You
Are
in
Partnership
with
Me
61)
Rabbi
Shimon
started,
“I
have
put
My
words
in
your
mouth
and
covered
you
with
the
shadow
of
My
hand,
to
plant
the
heaven
and
establish
the
earth,
and
to
say
unto
Zion,
‘You
are
My
people’
[or
‘You
are
with
Me].”
One
should
toil
in
the
Torah
day
and
night
because
the
Creator
listens
to
the
voice
of
those
who
engage
in
Torah.
In
each
word
that
is
renewed
in
the
Torah
through
a
person
who
labors
in
the
Torah,
He
makes
one
firmament.
The
Creator
gave
His
power
of
speech
into
the
mouths
of
the
righteous,
as
it
is
written,
“You
are
with
Me,
to
partner
with
Me.
As
I
have
made
the
heaven
and
earth
with
My
speech,
as
it
is
written,
‘By
the
word
of
the
Lord
were
the
heavens
made,’
the
righteous
will
create
heaven
by
the
power
of
their
speech.”
By
that,
Rabbi
Shimon
began
the
verse
“In
the
beginning
God
created
the
heaven
and
the
earth.”
“Created”
is
a
blocked
word,
a
word
that
closes
rather
than
opens.
We
should
understand
why
it
was
made
in
closing.
He
says
that
He
did
so
in
order
to
place
the
end
of
the
correction
of
heaven
and
earth
in
the
speech
of
the
righteous,
to
make
them
partners
with
Him
in
creating
heaven
and
earth,
as
it
is
written,
“And
I
will
place
My
words
in
your
mouth.”
This
contains
two
discernments
of
renewal
of
heaven
and
earth,
which
He
placed
in
the
mouths
of
the
righteous:
1.
To
correct
the
sin
of
Adam
HaRishon,
since
the
Emanator
made
the
correction
of
heaven
and
earth
in
the
sublime
way
prior
to
the
sin
of
Adam
HaRishon.
It
is
explained
in
the
act
of
creation
that
ZON
of
Atzilut
rose
to
AA
and
to
upper
AVI,
and
Adam
HaRishon
rose
and
clothed
YESHSUT
and
ZON
of
Atzilut.
Also,
Adam
HaRishon
had
NRN
of
Atzilut,
called
“upper
brightness,”
until
the
heel
of
Adam
was
darkening
the
circle
of
the
sun.
After
the
sin
with
the
tree
of
knowledge,
he
descended
to
this
corporeal
world
and
his
NRN
now
came
to
him
from
the
worlds
of
the
separated
BYA,
and
heaven
and
earth
of
Atzilut
declined
because
of
him
into
VAK
and
a
point
from
Tabur
of
AA
and
below.
The
righteous
must
mend
all
the
flaws
that
were
caused
by
the
sin,
to
renew
the
heaven
and
earth
of
Atzilut,
who
are
ZON,
and
elevate
them
to
AA
and
to
AVI,
as
they
were
prior
to
the
sin.
Also,
the
righteous
themselves
will
reacquire
the
upper
brightness
of
Adam
HaRishon,
which
is
NRN
from
the
world
of
Atzilut.
2.
Before
the
sin,
Adam
HaRishon,
too,
did
not
have
all
the
wholeness
that
the
Emanator
wished
to
give
him.
This
is
why
once
the
righteous
correct
the
sin
of
the
tree
of
knowledge
and
obtain
the
wholeness
of
NRN
of
Atzilut
that
Adam
HaRishon
had
before
the
sin,
they
must
work
anew
to
extend
all
the
upper
Mochin
that
have
never
been
in
the
world,
as
it
is
written,
“No
eye
has
seen
a
God
besides
You.”
And
these
worlds,
which
no
eye
has
yet
seen,
and
which
complement
the
righteous,
are
called
“a
new
heaven
and
a
new
land,”
for
they
are
truly
new
and
have
never
existed.
But
those
heaven
and
earth—which
the
righteous
renew
and
bring
back,
as
it
was
in
the
act
of
creation,
before
the
sin
of
Adam
HaRishon—are
not
considered
truly
new
heaven
and
earth.
After
all,
they
have
already
existed
in
the
world,
since
the
Emanator
has
already
corrected
them
by
Himself
before
the
sin.
Rather,
they
are
renewed,
since
after
they
were
blemished
and
were
canceled,
they
were
renewed.
For
this
reason,
these
righteous
are
still
not
regarded
as
partners
with
the
Creator.
Thus,
the
verse
“I
have
put
My
words
in
your
mouth,”
which
Rabbi
Shimon
introduces,
refers
to
the
upper
Mochin,
which
Adam
HaRishon
lacked,
as
well,
since
they
were
actually
innovated
by
the
righteous,
for
they
had
not
yet
departed
from
the
Emanator.
This
is
why
the
righteous
are
considered
as
actual
partners
in
that
regard.
The
Creator
listens
to
the
voices
of
those
who
engage
in
Torah.
With
each
word
that
is
renewed
in
the
Torah
through
a
person
who
toils
in
the
Torah,
he
makes
one
firmament.
ZA
is
called
“a
voice,”
and
Nukva
is
called
“speech.”
When
the
righteous
engages
in
Torah,
he
raises
MAN
to
ZON
with
the
voice
and
speech
of
his
Torah.
A
voice
rises
to
ZA
and
the
speech
rises
to
the
Nukva.
The
Creator
listens
to
the
voices
of
those
who
engage
in
Torah
because
the
voice
of
Torah
rises
for
MAN
to
ZA,
who
is
called
“the
Creator.”
And
in
each
word
that
is
renewed
in
the
Torah
through
the
person
who
is
exerting
in
Torah,
he
makes
one
firmament.
