If My Covenant Is Not Day and Night - 1

358) Rabbi Shimon says, “The world was created over the covenant, the Nukva in Katnut, and it exists.” Beria is Katnut; existence is Gadlut, the Mochin of GAR is the Nukva existence, as it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” A covenant is a righteous, the foundation of the world, “Remember.”

Rabbi Yosi interprets the verse “And there was evening and there was morning, one day.” The unification is in the words “Uncovers deep things from the darkness,” which is the darkness of Malchut, night. Because Malchut ‎is the carrier of the screen of Hirik, it follows that as the Mochin ‎appear only through the Hirik, the Mochin ‎also appear only through her darkness. It therefore follows that day and night became one, that both are equal causes in the elicitation of the Mochin, “And there was evening and there was morning, one day.”

Rabbi Yitzhak interprets the verse “And there was evening and there was morning, one day” to mean the incorporation of the two lines—right and left—in one another. The day is the right line, and the night is the left line, and they are incorporated in one another, “And there was evening and there was morning, one day.”

Rabbi Shimon interpreted it to mean the unification of the screen of Hirik, like Rabbi Yosi, though not on the Malchut, but only on Yesod. It is so because the screen of Hirik is shared between Yesod and Malchut, for the correction of the screen ‎is considered Malchut in the matter of circumcision and in the matter of “keep,” which is only a correction of the vessels. But the Mochin ‎that emerge on the screen are regarded as Yesod, “remember,” and in the matter of exposing, the disclosure of Mochin of GAR.

This is why Rabbi Shimon says that the world, Nukva, is standing over a covenant that connects day and night, ZON, as one, as it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” “The ordinances of heaven” means the Mochin ‎extending out of the upper Eden. “If My covenant is not day and night,” meaning were it not for Yesod, who connects day and night as one, which are ZON, through disclosure of the Mochin ‎in screen of Hirik. “The ordinances of heaven and earth” are the Mochin of GAR extending from Eden, which is Bina that becomes Hochma. “I have not appointed,” for without it, there would be no presence of Mochin ‎in ZON, which are called “heaven and earth.”

359) It is written, “At the sound of those who divide flocks among the watering places, there they shall recount the righteous deeds of the Lord, the righteous deeds for His peasantry in Israel. Then the people of the Lord went down to the gates.” “The sound of those who divide flocks” means the sound of Jacob, since “Those who divide the flocks” means, as it is written, “like the middleman.”

All the Mochin ‎depend on Yesod, as it is the screen of Hirik, as it is written, “The sound of those who divide,” the voice of Jacob, since Jacob is Tifferet, deciding between the two lines—right and left—which are called here “Those who divide,” as they are two halves of the degree. The right and left of something are its two halves. And when Tifferet ‎extends the level of Hassadim ‎on the screen of Hirik, by which it decides between the two halves, the GAR are drawn.

“Among the watering places” means that Tifferet ‎sits among those who draw out water above, since Tifferet—Jacob, ZA—goes up to Bina and there decides with his screen of Hirik between the two lines in Bina, the two dots Holam Shuruk ‎in Bina. Holam is Hassadim, right; Shuruk ‎is Hochma, left; and the voice of Jacob decides and includes them in one another, and they are completed by one another.

Those two dots, Holam Shuruk, in Bina, are called “Those who draw out water above,” since they include all the Mochin ‎in Bina, and ZA journeys in two sides—in right and in left, Holam Shuruk, including them within him—because he decides between right and left and includes them in one another. By that, the wholeness of both of them is revealed, since now there are Hochma ‎and Hassadim ‎in the right, and Hochma ‎and Hassadim ‎in the left, and therefore ZA himself is rewarded with those Mochin ‎of the two sides of Bina. It is so because the rule is that anything that the lower one causes to be added in the upper one, it is rewarded with that full amount that it added in the upper one, as well, since it is rewarded with them and includes them within it. Therefore, ZA also includes those three lines HGT.

360) “There they shall recount the righteous deeds of the Lord.” “There” is the place for the queen, the Nukva above the Chazeh, to cling. It is so because there is a coupling in ZON in those three lines with which he was rewarded from Bina, HBD HGT of ZA from Chazeh ‎and above, above the Chazeh. The writing also indicates “There they shall recount the righteous deeds of the Lord,” that it is from there that the righteous deeds of the Lord are suckled and drawn. NH of ZA, called “the righteous deeds of the Lord,” suckle and draw from that coupling of ZON from Chazeh ‎and above. “Suckle” means that they receive Mochin of VAK, and “draw” means that they receive illumination of Hochma. It follows that there are two matters in the verse “There they shall recount the righteous deeds of the Lord: 1) indicating the coupling of ZON above the Chazeh; 2) indicating that NH of ZA receive the Mochin ‎from coupling of ZON.

The words “The righteous deeds for His peasantry in Israel” indicate the righteous of the world Yesod of ZA, covenant and holy, drawing and taking everything. Holy indicates extension of Hassadim, pure Avir from upper AVI, right line. Drawing indicates extension of illumination of Hochma ‎from the left line. He takes everything from the determining between the right line and the left line, taking the illumination of them both, since as Tifferet ‎decides between HG from Chazeh ‎and above and includes them both, Yesod decides between NH from Chazeh ‎and below and includes them both.

