Illuminations of Light and Illuminations of Fire

128) “And God made the two lights.” This is a light, and that is a light. The sun is a light, and the moon is also a light in and of herself. This is why those lights that rise up are called “illuminations of light,” and those lights that come down are called “illuminations of fire,” since those illuminations of fire are degrees below, which rule over all the weekdays.

After The ‎Zohar explained the Katnut ‎and Gadlut, that the moon could not remain in a state of two great lights on an equal level—Matzpatz, Matzpatz—and therefore diminished herself and returned to Ibur [impregnation], obtaining the Mochin ‎of face-to-face, it was possible to think that the state of two great lights was completely canceled after the diminution of the moon. And he tells us that the situation of the two great lights still illuminating in the world, as well, though as illuminations of fire, is because a change of the spiritual does not mean that the first state is absent and the next state takes its place. Rather, each change that is said regarding the spiritual means only an addition to the previous state, but the previous state is also not absent. For this reason, even after the moon was diminished, her previous state was not lost, for she was with ZA on an equal level—Matzpatz, Matzpatz.

The two great lights mean that the sun was a light and the moon was a light, not like after the diminution, when the moon herself was not an illumination at all, but receives light from the sun. Rather, at that time, the moon herself was an object that illuminates by itself, like the sun. For this reason, those lights that rise up are called “illuminations of light.” And since the moon was once an illuminating object, that state was not absent from her even after the diminution. However, in that regard, there is still a big difference between them because the light of the sun is illuminations of light, and the light of the moon is illuminations of fire.

This is so because the whole power of the ascent of the Nukva to ZA for an equal level is because during Katnut, the three Sefirot ‎Bina and TM of ZA were fallen in the degree of the Nukva and became a single degree with her. Hence, when ZA raised his fallen Bina and TM once more from the place of the Nukva, returning them to his degree, the Nukva rose along with them because she was regarded as being on the same degree with them. For this reason, the Nukva became as the actual degree of ZA, his Bina and TM.

However, at that time, they were regarded as right and left of the same degree, so the vessels KH of ZA that never fell from him remained now as right, illuminations of light, and Bina and TM—who fell to the Nukva and now returned to him—became left, illuminations of fire. For this reason, the lights that ascend are called “illuminations of light.”

The lights that illuminate above—in KH through the Chazeh, in whom there was no fall from the degree of ZA—became the right, light of the sun, and are called “illuminations of light.” Conversely, the lights that descended, his Bina and TM—who descended to the Nukva, and now ZA elevated them back to him along with the Nukva—are called “illuminations of fire,” as they are on the left in him, where there is the force of the fire. These are the degrees below the Chazeh, regarded as posterior vessels, and they rule on weekdays.

This does not mean that ZA remained only in KH, and the Nukva only in his Bina and TM. Rather, they are included in one another, and there are KHB TM to ZA and KHB TM to the Nukva. However, all five Sefirot of ZA are regarded primarily as his KH, which dominate him, and all five Sefirot of Nukva are regarded primarily as Bina and TM of ZA, since they govern her.

For this reason, when the Sabbath day ends, we bless on the candle, since then the illuminations of the fire are given permission to rule, for on the Sabbath day, ZON are in a coupling of Gadlut face-to-face, and the Nukva is subordinate to ZA and has nothing at all of herself, except that which ZA, her husband, gives her. It follows that at that time, the Nukva has no permission to disclose the light in her—the illuminations of fire—since at that time, she must be in diminution to disclose the lights of Gadlut ‎of face-to-face, which can illuminate in her only when she is in diminution. But at the end of the Sabbath, once the great coupling of ZON face-to-face had stopped, the Nukva has permission to disclose her illuminations of fire.

129) A man’s fingers are the concealments in the degrees and in the upper secrets. There are anterior [or “face”] and posterior [or “back”] ‎in them. The hands are HG of ZA, and at the time of Gadlut ‎they become HB, since during Gadlut, when he raises NHYM and completes his ten Sefirot, HGT rise to HBD and NHY to HGT. At that time, the three joints of the right hand are considered HBD of Hochma, and the three joints of the left hand as HBD of Bina.

According to the verse “Lift up your hands to the holiness,” when he raises the hands to the head, when HGT become HBD, the wrist along with the fingers are considered the first joint, Hochma. It is so because when raising up the hands, the fingers are at the top part, and the rest of the joints of the hand are below them. The second joint of the hand, the arm, is regarded as Bina, and the third joint, the arm, is connected to the shoulder and is regarded as Daat.

