Let
There
Be
a
Firmament
44)
“And
God
said,
‘Let
there
be
a
firmament
in
the
midst
of
the
waters,
and
let
it
divide
between
water
and
water.’”
This
is
the
correction
in
particular,
separating
the
upper
water
from
the
lower
water
in
the
left.
It
is
also
the
second
detail
of
the
creation
of
the
world,
for
here
occurred
a
dispute
with
the
left:
Up
to
now,
on
the
first
day,
it
is
the
right.
And
here,
on
the
second
day,
it
is
the
dominion
of
the
left.
For
this
reason,
a
great
dispute
erupted
on
the
second
day
between
that
side
and
the
right
side.
The
left
wished
to
annul
all
the
dominion
of
the
right,
and
the
right
wished
to
revoke
all
the
dominion
of
the
left.
The
right,
Hesed,
the
first
day,
is
the
wholeness
of
everything.
For
this
reason,
on
the
first
day
everything
is
written
in
the
right.
All
seven
days,
HGT
NHYM,
came
out
in
it
and
are
implied
in
it,
since
all
the
wholeness
depends
on
the
right,
for
all
the
Sefirot
receive
their
wholeness
from
the
first
Sefira,
the
Hesed,
and
the
first
day
of
the
work
of
creation.
Therefore,
all
the
Sefirot
emerged
on
the
first
day
and
are
implied
in
the
writings
in
it.
When
the
dominion
of
the
left
awakened,
the
dispute
between
it
and
the
right
awakened.
The
fire
of
anger
intensified
in
the
dispute,
and
Hell
emerged
and
was
created
from
that
dispute.
Hell
awakened
and
was
created
from
the
left,
and
clung
to
the
left,
since
on
the
first
day
of
the
work
of
creation,
in
the
order
of
emanation
of
Hesed,
the
right
line
of
ZA,
it
was
initially
emanated
in
Katnut.
This
is
what
the
word
“Let
there
be”
implies,
that
Yod-Hey
are
AVI,
and
the
last
Yod
implies
entrance
of
the
Yod
to
the
light
of
AVI,
which
were
diminished
into
being
air,
at
which
time
the
ZA
was
emanated
in
VAK,
in
the
level
of
Ruach.
Afterwards,
in
the
words
“And
there
was
light,”
the
Gadlut
of
the
right
line
emerged.
It
is
likewise
here
in
the
emanation
of
the
second
day,
Gevura
and
the
left
line
of
ZA.
First
the
Katnut
was
emanated,
which
is
“Let
there
be,”
when
AVI
were
diminished
by
themselves,
to
emanate
ZA
at
the
level
of
Ruach,
when
they
inserted
a
Yod
into
their
light,
which
is
“Let
there
be
a
firmament.”
Afterwards,
the
Gadlut
of
the
left
line
came
out,
the
GAR,
as
it
is
written,
“And
God
made
the
firmament.”
And
here,
upon
the
elicitation
of
the
Katnut
in
the
diminution
of
“Let
there
be
a
firmament,”
when
AVI
raised
their
Malchut
to
the
place
of
the
coupling,
below
their
Hochma,
to
the
place
of
Bina,
and
lowered
the
Bina
and
TM
outside
their
degree
to
the
place
of
ZON
and
remained
in
VAK
without
GAR,
at
the
level
of
Ruach,
the
creation
of
Hell
was
drawn
out
because
of
that
diminution.
That
is,
the
forces
of
judgment
to
punish
the
wicked
were
created.
It
is
so
because
there
are
two
kinds
of
ascent
of
Malchut
to
the
place
of
Bina:
1)
The
ascent
without
any
flaw,
but
to
elicit
Mochin
for
the
lower
one.
At
that
time,
the
three
Sefirot
Bina
and
TM
descend
to
the
degree
of
Kedusha
beneath
them,
and
the
light
of
GAR
departs
to
their
superior
at
the
dot
of
Holam.
2)
The
ascent
because
of
a
flaw,
through
sins
of
the
lower
ones.
At
that
time,
Malchut
ascends
to
Bina
to
conceal
the
light
of
GAR
from
the
lower
ones,
who
are
not
worthy
of
using
it.
Then
the
three
vessels
Bina
and
TM
do
not
descend
to
the
degree
below
them
in
Kedusha,
but
descend
to
the
forces
of
the
judgment,
which
those
vessels
rob
for
the
construction
of
their
own
Partzufim,
and
by
which
they
acquire
the
strength
to
sabotage
and
punish
the
wicked.
After
the
elicitation
of
Gadlut
of
the
first
day,
the
right
line,
the
left
line
was
necessarily
completed
with
it
in
all
its
Gadlut.
It
is
known
that
the
left
line
extends
from
the
dot
of
Shuruk,
Hochma,
hence
the
left
wished
to
control
his
light
of
Hochma
and
revoke
the
light
of
Hassadim
in
the
right
line,
and
the
dispute
between
them
was
made.
And
because
of
that
dispute,
the
fire
of
anger
came
out,
meaning
the
darkness
of
the
dominion
of
the
Shuruk
expanded
due
to
the
lack
of
Hassadim,
until
finally
Malchut
returned
to
rise
to
the
place
of
Bina
as
during
the
Katnut,
when
the
light
of
GAR
completely
departed,
and
the
three
vessels
Bina
and
TM
fell
to
the
forces
of
the
judgment
because
the
ascent
of
Malchut
was
due
to
a
flaw.
Hell
was
created
out
of
their
sparks
and
clung
to
the
left,
meaning
anyone
who
wishes
to
enhance
the
power
of
the
left
will
fall
into
the
judgment
of
Hell,
which
is
attached
to
the
left.
The
right
is
the
wholeness
of
everything
because
all
the
Sefirot
receive
their
existence
from
him.
Hence,
on
the
right,
the
first
day,
all
the
corrections
of
Katnut
and
Gadlut
in
regard
to
“Let
there
be
light”
and
“And
there
was
light”
are
written.
This
is
so
because
the
wholeness
of
all
the
Sefirot
depends
on
it,
so
when
the
right
line
is
completed,
all
of
them
are
completed.
The
left
line,
too,
receives
its
wholeness
from
it,
and
awakened
in
its
dominion.
When
the
left
awakened
in
its
dominion
and
felt
its
wholeness,
it
promptly
stirred
a
dispute
with
the
right
line,
wishing
to
cancel
the
light
of
the
right,
and
make
only
its
own
light
govern.
