What
Are
Day
and
Night
in
the
Work?
Article
No.
34,
1988
It
is
written,
“And
God
called
the
light,
‘day,’
and
to
the
darkness,
He
called
‘night.’”
We
should
understand
what
this
comes
to
teach
us
in
the
work,
that
He
called
the
light
“day,”
and
to
the
darkness,
He
called
“night.”
What
does
knowing
this
add
to
us?
It
appears
that
naming
the
light
and
the
darkness
was
for
the
purpose
of
some
correction.
Thus,
what
do
we
understand
better
by
Him
naming
them,
which
adds
to
us
in
the
work
of
achieving
Dvekut
[adhesion]
with
the
Creator?
Afterward,
the
verse
says,
“And
there
was
evening
and
there
was
morning,
one
day.”
This,
too,
we
should
understand.
After
He
said
that
darkness
is
called
“night”
and
light
is
called
“day,”
how
did
the
two
become
one?
After
all,
night
is
not
day,
so
how
can
the
two
of
them
together
be
one
day?
That
is,
what
makes
them
one
day
as
though
there
is
no
difference
between
day
and
night?
Concerning
“day”
and
“night,”
we
see
that
the
verse
says
(Psalms
19),
“Day
to
day
expresses
speech;
and
night
to
night
utters
knowledge.”
In
that
regard,
we
see
that
it
is
written
(in
the
Haggadah
[Passover
narrative],
in
the
poem,
“Then,
Many
Miracles”),
“A
day
approaches
that
is
neither
day
nor
night.
Exalted
One,
make
known,
for
Yours
is
the
day;
Yours
is
also
the
night.
You
shine
as
the
day,
the
darkness
of
the
night.”
Thus,
we
should
understand
what
are
day
and
night,
and
what
are
light
and
darkness.
In
order
to
understand
all
this,
we
must
return
to
what
we
discussed
several
times—that
we
should
always
remember
what
is
the
purpose
of
creation
and
what
is
the
correction
of
creation,
so
as
to
know
what
is
required
of
us,
meaning
what
state
we
should
achieve
so
we
can
say
that
we
have
reached
our
destination.
It
is
known
that
the
purpose
of
creation
is
to
do
good
to
His
creations,
as
our
sages
said,
that
the
Creator
said
about
the
purpose
of
creation
that
it
is
like
a
king
who
has
a
tower
filled
with
abundance
but
no
guests.
For
this
reason,
He
has
created
man,
so
as
to
give
him
the
delight
and
pleasure.
Thus,
what
does
it
mean
that
a
person
has
achieved
wholeness?
It
is
precisely
after
a
person
has
come
to
a
state
where
he
receives
from
the
Creator
delight
and
pleasure.
This
is
regarded
as
achieving
wholeness.
If
he
has
not
come
to
a
state
of
endless
delight
and
pleasure,
it
is
considered
that
he
has
not
achieved
wholeness.
This
is
the
purpose
of
creation.
Conversely,
the
correction
of
creation
is
that
since
it
is
the
nature
of
creation
that
the
branch
wants
to
resemble
its
root,
and
since
the
Creator
is
the
giver
and
the
creature
the
receiver,
there
is
no
equivalence
of
form
here.
For
this
reason,
in
corporeality,
too,
we
see
the
rule
that
when
a
person
receives
something
from
another,
he
is
ashamed.
It
is
as
our
sages
said
about
the
verse,
“Chrome
is
vile
for
the
sons
of
men,”
meaning
that
when
a
person
needs
other
people,
his
face
becomes
as
chrome.
For
this
reason,
a
correction
of
Tzimtzum
[restriction]
was
made
in
the
upper
worlds,
that
the
upper
light
does
not
reach
Kelim
[vessels]
that
receive
for
themselves.
Rather,
the
light
shines
only
to
Kelim
that
have
the
correction
of
the
Masach
[screen]
that
raises
Ohr
Hozer
[Reflected
Light],
meaning
that
it
receives
from
the
upper
one
because
there
is
contentment
to
the
upper
one
when
He
bestows
upon
the
lower
one.
In
other
words,
the
fact
that
he
has
great
yearning
to
receive
delight
and
pleasure
still
does
not
necessitate
that
he
will
receive
delight
and
pleasure,
since
the
pleasure
is
from
having
equivalence
of
form
with
the
upper
one,
called
Dvekut
[adhesion].
In
every
possible
way,
he
tries
not
to
part
due
to
disparity
of
form,
and
for
this
reason
he
does
not
receive
although
he
yearns
to
receive
delight
and
pleasure.
