Gênesis 1:6 Cabalá: Pardes Rimmonim, Reshit Chokhmah & 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.

See, from all this it is seen that there is no necessity from this saying for the opinion of Rav Shem Tov of blessed memory. Truly now to us is left the duty to explain what is found different from this saying in the Zohar, parasha Wayiqra. As in this saying [of R. Shem Tov) it says that Bereshit is the tenth utterance, and in parasha Wayiqra [Zohar III.11b) Rashbi explains that these are ten utterances besides Bereshit. And this is what it says: ‘Rabbi Shimon said: It is written: “ten, ten the vessel with the holy shekel” [Numbers 7:86]. “ten, ten” why does it come [here]? But [it indicates] ten for the work of Creation, and ten for the giving of the Torah. What does it teach? That the world was not created except for the sake of the Torah, as all the time Israel is involved in the Torah, the world endures. And all the time Israel is abolishing the Torah, what is written? “If [there were] not my covenant with daytime and night, I would not have placed the ordinances of heavens and earth.” [Jeremiah 33:25]. Come and see: Ten utterances of the work of Creation, as we have learned: ‘With ten utterances the world was created.’ [Mishnah, Pirkei Avot 5:1]. Ten utterances of the giving of the Torah, these are the Ten Commandments. [First utterance:] It is written: “I am HaShem your God” [Exodus 20:2], and in the account of Creation it is written: “Let there be light, and there was light.” [Genesis 1:3] This is faith, as the Holy One, blessed be He, is called ‘light’, as it is written “HaShem is my light and my salvation etc.” [Psalms 27:1]. [Second utterance:] It is written: “You shall not have other gods beside me” [Exodus 20:3], and it is written in the account of Creation: “Let there be a firmament in the midst of the waters etc.” [Genesis 1:6]. “Let there be a firmament”, these are Israel, as they are a portion of the Holy One, blessed be He, who are united with the place that is called ‘heavens’. And this is a secret, as once Rabbi Yeisa the Old asked Rabbi Ela’e; he said: Oh, all the rest of the peoples, the Holy One, blessed be He, gave them to dignitaries, princes, rulers [to guide them], [but] Israel to what? He [= Rabbi Ela’e] sent to him [the answer]: “and God placed them in the firmament of the heavens” [Genesis 1:17]. And a pleasing [answer] he sent to him. “in the midst of the waters” [Genesis 1:6], between the words of the Torah. “and let it divide water from water” [Genesis 1:6], between the Holy One, blessed be He, who is called “well of living waters” [Song of Songs 4:15] and between idolatry, which is called “broken cisterns that will not hold the waters” [Jeremiah 2:13] which are bitter waters etc., stinking gathered [= stationary]. And therefore Israel, holy ones, are dividing between waters [above, clean] and waters [below, unclean]. [Third utterance:] It is written in the giving of the Torah: “You shall not take the name of HaShem your God in vain” [Exodus 20:7], and it is written in the account of Creation: “Let the waters under the heavens be gathered to one place” [Genesis 1:9]. Come and see, each one who swears by the Holy Name for a lie [is] as if he has separated the Mother [= Binah] from her place above, and the holy crowns are not settled on their places, as it is said: “And a mischief-maker is separating an intimate friend” [Proverbs 16:28], and there is no “intimate friend” except the Holy One, blessed be He. And it is written: “Let the waters under the heavens be gathered to one place” [Genesis 1:9], you should not place a separation because of swearing that is false. “to one place”, as is fitting, to a place of truth, and not to another place of falsehood. And what is falsehood? It is when waters go to another place which is not its own. [Fourth utterance:] It is written in the giving of the Torah: “Remember the day of Shabbat to keep it holy” [Exodus 20:8], and it is written in the account of Creation: “Let the earth sprout grass” [Genesis 1:11]. When is the holy earth [= Malkut] increased and is crowned with her crown? Say: on the day of Shabbat, because then the bride is associated with the King, to bring forth grasses and blessings for the world. [Fifth utterance:] It is written in the giving of the Torah: “Honor your father and your mother” [Exodus 20:12], and it is written in the account of Creation: “Let there be luminaries in the