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145) When the Creator created the world, when He emanated the Nukva, called “world,” He set up seven pillars for it, which shone upon her from the seven Sefirot HGT NHYM de [of] ZA. And all the pillars stand upon a single pillar—Yesod de ZA—and all of those stand upon a single degree called, “righteous, foundation of the world,” meaning Yesod de ZA.
146) And the world was created from that place, which is the improvement of the world and its corrections, being the single point of the world, the middle of everything. And this Zion is the inner Yesod de Nukva. It is written about that, “A Psalm of Asaph. God, God, the Lord has spoken and called the earth from the rising of the sun unto its setting.” And from where did He speak? From Zion, as it is written, “Out of Zion, the perfection of beauty, has God shone forth,” from that place, which is the perfection of the complete faith. And Zion is His possession (illumination of Hochma) and the point (illumination of Hassadim) of the entire world. This is the place from which the whole world was perfected and made, meaning the Hochma in her, and the whole world feeds off her—the Hassadim in her.
147) Zion is the perfection and the beauty of the world, and the world feeds off her. She contains two discernments, Hochma and Hassadim, since they are two degrees that are one: Zion and Jerusalem, one is judgment and the other is mercy. And both are one, judgment from here and mercy from here.
Zion and Jerusalem are both considered Yesod de Nukva. Zion is the interior of Yesod, the kingdom of David, from which Hochma extends. Also, it is mercy with respect to Jerusalem, and Jerusalem is the exterior of Yesod de Nukva, where the Masach lies. This is why it is judgment.
Both are Yesod de Nukva: from the side of judgment—from Jerusalem, and from the side of mercy—from Zion. Hence, Zion is the perfection and the beauty of the world, but only after the Hochma in her clothes the Hassadim of Jerusalem and the world is fed by it, meaning by Jerusalem with the Hassadim in her, which emerge on the Masach.
148) Above, in Bina, a voice is heard, the middle pillar, which determines in Bina. And after that voice is sounded and heard, it determines in the Nukva, too. And the lights of the right and left are heard, that is, they shine.
The judgments emerge out of Nukva, and the ways of judgment and mercy depart and retire from there, meaning the judgments depart due to the sentencing of the middle line. Also, the Mochin shine in the ways of judgment and mercy in Yesod de Nukva, Hochma shines in the ways of mercy in Zion, and Hassadim shine in the ways of judgment in Jerusalem.
“And the Lord thundered in the heavens.” This is a court in mercy, meaning the judgments in Zion are judgments of the left, but with respect to the judgments in Jerusalem, it is mercy. And the Most High is Bina, although it is not present and is not known prior to the coming of the middle line, due to the judgments in the left. And since that voice comes out and determines between right and left, everything is then in judgment and in mercy, as it keeps the illumination of both lines, right and left. This is the meaning of the words, “And the Most High will sound His voice.” Since the Most High, which is Bina, gives His voice to the Nukva and determines between her two lines. And then “hail” and “coals of fire,” which are water and fire.
With the approaching of the voice—the middle line—from Bina to Nukva, the judgments depart and the Mochin appear on the ways of judgment and mercy in her. The ways of mercy, which are in Zion, are called “hail.” This is where Hochma appears. And the ways of judgment, in Jerusalem, are called “coals of fire.” And this is where the Hassadim appear.
149) When Judah was born, “she stopped bearing.” This is so because this is the fourth foundation of the four foundations—Hesed, Gevura, Tifferet, and Malchut. These are the upper chariot to Bina, and he is one leg of the four legs of the throne, which is Malchut. This is why it is written about him, “Then she stopped bearing,” since he is the last Sefira, Malchut. And what does it say about him? “And it came to pass at that time, that Judah went down from his brothers,” since he was king over them because he is the Sefira Malchut [Hebrew: kingship].
After the selling of Joseph, he went down from his greatness because Joseph was taken down to Egypt. This was so because Joseph is the middle line, which shines to Malchut—Judah. And when he shines in her, the judgments leave her Yesod, called “Zion” and “Jerusalem,” and the Mochin shine on her ways of judgment and mercy. Thus, Hochma shines in Zion and the mercy in Jerusalem.
But when Joseph was sold to the Egyptians and did not shine in her, Malchut returned to being discerned as left, and the judgments in Zion, called “hail,” ruled over her. This is why it is written, “Judah went down,” for he went down from his greatness and fell to the judgment of hail.
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