A
word
means
speech.
Each
word
that
is
renewed
in
the
Torah
of
the
one
who
engages
in
the
Torah
rises
as
MAN
for
the
Nukva,
who
is
called
“word
and
speech.”
By
that,
one
firmament
is
done.
The
firmament—the
screen
on
which
the
coupling
of
the
Creator
with
His
Shechina
[Divinity]
is
done—is
carried
out
through
the
MAN
that
the
righteous
raise
by
their
engagement
in
the
Torah.
The
reason
why
he
says,
“In
a
word
of
Torah”
and
does
not
say,
“Innovation
in
the
voice
of
Torah”
is
that
the
Nukva
needs
the
construction
of
her
Yesod
anew
for
each
coupling,
since
after
each
coupling,
she
becomes
a
virgin
once
again.
And
through
the
MAN
of
the
righteous,
the
Yesod
in
her
is
always
renewed,
meaning
the
receptacle
for
the
lights
of
ZA.
This
is
why
he
says,
“In
each
word
that
is
renewed
in
the
Torah,”
since
the
word,
Malchut,
is
truly
renewed
by
the
righteous’
word
of
Torah,
for
after
every
coupling
her
receptacle
disappears
once
more.
62)
At
the
time
when
a
new
word
of
Torah
comes
out
of
the
mouth
of
a
man,
that
word
rises
and
is
introduced
before
the
Creator.
The
Creator
takes
that
word,
kisses
it,
and
crowns
it
with
seventy
decorated
and
engraved
crowns.
Then
the
new
word
of
wisdom
rises
and
sits
on
the
head
of
the
righteous
one
who
lives
forever.
From
there,
it
flies
and
sails
through
70,000
worlds,
rising
to
Atik
Yomin,
the
Keter.
All
the
words
of
Atik
Yomin
are
words
of
wisdom
in
the
high,
hidden
secrets.
That
is,
when
a
person
raises
MAN
with
his
word
of
Torah,
the
upper
word,
Nukva
of
ZA,
rises
and
is
introduced
before
the
Creator
for
a
coupling
with
Him.
“The
Creator
takes
that
word
and
kisses
it.”
There
are
two
discernments
in
each
coupling
of
ZON:
coupling
of
Neshikin
[kisses],
and
coupling
of
Yesodot
[“foundations,”
plural
of
Yesod].
This
is
so
because
the
name
is
not
completed
before
He
creates
light
for
His
light
and
they
clothe
in
one
another,
for
besides
the
level
of
Hochma,
a
second
coupling
is
required,
for
the
level
of
Hassadim,
so
the
level
of
Hochma
might
clothe
in
the
level
of
Hassadim.
For
this
reason,
each
coupling
includes
two
couplings:
1)
A
coupling
for
the
level
of
Hochma,
called
“coupling
of
Neshikin.”
It
is
in
the
Peh
of
Rosh,
for
the
level
of
Rosh
and
GAR.
2)
A
coupling
for
the
level
of
Hassadim.
This
is
called
“coupling
of
Yesodot,”
and
it
is
for
the
level
of
Hassadim.
The
Creator
takes
that
word
Nukva
and
kisses
it,
meaning
a
coupling
of
Neshikin
for
the
level
of
GAR.
He
crowns
it,
meaning
a
coupling
of
Yesodot,
for
the
level
of
Hassadim,
at
which
time
the
Hochma
dresses
in
Hassadim
and
the
Nukva
is
crowned
with
complete
Mochin.
“And
crowns
it
with
seventy
decorated
and
engraved
crowns.”
The
complete
Mochin
of
the
Nukva
is
called
“seventy
crowns”
because
the
Nukva
is
the
seventh
day.
When
she
receives
from
ZA,
who
is
in
tens,
she
becomes
seventy.
The
Mochin
is
called
“crowns,”
hence
he
is
called
“seventy
crowns.”
He
says
that
they
are
decorated
and
engraved,
meaning
that
through
the
MAN
of
the
righteous,
they
become
a
receptacle
for
those
seventy
crowns.
“And
the
new
word
of
wisdom
rises
and
sits
on
the
head
of
the
righteous
one
who
lives
forever.”
There
are
two
renewals
of
heaven
and
earth,
which
are
ZON:
1)
To
reinstate
the
crown
as
it
was
prior
to
the
sin
of
Adam
HaRishon.
On
this
renewal,
the
Nukva
is
called
“word
of
Torah,”
and
this
is
what
Rabbi
Shimon
explained
thus
far.
2)
The
renewal
of
heaven
and
earth
in
upper
Mochin,
which
even
Adam
HaRishon
did
not
attain.
In
that
regard,
Nukva
is
called
“word
of
wisdom.”
“And
the
new
word
of
wisdom
rises
and
sits
on
the
head
of
the
righteous
one
who
lives
forever,”
as
it
is
written,
“Righteous
sit
with
their
crowns
on
their
heads.”
This
is
so
because
through
the
MAN
of
the
righteous,
who
are
already
complete
with
the
upper
brightness
of
Adam
HaRishon,
such
as
Rabbi
Shimon
and
his
friends,
the
Nukva
of
ZA
rises
to
being
a
crown
at
the
head
of
the
righteous,
ZA,
with
respect
to
his
Yesod,
the
one
who
lives
forever.
Commentary:
The
light
of
Hochma
is
called
“the
light
of
Haya.”
And
since
ZA
can
draw
the
light
of
Haya
only
through
the
Nukva,
it
is
considered
that
he
is
alive
only
when
in
coupling
with
the
Nukva,
who
is
called
“world.”
This
is
why
at
that
time,
he
is
called
“the
righteous
one
who
lives
forever.”