The
fire
of
anger
extended
from
this
dispute,
meaning
the
darkness
of
the
Shuruk
who
causes
the
ascent
of
Malchut
back
to
the
place
of
Bina.
And
then,
when
she
rose
up,
she
dropped
the
vessels
of
Bina
and
TM
to
the
forces
of
judgment,
called
Hell,
and
the
Hell
awakened
and
was
created
from
the
left
and
clung
to
the
left.
That
is,
anyone
who
wishes
to
enhance
the
left
falls
into
Hell,
which
is
attached
to
the
left.
45)
Moses,
with
his
wisdom,
looked
at
it
and
looked
at
the
work
of
creation.
In
the
work
of
creation
was
a
dispute
between
left
and
right.
In
that
dispute,
evoked
by
the
left,
the
Hell
was
created
and
attached
to
the
left.
The
middle
pillar,
Tifferet,
came
between
them
and
removed
the
dispute,
making
the
two
sides
agree.
Then
Hell
retired
from
the
left
and
descended,
the
left
was
included
in
the
right,
and
everything
was
peace.
It
is
so
because
the
level
of
Hassadim
that
came
out
on
the
middle
line,
Tifferet,
entered
between
the
right
and
the
left,
subduing
the
left
line
with
her
Hassadim
so
it
would
clothe
in
the
right,
and
removing
the
dispute.
At
that
time,
Hell
descended
and
retired
from
the
left,
meaning
the
vessels
of
Bina
and
ZON
departed
from
there
and
returned
to
their
degree.
This
is
considered
that
Hell
descended
and
retired
from
those
vessels.
The
left
returned
and
obtained
its
GAR.
That
is,
once
the
light
of
Hochma
at
the
dot
of
Shuruk,
left
line,
clothed
in
Hassadim
and
was
included
in
the
right
line,
it
was
completed
in
its
illumination
in
GAR.
It
therefore
follows
that
the
middle
line
agreed
to
keep
the
illumination
of
the
two
lines
after
it
clothed
them
in
one
another,
and
made
the
two
sides
agree
because
it
kept
the
illumination
of
them
both,
but
separated
their
illumination
so
right
would
illuminate
from
above
downward,
and
the
left
would
illuminate
from
below
upward.
By
that,
peace
was
made.
46)
Likewise
was
the
dispute
between
Korah
and
Aaron—the
left
disputed
the
right.
It
is
so
because
in
the
tree
of
souls,
Aaron
is
regarded
as
the
right
line
and
Hassadim,
as
he
is
a
priest,
and
Korah
is
regarded
as
left,
and
Gevura,
as
he
is
a
Levite.
And
because
Korah
disputed
the
priesthood,
it
is
similar
to
the
dispute
between
the
left
line
and
the
right,
which
was
in
the
beginning
of
the
work
of
creation
of
the
second
day.
Moses
looked
in
the
work
of
creation
and
said,
“I
should
remove
the
dispute
between
the
right
and
the
left.
This
is
so
because
as
Aaron
and
Korah
are
HG,
right
and
left
of
the
souls,
Moses
is
Tifferet
of
the
souls,
the
middle
line.
Therefore,
when
Moses
looked
in
the
work
of
creation
and
saw
there
how
the
middle
pillar
removed
the
dispute
between
the
left
and
the
right,
he
said
that
he,
too,
should
remove
the
dispute
between
the
right
and
the
left
from
the
tree
of
souls,
as
he
is
Tifferet
of
the
souls.
Moses
exerted
to
make
them
agree,
but
the
left
was
unwilling
and
Korah
prevailed
over
Aaron
with
his
Gevura
[might].
47)
Moses
said,
“Certainly,
when
the
dispute
of
the
left
prevails,
Hell
should
cleave,
as
it
was
in
the
work
of
creation,
when
Korah
did
not
wish
to
cling
above,
to
the
correction
of
Kedusha,
and
be
included
in
the
right
line,
like
the
left
of
above.
It
is
certain
that
he
will
come
down
to
Hell
with
the
force
of
his
anger,
as
it
was
in
the
beginning
of
the
work
of
creation
during
the
dispute
of
the
left
line,
when
Hell
came
out
and
clung
to
the
left.”
So
did
Moses
know
that
with
the
force
of
Korah’s
dispute,
Korah
would
descend
to
Hell
and
cling
to
it.
48)
This
is
why
Korah
did
not
want
the
dispute
settled
by
Moses,
since
the
dispute
was
not
for
the
name
“heaven.”
ZA
is
called
“heaven,”
and
his
Nukva
is
called
“the
name
‘heaven.’”
It
says
that
this
is
why
he
did
not
accept
Moses’
decision,
since
his
dispute
was
not
aiming
for
the
unification
of
ZA
with
the
Nukva,
nor
did
he
fear
for
the
upper
glory,
who
is
Divinity.
He
denied
the
work
of
creation.
That
is,
he
refuted
the
correction
of
the
decision
of
the
middle
line
that
occurred
in
the
work
of
creation
because
he
wished
only
for
the
left’s
dominion.
When
Moses
saw
that
he
was
denying
the
work
of
creation
and
that
he
was
repelled
from
the
Kedusha,
then
it
is
written,
“And
Moses
was
very
angry.”
49)
“Moses
was
very
angry”
because
Korah
and
his
company
denied
him,
not
letting
him
decide
on
that
dispute.
It
is
written,
“And
Moses
was
very
angry”
for
the
work
of
creation
being
denied,
for
blemishing
the
upper
decision
of
the
middle
line
over
the
right
and
left
of
ZA,
which
was
established
in
the
work
of
creation.
Korah
denied
everything,
both
above
in
ZA
and
below
in
the
souls,
as
it
is
written,
“When
they
strove
against
the
Lord,”
ZA.
Thus,
his
flaw
reached
above,
to
ZA,
as
well
as
below,
to
Moses.
This
is
why
Korah
clung
to
Hell,
as
befitted
him,
as
it
is
written,
“And
they,
and
all
that
belonged
to
them,
went
down
alive
into
Sheol.”
50)
The
dispute
that
was
established
similar
to
that
of
above,
which
ascends
and
does
not
descend,
and
exists
in
a
direct
manner,
is
the
dispute
of
Shammai
and
Hillel.
Commentary:
The
middle
line
settles
the
dispute
of
above
and
sustains
both
of
them,
clothing
them
in
one
another.
It
separates
their
illumination
where
the
left
illuminates
from
below
upward,
and
the
right
illuminates
from
above
downward.
