Bereishit 2025/5785 - The Ishbitzer dynasty commentaries

“In the beginning God created ….” (Bereshit, 1:1)
“Created” means strengthening. In the beginning, God strengthened and reinforced the foundations so that they could receive the creation. This is like a king who builds a treasure house. First, he strengthens the foundations and the walls so they can receive his treasures. The heavens and the earth are the foundations of the universe, which correspond in a human being to the mind and the heart.When a person wants to live according to God’s will and become a complete creation, he needs to fortify and strengthen these two foundations.[M: there's the practice]

In other words, he must hand over his intellect and thoughts, and his most heartfelt desires to God, crowning God over them, so that he uses them only according to His will.

[M: this is the only way it works - this is the "How to" - the tzaddik is completely mevutal to Hashem - and our work is to do that as much as possible. right now people have all kinds of perspectives, but if you look at the Kabbalah, midrashim, it has nothing to do with 'reality' - you have to let go of what we perceive as reality, because it's illusion]

This is as Rabbi Israel, the holy Baal Shem Tov, taught: “A person is entirely where his thoughts are.” This is also the meaning of the verse, “My son, give me your heart, and let your eyes follow My ways” (Mishlei, 23:26). That is, if you give Me your thoughts, then you will naturally follow My ways. For when you commit your heart to God, serving Him will become primary in your life, and all worldly concerns secondary. This is like a rich man who has a wise and wonderful son whom he betroths to a woman befitting his honor. When he prepares the wedding banquet and tastes the food, all he thinks of is the joy of his son, while the taste of the food is secondary.

“And God said, ‘Let there be light,’ and there was light.” (Bereshit, 1:3)
It is said in the Midrash (BereshitRabbah, 1:1), “Rabbi Ushaya Rabba opened, (Mishlei, 8:30) ‘And I was as one brought up with him, and I delighted in him each day.’ Ammon, or ‘brought up,’ means like a tutor. Also, ‘Ammon,’ he was well covered. ‘Ammon,’ he was hidden [or well cared for]. There are those who say, ‘Ammon,’ is the name of the capital (in Egypt, Alexandria was once called ‘Ammon.’) Another interpretation: ‘Ammon’ is an artisan.”
We find these five interpretations of Ammon in man, who goes through five states of being from the beginning of his existence until his final completion. At first, when his father and mother conceive him, he is completely hidden, unrecognizable to any part of creation. The second state of being occurs when he is formed in his mother’s womb and becomes recognizable as a separate entity. The third, when he is born and his existence is complete. Then, all see how he a separate entity. The fourth, when he is weaned from his mother’s breast and begins to act on his own. And the fifth, when he marries a wife and begins to create new beings, built as an everlasting structure. It is towards this end that was he created.
And thus, we find these five states of being in the creation of the world, which emerged from nothing and from being completely hidden to become revealed and substantive. At first the creation was called “brought up in secret,” for it was included in God’s essence, may He be blessed, and there was no sign of it emanating from Him. This was the first state of being. When the creation emanated from God and began to become revealed, it entered the second state of being, called “brought up, well covered.” This is the secret of the embryonic state, which is well covered. Afterwards, it became further revealed, called “brought up as by a tutor.” These three states of being are the first three hidden sefirot: Keter (crown), Chochmah (wisdom), and Binah (understanding). The Midrash explains these three sefirot from below to above. First, “raised as by a tutor” is Binah, “raised well covered” is Chochma, and “raised in secret” is Keter, the sefira so concealed that it is called “in secret.”
Afterwards it revealed itself even more, called “Ammon the capital” (literally: “Greater Ammon”) as the creation began to enlarge. This is the meaning of being weaned from the mother’s breast. Afterwards, “Ammon is an artisan,” where the creation emerges into complete revelation, and started to create new creatures, according to His will. This is why we make the blessing, “who formed man in His image,” under the wedding canopy, and not at birth. Because when a person is born, he is not yet complete; only when he marries and begins to make new beings.
This is what the Torah means when it says, “and the world was tohu u’vohu, chaos and void.” From the moment of conception until the embryo becomes apparent, it is called tohu, chaos or unformed. Once it is recognized it is called bohu, void; that is, seeing something and not knowing what it is. The nine months of pregnancy are called “and darkness on the face of the abyss.” At that time, though the outcome is not yet clear, we hope for and anticipate the birth. Thus we call it, “the abyss.” “And the spirit of God hovered” is the moment when the woman gives birth, when both mother and child hover closer to death than life, as we find in the Midrash and Gemara (Vayikra Rabba, 27:7). “And God said, let there be light,” means complete salvation. The five times the verses mention, “light” correspond to the five states, mentioned above. The last one is “and God called the light day,” in which God realizes all of His intentions in creating the world.