It
is
also
discerned
that
the
Nukva
is
a
crown
over
his
head,
for
the
Mochin
that
are
called
“crown”
are
from
the
Nukva,
and
he
would
not
be
rewarded
with
them
without
her.
We
also
learn
that
“He
did
not
move
from
being
fond
of
her
until
my
mother
called,”
since
the
consequence
is
regarded
as
the
offspring
of
its
cause.
And
because
the
Nukva
was
the
cause
for
the
light
of
Haya
of
ZA,
in
that
respect,
the
Nukva
has
become
his
mother.
“From
there,
it
flies
and
sails
through
70,000
worlds.”
After
she
made
a
coupling
with
ZA
in
a
crown
over
the
head
of
the
righteous,
she
flies
and
rises
further
up,
to
AA,
where
her
ZAT
are
corrected
in
700,000
worlds.
This
is
so
because
the
Sefirot
of
AA
are
10,000,
and
she
rises
from
AA
to
Atik
Yomin,
and
he
calculates
the
ascents
of
ZON
one
at
a
time
up
to
Atik
Yomin,
which
is
done
by
the
MAN
of
the
complete
righteous.
This
is
because
the
coupling
of
the
crown
on
the
head
of
the
righteous
is
by
ascending
to
upper
AVI,
and
rising
from
there
to
AA
in
70,000
worlds,
and
from
there
to
Atik,
who
is
the
highest
of
all.
“All
the
words
of
Atik
Yomin
are
words
of
wisdom
in
the
high,
hidden
secrets.”
He
interprets
the
merit
of
the
Mochin
that
are
given
to
the
Nukva
through
her
ascent
to
Atik
Yomin.
He
says
that
all
the
words
of
Atik
Yomin,
all
the
levels
that
are
received
from
Atik
Yomin,
are
words
of
wisdom
in
the
high
and
hidden
secrets,
GAR
of
Hochma.
This
is
so
because
words
of
Hochma
[wisdom]
indicate
the
level
of
Hochma,
and
the
high
and
hidden
secrets
are
GAR
of
Hochma.
Those
are
revealed
only
by
ascending
to
the
place
of
Atik
Yomin
and
not
below
him.
63)
When
that
word
of
wisdom
that
was
innovated
in
this
world
rises,
it
connects
to
those
words
of
Atik
Yomin,
ascends
and
descends
with
them,
and
enters
eighteen
concealed
worlds,
which
“No
eye
has
seen
a
God
besides
You.”
They
come
out
of
there
and
wander,
and
they
come
full
and
whole,
and
assemble
before
Atik
Yomin.
At
that
time,
Atik
Yomin
smells
that
thing,
and
it
is
more
desirable
to
him
than
anything.
Then
he
takes
that
thing
and
crowns
it
with
370,000
crowns,
and
that
new
innovations
in
the
Torah
wanders,
ascending
and
descending,
and
one
firmament
is
made
out
of
it.
This
is
so
because
at
the
time
of
Nukva’s
ascent
to
Atik
Yomin,
she
is
incorporated
in
the
coupling
that
is
there.
She
raises
reflected
light
and
extends
direct
light
from
Atik
Yomin.
“She
rises”
means
that
she
raises
reflected
light
from
below
upwards.
“Descends”
means
that
she
extends
direct
light
from
above
downwards,
at
which
time
she
receives
words
of
wisdom
in
the
high
and
hidden
secrets,
and
she
is
incorporated
with
the
reflected
light
and
direct
light
in
Atik
himself.
It
was
said,
“Ascends
and
descends
with
them,
and
enters
eighteen
concealed
worlds,
which
‘No
eye
has
seen
a
God
besides
You.’”
This
is
so
because
the
coupling
that
is
made
in
Atik
is
also
in
the
Yesod
of
Atik
that
is
there,
and
it,
too,
is
the
righteous
one
who
lives
forever,
like
Yesod
of
ZA
upon
its
ascent
to
upper
AVI.
The
difference
is
that
Yesod
of
Atik
is
“No
eye
has
seen
a
God
besides
You,”
since
the
coupling
of
Yesod
is
done
on
the
screen
by
striking,
which
raises
reflected
light
to
clothe
the
direct
light,
while
below,
in
AVI,
the
screen
is
regarded
as
wings
that
cover
the
upper
light
when
it
is
repelled.
This
indicates
that
there
is
the
force
of
Din
[judgment]
in
them,
for
every
reflected
light
is
called
“light
of
Din.”
But
in
Yesod
of
Atik,
it
is
written,
“Your
Teacher
will
no
longer
hide
Himself,
but
your
eyes
will
see
your
Teacher.”
This
is
so
because
even
though
the
screen
raises
reflected
light
from
below
upwards,
there
are
still
no
wings
in
it,
hence
it
is
called
“eighteen
concealed
worlds,
that
‘No
eye
has
seen
a
God
besides
You.’”
In
other
words,
there
are
no
wings
there
yet,
covering
from
a
foreign
eye,
since
there
are
no
Dinim
[judgments]
there.
Rather,
“No
eye
has
seen
a
God
besides
You,”
since
a
discernment
from
below
upwards
is
called
“concealed,”
though
it
is
in
the
form
of
“No
eye
has
seen
a
God
besides
You.”
“They
come
out
of
there
and
wander,
and
they
come
full
and
whole,”
since
they
come
out
of
there,
of
a
coupling
on
the
screen,
which
is
called
“eighteen
concealed
worlds
that
‘No
eye
has
seen
a
God
besides
You.’”
“And
wander”
means
that
he
raises
reflected
light
from
below
upwards.
“And
they
come”
means
that
she
extends
the
direct
light
from
above
downwards.