Only
in
this
way
are
they
both
sustained,
and
not
otherwise.
The
dispute
that
was
established
as
above
is
that
he
ascends
and
does
not
descend,
that
the
illumination
of
the
left
will
illuminate
from
below
upward,
and
not
from
above
downward.
Then
the
illumination
of
the
left
exists
in
the
direct
manner
in
a
way
that
it
does
not
cancel
the
illumination
of
the
right,
and
both
will
illuminate.
This
is
the
dispute
of
Shammai
and
Hillel.
Shammai
was
the
left
of
above,
as
we
learn
that
all
his
days
he
was
eating
in
honor
of
the
Sabbath,
that
he
would
eat
on
weekdays
and
illuminate
from
the
weekdays
to
the
Sabbath,
from
below
upward.
But
Hillel
would
say,
“Blessed
be
the
Lord
each
day,”
extending
from
above
downward—like
the
right
line
of
above—for
that
day
in
which
he
was.
The
Creator
divided
and
settled
between
them.
That
is,
the
dispute
and
the
difference
between
Shammai
and
Hillel
was
extended
to
them
from
the
middle
line
of
above,
who
is
the
Creator.
Through
that
difference,
where
the
left
illuminates
from
below
upward,
and
the
right
from
above
downward,
he
keeps
the
illumination
of
them
both,
and
clothes
them
in
one
another.
At
that
time,
the
Creator
gives
the
illumination
of
both
of
them
in
a
coupling
for
the
Nukva.
This
is
a
dispute
for
the
name
of
heaven.
That
is,
the
difference
between
right
to
left
in
the
way
of
their
illumination.
He
makes
a
coupling
of
the
name
Nukva,
with
the
heaven,
ZA,
and
the
heaven,
ZA,
separates
and
divides
that
dispute
to
sustain
them
both.
This
is
why
their
illumination
persists.
That
dispute
in
the
manner
of
their
illumination
is
like
the
work
of
creation,
like
the
way
he
made
the
middle
line
for
the
correction
of
the
work
of
creation.
Korah
denied
the
whole
correction
of
the
work
of
creation,
and
that
dispute
was
on
ZA,
who
is
called
“heaven,”
over
the
deciding
line.
He
wished
to
deny
the
corrections
in
the
Torah,
ZA.
Of
course,
that
dispute
was
because
the
force
of
the
judgment
of
Hell
clung
to
Korah,
which
is
why
Korah
clung
to
him,
meaning
fell
to
Hell.
51)
That
matter
is
in
the
book
of
Adam
HaRishon.
When
the
darkness
awakened
to
its
dominion,
it
awakened
with
great
might
and
created
the
Hell
in
it,
and
the
Hell
clung
to
it
in
that
dispute.
Once
the
anger
and
the
force
of
the
Gevurot
settled,
the
dispute
awakened
in
another
way,
and
it
is
a
dispute
of
love,
meaning
a
dispute
in
the
manner
of
their
illumination,
for
the
left
illuminates
from
below
upward
and
the
right
from
above
downward,
where
both
agreed
to
it
for
their
love
for
one
another,
for
the
left
craved
the
Hassadim
of
the
right,
and
the
right—the
illumination
of
Hochma
in
the
left.
And
because
they
parted
in
the
manner
of
their
illumination,
they
clothed
in
one
another,
the
right
was
completed
by
the
left,
and
the
left
by
the
right.
52)
There
were
two
kinds
of
dispute—one
in
the
beginning
and
one
in
the
end.
This
is
“the
ways
of
the
righteous,”
whose
beginning
is
hard
and
tormented,
and
whose
end
is
in
tranquility.
Korah
was
from
the
left,
in
the
beginning
of
the
dispute
between
right
and
left,
which
is
in
anger
and
in
the
force
of
the
Gevurot.
That
is,
each
wished
to
cancel
the
illumination
of
the
other,
and
as
a
result,
the
Hell
emerged
and
clung
to
Hell.
Shammai
was
the
phase
of
left,
at
the
end
of
the
dispute
of
right
and
left,
when
the
ire
and
anger
had
already
subsided.
At
that
time,
there
is
a
need
to
evoke
a
dispute
of
love,
a
dispute
in
the
manner
of
their
illumination,
so
they
will
receive
consent
and
subsistence
through
heaven,
the
deciding
line,
to
clothe
them
in
one
another.
53)
“Let
there
be
a
firmament
in
the
midst
of
the
water,
and
let
it
divide
between
water
and
water.”
This
is
the
first
dispute,
the
awakening
of
the
anger
and
the
force
when
each
intensifies
to
cancel
the
illumination
of
the
other.
The
Creator
wished
to
remove
the
dispute
and
awakened
the
Hell
until
the
anger
and
the
force
cooled
down.
That
is,
out
of
the
flaw
of
the
dispute,
which
blocked
the
lights,
Malchut
rose
once
more
to
the
place
of
Bina
and
concealed
the
GAR,
and
Bina
and
TM
fell
into
the
quality
of
judgment,
which
is
called
Hell.
Thus,
the
dispute
was
settled
because
with
the
ascent
of
Malchut,
the
dominion
of
the
left
line
was
canceled,
since
he
returned
to
Katnut.
Then
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.”
That
division
is
a
dispute
of
love
and
fondness,
and
provision
of
the
world,
a
division
in
the
manner
of
illumination.
The
dispute
of
love
is
the
dispute
between
Shammai
and
Hillel.
The
division
in
the
verse
“And
God
made
the
firmament”
is
the
end
of
the
dispute.
However,
Korah
was
in
the
dispute
of
the
anger,
which
is
the
division
in
the
verse
“Let
there
be
a
firmament
in
the
midst
of
the
water,”
which
is
the
beginning
of
the
dispute.
But
the
dispute
of
Shammai
and
Hillel,
which
is
the
end
of
the
dispute,
is
of
love,
and
for
the
name
of
heaven.
The
oral
Torah,
Nukva,
is
called
“name.”
She
entered
the
written
Torah,
ZA,
called
“heaven,”
in
love,
and
they
were
in
a
complete
coupling,
for
she
received
complete
Mochin
from
ZA.
54)
There
is
separation
only
in
the
left,
for
on
the
second
day,
which
is
left,
it
is
written,
“And
let
it
divide
between
water
and
water.”
In
regards
to
Korah,
it
is
written,
“Is
it
not
enough
for
you
that
the
God
of
Israel
has
separated
you
from
the
congregation
of
Israel?”