“And God said, let us make a man ….” (Bereshit, 1:26)
In the beginning God created His creation. Afterwards, the creation understood that it was lacking, with nothing to connect its vitality to God. For it is man who connects all aspects of creation to God, and who raises everything back up. Inanimate matter gives power to vegetation, vegetation to animals, and animals to Man. Then, when a person serves God with all his strength, he uplifts all the energies he received from this world, even from the inanimate realm. When the creation saw its deficiency, it effected an awakening from below and desired the creation of man. When God said, “let us make a man,” He was addressing the entirety of creation, summoning every part of creation to give of its power and join in the creation of man, so that man would have a portion in all of them. Then, if man should need anything, they would all be able to help him, for his evil behavior would harm them, as in the generation of the flood, while his good behavior would benefit them.

(4)“And thus the heavens and the earth were completed and all their host.” (Bereshit, 2:1) The holy Rav of Pshiske, Reb Simcha Bunem, may the mention of the Tsaddik be for a blessing in this world and the world to come (the author’s Rebbe), said that nowhere in all of Torah and Scripture is the creation of the earth is called a host. Yet from the time that the people Israel came into the world, the earth was also called a host. A host is a multitude united under the one who unifies them, such as an army unified under a king. So in the heavens it is conceivable to use the term host, for there His sovereignty and oneness is recognized over the host of Heaven. It is clear that He rules over them and unifies them. Therefore it says each time, “the host of heavens.” Yet in this world, where idolaters deny the providence of the Holy One, blessed be He, it is inconceivable to use the term “host,” regarding them rather as, tse’etsaim (descendnats). Take for instance, “He has spread forth the earth and all that which came out of it [tse’etsaeha],” where “that which came out of it” (Yesahya 42:5) signifies spreading forth. Thus when Israel came into the world and recognized that God rules over all, publicly proclaiming God’s name, then even in this world the land was also called “host.”

(5)“And thus the heavens and the earth were completed and all their host.” (Bereshit, 2:1) It is written in the Gemara, “whosoever says the verse, ‘thus the heavens and the earth were completed,’ is made a partner with the Holy One, blessed be He, in the act of creation.” (Shabbat, 119b) We find that the main point of the creation of the world was so that Israel could recognize God’s sovereignty and oneness. In this way Avraham Avinu began to use this new kind of consciousness to call in the name of God as the Lord of the land (not just of the heavens), and each soul in Israel yearns for this. Were it not for this the heavens and the earth would not be able to endure, as we find in the Gemara, “It would be well for Israel to receive the Torah, for if not this place will be your graves.” (Shabbat, 88b) Whoever recognizes and declares God’s sovereignty in the world completes the creation, for here we equate speech to action. And whoever recognizes the Shabbat, crowning God over all He has made in the six days of creation, though he is finite and frail mortal compared to God, he proclaims judgment on the two angels who accompany him, the good inclination and the evil inclination. Then together they place their hands on his head and say, “your transgression is removed and your sin is atoned for.”

(6)“And God caused every tree pleasant to the sight and good to eat to sprout from the land, and the tree of life in the midst of the garden, and the tree of the knowledge of good and evil.” (Bereshit, 2:9) This verse hints at four trees. “Pleasant to the sight” corresponds to the tsaddik who occupies himself with mitzvot and good deeds, which are like garments both he and his fellow man find beautiful, such as giving charity and guarding the brit, or guarding himself from unbridled lust. In the Pirkei Avot this is called tiferet l’osei’ha, or “bringing splendor and honor for the one who acts in this way,” as is explained in its place. The tree that is “good to eat” means one whose outside appearance is not so beautiful, since he has no great need of strengthening himself in mitzvot and good deeds as he is very good in his essence. This is called (ibid.) tiferet lo min ha’adam, or “appreciated as beautiful by his fellow man.” He is good and beautiful both internally and externally. “The tree of knowledge” is one who is in a state of constant uncertainty as to the nature of God’s will, corresponding to all the eebayot in the Gemara. (This term, which translates, “if you want say,” is a term which either proposes alternate solutions or raises legal problems. Yet in our context it refers to uncertainty.) “The tree of life” is true teshuvah, repentance and return to the way of the Torah, which heals all that came before. Corresponding to these four trees are the four rivers that water them. The river Pishon waters the tree that is good to eat, for pishon denotes greatness and spreading forth, for when we use notarikon the name PISHon refers to hitPASHtut, or spreading forth. He whose goodness is from his very roots may allow himself to spread forth much as he wants, as all that he does is God’s will. This is the river that “circles the whole land of Havilla where there is gold.” The river Gihon waters the tree that is pleasant to the sight, for “Gihon” signifies modesty, as in holech al gichon, or “moving on the belly” where its movements are not recognized. In other words, a tsaddik on the surface. This river circles the land of Cush, and he is one who is not yet complete in the depths of his heart and needs to strengthen himself in mitzvot and good deeds in order to clean out the refuse of his soul. The third river is Hidekkel, and it waters the tree of knowledge of good and evil. The Midrash says, “Hidekkel is had (sharp) and kal (light),” (Bereshit Rabba 16:7) like a man on a narrow bridge who wavers from side to side about to fall, as mentioned above concerning uncertainties in the Gemara. It flows “from the east of Ashur,” which is restraint, as “Ashur” connotes restraint since he is unsure and thus restrains himself, and we have established that “all who are in doubt are to follow the stricture.” The river Prat (Euphrates) waters the tree of life, as it says in the Gemara (Bechorot, 55b), “Prat came first.” It was the first river and the source of the other three. In this way the river Prat corresponds to ba’alei teshuva who have returned to the way of God’s, back to the source, and teshuva heals all that came before and all that was lacking from the day of our birth. Thus the Talmud in Bechorot tells us the Prat was the first river to come out of Eden, signifying how teshuva reaches back to the source.