And
then
they
are
“Full
and
whole,”
filled
with
direct
light
from
wisdom
[Hochma]
in
the
high
and
hidden
secrets,
and
whole
with
reflected
light,
in
which
there
is
no
Din,
but
is
entirely
utter
mercy,
on
a
par
with
the
direct
light.
At
that
time,
they
“Assemble
before
Atik
Yomin,”
meaning
they
are
ready
to
clothe
the
Atik
Yomin.
“At
that
time,
Atik
Yomin
smells
that
thing,
and
it
is
more
desirable
to
him
than
anything.”
“Smells”
means
contentment,
since
that
great
and
sublime
coupling
brings
sublime
contentment
to
Atik
Yomin,
since
then
all
the
worlds
and
all
their
merit
are
included
in
the
Nukva.
“And
it
is
more
desirable
to
him
than
anything”
because
that
contentment
comes
to
him
from
all
the
worlds
at
once,
as
she
is
the
utter
perfection
and
sublimity,
and
the
one
on
whom
the
worlds
were
created.
“Then
he
takes
that
thing
and
crowns
it
with
370,000
crowns,”
for
then
he
imparts
upon
her
the
sublime
Mochin
of
Atik
himself,
which
are
HB
TM,
since
the
Sefirot
of
Atik
are
100,000
each.
However,
the
difference
is
in
the
thirty
upper
ones
of
Hochma,
as
it
is
written,
“He
was
more
honored
than
the
thirty,
but
he
did
not
come
to
the
three.”
In
other
words,
even
though
she
receives
and
is
honored
by
GAR
of
Hochma
of
Atik,
too,
who
are
the
30,000
upper
ones,
the
Nukva
still
cannot
actually
rise
and
clothe
the
30,000
themselves.
If
she
could
clothe
those
30,000,
too,
the
Nukva
would
be
annulled
in
it
as
a
candle
before
a
torch.
Hence,
she
receives
from
Atik
only
370,000
crowns,
which
is
400,000
minus
30,000.
“And
that
new
innovations
in
the
Torah
wanders,
ascending
and
descending,
and
one
firmament
is
made
out
of
it.”
“Wanders”
means
flying
upwards.
“Wanders,
ascending”
means
that
he
raises
reflected
light
from
below
upwards.
“And
descending”
means
that
through
the
reflected
light
that
he
raises,
she
descends
with
the
direct
light
from
above
downward,
“And
one
firmament
is
made
out
of
it,”
meaning
that
through
clothing
of
reflected
light
over
direct
light,
a
firmament
is
made
there.
This
is
so
because
after
the
coupling
is
made
on
that
same
screen
that
was
established
in
Malchut
to
raise
reflected
light,
which
reached
the
Nukva
through
the
good
deeds
and
the
MAN
that
they
raised
in
order
to
impart
contentment
upon
their
Maker,
it
becomes
a
firmament,
through
which
the
righteous
obtain
the
level
of
coupling
that
was
made
on
it.
And
when
a
degree
comes
down
to
the
righteous
through
the
firmament,
it
clothes
in
a
garment
that
extends
from
the
firmament
in
reflected
light
that
inverts
from
the
firmament
and
below,
with
the
direct
light
from
the
firmament
and
above.
Thus,
she
comes
to
the
attainment
of
the
righteous
who
are
clothed
in
one
another,
since
those
righteous
that
have
been
rewarded
with
wholeness,
raising
MAN
for
that
sublime
coupling,
no
longer
have
any
reception
for
themselves.
Also,
the
MAN
that
they
raised
was
to
bestow,
and
not
to
receive.
Hence,
with
the
good
deeds
and
the
MAN,
they
correct
the
screen
for
the
Nukva
and
qualify
her
for
this
great
coupling
where
the
qualification
itself
is
reflected
light
that
rises
from
the
screen
of
the
Nukva
and
above,
since
anything
that
rises
from
below
upwards
is
bestowal
and
repelling
of
reception
for
oneself.
At
that
time,
the
coupling
by
striking
with
the
upper
light
takes
place,
and
the
upper
light
dresses
in
a
garment
of
the
rising
reflected
light.
And
the
light
that
descends
from
above
to
below
and
dresses
in
reflected
light
comes
to
the
reception
of
the
lower
one,
to
that
righteous
who
raised
the
MAN,
since
anything
that
comes
from
above
to
below
comes
for
reception.
And
since
the
upper
light
passes
to
the
lower
one
through
the
firmament,
it
takes
with
it
the
clothing
of
reflected
light
from
the
firmament,
and
the
lower
one
receives
the
upper
light
inside
this
garment.
This
is
so
because
even
after
the
level
is
attained
by
the
lower
one,
he
still
does
not
enjoy
any
of
the
upper
light
that
descends
to
him,
but
only
according
to
the
measure
of
bestowal
of
contentment
upon
his
Maker,
that
is,
to
the
extent
of
the
clothing
of
reflected
light
that
clothes
the
upper
light.
This
is
regarded
as
“receiving
in
order
to
bestow.”
He
is
not
receiving
anything
if
there
is
no
bestowal
upon
his
Maker
in
it.
Hence,
reception
is
clothed
within
bestowal,
direct
light
in
reflected
light.
This
is
the
precision
that
he
makes,
the
“Innovations
in
the
Torah
wanders,
ascending
and
descending,
and
one
firmament
is
made
out
of
it,”
meaning
it
is
received
by
the
lower
ones
only
through
the
firmament,
clothed
with
it.
64)
So
it
is
with
each
word
of
wisdom.
Firmaments
are
made,
established
in
complete
existence
before
Atik
Yomin,
and
he
calls
them
“new
heaven,”
meaning
renewed
heaven,
which
are
blocked,
of
the
secrets
of
the
upper
wisdom.