Of
the
Levites,
it
is
written,
“At
that
time,
the
Lord
separated
the
tribe
of
Levi.”
Thus,
there
is
separation
only
on
the
second,
the
left.
55)
If
separation
is
on
the
second,
why
was
separation
written
about
Levi,
who
is
Jacob’s
third
son?
Instead,
the
separation
should
have
been
in
Shimon,
who
is
Jacob’s
second
son.
Although
Levi
is
the
third
one,
in
Jacob’s
mind
he
is
still
the
second,
since
Reuben
is
not
considered
the
first
among
Leah’s
sons,
for
at
the
time,
Jacob
thought
she
was
Rachel,
and
there
is
always
separation
only
in
the
second.
Then,
after
the
separation
was
made
in
the
second
one,
it
is
all
as
proper
and
whole
as
it
should
be,
since
through
the
separation,
the
lights
clothe
one
another
and
are
complemented
by
one
another.
56)
The
separation
that
we
do
at
the
end
of
the
Sabbath
is
to
separate
forces
that
govern
the
weekdays
from
the
Kedusha,
which
governs
on
the
Sabbath.
And
at
the
end
of
the
Sabbath,
one
side
rises
from
the
Hell
in
the
form
of
an
evil
eye
that
wishes
to
rule
in
the
world
when
Israel
say
the
verse
“You
establish
the
work
of
our
hands.”
Explanation:
There
are
two
sides
to
the
evil
eye,
the
source
of
the
whole
of
the
Sitra
Achra—right
and
left—as
it
is
written,
“Let
a
thousand
fall
at
Your
side,
and
ten
thousand
at
Your
right;
it
shall
not
approach
You.”
The
right
of
the
evil
eye
is
in
the
number
1,000,
and
the
left
is
in
the
number
ten
thousand.
When
meeting
a
person,
their
left
is
opposite
the
right
of
the
person,
and
their
right,
opposite
the
left
of
the
person,
as
it
is
written,
“Only
with
your
eyes
will
you
look,
and
you
will
see
the
recompense
of
the
wicked.”
That
is,
when
you
look
with
your
good
eyes
and
distinguish
between
good
and
evil,
you
will
see
the
recompense
of
the
wicked.
And
at
the
end
of
the
Sabbath,
the
forces
of
judgment
begin
to
rule
in
the
world,
and
the
left
side
of
the
evil
eye
rises,
the
ten
thousand
who
wish
to
rule
in
the
world
when
Israel
say
the
verse
“You
establish
the
work
of
our
hands.”
It
is
so
because
the
work
of
our
hands
is
a
holy
covenant.
Hence,
when
Israel
say,
“And
establish
upon
us
the
work
of
our
hands,”
the
holy
covenant
in
completeness,
the
left
side
of
the
evil
eye
awakens
to
cling
to
the
holy
covenant
to
corrupt
it.
It
comes
out
of
that
degree
of
the
Sitra
Achra,
called
“left,”
in
regard
to
the
number
ten
thousand,
and
wishes
to
mingle
in
the
seed
of
Israel
through
their
grip
to
the
holy
covenant,
and
rule
over
Israel
to
punish
them.
57)
Israel
do
an
act
of
Mitzva
with
the
myrtle
and
the
wine
and
say
the
Havdalah
[separation
(between
Sabbath
and
weekdays)],
and
the
Sitra
Achra
parts
from
them.
It
is
so
because
through
action
and
words
of
Mitzvot,
the
intention
of
the
heart
awakens
to
know
all
the
loathing
and
harm
that
are
extended
from
the
transgressions,
and
all
the
life
and
goodness
that
are
extended
to
those
who
do
His
will.
This
is
the
separation,
since
then
they
necessarily
part
from
the
Sitra
Achra
and
cling
to
Kedusha.
The
Sitra
Achra
parts
from
Israel
because
according
to
the
measure
of
acknowledgment
of
the
harm
in
the
bad
way,
so
is
the
measure
of
removal
of
the
evil
from
the
man.
That
side
becomes
lower
and
comes
to
its
place
in
Sheol
[the
netherworld],
the
place
of
Korah
and
his
company.
That
is,
he
sinks
in
his
origin
and
does
not
spread
in
the
world.
But
since
he
is
the
left
side,
he
cannot
be
removed
completely
until
the
end
of
correction.
This
is
why
it
is
written
about
the
right
side,
“Let
a
thousand
fall
at
Your
side.”
But
in
regard
to
the
left,
it
does
not
write
“Fall,”
but
rather,
“And
ten
thousand
at
Your
right;
it
shall
not
approach
You,”
since
they
will
only
be
prevented
from
approaching,
but
will
not
be
completely
canceled
before
the
end
of
correction.
Likewise,
here
the
Sitra
Achra
descends
to
her
place
in
Sheol
and
is
not
completely
canceled,
similar
to
the
verse
“And
they,
and
all
that
belonged
to
them,
went
down
alive
into
Sheol.”
But
Korah
and
his
company
did
not
go
down
to
Hell
before
Israel
parted
from
them,
as
Moses
told
them,
“Separate
yourselves
from
among
this
congregation.”
Here,
too,
the
Sitra
Achra
does
not
go
down
to
Hell
at
the
end
of
the
Sabbath,
before
Israel
make
the
Havdalah
with
wine
and
myrtle
and
part
from
the
Sitra
Achra.
Thus,
it
has
been
explained
that
the
Havdalah
at
the
end
of
the
Sabbath
is
also
similar
to
the
Havdalah
of
Korah.
58)
Separation
[Havdalah]
is
always
only
in
the
second,
which
is
the
left
line,
for
even
the
separation
of
the
end
of
Sabbath
is
also
to
separate
the
Sitra
Achra,
who
extends
from
the
left
line.
In
the
beginning
of
the
dispute—when
Gevura
and
the
anger
that
the
left
evoked
in
the
dispute,
before
it
was
quieted
in
moderation,
and
Hell
was
created
in
it—all
those
angels
that
slander
to
their
Master
above,
the
Creator,
the
middle
line,
were
created.
They
slander
his
decision
and
lean
toward
the
dominion
of
the
left.
For
this
reason,
the
fire
burns
them
and
they
burn.
Similarly,
the
rest
of
the
angels,
all
those
who
idle
away
and
have
no
sustenance,
and
who
burn
in
fire,
all
those
come
out
because
of
the
fire
of
the
dispute
in
the
beginning,
which
was
on
the
second
day.
