Kabbalah sur La Genèse 1:7
וַיַּ֣עַשׂ אֱלֹהִים֮ אֶת־הָרָקִיעַ֒ וַיַּבְדֵּ֗ל בֵּ֤ין הַמַּ֙יִם֙ אֲשֶׁר֙ מִתַּ֣חַת לָרָקִ֔יעַ וּבֵ֣ין הַמַּ֔יִם אֲשֶׁ֖ר מֵעַ֣ל לָרָקִ֑יעַ וַֽיְהִי־כֵֽן׃
Dieu fit l’espace, opéra une séparation entre les eaux qui sont au-dessous et les eaux qui sont au-dessus, et cela demeura ainsi.
Introduction to Sulam Commentary
A diaphragm is thus inserted there. In other words, the new end point that was formed on account of the ascension of Malkhut to Bina, in the place called the chest, is called “diaphragm” based on the mystical meaning of the firmament that separates between the upper waters, which are Keter and Ḥokhma, which remained within the level of the interior, and Bina, Tiferet, and Malkhut, which were ejected from the level of the ten sefirot of the interior and became the level of the ten sefirot of the end.20The author of the Sulam explains here that the Torah alludes to this separating diaphragm in Genesis 1:7. The repositioning of Malkhut from the navel at the bottom of the interior to the level of Bina at the chest, effectively “partnering” Malkhut with Bina, causes the levels of Bina, Tiferet and Malkhut to be separated from Keter and Ḥokhma. Keter and Ḥokhma are the “waters” that lie above the firmament, and Bina, Tiferet and Malkhut are the “waters” below. Because of this diaphragm, the ten sefirot of the interior were divided into two levels: The area from the mouth to the chest is considered the ten sefirot of the interior, Atzilut, and the first three sefirot of the body; from the chest and downward, to the navel is considered the ten sefirot of the end, the level of Beria, and the six extremities without a head, like the ten sefirot of the end. With regard to the ascent of Malkhut to Bina, and the new endpoint that occurs in the middle of every level, see sections 15 and 16 below.
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