(7)“And the gold of that land is good ….” (Bereshit, 2:12) Gold signifies reproof. “And there is the bedellium [bedolach, in Hebrew, or crystal] and the onyx stone (shoham),” means that in the land of Israel there is the place of the Holy Temple, the location of the true fear of God, hinted at in bedolach, as we shall see below. The shoham hints at the true love of God, as it is written (Tehilim, 5:8), “and I, in Your great kindness, will come to Your house and prostrate myself towards Your holy chamber in the fear of You [b’yirateiCha].” The last letter, “caf,” (“of You”) in b’yirateicha teaches of the true fear of God. Thus we have in the Mishna Middot (3:7), “the height of the antechamber [ulam] in the Holy Temple was 40 [mem] cubits, and its width was 20 [caf] cubits, and it had five ceiling beams, progressively a cubit longer on each side until the last one was 30 cubits [lamed].” We find in the height and width of the antechamber and in the extension of the ceiling beams the letters of melech or “king.” Its height was 40 (mem), its width 20 (caf), the first beam was 20 (caf), and the last 30 (lamed). This teaches that from there went forth the true fear of God, as the measurement of the beams hint at the letters of bedoloach. Each one extended a cubit more than the previous one on either side, the first totaling two (bet), the second totaling four (dalet), the third totaling six (vav) and the fourth totaling eight (het). The last one was thirty (lamed) cubits long (all together spelling b’daloach). The onyx (shoham) stone hints at the love of God, for it is the stone that corresponds to Yosef, who is the sefirah of Yesod (foundation), which is filled with Divine flow of abundance (as it receives and collects all the Divine energies from the eight sefirot above it). Thus in the holy Zohar, when it wants to say that also joy and blessing also spread forth from the sefirah of Binah (understanding, above in the hidden intellectual faculties), it does so by comparing it to Yesod. There it is written (Zohar Shemot, 135b), “the word baruch in barchu brings forth blessing from the source of life, the place which brings forth all saturation to water everything [which is Yesod of Binah. Sulam]. Since it is the source from where God’s abundance flows forth in the secret of the sign of the brit milah [Yesod of Zeir Anpin] it is called ‘hamevurach [blessed],’ the spring flowing from the well [which is Binah].” This is not within mortal power to apprehend, for there is only blessing with something that is hidden from the eye. In a place where you find Binah it is inconceivable to use the term bracha, blessing, for it understands everything. Yet with God, “haBina vehaBracha lechai olamim,” “understanding and blessing to God, Life everlasting.”

“And God commanded man, saying, from all the trees in the garden you may surely eat. And from the tree of the knowledge of good and evil do not eat ….” (Bereshit, 2:16–17)
In the future, when the sin of Adam will be fixed, then the verse will be rearranged, “from all the trees in the garden you may surely eat and from the tree of the knowledge of good,” and after that the next verse will begin, “And evil do not eat.” Then we will eat the good in the tree and not the evil. And God will make it clear that he only ate the good, and the sin was regarded by God as insignificant as a peel of garlic and no more.

“… I will make him a helper opposite him.” (Bereshit, 2:18)
It is the Creator’s will that salvation comes to man from that which opposes him, like the challenges of a student to a teacher. We find this in the Gemara (Baba Metsia, 84b) with R. Shimon ben Lakish offered twenty-four challenges to every argument of Reb Yochanan, who would return with twenty-four possible solutions. In this way the law was clarified and settled. After Reish Lakish died, Reb Elazar would respond to Reb Yochanan with “there is a teaching that supports your words,” which did not help at all. Reb Yochanan needed to be challenged, so he would walk along, tearing his clothes, saying, “where are you Reish Lakish? Where are you Reish Lakish?” The challenge inspires the other to strengthen his argument with greater proofs and clarifies his position.

(10)“[said the snake to the woman] Did God say to you do not eat ….” (Bereshit, 3:1) “The Torah of God is perfect, restoring the soul.” This is akin to returning a lost article, for God gave the Torah in order to restore the lack imprinted in man from the day of his birth. So when God said to Adam, “and from the tree of knowledge do not eat,” the snake jumped at the chance to expose man’s deficiency. So it is when an adversary wishes to bring out the deficiency in his opponent and to trap him in his imperfection. When man was forbidden from eating from the tree of knowledge it was because he had a deficiency in this particular kind of eating. Truly, Adam was also frightened in that it was even necessary for God to draw this boundary for him, as will be explained, so therefore the snake jumped in and caused him to fail. Similarly we find (Devarim, 25:11), “when two people are struggling … and she grabs hold of his shame.” Here one shames another with his opponent’s deficiency. Therefore the law is, “and cut off her hand,” which really means to seize all of the merit from the one who put the other to shame, and give it over to the shamed, for everywhere the Torah says, “Caf” or “hand,” it really means right hand, or merit (Menachot, 9b). In this way judgment fell back upon the snake. God cut his hands and legs off, and cursed him to walk on its belly as a punishment for deceitfully directing Adam’s deficiency against him.