Thus, the fingers are Hochma ‎of HB of ZA because the fingers of the right are Hochma‎ of Hochma, and the fingers of the left are Hochma of Bina. By that he describes what we learn, that the Creator is destined to make a dance for the righteous, and He is sitting in the midst of them in the Garden of Eden, and each and every one points with his finger: “This is our God,” since the fingers are Mochin of Hochma, and Mochin of Hochma ‎are vision and the light of the eyes. This is why we say, “Dots with His finger.”

“A man’s fingers are the concealments in the degrees and in the upper secrets.” A man should be a Merkava [chariot/assembly] to ZA, for the fathers, they are the Merkava, and they obligated the person to say, “When will my works reach the works of my fathers?” At that time, a man’s fingers are present, regarded as Hochma of Hochma ‎on the right, and Hochma of Bina on the left, the most hidden Mochin of all the degrees and upper secrets.

There is no degree without anterior and posterior, since there are ten Sefirot ‎KHB TM in each degree, and the KH in it are considered anterior vessels, and Bina and TM in it are considered posterior vessels. It follows that in the degree of the fingers, which are Hochma, the KH in it are anterior vessels of the fingers, and Bina and TM are the posterior vessels ‎of the fingers.

The posterior ‎of the fingers are on their exterior. This implies to the fingernails, for between the anterior vessels and the posterior vessels ‎there is a Parsa, a firmament that divides between the upper waters, KH, and the lower waters, Bina and TM. This is applied in general—the Parsa between Atzilut ‎and BYA, as well as in each particular degree, since there is no degree in which there aren’t ten Sefirot ‎KHB TM. There is also a Parsa between KH, and Bina and TM in her.

The fingernails are a particular Parsa to the degree of Hochma ‎in the fingers, separating the anterior vessels, KH in him, from the posterior vessels, Bina and TM in him, so that the interior of the fingers are KH of Hochma ‎and the fingernails are the Parsa below them. Also, Bina and TM of Hochma ‎are included in the nails because the Parsa includes anything that is below it.

This is why a man has permission to look at the nails at the end of the Sabbath, since then they illuminate from the same candle and the same fire, to rule on weekdays. The state of the Nukva and her Gadlut ‎from prior to her diminution is not canceled even after she has been diminished to obtain the Mochin ‎of face-to-face. However, she has no permission to use them because she must be annulled before ZA because they illuminate for her only when she is annulled before him. But after the Mochin ‎of face-to-face depart from the Nukva, after the end of the Sabbath, the Nukva is permitted to illuminate her illuminations of fire again, as she was during the two great lights.

In the state of the two great lights, Nukva is considered Bina and TM of ZA—his posterior vessels. It follows that at the end of the Sabbath, the posterior vessels ‎of the fingers—the nails—begin to illuminate, since they receive from the illuminations of fire of the Nukva—the posterior ‎of ZA—which begin to govern at that time. It is so because then they illuminate from that candle, meaning that the nails illuminate from what they receive from the Nukva from the state prior to her diminution, when she is called “illuminations of fire,” meaning the candle.

130) The nails are seen, but inside the fingers, there is no permission to see by the light of that candle because the interior of the fingers are the anterior vessels, KH, which cannot receive from the Nukva of ZA who has no anterior vessels, KH, at all.

The rule is that each phase must receive from its corresponding phase in the upper one. Hence, they must receive only from ZA, who has vessels KH. For this reason, the inner side of the fingers do not illuminate at all through the illuminations of fire and can illuminate only illuminations of light, which is ZA, in whom there are the vessels KH, for they illuminate only from above, from the anterior vessels, regarded as from Chazeh ‎and above, which are present only in ZA.

The interior of the fingers are called “inner face” [or “anterior”], as they are anterior vessels KH, as it is written, “And you shall see My back, but My face shall not be seen,” so that the man will not look at the interior of the fingers when he blesses, “Creator of illuminations of fire,” at the end of the Sabbath. It is so because they are considered inner face, of whom it was said, “But My face shall not be seen.” It is written, “And you shall see My back.” These are the external face of the fingers, the nails, which illuminate at the end of the Sabbath. “But My face shall not be seen” are the inner face of the fingers, who cannot receive from the illuminations of fire.

The interior of the fingers governs during the Sabbath, for then they receive from their corresponding phase in ZA. The exterior of the fingers governs the weekdays, who then receive from their corresponding phase in the Nukva while he is considered illuminations of fire.