Similarly,
all
the
new
words
of
Torah,
which
are
not
from
the
upper
wisdom,
stand
before
the
Creator,
rise,
become
the
lands
of
the
living,
and
descend
and
crown
unto
one
land.
It
is
made
new,
and
everything
becomes
a
new
land
by
that
thing
that
is
renewed
in
the
Torah.
So
the
righteous
go,
always
raising
MAN
and
extending
those
sublime
degrees
from
Atik
Yomin
through
those
firmaments
that
were
made
by
the
upper
coupling.
And
out
of
those
firmaments,
the
new
heaven
is
made,
renewed
at
the
degree
of
Atik
Yomin,
hence
those
high
attainments
are
called
“blocked,
of
the
secrets
of
the
upper
wisdom,”
which
come
and
clothe
the
garment
that
extends
from
the
firmaments.
And
all
the
other
new
words
of
Torah
“Stand
before
the
Creator,
rise,
and
become
the
lands
of
the
living,
and
descend
and
crown
unto
one
land.
It
is
made
new,
and
everything
becomes
a
new
land.”
This
is
so
because
there
are
HB
TM
at
every
level.
Thus
far,
it
was
only
about
the
secrets
of
Hochma
[wisdom],
and
not
of
Bina,
ZA,
and
Malchut
at
each
level.
It
was
said
that
they
become
the
lands
of
the
living
because
they
all
become
Bina,
called
“the
land
of
the
living.”
They
descend
and
crown
unto
one
land,
to
Malchut,
who
is
called
land,
simply.
It
is
made
new,
and
everything
becomes
a
new
land
because
the
Malchut
was
crowned
and
received
all
the
degrees
of
the
lands
of
the
living,
Bina.
Thus,
Malchut
rose
into
being
Bina,
and
it
is
now
called
“a
new
land,”
since
what
was
previously
Malchut
is
now
Bina.
This
is
the
meaning
of
BON
being
destined
to
be
SAG,
and
MA
being
destined
to
be
AB,
since
heaven
are
ZA,
and
at
the
degree
of
Atik
Yomin,
they
are
now
in
the
secrets
of
the
upper
Hochma.
Thus,
the
MA,
ZA,
became
AB,
Hochma,
and
land,
Nukva
of
ZA,
has
become
SAG,
Bina.
It
follows
that
new
heaven
and
new
land
are
MA
and
BON
that
were
canceled
and
have
become
AB
SAG.
65)
It
is
written
about
that,
“For
just
as
the
new
heavens
and
the
new
earth
which
I
make.”
It
does
not
say
“Which
I
made,”
but
“make,”
in
present
tense,
since
He
always
makes
new
heaven
and
earth
of
those
innovations
and
secrets
of
the
Torah.
It
is
written
about
that,
“I
have
put
My
words
in
your
mouth
and
have
covered
you
with
the
shadow
of
My
hand,
to
establish
heaven,
to
found
the
earth.”
It
does
not
say
“The
heavens,”
but
“heaven,”
without
the
“the,”
since
it
is
not
about
the
actual
heaven,
but
about
a
renewed
heaven,
which
was
made
out
of
words
of
Torah.
Also,
it
does
not
say
“I
have
made,”
but
“make,”
indicating
that
we
should
not
err
in
interpreting
the
text,
“new
heaven
and
new
earth,”
which
are
like
a
correction
of
something
that
is
done
and
innovated
only
once,
for
this
is
not
the
case.
Rather,
they
concern
perpetual
work,
for
the
righteous
who
have
already
been
completed
in
the
upper
brightness,
constantly
going
and
becoming
new
heaven
and
earth,
as
it
is
written,
“Righteous
go
from
strength
to
strength.”
He
brings
evidence
to
that,
since
it
is
written,
“The
new
heavens
and
the
new
earth
which
I
make,”
and
it
does
not
say,
“Which
I
have
made.”
Thus,
those
heaven
and
earth
are
always
renewed
by
the
innovations
of
Torah
of
the
complete
righteous.
He
also
brings
evidence
from
the
words
“To
establish
heaven,”
for
if
it
were
for
one
time
only,
it
should
have
written,
“To
establish
the
heavens,”
with
a
“the.”
But
since
it
writes,
“heaven,”
it
means
that
it
is
constantly
occurring.
66)
“And
[I]
have
covered
you
with
the
shadow
of
My
hand.”
When
the
Torah
was
given
to
Moses,
many
tens
of
thousands
of
high
angels
came
to
burn
him
with
the
flames
of
their
mouths,
until
the
Creator
covered
him.
Now
that
the
innovation
in
the
Torah
rises
and
is
crowned,
and
stands
before
the
Creator,
He
covers
that
thing
and
covers
that
person,
so
it
will
not
be
known
to
them,
but
to
the
Creator,
and
they
will
not
envy
him
until
that
desert
becomes
a
new
heaven
and
a
new
earth.
Everything
that
is
covered
from
the
eye
rises
for
high
benefit,
as
it
is
written,
“And
[I]
have
covered
you
with
the
shadow
of
My
hand.”
It
was
covered
and
hidden
from
the
eye
for
the
upper
benefit.
It
is
also
written,
“To
establish
heaven,
to
found
the
earth,”
as
we
learned,
so
new
heaven
and
earth
would
grow
out
of
it.
“And
[I]
have
covered
you
with
the
shadow
of
My
hand”
refers
to
the
clothing
that
extends
from
the
firmament,
clothing
and
covering
the
level
of
Mochin.
