Why
the
Heaven
Were
Created
in
Tevuna,
and
the
Earth
in
Hochma
265.
God
created
the
world
in
three
great
and
good
things:
Daat,
Hochma,
and
Bina,
as
it
is
written,
“The
Lord
founded
the
earth
with
wisdom
[Hochma];
established
the
heaven
with
gumption
[Tevuna];
by
his
knowledge
[Daat]
the
depths
are
broken
up.”
266.
Why
did
the
Creator
create
the
earth,
the
lowly
world,
with
Hochma,
while
the
heaven,
which
is
a
greater
world
than
it,
He
created
with
Tevuna,
which
is
a
smaller
thing
than
Hochma?
After
all,
we
learn
that
a
person
is
called
wise
in
wisdom
when
he
is
asked
about
anything
and
he
replies
pertinently,
and
he
is
involved
in
everything.
At
that
time,
he
is
called
wise
in
wisdom,
which
is
greater
than
gumption
and
Daat.
Thus,
should
He
not
have
made
the
heaven
with
Hochma,
and
make
the
earth,
which
is
lower
than
it,
with
Tevuna?
267.
Hochma
is
greater
than
all
of
them;
this
is
why
a
person
is
called
wise,
since
he
is
wise
in
all
the
wisdoms.
Tevuna
is
smaller
than
Hochma,
which
is
why
a
person
is
called
“understanding,”
understanding
a
matter
from
a
matter,
from
himself
and
from
his
heart,
and
understands
a
matter
from
another
matter.
That
is,
when
he
sees
a
foundation,
he
builds
a
building
on
it.
So
is
the
one
who
understands:
When
he
sees
something,
or
a
part
of
it,
he
completes
the
matter
over
it.
268.
The
Creator
created
heaven
with
Tevuna
from
the
foundation,
which
are
the
angels.
In
the
beginning
of
all
the
creations,
He
created
the
form
of
the
holy
angels,
who
are
the
beginning
of
all
the
created
beings,
who
are
emanated
from
the
brightness
of
the
light
of
His
splendor.
269.
Ten
names
were
called
in
their
secret,
and
among
their
names
they
were
also
called
Elokim
[God].
It
comes
to
instruct
about
that,
“In
the
beginning
God
created,”
meaning
that
in
the
beginning,
God
created
the
form
of
the
angels
who
are
called
Elokim.
They
are
the
foundation
from
all
the
other
created
beings.
From
the
foundation,
the
heaven
were
created
in
Tevuna.
As
Tevuna
is
a
matter
from
a
matter,
so
were
the
heaven
created
a
matter
from
a
matter,
which
is
the
light
of
the
shape
of
the
angels.
That
is,
the
heaven
is
a
construction
from
the
foundation,
which
is
why
He
“established
the
earth
with
gumption.”
270.
But
the
earth
was
made
from
another
foundation,
except
it
was
dependent
on
the
water,
and
the
Creator
established
for
it
a
foundation
made
with
Hochma.
This
is
why
it
is
written,
“The
Lord
founded
the
earth
with
wisdom;
established
the
heaven
with
gumption,”
a
thing
from
a
thing.
This
whole
article
speaks
of
the
lower
branches
of
people
and
angels,
and
heaven
and
earth
of
this
world,
and
implies
the
upper
roots.
Why
was
ZA,
who
is
called
“heaven,”
emanated
by
Bina,
while
Malchut,
who
is
called
“earth,”
was
emanated
by
Hochma,
as
it
is
written,
“The
Lord
founded
the
earth
with
wisdom;
established
the
heaven
with
gumption”?
Also,
why
did
the
Creator
create
the
earth,
the
lowly
world,
with
Hochma,
while
the
heaven,
which
is
a
greater
world
than
it,
He
created
with
Tevuna?
To
explain
this,
it
first
explains
the
difference
between
Hochma
and
Bina,
and
by
intimation,
from
the
lower
man.
