Let there Be Lights - 1

98) “And God said, ‘Let there be lights.’” Meorot [lights] is written without the Vav. This indicates that the disease of diabetes for infants was created, since Meorot without the Vav is a curse, from the words “Mearat [The curse of] the Lord is in the house of the wicked” [“curse” and “light” are spelled the same here]. Once the illumination of the primordial light was concealed, a shell was created for the Moach [brain].

Thus far, the first three days, which are HGT of ZA, have been explained. Now the fourth day is explained, Netzah of ZA, with which the Nukva of ZA was corrected on the first three days. Whenever it is written “be,” it is a phrasing of diminution. “Let there be light” indicates that Yod entered the Ohr [light] and became Avir [air], and the GAR departed. “Let there be a firmament” indicates that a firmament was made under the two letters Aleph-Lamed of Elokim, and the letters Hey-Yod-Mem of Elokim descended to the degree of ZON and became Yod-Mem-Hey.

But no shells came out of all those diminutions, but the three Sefirot—Bina, Tifferet, and Malchut—fell to the degree below them. Here, however, it concerns the Nukva of ZA, Malchut at the Sium of the world of Atzilut, below whom there is no Sefira of Kedusha. Shells were made of the Sefirot that fell from her because they went out of the degree of Atzilut of Kedusha and came to BYA, which is the place of the shells, since for any light that falls from Atzilut to BYA, it is considered as death and as falling into the shells. Therefore, any diminution that was on the fourth day of the work of creation in Nukva of ZA, a shell was created from it.

Therefore, it is written, “Let there be lights.” “Lights” is written deficient of Vav, indicating that the disease of diabetes for infants has been created, since the word “be” indicates diminution and departure, but in the Nukva, a shell was created from the diminution. This is why it is written “lights” with a deficiency, spelled as “curse,” since the shell called “diabetes” was created from that diminution, killing children who did not taste the taste of sin due to the sins of the progenitors.

Now the order of the cascading of the shells that came out of the diminutions in the Nukva is explained. Once the first light was concealed, which Adam saw from the end of the world to its end, and Malchut was diminished because of it, a shell was created for the Moach, meaning a shell emerged opposite Malchut. That is, the shell comes before the Moach.

The shell is a preparation for the elicitation of the Mochin, like the shell of a fruit, which is a preparation for the elicitation of the fruit. That shell is called “the first Lilit,” who is the root of the shells. Yet, she has a grip only opposite Malchut, and none in the first nine.

That shell expanded and emitted another shell, when it is written, “Let there be lights,” since the word “be” indicates the return of Bina to VAK as MI, since the screen with the Malchut rose under the two letters Aleph-Lamed of Elokim, and the three letters Hey-Yod-Mem fell down and became lower waters, called Yamah [small sea, spelled Yod-Mem-Hey]. At that time, the power of restriction in Malchut increased and rose also over the upper waters, Hey-Yod-Mem, which are Bina, Tifferet, and Malchut, since they became lower waters, like Malchut.

It was said that that shell expanded and elicited another shell, since it expanded and gripped the upper waters Hey-Yod-Mem, as well, when they mingled with the lower waters and became Yod-Mem-Hey.

When the shell came out, it ascended and descended. That is, when she came out, she rose and gripped the upper waters, and when the screen later descended below the letters Aleph-Lamed to its place, returning the letters Hey-Yod-Mem to its degree, the shell descended from them and reached the face of Katnut, ZON, when they have Mochin of Katnut. She wished to cling to them and become depicted in them, and she did not wish to part from them under any circumstances because when ZON have only Mochin of Katnut, the shell can grip them.

When He created Adam HaRishon, the Creator separated the shell from there and she descended below, meaning descended to being only opposite Malchut, like the first shell, the first Lilit, to correct her in this world, only opposite Malchut and not at all above her.

99) When the shell saw Eve clinging to the side of Adam, who is the beauty of above, she saw a complete form in them, the wholeness of the Mochin of Katnut. She fled from her place, for she had already descended to opposite Malchut and wished to cling to the Mochin of Katnut of Adam and Eve as before. That is, as she initially wished to cling to the Mochin of Katnut of ZON, now she wished to cling to the Mochin of Katnut of Adam and Eve.