This
clothing
is
a
shadow
that
covers
the
Mochin
and
hides
them
from
foreign
eyes,
and
they
are
known
only
to
the
Creator,
to
conceal
those
great
degrees
from
the
ministering
angel,
so
they
will
not
envy
him.
Concerning
the
angels’
envy,
being
of
fine
substance,
when
they
look
at
a
righteous,
they
find
him
inferior
in
their
envy
with
him
for
the
high
degree
he
was
awarded.
Afterwards,
the
slanderers
cling
to
that
inferiority
that
the
angels
discovered
in
him.
Hence,
when
the
degree
dresses
in
the
garment
of
the
firmament,
that
garment
measures
his
degree
for
him,
so
he
will
not
receive
too
much
of
it,
but
only
to
benefit
the
upper
one.
Thus,
he
is
kept
from
the
envy
of
the
angels,
for
then
the
righteous
can
keep
from
blemishing
the
degree
completely
equally
with
the
angels.
It
was
said
that
anything
that
is
covered
from
the
eye
rises
to
higher
benefit,
for
the
eye
sees
and
the
heart
covets
and
cannot
keep
one’s
thought
clean,
solely
on
bringing
contentment
to
one’s
Maker,
but
receives
for
one’s
own
benefit.
However,
“Covered
from
the
eye”
means
clothed
in
the
garment
of
the
firmament,
he
is
certain
that
he
will
not
receive
more
than
the
amount
that
is
for
the
benefit
of
the
upper
one.
This
is
why
it
was
said
that
he
is
covered
and
hidden
from
the
eye.
67)
“And
to
say
to
Zion,
‘You
are
My
people.’”
To
say
means
to
those
gates
and
words,
marked
one
atop
the
other,
to
the
innovations
in
the
Torah,
“You
are
My
people.”
Do
not
pronounce
“You
are
My
people
[Ami]”
with
a
Patach
in
the
Ayin,
but
“You
are
with
Me
[Imi],”
with
a
Hirik
in
the
Ayin,
which
means
partnering
with
Me.
As
I
made
heaven
and
earth
with
My
speech,
as
it
is
written,
“By
the
word
of
the
Lord
the
heavens
were
made,”
you,
with
your
words
of
wisdom,
have
made
new
heaven
and
earth.
Happy
are
those
who
exert
in
Torah.
Reception
is
called
gates
that
are
open
to
receive.
Bestowal
through
MAN
is
called
“words.”
It
is
said,
“The
gates
and
the
words
are
marked
one
atop
the
other,”
since
they
clothe
in
one
another,
and
by
this
they
are
marked.
68)
But
does
a
new
word
of
any
person
do
it,
even
when
he
does
not
know
what
he
is
saying?
Come
and
see
that
when
one
who
is
not
proficient
in
the
secrets
of
Torah
innovated
words
that
he
does
not
know
how
to
verify
properly,
that
innovation
rises
and
comes
out
to
that
thing,
an
unreliable
man
who
speaks
lies,
out
of
the
female
of
the
great
deep.
He
leaps
500
Parsas
[“parasangs”]
to
receive
that
thing.
He
takes
it
and
walks
with
the
thing
to
his
female,
and
makes
a
false
firmament
in
her,
which
is
called
Tohu.
The
MAN
that
the
righteous
raise
to
bring
contentment
to
their
Maker,
to
benefit
the
upper
one,
is
called
“innovated
words
of
Torah.”
This
is
so
because
they
are
innovated
by
the
upper
coupling,
and
through
them
ZON
receive
new
Mochin
until
they
are
thus
rewarded
with
establishing
heaven
and
founding
earth.
By
that,
they
become
partners
with
the
Creator
because
through
their
words,
heaven
and
earth
are
renewed.
However,
one
whose
ways
are
not
in
the
secrets
of
Torah,
who
is
not
proficient
in
the
ways
of
the
Creator,
to
know
how
to
keep
himself
from
blemishing
the
upper
degrees,
says
that
his
aim
is
for
a
higher
benefit.
However,
he
is
misleading
himself,
for
he
does
not
know
that
it
is
in
his
soul
to
know
the
scrutiny
that
he
is
not
aiming
for
his
own
needs.
His
punishment
is
grave
indeed,
for
he
gives
power
to
the
Klipot
to
kill
people.
He
“Innovated
words
that
he
did
not
know
how
to
verify
properly”
means
that
he
raised
MAN
for
the
upper
coupling
and
did
not
fully
and
sufficiently
know
that
it
was
truly
so.
In
that
case,
he
is
an
unreliable
man
who
speaks
lies,
and
leaps
500
Parsas
to
receive
that
thing.
“An
unreliable
man
who
speaks
lies,
out
of
the
female
of
the
great
deep.”
There
are
male
and
female
in
the
Klipot,
as
well.
The
male
is
called
“false,”
and
the
female
is
called
“lie.”
This
is
so
because
the
male
Klipa
is
not
as
bad
as
the
female.
For
himself,
he
is
not
failing
people
into
lying
in
the
name
of
the
Creator.
On
the
contrary,
he
speaks
well,
or
so
it
seems.
Yet,
his
eye
is
evil,
as
it
is
written,
“Do
not
eat
the
bread
of
an
evil-eyed
man
...
He
says
to
you,
‘Eat
and
drink!’
but
his
heart
is
not
with
you.”
Also,
anyone
who
is
captured
by
him
speaks
the
name
of
the
Creator
in
vain,
for
he
is
separated
from
the
Creator
and
cannot
receive
any
bounty.
It
is
written,
“‘Anyone
who
is
proud,’
says
the
Creator,
‘he
and
I
cannot
dwell
in
the
same
abode.’”