Man
is
called
“wise
in
wisdom”
when
he
is
asked
about
anything,
and
answers
and
replies
according
to
the
matter,
and
he
is
involved
in
everything.
This
is
why
a
person
is
called
“understanding,”
understanding
a
matter
from
a
matter,
when
he
sees
a
foundation
and
builds
a
building
over
it.
The
entirety
of
the
light
that
the
emanator
bestowed
upon
the
emanated
being
in
his
will
to
receive
is
called
Hochma.
After
that
Hochma
was
emanated
and
stood,
the
emanated
awakened
to
equalize
his
form
with
the
Emanator
in
the
desire
to
bestow,
and
drew
the
light
of
Hassadim
from
the
Keter.
The
light
of
Hassadim
of
Keter,
which
is
drawn
in
the
emanated
being’s
desire
to
bestow,
is
called
Bina.
For
this
reason,
the
light
of
Hochma,
which
is
the
entirety
of
the
light
that
the
Emanator
bestowed
upon
the
emanated
being,
and
emerged
from
being
Emanator
into
being
the
emanated
being,
is
entirely
a
novelty
into
the
state
of
emanated
being.
However,
the
light
of
Bina
is
not
entirely
new
since
that
same
light
that
is
present
in
the
Emanator,
in
Keter,
drew
it,
and
nothing
has
changed
in
the
emanated
being
because
he
received
it
in
the
desire
to
bestow,
which
is
also
regarded
as
the
Emanator.
For
this
reason,
Bina
is
discerned
as
“when
he
sees
a
foundation
and
builds
a
building
over
it,”
that
it
expanded
in
all
the
ways
of
Bina
in
a
way
that
the
foundation
of
the
light
is
not
the
innovation
of
the
light,
as
there
is
no
difference
whatsoever
between
this,
and
the
light
of
the
Emanator,
but
rather
the
expansion
is
the
novelty.
Thus,
this
is
regarded
as
understanding
a
matter
from
another
matter,
that
it
is
not
actually
a
novelty,
but
he
rather
understands
and
expands
in
the
light
of
another.
Also,
when
he
sees
something,
or
a
part
of
it,
he
completes
the
matter
over
it,
since
the
light
of
Hassadim
in
Bina
takes
from
what
is
ready
in
Keter
and
adds
to
it
only
manners
of
expansion.
The
light
of
Hassadim
is
called
“the
light
of
the
angels”
or
“the
light
of
the
world
of
Yetzira,”
where
there
are
the
angels.
In
the
beginning
of
all
the
creations,
He
created
the
form
of
the
holy
angels,
the
light
of
Hassadim,
as
it
is
written,
“In
the
beginning
God
created.”
This
means
that
in
the
beginning,
He
created
the
form
of
the
angels
called
“God,”
and
they
are
the
foundations
for
all
other
created
beings
since
the
light
of
the
angels,
the
light
of
Hassadim,
is
the
foundation
for
all
created
beings,
as
it
is
written,
“A
world
of
Hesed
[mercy]
shall
be
built.”
From
the
foundation,
the
light
of
Hassadim,
the
heaven
were
created
in
Tevuna.
The
heaven,
ZA,
were
emanated
from
Bina
by
the
light
of
Hassadim.
As
Tevuna
is
a
matter
from
a
matter,
the
light
of
Hassadim
that
it
took
from
Keter,
so
the
heaven,
ZA,
were
created
from
the
light
of
Hassadim
of
Bina,
which
is
regarded
as
a
matter
from
a
matter,
and
it
is
the
light
of
the
form
of
the
angels,
the
light
of
Hassadim
from
which
the
angels
were
created.
The
earth,
Malchut,
is
built
primarily
from
light
of
Hochma
and
not
from
light
of
Hassadim.
However,
since
Hochma
does
not
shine
without
Hassadim,
it
also
takes
the
light
of
Hassadim.