But
at
the
same
time,
he
derives
more
pleasure
from
adhering
to
the
Creator.
Hence,
he
does
not
receive.
At
that
time,
a
person
looks
at
two
things:
1)
He
does
not
want
to
part
from
the
Creator.
In
other
words,
even
when
he
thinks
that
he
has
still
not
been
rewarded
with
Dvekut,
at
least
he
does
not
want
to
be
more
separated
than
he
currently
is,
since
any
reception
for
oneself
makes
a
person
farther
from
the
Creator.
For
this
reason,
he
does
not
want
to
receive
for
himself.
2)
By
doing
what
he
is
doing,
distancing
himself
from
reception,
this
causes
him
to
adhere
to
the
Creator.
Although
he
still
does
not
feel
these
discernments,
he
says
that
he
believes
in
the
sages
who
said
that
this
is
so.
For
this
reason,
he
trusts
them
and
is
careful
with
self-reception.
Because
of
this,
a
person
tries
to
do
things
that
will
bring
him
this
force
of
wanting
to
do
things
that
yield
the
power
to
be
able
to
aim
to
place
on
every
act
the
intention
to
bestow.
At
that
time,
he
is
fit
to
receive
delight
and
pleasure,
since
now
all
his
actions
are
for
the
sake
of
the
Creator.
Accordingly,
we
can
understand
what
is
light
and
what
is
darkness.
Light
is
when
it
shines
for
a
person
to
walk
in
the
path
of
the
Creator.
“The
path
of
the
Creator”
means
that
he
wants
to
walk
in
the
way
that
the
Creator
walks,
and
His
way
is
to
bestow.
When
he
has
light
and
life
by
engaging
in
the
work
of
bestowal
and
he
does
not
care
for
his
own
benefit,
this
is
called
“light.”
This
is
called
a
“time
of
ascent,”
meaning
that
the
person
has
ascended
in
degree.
That
is,
instead
of
serving
a
lowly,
inferior
person,
now
he
is
serving
the
Creator.
This
is
called
an
“ascent
in
degree,”
for
he
is
serving
the
King
where
he
used
to
serve
a
simple
man.
Clearly,
the
opposite
of
light
is
darkness.
That
is,
a
person
finds
no
taste
in
the
work
of
bestowal
because
he
has
begun
to
worry
only
about
his
own
benefit
once
again.
He
finds
no
flavor
in
the
work
of
bestowal
or
has
any
aspirations.
Rather,
he
settles
for
satisfying
only
the
passions
that
his
body
demands.
This
is
called
“a
descent,”
since
he
wants
to
serve
the
body
and
not
the
Creator.
This
is
called
“darkness.”
We
should
know
that
“day”
indicates
a
complete
thing,
which
consists
of
light
and
day,
and
darkness
and
night,
as
it
is
written,
“And
there
was
evening
and
there
was
morning,
one
day.”
We
should
understand
how
can
it
be
said
that
evening
and
morning
are
one
thing.
That
is,
we
do
not
say
that
evening
and
morning
are
both
called
“one
night,”
but
rather
that
the
two
are
called
“one
day.”
What
does
it
imply
to
us
in
the
work,
that
specifically
both
are
called
“one
day,”
as
though
there
cannot
be
wholeness
of
a
day
without
darkness.
The
answer
is
that
when
a
person
says,
“And
God
called
the
light
‘day,’
and
to
the
darkness,
He
called
‘night,’”
it
means
that
the
person
believes
that
God
gave
him
both
the
light
and
the
darkness.
But
why
has
He
given
him
the
darkness?
It
is
possible
to
believe
that
He
has
given
him
the
light,
meaning
that
he
says
that
the
Creator
wants
to
bring
him
closer,
as
our
sages
said,
“He
who
comes
to
purify
is
aided.”
Hence,
on
the
ascents
that
a
person
has,
he
can
believe
that
they
come
from
the
Creator.
But
why
are
the
descents?
When
a
person
believes
about
the
darkness,
too,
as
it
is
written,
“And
God
called
…
and
to
the
darkness,
He
called
‘night,’”
meaning
that
the
darkness
is
also
“night,”
which
is
part
of
the
day,
meaning
that
there
cannot
be
a
day
without
a
night,
then
the
darkness,
which
is
called
“night,”
comes
to
teach
us
that
as
there
cannot
be
a
day
without
a
night,
there
cannot
be
light
without
darkness.
