The Sea Monsters

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36) “Come unto Pharaoh.” It should have said, “Go unto Pharaoh.” But He allowed Moses into rooms within rooms, to one high sea monster, from which several degrees descend.

37) And Moses feared and did not approach, except to those Niles that are his degrees. But he feared the monster itself and did not come near because he saw it rooted in the upper roots.

38) Since the Creator saw that Moses was afraid and no other appointed emissaries above could approach it, the Creator said, “Behold, I am against you, Pharaoh king of Egypt, the great monster that lies in the midst of his rivers.” The Creator needed to wage war against him, and no other, as it is written, “I, and no emissary.” And they explained the wisdom of the monster that lies in the midst of his Niles to those “who travel on the road,” who know the secret of their Master.

39) “And God created the great sea-monsters,” which is the whale and its female partner. The word “monster” [in Hebrew] is written without a Yod, since he killed the female, and the Creator elevated her to the righteous. Hence, only one great monster remained. Also, know that a whale is a pure fish.

The whale and his female partner are of a very high root. This is because the sea is Malchut from the discernment of Hochma, and the most important of all sea creatures is the whale. Thus, he is the whole of the Hochma in the sea, although he does not extend from Hochma herself, but from Bina that returned to Hochma, the left line in her, called, “the point of Shuruk.” This is why it is written about them, “And God created the great sea-monsters,” since Bina is called Beria.

And yet, his place was not determined as the sea itself, which is Malchut de [of] Atzilut. Rather, a place was prepared in the world of Beria, outside of Atzilut, below Malchut de Atzilut, which are the ten Niles. But if they are from degrees of holiness, why were they killed, since the Nukva was killed instantly and the male was killed later, too, as it is written, “And He will slay the monster that is in the sea”? It is so because killing means annulment of his degree and return to Atzilut. And at the end of correction, all three worlds BYA will be cancelled and will return to Atzilut.

But if it were necessary to kill the female so the world would not be ruined, why did He create her to begin with? After all, this killing refers only to her service of the whale, but she was not altogether revoked, as the souls of the righteous feed off her.

40) The great sea-monster, which is the male whale, survived and was lying within the nine Niles, which correspond to the nine Sefirot HBDHGTNHY. And one Nile, whose waters are still, is Keter.

The blessings of the waters of the garden, which is Malchut de Atzilut, fall in it three times a year. Those are the three lines, of which it is said, “Three times a year all your males shall appear.” And if only twice occur—only two lines, right and left—the Nile is blessed but not as much because the middle line is missing. And if only one occurs, either right or left, it is not blessed by it. And the nine Niles that are the bottom nine Sefirot receive from the Nile that is Keter.

41) And this monster which comes in the Keter of the Niles gradually strengthens in it, and swims and enters the sea—Malchut de Atzilut—where it rules and swallows several species of fish, which are degrees within the sea that are inferior to it. It swallows them, they are completed within him, and he returns to the still Nile. And these nine Niles come up toward him to receive their abundance, since they receive their abundance from the still Nile, their Keter. And around the Nile are several types of trees and grass. And this is the first among the Niles, Keter.

42) The order of elicitation of the ten Niles is that three drops, from the three lines included in the left line, emerge from the left side, from one tube, being Yesod de ZA, which stretches and comes out. And each drop expands into three drops, making it nine drops, and each drop becomes one Nile. These are the nine Niles that gradually intensify, and swim and surround all the firmaments—the boundaries of the second restriction.

43) After these drops complete their elicitation, what remains of them—all the discernments of Keter and Hochma above Bina—which does not extend with the three lines, is a single drop that stays and quietly falls among the Niles and becomes a Nile. This is the silent Nile, the still Nile.

44) The Nile that comes out, Yesod de ZA, which stretches and comes out, educes other drops of blessings from the right side. When it bestows upon Malchut from the three lines included in the right line, what remains of these drops and did not come out with them, from the Sefirot above Bina, too, which do not extend with the three lines, is one drop that remains of these blessings, which emerges quietly and falls in the still Nile. Thus, the still Nile has illumination of the right and is the most important Nile.

45) When these four rivers that emerge from the Garden of Eden exit and separate, that river, called Pishon, falls into the still Nile and is included in it. Hence, the kingdom of Babel is included in that river, for Pishon is the kingdom of Babel. Pishon is the first Rosh [head] of the four rivers, and Babel is the Rosh of the four Malchuts; hence, Pishon is Babel. And all other Niles are nourished and filled by this still Nile.