131) And on the Sabbath day, the Creator is the sole ruler in this inner face, on His throne, all are included in Him, and the governance is His. On the Sabbath day, the Nukva is annulled before ZA like the small light, as this is why she diminished herself, so she could receive the Mochin ‎of face-to-face that illuminate on the Sabbath. It follows that ZA rules alone. At that time, his anterior vessels, KH, illuminate.

“The Creator is the sole ruler in this inner face, on His throne.” It is so because the Nukva is considered a throne, and she is annulled before these anterior vessels—all the phases ‎below ZA are included in ZA—and the governance is his. For this reason, the Creator bequeaths rest to all the worlds, and the holy people, who are “One nation in the land,” inherit the inheritance of that day.

Because on the Sabbath day the governance is only the Creator’s, there is no grip at all to judgment‎s and slandering on that day, He bequeaths rest to all the worlds, and the children of Israel, who are one nation in the land, can inherit the Mochin ‎of the Sabbath day that are carried from ZA, since there is no fear of the grip of the shells. The reason why the great Mochin ‎of Sabbath are called “inheritance” is that all the Mochin ‎that the children of Israel receive from their father in heaven is by an awakening below, as we learn, “You have labored and found? Believe.”

It is as people purchase possessions in this world. The greater the possession, the greater should be the exertion that they give for it. But the Sabbath lights do not require any labor, and no awakening from below helps in regard to them. Rather, the abundance comes to Israel only by the upper governance. This is why the abundance of the Sabbath is called “inheritance,” for the son inherits the treasures of his Father in heaven and is rewarded with them without any labor or awakening of his own.

But the truth is that he who did not labor on the eve of the Sabbath, what will he eat on the Sabbath? It is so because the lights of the Sabbath, too, require labor on the eve of Sabbath. However, this relates to the awakening from below that is necessary at the time of reception of the abundance. On the actual Sabbath day, when receiving those great lights, there is no awakening from below at all in them. It is rather like an inheritance.

The illuminations of light come from the right side, the first light that was on the first day of the seven days of creation, the light on which it was written on the first day, “Let there be light.” On the Sabbath day, only those illuminations of light illuminate and rule, and all the worlds below Atzilut ‎receive and illuminate from them.

132) When the Sabbath ends, the illuminations of light are concealed so they would not be disclosed, and the illuminations of fire rule in the world, each in his place. The Sabbath day is the place of the ruling of illuminations of light, and the weekdays are the place of the ruling of illuminations of fire. The time of their ruling is from the end of the Sabbath to the eve of the [next] Sabbath. This is why they need to receive their illumination from that candle at the end of the Sabbath.

133) “And the animals ran to and fro.” The eye does not control them because they run to and fro. These are the revealed animals, meaning the lower animals, of whom it was written, “And you shall see My back.” Although they are revealed animals, they still run to and fro.

That wheel stands in the midst of them, and it is Matat, who includes all those lower animals. When he runs to, he is called Nuriel. When he runs fro, he is called Matat, who is bigger and more important than the rest of those animals, and five-hundred parasangs higher than them.

Matat is the face of a man, drawn to lower animals because of an incorporation ‎in the upper coupling above the Chazeh. He is the Nun in Shinan [Hebrew acronym for Ox, Eagle, Lion, Man], since Matat is the small Adam. The face of Adam [man] is only from Chazeh ‎and above. None of it reaches the lower animals, but only an incorporation ‎from above. This is why he is called “small Adam.” And because the face of a man [Adam] includes all the forms, Matat includes all the animals of the lower Merkava, as he is their “Face of Adam.” And since he is extended from the incorporation ‎in the face of Adam above the Chazeh, it is considered that he is higher than the animals by five-hundred parasangs.

It is so because from Chazeh ‎and above, Mochin of Bina illuminate, whose numbers are hundreds. The five Sefirot ‎KHB TM in her are five-hundred. And since Matat receives them only from the Parsa that stands at the place of Chazeh and not above the Parsa, for there is the place of coupling and incorporation, the Mochin ‎are called parasangs, meaning they are received from the Parsa.

It was said, “five-hundred parasangs higher,” meaning that the Mochin ‎receives KHB ZON from the Parsa at the Chazeh, where the rest of the animals have no share because they are only lion, ox, and eagle below the Chazeh.

