And
There
Was
Evening
and
There
Was
Morning
Article
No.
36,
1985
The
Zohar
says
about
the
verse,
“And
there
was
evening
and
there
was
morning”
(Genesis
3,
p
96,
and
Item
151
in
the
Sulam
Commentary),
“‘And
there
was
evening,’
which
the
text
writes,
means
that
it
extends
from
the
side
of
darkness,
meaning
Malchut.
‘And
there
was
morning’
means
that
it
extends
from
the
side
of
the
light,
which
is
ZA.
“This
is
why
it
writes
about
them,
‘One
day,’
indicating
that
the
evening
and
morning
are
as
one
body,
and
both
make
the
day.
Rabbi
Yehuda
said,
‘What
is
the
reason?’
He
asks,
‘Since
‘And
there
was
evening
and
there
was
morning’
points
to
the
unification
of
ZON,
that
the
light
of
day
comes
out
of
both
of
them,
then
after
the
text
announces
it
on
the
first
day,
why
does
it
says
about
each
day,
‘And
there
was
evening
and
there
was
morning’?
“And
he
replies,
‘It
is
to
know
that
there
is
no
day
without
a
night
and
no
night
without
a
day,
and
they
will
never
part
from
one
another.
This
is
why
the
text
repeats
and
informs
us
each
and
every
day,
to
indicate
that
it
is
impossible
that
there
will
ever
be
the
light
of
day
without
the
darkness
of
night.
Likewise,
there
will
never
be
the
darkness
of
night
that
does
not
bring
a
day
after
it,
since
they
will
never
part
from
one
another.’”
Thus
far
its
words.
We
should
understand
the
above-written
in
the
work,
as
to
what
light
means
and
what
darkness
means,
and
why
it
is
impossible
to
have
a
day
unless
it
is
from
the
both
of
them
together,
meaning
that
light
and
darkness
produce
a
single
day,
that
is,
it
takes
both
to
build
a
single
day.
This
means
that
the
day
begins
when
the
darkness
begins
because
this
is
when
the
sequence
of
the
making
of
a
new
day
begins.
We
should
also
understand
how
the
word
“day”
can
be
applied
to
darkness,
since
when
the
darkness
has
begun,
we
can
already
begin
to
count
the
day.
It
is
known
that
after
the
restrictions
and
the
departure
of
the
light
that
occurred
in
the
upper
worlds—after
the
second
restriction
and
the
breaking—the
system
of
Klipot
[shells]
emerged,
until
the
place
of
BYA
divided
into
two
discernments.
From
its
middle
and
above
it
was
the
BYA
of
Kedusha
[holiness],
and
from
its
middle
and
below
it
became
the
permanent
section
of
the
Klipot,
as
explained
in
TES
(Part
16,
p
1938,
Item
88).
Consequently,
in
this
world,
“A
man
is
born
the
foal
of
a
wild
donkey”
and
he
has
no
desire
for
spirituality.
Thus,
from
where
does
the
sensation
of
need
for
spirituality
come
to
a
person,
to
the
point
of
saying
that
he
feels
darkness,
which
he
calls
“night,”
by
feeling
that
he
is
remote
from
the
Creator?
We
must
know
that
at
the
same
time
when
he
begins
to
feel
that
he
is
far
from
the
Creator,
he
is
already
beginning
to
believe
in
the
existence
of
the
Creator
to
some
extent,
or
else
how
can
he
say
that
he
is
remote
from
something
that
doesn’t
exist?
Instead,
he
must
say
that
he
has
some
illumination
from
afar
that
shines
for
him
to
the
extent
that
he
feels
that
he
is
remote
from
the
Creator.
It
therefore
follows
that
as
soon
as
the
darkness
begins,
meaning
the
feeling
of
the
existence
of
darkness,
the
light
immediately
begins
to
shine
to
some
extent.
And
the
measure
of
illumination
of
the
day
is
recognized
only
through
negation.
That
means
that
one
feels
a
lack,
that
he
does
not
have
the
light
of
the
Creator
shining
for
him
in
an
positive
manner.
However,
the
light
shines
for
him
in
the
form
of
lack,
meaning
that
now
he
begins
to
feel
that
he
is
missing
the
light
of
the
Creator,
which
is
called
“day.”