The gatekeepers of above would not let the shell cling to them. The Creator rebuked her and cast her to the depth of the sea. Commentary: The Creator imparted Adam HaRishon with Mochin of Gadlut. These Mochin rebuke the shell and expel her to the depth of the sea, which is the place of the first Lilit. By that, all the power of that shell, which gripped the upper water, is canceled, and only the first shell remains.

100) The shell sat there, at the depth of the sea, until Adam and his wife sinned. Then the Creator brought her out of the depth of the sea, and she controls all those infants, who are small faces of people who deserve to be punished for their fathers’ sins.

After the sin of Adam HaRishon, when the serpent cast filth in Eve and the Mochin of Eve were considered upper waters, the upper waters were blemished once again, meaning the Sefirot above Malchut. It follows that the shell rose from the depth of the sea once more, from the lower waters, and gripped to the upper waters as she was before Adam and Eve obtained the Mochin of Gadlut, when they still gripped their Mochin of Katnut. Therefore, once again she rules over all those infants who are the small faces of people, as she ruled over all those infants before, who are small faces of Adam and Eve.

They are punished for their fathers’ sins because fathers and sons of the souls of people are an example for AVI and ZON of Atzilut. And as Katnut and Gadlut of ZON come from AVI, when Ima diminishes into MI and lowers the letters ELEH to ZON, the ZON are in Katnut, and all their Mochin are only the letters ELEH of Ima, which are clothed in them, and they have no Mochin of their own. During Gadlut, Ima returns her letters ELEH to her and imparts them Mochin of Gadlut, and then ZON have Mochin of their own.

So it is in the fathers and in the sons of the souls. Prior to thirteen years, the sons do not have their own authority. They are regarded as not having tasted the taste of sin because all their flaws are cast on the fathers, similar to ZON of Katnut. If the shells grip them at that time, they grip only the letters ELEH, which are clothed in them, and which are all their Mochin at that time. Those letters ELEH are actually of AVI, so it is AVI who suffer from the grip of the shells, and not ZON.

For this reason, if the shells also grip the Mochin of the sons in the souls and put them to death, it is the flaw of the fathers and not of the sons, since the sons still have no authority of their own. But when the Mochin of Gadlut come to the sons at thirteen years, then AVI are rid of them because then the sons obtain Mochin of their own, like ZON, whose Mochin of Gadlut are considered in them as their own Mochin. Then, if the shells grip them, AVI no longer suffer.

The shell goes and roams the world. She approached the gates of the Garden of Eden of the earth, and saw the cherubim, the guardians of the gates of the Garden of Eden, and sat there by the blazing sword, since she comes out from the side of that blazing. For this reason, the shell went to the gates of the Garden of Eden and sat by the blazing sword that turns because her power extends from that blazing sword. This is why she sat there, to receive its strength.

101) When that blazing sword turns into judgment‎, the shell flees and roams the world, finding infants that deserve to be punished. It is called “The blazing of the turning sword” because it turns from mercy to judgment‎ and from judgment‎ to mercy. She laughs at them and kills them, and does that at the time of diminution of the moon, who diminishes her light, as it is written, “Lights” without a Vav, which spells “curse.”

When Cain was born, the shell could not cling to him. Rather, afterward, she approached him and bonded with him, begetting spirits from him, as well as flying spirits. Commentary: When Cain was born, the evil was not apparent in him at all, as Eve said about him, “I have bought a man, the Lord.” This is why no shell could cling to him. But since the filth of the serpent was already in Eve due to the sin of the tree of knowledge, that filth of the serpent was already mingled in Cain, as well, until he rose against Abel, his brother, and killed him. And since then, he was expelled from the face of the earth to nomad land, and then the shell clung to him.

102) Adam HaRishon was using female spirits for 130 years until the arrival of Naama. Because of her beauty, the sons of the gods Aza and Azael fornicated after her, and she gave birth from them to new additional shells. Evil spirits and demons spread from her in the world, and they walk and roam at night, going about the world, laughing at people, and causing them to emit sperm in vain. And wherever they find people sleeping alone at home, they remain on them, grip them, cling to them, receive lust from them, and give birth from them.