46) Within each Nile there walks and swims one monster. There are nine monsters, and each punctures a hole in its head, as it is written, “You broke the heads of the sea monsters in the waters.” Even this great monster is so because they all blow wind upwards and not down.

They receive from the middle line, which determines that the illumination of the right will spread from above downwards and the illumination of the left will shine only from below upwards, and the monsters are all from the illumination of the left. Hence, they blow wind only upwards and not downwards. This is why they have a hole in their heads, an orifice that came to them from the Masach de Hirik of the middle line, which diminished the GAR de GAR in them. This is the meaning of, “You broke the heads of the sea monsters in the waters.” And even at the time of Gadlut [adulthood], when the Masach descends from Bina to its place, the hole remains in their heads, since the Gadlut does not shine from above downwards, since it lacks GAR de GAR, which is why the hole remains in their heads, even in the great monster.

47) “In the beginning God created.” “And God created the great sea-monsters.” Both use the term “creation.” This shows that opposite every act in the ten utterances in the act of creation stand these ten Niles, where one monster flutters in the wind opposite each of them. This means that one monster out of each of the ten Niles flutters in its spirit opposite its corresponding action in the ten utterances of the act of creation.

48) This is why the world is shocked once every seventy years, since when this great monster shakes and brings up its fins, all those who are in the Niles shake with it. Also, the whole world shakes, and the land is shocked, for all are included in this great monster.

You already know that the degree of a whale, which is the great monster, is the Hochma that stretches from the left line. This Hochma appears only on the Sefira of Malchut in each degree, called “the fin” in the whale. Also, it is implied in the number, once-every-seventy-years, that seventy years are the seven Sefirot HGT NHYM, one of which is Malchut. You also know that the extension of Hochma comes in judgments, as it is written, “The world is shocked once every seventy years,” in the illumination of Malchut, which elevates them in order to extend Hochma. And it is shocked since it is the way of Hochma to be drawn through judgments; hence, it is shaken when drawing them. And because all are included in it and receive their abundance from it, they are all shaken with it.

49) “And the earth was unformed.” Few are the ones who know how to imply the act of creation through the great sea monster. And since the whole world extends and cascades from the fin of that great monster, we should understand how it is implied in the whole act of creation. Since the whole of the act of creation is in Hochma [wisdom], as it is written, “In wisdom have You made them all,” and the great monster is the whole of the Hochma, it is therefore necessary that everything extends from it. Moreover, it is specifically from the fins, which are his Malchut, since the illumination of Hochma appears only from the Malchut.

50) “And the earth was unformed and void.” “Was,” previously, means that it was unformed before the correction began. This is so because in that first, still Nile, when the great monster entered it, it was filled with illumination of Hochma, and it swims and puts out the sparks that were gathered from the worlds that were ruined in the beginning, during the breaking of the vessels. At that time, sparks, which are judgments, came out to all sides. But now, the great monster puts out and revokes these judgments, since Hochma quenches all the judgments.

51) Those other monsters were and were not. Because their illumination is not apparent in them, it is as though they did not exist. Their power is weakened so they will not destroy the world, except once every seventy years when they intensify by the strength of that great monster, and he alone intensifies. But if his Nukva had been living with him, the world would not be able to withstand them.

Hochma appears only in the Sefira of Malchut. This is so because once the two lines—right and left—emerge, a dispute occurs between them, hell came out of this dispute, and the world was ruined, until the middle line came out and diminished the left line so it would shine only from below upwards. And the illumination from below upwards is regarded as light of Malchut, female light. Hence, Hochma that comes from the left cannot shine in the upper nine, in the male light, which imparts from above downwards, but only in Malchut, which imparts from below upwards, considered VAK de GAR. And Malchut is implied in the once every seventy years.

Even though they were created, it is as though they never were. This is so because their illumination, Hochma, never appears in them because Hochma does not appear in the upper nine, whose force was weakened by the middle line, which reduced the male light from the illumination of Hochma to stop the dispute and to subdue the left before the right so the world would not be ruined by the dispute. But once every seventy years they intensify (only in their Malchut), since the light appears in their Malchut, which receives from the great monster and shines from below upwards. This is so because the great monster—the whole of the light of Hochma—shines only in its Malchut, only from below upwards, discerned as VAK de GAR.