It
is
so
because
when
one’s
aim
is
to
receive
his
needs
for
himself,
to
brag
and
to
boast,
and
so
on,
he
is
captured
by
the
authority
of
that
evil-eyed.
Thus,
the
MAN
that
he
raises
does
not
extend
any
bounty
from
above,
and
he
speaks
the
name
of
the
Creator
in
vain.
For
this
reason,
the
male
Klipa
is
called
“false,”
since
the
Creator
cannot
be
attached
to
that
man,
to
dwell
with
him
in
the
same
abode.
And
the
female
Klipa
is
called
“lie,”
for
once
the
man
is
caught
in
the
net
of
the
male,
who
is
called
“false,”
he
has
the
power
to
make
a
coupling
with
his
female,
who
is
an
evil
and
bitter
Klipa,
which
fakes
the
name
of
the
Creator
and
lies
in
it.
Then
she
descends
and
incites,
rises
and
complains,
and
takes
his
soul
from
him.
For
this
reason,
he
is
called
“an
unreliable
man,”
for
first
“He
says
to
you,
‘Eat
and
drink!’”
meaning
he
raises
MAN
to
the
Creator
and
extends
abundance
for
a
high
need,
and
seems
as
though
he
is
from
the
side
of
Kedusha
[holiness].
Afterwards,
by
the
power
of
his
falsehood,
he
makes
a
coupling
with
the
female
of
the
great
deep,
and
with
her
lie,
he
takes
his
soul
and
kills
him.
It
was
said,
“An
unreliable
man
who
speaks
lies,
out
of
the
female
of
the
great
deep,”
since
he
turns
into
speaking
lies
only
by
the
power
of
the
female
of
the
great
deep
in
which
he
is
associated,
and
not
in
and
of
himself.
He
leaps
500
Parsas
to
receive
that
thing.
This
is
so
because
at
their
root,
ZON
of
Tuma’a
[impurity]
have
only
VAK
and
a
point,
only
VAK
and
a
point
opposite
the
ZON
of
Kedusha
[of
holiness].
In
that
place,
they
have
neither
a
place
nor
the
power
to
cling
to
Bina.
However,
through
the
MAN
that
the
lower
one
raises,
he
gives
the
male
of
Tuma’a
power
to
skip
over
the
ZAT
of
Bina,
which
are
extended
into
ZON
of
Kedusha,
who
are
essentially
only
five
Sefirot
HGT
NH,
called
“500
Parsas.”
This
is
so
because
the
Sefirot
of
Bina
are
regarded
as
hundreds,
and
it
was
said
that
he
leaped
500
Parsas
to
receive
that
thing
because
immediately
upon
the
raising
of
MAN
he
obtained
the
power
to
leap
into
a
place
that
is
not
his—the
five
bottom
Sefirot
HGT
NH
of
Bina,
which
are
called
500
Parsas.
To
receive
that
thing
refers
to
the
MAN
raised
by
the
man
who
did
not
know
sufficiently
if
his
aim
was
to
please
his
Maker.
He
“Walks
with
the
thing
to
his
female,
and
makes
a
false
firmament
in
her,
which
is
called
Tohu.”
That
is,
he
makes
a
coupling
over
this
MAN
with
his
female
of
the
great
deep,
and
extends
lights
of
Kedusha
to
him,
to
his
lot
and
to
his
construction,
similar
to
the
new
heaven
of
Kedusha
that
is
done
by
the
MAN
of
Kedusha.
Those
heavens
that
he
extended
by
his
coupling
are
called
“the
false
firmament,”
with
respect
to
the
male,
and
“a
firmament
of
Tohu,”
with
respect
to
the
participation
with
the
Nukva
of
the
great
deep,
which
is
called
“a
firmament
of
Tohu.”
Tohu
is
the
name
of
the
male,
and
“deep”
is
the
name
of
the
female.
It
was
said
that
he
made
the
false
firmament
through
his
own
self,
which
is
called
Tohu,
by
his
association
with
the
deep,
the
Nukva.
69)
That
unreliable
man
flies
in
the
false
firmament
6,000
Parsas
at
once,
and
once
a
false
firmament
stands,
a
woman
of
harlotry
immediately
comes
out,
holding
that
false
firmament
and
taking
part
in
it.
From
there
she
goes
out
and
kills
several
thousands
and
tens
of
thousands,
since
while
she
is
in
that
firmament,
she
has
permission
and
ability
to
fly
and
to
traverse
the
entire
world
in
an
instant.
This
is
so
because
these
Mochin
that
were
drawn
out
to
him
in
that
false
firmament
are
from
the
Sitra
Achra
opposite
the
Hochma
of
Kedusha,
whose
numbers
are
thousands.
He
flies
in
the
firmament
and
grips
through
it,
6,000
Parsas
at
once,
in
six
Sefirot
HGT
NHY
of
Hochma,
which
are
called
6,000
Parsas,
since
they
are
from
Hochma.
And
once
a
false
firmament
is
established,
a
woman
of
harlotry
immediately
comes
out,
grips
that
false
firmament,
and
partakes
in
it.
That
is,
once
the
new
heaven
of
the
male
Klipa—who
is
called
only
by
the
name
“false”—is
completed,
the
female
of
the
great
deep
discloses
her
strength,
and
her
strength
attacks
the
firmament
to
lie
in
the
name
of
the
Creator.
She
flies
in
the
firmament
and
then
it
is
called
“a
firmament
of
Tohu.”
“From
there
she
goes
out
and
kills
several
thousands
and
tens
of
thousands,
since
while
she
is
in
that
firmament,
she
has
permission
and
ability
to
fly
and
to
traverse
the
entire
world
in
an
instant.”
