The Heavens Are Telling the Glory of God

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184) When the day illuminated on the Sabbath day, the ascent of joy rises through all the worlds in peace and joy. Then it is written, “The heavens are telling the glory of God, and the firmament is declaring the work of His hands.” “The heavens” is ZA, in which the name of the upper one, Ima, is seen, and in which the holy name, Aba, is inscribed. In other words, heavens is ZA, in which there are Mochin de AVI.

185) What is “Telling”? They illuminate and sparkle in the illumination of the upper light, and rise by a name, which is included in the illumination of the upper wholeness, in the name, HaVaYaH, in which there are YodHey, the wholeness of the upper one, who are AVI.

186) What is telling, that the heavens tell? It is that they sparkle in illumination of the wholeness of the upper book, Aba, and that which extends from a book is called “a story.” For this reason, they rise in a whole name, HaVaYaH, and illuminate in a complete light, in the right line, and sparkle in complete sparkling in the left line. They sparkle and illuminate by themselves from within the light of the sparkling of the upper book, sparkling and illuminating to each and every direction to which they cling. This is so because each and every ring illuminates from the sapphireness and the light, and sparkles in sparkling, meaning all the Sefirot in Malchut that are called “rings,” for on this day the heavens, ZA, are crowned and rise in the holy name, HaVaYaH, more than on the rest of the days.

187) “The work of His hands” is the upper dew that illuminates from all the hidden sides, which are the works of the hands of ZA, and the correction in which he is corrected on that day more than in the rest of the days. The Hassadim, which are called “dew,” appeared by raising MAN from Masach de Hirik that ZA raised, hence the dew is called “the works of His hands.”

188) “The firmament is declaring.” “Declaring” means it is pulling the dew and dripping down to Yesod, from the Rosh of the King, from His GAR, which are called Rosh of ZA, and is filled from all the sides. “The firmament” is a firmament that is the springing of the well, Yesod, which gives to the well, Malchut. This is a river that comes out of Eden, which pulls and drips down the pouring of the upper dew, illuminating and sparkling in a sparkling from all the sides. This firmament pulls it in an extension of love and craving to water the potion of joy for Sabbath night, the Malchut.

189) When it pulls and the crystal dew drips from the Rosh of ZA, everything is filled and completed in the holy letters, in 22 letters in all those holy trails. The Hochma in the 32 paths is piled and dresses in dew, Hassadim, and everything is filled with everything—Hochma as well as Hassadim, though the Hochma is concealed and the Hassadim are revealed. When everything is united in it—both Hochma and Hassadim—a way is made in it, to water and to bless below, to Malchut. That is, a Miftacha [key] is made in it, called “a path.” Through it, it imparts illumination of GAR to the Malchut.

190) “Day to day pours forth speech.” A day gives to a day, and a ring gives to a ring. Each Sefira from ZA, called “a day,” and, “a ring” gives to its corresponding Sefira in Malchut. Now the text speaks in particular of how the heavens, ZA, tell and correct in the upper sapphireness and sparkling for this glory, which is the Malchut, who is called “glory,” and how the firmament draws and drips a dripping from the upper dew.

“Day to day pours forth speech” means that day to day and degree to degree will rush to include in one another and illuminate from one another, from that sapphireness that the heavens sparkle and illuminate for that glory, which is the Malchut. “Pours forth” means that pouring comes from the word “speed,” for the translation of “And the impending things are hastening upon them” is “And the impending things are hastening upon them” [The Zohar quotes the translation of the verse into Aramaic]. “Pours forth” means that they rush to illuminate from one another and to sparkle from one another, from that sapphireness and sparkling of ZA, who is called “heaven.”

191) “Day to day pours forth speech” means the whole of the letters and the paths, for the illuminations of Ima are called “letters” and the illuminations of Aba are called “paths,” which come out of AVI, and the Rosh that comes out of them, which is the firstborn son. ZA is called “the firstborn son.”