Explanation: Prior to the arrival of Naama, there were only two shells. The first was the first Lilit, created by the concealment of the first light. She is regarded as merely lower water, and only opposite Malchut. She is regarded as being from this world, since this world is considered Malchut. The second is the shell that emerged and was created when the three letters Hey-Yod-Mem fell into the lower waters, becoming Yod-Mem-Hey, and she gripped those upper waters, Yod-Mem-Hey. Once the Mochin of Gadlut came out in ZON, she parted from the upper waters and descended to this world, to the lower waters, like the first Lilit. By the sin of Adam HaRishon, she gripped the upper waters once again. It follows that that second shell has a grip on the lower waters, since the time she fell into this world, as well as on the upper waters, due to the sin of Adam HaRishon.

Adam HaRishon was using two female spirits for 130 years in those two shells, since until the arrival of Naama, there was still nothing more in the world than those two shells. And from her, evil spirits and demons spread in the world. A new shell was born out of her by the flaw in Aza and Azael. She grips only the upper waters because Aza and Azael are considered upper waters that fell into this world, and those spirits and demons that were born from Naama are hanging in the air, in the upper waters, and have nothing of the earth.

Thus, now there are three kinds of shells: 1) a shell that is entirely from the earth, 2) a shell in which there is from the earth and from the air, and 3) a shell that is entirely from the air.

Also, those shells harm with illnesses, and a person does not know from where the illness came to him. All of that is during the diminution of the moon.

1) Death extended from the first shell, which is entirely from the earth, as it is written, “For you are dust, and to dust you shall return.”

2) The death of infants who did not taste the taste of sin comes from the second shell, who is half from the upper ones and half from the lower ones, for because she is also included with the earth, she can put them to death.

3) But the third shell, who is entirely from the air, upper waters, has no interest in killing people and putting them to death, only in defiling them with the impurity of emitting sperm in vain. However, since Naama is from the daughters of the earth, and her part is mixed in those spirits and demons, too, they have the strength to bring upon a person bad illnesses, but not to put them to death.

It follows that the first shell is interested only in putting people to death, the second shell—mixed with the upper ones, as well—has the strength to defile with emitting sperm in vain, and to kill infants, while the third shell only has the strength to defile with emitting sperm in vain, but not to kill. Instead, she can also inflict illnesses on people. However, it is the conduct of the shells to bond with one another.

103) It is written, “Lights” [without a Vav], which is a curse. When the moon was established, the letters Mem-Aleph-Reish-Tav [“lights” without a Vav] changed to the letters Aleph-Mem-Reish-Tav [a saying], as it is written, “[Every] saying of the Lord is pure, a shield to those who take refuge in Him.” It is a shield against all those evil spirits and punishing litigants who fly in the world during the diminution of the moon, to all those who hold on to it with the faith of the Creator.

In other words, the shell precedes the Moach; she is the reason for the revealing of the Mochin, since prior to the correction of Nukva of ZA, who is called “moon,” the shell herself, who is called “curse,” becomes a shield over people after the correction of the Nukva. The letters Mem-Aleph-Reish-Tav change into the letters Aleph-Mem-Reish-Tav, and she becomes a shield.

104) When King Solomon descended to the depth of the walnut, as it is written, “I went down to the walnut garden,” he took a walnut shell, looked at all those shells in it, and knew that all the pleasures of those spirits in the walnut’s shells are essentially to cling to people and defile them, as it is written, “The delights of the sons of men, women very many.” The meaning of the verse is that the pleasures of the demons are only for the sons of men, meaning that it annuls the verse “Women very many,” and interprets it as “The pleasures of a female demon and female demons are the sons of men.”

105) A female demon and female demons also emerge and are born from the pleasures of people, who delight during the night’s sleep. The Creator had to create everything in the world, all those shells, and correct the world with them. It is all like the walnut, Moach inside and many shells surrounding the Moach. All the worlds are in this manner, like the walnut, Moach inside and many shells surrounding it above and below, in the upper worlds and in the lower worlds.

106) From the beginning, from the upper dot, AA, to the end of all the degrees, they are all one inside the other, and one inside the other, until you find that one is a shell for the other, and one is a shell for the other. A shell means externality and clothing, like the shell that clothes the fruit.

It is so because by the ascent of Malchut and her sweetening in the place of Bina, all the degrees divided in two—KH remained in the degree, and Bina and TM fell to the degree below it and clothed there. That clothing remains during the Gadlut, as well. For this reason, the lower one ascends to the upper one because it clothes the Bina and TM of the upper one. Thus, Bina and TM of each degree clothe the degree below it, and each lower one becomes a shell, externality, on Bina and TM of the upper one.