The male can impart from above downwards only if it is in unity of male and female. But without a Nukva [female], it is considered VAK without a GAR. Hence, since the middle line diminished the GAR de GAR of the left line through the Masach de Hirik, it killed the Nukva of the whale, which is the great monster. Thus, the male whale remained without a female, which is VAK de GAR that shines only from below upwards.

This diminution is necessary because by that, the middle line made peace between the right and the left. Thus, it was necessary to kill her. It turns out that the nine monsters receive from the great monster, which is a female light. Thus, the Nukva of the whale was killed by the Masach de Hirik of the middle line, called “the Creator.”

52) Until the Creator killed the whale’s Nukva, the land was unformed. It was unformed, but after He killed her, the land was void, meaning the land began to exist. “And darkness was upon the face of the deep,” since the act He had done had not yet shone. Four actions unfold in the middle line when it comes to make peace between the two lines and to connect them to one another:

  1. The first restriction;
  2. The Masach of the first restriction;
  3. The second restriction;
  4. The Masach of the second restriction, where the level of Hassadim emerges to unite the two lines in one another.

Two things are said here about the great monster. The first is that He killed his Nukva. The second is that He crushed the head of the male himself and punctured a hole in his head, as it is written, “You broke the heads of the sea monsters in the waters.” This is so because there are two kinds of Masachim [screens]: of the first restriction, and of the second restriction, which come with the Masach de Hirik in the middle line. With the Masach of the first restriction, He killed the Nukva of the great monster; and with the Masach of the second restriction, He crushed the head of the male.

And as it was written, the land was unformed until the Creator revoked the Nukva, when the force of the first restriction was extended upon her, which is the preparation to the coming of the Masach of the first restriction through the middle line. And once the middle line exposed the Masach of the first restriction, which kills the monster’s Nukva, and a Zivug at the level of Ruach emerged on it, the land was mitigated by this Masach, and it is called, “void.” It exists through this level of Ruach that emerged on the Masach of the first restriction, since the light disappeared again and did not shine, and it became dark. Then, this darkness moved to the discernment of the second restriction, which reached all the way to Bina, and thus prepared the Masach of the second restriction.

53) What did the Creator do? He crushed the head of the male great monster through the Masach of the second restriction, which is the ascension of the Masach of Malchut to the place of Bina. Thus, GAR de Bina disappeared, as well as all the degrees below Bina, among which are the great monster. The concealment of the monster’s GAR through Bina’s judgments made a hole in his head, which is his GAR, and the monster surrendered, since the deep below, meaning Malchut in her place, did not shine. But now, through Malchut’s ascension to Bina, the illuminating level of Ruach emerged on it, as it is written, “And the spirit of God hovered.” Hence, the serpent surrendered and received the Masach of the second restriction, which is the hole that was punctured in his head.

Why did the Masach of the first restriction not shine? It is because this great monster was blowing wind [Ruach] on the deep and darkened it. Also, it was not hovering below because the level of Ruach that emerges over the Masach of the first restriction is unfit to receive GAR, ever. It is written that this great monster was blowing the level of wind [Ruach] of the first restriction on the deep and darkened it so it would never be fit for reception of light.

When the Ruach is below in the Malchut that is not mitigated in Bina, he does not hover. This is so because hovering means that the wind [Ruach] blows to and fro, meaning there is no consistency of level in it, and it is still worthy of a higher level. And this Ruach of the first restriction was not hovering, but was permanently set at this level of Ruach, since the Ruach of the first restriction is unfit to rise any higher.

54) And another Ruach passed, of above, meaning Ruach that emerges over a Masach of the second restriction. It struck and blew on that wind [Ruach], which emerged on the Masach of the first restriction, and quieted it, that is, annulled it, as it is written, “And the spirit of God hovered over the face of the waters.” This is so because this level of Ruach of the Masach of the second restriction is never still, but hovers to and fro. It is as we learned, that the Creator struck wind against wind [Ruach against Ruach] and created the world, for as long as the Ruach of the first restriction ruled, He could not create the world. Hence, the Ruach of the second restriction struck it and created the world.