Darkness
is
the
Kli
[vessel]
and
the
light
is
the
filling
of
the
Kli,
following
the
rule,
“there
is
no
light
without
a
Kli.”
In
other
words,
it
is
impossible
to
appreciate
His
salvation
without
feeling
the
suffering
and
pain
from
the
state
one
is
in.
Between
people,
to
the
extent
that
one
feels
that
his
friend
helped
him
in
his
distress,
to
that
extent
he
feels
the
joy
about
the
help
he
has
received
from
his
friend.
That
is,
there
is
a
difference
between
helping
one’s
friend
with
accessories,
which
one
can
live
without,
and
helping
one’s
friend
by
saving
him
from
death.
Since
the
help
that
comes
from
above
is
regarded
as
lights
of
Kedusha
[holiness/sanctity],
as
The
Zohar
says,
“He
who
comes
to
purify
is
aided,”
and
The
Zohar
asks,
With
what
is
he
aided?
“With
a
holy
soul.”
Yet,
if
a
person
does
not
appreciate
the
soul
he
has
received
from
above
because
he
thinks
that
it
is
not
that
important,
the
suffering
that
a
person
suffers
from
the
states
of
descent
makes
him
appreciate
the
help
from
above.
Otherwise,
he
loses
it
and
it
all
goes
to
the
Klipot
[shells/peels].
It
follows
that
the
darkness
helps
him,
meaning
that
it
gives
him
the
possibility
to
know
how
to
appreciate
the
importance
of
Kedusha
so
he
does
not
lose
it
for
lack
of
awareness.
Our
sages
say
about
this,
“Who
is
a
fool?
He
who
loses
what
he
is
given,”
since
he
does
not
know
or
understand
the
importance
of
the
nearness
when
the
Creator
brings
a
person
near.
That
darkness
is
called
a
Kli,
meaning
a
place
where
the
abundance
can
be.
It
is
as
it
is
written,
“Who
will
ascend
up
the
mountain
of
the
Lord,
and
who
will
rise?”
That
is,
even
when
a
person
ascends
but
does
not
know
how
to
maintain
the
value
of
the
importance
of
nearing,
the
Sitra
Achra
[other
side]
takes
it
into
his
own
authority.
Therefore,
the
light
must
depart.
This
is
why
there
is
no
resurrection,
but
each
one
must
descend
according
to
his
degree.
Yet,
there
are
several
corrections
about
this:
1)
The
Klipot
must
not
receive
what
he
has.
Therefore,
they
have
nothing
to
receive
from
the
person
because
he
no
longer
has
Kedusha
for
the
Sitra
Achra
to
receive
from
him.
2)
Once
a
person
has
come
to
a
descent
and
begins
to
recover
and
see
the
state
he
has
come
to,
meaning
after
exerting
so
much
work
in
order
to
be
rewarded
with
some
Kedusha,
he
suddenly
sees
that
he
is
left
bare
and
destitute.
That
is,
he
is
in
a
state
of
lowliness
that
fits
a
person
who
did
not
exert
and
work
in
order
to
be
regarded
as
“You
are
called
‘man.’”
Rather,
he
is
much
worse
than
an
ordinary
person,
meaning
that
the
will
to
receive
for
himself
has
become
developed
in
him
to
an
extent
that
he
never
dreamed
would
be,
and
the
pain
and
sorrow
he
feels
over
it
give
him
the
need
to
appreciate
and
value
the
time
when
he
is
brought
a
little
closer
from
above.
Now
he
knows
how
to
be
careful
and
respect
that
state,
and
he
guards
himself
from
anything
so
as
not
to
mix
that
state.
At
that
time
he
knows
that
he
should
be
afraid
that
a
stranger
might
interfere.
It
therefore
follows
that
the
descents
are
things
that
are
called
“corrections,”
which
allow
longevity
when
they
are
rewarded
with
some
nearing
on
the
part
of
the
Creator.
By
this
we
can
interpret
the
verse,
“And
God
called
the
light,
‘day,’
and
to
the
darkness,
He
called
‘night.’”
It
means
that
if
a
person
says
that
both
light
and
darkness
come
from
God,
this
is
“And
God
called.”
At
that
time,
both
the
light
and
the
darkness
make
one
day.
That
is,
as
there
cannot
be
a
complete
day
without
evening
and
morning,
so
the
light
and
darkness
serve
one
role—both
together
are
called
“day.”
By
this
we
can
interpret
the
words,
“Blessed
is
our
God,
who
has
created
us
for
His
glory.”