For
this
reason,
the
earth,
Malchut,
was
made
out
of
another
foundation,
the
light
of
Hochma,
but
is
dependent
on
the
water,
meaning
it
is
dependent
on
the
light
of
Hassadim,
called
“water,”
since
Hochma
does
not
shine
without
Hassadim.
However,
in
essence,
she
is
Hochma.
The
Creator
established
for
her
a
foundation
made
with
Hochma,
meaning
established
her
with
the
light
of
Hochma.
This
is
why
it
is
written,
“The
Lord
founded
the
earth
with
Hochma
[wisdom],”
which
is
a
light
to
the
nations
that
is
completely
innovation.
“Established
the
earth
with
Tevuna
[gumption],”
a
matter
from
a
matter,
for
the
founding
of
the
light
is
not
an
innovation,
and
only
the
expansion
of
Bina
is
a
novelty.
This
settles
the
question
why
did
the
Creator
create
the
earth,
which
is
a
lowly
world,
with
Hochma,
and
the
heaven
with
Bina.
It
is
so
because
there
is
no
matter
of
importance
and
inferiority
here,
but
discernments
of
the
essence
of
the
degrees.
The
degree
of
ZA
is
essentially
the
light
of
Hassadim;
this
is
why
he
receives
it
from
Bina,
as
it
is
written,
“established
the
earth
with
gumption,”
and
the
degree
of
Malchut
herself
is
Hochma,
which
is
why
she
receives
it
from
Hochma,
as
it
is
written,
“The
Lord
founded
the
earth
with
wisdom
[Hochma].”
271.
How
concerned
was
the
Creator
for
the
glory
of
His
great
name
HaVaYaH,
since
this
is
His
actual
name.
The
name
Elokim
is
shared
by
the
rest
of
the
created
beings:
The
angels
are
called
Elokim,
the
greatest
people
in
the
generation
are
called
Elokim,
and
the
judges
were
called
Elokim.
272.
For
this
reason,
He
was
concerned
about
the
glory
of
His
name.
The
evidence
of
this
is
that
anyone
who
offers
his
offering
and
sacrifice
to
the
name
Elokim
must
be
put
to
death,
as
it
is
written,
“He
who
offers
to
any
god
shall
be
put
to
death,
only
to
the
Lord
alone.”
This
is
so
because
the
name
Elokim
[God]
is
shared,
and
we
do
not
know
if
he
sacrifices
to
the
angels
or
to
people
or
to
the
Creator.
This
is
why
the
Torah
said,
“He
who
offers
to
any
god
shall
be
put
to
death,
only
to
the
Lord
alone.”
In
other
words,
he
must
mention
only
the
name
HaVaYaH.
This
is
why
it
is
written,
in
the
offerings,
“If
you
make
an
offering
of
thanksgiving
to
the
Lord
[HaVaYaH],”
and
also
in
the
peace
offering
and
in
the
burnt
offering.
It
is
not
written
“to
God,”
but
actually
“to
the
Lord.”
273.
The
heaven,
ZA,
were
created
from
that
light
that
is
bestowed
in
Elokim,
which
is
the
light
of
Hassadim
that
is
bestowed
upon
the
angels,
too,
who
are
called
Elokim,
since
He
made
them
a
matter
from
a
matter,
which
is
the
light
of
Hassadim.
And
with
these
three
matters,
HBD,
the
tabernacle
was
made,
as
it
is
written,
“And
I
will
fill
it
with
the
spirit
of
God,
with
wisdom,
gumption,
and
knowledge.”
The
three
of
them
are
a
gift
from
the
upper
one,
who
gives
them
to
anyone
who
wishes,
as
it
is
written,
“For
the
Lord
will
give
wisdom,
from
His
mouth
are
knowledge
and
gumption.”
274.
“In
the
beginning,
God
created.”
It
is
written,
“On
that
day,
the
Lord
made
a
covenant
with
Abraham
saying.”
The
covenant
is
written
about
five
matters:
1
Circumcision,
as
it
is
written,
“And
My
covenant
shall
be
in
your
flesh
as
an
everlasting
covenant.”
