Let
There
Be
Lights
569.
When
the
Creator
created
His
world,
He
made
it
from
that
same
light
that
is
emanated
from
above.
He
created
the
sky
from
that
same
first
firmament
that
the
Creator
prepared
and
created
in
the
beginning,
and
that
firmament
engendered
all
the
other
firmaments
that
formed
from
it.
570.
That
firmament,
Yesod
of
ZA,
engendered
all
the
lights
from
that
light
that
it
receives
from
above,
from
ZA,
and
when
the
Creator
created
that
firmament,
He
took
the
lights
and
placed
them
in
that
firmament
called
“the
firmament
of
the
sky,”
Yesod
of
ZA,
since
that
firmament,
Yesod,
was
formed
from
the
sky,
which
is
ZA.
571.
The
top
firmament,
which
is
in
Chazeh
of
YESHSUT,
engendered
the
sky
below
it,
ZA.
And
the
sky,
ZA,
engendered
that
firmament,
since
ZA
emanated
his
Yesod,
and
it
is
called
“the
firmament
of
the
sky.”
The
Creator
took
those
lights
and
placed
them
in
Yesod
of
ZA,
who
bestows
them
upon
Malchut,
who
is
called
“earth,”
as
it
is
written,
“And
God
placed
them
in
the
firmament
of
the
sky.”
572.
The
Creator,
Bina,
made
those
lights
and
placed
them
in
that
firmament,
Yesod
of
ZA,
to
be
a
governance
over
the
earth,
Malchut,
and
for
people
to
use
them,
so
the
lower
ones
would
become
worthy
through
their
light.
When
He
created
them,
both
gave
their
light
equally.
The
degree
of
sun
and
the
moon,
ZA
and
Malchut,
was
equal,
where
ZA
clothed
the
right
line
of
Bina,
and
Malchut
clothed
the
left
line
of
Bina.
The
moon
said,
“Lord
of
the
world,
You
should
not
treat
two
crowns
equally.”
What
did
the
Creator
do?
He
diminished
her,
and
this
is
the
atonement
of
the
he-goat
of
the
beginning
of
the
month,
of
whom
it
is
written,
“a
sin
offering
for
the
Lord.”
575.
It
is
written,
“Happy
are
you,
Israel!
Who
is
like
you,
a
people
saved
by
the
Lord,
the
shield
of
your
help,
and
the
sword
of
your
pride!”
Is
the
sword
the
pride
of
Israel?
No,
since
the
sword
was
given
to
Esau,
as
it
is
written,
“And
you
shall
live
by
your
sword.”
576.
Rather,
the
verse
concerns
the
disciples
of
the
wise:
When
they
hear
something
and
it
does
not
settle
in
their
heart,
they
fight
with
one
another
like
those
warriors
who
fight
with
swords
and
want
to
kill
one
another.
It
is
written
about
them,
“and
the
sword
of
your
pride.”
This
implies
to
the
difficulty
in
understanding
the
legend
of
the
complaint
of
the
moon,
that
they
must
be
clarified
and
not
revoked.
577.
When
the
Creator
created
the
sun
and
the
moon,
He
decreed
that
the
sun
would
return
to
be
the
ruler
of
Esau,
and
decreed
the
moon
to
be
the
ruler
of
Jacob
in
this
world.
He
appointed
over
them
strong
ministers
until
these
two
nations
come.
578.
That
minister
who
was
appointed
over
the
nation
of
Jacob
asked
the
Creator
that
the
governance
in
this
world
would
be
given
to
the
moon,
that
the
governance
would
be
given
to
Jacob’s
nation.
The
Creator
said,
“But
why
does
Jacob’s
nation
need
ruling
in
this
world?
Instead,
in
the
next
world,
they
will
be
rulers
of
all
the
nations
of
the
world,
but
in
this
world,
go
and
diminish
yourself,
and
enslave
yourself
in
exile
to
be
rewarded
with
the
next
world.
579.
When
Jacob’s
nation
came,
they
complained
to
the
Creator
that
the
governance
was
taken
from
them
and
given
to
Esau.
The
Creator
said
to
them,
“Do
you
also
need
governance
in
this
world,
since
I
will
ordain
you
over
all
the
nations
in
the
next
world?
For
this
reason,
offer
atonement
for
Me,
for
that
promise
for
the
next
world
which
I
guarantee.
Offer
atonement
and
engage
in
Torah,
and
I
must
give
you
a
good
reward,
and
I
must
ordain
you
over
all
the
nations,
as
this
is
why
I
diminished
the
moon
in
this
world.”
581.
If
Israel
merit,
the
Creator
shines
for
them
and
they
need
no
other
candle,
as
it
is
written,
“And
the
Lord
will
be
to
you
an
everlasting
light.”
582.
Since
the
governance
has
been
replaced
for
Israel,
so
as
not
to
rule
in
this
world
but
in
the
next
world,
they
made
their
count
according
to
the
moon,
through
which
Israel
lead
their
count,
as
it
is
written,
“You
are
beautiful,
my
wife.”
“My
wife”
means
“my
leader,”
“and
there
is
no
flaw
in
you,”
that
there
is
no
flaw
in
you
in
holidays
and
occasions.
583.
The
world
is
judged
on
four
chapters
in
the
year.
But
there
is
not
a
single
moment
when
the
Creator
does
not
watch
over
everything
that
a
person
does,
and
here
we
learn
that
he
is
judged
only
on
four
chapters.