55) “And God said: ‘Let there be light,’” since the light of above, the GAR, had shone. This is so because the Yod departed the Avir [air] and became Ohr [light], since He struck the blowing wind and departed from over the deep and did not cover it. By cancelling the level of Ruach, He covered the deep from receiving the illumination of GAR. And since the deep illuminated and the Ruach departed, there was light, as it is written, “Let there be light.”

56) This light shone upon the head of the great monster, since after Bina had attained his GAR, the monster, too, regained his GAR. Thus, water came out of its nostrils to bestow upon the rest of the degrees, and the wind was blowing upwards.

To bestow upon the rest of the degrees, the light descended into water because his GAR de GAR diminished and remained only in VAK de GAR, called “water.” This happened by the decision of the middle line, from the Masach of Behina Gimel, called Hotem, which serves the level of Hochma, the level of AB. It follows that with respect to GAR de GAR, it has only the level of Ruach. Also, it is known that even though it shines only in VAK de GAR, it must still receive complete GAR first, and subsequently the GAR de GAR depart it and it remains with VAK de GAR, which are VAK of the level of AB. This is why he first says that it shines in the form of light, but that afterwards, when the GAR de GAR disappear and the light returns to the discernment of water, he says that water was coming out of its nostrils.

Previously, this perfect light had shone until the light descended from Bina and it sparkled the lights of the sun to AB. This refers to ZA that obtained the level of AB, called seventy-two lights, which is the level of Hochma.

Since these lights were written in the sun below, the wicked in the world knew them and worshipped the sun. They worked to extend the light from it from above downwards. When the Creator looked at those wicked ones who wanted to draw the light from above downwards, He raised the light and concealed it from the acts of the wicked ones. And since this monster was rising and falling, and he, too, extended the light from above downwards, due to the deeds of the wicked ones, He struck these Niles and destroyed them by the force of the judgments that extend with the illumination from above downwards, until He concealed the light and it did not appear.

57) And He planted that seed in one righteous, which is Yesod de ZA, the garden’s gardener. And the seed in the garden, which is Malchut, is the concealment and hiding of that light. This means that the concealment is not absence, on the contrary, it is a seed of blessing, that the concealment itself will become light once more, like a plant that buds from the seed.

58) When this great monster saw that the seed of this light grew in the garden, which is Malchut, meaning that the monster was once again receiving the Ohr Hochma [light of Hochma] that grew in Malchut, it awakened to bestow upon the other side, the other river from among the four rivers, whose name was Gihon. At that time, the waters of the Gihon were divided through one trail of the monster. The monster went to the seed that grew and became light within the garden, Malchut, received it, and illuminated in the river with this seed’s light of Gadlut, and it was called Gihon.

59) And King Solomon rose to greatness from the Gadlut of that seed, when he rose to kingship, as it is written, “And bring him down to Gihon.” It is also written, “Anoint him there.” There, and nowhere else, since King David knew that other waters rise to another Malchut, and this Malchut, from Gihon, was a strong Malchut.

60) And that great monster was awakened to bestow upon the river of Gihon, and the fins of that whale—his Malchut—rose up in the river Gihon to strengthen in it. And all the other Niles rise and fall by the force of this great monster. And once the river Gihon illuminated, it reentered that quiet Nile and was stilled in it, meaning it did not actively impart Hochma.

61) Then, when that light was concealed above, to that gardener, the first darkness came out, prior to the emission of the light. It struck the monster’s head in that hole that was made in it, and a thread was spread between the illumination that remained of the hidden light and that darkness of this dark, as it is written, “and God separated the light from the darkness.”

It explains the order of concealment that was made by Malchut’s return to Bina. You already know that Malchut’s ascent to Bina causes the division of each degree into two. Yet, there are two actions here: first, Malchut’s Tzimtzum [restriction] rises to Bina, as it is written, “And darkness was upon the face of the deep.” Then, the Masach of Malchut rose and was corrected in Bina, as it is written, “And the spirit of God hovered over the face of the waters.”

Then, when the Masach in Bina was erected, too, and completed the degree there, the Keter and Hochma were considered to have stayed in the degree in the form of light. This is the light of Katnut [smallness] of Nefesh and Ruach that dresses the two KelimKeter and Hochma, which is the illumination that remained after the light was hidden. And Bina and TM below the ending Masach are considered to have departed that degree, and are considered darkness.