134) The hidden animals are under the high and hidden letters, the Yod-Hey of the name HaVaYaH, which govern the Vav-Hey of the name HaVaYaH. The hidden animals are from Chazeh of ZON and above, where there are GAR, implied in the two letters Yod-Hey, of which it is written, “The secret things are to the Lord our God,” in whom there is no attainment whatsoever. Hence, the animals that stand there are also hidden and concealed, and there is no attainment in them.

The animals below the Chazeh, Vav-Hey of HaVaYaH, are as it is written, “The revealed are for us and for our sons,” for there is the place of the revealed Hassadim, and there is seeing and attaining there, as it is written, “And you shall see My back.”

These letters Vav-Hey are a Merkava ‎for the letters Yod-Hey who reveal their illumination, like a rider who is seen on his carriage. Likewise, the lower animals are a Merkava [carriage/assembly/structure] for the upper animals who reveal their illumination. The most hidden of all that is hidden, who is not known at all, Ein‎ ‎Sof, implied in the tip of the Yod of the name HaVaYaH, rules over all of them and rides over all of them, and all the degrees reveal His dominion in the worlds.

The lower animals that appear are below those hidden animals, receiving their illumination from them and journeying by their force. That is, the lower animals have no power or operation of their own except what they receive from the upper animals.

135) The upper, hidden animals are all included in the firmament of the heaven. It is written about them, “Let there be lights in the firmament of the heaven.” The verse teaches us that all the lights are hanging in the firmament of the heaven, and that it is the firmament over the animals, of which it is written, “And an image over the heads of the animal was a firmament like the terrible ice,” which is that first firmament.

In general, we find two firmaments, as it is written, “And from the end of the heaven to the end of the heaven.” A firmament is the Sium of the second restriction, which took out Bina and TM of each degree to the degree below it, which is the Parsa that stands at the place of Chazeh ‎of each Partzuf. The beginning of its disclosure is in the middle of Partzuf ‎Bina of Atzilut, called YESHSUT, between GAR of YESHSUT—that stand from Chazeh of AA and above—and their ZAT, their Bina and TM, which stand from Chazeh of AA and below.

This is why that firmament inside Bina is called “the primordial firmament.” It is also called “the end of the heaven above,” since that firmament lowers the tip of Partzuf ‎Bina, her Bina and TM, into the heaven, ZA. There is another firmament, which stands at Chazeh of ZA and lowers the tip of Partzuf ‎ZA, its Bina and TM, to the Nukva who ends Atzilut. This is why that firmament is called “the end of the heaven below.”

All the upper animals from Chazeh of ZON and above are included in the primordial firmament of the heaven, standing at the place of Chazeh ‎of Partzuf ‎Bina, to distinguish the lower animals from Chazeh of ZON and below, who are not included in that primordial firmament. Any posterior ‎of an upper one, from his Chazeh ‎downward, are clothed in the anterior vessels of the lower one—in its vessels KH above the Chazeh. But the posterior ‎of the upper one is never clothed inside the posterior vessels ‎of the lower one, from his Chazeh ‎and below, since the reason for the clothing is the ascent of Malchut ‎to Bina, which is done during the Katnut ‎of the Partzufim.

At that time, through that ascent, each Partzuf ‎is completely devoid of the vessels from his Chazeh ‎and below, and how can the posterior ‎of the upper one clothe in posterior ‎of the lower one when they are absent in him? After all, the lower animals of ZON, from the Chazeh ‎and below, have no connection or incorporation ‎with the primordial firmament, the posterior of Bina, since they had never clothed in them.

136) From there and above, from the primordial firmament, there is no one who can learn and know because he is concealed in the thought, since above the primordial firmament, above Chazeh of Partzuf ‎Bina of Atzilut is GAR of Bina, considered a thought, and there is no perception whatsoever in the GAR. There is no one in the whole world who can attain and know the thought of a man, much less matters that depend on the upper thought—there is none who can attain them. And the thought itself is all the more unattainable.

The Sefira Bina is considered GAR and thought. Of her ten Sefirot, the GAR in her are her own essence, and the ZAT in her are not her own essence, but are ZON that are included in her. Even ZAT of Bina, which are only included in, and depend on the thought, on Bina, attainment does not perceive them in their own place, but only in the place of ZON, much less the GAR of Bina, which are the essence of Bina. No attainment perceives there, more internal than the thought, which is Bina. Who can affect any notion there, since there is no understanding there to even ask, much less to know, since above Bina is AA, Keter of all the Partzufim of Atzilut, Ein‎ ‎Sof, in whom attainment does not perceive at all?