Likewise,
Korah,
too,
fell
down
and
was
burned
in
Hell,
like
those
angels
who
burn
in
the
river
of
fire.
It
is
all
in
this
manner—they
extend
from
the
beginning
of
the
dispute
that
was
in
the
fire
of
anger.
59)
“And
God
said,
‘Let
there
be
a
firmament.’”
This
means
that
he
expanded
expansion
from
one
to
the
other,
that
the
lower
water
expanded
and
divided
from
the
upper
water,
and
the
upper
water
expanded
and
divided
from
the
lower
water
through
the
firmament.
Bina
is
called
water.
KHB
TM
in
the
general
water
of
Bina
are
the
five
letters
Elokim
[Aleph-Lamed-Hey-Yod-Mem].
“Let
there
be
a
firmament”
means
that
the
firmament
will
come
in
the
middle
of
the
water,
in
the
middle
of
the
five
letters
Elokim
under
the
two
letters
Aleph-Lamed.
The
two
letters
Aleph-Lamed
of
Elokim,
KH,
would
spread
from
the
firmament
upward
in
the
upper
water,
Hassadim,
and
the
three
letters
Hey-Yod-Mem
of
Elokim,
Bina
and
TM,
would
spread
downward
from
the
firmament
in
the
lower
water.
The
two
letters
Aleph-Lamed
of
Elokim
from
the
firmament
and
above
are
the
right
part.
Aleph-Lamed
indicates
the
name
of
the
Hesed,
which
is
on
the
right.
The
name
“great
God”
expanded
and
parted
from
the
waters
of
Bina.
That
is,
because
the
firmament,
the
name
“great
God”
expanded
there,
from
the
firmament
and
above.
It
parted
from
the
rest
of
the
water,
from
the
three
letters
Hey-Yod-Mem,
to
complete
the
name
El,
so
the
upper
water
and
lower
water
would
mingle
in
one
another
through
that
expansion.
In
other
words,
by
that
the
letters
Aleph-Lamed
from
the
firmament
and
above
parted,
and
the
letters
Hey-Yod-Mem
are
from
the
firmament
and
below,
so
that
the
name
El,
Hesed,
will
receive
additional
completeness.
At
that
time,
the
letters
Aleph-Lamed
will
reconnect
to
the
letters
Hey-Yod-Mem
to
be
included
in
one
name
Elokim.
The
reason
that
it
calls
the
two
letters
Aleph-Lamed
of
Elokim
by
the
name
“great
God”
is
because
they
are
from
Bina,
who
is
always
considered
GAR,
implied
in
the
name
“great.”
Likewise,
The
Zohar
calls
the
three
letters
Hey-Yod-Mem
of
Elokim
“great”
for
the
above-said
reason.
The
name
El
[Aleph-Lamed]
expanded
from
Elokim,
leaving
the
three
letters
Hey-Yod-Mem.
These
Hey-Yod-Mem
expanded
down
from
the
firmament
and
became
lower
water,
Yod-Mem-Hey.
That
is,
the
letters
Hey-Yod-Mem
of
Elokim
that
were
previously
connected
to
Bina
in
great
God,
and
were
upper
water,
now—through
the
firmament
that
was
made
in
the
middle
of
the
water—these
Hey-Yod-Mem
were
pushed
and
spread
to
the
degree
below
them,
ZON,
where
they
become
lower
water,
like
the
degree
of
ZON.
At
that
time,
they
lost
the
combination
of
Hey-Yod-Mem,
and
were
inverted
into
the
combination
Yod-Mem-Hey.
This
is
the
expansion
that
expanded
in
the
second
one,
when
they
expanded
from
the
combination
Hey-Yod-Mem
into
the
combination
Yod-Mem-Hey.
The
upper
water
are
Hey-Yod-Mem,
as
it
is
written,
“That
sea
[Heb:
Yam
(Yod-Hey-Mem)]
is
great
and
wide.”
Thus,
the
sea
is
the
upper
water,
since
great
indicates
Bina,
who
is
always
GAR.
If
the
letters
are
reversed,
Yod-Mem-Hey
[Heb:
Yamah
(small
sea)],
it
indicates
that
they
are
lower
water.
When
the
letters
Yod-Mem-Hey
were
established,
rising
above
the
firmament
once
more,
connecting
with
the
name
“great
God,”
and
returning
to
the
combination
“That
sea
is
great,”
then
everything—El
and
“that
sea”—became
one
whole,
one
name,
Elokim.
And
that
name,
Elokim,
expanded
in
three
places,
in
the
three
dots—Holam,
Hirik,
Shuruk.
60)
Upper
waters
are
males,
lower
waters
are
females.
Initially,
before
they
were
corrected,
the
upper
and
lower
waters
were
mixed
together
until
they
were
corrected
and
parted
from
one
another
to
distinguish
about
them
that
these
are
upper
waters,
those
are
lower
waters,
and
to
recognize
that
this
is
the
name
Elokim,
Bina,
that
is
the
name
ADNI,
Malchut,
this
is
the
first
Hey
of
HaVaYaH,
Bina,
and
that
is
the
bottom
Hey
of
HaVaYaH,
Malchut.
Commentary:
Waters
are
the
ten
Sefirot
of
Bina.
It
is
so
because
the
ten
Sefirot
of
Hochma
are
called
“lights,”
and
the
ten
Sefirot
of
Bina
are
called
“water.”
In
the
verse
“Let
there
be
a
firmament
in
the
midst
of
the
water,”
the
firmament
came
and
was
placed
in
the
middle
of
the
water,
under
the
letters
Aleph-Lamed
of
Elokim,
KH.
Because
of
it,
the
three
letters
Hey-Yod-Mem
of
Elokim,
Bina
and
TM,
fell
to
the
degree
below
Bina,
to
ZON,
and
the
Hey-Yod-Mem
of
Bina
mingled
with
the
Nukva
of
ZA
and
became
lower
water
Yod-Mem-Hey
like
the
Nukva
of
ZA,
who
is
called
Yamah.
Initially,
the
upper
and
lower
waters
were
mixed
together.
Prior
to
the
correction,
the
Hey-Yod-Mem
of
Elokim,
the
upper,
male
waters,
were
mixed
with
the
Nukva
of
ZA,
Yod-Mem-Hey,
the
lower,
female
waters.