Two actions took place when the light was concealed: 1) He created darkness through the ascent of the Tzimtzum in Malchut to Bina, as it is written, “And darkness was upon the face of the deep.” 2) The darkness struck, meaning connected to the orifice that was stretched in his head through the ascent of Malchut’s Masach to Bina, as it is written, “And the spirit of God hovered.” Then, one string was stretched, being the Masach that ends the degree below Keter and Hochma, between the illumination that remained of the light that was concealed—Keter and Hochma that remained in the degree—and that darkness of that dark, Bina and TM that departed the degree because they were below the Masach that ends the degree.

62) By this separation of the string that separated, this monster separated those Niles from the darkness, too. In other words, in them, too, Malchut rose to their Bina in a Tzimtzum and Masach in her. And the Masach in Bina’s place separated their Keter and Hochma, which remained in the degree, from their Bina and TM, which departed the degree and were in the dark. And the fish were separated to their kinds, those from these, with that separation that was made in the Niles.

63) When the holy, upper water were separated. During the GadlutMalchut departed Bina once more and Bina and TM returned to the degree. And since she already had five KelimKHB TM, the GAR returned to them and she had five lights, NRNHY. At that time, the upper water is called “holy.” This is when all the Niles were separated and rose into the still Nile that was separated from them all.

Also, they enter and exit it three times a day, since during the Katnut—when the ending Malchut is in Bina and Bina and TM departed the degree—all of Bina and TM of the upper degree fell into Keter and Hochma of the one below it. And at the time of Gadlut—when Bina and TM of the degree return to it—they elevate Keter and Hochma of the lower degree with them, too. Thus, Keter and Hochma of the bottom degree receive the GAR in the upper one, since the lower that rises to the upper becomes like it.

Accordingly, Bina and TM of the still Nile, too, fell into Keter and Hochma of the Niles during the Katnut. During Gadlut, the still Nile, too, elevates its Bina and TM to it, and with them rise the Keter and Hochma of the Niles, which receive GAR from him. And their Keter and Hochma remain in the degree and rise during the Gadlut, since when he brings his Bina and TM back, the Keter and Hochma of the Niles rise along with them and receive GAR, called “three times a day,” since the lower that rises to the upper becomes like it.

64) And all those fish, which are the degrees and the souls that grow inside these Niles, are separated from one another, since the ending Masach separates the Keter and Hochma in each one from the Bina and TM in each. And they are called, “nights,” since the degrees of the left are called, “night.”

Those from the degrees of Keter and Hochma in them are the heads of all those from the degrees of Bina and TM in them, which departed the degree. And those from within rule over all of them, and they are called, “the firstborn of Egypt.” From here, the firstborn spread outside, from the degrees that belong to Bina and TM. And all are fed by the waters of these Niles, and this great monster rules over all of them.

65) It is all by separation of upper and lower water, as it is written, “and let it separate the waters from the waters.” The holy, upper waters, Keter and Hochma, excelled and were separated to be above. And the lower waters, Bina and TM, were all separated from one another to be below. And the holy were separated from the unholy; hence, the angels above are called “separated,” since they are separated from one another—the Keter and Hochma in them from the Bina and TM in them, according to their kinds.

66) “And God said: ‘Let the earth put forth grass.’” The earth is Malchut. And the “herb yielding seeds” are the light that grows out of the sowing of the hidden light. When the great monster was blowing wind through that orifice in his head, and hovered upwards, when he wanted to draw the GAR from there from above downwards, he dried all these herbs.

Finally, another wind [Ruach], which comes from Malchut’s ascent to Bina, blows in the wind of that monster and quiets it below, that is, diminishes his GAR, from which emerges a new sowing. Later, in Gadlut, a new budding emerges and the grass grows as before, and they rule and praise and thank the Creator.

67) From the left side, and out of the still Nile, emerge various beasts and approach these herbs. But they cannot, and they return to their place. All these Niles walk and swim with that monster that governs them, and surround those herbs, but cannot enjoy them except on times when the high wind does not blow and the monster hovers wind in that hole in his head. At that time, that wind governs those herbs and dries them.

68) It has another way of approaching the herbs: When the quiet Nile returns from Malchut to its place, when it rises and falls. Since its waters are still, it walks quietly and the great monster climbs unto those Niles and is not there in the still Nile. And all the herbs grow around that still Nile on either side. Then, that monster climbs unto the herbs and grows among them, and then returns to all these Niles.

