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39) “And there shall be one day which shall be known as the Lord’s, not day, and not night; but it shall come to pass, that at evening time there shall be light.” Two bad incidents were to come upon Jacob: 1) they were to be exiled in the land of their enemies; 2) that He would not look at them for many years because of their iniquities in the truth, and thus, He would forget them in the land of their enemies.
This is considered Ephraim and Menasheh. And in the end, He will take their sons, to whom these two bad things happened, and will lead them to a good land, as The Zohar interprets the verse, “And he took with him … Manasseh and Ephraim,” to whom these two incidents happened, and will lead them to their good land.
40) There were two great and important ministers that were knocking under the throne of Israel’s supervisor, the fifth quality, so they will be in the exile the whole time that they need. This is considered Ephraim. Worse yet, He would forget them in the land of their enemies, and this is discerned as Menasheh.
One minister is from the discernment of Ephraim. Hence, his quality is to sustain Israel in exile and let them multiply there. And the other minister is from the discernment of Menasheh, hence his quality is to make them forgotten in exile.
41) These two ministers are two qualities, each of which contains two tongues. One quality came out and spoke before the Master of the world and was given permission to say anything it wanted. It saw Israel on one side, that Israel must be sentenced to redemption from exile for the merit of their fathers. But on the other hand, it saw that they should be sentenced to remain in exile for their iniquities, since the slanderers reported great evils about them. Thus, they are four qualities. This is so because each of the ministers, which are two qualities, had two tongues, one for merit, and one for fault. But there was no fifth quality in them, Israel’s supervisor, and they said anything that they wanted. At one time, the two ministers spoke in favor, and at one time, they spoke against. And there was no fifth quality in them, which brings everything back to favor.
In and of herself, Malchut is considered Midat ha Din [quality of judgment]. She is unfit for reception of the upper light due to the Tzimtzum [restriction] and Masach on her. Her whole correction for reception of light is through her ascent and integration with Bina, Midat ha Rachamim [quality of mercy]. These are the two qualities in the two ministers, Midat ha Din and Midat ha Rachamim, which are mingled in one anther—Bina and Malchut.
And they become four Malchuts because Bina included Bina and Malchut, and Malchut included Bina and Malchut, too. Hence, they turn from Rachamim to Din and from Din to Rachamim. At times they are males and at times they are females, since the parts of Bina in them are males and Rachamim and the parts of Malchut in them are females and Din.
And they are two qualities, Midat ha Rachamim is Bina and Midat ha Din is Malchut after they were included in one another. The first minister, whose quality is to sustain Israel in exile and to multiply them, is from the quality of Malchut, which is Midat ha Din, as it is written, “But the more they afflicted them, the more they multiplied and the more they spread abroad.” The second minister makes them forgotten in the land of their enemies, since he does not look at them for many years due to their iniquities in the truth. In other words, he does not sentence them for their iniquities and because of that comes the forgetting. Also, he is from Bina, Midat ha Rachamim, hence he does not look at their iniquities.
And it writes that they are two qualities where there are tongues in each, thus they are four qualities. This is so because after they were mingled with one another, they became four Malchuts, since Rachamim and Din were made in Bina, and Rachamim and Din in Malchut, meaning merit and fault in each of the Malchuts. They alternate—once to merit, that they will be redeemed from exile by the merit of their fathers—and once to fault—that they should remain in exile for their iniquities. It was written that she would be given permission to say anything she wants to say, since Malchut in and of herself is Midat ha Din entirely, hence even after Midat ha Rachamim participated, she causes Din and fault wherever she is seen.
However, at the end of correction, when Malchut receives her complete correction and the Din in her is cancelled, and she is worthy of receiving the lights, like Bina, the inversion from Rachamim to Din will be cancelled in the Malchut that is conjoined with Bina, too. And this Malchut is called “the fifth quality,” which is no longer mingled with Bina, like the four Malchuts, but is corrected in and of herself.
42) When the fifth quality—which will appear at the end of correction—comes to them, meaning when Malchut herself, without the association with Bina, is corrected into being the throne like Bina, speaking well of Israel, all the Dinim will be lifted from her. Then the first two qualities—Bina de Bina and Bina de Malchut—will not be afraid to speak before him in favor of Israel, as they feared before that the other two qualities—Malchut de Bina and Malchut de Malchut—would turn them into fault. This is so because the fifth quality, which thus far was regarded as night, due to the Dinim in it, has now come out to shine for them. In other words, it has turned into light and Rachamim, and all the Dinim in the two qualities that were accusing about Israel were cancelled.
It was written about it, “And there shall be one day which shall be known as the Lord’s, not day, and not night; but it shall come to pass, that at evening time there shall be light.” This is so because as long as Malchut herself is not corrected, except through association with Bina, Bina is called day and Malchut is night. The night is illuminated by the moon and the stars, which receive from the sun, the light of day, but at the end of correction, “And there shall be one day … not day, and not night.” This means that the darkened Malchut will not be needed for the correction of day and night, but “At evening time,” when Malchut herself, who is called “evening,” is revealed, “There shall be light,” since the very darkness of Malchut will turn to light. Then she will no longer need the moon and the stars, which receive from the light of day—the fifth quality.
This is why it is written, “And he took with him … Manasseh and Ephraim,” two qualities, Bina and Malchut. This implies to the time of redemption, when the fifth quality appears. At that time, these two qualities will be all Rachamim and they will not turn to fault again.
43) “And God called the light Day, and the darkness He called Night.” Nukva de ZA, who is darkness and night, receives from the day, who is ZA. But it is written, “And darkness was upon the face of the deep,” which means that darkness is Klipa and not Kedusha.
However, from Beresheet and during six generations, which are HGT NHY de ZA, He created one HaVaYaH, Bina. Vav de HaVaYaH is ZA, in whom Bina placed the spirit of Hochma; hence, thus far it was not known what darkness is. This is so because the Mochin de Hochma cancel all the Klipot, and after ZA received Hochma from Bina and imparted HGT NHY to the Nukva, the darkness was revoked from them. Hence, it was not known what darkness is, as it is written, “And the darkness He called Night.”
But below the six generations, HGT NHY de ZA, meaning below the world of Atzilut, there is darkness, Klipa, and it was said about it, “And darkness was upon the face of the deep.”
44) Rabbi Abba rose and asked, “What is darkness?” The friends toiled but did not attain to reply to what he asked. They did a deed, meaning a unification, and a voice came from before the Master of the world in this verse, “A land of thick darkness, as darkness itself; a land of the shadow of death, without any order, and where the light is as darkness.” Darkness means Hell, for even before the world was created, it was concealed for the wicked. Thus, darkness is Hell.
Woe unto the wicked ones who will be in this darkness. Happy are Israel, for the Creator did not create this darkness for them. Happy is the people for whom it is so. Happy is the people that the Lord is his God.
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