584.
The
Creator
watches
over
the
world
each
and
every
day,
but
only
on
four
chapters
is
the
whole
world
judged.
585.
All
those
judgments
in
the
four
chapters
are
that
because
of
people,
the
Creator
executes
judgment
in
the
world.
On
Passover,
they
are
sentenced
for
the
crops.
Last
year,
the
Creator
gave
them
enough
grain
to
satisfy
them.
If
people
did
not
give
tithing
and
did
not
give
from
it
to
the
poor
and
orphans
and
widows
to
eat,
when
this
year
comes,
He
judges
the
whole
world
for
that
grain
that
was
last
year.
586.
On
the
assembly,
He
judges
the
world
for
the
iniquity
of
the
fruits
of
the
tree,
that
they
did
not
wait
their
Orlah
[foreskin]
years
[first
three
years
of
a
tree],
and
that
they
did
not
leave
them
on
the
seventh
to
the
poor
and
the
foreigner.
587.
On
Rosh
Hashanah
[beginning
of
the
Jewish
year],
He
judges
the
whole
world,
people’s
bodies
and
souls.
He
visits
them
and
judges
them
for
all
that
they
had
done
throughout
the
previous
year.
Even
a
man’s
steps
are
counted
and
judged
on
that
day,
as
it
is
written,
“And
counts
all
my
steps.”
588.
Three
sects
enter
the
day
of
judgment:
the
sect
of
complete
righteous,
the
sect
of
complete
wicked,
and
the
sect
of
intermediate.
Opposite
them,
there
are
three
forces
in
man:
the
force
of
the
holy
soul,
the
force
that
craves,
and
the
motivating
force.
That
motivating
force
is
the
force
that
grows
and
moves
the
body
in
all
its
needs.
589.
See
the
mercies
of
the
Creator,
even
though
the
courthouses
of
above
come
to
sentence
and
judge
people,
and
instruct
to
the
Creator
the
merits
and
faults
of
people.
Three
sects
of
ministering
angels
preside
over
the
judgment
on
the
day
of
Rosh
Hashanah:
Some
of
them
point
to
merits,
and
some
of
them
point
to
faults.
But
see
the
mercies
of
the
Creator,
who
gave
advice
to
be
saved
from
the
judgment.
590.
It
is
written,
“The
memory
of
a
Teruah
[one
of
the
blows
on
the
Shofar].”
In
memory
of
this
Teruah,
the
Creator
said,
“Blow
that
Teruah
before
Me,”
which
is
in
memory
of
that
Teruah.
Promptly,
as
it
is
written,
“And
you
will
be
saved
from
your
enemies.”
591.
“Your
enemies”
are
those
angels
that
point
to
people’s
faults.
Some
point
to
people’s
faults,
and
some
point
to
their
merits.
And
if
even
one
of
a
thousand
points
to
one’s
merits,
he
is
left
alone,
as
it
is
written,
“If
there
is
one
advocating
angel
for
him
out
of
a
thousand,”
and
it
is
written
afterwards,
“Spare
him
from
going
down
to
the
pit.”
592.
Is
there
an
angel
who
slanders
man’s
merit?
There
is
no
angel
who
slanders
merit,
but
there
are
angels
appointed
over
examining
and
pointing
to
a
person’s
fault
whenever
he
sins,
and
they
point
to
the
thing
they
were
commanded,
pointing
out
people’s
iniquities.
593.
Similar
to
this,
it
is
written,
“And
all
the
hosts
of
heaven
stand
above
him
to
his
right
and
to
his
left.”
“Above
him,”
above
Ahab,
that
they
were
examining
the
sentence
of
Ahab
on
his
right
and
on
his
left.
Are
there
right
and
left
above?
Rather,
those
to
the
right
are
for
merit,
and
those
to
the
left
are
to
the
fault.
594.
Why
is
there
a
judgment
of
the
body
and
the
soul
on
Rosh
Hashanah?
It
is
because
Adam
HaRishon
was
born
on
it,
and
on
the
same
day,
the
body
was
made
and
a
soul
was
thrown
in
it,
and
on
that
same
day,
he
was
judged
and
the
sentence
was
determined
for
generations.
595.
On
the
holiday,
they
are
sentenced
for
belittling
while
washing
[ritually]
the
hands,
and
for
slighting
[ritual]
bathing
and
purifications,
which
are
water.
For
this
reason,
they
are
judged
over
the
water,
over
the
matter
of
the
water.
596.
Also,
man
is
sentenced
on
four
chapters:
1)
on
the
day
he
contemplates
the
offence,
2)
when
he
commits
the
offence,
3)
on
the
day
of
Rosh
Hashanah,
4)
in
the
next
world.
Also,
1)
when
he
commits
the
offences,
2)
when
he
is
sick,
since
when
a
person
is
sickened,
he
is
raised
for
judgment,
3)
when
he
dies,
when
his
soul
departs
from
him,
4)
in
the
next
world.
597.
The
confidence
of
the
righteous
and
their
joy
is
when
they
exit
this
world
with
skill
of
actions.
When
they
come
to
scrutinize
the
soul,
they
are
not
detained
from
entering
the
Garden
of
Eden,
and
she
is
told,
“You
are
all
beautiful,
my
wife.”