Aleph of Amar [said] implies Aba. When he ascends and descends, emanating Katnut of Ima, whose light rises from below upwards, and Gadlut of Ima, whose light descends from above downwards, the Mem of Amar [said], Ima, connects with Aleph. The Reish of Amar implies the firstborn son, ZA. When all the letters of Amar conjoin, meaning the light of AVI and the firstborn son, illuminating in one another in one bonding and governing the Sabbath day, for this reason everything is included in one another to be one. This is so because ZA rises and clothes AVI, hence they rush to impart the three letters of Amar [AlephMemReish] in one another, which are the upper governance, so that all will be one.

Because illumination of Hochma extends from Ima to ZA, it must be in a hurry so the Klipot will not suckle. So is the way wherever illumination of Hochma is drawn, since if the Klipot suckle anything, they are no longer one because one means that the other side is not associated with it.

192) And when all that is extended and pours down to the firmament, Yesod de ZA, it waters and illuminates below, to the glory of this God, Malchut, to produce offspring in the shapes of the lights of these heavens, ZA, which illuminate in the glory of that God.

193) “And night to night reveals knowledge.” Her Merkavot, the Guf of the throne, Malchut, are all called “nights,” as it is written, “My mind afflicts me in the night.” The Sefirot of the upper Merkava [chariot/assembly], ZA, are called “days,” “Day to day.” The Sefirot of the lower MerkavaMalchut, are called “nights,” “Night to night.”

194) “Reveals knowledge.” “Reveals” means “revives,” that he will revive offspring from the lights he has received from these heavens, as it is written, “And the man called his wife’s name Eve, because she was the mother of all living.” This Hava [Eve] and Haya [Haya, as well as “living”] vary in one thing: the Yod departed from Haya and the Vav entered in its stead. This is how it is meant to be because the Vav is life, indicating ZA, the tree of life, hence with Hava and HayaHava is the more important because the Yod of Haya takes life from the Vav of Hava. This is why she is called Hava and not Haya. Here, too, Yechaveh [reveals] means Yechayeh [revives].

195) “Night to night reveals knowledge.” Daat [knowledge] is the heavens, ZA. As the heavens have VAK, here too, “Night to night” is VAK in these offspring that the night revives, which are like the VAK of ZA. Hence, day to day is included in the upper degree. Amar means that she is AVI. “Night to night” is included in the upper degree in the male that illuminates for her, heaven and Daat [knowledge], ZA.

196) Because this Amar is the upper one, AVI, and is not as the rest of the “speeches,” the text repeats it and says, “There is no speech, nor are there words” such as the rest of the sayings of the world. Rather, this Amar is superior, in the upper degrees, where there are no speeches or words, where the Hochma is concealed and does not illuminate because illumination of Hochma is called “speech,” and they are not heard as are the rest of the degrees in faith, Malchut, which are the heard sound, where Hochma is revealed. But these Amar, which is AVI, are never heard, as it is written, “Their voice is not heard,” meaning that Hochma is concealed in them and is not heard because Hochma appears only in Malchut.

197) “Their line has gone out through all the earth.” Even though they are AVI, concealed upper ones that were never known, since Hochma does not manifest in them, still the dripping and their extension are drawn out and drip below to Malchut, who is called “earth,” where the Hochma that is hidden in them extends to Malchut. Because of this extension, we have complete faith in this world, meaning Malchut in illumination of Hochma, which is called “complete faith.” All the people of the world speak in the faith of the Creator, Malchut, in degrees of Hochma of degrees of AVI, as they were revealed even above in AVI, and were not hidden and concealed there, as it is written, “And their utterances to the end of the world.” From the beginning of the world to the end of the world, the sages of the heart speak of these hidden degrees, even though they were not known in their place, in AVI, since they are revealed in Malchut.

198) But in which are the degrees of Hochma in AVI known? It is written, “In them He has placed a tent for the sun,” since the holy sun, ZA, is a tabernacle for those upper holy degrees of AVI, and He is light that takes all the hidden lights and that extension of theirs. And through Him faith appears to the entire world, for ZA is a tabernacle for the Hochma in the degrees of AVIZA gives her to Malchut, who is called “faith,” and faith is seen throughout the world, since Hochma is called “vision.”