They are all one inside the other and one inside the other until you find that one is a shell for the other and one for the other. That ascent of Malchut, who breaches the degrees, begins with AA, who is called “the upper dot.” This is why it was said, “From the beginning, from the upper dot,” and not above the upper dot, since Atik is also considered undivided, and all the more so the five Partzufim AK, in which there is no division at all.

107) The first dot, AA, is inner light. It is impossible to know and to understand its immaculacy, fineness, and purity. This is why AA is called Hochma Stimaa [concealed Hochma], since he is hidden and concealed from all the degrees below him, even from the Partzufim of Atzilut, until the expansion from AA, who is a dot, expanded.

The expansion of that dot becomes one palace called Partzuf upper AVI, who clothes AA from his Peh to his Chazeh, surrounding him like a palace. He became a palace for the clothing of that dot, which is an unattained light because of her great purity, since the palace, who is Partzuf upper AVI, surrounds and clothes AA from Peh to Chazeh, where there are Bina and TM of AA that emerged from Rosh AA to his Guf, clothing Partzuf AVI. Thus, AA clothes his lower one, who is AVI, and AVI become external to him.

108) The palace, AVI, is a garment to the hidden dot who is AA, an immeasurable light. The light of the palace, AVI, is also unknown and unattainable, yet it is not as fine and as pure as the light of the first dot, AA, who is hidden and concealed.

That hall expanded an expansion of the first light. From the palace, AVI, YESHSUT expanded and was emanated, and in it the first light appeared, which is explained in the verse “And God said, ‘Let there be light,’ and there was light,” since the Yod exited his Avir, and Ohr [light] remained.

The expansion of YESHSUT is a clothing for the fine and refined hall of upper AVI, which is more internal than YESHSUT, for Bina and TM of AVI descended and clothed inside YESHSUT. Thus, AVI also clothe inside his lower one, and the lower one becomes externality to him.

109) From YESHSUT onward, they expand in one another and clothe in one another. This refers to ZA and his Nukva, that Bina and TM of YESHSUT descended and clothed in ZON, and ZON became externality to YESHSUT, until all the degrees clothe one another, where one is a Moach and one is a shell, one is internal, called Moach, and one is external, considered its shell. And although this is a clothing for its upper one, it still becomes a Moach for the other degree, the one below it, since AVI, regarded as clothing for AA, became Moach and internality of YESHSUT. Likewise, YESHSUT, regarded as clothing for AVI, became Moach for ZA, and ZA, who is clothing for YESHSUT, became Moach for his Nukva.

And just so was done below in the lower worlds BYA because the Nukva of Atzilut clothed in Beria, Beria in Yetzira, and Yetzira in Assiya. Likewise, man’s Neshama clothes in Ruach, and Ruach in Nefesh and Guf, until in this image there is also a man in this world, Moach and shell, which is the spirit and the body. All that is for the correction of the world.

The matter of the degrees clothing in one another, where externality of the upper one becomes internality of the lower one, is all for the correction of the world. Without it, it would be impossible for ZON, and much less people, to obtain upper Mochin.

110) When the moon was together in adhesion with the sun, the moon was in her light. First, there were ZA and his Nukva—called sun and moon—on an equal level, attached to one another, as it is written, “The two great lights.” It is so because then the Nukva, moon, had all of her light, and she did not need to receive anything from ZA, the sun. However, the Nukva could not remain in that state. She diminished from her light and descended to the world of Beria, becoming a head to the foxes there, which are the Sefirot of Beria.

Once the moon retired from the sun, descending into the world of Beria, and was appointed as the head of the hosts of Beria, she diminished herself and diminished the light in her, and shells over shells were created, many shells one atop the other, to conceal the Moach. Out of each diminution that was made in the lights of the Nukva, a shell was created, and those shells are as the shell that precedes the Moach to conceal the Moach. Those shells conceal the light of the Mochin.

Everything was done for the correction of the light of Mochin, for without the shell, the fruit would not have been revealed. This is why it is written, “Let there be lights” with a deficiency [of a Vav], which is a curse because of those shells that emerged due to the diminution of the moon, the Nukva. All that was done for the correction of the world, and this is why it is written, “To give light upon the earth,” for those shells came out concerning the shell that preceded the fruit.