The
righteous
says
this
about
the
soul
in
him,
“You
are
all
beautiful,
my
wife,
my
leader,
for
I
did
not
harm
you
with
bad
deeds,
as
it
is
written,
‘and
there
is
no
flaw
in
you.’”
598.
“And
God
said,
‘Let
there
be
lights.’”
Why
is
“lights”
written
without
a
Vav
[in
Hebrew]?
It
is
the
prayer
of
the
righteous
who
departed
from
this
world
so
their
reward
for
the
next
world
would
not
be
detained.
They
pray
“Let
there
be
lights,”
that
the
soul
will
be
in
the
firmament
of
the
sky,
in
the
Garden
of
Eden.
It
is
written,
“a
likeness
with
the
appearance
of
a
man
over
it
from
above.”
This
is
the
merit
of
the
righteous,
that
they
are
higher
than
all
the
merits.
599.
What
is
“over
it,”
for
it
is
written,
“a
likeness
with
the
appearance
of
a
man
over
it
from
above”?
It
is
Jacob,
whose
merit
is
above.
600.
There
is
not
a
night
when
the
herald
does
not
come
out
and
say
“Ascend,
pious
ones;
come
and
bless
your
Maker,”
as
it
is
written,
“And
Your
pious
ones
will
bless
You,
the
glory
of
Your
kingship,
and
will
speak
of
Your
might,
to
let
people
know
His
mighty
deeds.”
602.
When
will
Jacob
return
to
the
sun
that
he
had?
That
sun
and
the
great
light
that
Jacob
had
is
concealed
for
the
righteous
in
the
days
to
come.
It
is
not
the
sun
that
the
children
of
Esau
use,
where
it
was
sentenced
that
Esau’s
children
would
be
enslaved
to
it.
603.
At
that
time,
Jacob
was
sad.
He
said,
“Lord
of
the
world,
my
light
is
given
to
Esau.”
A
voice
came
out
and
said,
“And
you,
fear
not,
My
servant
Jacob,
for
your
light
was
concealed
for
you
and
for
your
children.”
He
said,
“Show
it
to
me.”
604.
At
that
time,
the
Creator
took
out
that
sun
which
Jacob
saw,
and
no
other
person,
as
it
is
written,
“And
the
sun
shone
for
him,”
that
sun
which
was
concealed.
When
he
passed
by
Penuel
after
defeating
the
minister
of
Esau,
it
is
written,
“for
him,”
meaning
not
for
another.
605.
Although
Jacob
enjoyed
seeing
that
he
had
defeated
the
minister
of
Esau,
it
is
written,
“and
he
was
limping
on
his
thigh.”
The
light
shone
but
his
heart
was
dark
over
his
offspring,
who
would
be
enslaved
under
Esau.
This
is
the
meaning
of
“limping
on
his
thigh.”
606.
Rabbi
Yosi
and
Rabbi
Aba
were
walking.
They
heard
the
voice
of
a
child
in
the
mountain,
who
was
walking
and
crying.
Rabbi
Yosi
said,
“Let
us
go
to
him,
for
I
am
not
afraid.
To
one,
the
harm-doer
is
seen
and
harms
him.
To
two,
the
harm-doer
is
seen
but
does
not
harm
them.
Since
we
are
two,
he
cannot
harm
us.”
They
went
to
him,
and
the
child
was
crying.
607.
When
they
reached
him,
Rabbi
Yosi
said,
“We
are
the
children
of
the
Lord
of
the
world,
the
one
whose
name
is
called
one
on
two,
with
three
letters
that
are
inscribed
in
four,
engraved
two
on
one,
and
named
after
the
holy
animal.”
What
is
the
reason
that
Rabbi
Yosi
said
this?
He
feared
perhaps
that
child
was
a
demon,
and
demons
are
very
afraid
of
the
name
of
the
Lord
of
the
world.
Rabbi
Yosi
feared
that
child,
for
he
thought
perhaps
he
is
a
demon,
since
he
was
alone
in
the
desert.
Therefore,
to
drive
him
away
so
he
could
not
harm
him,
he
mentioned
the
unification
of
ZA
and
Malchut,
since
impurity
flees
from
holiness,
for
it
cannot
be
with
holiness
in
the
same
place.
We
must
remember
the
difference
between
the
Sefira
Keter
and
the
rest
of
the
Sefirot:
The
three
lines
in
the
Sefira
Keter
are
one
above
and
two
below,
and
the
three
lines
in
the
rest
of
the
Sefirot
are
two
above
and
one
below.
For
this
reason,
first
he
mentioned
the
Sefira
Keter
and
said,
“the
one
whose
name
is
called
one
on
two,”
meaning
the
Sefira
Keter
in
it,
whose
letters,
the
three
lines,
the
middle
line
is
above
and
the
two
lines
right
and
left
are
below.
Afterwards,
he
mentioned
the
twelve
combinations
in
ZA,
which
are
three
lines
with
four
in
each
of
them,
which
are
three
lines
and
the
Malchut
that
receives
them.
Three
times
four
are
twelve,
which
is
why
he
said,
“with
three
letters
that
are
inscribed
in
four.”
These
are
the
twelve
combinations
of
HaVaYaH
of
ZA.
The
order
of
the
three
lines
in
them
is
two
above
and
one
below,
where
on
the
one
below,
two
are
engraved
from
above.
All
those
phases
in
ZA
bestow
upon
Malchut,
who
is
called
“the
holy
animal,”
for
the
name
in
its
twelve
combinations
is
named
after
Malchut,
who
receives
them.
