The Fire on Sabbath Eve

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158) “You shall not kindle a fire in any of your dwellings on the Sabbath day.” This matter was given to the high sages, since the Sabbath is a high matter.

159) When the sixth day reaches its evening, a star from the north side shines, with 70 other stars with it. That star strikes those 70 other stars, and all are included in that star, so all 70 become one in it. That star expands and becomes a fire that blazes on all sides, and then that fire spreads around a thousand mountains, standing over them like a thread surrounding them.

The six days are HGT NHY. The sixth day is Yesod. In the evening, at the end of Yesod, the foreskin—the three Klipot—increases in its dominion to separate the Zivug in Malchut, which is the Sabbath. A star is the Klipa, “stormy wind,” in which there are harsh Dinim from Masach of Malchut of Midat ha Din, intensifying to illuminate from the north side, from the left line, to extend the Hochma from there from above downwards, as do all the Klipot. Also, 70 other stars are with it, 70 ministers that extend from the illumination of the left.

There is no harsh quality of Din of the stormy wind in them, but that star strikes those 70 other stars, meaning mates with them. All are included in that star, meaning that the harsh quality of Din in the star spreads through all of them, and all 70 become one in it. That star expands and becomes a fire that blazes on all the sides, for in bonding with the 70 stars it becomes a fire, harsh Din, that blazes and burns to all the sides, since these are very harsh and strong Dinim, and there is no one who can withstand them. There is no correction for it except concealing.

NHY are called “mountains.” When they extend Hochma, they are a thousand mountains because “thousand” is an appellation for Hochma. When it is said, “Then that fire spreads around a thousand mountains,” it means that the fire spreads around NHY to suckle from them.

160) The fire draws other colors to it, from NHY, which are more internal than its color. The first color is green, which is illumination of the middle line. When that color stands, the fire rises and leaps over that green color, going inside it, and throwing the green color outside. The green color stands outside and the fire of the star, which consists of 70 stars, stands inside. That is, it cancelled the illumination of the middle line, repelled it, and governed in its stead because wherever the Dinim of the harsh quality of Din cling, the lights promptly depart.

161) Afterwards it extended a second color, white, which is illumination from the right line, and illuminated inside. Once that color stood, that fire of the star rose and threw the white color outside, while it went inside. So it was with all the colors, throwing them out and entering, approaching the hidden point, Ateret Yesod, to receive light. It is so because if it approached, the light would depart from Yesod and it would receive it, but a correction was done so it would not be able to approach.

162) “And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a blazing fire, and a brightness was round about it. And out of its midst was as though electrum out of the fire.” Ezekiel saw that sight in a correction that stands only when that star governs. It does not always govern because it is concealed. It turned out that the stormy wind came to conquer the entire world before Nebuchadnezzar, but the stormy wind is a star that swallowed 70 other stars. This is the stormy wind that Elijah saw, of which it is written, “Rending the mountains and breaking the rocks,” since there is no power that can withstand it. This is what always stands before all the Klipot outside, to keep from it them that are inside, like a peal that protects the brain. Although it was concealed, its power is always outside of all the Dinim, to protect them, as it is the root of all the Dinim. If it were cancelled, all the Dinim would be cancelled with it.

163) It is called “a storm” because it storms everything above and below and there is no one who can withstand it. It comes from the north, for it is written, “Out of the north the evil will break forth.” For itself, it is harsh Dinim of the Masach de Malchut de Midat ha Din. However, it comes from the north to draw Hochma from the left line, as do all the Klipot. It is so because there are several other Behinot outside the north, gripping to that stormy wind. Hence, it comes from the north, meaning received the Dinim of the north, as well.

164) The second Klipa in Ezekiel is called “Great Cloud,” since it is the waste of gold. It grips to the north, to the left line, the middle point that stands in the desolate places. And because he knew how to seduce Eve, he governs the middle point of the world, except for the land of Israel. When Israel sang within it, it did not govern it. Afterwards, when Israel sinned, it governed the holy land, as well, as it is written, “He has drawn back His right hand from before the enemy.”

