369/2) “These waters conceived and begot darkness.” It is written about it, “And the veil shall divide for you between the holy and the holy of holies,” since once the upper firmament in the Peh of AA descends and raises all the degrees to Rosh of AA, where there is Hochma ‎without Hassadim, it becomes dark and frozen in all the phases ‎of lower waters, ZAT, that rose up there, for they cannot receive Hochma ‎without Hassadim. It is considered that the upper water, GAR of AA, conceived because the lower water that rose and were included in GAR of AA are regarded as an embryo in its mother’s intestines, as they are a foreign body there, like the embryo, which is a foreign body included in its mother’s body.

However, they begot darkness. Even after the upper water gave the Mochin of Hochma ‎to the lower water, they were born and came out in darkness and freezing because the lower water cannot receive the great light of Rosh AA without Hassadim, as it is written, “The veil shall divide for you between the holy and the holy of holies.” It is so because the veil is the upper firmament in Peh of AA—which divides between GAR of AA, the holy of holies, upper water, and ZAT of AA, the lower water—is holy, since the upper water, GAR, the holy of holies, can receive Hochma ‎without Hassadim, but the lower water, ZAT, holy, cannot receive Hochma ‎without Hassadim ‎and become darkness. It follows that the veil divides between the holy and the holy of holies.

370) It is written, “Who lays the beams of His upper chambers in the waters; He makes the clouds His chariots; He walks upon the wings of the wind.” “In the waters” means the uppermost water, AVI, GAR of Bina, with which He corrected the house, Nukva of ZA, as it is written, “In wisdom shall a house be built, and in understanding shall it be established.”

Here The ‎Zohar explains the text “Who lays the beams of His upper chambers in the waters,” as the order of elicitation of Mochin ‎in three dots—Holam, Shuruk, Hirik. “Who lays the beams of His upper chambers in the waters” indicates the dot of Holam, MI, which remained in the degree, which receives from GAR of Bina. In that regard, he brings the verse “In wisdom shall a house be built” to indicate that the Hochma [wisdom] illuminates in the house, Nukva, only by extending Hassadim ‎from GAR of Bina, AVI, MI, the dot of Holam. Also, he explains the verse “He makes the clouds His chariots” in relation to the dot of Shuruk, and “He walks upon the wings of the wind” in relation to the dot of Hirik.

371) “He makes the clouds His chariots.” The word Avim [clouds] divides into two: Av [cloud, also coarse, or AB] Yam [sea, or MI]. Av is the darkness of the left, standing by that Yam. The verse “He makes the clouds His chariots” indicates the Mochin ‎of the dot of Shuruk, which illuminate in the left, in darkness and freezing. This is why they are implied in the word Av of Avim.

It is known that these Mochin ‎are received only by Nukva of ZA, who is then called Yam. Hence, the verse attaches these Mochin ‎to the word Yam, which is the name of the Nukva when she receives these Mochin ‎from the left.

“He walks upon the wings of the wind.” This is the wind of the upper Temple. It is as it is written, “Two cherubim of gold.” The words “He walks upon the wings of the wind” dot to the level of Hassadim ‎emerging on the screen ‎of the dot of Hirik uniting the two dots Holam and Shuruk ‎with one another because “wings” is a screen. The wind is the quality of the light that emerges on that screen, the level of Hassadim ‎extending from the upper Temple, upper AVI. This is the “Two cherubim of gold,” ZON, since “He walks on the wings of the wind” dots to the male cherub, ZA, whose illumination is covered Hassadim, and the words “He makes the clouds His chariots,” dots to the cherub, Nukva of ZA, illuminating in illumination of Hochma.

It is written, “And He rode upon a cherub and flew; and He sped upon the wings of the wind.” First, He rode upon a cherub, meaning the female cherub, Av ‎Yam [letters of Avim (clouds)]. Afterwards, He sped on the wings of the wind, the male cherub, at the level of Hassadim, revealed on the screen of Hirik. Until it awoke, He was not seen in it because until the illumination of Hassadim ‎of the male cherub awoke, as it is written, “And He sped upon the wings of the wind,” the Merkava [chariot/assembly] was not revealed in the female cherub, as it is written, “And He rode upon a cherub and flew,” for the female’s illumination of Hochma, the dot of Shuruk, cannot illuminate before it is clothed in a clothing of illumination of Hassadim ‎from the dot of Hirik.