608.
The
child,
who
heard
that
he
was
thought
to
be
a
demon,
replied
and
said,
“I
am
a
Jew,
and
my
father,
the
great
Rabbi
Hiya,
taught
me
the
verses
of
The
Song
of
Songs
and
the
portion
Beresheet.
But
my
father
died
and
thieves
stole
me,
and
now
I
was
saved
from
them
and
escaped
to
this
mountain.
609.
Rabbi
Yosi
wept
and
said,
“Oh,
son,
the
son
of
the
great
Rabbi
Hiya
walks
this
way.”
He
took
him
by
the
hand
and
they
walked.
He
said
to
him,
“Say,
my
son,
what
were
you
engaged
in
with
your
father?”
He
said,
“I
engaged
in
the
portion
‘Let
there
be
lights
in
the
firmament
of
the
sky.’”
He
said
to
him,
“What
did
your
father
say
about
the
portion?”
610.
The
child
opened
his
mouth
and
said,
“The
well
that
ministers
dug,
the
nobles
of
the
people
mined
it
with
the
scepters
that
support
them.
The
Creator
gave
three
good
gifts
to
Israel,
through
three
shepherd
brothers:
Moses,
Aaron,
Meriam.
Thanks
to
Moses,
the
manna
came
down
to
Israel.
Thanks
to
Aaron,
the
clouds
of
glory
went
with
Israel.
Thanks
to
Meriam,
the
well
was
walking
with
them.
611.
“When
Meriam
died,
the
well
stopped,
and
it
is
written,
‘There
was
no
water
for
the
congregation.’
When
Aaron
died,
the
clouds
of
glory
were
taken
away.
But
thanks
to
Moses,
the
three
of
them
returned.
My
father
would
say
that
the
three
of
them,
their
shapes
are
engraved
in
the
firmament
so
their
merit
will
shine
over
Israel,
as
it
is
written,
‘And
placed
them
in
the
firmament
of
the
sky
to
shine
upon
the
earth.’
612.
“How
do
we
know
that
the
three
of
them
are
engraved
in
the
firmament?
It
is
written
about
all
of
them
that
they
died
by
the
word
of
the
Lord,
but
about
Meriam,
it
is
not
written
‘by
the
word
of
the
Lord’
since
it
is
not
customary.
However,
my
father
said
that
it
is
written
about
all
of
them
‘there’:
‘And
Meriam
died
there,’
‘And
Aaron
died
there,’
‘And
Moses
died
there,’
and
it
is
written,
‘And
he
was
there
with
the
Lord,’
meaning
that
the
three
of
them
are
engraved
in
the
firmament
with
the
Creator.
613.
“Moses
died
abroad,
to
show
that
thanks
to
him,
the
dead
of
the
desert
will
be
revived.
Moses
said
to
the
Creator,
‘Lord
of
the
world,
I
will
enter
the
land
to
observe
Your
commandments,
since
it
is
written,
‘When
you
come
to
the
land,’
and
also,
‘And
it
came
to
pass
that
when
you
come
to
the
land,’
for
there
is
the
observing
of
the
commandments.’
614.
“The
Creator
told
him,
‘What
you
were
cautioned
to
do,
the
commandments
in
the
land,
complements
you;
it
is
regarded
for
you
as
if
you
observed
them
in
practice.
And
what
Israel
do
in
the
Land
of
Israel,
your
share
will
be
with
them,
as
it
is
written,
‘Therefore
I
will
divide
him
a
portion
with
the
many,’
that
he
will
take
his
share
among
the
righteous
of
Israel.
‘And
he
shall
divide
the
spoil
with
the
strong’
are
the
patriarchs,
that
he
will
take
his
share
with
them.
Why?
It
is
written,
‘because
he
poured
out
his
soul
to
death.’
615.
“We
did
not
find
a
shepherd
who
gave
his
soul
for
his
flock
like
Moses.
He
said,
‘And
now,
if
You
will
forgive
their
sin,
and
if
not,
please
erase
me
from
Your
book
which
You
have
written.’
What
is
‘erase
me’?
From
this
world
and
from
the
next
world,
to
observe
‘because
he
poured
out
his
soul
to
death.’
616.
“He
was
buried
there
with
the
dead
of
the
desert,
who
were
wicked
toward
the
Creator,
and
it
is
written,
‘And
He
carried
the
sin
of
many,’
meaning
he
did
not
move
from
there
until
the
Creator
forgave
them.
‘And
made
intercession
for
the
transgressors,’
meaning
he
prayed
for
them
extensively.
617.
“For
this
reason,
the
three
of
them—Moses,
Aaron,
and
Meriam—are
engraved
above.”
Rabbi
Yosi
came
and
kissed
him,
and
put
him
on
his
shoulder
for
three
miles,
and
declared
about
him,
“All
your
children
shall
be
taught
by
the
Lord.”
618.
The
Creator
made
the
sun
only
for
the
use
of
people.
The
sun
goes
through
three
hundred
and
ninety
places
of
the
settlement,
rising
and
setting.
It
has
certain
degrees
and
a
sundial,
as
it
is
written,
“Behold,
I
will
bring
the
shadow
on
the
sundial,
which
has
gone
down
with
the
sun
on
the
sundial
of
Ahaz.”
619.
The
world
is
round
like
that
ball.