(11)“And Adam said, the woman who You gave to be with me gave me of the tree ….” (Bereshit, 3:12) This is truly the mistake of Adam and his sin. God said, “I will make him a helper opposite him,” since when Adam was forbidden from eating from the tree, he became terribly frightened. He said to himself, “certainly God made this forbidden to me only because He knows that I am deficient.” Then, when God created Chava (Eve) and gave her to him as a helper and to act according to her understanding, just as we find with Avraham Avinu (Bereshit 21:12), “everything that Sarah tells you, you are to listen to her,” Adam was put at ease. Adam understood that “the woman who You gave to be with me” meant that it would be permitted to eat if she said it was. The sin of Adam is related to what we find in the Gemara (Kiddushin, 70b), “if someone teaches a law, if he teaches it before he does an action pertaining to it, you listen to him. However, if he does it pertaining to an action that he has just done, do not listen to him,” for maybe he is just saying it to justify the action he has just performed. Similarly here, that even though he was supposed to listen to the woman, nonetheless since she had already performed the action he shouldn’t have listened to her when she gave him to eat. Her claim was “the snake tricked me, and I ate,” the snake seduced me and caused me to lust. The snake’s explanation was that all desire comes from God. And truly, Adam himself gave the name “nachash [snake],” to the snake, meaning a cheat, which is m’nachesh, a diviner, beguiling and hypocritical, one who deceives another into thinking that something is from God. As Adam had given the snake his very name and thus knew its true nature, he should he should have increased his vigilance when he sensed something was wrong.

(12)“Thorn and thistle will it sprout for you ….” (Bereshit, 3:18) The matter of this curse is, “thorn,” evil ones who will stand from it. “Thistle [dardar],” concerns all the controversies among tsaddikim, even the true controversies written in the Gemara, for thistle (dardar) is the numerical equivalent of two times “tsaddik” (408).

(13)“[God to Cain] If you do well, will it not be raised?” (Bereshit, 4:7) The first sin emerged in the world from the power of jealousy. Even though it seems clear that Cain had a reasonable complaint, for he was the one who was first moved to bring a sacrifice. It seemed to Cain that his brother Hevel, who brought a sacrifice afterwards, was doing it only because it was expected of him. Therefore Cain had a powerful grudge against against God. Yet in truth Hevel waited to bring his sacrifice until he understood the reason and even the secret of the avodah (service). Therefore it is not considered as if he was just bringing the sacrifice because his brother did. Therefore God appeared to Cain and asked him why he is so angry and despondent, for if Cain had no legitimate claim, God would not have appeared to him. In other words, if you improve your heart to yearn for an accepted avodah, without any jealousy or selfish motives, then it will be raised, or rather, elevated in your levels to the highest heights. “Raise” or seit in Hebrew signifies the priesthood, as in (Vayikra 9:22), “Vayisa Aharon,” “and Aharon raised,” meaning that you will serve according to your own yearning, but not according to the level of your brother, for each man has a level unto himself.

(14)“… and if you do not do well, sin crouches at the entrance.” (Bereshit, 4:7) Man can only return to God is while he is still alive, for as long as he is alive the sin is not considered permanent, and he may still return. Yet, “at the entrance,” meaning when the vitality is drained from man, then “the sin crouches,” and he can no longer get up. This is as we find in the Gemara (Baba Batra, 74a), “Now the congregation of Korach are constantly saying, ‘Moshe is true and the Torah is true,’ but it does not save them from gehinom.” Their words are not coming from the depths of their hearts, and the attitude that one has in this world stays with him forever. If in their lifetimes they had said, “Moshe is true and the Torah is true,” God would have saved them.

“This is the book of the generations of man, in the day that God created man, in His image [D’mut] …” (Bereshit, 5:1)
The secret of the matter of tselem (form) and d’mut (image). Tselem means the body of life without any expansion, like an infant, immediately when he is born, at the first moment he is called tselem. Afterwards his desires begin to expand. For instance, his appetite for food causes him to eat, thus growing and expand until he is large in both thickness and stature. This kind of expansion is called d’mut. And so it is in the soul, that the first drop of Torah that enters into man is called tselem, and the desire with which he yearns for the Torah is called d’mut, for by means of this desire he continually adds more and more to his study of the Torah. This is why it says, “On the day that God created man, in the d’mut of God He created him,” telling us that the main point in creating man was in order that he have an ever greater desire for the Torah. This is the meaning of the statement of our sages (Berachot, 7b), “the service of the Torah is greater than its study,” for the service of the Torah is called the desire. And this is also the meaning of “the book of the generations of man,” where if man merits being both the tselem and the d’mut, he will then constantly see renewal of the Torah, enjoying many years and generations, and the length of days.