We
should
understand
how
can
we
say,
“Blessed
is
our
God,
who
has
created
us
for
His
glory,”
while
we
are
immersed
in
self-love
and
our
body
is
more
content
if
we
can
say
“Thank
You
very
much”
for
creating
us
for
our
own
glory.
Thus,
clearly,
we
are
not
telling
the
truth
when
we
bless
Him
for
creating
for
His
glory.
It
is
a
total
lie.
According
to
the
above,
when
we
believe
that
“He
who
comes
to
purify
is
aided,”
it
follows
that
the
Creator
gives
a
person
this
power
to
be
able
to
feel
the
importance
of
the
matter,
that
when
a
person
feels
that
he
is
serving
the
King,
it
is
worth
a
fortune
to
him
and
he
has
no
words
to
express
its
importance.
Instead,
he
says,
out
of
the
pleasure
and
excitement
that
he
feels,
“Blessed
is
our
God,”
for
letting
us
feel
the
importance
when
we
are
serving
the
King,
and
for
delivering
us
from
the
self-love
in
which
we
were
immersed.
It
never
occurred
to
us
that
we
would
ever
be
able
to
emerge
from
it.
All
of
a
sudden,
we
see
that
He
has
given
us
this
feeling
of
finding
flavor
in
being
able
to
serve
the
King.
At
that
time
we
say,
“Blessed
is
our
God,
who
has
created
us
for
His
glory.”
We
bless
Him
for
this
gift
that
He
has
given
us,
which
is
the
most
important
thing
in
the
world,
and
we
would
not
be
able
to
obtain
this
by
ourselves.
Rather,
it
is
a
gift
of
God.
This
is
why
we
bless
Him
for
this.
This
is
the
meaning
of
the
words,
“Blessed
is
our
God,
who
has
created
us
for
His
glory.”
However,
before
a
person
is
rewarded
with
feeling
flavor
in
His
creating
us
for
His
glory,
how
can
he
say
this?
We
should
say
that
it
is
like
all
the
blessings
and
thanks
that
we
say
for
the
future.
It
is
as
our
sages
said
about
the
verse,
“Then
Moses
will
sing.”
The
Zohar
asks,
“It
did
not
say
“sing”
in
present
tense,
but
rather
“will
sing,”
which
is
future
tense.
The
answer
is
that
the
righteous
sing
about
the
future.
That
is,
they
believe
that
they
will
be
rewarded
with
wholeness.
For
this
reason,
even
before
they
are
rewarded
with
wholeness,
they
already
sing.”
Based
on
this,
we
say,
“Blessed
are
you,
our
God,
who
has
created
us
for
His
glory.”
The
Sulam
[Sulam
(Ladder)
Commentary
on
The
Zohar]
interprets
the
verse,
“Day
to
day
expresses
speech;
and
night
to
night
utters
knowledge.”
These
are
its
words:
“Before
the
end
of
correction,
meaning
before
we
have
qualified
our
vessels
of
reception
to
receive
only
in
order
to
give
contentment
to
our
Maker
and
not
to
our
own
benefit,
Malchut
is
called
‘the
tree
of
good
and
evil.’
This
is
so
because
Malchut
is
the
guidance
of
the
world
by
people’s
actions.
And
since
we
are
unfit
to
receive
all
the
delight
and
pleasure
…
we
must
accept
the
guidance
of
good
and
evil
from
the
Malchut.
This
guidance
qualifies
us
to
ultimately
correct
our
vessels
of
reception
in
order
to
bestow
and
to
be
rewarded
with
the
delight
and
pleasure
He
had
contemplated
in
our
favor.
…
“Often,
the
guidance
of
good
and
evil
causes
us
ascents
and
descents…
This
is
why
each
ascent
is
considered
a
specific
day,
and
similarly,
each
descent
is
considered
a
specific
night.
“It
is
written,
‘Day
to
day
expresses
speech.’
…At
the
end
of
correction,
they
will
be
rewarded
with
repentance
from
love...
At
that
time,
we
will
evidently
see
that
all
those
punishments
from
the
time
of
descents,
which
made
us
doubt
the
beginning,
purified
us
and
were
the
direct
causes
of
all
the
happiness
and
goodness.
Were
it
not
for
those
terrible
punishments,
we
would
never
have
come
to
this
delight
and
pleasure.
Then
these
sins
are
inverted
into
actual
merits.”