When
the
sun
comes
out
from
the
east,
it
walks
in
a
circle
until
it
reaches
below
the
earth,
and
then
it
becomes
evening.
At
that
time,
it
walks
and
goes
down
on
the
wheels
of
certain
degrees,
and
descends
and
surrounds
the
whole
earth
and
the
whole
settlement.
620.
When
the
sun
goes
down
and
is
covered
from
us,
it
is
dark
for
us,
and
light
for
those
who
dwell
below
us,
those
who
are
on
the
other
side
of
the
earth,
under
our
feet.
And
so
it
grows
dark
on
one
side,
and
shines
to
the
other
side,
below
it,
according
to
the
settlement
and
the
circle
of
the
earth,
all
around.
621.
As
such,
its
light
gradually
descends
and
divides
between
the
water
under
the
ocean
water,
and
the
water
that
go
above,
and
divides
in
the
middle
of
the
waters
of
the
sea,
to
detain
a
pipeline
of
water
that
emerges
from
Hell
so
it
does
not
go
through
to
harm
people.
For
this
reason,
it
is
not
called
HaShemesh
[the
sun]
but
LeShamesh
[to
serve]
people;
this
is
why
it
is
called
Shemesh
[sun],
a
sun
that
serves
everyone.
If
the
light
of
the
sun
did
not
bathe
itself
in
the
sea
of
the
ocean,
it
would
burn
and
set
the
whole
world
aflame.
622.
The
sun
rises
from
below
the
earth
and
reaches
a
degree
called
Karbusa,
in
Greek.
From
that
degree,
it
begins
to
rise
up,
and
the
sound
of
its
wheels
as
it
journeys
reaches
all
the
firmament,
so
they
go
with
the
singing
that
it
says.
But
there
was
no
person
who
heard
its
voice
except
for
Moses,
who
was
the
king’s
trusted
one,
as
it
is
written
about
him,
“In
all
My
house,
he
is
trusted,”
and
Joshua,
who
was
Moses’
servant.
623.
When
Joshua
needed
it
to
make
war,
and
heard
the
sound
of
the
melodies
and
the
growling
of
the
sun,
he
could
not
bear
it,
as
it
is
written,
“And
he
said
before
the
eyes
of
Israel,
‘Sun,
stand
still
in
Gibeon,’”
stand
still
from
singing,
still
from
your
sound
of
melodies
and
growling,
since
he
heard
the
sound
of
its
journeys
in
his
journeys
and
could
not
tolerate
it.
624.
The
sun
makes
640
journeys,
as
the
number
of
Shemesh
[in
Gematria]
between
day
and
night.
In
its
circle,
it
surrounds
the
whole
world.
This
is
needed
in
order
to
soften
and
warm
the
earth,
and
to
fertilize
the
herbs
and
the
crops,
and
to
grow
fruits
and
trees.
625.
As
it
is
above,
so
the
Creator
does
below.
As
there
is
a
sky
above,
there
is
a
sky
below.
It
is
called
sky,
with
the
letters
of
fire
and
water
[in
Hebrew].
626.
From
here
comes
the
verse,
“He
who
makes
peace
in
His
highs.”
It
is
not
written
“in
His
angels,”
but
“in
His
highs,”
in
the
sky,
in
the
middle
line,
since
they
are
fire
and
water,
and
He
makes
peace
between
them.
It
is
likewise
with
the
sky
below,
which
is
fire
and
water.
627.
The
firmament
under
the
earth
returns
and
warms
the
ground
from
the
warmth
of
the
fire
in
the
firmament
and
the
sun.
The
Creator
brings
down
the
water
on
the
earth
and
cools
the
ground,
and
the
coolness
assists
the
warmth
that
is
below.
The
coolness
and
the
warmth
engender
and
grow
the
earth,
and
the
Creator
created
everything
for
people’s
benefit.
628.
The
light
of
the
sun
is
emanated
from
the
brightness
of
the
mirror
of
above,
and
the
light
in
it
is
not
its
own.
This
is
implied
from
the
words
“Let
there
be
lights.”
It
should
have
said,
“Let
there
be
lights
[without
an
added
Mem
in
Hebrew].”
“Lights”
[with
a
Mem]
comes
from
the
words
“from
lights.”
The
letter
Mem
indicates
“from,”
an
addition
to
the
word
“lights.”
629.
Do
not
be
surprised
about
what
they
said,
that
the
light
of
the
sun
is
not
from
His
self,
since
the
Torah
was
emanated
from
the
upper
Hochma,
and
the
sky
were
emanated
from
that
same
upper
firmament
on
the
head
of
the
animals.
Similarly,
when
you
look,
you
will
find
that
everything
above
and
below
was
emanated
from
each
other,
and
the
Creator
is
over
everything.
They
began
to
be
emanated
from
the
throne,
and
the
throne,
from
the
Creator.
All
of
them
are
regarded
as
zero
compared
to
Him,
as
it
is
written
in
Daniel,
“And
all
the
dwellers
of
the
land
are
as
unimportant.”
Therefore,
it
should
not
surprise
if
the
sun
receives
its
light
from
its
upper
one,
as
this
is
the
conduct
above
and
below.
630.
The
light
of
the
sun
is
from
its
upper
one,
since
as
our
head—unlike
the
upper
lights—first
begins
to
teach
Torah
to
the
translator,
who
interprets
his
words
to
others,
and
the
translator
interprets
to
the
ones
near
him,
and
the
ones
near
him
to
the
ones
near
them,
it
follows
that
when
the
teaching
of
the
law
is
completed,
everyone
depends
on
the
head.
