GAR
of
Hochma,
and
our
days
on
the
VAK
of
Hochma
in
the
Hassadim.
If
we
knew
that,
we
would
be
able
to
bring
redemption
sooner,
since
day
and
shadow
is
the
end
of
the
exile.
189.
Happy
is
one
who
sees
the
Messiah,
and
happy
is
one
who
did
not
see
him.
Woe
to
one
who
is
present
when
the
great
lion
demands
to
connect
with
his
Nukva,
and
especially
when
they,
ZA
and
Malchut,
make
a
coupling
together
during
the
redemption.
It
is
written
about
that
time,
“When
a
lion
roars,
who
will
not
fear?”
190.
In
the
beginning,
it
is
written,
“He
will
roar
loudly
against
His
pasture”
in
exile.
And
at
that
time,
when
ZA
comes
out
to
welcome
his
mate,
Malchut,
it
is
written,
“When
a
lion
roars,
who
will
not
fear?
When
the
Lord
God
speaks,
who
will
not
prophesy?”
At
that
time,
it
is
written,
“And
the
Lord
your
God
will
redeem
your
captivity.”
The
Creator
will
bring
the
assembly
of
Israel
back
from
exile,
and
the
righteous
will
return
to
connect
in
his
place.
Then,
it
is
written,
“Surely
the
righteous
will
give
thanks
to
Your
name,
the
upright
will
dwell
before
You.”