창세기 1:8 카발라: Pardes Rimmonim & Sha'arei Orah

We will further explain this mishna [with] a third explanation of “five opposite five” in a way different from what was shown to us [until now]. Let one choose for oneself. And it [the explanation] is that when he says “five opposite five” he does not intend the fingers [which were already] mentioned, because he has moved away from the subject of the ten towards explaining to us the harmonizing between Judgement (Din) and Mercy (Chesed), and [towards] the arrangement of the harmonizing, and [towards] the subject of the need of [this] harmonizing. And to this he says that they are “five against five” [and] that Tif’eret harmonizes between Chochmah and Binah in the mystery of Da’at when it rises towards Keter, as we will explain in more detail in the Gate of the Harmonizers [Gate IX] with help of HaShem. See, the two of them are one opposite one: Chochmah opposite Binah, as this one [Chochmah] is the root of Chesed [Gedolah] and this one [Binah] the root of Gevurah. Furthermore Tif’eret harmonizes between Gedolah and Gevurah, as is known, and Rashbi, of blessed memory, explained it in the Tikkunim (Tikkun 30, page 75b) on the verse “and it was evening and it was morning, [one day]” [Genesis 1:6], and this is what it says [there]: ‘“And God called the firmament ‘heavens’” [Genesis 1:8]. “And God called”, this is the Upper Mother, “the firmament ‘heavens’”, this is the Pillar of the Center, which is between right and left, and perfects them both. This is what is written: “and it was evening and it was morning” and these are the evening of Isaac and the morning of Abraham”’ – end of citation.

9. “And God-Elohi”m-אלהי״ם called the firmament.”³⁷Genesis 1:8