Bereshit bara Elokim et hashamayim v’et ha’aretz (In [the] beginning, God created the heavens and the earth). This is what the verse says (Tehillim 92:1-2): Mizmor shir l’yom haShabbat, tov l’hodot l’Hashem ul’zamer l’shimcha Elyon (A psalm, a song for the day of Shabbat: [It is] good to give thanks to Hashem and to sing to Your name, Most High).

Bereshit (beginning) is the matter [that] Hashem, may He be blessed, clarified and purified all the yesodot (foundations). And this is included in the word bereshit. As we saw [that] all the avodah (service) of Rabbi Shimon bar Yochai was in the word bereshit, [for] he purified and refined in the word bereshit seventy times in the Zohar and in the Tikkunim (Tikkunei Zohar). And this is [that] the neshamot (souls) of Israel should be clarified, [that] there is no remiyah (deceit) in their ruach (spirit), [for] the foundation from Israel is clean from all sig (dross) and pesolet (impurity).

And this is [that] a person can receive the ohr (light) and see [that] all the beriah (creation) is in the hand of Hashem, may He be blessed. This indicates [that] the completion of the beriah (creation) is Shabbat (Sabbath). As it is written, Mizmor shir l’yom haShabbat (A psalm, a song for the day of Shabbat), [for] Shabbat indicates [that] all the beriah (creation) is still in His hand, may He be blessed, and is not clarified. And it is not yet able to look and separate by itself. As it is stated in the Gemara (Chagigah 13b): Chashmal—at times silent, at times speaking. At the time [that] the speech comes from the mouth of the Holy One, may He be blessed, they are silent, and there is no strength in them, [for] they are still in His hand, may He be blessed. And so, in every Shabbat, the beriah (creation) returns to be included in its makor (source).

And at the time [that] the speech does not come from the mouth of the Holy One, may He be blessed, they speak, [for] He gave strength to the beriah (creation) [that] it should now appear by itself. And then the beriah (creation) can give birth from itself. As it is stated in the Gemara (Sanhedrin 65b): If the tzaddikim (righteous ones) wanted, they could create a world. As it is stated in the Mei HaShiloach (Part 1, Bereishit, s.v. Vayomer Elokim [2]) on the saying of the Midrash (Bereishit Rabbah, Parsha 1): Five times amon, and the last is amon uman (artisan). This is [that] it can give birth from itself.

And this is the matter of the purification of the yesodot (foundations). [For] all the foundation of the being of the beriah (creation) is because of the hester (concealment). As it is stated in the Zohar (Balak 204b): The first nehora (light) [that] the Holy One, may He be blessed, created was shining until the world could not bear it, [and so on]. What did the Holy One, may He be blessed, do? He made the nehora (light) to be clothed, this in that, [and so on], and they could bear [it]. And this is [that] the beriah (creation) should receive its ohr (light) through masakhim (screens) [so that] it should not be nullified from the great ohr (light).

Therefore, Hashem, may He be blessed, purified the yesodot (foundations) [so that] the hester (concealment) should not be so great. [For] if the hester (concealment) were great, [so that] the beriah (creation) could not reach and see [that] there is a Creator and Leader in the world, then there would be no avodah (service). [For] it would seem to the created beings [that] they are completely separated from Hashem, may He be blessed, and God forbid, “Hashem has abandoned the earth.” Therefore, Hashem, may He be blessed, purified the yesodot (foundations) [so that] through avodah (service), a person can reach the ohr (light) to see [that] there is a Leader.

And this is what is written (Tehillim 32:2): V’ein b’rucho remiyah (And there is no deceit in his spirit). And so, Rabbi Shimon bar Yochai clarified in the word bereshit, as it is stated in Tikkunei Zohar (Tikkun 13, 27a): Bereshit—there is ashrei, ashrei the man. [For] ashrei hints to strength and might, [that] Hashem, may He be blessed, strengthened the foundation of the beriah (creation) with the secret of (Tehillim 32:2): Ashrei adam lo yachshov Hashem lo avon v’ein b’rucho remiyah (Blessed is the man to whom Hashem does not reckon sin, and there is no deceit in his spirit). And this is expounded in the Zohar (Va’eira 23b) on the creation of man and the four yesodot (elements). [GROK translation]

And [the] saying bereshit (beginning) hints to [the] saying Anochi (I am), [which] has no grasp [at all]. And [the] grasp of man begins from [the] saying Lo yihyeh lecha (You shall not have). So too, in [the] word bereshit (beginning) is included all the beriah (creation), and all is surveyed in one survey. However, afterward, each thing came out specified in its time and its moment, as it is stated in [the] Zohar (Vayikra 11b): Ten sayings for [the] act of bereshit (beginning) and ten sayings for [the] giving of [the] Torah. This is [that] in these sayings began [the] grasp of the created beings, for in [the] saying Anochi was revealed [the] complete unity, [that] there is no being except Hashem, may He be blessed, and all the beriah (creation) is included in Him, and there was not yet a place to say Lo yihyeh lecha (You shall not have).