Then
they
were
corrected
once
more,
meaning
that
the
letters
Hey-Yod-Mem
were
parted
from
ZA
once
again,
rose
up
from
the
firmament,
and
connected
with
the
letters
Aleph-Lamed
of
Elokim,
mingled
in
a
single
name,
Elokim.
Then
the
upper
water,
Hey-Yod-Mem,
parted
from
the
lower
water,
Yod-Mem-Hey,
and
it
was
recognized
that
the
Hey-Yod-Mem
are
from
the
name
Elokim,
and
the
Nukva
of
ZA
is
the
name
ADNI.
It
was
also
recognized
that
the
letters
Hey-Yod-Mem
are
from
the
first
Hey,
Bina,
and
Nukva
of
ZA
is
the
bottom
Hey,
Malchut.
Then
it
is
written
about
them,
“And
God
made
the
firmament.”
This
expansion
took
the
name
Elokim
[God],
meaning
that
the
verse
“And
God
made”
indicates
that
that
expansion
of
the
Hey-Yod-Mem
returned
to
Aleph-Lamed
and
together
became
the
name
Elokim
and
upper
water,
since
Elokim
is
upper
water
and
the
name
ADNI,
Nukva
of
ZA,
is
the
lower
water.
“Made”
implies
correction
and
the
end
of
the
work,
since
now
the
diminution
was
reestablished,
having
been
formed
in
the
verse
“Let
there
be
a
firmament.”
Also,
the
verse
“Let
there
be
a
firmament
in
the
midst
of
the
water”
indicates
the
beginning
of
the
dispute,
when
the
letters
Hey-Yod-Mem
of
Bina
fell
to
ZON
and
became
the
lower
water,
Yod-Mem-Hey.
And
the
verse
“And
God
made
the
firmament”
speaks
of
the
end
of
the
dispute,
at
the
time
of
correction,
when
the
letters
Hey-Yod-Mem
return
to
their
degree
and
connect
with
the
great
God
in
Bina,
becoming
the
name
Elokim.
Thus,
the
letters
Hey-Yod-Mem
were
recognized
as
the
upper
water,
and
only
the
name
ADNI,
which
is
the
Nukva,
remained
for
the
lower
water.
And
yet,
because
the
waters
are
males,
that
they
are
Hey-Yod-Mem,
they
were
complemented
through
female
waters,
which
are
the
Nukva
of
ZA.
For
this
reason,
the
name
Elokim
of
Bina
expanded
to
the
female
waters,
too,
and
the
ZON
received
the
same
Mochin
of
Elokim,
as
well.
61)
And
although
He
divided
on
the
second
day
between
the
upper
and
lower
waters,
as
it
is
written,
“And
God
made
the
firmament,
and
divided
the
waters
that
were
under
the
firmament
from
the
waters
that
were
above
the
firmament,”
the
dispute
between
right
and
left,
which
are
Aleph-Lamed
Hey-Yod-Mem
was
not
canceled
until
the
third
day,
Tifferet.
The
third
day
decided
the
dispute
between
right
and
left
through
the
level
of
Hassadim
that
emerged
on
the
screen
of
TM,
which
are
the
third
day.
At
that
time,
the
two
lines,
Aleph-Lamed
Hey-Yod-Mem
clothed
in
one
another
and
both
existed,
as
it
should
be.
Thus,
although
the
upper
water,
Hey-Yod-Mem
of
Elokim,
returned
to
being
upper
water
already
in
the
second
day,
the
dispute
between
the
Hey-Yod-Mem
and
Aleph-Lamed
was
still
corrected
only
by
the
third
day,
which
is
TM,
lower
water,
and
only
by
their
level
of
Hassadim
do
Aleph-Lamed
and
Hey-Yod-Mem
unite
into
a
single
name,
Elokim.
Therefore,
the
name
Elokim
expands
to
the
lower
water,
TM,
and
they,
too,
receive
those
Mochin
of
Elokim,
since
any
lower
one
that
is
corrected
for
a
higher
one
is
rewarded
with
all
that
measure
of
Mochin
that
he
corrected
for
the
upper
one,
as
well.
And
because
of
that
dispute,
although
it
is
the
sustenance
of
the
world,
it
is
still
not
written
on
the
second
day,
“That
it
was
good,”
since
the
work
had
not
yet
been
completed
in
it,
due
to
the
dispute
explained
in
the
verse
“Let
there
be
a
firmament
in
the
midst
of
the
water,
and
let
it
divide
between
water
and
water.”
That
is,
Hey-Yod-Mem
of
Elokim
fell
to
ZON
and
became
lower
waters,
Yod-Mem-Hey.
And
although
it
became
the
sustenance
of
the
world,
for
had
they
not
fallen
to
ZON,
it
would
not
be
conceivable
that
ZON
and
the
souls
of
the
righteous
would
have
Mochin,
still,
because
the
correction
was
completed
only
on
the
third
day,
it
was
not
written,
“That
it
was
good,”
on
the
second
day,
for
it
cannot
be
said,
“That
it
was
good,”
on
an
incomplete
correction.
The
upper
waters
and
lower
waters
were
mixed
together,
and
there
were
no
offspring
in
the
world
until
they
were
parted
from
one
another,
and
the
upper
waters
and
lower
waters
were
each
recognized
separately.
Then
they
made
offspring.
62)
And
although
the
division
between
upper
and
lower
waters
was
already
present
on
the
second
day,
there
was
a
dispute
between
Aleph-Lamed,
right,
and
Hey-Yod-Mem,
left.
Only
the
third
day
decided
and
equalized
everything,
connecting
them
in
a
single
name,
Elokim.
The
third
day,
ZA,
is
the
name
engraved
in
its
carving,
Hey-Vav-Hey,
to
equalize
the
upper
waters,
Bina,
with
the
lower
waters,
Malchut.
It
is
so
because
Hey-Vav-Hey
is
two
letters
Hey,
and
Vav
in
the
middle.
The
first
Hey
is
Bina,
the
bottom
Hey
is
Malchut,
and
Vav
in
the
middle
is
ZA,
who
comes
to
complement
and
illuminate
in
the
two
sides,
above
in
Bina
and
below
in
Malchut.
Commentary:
Since
the
Vav
decided
with
its
level
of
Hassadim
in
the
two
sides
in
Bina,
Aleph-Lamed
Hey-Yod-Mem,
the
Vav
itself
is
rewarded
with
those
Mochin,
too,
and
gives
them
to
the
Nukva,
who
is
Tifferet,
and
she
equalizes
with
the
first
Hey.