The
words
“Day
to
day
expresses
speech”
mean
that
all
those
nights,
which
are
the
descents,
suffering,
and
punishments
that
stopped
the
Dvekut
with
the
Creator
until
they
became
many
days,
one
after
the
other,
now
that
the
nights
and
the
darkness
in
between
have
also
become
merits
and
good
deeds,
the
night
shines
as
the
day
and
the
darkness
as
light;
there
are
no
more
breaks
between
them.
Now
we
can
understand
what
we
asked
about
the
meaning
of
the
verse,
“And
God
called
the
night,
‘day,’
and
to
the
darkness,
He
called
‘night.’”
The
meaning
is
as
Baal
HaSulam
says,
that
as
we
see
that
“one
day”
is
actually
the
connection
of
day
and
night.
Likewise,
it
is
impossible
to
have
light
without
darkness.
That
is,
the
Creator
has
given
us
darkness
so
that
through
it,
the
light
will
appear.
This
is
called
“and
God
called.”
That
is,
the
Creator
has
arranged
for
us
the
order
of
the
work
to
be
this
way.
Although
we
must
believe
that
it
could
have
been
otherwise,
since
He
is
almighty,
so
why
did
He
arrange
for
us
specifically
this
order?
We
must
say
about
this
that
we
have
no
attainment
in
the
Creator,
to
understand
His
thought.
Rather,
everything
we
learn
is
only
by
way
of
“By
Your
actions,
we
know
You.”
In
other
words,
by
looking
at
the
works
of
the
Creator
after
He
has
created
them,
we
begin
to
speak.
But
to
say
that
He
could
have
done
things
differently,
our
sages
said
about
this,
“One
must
not
ask,
‘What
is
above
and
what
is
below?’”
Accordingly,
we
can
interpret
what
is
written
in
the
Haggadah:
“A
day
approaches
that
is
neither
day
nor
night.”
This
refers
to
the
end
of
correction,
when
there
is
a
day
that
does
not
consist
of
day
and
night,
but
is
a
day
in
and
of
itself.
This
will
be
done
by
“Exalted
One,
make
known,
for
Yours
is
the
day;
Yours
is
also
the
night.”
It
is
so
because
at
the
end
of
correction
it
will
be
known
to
all
that
“Yours
is
the
day;
Yours
is
also
the
night.”
That
is,
since
His
will
is
to
do
good
to
His
creations,
and
good
means
day,
so
how
can
it
be
said
that
the
Creator
gives
darkness?
It
is
against
His
purpose!
However,
the
darkness,
too,
meaning
the
night,
is
regarded
as
“day,”
even
though
the
person
feels
cessations
in
Dvekut
with
the
Creator,
which
are
called
“darkness”
and
“night.”
But
at
the
end
of
correction,
when
it
is
known
that
He
has
given
the
darkness,
too,
this
is
certainly
light,
as
well.
The
proof
of
it
is
that
then
the
sins
become
as
merits.
Thus,
at
that
time
we
know
that
“Yours
is
the
day;
Yours
is
also
the
night,”
since
both
belong
to
You,
meaning
that
both
are
You,
meaning
the
Creator
has
given
both
as
“day.”
Conversely,
before
the
end
of
the
work,
it
is
impossible
to
attribute
the
cessations
that
a
person
has
in
Dvekut
with
the
Creator
to
the
Creator,
that
He
has
sent
him
this,
since
this
contradicts
the
purpose
of
creation.
This
is
the
meaning
of
the
words,
“The
darkness
of
the
night
will
shine
as
the
light
of
the
day.”
That
is,
since
the
sins
have
then
become
to
him
as
merits,
everything
becomes
day.
Now
we
can
understand
what
are
day
and
night
in
the
work.
A
person
should
know
that
he
must
feel
what
is
darkness,
or
he
will
not
be
able
to
enjoy
the
light,
since
in
anything
that
a
person
wants
to
taste
any
flavor,
whether
it
is
worth
using,
he
must
learn
one
from
the
other,
as
it
is
written,
“as
the
advantage
of
the
light
out
of
the
darkness.”
Likewise,
a
person
cannot
enjoy
rest
unless
he
knows
what
is
fatigue.
For
this
reason,
a
person
must
go
through
a
process
of
ascents
and
descents.
However,
he
must
not
be
impressed
by
the
descents.
Instead,
he
should
exert
not
to
escape
the
campaign.
For
this
reason,
although
during
the
work
he
must
know
that
they
are
two
things,
at
the
end
of
the
work
he
sees
that
light
and
darkness
are
as
two
legs
that
lead
a
person
to
the
goal.