372) It is written, “And meted out the waters by measure.” This indicates that he meted them in actual measuring where the water came into the measure. “By measure” means the limitation that was made with the coupling on screen of Hirik, the screen ‎of phase one, water, the Mochin. The Mochin ‎of Holam and Shuruk ‎could not illuminate before they reached the measure and the limit made by screen of Hirik. This is why it is written, “And meted out the waters by measure,” for they were established and could illuminate upon the arrival of the water into the measure. They are the correction of the world when they reach the measure on the part of the Gevura.

A coupling made on screen ‎of phase one extends only VAK without a Rosh, which is a great diminution. But here, since the Mochin ‎have already come from the left, Gevura, and have already received the Hochma ‎from there at the dot of Shuruk, yet cannot illuminate without Hassadim, they receive their correction when they arrive into the measure of the dot of Hirik. It is so because they clothe in the level of Hassadim ‎inside the measure and become corrected, to illuminate in the world, Nukva of ZA.

They are the correction of the world when they reach the measure on the part of Gevura. However, before they received the Mochin ‎from the left, there is nothing of the correction of the world, the Nukva, in the measure since then the measure gives only VAK without a Rosh. And as evidence, the first would say that when the sages reached that place, the matter of the measure, which corrects the water, the lips of the sages would move, but they would not say a thing for fear of being punished. Thus, there is no correction of the world at all in the measure itself, but only when the Mochin ‎come from the side of Gevura, and already have the Mochin of Hochma ‎from the dot of Shuruk ‎that is there. Then the measure corrects the Mochin ‎because she clothes them with the Hassadim ‎in her.

373) The first letter of the letters was flying over the pure connection and was crowned from below and from above. Letters are the vessels of ZON, which receive their lights through ascending to AVI. The screen ‎in AVI is called “the pure connection,” and when ZON rise to AVI, they are included in the coupling that is made there on that screen.

“The first letter of the letters was flying over the pure connection,” meaning it rose and was included in the screen ‎in AVI. “...and was crowned” means that she received there the Mochin, called “crowns.” “From below” means from the Mochin of Shuruk, illuminating below, meaning they are extended from above downward. “From above” means the Mochin ‎of the dot of Holam, which illuminate from above.

This is the two lines—right and left—that the letters receive first in AVI, then there is a dispute between them. This is the meaning of ascending and descending, that once it ascends and illuminates above in the illumination of the Holam, and once it descends and illuminates below in the illumination of the Shuruk. That is, once the right line prevails, and once the left line prevails.

The waters, which are the Mochin, are carved in their carvings, receiving the carvings of the screen of the dot of Hirik. At that time, the Mochin ‎settle in their places, and the two lines of Holam and Shuruk ‎are included in one another because it is the middle line that extends from the level of Hassadim ‎that emerges on the screen of Hirik, which decides and unites the two lines with one another.

Likewise, first, all the letters rose to AVI and received the Mochin ‎from the two lines, right and left, which extend from the dots Holam and Shuruk ‎in AVI, and then the illumination of the dot of Hirik. Then they were included in one another and crowned in one another until the structure of Partzuf ‎ZON and its Yesod was built over them.

374) When all the letters were built and crowned in Mochin of GAR through their incorporation in AVI, the upper water was mixing with the lower water and elicited the house of the world. AVI are regarded as upper water; ZON are regarded as lower water. When they received the Mochin ‎of Holam Shuruk ‎Hirik from AVI, the vessels of ZA became incorporated with the vessels of AVI because the difference between them had never been recognized. By that, they elicited Mochin of Hochma ‎to the Nukva, and then the Nukva is called “the house of the world.”

First, the letters of ZA that included in the upper water were established, and the two lines received the Mochin ‎from the two dots—Holam and Shuruk—in AVI. Afterwards, they received the middle line from the dot of Hirik and were completed. Then the Nukva was established in that manner, too. First, she received the two lines right and left, and then she was called “the house of the world,” since the name “house” dots to the light of Hochma received by the screen of Shuruk. Yet, it is still not settling in the house because there is settling only in illumination of the dot of Hirik.