But
those
for
whom
the
light
of
day
does
not
shine
don’t
know
if
there
is
such
a
reality
where
a
person
must
feel
the
absence
of
the
light
of
the
Creator,
which
is
called
“day.”
Let
us
speak
of
a
single
person,
meaning
within
the
same
body.
Sometimes
one
feels
that
he
is
in
darkness,
meaning
that
he
is
remote
from
the
Creator
and
craves
to
draw
near
to
the
Creator.
He
feels
suffering
at
being
remote
from
the
Creator.
The
question
is,
“Who
causes
him
to
worry
about
spirituality?”
And
sometimes
he
feels
darkness
and
suffering
when
he
sees
that
another
is
successful
in
corporeality
in
possessions
and
with
people,
while
he
lacks
both
sustenance
and
respect.
He
sees
about
himself
that
in
truth,
he
is
more
gifted
than
the
other,
both
in
terms
of
talent
and
in
terms
of
ancestry,
and
he
deserves
more
respect.
But
in
fact,
he
is
many
degrees
lower
than
the
other
one,
and
this
pains
him
terribly.
At
that
time,
he
has
no
connection
to
spirituality,
and
he
doesn’t
even
remember
that
he
ever
was
connected,
and
that
he
himself
considered
all
the
friends
with
whom
he
was
studying
at
the
seminary,
that
when
he
saw
them
suffering
for
their
concerns
to
achieve
wholeness
in
life,
they
seemed
to
him
like
children
who
cannot
make
a
purposeful
calculation,
and
all
that
their
eyes
see
is
what
they
want.
At
one
time
they
see
that
the
most
important
thing
in
life
is
money,
and
at
another
time
they
see
that
the
most
important
thing
in
life
is
to
have
a
respectable
position
among
people,
etc.
And
now
he
is
within
those
very
things
that
he
mocked,
and
he
feels
that
his
life
is
tasteless
unless
he
determines
the
whole
of
the
hope
and
peace
in
life
at
the
same
level
that
they
determine,
that
this
is
called
“life’s
purpose.”
And
what
is
the
truth?
It
is
that
now
the
Creator
has
taken
pity
on
him
and
illuminated
the
discernment
of
day
for
him,
and
this
day
begins
with
negation.
In
other
words,
when
the
day
begins
to
shine
in
his
heart
in
the
form
of
darkness,
it
is
called
“the
beginning
of
the
rise
of
day,”
and
then
Kelim
begin
to
form
in
him,
in
which
the
light
will
be
able
to
shine
in
an
affirmative
manner.
This
is
the
light
of
the
Creator,
when
one
begins
to
feel
the
love
of
the
Creator
and
begins
to
feel
the
flavor
of
Torah
and
the
taste
of
Mitzvot.
From
this
we
can
understand
the
above
words
of
The
Zohar,
that
a
day
comes
out
specifically
of
the
both
of
them,
as
it
writes,
“This
is
why
it
writes
about
them,
‘One
day,’
indicating
that
the
evening
and
morning
are
as
one
body,
and
both
make
the
day.”
Also,
when
Rabbi
Yehuda
said
that
this
is
why
the
text
alerts
every
day
anew—to
indicate
that
it
is
impossible
that
there
will
ever
be
light
without
the
darkness
of
the
night
that
comes
first.
And
also,
there
will
not
be
the
darkness
of
the
night
that
does
not
bring
the
light
of
day
after
it,
so
they
will
never
part
from
one
another.
It
is
as
mentioned
above,
1)
following
the
rule
that
there
is
no
light
without
a
Kli,
and
2)
it
also
requires
light,
which
is
called
“day,”
to
make
a
Kli.
But
we
should
understand
why,
if
one
has
already
been
granted
a
little
bit
of
day
in
the
negative
form
and
feels
that
his
whole
life
is
only
if
he
is
rewarded
with
Dvekut
with
the
Creator,
and
he
begins
to
torment
over
being
remote
from
the
Creator,
who,
then,
causes
him
to
fall
from
his
state
of
ascent?
In
other
words,
his
whole
life
should
be
only
in
spiritual
life,
and
this
is
all
his
hope,
and
he
suddenly
falls
into
a
state
of
lowliness,
a
state
where
he
would
always
laugh
at
people
whose
hope
in
life
was
to
obtain
the
fulfillment
of
beastly
lusts.