The herbs are the light that grew out of the dark. And each time the lower ones wish to extend Hochma from above downwards, these herbs in Malchut dry out. And although they themselves are Hochma, they still reject Hochma and shine only to the right side, to the illumination of Hassadim. Hence, all who extend from the left side, who lean toward Hochma, cannot approach these herbs because they take after the Hochma, and the herbs reject illumination of Hochma from the left and shine only to the right with illumination of Hassadim, except when the quiet Nile rises to Malchut, receives the illumination of the herbs, and returns to its place. At that time, those who extend from the left can enjoy their illumination, too, since it is discerned as Keter, there is no fear from the judgments in the herbs, and they do not reject Hochma, as there is no judgment in them.

Also, the herbs around it shine for each side, even to the left, for they do not reject Hochma. At that time, the whale can grow among the herbs, since there they shine to the left side, too, and it once again bestows of them to all the Niles.

69) “And God said: ‘Let there be lights.’” This is the Bariach [Boa] serpent. It is called Bariach [bar] because it bars both sides, both lines, right and left, and does not let the third line that decides between them extend. It never goes out to harm the world, but only once every fifty years.

This is so because the Klipa [shell, singular for Klipot] opposite the pure Tifferet, which is the middle line, called, “and the middle bar in the midst of the boards, which shall pass through from end to end”—from the right to the left, is called a “Boa [Bariach] serpent.” It blemishes the middle line and does not let it determine between the two lines since it closes the two lines. Hence, it is the opposite of the middle line, called Bariach. This is why it, too, is called Bariach.

And he interprets how it harms the middle line. The Mochin de Bina are called, “fifty years.” The three lines within them are called, “three times.” And he says that he does not go out to harm, except by clinging onto the left line of the fifty years, called, “once,” not letting it connect with the right side.

70) Concerning the verse, “Let there be light,” it is written in the books of The First that it is the Slant Serpent, who always moves in curves and brings curses to the world because he seduced Eve with the tree of knowledge. When he rises, the power of the great monster breaks, for it cannot rise until it loses its body. This is so because the Creator bent him into the sea when he approached it, since he was stepping on the power of the sea, which is the great monster, as it is written, “And tramples down the waves of the sea.”

71) And when this serpent rises, it is written, “and He will slay the dragon that is in the sea.” This is why it is written, “I am against thee… the great monster that lies in the midst of his Niles.” And this serpent is lights without Vav, which indicates curse, as it is written, “The curse of the Lord is in the house of the wicked, which curses everything.” And he overcomes the monster with the strength of the great river, called Euphrates.

The four rivers correspond to the three lines and the Malchut that receives them: The river Pishon is the right, the river Gihon is the left, and the river Euphrates is from the middle line. It is known that hidden in the Masach de Hirik in the middle line is the discernment of Malchut of the lock, that wherever she touches, the lights disappear. And this discernment of judgment of the lock is included in the primordial serpent, as well, and with it, it puts every living thing to death. It is mingled in that Gevura that is hidden in the river Euphrates, and in this lies its power to put every living thing to death.

72) That serpent is on land. When they go out to fight each other, the one on land always prevails because all his ways and strength are on land, the Malchut, where there are all the judgments. And it always eats earth and dust, as it is written, “And dust will you eat all the days of your life.” One grew in the dust and one grew in the water. A serpent that grows in the water is not as strong as one that grows on land. This is why it is written about the serpent without the letter Vav, that its strength is great enough to kill all.

73) That serpent was intended for that monster in the water. And although it was intended for it, it did not fight it, but only the Creator, who killed it in the sea, because of the coarseness of its spirit, as it is written, “That said, ‘My Nile is mine, and I myself have made it.’”

The great monster is the left line. In the beginning of the elicitation of the left line, it emerged only to serve the right, to bring it closer to the Egyptians. But later, he dared to dispute with the right and wanted to revoke it. Therefore, although it later surrendered to the right by the force of the middle line, it still maintained the coarseness over the right line, since it surrendered only by force. This is why the Creator killed it, meaning revoked it and reestablished it completely subdued to the right, willingly and voluntarily, as it was with the approaching towards Egypt. It is written, “That said, ‘My Nile is mine.’” This means that the light of Hochma belongs to me and not to the right, since in, “my Nile,” there is the word, “light” [in Hebrew]. “And I myself have made it” means I have made myself for unique governance.

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