Hence, the house, Nukva, is seen first, as the waters ascend and descend in her. First, she received the house, the two lines from Holam and from Shuruk, then the dispute between them occurred. Once they ascend, when the right line prevails, extending from the dot of Holam that illuminates from above, and once they descend, when the left line prevails in her, extending from Shuruk, which illuminates from above downward. It is as with the letters of ZA, until the firmament was made and divided between them.

The middle line, which extends from the screen ‎of the dot of Hirik, is called “firmament.” When that firmament was made, it extended the middle line in Nukva and removed the dispute of the two lines in the Nukva because it clothed and included them in one another.

The dispute of the two lines, right and left, was on the second day of the work of creation, in which Hell was created due to the dispute between the lines. This is a burning fire, as it is written, “For it is consuming fire,” and he will be on the head of the wicked.

375) It follows that any dispute that is for the Creator endures, since here there was a dispute for the Creator, meaning for ZA, and the heaven exists afterwards, on the third day, due to that dispute, as it is written, “And God called the firmament, ‘heaven.’” “Called” means that He called and summoned, so that afterwards, on the third day, the firmament would be as heaven, ZA.

The reason why ZA receives the Mochin of Gadlut ‎from AVI is that there was a dispute between the two lines that extend from the two dots, Holam Shuruk, in AVI and they could not illuminate in them until the coupling on the screen ‎of the dot of Hirik was made, deciding between them.

AVI received that screen ‎from ZA who rose to them. It follows that ZA is the cause that the Mochin exist in AVI, hence he is also rewarded with those Mochin, since the lower one is rewarded with all that it causes to illuminate in the upper one.

Thus, all the Mochin ‎of ZA are only because of the dispute between right and left that was in Ima, with which ZA was rewarded due to the decision. Were it not for this dispute in AVI, ZON would have had no Mochin. Hence, any dispute that is for the Creator endures, since heaven is ZA, and the dispute that was in AVI was for the Mochin ‎for heaven. Without it, there would be no Mochin ‎for heaven.

However, this was not on the second day, during the elicitation of the firmament, but on the third day, for then was the decision in the lines made, and the heaven exited afterwards, on the third day, as it is written, “And God called the firmament ‘heaven,’” which is a summoning for the third day, when the decision was completed, for which ZA receives the Mochin.

The construction of the house and the attic is in beams among which they are present and exist, since those beams among them are a floor for the attic and a ceiling for the house. It follows that from them comes all the existence of the house and the attic because before the beams are placed in the middle of the building, there was no existence to the house and attic. They exist through them because if those beams are canceled, the house and attic will immediately be canceled, too, as it is written, “And the veil shall divide for you between the holy and the holy of holies.” The actual holy and holy of holies were made by the veil and exist by it, since the veil is the firmament that divides inside in the middle between the upper waters and the lower waters.

AVI are upper waters, and ZON are lower waters. Were it not for the firmament, ZA, which decided between the two lines of AVI, there would be no Mochin ‎to the lower ones, ZON, because all the Mochin of ZA extend to him only thanks to his decision in AVI. Thus, their existence, meaning the Mochin ‎of the lower waters, depends on the firmament. Likewise, the existence of the upper waters depends on the firmament because as long as the firmament did not decide between the two lines right and left in them, the lights were ascending and descending and did not illuminate.

Hence, both the upper waters and the lower waters exist only through the firmament. This is similar to the beams between the house and the attic, where the actual house and attic are made by the beams. The dispute for the Creator [in Hebrew: for heaven] is the dispute between the lines of AVI, for without that dispute, ZA—heaven—would be without Mochin ‎and would not exist. Because the firmament, ZA, sustained the Mochin ‎in AVI, the Mochin ‎existed in it as well.

376) Afterwards, it is written, “Let the waters be gathered under the heaven unto one place.” Literally under the heaven. Heaven is ZA. “Under the heaven” is the Nukva of ZA below the degree of ZA. Water means Mochin. The Mochin ‎will gather to the Nukva.