But
now
he
himself
is
among
them,
nourished
by
the
same
nourishments
that
they
feed
on.
Moreover,
we
should
wonder
how
he
has
forgotten
that
he
was
once
in
a
state
of
ascent.
Now
he
is
in
a
state
of
such
amnesia
that
it
doesn’t
even
occur
to
him
that
he
would
consider
the
people
that
he
is
now
among,
meaning
that
his
only
ambitions
are
at
such
a
low
level
and
he
is
not
ashamed
of
himself
that
he
dared
go
into
such
an
atmosphere
that
he
always
ran
from.
In
other
words,
this
air
that
they
breathe
so
willingly,
he
would
always
say
that
it
suffocates
Kedusha
[holiness],
and
now
he
is
among
them
and
feels
that
there
is
no
fault
in
them.
The
answer
is
as
the
writing
says
(Psalms
1),
“Happy
is
the
man
that
has
not
walked
in
the
counsel
of
the
wicked.”
We
must
understand
what
the
counsel
of
the
wicked
is.
It
is
known
that
the
question
of
one
who
is
wicked
that
is
brought
in
the
Hagadah
(Passover
narrative)
is
“What
mean
you
by
this
service?”
Baal
HaSulam
explained
that
it
means
that
when
a
person
begins
to
work
in
order
to
bestow,
the
wicked
one’s
question
comes
and
asks,
“What
will
you
get
out
of
not
working
for
yourself?”
And
when
a
person
receives
such
a
question,
he
begins
to
contemplate
that
perhaps
he
is
right.
And
then
he
falls
into
his
net.
Accordingly,
we
should
interpret,
“Happy
is
the
man
that
has
not
walked
in
the
counsel
of
the
wicked”
that
when
the
wicked
come
to
him
and
advise
him
that
it
is
not
worthwhile
to
work
if
he
does
not
see
some
benefit
and
gain
from
it
to
himself,
he
does
not
listen
to
them.
Instead,
he
strengthens
himself
in
the
work
and
says,
“Now
I
see
that
I
am
going
on
the
path
of
truth,
and
they
wish
to
confuse
me.”
It
follows
that
when
that
man
overcomes,
he
is
happy.
Afterwards,
the
writings
say,
“Nor
stood
in
the
way
of
sinners.”
We
should
interpret
“Way
of
sinners.”
He
says,
“Nor
stood.”
A
sin
is
as
we
explained
in
the
previous
essay
(35,
1984-85),
that
the
sin
is
if
a
person
breaks
“You
shall
not
add.”
In
other
words,
the
real
way
is
that
we
have
to
go
above
reason,
called
faith.
And
the
opposite
of
that
is
knowing—the
body
understands
that
he
has
no
other
choice
except
to
believe
above
reason.
Hence,
when
he
feels
some
taste
in
the
work
and
takes
it
as
support,
and
says
that
now
he
does
not
need
faith,
since
he
already
has
some
basis,
he
immediately
falls
from
his
degree.
And
when
one
is
careful
about
it
and
does
not
stand
for
even
a
minute
to
look
and
see
if
it
is
possible
to
change
his
basis,
it
is
considered
that
he
is
happy
because
he
did
not
stand
in
the
way
of
sinners,
to
look
at
their
way.
And
afterwards,
the
writing
says,
“Nor
sat
in
the
seat
of
the
scornful,”
referring
to
those
people
who
spend
their
days
idly,
who
do
not
take
their
lives
seriously
and
consider
every
moment
precious.
We
should
know
to
what
“The
seat
of
the
scornful”
refers.
Those
who
cherish
every
moment
and
sit
and
think
of
others—if
other
people
are
all
right
and
how
much
others
should
correct
their
actions,
and
have
no
pity
for
themselves,
worrying
about
their
own
lives,
this
causes
them
all
the
descents.
The
RADAK
interprets
scornful
as
being
of
a
shrewd
mind
in
an
evil
way,
finding
faults
in
people
and
disclosing
secrets
to
each
other.
This
matter
is
for
lazy
people,
idlers.
This
is
why
he
said,
“Nor
sat
in
the
seat
of
the
scornful,”
and
this
is
the
reason
for
the
descents.