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180) “And on the seventh day God completed His work, which He had done.” The seventh day is the oral Torah, Malchut, since ZA comprises the six days, HGT NHY, and Nukva, Malchut, is the seventh. In it, the world was completed, for it is the existence of all.
It is written, “His work, which He had done.” It is not written, “And on the seventh day, God completed all His work, which He had done,” since the written Torah, ZA, elicited and completed everything through the writing, which are the Mochin that emerge and extend from the Hochma, from upper AVI. It follows that His work was still not completed on the seventh day, Malchut, except by ZA. This is why it is only written about it, “His work, which He had done,” and not “All His work.”
181) Three times it is written, “On the seventh day.” And on the seventh day God completed,” “And He rested on the seventh day,” and “And God blessed the seventh day.” “And on the seventh day God completed” is the oral Torah, Malchut, Nukva de ZA, the seventh quality of HGT NHY de ZA. With that seventh day, the world was completed and concluded.
Explanation: “And on the seventh day God completed His work, which He had done” is the foundation and root of the end of correction, which is to come after 6,000 years. The end of correction relates only to Malchut de Malchut, the essence of Malchut, which cannot be corrected during the 6,000 years. It follows that Malchut de Malchut is the purpose for whose revelation all the works of creation during the six days were created.
His ZA and Nukva are specific and general. ZA is the six days of creation, as well as the 6,000 years. It is a specimen in which all the details of reality come out without any deficiency, and appear in the 6,000 years one at a time.
The Nukva, seventh day, Malchut, receives from him the general, where all those items in the 6,000 years reveal her wholeness at the end of correction, on the seventh millennium. With respect to the future foundation and root, the seventh day is considered the end of correction, which was fashioned by all the details of creation during the six days of creation.
We bless, “You have dedicated the seventh day for Your name, the conclusion of the work of heaven and earth.” It is for Malchut, called “name.” “The conclusion of the work of heaven and earth” is the conclusion that is received from all the elements of creation in heaven and in earth during the six days of creation. As we end the blessing, “And you have blessed it from all the days, and sanctified it from all the times.”
Thus, the six days are the specific, and the seventh day is the general, the conclusion of the six days. In this respect, it is written, “And on the seventh day God completed His work, which He had done,” since the seventh day is the reception of the conclusion of heaven and earth, for with this seventh day, the world that received the conclusion was completed and concluded, and they were perfected.
And besides the conclusion implied in the word, “Completed,” it also applies to the Mochin on the seventh day, which always come in three lines emerging from three points—Holam, Shuruk, Hirik—of which it was written, “And He rested,” “And He blessed,” “And He sanctified.” “And He rested” is the left line; “And He blessed” is the right line; “And He sanctified” is the middle line. This is why it is written three times on the seventh day, “completed,” “rested,” and “blessed.”
“Completed” means the light of completion. “Rested” means the illumination of the Mochin on the left line. “Blessed” is the right line of the Mochin. All three are called “seventh,” as they are GAR. But the illumination of the middle line of the Mochin, implied in the words, “And sanctified it,” is not called “seventh,” as it determined with the Masach de Hirik. This is why it is not written, “And He sanctified the seventh day,” but “And He sanctified it,” which is the token of the covenant.
182) “And He rested on the seventh day from all His work, which He had done.” This is the foundation of the world. “And He rested” applies to the Yovel [jubilee/50 year anniversary], illumination of the left in Bina, the point of Shuruk. This is why it is written here, “From all His work,” since everything comes out from Him.
It is written, “And on the seventh day God completed His work, which He had done,” and not “All His work,” since the written Torah, ZA, elicited and completed everything through the writing, which are the Mochin that emerge and extend from the Hochma, from upper AVI.
In the word, “completed,” the completion of heaven and earth, it could not be said, “All His work,” since it was not yet competed, but only in Yesod [foundation] and Shoresh [root]. Only the written Torah, ZA, elicits and completes all the work through the Mochin of writing that emerge from Hochma, meaning through the illumination of Hochma that extends by the force and the Gevura from the left in Bina, who returns to being Hochma.
But in the words, “And He rested,” which is illumination of the left that extends from Bina, called Yovel, all the Mochin that bring the end of correction come out. This is why it is written here, “From all His work, which He had done,” since here ends all the work.
“And He rested” applies to Yesod, and not to Yovel, since the rest in it is more than everything. That is, the resting in illumination of Yesod is more revealed than the resting in the illumination of Yovel. That is, “And He rested” applies to the resting, illumination of Yovel, the left line in Bina. And it also applies to Yesod, which illuminates that illumination of Yovel to Malchut, since the illumination of the left is completed only in Yesod, in which the rest is complete.
183) The words, “And God blessed the seventh day” apply to the high priest, who blesses everything. The priest takes his share at the head of all who are seated, and the blessings are in him to bless everyone, and he is called “seventh.”
Commentary: “And blessed” is the illumination of the right line, extending from upper AVI, who are called “the high priest,” Hassadim in a never ending Zivug. The blessings are in him, and he is considered Rosh [head].
This is why the intimation comes to them, as it was said, “the priest takes his share at the head.” Both upper Abba and upper Ima are the Tefillin of the Rosh. This is the priest who takes his share at the Rosh. This also explains the two lines that illuminate in the seventh—the right line in the word, “blessed,” and the left line in the word, “rested.”
“Completed” applies to the foundation of the world. “Blessed” applies to the middle pillar, Tifferet. “Completed” applies to the illumination of Yesod, from the word, “all,” since Yesod is called “all.” “Blessed” applies to the middle pillar, to the illumination of the middle line, which determines between the right and left lines. It follows that he explains the three times seventh in the three lines. “Completed” is illumination of Yesod, right line; “rested” is the left line; “blessed” is the middle line.
184) The words, “And sanctified it” apply also to Yesod, for it is written, “And He sanctified it,” but it does not say whom, as in the verses, “completed,” “rested,” “blessed.” It applies to that place where the token of the covenant is present, Yesod, since the word, “it” comes from the word “token of the covenant,” as it is written, “and show me both it, and His habitation.”
The word “it” relates to Yesod, and the words “his habitation” relate to Malchut. Likewise, the one here relates to Yesod, since there are two discernments in Yesod: 1) the illumination of resting it receives from Yovel. This is why “rested” is Yesod. 2) The carrier of the Masach de Hirik, by which Tifferet determines the two lines, right and left. It is from that discernment that it was said here that the words “and sanctified it” are also Yesod because they determine between the two lines implied in the words, “rested” and “blessed.”
All those sanctities of above are in Yesod. From there they emerge to the Assembly of Israel, Nukva, to give her pleasures and bread of pleasure, as it is written, “From the one whose bread is fat, he shall yield royal dainties.” “From the one” is the complete covenant, Yesod. “Whose bread is fat” indicates that what was bread of affliction prior to the correction of Yesod has now returned to being bread of pleasure.
And who is the king in the verse? It is the Assembly of Israel, Nukva de ZA, to whom Yesod gives all the dainties of the world. And all the sanctities that emerge from above emerge from Yesod. It is written about it, “and sanctified it,” which is the token of the covenant, Yesod.
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