And as it is stated in [the] Gemara (Shabbat 88b), [that] all the world was filled with [the] heavens, and this indicates [the] matter in [the] heavens, [that] the world was perfumed with [the] ohr (light) of His unity. And this is what it questions there, [the] second saying, where did it go? And it answers, [the] Holy One, may He be blessed, brought forth a wind and removed [the] first [saying] first. This is [that] the ohr (light) was concealed a little so that there would be a place to receive [the] second saying. And therefore, in [the] saying Anochi, when it was revealed, there was no place at all to say [the] saying Lo yihyeh lecha (You shall not have) and [the] rest of the sayings. And only [that] this ohr (light) was concealed a little, and afterward begins [the] grasp of man.

And upon all this, the main [thing] is the beginning, [for] there are included all the words of [the] Torah, as it is written (Va’etchanan 4): [The] day [that] you stood before Hashem your God in Chorev. And so too, all is included in [the] word bereshit (beginning), [which] indicates Shabbat (Sabbath), [that] the actions of man are nullified before Hashem, may He be blessed, and only all [is] from Hashem, may He be blessed. And for this, it is stated in [the] Midrash Rabbah (Bereishit Parsha 1): For [the sake of] Israel, who are called reshit (first), and for [the sake of] challah, terumah (offering), [and] bikkurim (first fruits), which are called reshit (first). And this is [that] the main [aspect of] the love from Hashem, may He be blessed, is in [the] reshit (first) of the thing and in [the] first seed, and [the] rest is [its] explanation, and from the first it branched out and spread all.

And for this, [the] word bereshit (beginning) hints to challah and to terumah (offering) and so on, [that] man must return [the] reshit (first) of [the] influence to Hashem, may He be blessed. And in [the] reshit (first) is included all [the] branching of the beriah (creation), therefore one sees in this [that] all the actions [are] from Hashem, may He be blessed. And even though sometimes it cannot spread over all, this is because [the] man has a grasp in this, and [the] action of man is withering. And therefore, [the] wheat that is sown will not sprout until it rots entirely and there remains only [the] middle nekudah (point) [that] Hashem, may He be blessed, placed in [the] word bereshit (beginning). This will sprout and give its fruit. And [the] action of man [that] is in [the] seed will rot, and it will not sprout, only [the] middle nekudah (point).

And this is what is stated in [the] Midrash Tanchuma (Bereishit Parsha 1): Its thorns [are] curls, upon every thorn and thorn heaps [upon] heaps of laws. This is [that] in [the] word bereshit (beginning) it is hinted [that] one should not change from [the] command. And this is v’ein b’rucho remiyah (and there is no deceit in his spirit), [that] one should not change from dalet to resh and from bet to kaf (as it is explained below in [the] matter of [verse] 2).

[GROK translation]

Bereshit bara Elokim et hashamayim v’et ha’aretz (In [the] beginning, God created the heavens and the earth). This is what the verse says (Yeshayahu 58:13): Im tashiv miShabbat raglecha, asot chefetzcha b’yom kodshi [and so on], v’chibadeto me’asot derachecha, mimtzo chefetzcha v’daber davar (If you turn back from [the] Shabbat [Sabbath] your foot, [from] doing your desire on My holy day [and so on], and you honor it from doing your ways, from finding your desire and speaking a word).

Im tashiv miShabbat raglecha (If you turn back from [the] Shabbat [Sabbath] your foot), this is [that] you guard yourself from going outside [the] boundary, outside [the] limit. Asot chefetzcha b’yom kodshi (Doing your desire on My holy day), this is [that] you should not set up a vessel to receive [the] influence like on a weekday, [for] on [the] day of Shabbat (Sabbath), Hashem, may He be blessed, deals with [the] upper days, as it is stated in [the] Zohar (Yitro 88a). Therefore, do not distract your mind with lowly things, such as needs of [the] body, but [only] to look at what Hashem, may He be blessed, will influence.

And you call to [the] Shabbat oneg (delight), oneg (delight) is [that] man will desire [the] illumination of [the] face from Hashem, may He be blessed. And [the] opposite of oneg (delight) is nega (affliction), as it is stated in [the] Sefer Yetzirah (Chapter 2, Mishnah 4): There is no good above oneg (delight), and there is no evil below nega (affliction). And nega (affliction) is [that] man flees from before [the] lion, as it is stated in [the] Zohar (Tazria 49b): [The] closing of [the] upper nehora (light). And v’chibadeto (and you honor it), [that] your clothing of Shabbat (Sabbath) should not be like [that] of a weekday, this is [that] also [the] clothing should be different and refined.