Wherever it is writes “under,” it is from the Chazeh ‎and below of that degree because the essence of each degree is from the Chazeh ‎and above. But here the text does not refer to Chazeh ‎and below of ZA, called “heaven,” but to actually below, under the entire degree of ZA, who is the Nukva. “Unto one place” means unto a place called “one,” which is the lower sea, the Nukva, since the Nukva complements the name Ehad [one], and without the Nukva ZA is not called “one.”

ZA is called Eh [Aleph-Het] and the Nukva is called Dalet. When there is unification of ZA and Nukva, Aleph-Het with Dalet, the name Ehad appears in them. Thus, the Nukva, Dalet, complements the Ehad, hence the Nukva is called “one place.” It means that the meaning of the verse “Let the waters gather” in the Nukva, and all the waters gather in it, as it is written, “All the rivers go to the sea,” which is the Nukva.

377) “Unto one place” is as it is written, “And My covenant of peace shall not be removed,” meaning Yesod of ZA, who is called “a covenant of peace.” Thus, Yesod takes all the lights, as it is written, “Let the waters be gathered,” and throws them into the sea, the Nukva, when she has Mochin of Hochma. Through it, the land, the Nukva, is established, when she has all the Mochin—both Hochma ‎and Hassadim. It is written, “And let the dry land appear.” This is earth, as it is written, “And God called the dry land ‘earth.’” Accordingly, the meaning of the words “Let the waters gather” is the Mochin, to Yesod of ZA, who is called “one place,” and he gives them to the Nukva. This is “And let the dry land,” which is the Nukva, “appear.”

378) Why is the Nukva called “dry land”? It is written about her, “bread of poverty” without Vav [in Hebrew], indicating the Nukva when there is Hochma ‎without Hassadim. At that time, she is called “bread of poverty” because she cannot illuminate. This is why she is also called “dry,” without water, which are the Mochin, since the Hochma ‎in her cannot illuminate without clothing from Hassadim.

This is why the Nukva sucks into her all the waters of the world, the light of Hochma, which includes all the Mochin of GAR. For this reason, she remains as dry as though she had never had any Mochin, for lack of clothing of Hassadim, for the Hochma ‎does not illuminate without them, until that place, Yesod, when the “one place” was created, fills her with light of Hassadim. At that time, the water extends through these sources of abundance of Yesod through the clothing of Hochma ‎in the light of Hassadim.

379) “And the gathering of the waters He called ‘seas.’” This is the collection of the water above in Bina, for there all the waters gather, and from there they are drawn and come out. The root of the Mochin ‎is in Bina, in Partzuf ‎YESHSUT, and the words “Let the waters gather” means that they will extend from YESHSUT. “Unto one place” is the Yesod, and from Yesod to Nukva. This is why the writing ends “And the gathering of the waters,” the root and the outlet of those Mochin, “He called ‘seas.’”

The gathering of the water is righteous, Yesod of ZA. It is so because when Yesod reaches the gathering of the water, it is written, “And God saw that it was good.” It is also written, “Say to the righteous, ‘It is good.’” Here the verse speaks of Mochin of Hochma ‎that extend from the left line, the dot of Shuruk. Before the arrival of the third day, Tifferet ‎and Yesod, the deciding line, those Mochin ‎could not illuminate. This is why it was not said on the second day “That it was good.”

Therefore, the words “gathering of water” are not interpreted as the left line in Bina because it was said about it “It was good,” hence it was already subjugated by the Yesod, which clothed the Hochma ‎in Hassadim. Prior to that, the Hochma ‎does not illuminate, so how is it written about it, “And God saw that it was good”? This is why the verse is interpreted as Yesod, righteous, by whom the Mochin were made “That it was good,” as it is written, “Say to the righteous, ‘It is good,’” which decided between them.