This
mark
is
the
splitting
of
the
waters
of
the
Jordan,
when
the
upper
waters
of
the
Jordan
rose
one
move
and
did
not
descend
to
the
Dead
Sea,
and
they
are
the
first
Hey
of
HaVaYaH,
Bina.
The
bottom
waters
of
the
Jordan,
from
Israel
and
below,
descended
to
the
Dead
Sea,
and
are
the
bottom
Hey
of
HaVaYaH,
Malchut,
while
Israel,
who
are
Vav
of
HaVaYaH,
went
in
the
middle,
between
the
upper
waters
of
the
Jordan
and
the
lower
waters
of
the
Jordan.
It
follows
that
Israel,
who
are
Vav
of
HaVaYaH,
receive
from
the
first
Hey
and
give
to
the
bottom
Hey.
63)
Five
times
it
is
written,
“Firmament,”
on
the
second
day,
and
the
one
who
lives
forever,
Yesod
of
ZA,
walks
in
them
and
leads
the
worlds
with
them.
Commentary:
The
firmament
is
a
Sium
[end]
made
in
the
middle
of
each
degree
due
to
the
second
restriction,
for
during
the
Katnut,
it
ends
the
degree
below
the
Hochma,
and
takes
Bina
and
TM
outside
the
degree.
At
the
time
of
Gadlut,
it
lowers
the
Sium
below
the
Hochma
back
to
the
place
of
Malchut
and
returns
Bina
and
TM
to
the
degree.
The
one
who
lives
forever,
Yesod
of
ZA,
in
whom
there
is
the
force
of
his
Sium,
the
screen,
goes
with
that
screen
in
his
Yesod,
and
rises
below
the
Hochma,
ending
there
the
degree
in
the
firmament
that
divides
between
water,
KH,
and
water,
Bina
and
TM.
It
conducts
in
them,
meaning
that
at
the
time
of
Gadlut,
he
lowers
the
ending
screen
once
more—his
Yesod,
the
firmament—to
the
place
of
Malchut
and
returns
Bina
and
TM
to
the
degree.
Then
he
leads
the
worlds
and
gives
them
Mochin.
Five
times
it
is
written,
“Firmament,”
since
all
that
is
found
in
the
whole
is
also
found
in
the
elements
within
it.
Therefore,
since
there
is
a
firmament
that
divides
in
the
middle
of
the
degree
of
ZA,
there
is
also
a
firmament
in
each
of
the
five
Sefirot
HGT
NH
in
him,
for
each
Sefira
consists
of
ten
Sefirot.
For
this
reason,
there
is
a
firmament
between
them,
dividing
between
KH
and
their
Bina
and
TM,
as
in
the
whole
of
ZA.
This
is
why
they
are
five
firmaments.
But
the
ten
Sefirot
are
essentially
only
five,
KHB
TM,
which
are
called
HGT
NH
in
ZON.
They
are
all
included
in
one
another,
and
if
that
dispute
of
the
middle
line
had
not
been
settled,
they
would
not
have
been
mingled
or
established
in
one
another.
Although
there
is
a
special
firmament
in
each
Sefira
of
ZA,
still,
all
five
firmaments
are
included
in
one
another,
since
there
is
no
wholeness
of
the
Mochin
except
through
the
middle
line,
since
on
the
right
line,
Hochma
is
missing,
and
on
the
left
line,
where
there
is
Hochma,
Hassadim
are
missing.
This
is
why
it
is
dark,
for
Hochma,
too,
cannot
illuminate,
since
Hochma
does
not
illuminate
without
Hassadim.
Rather,
only
through
the
middle
line
were
the
lines
included
in
one
another
and
were
completed
in
their
illumination
from
one
another.
By
that,
all
five
Sefirot
of
ZA
and
the
five
firmaments
in
them
are
mingled
into
one,
since
Tifferet,
which
is
the
middle
line,
unites
the
HG
into
one
with
him,
and
to
that
extent
imparts
to
Yesod.
And
he
unites
the
two
lines
NH
into
one,
in
a
way
that
they
all
illuminate
only
because
of
their
unification
in
the
middle
line.
Five
firmaments
are
500
years
that
the
tree
of
life,
ZA,
clings
to
them,
to
bear
fruit
and
offspring
in
the
world.
The
tree
of
life,
ZA,
is
500
years
apart,
which
is
five
firmaments
that
ZA
inherits
from
Bina.
The
Sefirot
of
Bina
are
in
hundreds;
hence,
the
five
firmaments
are
considered
500
years.
Through
those
five
firmaments
that
ZA
receives
because
of
his
decision
in
Bina,
he
imparts
fruit
and
offspring—Mochin
and
souls—to
the
worlds,
and
all
the
waters
of
Beresheet,
meaning
all
the
kinds
of
Mochin
that
pour
out
and
extend
from
Beresheet,
who
is
AA,
divide
below
him,
through
him.
Commentary:
As
ZA
himself
receives
the
Mochin
from
Bina
only
in
five
firmaments
that
separate
and
divide
each
degree
in
him
into
two—upper
waters
and
lower
waters—when
ZA
gives
Mochin
and
souls
to
the
worlds,
they,
too,
divide
and
separate
in
the
firmament
that
divides
between
upper
waters
and
lower
waters,
like
ZA,
under
whom
and
by
whom
they
are
divided.
That
is,
they,
too,
divide
into
upper
waters
and
lower
waters,
like
him.
King
David,
the
Nukva,
receives
everything
from
ZA
and
then
dispenses
everything
to
the
lower
worlds
BYA.
The
Nukva
of
ZA
receives
everything
from
ZA—both
upper
waters
and
lower
waters.
She
takes
the
upper
waters
to
herself
and
dispenses
the
lower
waters
in
BYA,
to
which
the
words
“And
he
dealt
among
all
the
people,
even
among
the
whole
multitude,”
“You
give
it
to
them;
they
gather
it,”
and
“She
rises
while
it
is
still
night
and
gives
prey
to
her
household”
imply.
64)
When
the
dispute
awakened
because
of
the
left,
a
haze
of
fire
multiplied
and
intensified.
The
darkness
and
the
fire
come
out
and
multiply
in
the
dispute
of
the
two
lines,
right
and
left.
Spirits
were
born
out
of
the
haze
and
promptly
congealed,
remaining
without
moisture.
Commentary:
Hassadim
are
called
“water.”