The Klipa that is called “a cloud” is waste of gold from the actual left line. When the illumination of Hochma from the left line, called “gold,” illuminates from below upward, it is good gold. When the illumination of Hochma extends from above downward, it becomes waste of gold. Thus, Great Cloud, the waste of gold, is from the actual left line.

However, the stormy wind is from Dinim de NukvaMasach de Malchut, but comes from the north. It is called “the point of ruin.” And because it seduced Eve to extend from above downward, which was the sin of the tree of knowledge, it therefore governs the middle point of the world, gripping to Malchut, the point of the world, as well as on the land of Israel after the ruin because it governs all the places of ruin.

165) Great Cloud is a cloud of darkness, which darkened the whole world, as it is written, “And the cloud of the Lord was over them by day.” It is also written, “And Your cloud stands over them.” This is the illuminating and bright cloud, and all the lights are seen within that cloud. However, that cloud of Klipot is a cloud of darkness, which does not shine at all, but stops all the lights so they cannot be seen because of it.

166) If Great Cloud is darkness, why is it called “great,” as it is actually small? It is great because it governs, meaning it is great in ruling because it extends from the Hochma on the left line. Moreover, it is called “great” because the darkness in it is great, as it covers all the lights and they are not seen before it. It is great from all the things that are done in the world.

167) Blazing Fire, the fire of the harsh Din, never leaves him. The Klipa itself is not fire, as it is not harsh Din, but the fire rose from below, from the stormy wind, ignited in it, and never leaves it.

“And a brightness was round about it.” Although it is all in the Klipa, Blazing Fire, there is still brightness around it. Although this side is Tuma’a [impurity], there is brightness around it, meaning there is brightness and illumination of Kedusha around, so a person does not need to repel it outside because there is brightness around it. That is, it has a side of Kedusha of faith and there is no need to treat it with contempt. For this reason, it should be given a portion in the side of Kedusha of the faith.

This is so because the three Klipot correspond to the Dinim in MalchutZA, and Bina. 1) Stormy Wind corresponds to the harsh Din in Malchut. 2) Great Cloud corresponds to the harsh Din in Gevura de ZA. 3) Blazing Fire corresponds to the Dinim in Bina, into which Malchut ascended.

It is written about that third Klipa, “And a brightness was round about it,” meaning it is close to Kedusha because it extends from the obstacle that is placed on the face of the crocodile [sometimes translated as “monster”], so it would not slander with its tail. It follows that it is used for Kedusha. It is written, “And a brightness was round about it,” hence there is no need to treat this Klipa with contempt, but to give it a portion in the Kedusha, allowing it to grip to Bina, although there are no Dinim at all in Bina herself. However, it is because of Malchut that rose there, for this is regarded as an obstacle for the Klipot.

168) “And a brightness was round about it” is phrased as a question [in Hebrew]. This is why there is a need to treat Blazing Fire with contempt, since the brightness is within and does not stand outside and around Blazing Fire. And because the brightness is within, it is written, “And out of its midst was, as though electrum out of the fire.” “Out of its midst” means out of that brightness. “As though electrum” has the letters, Hash Mal, uttering animals of fire [in Hebrew].

This is why there is a need to treat the Klipa, Blazing Fire, with contempt even though it is serving the Kedusha, since the Kedusha is not outside the Klipa, meaning the Kedusha appears only after the Klipa has been cancelled and repelled. This is considered that the Kedusha is inside the Klipa, and the Klipa guards and surrounds it from without. Hence, it should be rejected and treated with contempt so that the Kedusha will appear.

It was said, “And out of its midst,” meaning out of that brightness. This means that the electrum is not from within Blazing Fire. And the words, “Uttering animals of fire” mean that their illumination extends from the Zivug of voice and speech, which are ZON.

169) When the foreskin is on the holy covenant to defile the Temple, meaning the crown, Malchut, the Temple refrains from disclosing the token of the covenant—the lights of Hassadim disclosed in illumination of Hochma—out of the foreskin. And when the brightness enters and separates the foreskin from the Temple, it is called “electrum,” which means sensing and appearing. The word Mal is also written in HASHMAL [electrum], implying to the token of the covenant, which avoids disclosing its light due to the foreskin. And now because the Mal has already been revealed, it will mean rushing to disclose because he has already circumcised the foreskin.