2)
The
covenant
of
the
rainbow,
as
it
is
written,
“And
it
shall
be
as
a
sign
of
a
covenant.”
3)
The
covenant
of
salt,
as
it
is
written,
“a
covenant
of
salt
forever.”
4)
The
covenant
of
torments,
as
it
is
written,
“These
are
the
words
of
the
covenant.”
5)
The
covenant
of
priesthood,
as
it
is
written,
“And
it
shall
be
an
everlasting
priesthood
to
him
and
to
his
descendants.”
275.
Before
the
five
covenants
were
given,
there
was
only
the
covenant
with
fire,
as
it
is
written,
“Behold,
there
appeared
a
smoking
oven
and
a
burning
torch,”
and
it
is
written,
“In
that
day,
the
Lord
made
a
covenant
with
Abraham
saying.”
The
fire
was
initially
a
covenant,
which
is
the
beginning.
The
fire
was
taken
out
from
there,
and
a
covenant
remained,
meaning
Beresheet
has
the
letters
of
Brit
Esh
[a
covenant
of
fire].
276.
A
made
covenant
the
Creator
made
with
the
world,
in
order
for
Abraham
to
stand
and
for
the
world
to
persist
thanks
to
him,
as
it
is
written,
“These
are
the
generations
of
the
heaven
and
the
earth
BeHibaraam
[when
they
were
created],”
meaning
BeAvraham
[in
Abraham],
since
their
letters
are
the
same.
That
time
when
he
made
with
him
the
covenant
of
fire,
the
world
remained
extant,
and
this
is
Beresheet
[in
the
beginning],
Brit
Esh
[covenant
of
fire],
“God
created
the
heaven
and
the
earth,”
in
order
to
persist
in
that
covenant
of
fire.
277.
Hochma
says
“Why
did
the
Creator
bring
a
flood
of
water
to
the
world
in
the
beginning
of
His
sentencing
the
world,
and
not
something
else?”
However,
the
Creator
saw
that
the
world
was
created
in
a
covenant
of
fire,
and
if
He
were
to
sentence
the
world
with
another
judgment,
it
is
possible
that
the
wicked
might
be
able
to
withstand
in
the
world
due
to
that
covenant
of
fire,
which
was
when
the
world
was
created.
So
what
did
He
do?
He
sentenced
the
world
to
water,
to
something
that
is
suitable
for
quenching
the
fire
so
as
to
remove
the
wicked,
who
are
akin
to
fire,
from
the
world,
as
it
is
written,
“They
escape
from
the
fire,
but
fire
will
consume
them.”
They
emerged
from
the
fire
in
the
beginning
of
the
world,
when
it
was
created.
278.
This
is
why
in
the
beginning,
He
said,
“I
will
wipe
out
the
man
whom
I
have
created,”
with
water,
as
it
is
written,
“But
the
wicked
are
like
the
troubled
sea.”
Afterwards,
it
is
written,
“They
escape
from
the
fire,
but
fire
will
consume
them.”
The
Creator
said,
“Thus
far,
they
were
decaying
in
water;
henceforth,
they
escape
from
the
fire,
but
fire
will
consume
them.”
279.
Afterwards,
when
they
sinned,
He
sentenced
them
with
fire,
as
it
is
written,
“And
the
Lord
rained
sulfur
and
fire
on
Sodom
and
Gomorrah,”
and
the
world
was
perfumed
when
they
stood
on
Mount
Sinai,
and
was
filled
entirely
with
fire,
as
it
is
written,
“And
the
mountain
burned
with
fire
to
the
midst
of
heaven,”
and
the
Torah
became
the
covenant
between
the
Lord
and
the
world,
for
it
was
compared
to
fire,
as
it
is
written,
“Is
not
My
word
like
fire?”
This
is
the
covenant
of
the
fire
implied
in
Beresheet
[Genesis].