He spreads to the great sea, the Nukva, these upper waters, his Mochin, extending from Ima, upper water, in Israel, for Israel inherited that covenant, and the Creator gave it to them as an everlasting inheritance.

361) Since Israel left the covenant because they were circumcising but not exposing, it is written about them, “Then the people of the Lord went down to the gates.” “Went down to the gates” means that they went down to the gates of Tzedek [justice], that they were sitting at the gates and did not enter.

The Nukva is the king’s hall. When Israel were keeping the covenant, they were rewarded with being inside the king’s hall, receiving the Mochin ‎from the interior of Nukva of ZA. But once they left the covenant, they drew far from the king’s hall and descended to the gates of the hall, called “gates of Tzedek,” and no longer came inside the interior of the hall.

It is written about that time, “And the children of Israel left the Lord,” until Deborah came and volunteered for them by extending and disclosing the upper Mochin ‎for them, as it is written, “When the hair in Israel grows loose.” “Loose” means disclosures, as in, “And let the hair of the woman's head go loose.” This is the revealing of the Mochin ‎that returned to Israel through Deborah.

362) This is why it is written about Israel when they left the covenant, “The peasantry ceased in Israel.” “The peasantry ceased” is His peasantry, in the verse “The righteous deeds for His peasantry in Israel,” which is the abundance of Mochin of Gadlut ‎from Yesod to the great sea. And since they left the covenant, those Mochin ‎ceased from Israel. The Mochin ‎ceased from the holy covenant, called “peasantry,” because they circumcised but did not expose.

It is written, “The peasantry ceased ... until I, Deborah, arose, until I arose, a mother in Israel.” What does it mean that she called herself a “mother”? She said to them, “I lowered the upper water from above—the Mochin of GAR that extend from Ima—to keep the worlds. This is why she called herself a “mother,” since she revealed the Mochin ‎from Ima. “In Israel,” since she became a mother to both Israel of above, ZA, and Israel of below, the children of Israel, since she extended the Mochin ‎to ZA, too, as to Israel, to show that the world existed only on that covenant. The meaning of everything is the words “A righteous is the foundation of the world,” who is the Yesod [foundation] on which the world stands.

363) Three come out of one; the one is in three. He enters between two, two nurse the one, and the one nurses several sides.

To explain the unification of “Evening and morning, one day,” The ‎Zohar says, “Three come out and appear out of one,” as it is written, “The sound of those who divide flocks among the watering places,” that the two lines—right and left in Bina from Holam Shuruk are called “watering places.” The sound of those who divide, ZA, Jacob, rises to them and decides between them in the screen of Hirik, by which the right and left are included in one another, and three Mochin ‎HBD come out in Bina.

Thus, three Mochin ‎HBD come out of one, ZA, who rose to Bina. And since ZA caused the disclosure of three Mochin ‎HBD in Bina, he is also rewarded with them, since the lower is rewarded with the full measure of illumination that it causes in the upper one. Therefore, one, who is ZA, is in three, for he, too, is rewarded with those three Mochin, HBD in the Rosh, and HGT through the Chazeh ‎in the Guf. As it was said above, because he journeys to determine between the two lines—right and left of Ima—he himself includes them and is himself rewarded with those three lines HGT.

NH, called “the righteousness of the Lord,” suckle and receive from the coupling of ZA and the queen above the Chazeh. Once ZA is himself included in three Mochin of Ima, he entered and imparted them between the two from Chazeh ‎and below, which are his NH, called “righteousness of the Lord.”

These two, NH, nurse the one. Those two, NH, nurse the one, Yesod, who decides between them, and Yesod receives from them the Mochin. By that he is included in all the degrees, and then the one nurses to several sides, meaning that Yesod gives to Nukva, to all the phases ‎of the Nukva. He draws and takes everything and spreads to the great sea, to Nukva.

“And then they are all one.” “Then” means that after Yesod imparted everything to the Nukva, all the degrees of ZA became one with the degrees of the Nukva. It is written, “And there was evening and there was morning, one day,” where evening and morning are incorporated as one. It is also written, “If My covenant is not day and night,” since in it, in Yesod, ZA and Nukva—who are day and night—become one. Thus, the covenant, Yesod, makes the day and the night into one.

364) We learn that one who circumcises without exposing is as one who did not circumcise because circumcising and exposing are two degrees. Circumcising is “remember” and exposing is “keep.” The circumcising is Tzadik [righteous/just], exposing is Tzedek [just/justice]. The circumcising is male, exposing is female. Circumcising is the token of the covenant, Joseph, Yesod, exposing is the covenant, Rachel, Nukva of ZA. They must be connected—the Yesod with the Nukva. When he circumcises and exposes the circumcision, his works rise for MAN and he causes a coupling for ZA with the Nukva. One who circumcised but did not expose is as one who separated ZA from the Nukva.