Since
the
spirits
are
born
out
of
the
haze,
which
comes
because
of
the
dispute
of
the
left
over
the
right,
who
is
Hassadim,
the
spirits
were
therefore
born
in
complete
dryness,
without
any
moisture
of
Hassadim.
Those
spirits
were
male
and
female,
and
various
kinds
of
evil
harm-doers
were
born
and
came
out
from
them.
Here
is
the
intensification
of
the
spirit
of
impurity
in
all
those
strong
spirits,
and
they
are
the
shell
of
the
foreskin,
since
the
first
male
and
female
that
came
out
and
were
born
from
the
haze
were
not
so
evil,
and
the
impurity
was
still
not
apparent
in
them
because
they
were
close
to
Kedusha.
Rather,
the
spirit
of
impurity
had
already
grown
in
those
spirits
and
harm-doers
that
were
born
to
those
male
and
female.
Those
spirits
grew
in
impurity
in
the
fierce
harm-doers—one
is
called
“asp,”
and
one
is
called
“serpent”—and
those
two
kinds
became
one.
The
asp
gives
birth
to
seventy
years,
and
the
serpent
to
only
seven
years.
But
when
they
join
together,
everything
returns
to
the
seven
years
of
the
serpent.
At
that
time,
the
asp,
too,
gives
birth
to
seven
years,
like
the
serpent,
and
they
become
as
one
species.
Thus,
the
impurity
does
not
exit
the
Kedusha
all
at
once,
but
in
a
manner
of
cascading
by
degrees.
They
correspond
to
the
three
degrees
ZA,
Yesod,
and
Malchut
of
Kedusha,
since
the
first
male
and
female
that
came
out
of
the
mist
of
Kedusha,
no
impurity
was
apparent
in
them
yet,
and
they
are
the
opposite
of
ZA
of
Kedusha.
But
the
offspring
of
those
male
and
female,
which
are
the
asp
and
the
serpent,
are
already
complete
harm-doers.
The
asp
corresponds
to
Yesod
of
ZA,
a
male.
His
seven
Sefirot
are
in
tens,
hence
he
gives
birth
to
seventy
years,
corresponding
to
the
seven
Sefirot
included
in
Yesod.
The
serpent
corresponds
to
Malchut,
whose
seven
Sefirot
are
in
units,
hence
he
gives
birth
to
seven
years,
opposite
the
seven
Sefirot
included
in
Malchut,
since
the
Sefirot
of
Nukva
are
units,
of
ZA
are
tens,
and
of
Bina
are
hundreds.
Finally,
the
asp
descended
to
the
degree
of
the
serpent
because
in
the
shells,
the
Nukva
overcomes
the
male.
Thus,
the
asp
returned
to
the
number
seven
years,
opposite
the
seven
Sefirot
of
Malchut.
65)
Thus,
Hell
is
called
by
seven
names,
and
the
evil
inclination
is
also
called
by
seven
names
because
the
name
seven
indicates
Malchut.
And
since
Malchut
of
the
shells
prevailed
and
everything
returned
to
the
seven
years
of
the
serpent,
Hell,
too,
returned
to
the
seven
names,
as
did
the
evil
inclination,
corresponding
to
the
seven
Sefirot
of
Malchut,
since
she
prevailed
over
all
of
them.
The
impurity
expanded
from
here
to
the
world
in
many
degrees,
and
it
is
all
from
the
left,
which
is
good
and
evil.
This
is
the
settling
of
the
world,
for
because
the
asp
descended
to
the
degree
of
the
serpent,
the
degrees
of
impurity
increased
in
the
world,
for
indeed,
there
can
only
be
a
shell
opposite
Malchut,
on
whom
there
was
the
restriction,
and
not
over
Yesod
of
ZA,
who
is
from
the
first
nine.
The
shell
opposite
Malchut
is
called
a
“serpent.”
However,
because
of
the
second
restriction,
when
Malchut
rose
to
the
place
of
Bina,
a
grip
for
the
shells
was
made
opposite
Yesod
of
ZA,
too.
By
that,
the
asp
and
the
serpent
joined
together,
and
the
asp
returned
to
the
seven
years
of
the
serpent.
The
impurity
of
the
serpent
was
also
on
the
asp,
who
is
from
his
root,
opposite
Yesod
of
ZA,
against
whom
there
is
no
gripping
in
the
shells.
Now,
however,
the
impurity
was
on
the
asp,
too.
However,
it
is
all
from
the
left,
good
and
evil,
meaning
from
Malchut,
who
is
left,
good
and
evil.
That
is,
that
impurity
that
multiplied
opposite
Yesod
of
ZA
is
not
from
Yesod,
but
only
from
Malchut,
who
mingled
in
it
by
the
ascent
of
Malchut
to
Bina,
and
the
judgments
in
Malchut
expanded
to
half
of
Bina
and
ZA
below
it,
too.
This
is
the
settling
of
the
world.
That
is,
the
expansion
of
judgments
of
Malchut
to
ZA,
which
was
done
by
the
ascent
of
Malchut
to
Bina,
was
for
the
correction
of
the
settling
of
the
world,
for
were
it
not
for
the
ascent
of
that
Malchut,
no
Mochin
would
be
received
for
the
ZON,
and
the
world
would
not
be
fit
for
inhabiting
people.
Here
is
the
holy
name,
engraved
in
eighteen
letters
and
appointed
over
the
rains
of
good
will,
largess,
blessing,
and
settling
of
the
world.
Commentary:
Yod-Hey-Vav
of
HaVaYaH
without
the
bottom
Hey
contains
six
combinations:
Yod-Hey-Vav,
Hey-Yod-Vav,
Vav-Yod-Hey,
Vav-Hey-Yod,
Hey-Vav-Yod,
and
Yod-Vav-Hey,
whose
letters
are
eighteen.
That
name
indicates
the
ascent
of
Malchut,
the
bottom
Hey,
to
the
first
Hey,
Bina,
and
she
disappears.
The
name
HaVaYaH
remains
there
but
in
the
three
letters
Yod-Hey-Vav,
without
the
bottom
Hey.
In
the
combination,
it
is
called
the
“18-letter
name.”
Were
it
not
for
the
ascent
of
Malchut
to
Bina,
it
would
not
be
possible
to
settle
people
in
the
world
at
all.
This
is
why
it
was
said
that
that
18-letter
name
is
appointed
over
the
rains
of
good
will,
largess,
blessing,
and
settling
of
the
world.