You
find
it
similarly
above,
and
in
all
the
worlds—that
they
are
emanated
from
each
other,
and
everyone
hangs
down
from
the
Creator.
631.
Moses
was
emanated
from
the
upper
brightness;
Joshua
was
emanated
from
Moses;
the
elders
were
emanated
from
Joshua;
the
prophets
were
emanated
from
the
elders;
the
presidents
and
the
heads
of
the
people
were
emanated
from
the
prophets,
and
likewise
everyone
from
one
another.
632.
As
they
were
walking,
they
met
Rabbi
Elazar.
They
said,
“Here
is
one
of
those
heads
approaching.”
They
told
him,
“The
sun,
its
light
is
emanated
from
the
brightness
of
the
mirror
of
above.”
He
said,
“So
it
is.”
633.
It
is
written,
“a
garden
spring,
a
well
of
living
water
flowing
from
Lebanon.”
He
calls
her
a
spring
and
then
a
well,
and
then
flowing.
We
should
examine
this
verse.
That
spring,
Malchut,
is
extended
from
the
well,
Yesod,
which
is
extended
from
the
“flowing,”
the
Sefirot
of
ZA,
which
pour
out
the
water,
the
abundance.
The
flow,
ZA,
is
extended
from
Lebanon,
Hochma
and
Bina,
since
Lebanon
has
the
letters
of
Lamed-Bet-Nun
[thirty-two,
fifty],
implying
the
thirty-two
paths
of
wisdom,
and
fifty
gates
of
Bina,
to
Daat,
for
they
were
all
emanated
from
each
other.
Likewise,
the
light
of
the
sun
is
not
its
own,
but
rather
a
string
of
brightness
is
extended
to
it,
which
shines
to
the
sun.
634.
The
light
that
the
Creator
created
in
the
beginning,
Adam
would
see
in
it
and
watch
from
the
beginning
of
the
world
to
its
end.
The
sunlight
is
one
of
60750
parts
of
that
light
of
the
mirror
of
that
light
that
was
concealed,
and
even
in
that
sunlight,
a
man
cannot
look,
much
less
in
that
light
which
was
concealed.
635.
It
is
impossible
to
look
at
the
hidden
light,
but
Adam
was
looking
in
it
from
the
beginning
of
the
world
to
the
end
of
the
world.
Thus,
is
it
possible
to
look
at
it?
However,
Adam
could
know
and
see
with
the
eyes
of
Hochma
all
that
there
was,
and
all
that
would
be
from
the
beginning
of
the
world
to
its
end,
in
a
way
that
it
does
not
actually
mean
looking,
but
rather
with
the
eyes
of
the
mind.
This
is
the
meaning
of
it
being
concealed
for
the
righteous
in
the
days
to
come,
when
the
holy
soul
emerges
from
this
world
and
goes
to
the
next
world.
636.
It
is
written,
“And
he
was
there
with
the
Lord
forty
days
and
forty
nights;
he
did
not
eat
bread
and
did
not
drink
water,”
since
he
enjoyed
that
brightness
from
the
hidden
light.
Although
he
went
down
from
there,
and
that
light
did
not
come
down
with
him,
they
could
not
look
at
Moses’
face,
since
from
what
he
looked
at
the
hidden
light
before,
while
he
was
there,
his
face
remained
shining
like
that
sun.
637.
Rabbi
Elazar
went
on
his
way,
and
they
followed
him
to
accompany
him
on
his
way
three
miles.
They
said
to
Rabbi
Elazar,
“Happy
are
you,
authors
of
the
Braita,
for
you
were
behind
Moses’
shoulders
when
the
Torah
was
given
by
him.”
638.
They
opened
and
said,
“And
God
said,
‘Let
there
be
lights.’”
The
Creator
made
eighteen
firmaments
that
travel
to
their
journeys
and
circle
the
entire
world,
and
each
one
is
detained
only
to
the
extent
that
was
given
to
it
by
its
master.
When
the
firmament
completes
that
measure,
many
good
and
great
things
are
innovated
in
the
world.
639.
And
those
fools
at
heart
think
in
their
minds
that
this
is
done
by
the
turning
of
the
firmament.
But
this
is
not
so,
since
each
and
every
day,
the
Creator
innovates
good
and
strong
sublime
things.
Sometimes,
the
firmament
completes
its
journeys,
and
at
that
time,
the
upper
king’s
decree
is
respected,
and
the
fools
at
heart
think
that
it
is
because
of
the
turning
of
that
firmament.
640.
The
Creator
made
a
fourth
firmament
and
placed
in
it
the
sun
that
encircles
the
entire
world
in
times
and
occasions
for
the
benefit
of
the
world,
for
people.
The
sun
goes
in
340
windows,
ascending
and
descending
in
times
and
occasions.
641.
It
goes
and
begins
from
the
window
on
the
east,
which
is
called
Noga.
It
walks
in
a
circle
until
it
reaches
the
window
called
Karbusa.
Then,
it
walks
six
months
to
the
end
of
the
north
until
it
reaches
the
window
called
radiance,
and
walks
six
months
to
complete
the
year
for
the
benefit
of
the
people,
to
make
seed
and
harvest.
642.
It
is
written,
“While
the
earth
remains,
seedtime
and
harvest,
cold
and
heat,
winter
and
summer.”
