Let There Be a Firmament – 1

10. In the verse, “Let there be a firmament in the midst of the water,” the upper water was separated from the lower water. A firmament is an expansion of water, as it is written, “And let it divide the water from the water,” dividing between the upper water and the lower water.

11. “And God made the firmament.” He made in the firmament an act in upper Gadlut [greatness/adulthood], meaning that through it, He drew Mochin of Gadlut from Bina to ZON. It is not written, “Let there be a firmament,” but “and God made,” indicating that He increased it with great Gadlut.

The firmament is the new Sium [end] that was made under the Hochma by the ascent of Malchut to Bina, which ended the degree under the Hochma. Because of it, two vessels remained in the degree, Keter and Hochma, and two lights Nefesh-Ruach. That Sium is called “firmament,” and this is regarded as the time of Katnut [smallness/infancy].

At the time of Gadlut, He lowers the Malchut from the place of Bina, which is in the Sium called “firmament,” and then Bina and TM return to the degree, and the GAR of Gadlut emerge.

This is why the verse, “Let there be a firmament” refers to the time of Katnut. Concerning the time of Gadlut, it is written, “And God made the firmament,” and it is not written, “and there was a firmament,” as when it is written, “Let there be a firmament,” but rather, “and God made.” This indicates the He increased it with great Gadlut, since it indicates the Mochin of Gadlut extended from the firmament through the descent of Malchut from the place of that Sium to her own place.

12. On the second day—which is the left line, since the first three days of creation are the three lines HGT—Hell was created in it for the wicked of the world. On the second, the dispute was created, since when the left line emerged, the dispute between it and the right line occurred.

The work was not completed on the second, since due to the dispute that occurred, they could not shine until the third day, at which time the middle line came and diminished the left, and incorporated it with the right. This is why it is not written “that it was good” until the third day came, in which the work was completed through the middle line.

This is why on the third day, “that it was good” is written twice: 1) for completing the work of the second day, the left line, 2) for the third day itself, the middle line.

The second day, the left, was established on the third day, the middle line, and the dispute was settled in it, since it made peace between them and maintained the illumination of both of them.

On the third day, the Rachamim [mercies] were completed over those who deserve Hell. On the third day, the flickers of the fire of Hell subsided since Hell is extended from the left line, and since the left line received its correction on the third day, the fire of Hell subsided. This is why the second day is incorporated in the third day and completed in it.

13. That light emerged in the first day. On the second day emerged darkness, the left line, for before it is incorporated in the right, it is darkness. Also, there was the division of the water in it, and there was a dispute in it. Why was all this not completed on the first day, but on the third day, if the first day, which is right, includes the left? That is, since the light of the right emerged before the left, you find that the light of the right is the root, and the light of the left is the branch, and any root contains its branches within it and corrects them. Hence, should the first day, right, not have corrected the light of the left that is on the second day?

That is what the dispute was about—that the second day, left, did not surrender to the first day as a branch to the root, but disputed it and wanted to cancel it until the third day, the middle line, had to insert itself between them to resolve the dispute and increase peace in them.