However, Israel, ZA, is called “a gathering of water,” since it is written, “The hope of Israel is the Lord,” since the third line decides and clothes the two lines right and left in one another, at which time it is written about him, “It is good,” including Tifferet ‎and Yesod, the covenant and body are considered as one for him. The third day in its self is Tifferet. This is why “The gathering of water” is not interpreted as Yesod, but as Tifferet, which is Israel, for the third day is Tifferet, deciding between the lines, and by which the Mochin ‎of the left were made “It is good,” as it is written, “And God saw that it was good,” and there is no need to interpret it as Yesod.

380) It was said that the gathering of water is a righteous, Yesod of ZA, as it is written, “And the gathering of the waters He called ‘seas.’” This is the name of the Mochin of Hochma because the streams, springs, and rivers, which are all the phases ‎of Mochin of Hochma, are all taken by Yesod. Because he is the source of all of them with its decision, he takes them all, and this is why he is called “seas.” This is why it is written, “And God saw that it was good,” since Yesod corrects these Mochin of Hochma. This is why now the text says, “It was good.”

However, if the words “Gathering of water” are interpreted as Israel, Tifferet, who does not illuminate in Mochin of Hochma, called “days,” but only in covered Hassadim, then why is he called “seas,” which is Mochin of Hochma? Also, why is it written, “It was good,” which means clothing of Hochma ‎in Hassadim? After all, all of it is not revealed from Chazeh of ZA and above because the middle line that is there is Tifferet, but from his Chazeh ‎and below where the middle line is Yesod.

381) Because he includes all the Mochin ‎within it, both Hochma ‎and Hassadim, he divided, for it was not said “It is good” about the Mochin ‎between the first day and the third day, in the Mochin ‎of the second day. That is, compared to the great light that emerged on the third day through Yesod, the previous Mochin ‎on the second day were considered inferior, until it was inappropriate to say in them, “It is good.”

Were it not for that great advantage of Yesod, the Mochin ‎of the second day would not be recognized as inferior, since on the third day the land bore fruit, meaning Nukva, through the righteous, Yesod, as it is written, “And God said, ‘Let the earth put forth grass, herb yielding seed, fruit-bearing tree yielding fruit after its kind, whose seed is on the earth.” The fruit-tree is the tree of knowledge of good and evil, Nukva of ZA. “Fruit-bearing” means the righteous, the foundation [Yesod] of the world, Yesod of ZA, who makes all the fruits and gives them to the Nukva. And because of that advantage of Yesod, the second day is regarded as so inferior that “It was good” is not written about it.

382) “Fruit-bearing tree yielding fruit after its kind” means that every person with a holy spirit, which is a fruit of that tree, meaning of Nukva of ZA, Yesod inscribes in it a record after its kind. As Yesod of ZA is a holy covenant, a covenant of peace, so are the ones with faith, those who have been rewarded with a holy spirit from the Nukva. They are like its kind, who are also rewarded with the degrees of the holy covenant and the covenant of peace. They enter its kind, clinging to it, and never parting from it.

The meaning of the words “Fruit-bearing tree yielding fruit after its kind” is that the righteous, Yesod, bears fruits, meaning spirits and souls of people. The tree, Nukva of ZA, is impregnated with those fruits that she receives from Yesod, who are the spirits and the souls, and elicits that fruit after its kind, meaning after the kind of the fruit-bearing, which is Yesod, so the receiver of the fruit will be like him.

This is why it is written, “Fruit-bearing tree yielding fruit after its kind,” since the spirits come from Yesod, who makes them, and gives them to the fruit-tree, the Nukva. The Nukva gives them to people, and they are similar to the fruit-bearing, Yesod. This is why it is written, “Yielding fruit after its kind.” The meaning of the difference, whether they are similar to Yesod or to Nukva, will be explained below.

383) Happy is he who is similar to his father and his mother, who are ZON. Hence, the holy record, the cutting of the foreskin on the eighth day, is for him to equalize his mother’s merit, Nukva of ZA. And when the holy record is exposed and revealed, so he would equalize with his father, ZA, since through the Mitzva of circumcision he is rewarded with receiving Mochin of Nukva, and through the exposing he receives Mochin of ZA, hence a fruit-tree is Ima, Nukva of ZA. “Yielding fruit” is the holy covenant, Yesod of ZA, his father. “After its kind,” so he resembles his father and is marked in him, receiving all his virtues.

