Берешит 1:14 Каббала: Pardes Rimmonim, Zohar, Chesed LeAvraham & Sha'arei Orah

Because we have seen that this saying is the point of focus according the wisdom of the Rashbi and the other commentators, we saw it [fitting] to copy it here, as it is the foundational base for this Gate to be engaged in its explanation, and this is what it says in tractate Chullin [Babylonian Talmud, Chullin] (60b): Rabbi Shimon ben Pazzai points to the contradiction that it is written: “And God made the two great luminaries” [Genesis 1:16], and it is written: “the great luminary… and the small luminary” [Genesis 1:16]. The moon said before the Holy One, blessed be He: ‘Master of the world, is it possible for two kings that they would make use of one crown?’ He said to her: ‘Go and diminish yourself.’ She said before Him: ‘Master of the world, since I have said before You a proper matter, I should diminish myself?’. He said to her: ‘Go and rule by day and by night’. She said to Him: ‘What greatness [is there] of a candle at noon, what benefit [has it]?’ He said to her: ‘Go so that [the people of] Israel shall count days and years with you’. She said to Him: ‘[as for] daylight, likewise it is impossible that one does not count the solstices with it, as it is written: “and let them be for signs and for seasons and for days and years” [Genesis 1:14]’. He said to her: ‘Go so that righteous ones will be called by your name: Jacob the Small, Samuel the Small, David the Small.’ He saw that her mind was not put to ease. The Holy One, blessed be He, said: ‘Let them bring upon Me an atonement for [the fact that] I have diminished the moon, and this is what Resh Lakish said: ‘what is different [about] the goat of New Moon, about which it is said: “for HaShem” [Numbers 28:15]? The Holy One, blessed be He, said: ‘This goat shall be an atonement for [the fact that] I have diminished the moon’’. End of citation.

R. Eleazar said: ‘The sages have stated that on that night and at that hour the power of Esau was in the ascendant, and therefore Jacob was left alone, or, from another aspect, the sun was left alone, the light of the moon having been obscured. Nevertheless, the guardianship of Providence did not leave him entirely, so that his antagonist prevailed not against him, as it says: “And when he saw that he prevailed not against him…”.

It is stated that, since it has been established that the flow to the constellations and stars originates from the sacred **heichalot** (heavenly chambers), as mentioned in the **Zohar**, there emerges an interaction between two domains of influence: the dominion of the **external forces** (the "chitzonim"), which is mediated by the **heavenly ministers** (the spiritual overseers of nations), and the dominion of the constellations and celestial spheres, which also stems from the **heichalot**. Thus, the heavenly ministers cannot overpower the governance of the constellations because the latter derive their sustenance from a loftier source. Therefore, the constellations are allowed to exert their influence, resulting in a situation where the heavenly ministers—despite being exalted above the celestial spheres—are subordinate to the governance of the constellations. Consequently, the nations of the world (non-Jews) are subject to the influence of the constellations. However, **Israel's spiritual source** is entirely distinct. The "minister" of Israel derives sustenance from a level above—from the opening of the **Heichal L’vanat HaSapir** (Chamber of the Sapphire Brick) and beyond. Below this level, the nations' ministers and the celestial forces have no connection or dominion over Israel at all. This is the secret of the faith contained in the concept of **Shema Yisrael** and **Baruch Shem Kevod**, which spans from **Ein Sof (the Infinite)** down to the entrance of the **Heichal L’vanat HaSapir** alone. Below this point, the spiritual forces of the constellations hold sway. For Israel, however, these forces are nullified. This explains the concept that "there is no **mazal** (astrological fate) for Israel." On the contrary, Israel actively nullifies the influence of the constellations, as indicated in the teaching that the celestial realms are upheld by the merit of the **Land of Israel**. Within the Land of Israel, the constellations neither influence nor determine anything, rendering them as though they do not exist. In the Land of Israel, no dominion is given to the celestial spheres, stars, or constellations. Instead, all is governed by the Torah, as it is written: **“And let them serve as signs for the seasons, for days and years”** (Genesis 1:14). The celestial spheres merely function as markers of time, like a clock, but nothing more. This contrasts sharply with the reality outside the Land of Israel.