199) He who takes the sun, it is as though he took all the degrees because the sun is a tent in which all the degrees are included, and he takes everything and illuminates to all those kinds of illuminations below, to Malchut. This is why it is written, “He is like a bridegroom coming out of his Huppah [wedding canopy],” with illuminations and sparkles of all the hidden lights from all the degrees. All of them give him their desire and their lights willingly and wholeheartedly, as a bridegroom has a desire and craving to give presents and gifts to the bride. This is why he is like a bridegroom out of his Huppah.

200) Who is his Huppah? It is Eden, Hochma. This is the meaning of what is written, “A river comes out of Eden.” Eden is a Huppah that covers everything, covering and protecting from all the Klipot. It is written, “Rejoices as a mighty man to run his course.” “Rejoices” is on the part of the first light that operated in the six days of creation before being concealed, when there was no Din in it at all. “As a mighty man” on the part of Gevura [might]. Even though the Gevura is utter Din, it is written “As a mighty man” and not “A mighty man,” since he mitigated the Din with Hesed and took everything together, both Hochma and Hassadim, with a complete desire and craving. All of that is to “Run his course,” as it is written, “Who makes a way through the sea,” making a way through Malchut, who is called “sea,” to water and complement the illumination of the moon, Malchut, on all the sides—right and left—and to open a way in her to illuminate below. The correction of the Miftacha [key] is called “a way.” Without it, she would not be able to illuminate.

201) “He comes forth from the end of the heavens,” from the end of the upper heavens. ZA is the emitter of the abundance because at the end of TifferetGuf, meaning Yesod, he emits his abundance. In that place there is distinction between male and female, as it is written, “From the end of the heavens to the end of the heavens.” The end of the heavens is the upper world, ZA, which is called “heavens.” “From the end of the heavens” is his peace, Yesod. As ZA takes all the lights and all are in him, Yesod also takes all the lights and they are all in him, and come forth from the end of the heavens.

202) “His circuit to the other end of them.” “His circuit” because he encircles all the holy sides that are fit for illuminating and for watering and sparkling from him. “And there is nothing hidden,” meaning there is none who is covered from this light because it shines for everyone in one whole, to each as it deserves.

203) When all are completed and illuminate from within the sun, the moon, Malchut, is crowned like upper Ima, becoming whole in fifty gates, like her, as it is written, “The law of the Lord is perfect.” It is so because then she is complete on all sides in the five degrees HGT NH like upper Ima, since these five are the fifty gates of Bina, for each consists of ten.

204) For this reason, she comes with verses of five-five words, to complete fifty. “The law of the Lord is perfect, restoring the soul” is five [in Hebrew]. “The testimony of the Lord is sure, making the simple wise” is five [in Hebrew]. “The precepts of the Lord are right, rejoicing the heart” is five. “The commandment of the Lord is pure, enlightening the eyes” is five. “The fear of the Lord is clean, enduring forever” is five. “The ordinances of the Lord are true, they are righteous altogether” is five. All these names, “law,” “testimony,” “precepts,” “commandments,” “fear,” and “ordinances” are names of Malchut, and all come in five-five to be included in fifty, like upper Ima.

205) This is why it is written in these verses HaVaYaHHaVaYaH, six times, corresponding to the upper VAK, which are the upper name, ZA. This is also why the moon, Malchut, is filled with them and is completed in the upper order as it should be. This is on the Sabbath day, when everything is completed as it should be on Sabbath above in ZA and below in Malchut.

206) Hence, on this day, light is added in everything. The heavens, ZA, receive first from the source of life, AVI, and the heavens illuminate and establish the upper glory, Malchut, from the upper book, the father of everyone, and from the book, which is the upper Ima [mother]. ZA, who is called “heavens,” is a story. This is why it is written, “Are telling,” which is those three names, “book,” “book,” and “story,” which are AVI and ZA that govern on the Sabbath day over all the other days.

207) For this reason, David said this praise of “The heavens are telling” in the holy spirit over the illumination and the sparkling and governance of the Sabbath day over all the other days, since the upper name, ZA, illuminates in light and sparkles in sparkling and is completed in perfection above and below. Then the law of the Lord is perfect, which is the Sabbath of the Sabbath night, Malchut, who is one with ZA.

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