384) “Whose seed is on the earth.” It should have written, “Seed in him” without the Vav [in Hebrew]. However, the seed of Vav is in him, the seed of ZA, who is called Vav, is in him. It is written, “On the earth,” since ZA gives that seed on the earth, the Nukva.

Happy are Israel, who are holy and are similar to the holy. They receive Mochin ‎from ZON and are similar to them. This is why it is written, “And you people are all righteous.” Of course, they are righteous since their souls come out of the righteous, Yesodot [pl. of Yesod] of ZON, hence they are similar to them. Happy are they in this world and in the next world.

385) It is written, “He makes the earth by His power.” “He makes the earth” is the Creator above. The Creator makes the Nukva, earth, from the coupling of ZON from Chazeh ‎and above, from which covered Hassadim ‎are given. “By His power” is a righteous, Yesod of ZA, where through his Yesod, he gives the Hassadim ‎to Nukva.

It is written, “He prepares the world by His wisdom.” The world is the land below. That is, in coupling ZON from Chazeh ‎and below where the illumination of Hochma is revealed. Nukva is called “world,” and the Creator prepares her. “By His wisdom” is Tzedek [justice], as it is written, “And He will judge the world with justice.” In a coupling for extending illumination of Hochma, Nukva is called “justice,” and ZA “sentence.” “By His wisdom” is justice, to prepare the Nukva for being justice [Tzedek] through the coupling of Tzedek and sentence, as it is written, “And He will sentence the world in justice.”

The ‎Zohar explains what is written of the couplings of Tzadik [righteous/just] and Tzedek. The verse “He makes the earth by His power” explains the coupling of the Tzadik because “By His power is Tzadik [a righteous],” which is the coupling for giving Hassadim. The verse “Prepares the world by His wisdom” explains the coupling called Tzedek, since “By His wisdom” is Tzedek.

However, that coupling of Tzedek is only for preparation, Hochma ‎without Hassadim, and the Nukva cannot receive Hochma ‎without Hassadim. Therefore, she needs to be further complemented by a coupling of the Tzadik ‎for reception of Hassadim. This is why it is written, “Prepares the world by His wisdom,” which is only for preparation.

“Makes the earth” is the Creator, who corrects the earth and mends her ways. He corrects her by His power. In regard to doing, it is the Creator above, who makes the earth by the coupling from Chazeh ‎and above. In relation to the act, it is the Creator who corrects the earth and mends her ways. The act is a correction, so she may illuminate with the Hochma ‎she received by the giving of Hassadim ‎from the coupling from Chazeh ‎and above.

386) There are connections by which all twenty-two letters are connected as one. They are two letters, each of which ties all twenty-two letters as one. One ascends and one descends. The one that ascended descends, and the one that descended ascended, as it is written, as in Aleph-Kaf Bet-Kaf Aleph-Lamed [making up the words “Only in you is God”].

He continues to explain the two couplings of Tzadik ‎and Tzedek in the verse “He makes the earth by His power,” as they are two Yesodot, since the male Yesod is Tzadik, and the female Yesod is Tzedek. This is why he calls them “two letters,” since Yesod is called a “letter.” The twenty-two letters are the ten Sefirot of the structure of the Partzuf, which also divide by the number twenty-two letters in a way that the twenty-two letters are the whole of the Partzuf entirely.

The Sefira Yesod of the Partzuf ‎includes the entire Partzuf, connecting all the elements of the Partzuf ‎into one connection. This is why it was said, “There are connections by which all twenty-two letters are connected as one,” which are the Yesodot [foundations] of each Partzuf, connecting all the elements of the Partzuf, which are twenty-two letters, and making them one whole by a coupling.

There are two letters, two Yesodot, Tzadik ‎and Tzedek, one ascending and one descending. The coupling in the male Yesod—called Tzadik—for extending Hassadim is only VAK, whose illumination is considered as only from below upward because only the illumination of GAR illuminates from above downward. It follows that the illumination of the coupling of Hassadim ‎from Tzadik ‎is ascending, illuminating from below upward. This is why it was said, “One ascends.”