firmament of the heavens” [Genesis 1:14]. What does this point to except that these ‘luminaries’, it is “your father and your mother”? “Your father”, this is the sun, “your mother”, this is the moon. And there is no sun except the Holy One, blessed be He, as it is written: “Because a sun and shield is HaShem God” [Psalms 84:12]. And there is no moon except the assembly of Israel, as it is written: “And your moon will not perish” [Isaiah 60:20]. And therefore, all is one. [Sixth utterance:] It is written in the giving of the Torah: “You shall not murder” [Exodus 20:13], and it is written in the account of the Creation: “Let the waters swarm living soul” [Genesis 1:20]. And you shall not kill a human being who is called thus, as it is written: “And the human being became a living soul” [Genesis 2:7], you will not be as these fishes, of which the big ones swallow the small ones. [Seventh utterance:] It is written in the giving of the Torah: “You shall not commit adultery” [Exodus 20:13], and it is written in the account of Creation: “Let the earth bring forth living soul according to its kind” [Genesis 1:24]. From this we learn that a human being should not do falsely with another woman who is not his mate, and therefore it is written: “Let the earth bring forth living soul according to its kind”, that a woman should not give birth except from her kind. And who is its kind? Her [male] mate. [Eighth utterance:] It is written in the giving of the Torah: “You shall not steal” [Exodus 20:13], and it is written in the account of Creation: “And God said: ‘See, I have given you every plant producing seed’” [Genesis 1:29]. What I have given you and deposited to you will be yours, and you shall not steal what is of another. [Ninth utterance:] It is written in the giving of the Torah: “You shall not testify to your fellow false witness” [Exodus 20:13], and it is written in the account of Creation: “And God said: ‘Let us make a human being in our image” [Genesis 1:26]. To him who is in the image of the King you shall not witness falsely. And he who has witnessed falsely to his neighbor [it is] as if he has witnessed falsely to above. [Tenth utterance:] It is written in the giving of the Torah: “You shall not desire the wife of your fellow” [Exodus 20:14], and it is written in the account of Creation: “It is not good that the human being is alone” [Genesis 2:18]. This is your mate in front of you, and therefore “you shall not desire the wife of your fellow”. And this is: ten utterances of the work of Creation, and ten utterances of the giving of the Torah, which is “ten, ten the vessel with the holy shekel” [Numbers 7:86], they were weighed as one, with one shekel. And because of this the world endures and peace is found in it. End of citation.

In the Tikkunim [Tikkunei HaZohar] [is] the implication that the activity of the utterances was not by means of any one of the three first ones, as the first utterance is Keter, “Let there be light” [Genesis 1:3]. And the second utterance is Chochma, “Let there be a firmament” [Genesis 1:6] And the third utterance is Binah, “Let the waters gather” [Genesis 1:9]. And this is what it says (in Tikkun 42, page 79): “In the beginning”/ בראשית, there was a man/איש [in the word בראשית is contained the word [ איש] on whom it is said: “And Jacob was a mild man” [Genesis 25:27], and this is the third day [Jacob corresponding to Tif’eret], because there were three artisans until here. The first day, the second day and the third day, each one [of these days] brought forth its craft. [On] The first day, to it said the ‘artisan hidden and covered’ [Sefer HaBahir 71], this [is the] degree that is called Ayin/אי"ן, containing three Sefirot א Keter, י Chochma, ן Binah [with numerical value 50, the 50 gates of Binah] etc., said to each of the three [first] days [of Creation] that it should bring forth its craft. He said to the first day: “Let there be light” [Genesis 1:3], immediately it brought out its craft and it accomplished it, as it is said: “and there was light” [Genesis 1:3]. And this is established, that there is no existence except by means of action. The א of אי"ן [which corresponds to Keter] that was hovering in the air [אויר] brought forth light [אור, with the י having left], י [= Chochma] brought forth firmament [the second day], the ן of אי"ן brought forth dry land, as it is written: “And God said: “Let the waters gather etc.” [Genesis 1:9]. End of citation.