This
is
so
because
while
she
partakes
in
that
firmament,
she
grows
stronger
and
bigger
than
the
level
of
the
male,
since
the
male
grows
only
to
VAK
of
Hochma,
which
are
6,000
Parsas,
and
the
Nukva
grows
through
him
in
ten
complete
Sefirot,
a
complete
world,
and
has
permission
and
ability
to
fly
and
to
traverse
the
entire
world—a
whole
world
in
ten
Sefirot—in
an
instant.
It
is
written
about
it,
“And
how
long
is
His
anger?
A
moment.”
Hence,
she
has
great
power
for
killing
thousands
and
tens
of
thousands
of
people,
as
it
is
written,
“For
many
are
the
victims
she
has
cast
down.”
And
as
new
heaven
and
earth
for
Kedusha
are
always
built
by
the
MAN
of
the
righteous,
the
heaven
and
earth
for
the
Klipot
is
always
built
by
the
MAN
of
those
who
do
not
know
how
to
truly
serve
the
Creator,
as
it
is
written,
“God
has
made
them
one
opposite
the
other.”
70)
It
is
written
about
that,
“Woe
to
those
who
drag
iniquity
with
the
cords
of
falsehood,
and
sin
is
as
cart
ropes.”
Iniquity
is
male;
sin
is
female,
a
woman
of
harlotry.
One
who
sins
draws
in
the
iniquity,
the
male,
by
those
false
ropes,
as
it
is
written,
“And
sin
is
as
cart
ropes.”
This
means
that
he
draws
into
that
female,
who
is
called
“sin,”
who
intensifies
there
to
fly
and
to
slay
people.
This
is
why
it
is
written,
“For
many
are
the
victims
she
has
cast
down.”
Who
cast
down?
It
is
she,
that
sin,
who
kills
people.
And
who
caused
it?
It
was
a
disciple
of
the
wise
who
did
not
achieve
teaching,
yet
teaches
nonetheless.
The
male
of
Klipa
is
not
as
bad
as
the
female
because
he
resembles
himself
to
Kedusha,
as
it
is
written,
“He
says
to
you,
‘Eat
and
drink!’
but
his
heart
is
not
with
you.”
This
is
why
he
is
called
“false.”
Yet,
for
this
reason,
he
has
great
power
to
capture
people
in
his
net.
And
once
he
has
fallen
into
his
net,
he
comes
and
makes
a
coupling
with
his
Nukva.
Then,
“Sin
is
as
cart
ropes,”
and
she
pulls
him
into
the
great
deep.
The
falsehood
only
ties
him
with
ropes
and
captures
him,
as
it
is
written,
“Woe
to
those
who
drag
iniquity
with
the
cords
of
falsehood,”
and
then
he
drops
him
before
his
female.
Then,
“Sin
is
as
cart
ropes,”
when
the
sin
drops
him
into
the
great
deep
and
kills
him.
This
is
why
it
was
said
that
she
is
that
sin
which
kills
people.
71)
Rabbi
Shimon
said
to
the
friends,
“Please,
do
not
utter
a
word
of
Torah
which
you
did
not
know
or
hear
from
a
tree
that
is
as
great
as
it
should
be,
so
you
will
not
be
causing
that
sin
of
killing
numerous
people
for
naught.”
They
all
said,
“May
the
Merciful
One
save
us.”
In
other
words,
if
you
know
for
yourselves,
it
is
best.
If
you
do
not,
you
must
hear
how
to
properly
serve
the
Creator
from
a
great
tree,
meaning
from
a
great
man
who
is
trustworthy,
so
you
will
not
be
causing
that
sin
of
killing
numerous
people
for
naught.
72)
The
Creator
created
the
world
with
the
Torah.
We
learn
that
it
is
written,
“Then
I
was
beside
Him,
as
a
master
workman;
and
I
was
daily
His
delight.”
This
relates
to
the
Torah,
with
which
the
Creator
was
playing
2,000
years
before
the
world
was
created.
He
looked
at
her
once,
twice,
thrice,
and
four
times,
and
then
He
told
them.
In
the
end,
he
performed
a
deed
in
her,
to
teach
people
not
to
come
and
err
in
her,
as
it
is
written,
“Then
He
saw
it
and
declared
it;
He
established
it
and
also
searched
it
out.
And
to
man
He
said.”
“He
saw”
is
the
first
time,
“Declared
it”
is
the
second
time,
“Established
it”
is
the
third
time,
“And
also
searched
it
out”
is
the
fourth
time.
Then
he
told
them,
as
it
is
written,
“And
to
man
He
said...”
73)
The
Creator
created
what
He
created
corresponding
those
four
times
that
are
written,
“Then
He
saw
it
and
declared
it;
He
established
it
and
also
searched
it
out.”
And
until
He
did
His
deed,
He
first
brought
four
words,
as
it
is
written,
“Beresheet
Barah
Elokim
Et”
[In
the
beginning
God
created
the],
thus
four.
Afterwards,
it
is
written,
“HaShamaim”
[the
heaven],
which
correspond
to
four
times
that
the
Creator
looked
in
the
Torah
before
He
took
out
His
deed
for
His
work.
Those
four
times
are
HB
TM:
“Then
He
saw
it”
is
Hochma,
“And
declared
it”
is
Bina,
“He
established
it”
is
ZA,
“And
also
searched
it
out”
is
Malchut.
After
those
four
clothings
the
Creator
created
what
He
created.
This
is
what
the
first
four
words
in
the
Torah
imply,
as
well:
Beresheet
[in
the
beginning]
is
Hochma,
Barah
[created]
is
Bina,
Elokim
[God]
is
ZA,
Et
[the]
is
Malchut,
and
after
those
four
clothings,
the
Shamaim
[heavens]
were
made.