The illumination of the coupling of Hochma ‎that extends in Yesod of Nukva, Tzedek—as she is GAR—illuminates from above downward. It is considered that its illumination descends to all the lower ones. This is why it was said, “And one descends.”

It is known that once the level of Hassadim ‎has been revealed in the coupling of the Tzadik, the coupling of Tzadik ‎and Tzedek was made as one, and they were included in one another. Tzadik ‎was included in the illumination of Hochma ‎in Tzedek and has GAR, and Tzedek was included in the Hassadim ‎in the Tzadik, and her Hochma ‎clothes in Hassadim. Through that coupling, the Hassadim ‎in Tzadik ‎now illuminate from above downward because they now have GAR by the incorporation ‎with Tzedek. Also, for the Hochma ‎in Tzedek to be able to clothe in Hassadim, she now illuminates only from above downward.

The one that ascended descends, and the one that descended ascended. It is so because the illumination of Hassadim ‎from Tzadik, whose illumination first rose from below upward, now—through his incorporation ‎with Tzedek—his illumination descends from above downward to the lower ones. Also, the illumination of Hochma, whose illumination previously descended from above downward, now after her incorporation ‎in Tzadik, her illumination ascends from below upward and she does not expand below to the lower ones.

It is written, “Only in you is God” [Aleph-Kaf Bet-Kaf Aleph-Lamed]. Aleph-Lamed [God] is the name of the Hesed whose illumination descends to the lower ones. Hence, “In you is God” means in Israel, since the light of Hassadim ‎descends into the lower ones. However, it is written, “Only,” in diminution, diminishing the illumination of Hochma. The meaning of the words is “Only in you is God” and not the light of Hochma.

This explains the words “Makes the earth by His power” is righteous [Tzadik]. Through the righteous, the Nukva receives complete making. “Prepares the earth by His wisdom” is Tzedek [justice], for the coupling for Tzedek is only for preparation. However, in the end the coupling of Tzadik ‎and his Tzedek is made, and then the correction of the Nukva is complete.

387) The pivot of the balance [scales] stands in the middle, as it is written, “You shall do no wrong in judgment, in the meter, in weight, or in measure.” Weight means that the pivot of the balance stands in the middle, since then the weight is just. It is written, “By the shekel of the sanctuary,” and the balances stand in it, in the pivot of the balance, standing in the middle. The Mochin ‎are weighed, hence they are called “Shekel [from the Hebrew word Mishkal (weight)] of the sanctuary.” The balance is that in which the Mochin ‎are weighed, the balance of Tzedek [justice], by which the Tzedek is weighed and all the Mochin ‎stand in the weight in the shekel of the sanctuary.

Explanation: All the Mochin ‎come out and appear in the balance and in the weight, which are three dots: Holam, Shuruk, Hirik. The letters Mem-Yod [MI] are Holam, the right scale pan, Hassadim, and the letters Aleph-Lamed-Hey [ELEH] are Shuruk, the left scale pan, illumination of Hochma.

Before the level of Hassadim ‎appear at the dot of Hirik, the two scale pans are in dispute: once the right one prevails, the pan of Hassadim ‎ascends, and the pan of Hochma descends, and once the left pan prevails, the pan of Hochma ‎ascends, and the pan of Hassadim ‎descends.

This continues until the middle line, Hassadim, appears at the screen ‎of the dot of Hirik. Then a decision is made, Hochma ‎clothes in Hassadim, Hassadim ‎in Hochma, and both illuminate together. Therefore, that level is regarded as the dot of Hirik, where the balance pivot stands in the middle before when the balance pivot stands in the middle, the justness of the weight is made, and the two scale pans stand one opposite the other equally. In this way, all the Mochin ‎come out, as was said above, for there is no seed that is sown for Mochin ‎unless by the three sowings Holam, Shuruk, Hirik.

This disagrees with what was said, “The one who ascended descends, and the one who descended ascended,” for by the middle line that decides between them, the illumination of Hassadim ‎spreads below, and not the illumination of Hochma. Considering the shekel of the sanctuary that was said about the Mochin, it means that the two pans of the scales illuminate equally, that the pivot of the balance stands in the middle and the right pan no longer overcomes the left pan.