When
it
completes
to
the
south
side,
before
the
habitation
of
the
earth,
it
is
the
time
of
harvest
and
heat
and
summer.
When
it
completes
to
the
north
side,
it
is
the
time
of
sowing,
cold,
and
winter.
It
is
all
according
to
the
habitation
of
the
world.
And
just
so,
as
people
use
the
light
of
that
firmament,
so
all
the
hosts
of
the
sky
use
the
light
of
the
firmament
over
the
heads
of
the
animals.
643.
“Lights”
is
lacking
a
Vav
[in
Hebrew]
since
its
light
is
incomplete
because
its
light
is
only
what
it
receives
as
one
string,
and
as
though
behind
the
wall
from
that
light
of
above.
644.
For
this
reason,
the
sunlight
is
not
considered
whole
and
is
not
worthy
of
being
called
“whole,”
but
rather
that
light
of
which
it
is
written
in
Daniel,
“and
light
dwells
with
Him,”
since
that
light
which
was
concealed
for
the
righteous
is
one
of
60,750
parts
of
the
light
that
dwells
with
the
Creator.
The
light
of
the
sun
is
one
of
60,750
parts
of
the
light
that
is
concealed
for
the
righteous
in
the
next
world,
which
is
why
the
light
of
the
sun
is
not
called
“complete
light”
and
is
unfit
to
be
called
“complete
light.”
645.
Therefore,
the
Creator
said,
“It
will
not
be
difficult
for
you,”
as
it
is
written
“lights”
without
a
Vav,
for
it
is
incomplete,
for
I
did
not
make
it
for
more,
but
for
what
is
written,
“to
shine
upon
the
earth,”
to
serve
the
dwellers
of
the
earth,
and
it
is
enough
for
you,
dwellers
of
the
earth,
for
this
light
to
serve
you.
646.
As
that
small
light,
the
sun,
people
cannot
look
at
it,
it
is
all
the
more
so
with
the
light
that
is
concealed
for
the
righteous,
and
especially
the
light
of
the
candle
that
is
present
before
the
upper
King.
647.
Rabbi
Abaho
came
to
kiss
Rabbi
Elazar’s
hands.
He
said,
“Now
I
knew
that
that
‘lights’
is
indeed
deficient,
and
should
be
more
deficient.
Woe
to
the
world
when
you
leave
it,
since
until
this
day
I
have
been
asking
about
this
but
did
not
find
the
crux
of
the
matter,
but
only
now.
That
road
by
which
you
came
out
will
be
a
sign
of
blessing
to
me
for
having
met
you.”
648.
He
sat
with
him
for
thirty
days
and
learned
every
doubt
and
question
that
he
had,
and
taught
him
sixty
Taamim
[explanations/intonation
marks]
in
the
portion
Beresheet,
and
he
went
on
his
way.
649.
He
found
Rabbi
Hiya.
He
said
to
Rabbi
Abaho,
“Please,
may
I
taste
from
the
sweetness
of
that
honey
that
you
suckled
from
the
decree
of
the
high
and
holy?”
He
said
to
him,
“The
branches
of
the
top
of
the
palm
tree
and
honey
liquor
do
not
sit
together.”
Even
so,
he
taught
him.
Interpretation:
Rabbi
Hiya
was
still
not
a
disciple
of
the
wise,
but
was
similar
to
palm
branches
that
are
destined
to
yield
fruits.
Rabbi
Abaho
told
him
that
there
is
still
a
great
distance
between
the
branches
of
the
palm
and
the
honey
that
comes
from
the
dates
that
will
grow
through
it.
For
this
reason,
he
was
still
unworthy
of
drinking
the
honey.
650.
Rabbi
Hiya
wept
and
said,
“I
vow
and
take
upon
myself
that
until
I
learn
before
the
authors
of
the
upper
Braita,
I
will
not
return
from
here.”
He
sat
there
twelve
years.
When
he
came,
they
called
him
“the
great
Rabbi
Hiya,
a
light
concealed
for
the
righteous
in
the
days
to
come,”
as
it
is
written,
“Light
is
sown
for
the
righteous,
and
joy
for
the
upright
at
heart.”
Four
Hochmot:
1)
HS
[Hochma
Stimaa]
of
AA,
of
which
it
is
written,
“light
dwells
with
Him,”
since
it
was
concealed
in
AA
and
its
self
is
not
revealed
to
the
lower
ones.
2)
Bina
that
returned
to
being
Hochma,
a
river
that
comes
out
from
Eden.
She
is
called
“the
thirty-two
paths
of
wisdom
[Hochma].”
She
receives
illumination
of
Hochma
from
HS
when
she
returns
to
the
Rosh
of
AA.
3)
The
Hochma
in
ZA,
who
is
called
“the
sun.”
He
receives
VAK
of
Hochma
from
Bina.
4)
Malchut,
who
receives
the
illumination
of
VAK
of
Hochma
from
the
sun,
ZA.
Malchut
is
called
“the
sheath
of
the
sun,”
since
the
illumination
of
Hochma
in
the
sun
is
revealed
only
to
the
extent
of
the
measure
of
the
illumination
of
the
sheath,
which
is
Malchut,
for
Hochma
is
revealed
only
in
her
and
not
elsewhere.
