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740) That first light, the Creator sowed it in His Garden of Eden, in Malchut, and made it row by row, dividing it by lines on the hand of the righteous, the gardener of the garden, who took that light and sowed that seed of truth, making it row by row in the garden, Malchut. It produced, grew, bore fruits, from which the world is nourished, as it is written, “A light is sown for the righteous.”
741) It is written, “As a garden causes what is sown in it to spring up.” Who is “What is sown in it”? Those are the sown, the first light, which is always sown. Now it begets and bears fruit, and now it is sown as before. Until the world eats that fruit, this “sown” begets. It follows that He gives fruits and does not sit still, and therefore the whole world is nourished by the giving of the gardener, who is called “righteous,” Yesod de ZA, who does not sit still and never stops, Yesod de Gadlut de ZA, when ZON clothe upper AVI.
The elicitation of the three points—Holam, Shuruk, Hirik—through three diminutions one by one is called “three sowings.” The first light that was in Bina was diminished and sown one at a time, first in Holam, then in Shuruk, and then in Hirik, by an order of three lines. This is considered sowing, for each act of concealing, which, at its end, is inverted into a greater disclosure, is regarded as sowing and growing. It is similar to concealing and decaying the wheat in the soil: the concealing turns into disclosure because more wheat stalks are born out of that act. Also, there are three sowings here, and then begins the growth, where the two lines, right and left, unite in one another by the middle line, and the lights are filled and complemented.
Additionally, all the Mochin and abundance that come out in the worlds come in sowings of three points, Holam, Shuruk, Hirik, and their growing. And since the vitality of the worlds continues at all time, as we learn, “Who always and each day renews the work of creation with His goodness.” It follows that the sowing and the growing of the three points does not stop either.
742) Except when Israel are in exile. After all, it is written about the exile, “As water ends in the sea.” Malchut is called “sea,” “And a river becomes parched and dried up” is Yesod, the river that comes out of Eden. Hence, how does it bear offspring? But it is written “sown,” which means that it is always sown, even during the exile. From the day when that river stopped coming into the garden, Yesod, who is called “a gardener,” no gardener entered it, and that light, which is always sown, bears fruit, for it was sown from it and from itself to begin with, and it is never quiet. Like a garden that bears offspring, and from that first sowing falls in its place once more, for during the harvesting of the field seeds fall into the ground, making offspring for itself as before, this sown one never stops.
While the Temple existed, there was a Zivug of the big ZON, who permanently clothed upper AVI. It follows that Yesod de ZA de Gadlut imparted the three sowings to the Malchut ceaselessly. But during the exile, this Zivug de Gadlut stopped, as it is written, “As water ends in the sea, and a river becomes parched and dried up.” And although there is the ascent of ZON to AVI there during the exile, such as on Sabbath, it is not regarded as the coming of the gardener into the garden because it is impermanent.
However, it is necessary that even during the exile there is the upper Zivug to sustain the worlds. This Zivug is considered the Zivug of the little ZON, which are both only right and left in Malchut herself. The small ZA is only the right in Malchut, and is regarded as the Malchut, and the abundance extends from it to Malchut to sustain the worlds.
But the gardener, the big Yesod de ZA, does not impart during the exile, hence the abundance is small during the exile. The value of this abundance with respect to the abundance during the Temple is as the value of the sowing of the field by the aftergrowth, which is sown by itself, compared to the field that is sown by a gardener.
743) “And Torah is light.” The Torah was given from the first light, and so it is always sown in the world, bearing fruits and never keeping still. And the world is fed by her fruit.
744) “And reproof for discipline is a way of life. These are two ways: one is a way of life, and the other is the opposite of it. The mark of a way of life is reproof for discipline, since when the Creator wishes to keep this way of life, He places someone to strike for it and reprove the people of the world. It is as it is written, “And the blaze of the sword that turns every way to keep the path of the tree of life.” Therefore, a way of life is reproof for discipline, for one in whom there is reproof, meaning suffering, is certain to be evoked to walk by that way of life where there is reproof for discipline.
745) “For a candle is a Mitzva and Torah is light, and reproof for discipline is a way of life.” The beginning of the verse is not as its end, and its end is not as its beginning. It begins with the light of Torah and Mitzva, and ends with reproof for discipline. However, everything is in this verse: faith, Malchut. “A candle is a Mitzva” is “Keep,” the Malchut. “And Torah is light” is “Remember,” ZA. “And reproof for discipline is a way of life” are the decrees and the punishments in the Torah. It is all faith, for the correction of Malchut, and one needs the other so everything will be as it should be.
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