Mimtzo chefetzcha v’daber davar (From finding your desire and speaking a word), this is [that] even [the] speech [that is] permitted, such as tefillah (prayer) [that] man prays for needs of [the] body, is forbidden on Shabbat (Sabbath) to ask his needs explicitly. As my father, teacher, and master, the holy Gaon of Izbica, may his memory be for a blessing, explained in this, [that] for this [reason] [the] Men of [the] Great Assembly arranged [the] tefillat (prayer) of Musaf in [the] letters backward in Tashrak (order), [for] this indicates [that] on Shabbat (Sabbath) the letters stand [with] their faces to [the] Emanator, and before [the] eyes of man they are reversed. And this is [that] man must see on [the] day of Shabbat (Sabbath) [that] he should desire only as [the] ratzon (will) of Hashem, may He be blessed, is, and abandon his mind and not set up from his side any vessel of receiving.

V’ha’achalticha nachalat Yaakov avicha ki pi Hashem diber (And I will feed you [the] inheritance of Yaakov your father, for [the] mouth of Hashem has spoken). Nachalat Yaakov (inheritance of Yaakov) is an inheritance without boundaries, this is in expansion without limit. And [the] proof for this is, ki pi Hashem diber (for [the] mouth of Hashem has spoken), [that] Hashem, may He be blessed, warned from going outside [the] boundary to acquire something. From this it is proven [that] the One who warns is without end and without boundary, and His glory fills all [the] earth. [For] on Shabbat (Sabbath) the actions of man are forbidden, this is to sow and [the] rest of [the] labors [that] by them will be [the] food. And in this world, it seems [that] Shabbat (Sabbath) is constriction, but in truth, Shabbat (Sabbath) hints [that] in [the] future man will not need [the] work of his hands, [for] this world is like a dream against [its] solution against [the] future to come.

As we find in [the] Gemara (Berachot 56b): [To] one who dreamed [that] his hands were cut off, they interpreted for him, “You will not need [the] work of your hands.” And [that] his feet were cut off, they interpreted for him, “On a horse you will ride.” And so also [the] matter of Shabbat (Sabbath), [which] is considered in [the] tractate Shabbat (73b): [The] labors in [the] preparation of bread and clothing [that] man constricts himself in them. And in truth, Shabbat (Sabbath) hints to [the] future, as it is stated in [the] Gemara (Shabbat 30b): [The] future is [that] [the] land of Israel will produce cakes and fine clothing, this is foods and clothing without toil. And therefore, Hashem, may He be blessed, commanded to guard [the] boundaries. And through this, v’ha’achalticha nachalat Yaakov (and I will feed you [the] inheritance of Yaakov), this is an inheritance without boundary, [for] you deal with [the One] who is without end and without boundary.

[GROK translation]

And this is what is stated in [the] Midrash Tanchuma (Bereishit Parsha 1): With [the] Torah, the Holy One, may He be blessed, created the world, and upon every thorn and thorn [are] heaps [upon] heaps of laws. This is [that] upon every thorn and nekudah (point) stands all [the] world [so that] it should not nullify the thorn and the nekudah (point) and not bring them outside their boundary. And this is what [the] Midrash concludes, (Tehillim 150:6): Kol haneshama tehalel Yah (Every soul shall praise Hashem), [that] if you make from hei a chet, you destroy all [the] world. And this is [that] Hashem, may He be blessed, contracted Himself and created the world to praise Him and glorify Him, and even so, He left for Himself [that] His glory fills all [the] earth, even without the created beings, as we pray (Tefillat Shacharit [Morning Prayer]): You are He before the world was created, and You are He after the world was created.

And if you make from hei a chet, this is [that] if man says [that] Hashem, may He be blessed, needs [that] the created beings praise Him, behold, he diminishes [the] glory of Hashem, may He be blessed, [by] making a void and separation, [by] saying [that] the created beings take up space, [that] as it were, He needs them, and without them His glory, may He be blessed, is not recognized. And he desecrates His holy name. And so, v’lo techalelu et shem kodshi (and you shall not desecrate My holy name) (Emor 22), [that] if you make from chet a hei, this is [that] you say [that] Hashem, may He be blessed, leads His world even without avodah (service), and this is v’lo tehalelu (and you shall not praise), [and] he destroys the world.

And [the] matter in this [is], [that] Hashem, may He be blessed, created the world [with] settlement, sea, and desert. Settlement is [that] there the beriah (creation) has being. And [the] sea is [that] it seems [that] His glory is not there, as it is stated (Mechilta Parshat Bo, Tanchuma Vayikra 8), [that] Yonah wanted to flee to [the] sea, [for] in [the] sea we do not find His glory, [for] in [the] earth it is written (Yeshayahu 6:3): M’lo kol ha’aretz kevodo (His glory fills all [the] earth). And in [the] heavens it is written (Tehillim 113:4): Al hashamayim kevodo (Above the heavens [is] His glory). And in [the] sea we do not find His glory. And this is [that] even though Hashem, may He be blessed, created the sea also, but from [the] side of the created beings, His glory is not seen there, [for] in [the] sea there is no strength of [the] form of man to spread, as it is stated in [the] Gemara (Tamid 32b), [that] all who go down to [the] sea, their mind is not settled upon them. And therefore, man does not see there, from his side, any glory of [the] heavens.