The foreskin comprises three Klipot: Stormy Wind, Great Cloud, and Blazing Fire. When it is close to Yesod and wishes to suckle from there, all the lights are blocked. And when the brightness—illumination of Hochma—enters Yesod, it cancels and separates all the Klipot. They flee as the darkness flees from the light, and then the disclosed Hassadim from Yesod appear, the middle line. Also, the light is called HASHMAL [electrum] because it Hash [rushes] to be revealed when it circumcises the foreskin.

170) The light of the Klipot were seen and unseen; there was still a tiny candle in them, meaning it was seen occasionally. But when the HASHMAL appeared, their light disappeared completely.

171) With this brightness, the serpent seduced the woman, Eve, to take light. This is why it is written, “And her palate is smoother than oil,” since he placed that light opposite the covenant, and this is why he seduced her and she took his light. This is the seduction that he seduced the woman, as it is written, “The lips of a strange woman drop honey.”

The Klipa, Great Cloud, seduced Eve into the tree of knowledge. It was said that because he knew how to seduce Eve, he controlled the middle point of the world. But here it was said that with this brightness, the serpent seduced the woman.

However, it does not mean that the brightness seduced her. Rather, the Klipa, Great Cloud—the serpent—is the one who seduced her.

With what light and how did he seduce her? He seduced her to extend and to take that light of the brightness. He showed her how that brightness shone over the covenant, separated and chased all the Klipot away, and uprooted every evil, as it is illumination of Hochma. This is why the serpent’s power was sufficient to seduce her to take that light.

Yet, when the brightness illuminates in the matter of the covenant, it illuminates from below upward like the middle line, which is the covenant, Yesod. But the serpent—the Klipa, Great Cloud—seduced her to extend that light of brightness from above downward as is the way of Great Cloud. And by that he failed her. We learn that the sin of the tree of knowledge was that she squeezed grapes, extending illumination of Hochma from above downward, as does the Klipa, Great Cloud.

This is the meaning of Noga [brightness] being half Kedusha and half Klipa. 1) If it is clung to the covenant of holiness, illuminating only from below upward, it is the half of VAK de GAR, great Kedusha. 2) If the Klipot approach to pull its other half from it, GAR de GAR, which extends from above downward, then it is an impure Klipa, Great Cloud.

172) On the sixth day, Yesod, when the end of the evening arrives, the fire of Stormy Wind leaps ahead and rises up, to enter the colors. Then Israel below set up and arrange meals, setting up tables, each his own table. At that time, a flame comes out—the Dinim de Malchut that is mitigated in Bina—and strikes the fire, meaning bonds with it. Once it strikes it and they unite, the flame and fire role together, enter the hole of the great deep, and hide and sit there.

After the flame on the part of Malchut that is mitigated in Bina struck and united with the fire, which is Stormy Wind from the Masach of Malchut of the quality of harsh Din, the fire received the Dinim that are mitigated in Bina from the flame, and her own harsh Dinim were cancelled. Thus, they both rolled into the great deep, the place of Dinim de Bina, since the place of Dinim de Malchut is called “the small deep.” And once the harsh Dinim of the fire were cancelled, the lights of the Sabbath could appear.

173) That flame is from the right side, the point of Holam, by which Malchut rose to Bina and was mitigated. And because she is from the right side, she cancelled the Dinim of that fire and admitted her into the hole of the great deep because the Klipa always wishes to cling to a higher place.

Therefore, since a place was given to the Klipa of the fire to cling to Bina through her bonding with the flame, she promptly left the Dinim of Malchut and rose to the Dinim of the flame, which cling to Bina, and bonded with her. She sits there in the great deep until the end of the Sabbath. When the Sabbath ends, the people of Israel need to bless for the fire, and through the blessing below, a flame comes out, going forth and governing the fire throughout the night of the end of the Sabbath, and the fire surrenders, meaning her power is concealed.

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