The
difference
between
the
four
Hochmot
is
that
HS
of
AA
does
not
shine
below
her
place,
but
her
illumination
reaches
Bina
when
she
returns
to
the
Rosh
of
AA,
when
she
receives
when
she
is
in
the
place
of
Hochma
of
AA,
and
only
her
illumination.
Thus,
HS
is
essentially
light
of
Hochma,
and
Bina
is
essentially
Hassadim,
and
only
when
she
is
in
the
place
of
HS,
she
receives
from
her
Hochma.
However,
in
the
place
of
Bina,
there
is
still
no
revealing
of
Hochma.
Rather,
she
bestows
upon
ZA,
who
is
called
“sun,”
and
ZA
bestows
it
to
Malchut,
the
sun’s
sheath.
In
this
manner,
all
the
revelations
of
Hochma
that
were
in
the
first
three
Hochmot
were
only
to
bestow
upon
Malchut,
since
Hochma
cannot
be
revealed
above
her.
It
is
also
known
that
the
GAR
of
the
second
Hochma
is
the
inner
AVI
that
were
concealed,
and
all
that
shines
in
this
Hochma
is
only
VAK
of
Hochma.
It
is
therefore
discerned
that
even
what
HS
shines
from
her
illumination
to
that
Bina
when
she
is
in
her
place
is
not
more
than
VAK
of
Hochma.
This
is
the
number
60,000
since
the
VAK,
HGT
NHY,
each
consists
of
ten,
sixty
Sefirot,
and
each
Sefira
in
Hochma
is
one
thousand.
Also,
the
anterior
illumination
of
AA
is
divided
into
GAR
and
VAK,
which
are
375
lights,
where
the
GAR
is
three
hundred
and
the
VAK
is
seventy-five.
Only
that
light
which
is
the
first
Hochma,
HS
of
AA,
is
worthy
of
being
called
“whole”
since
the
light
is
with
him
in
his
place
and
does
not
shine
below
him.
This
is
complete
Hochma,
Hochma
of
direct
light,
since
that
light
which
was
concealed
for
the
righteous,
the
second
Hochma,
Bina
that
returned
to
the
Rosh
of
AA
and
became
Hochma,
is
one
of
60,750
parts
of
the
light
that
is
with
the
Creator,
for
even
Bina
who
returns
to
the
Rosh
of
AA
does
not
receive
from
the
GAR
of
HS,
but
from
the
VAK
of
HS,
which
are
60,750.
VAK
of
HS
that
Bina
receives
also
does
not
receive
all
of
them,
since
Bina
does
not
receive
the
Hochma
for
herself,
since
she
desires
mercy
and
receives
Hochma
only
in
order
for
it
to
reach
ZA,
and
from
ZA
to
Malchut,
and
Malchut
alone
is
the
receptacle
for
Hochma.
Therefore,
Bina
takes
only
one
portion,
as
much
as
Malchut
needs,
of
the
illumination
of
VAK
of
HS.
That
same
part
of
Hochma
which
Bina
receives
expands
on
all
ten
Sefirot
of
Bina,
and
the
GAR
in
them
were
concealed,
namely
the
inner
AVI
that
were
concealed.
The
VAK
in
them
shine
in
her,
which
are
60,750.
ZA,
who
is
called
“sun,”
receives
from
them,
and
the
light
of
the
sun,
ZA,
is
one
of
60,750
portions
of
the
light
that
is
concealed
for
the
righteous
for
the
next
world,
for
the
sun
receives
only
from
the
VAK
of
Bina,
which
is
60,750,
and
not
all
of
them,
but
according
to
the
measure
of
Malchut,
one
portion
from
them.
Those
VAK
of
Hochma
in
Bina
are
regarded
as
concealed
light
since
they
are
revealed
only
to
the
righteous
that
were
rewarded
with
the
next
world,
Bina.
However,
for
those
righteous
that
have
not
been
rewarded
with
Bina,
only
one
portion
of
them
is
revealed,
the
portion
of
Malchut,
which
is
bestowed
from
there
to
the
sun,
ZA.
For
this
reason,
the
sun
does
not
receive
all
of
them,
but
only
that
which
comes
to
Malchut,
which
is
one
portion
of
them.
Therefore,
the
Creator
said,
“It
will
not
be
difficult
for
you”
that
it
is
written
“lights”
without
a
Vav,
that
it
is
incomplete,
that
the
sun
does
not
receive
all
60,750
portions
but
only
one
portion
of
them,
since
I
did
not
make
it
for
more
than
what
is
written,
“to
shine
upon
the
earth,”
since
all
the
light
of
Hochma
is
drawn
only
to
the
extent
of
the
reception
of
Malchut,
who
is
called
earth,
to
shine
upon
the
earth.
For
this
reason,
the
sun
receives
only
one
portion
of
them,
according
to
the
reception
of
Malchut’s
receptacle.
The
light
that
is
sown
for
the
righteous,
which
is
concealed
and
not
revealed
to
the
righteous
even
in
the
next
world,
but
in
the
days
to
come,
at
the
end
of
correction,
is
GAR
of
Hochma,
which
is
completely
concealed
in
the
inner
AVI
that
were
concealed
and
do
not
shine
even
to
the
righteous.
The
evidence
is
from
the
verse
“Light
is
sown
for
the
righteous,”
which
means
that
for
the
righteous,
too,
it
is
a
sown
light,
concealed
light
that
is
not
revealed,
the
actual
GAR,
inner
AVI,
called
“in
the
days
to
come.”