And in truth, Hashem, may He be blessed, established [it] so to show [that] in [the] sea, Hashem, may He be blessed, is called “He,” as He was before the world was created. [For] if the sea was not created, the beriah (creation) could err, God forbid, [that] Hashem, may He be blessed, needs the beriah (creation), [that] the beriah (creation) crowns Him over it. And therefore, Hashem, may He be blessed, created sea and desert, [so that] man sees [that] Hashem, may He be blessed, does not need [the] avodah (service) of the created beings. And this is [that] if you make [from] hei a chet, he desecrates [the] glory of Hashem, may He be blessed. And [the] opposite, this is [that] man says [that] Hashem, may He be blessed, does not desire [the] avodah (service) of the created beings.

And [the] matter in this [is], [that] Hashem, may He be blessed, established [that] it should appear to the created beings [that] there is a void and separation between His ohr (light), may He be blessed, and [the] grasp of the created beings. However, man, through avodah (service), clarifies [that] m’lo kol ha’aretz kevodo (His glory fills all [the] earth). And if man transgresses a sin, God forbid, he makes a void and separation from his side, as it is stated in [the] Zohar (Bereishit 6a): He who enters into [the] void of [the] circle and [the] square (Tikkun 30, 73a). And then Hashem, may He be blessed, shows the truth, as Hashem, may He be blessed, showed in [the] generation of [the] flood [that] He does not need the created beings.

[GROK translation]

And so, Shema Yisrael Hashem Elokeinu Hashem Echad (Hear, Israel, Hashem our God, Hashem [is] One). If you make from dalet a resh, and you take [the] thorn of [the] dalet, you destroy the world. [The] matter in this [is], as it is stated in [the] Zohar (Bamidbar 120a): Rabbi Elazar asked Rabbi Shimon, his father, [the] sign for [the] coupling of [the] unity, from where? He said to him [and so on], like [the] moon of [the] altar, [for] we learned, and he came to [the] southeastern corner [and so on]. He said to him, but [is it] not [that] until man accepts upon himself [the] yoke of [the] holy kingdom first? He said to him, [this] I said to you, [that] and he came to [the] corner, I said first. And [this] you know, [the] secret of [the] corner, and this is [the] yoke of [the] holy kingdom.

And [this] is, [for] southeastern hints to strength, and eastern to ohr (light). And on this he asked him, [is it] not [that] first they need yirah (awe)? And he answered him, and he came to [the] corner, we learned. This is, [for] southeastern is [the] form of [the] dalet, and [the] corner hints to [the] thorn of [the] dalet. And man must see [so as] not to pass [the] angle to make it like a resh, this is to pass in all [the] sides without restraint. But [he] must accept upon himself [the] yoke of [the] kingdom of heaven in all that passes over him, whether in [the] change of place or in [the] change of time, in your lying down and in your rising up, and to do as he sees [the] ratzon (will) of Hashem, may He be blessed.

And this is, if you make [the] dalet a resh, this is [that] not to stand on [the] corner to accept [the] yoke of [the] kingdom of heaven and to weigh in [the] balance every thing, but he brings himself into all [the] concealments, and to rely on [that] Hashem, may He be blessed, m’lo kol ha’aretz kevodo (His glory fills all [the] earth). Therefore, what man desires, he can do. Then, God forbid, [it] is called another god. But man must accept upon himself [the] yoke of [the] kingdom of heaven [so as] not to pass [the] boundaries, [for] in [the] thorn of [the] dalet is recognized [the] kingdom of heaven. [For] [the] building of [the] corner is not from itself but from [the] joining of two ends. And in their separation, [the] form of [the] corner is nullified. And who causes [the] joining of opposites? Only Hashem, may He be blessed, unites them. And in this recognition is [the] acceptance of [the] yoke of [the] kingdom of heaven.

[For] [the] matter of [the] ends hints to [the] middot (attributes) of the Holy One, may He be blessed, and [the] middot (attributes) are opposites to each other. And from [the] approaching of [the] middot (attributes) to unite, it is proven [that] there is a Creator who is above every attribute. And this obligates [the] acceptance of [the] yoke of [the] kingdom of heaven. And so, they denied Hashem, if you make [the] bet a kaf, this is [that] you attribute [the] lack to Hashem, may He be blessed. Then you destroy the world, [for] also that bet indicates [that] it has corners and [the] line of [the] thread connects them, as it is stated in [the] Zohar (Shemini 36a): Rabbi Yehuda said, [the] bet [has] two roofs and one [that] holds them. And this is [that] the lack is only from [the] side of man, [who] does not see [that] from [the] side of Hashem, may He be blessed, there is no change, and all [the] opposites are connected. And man must attribute [the] lack to himself, and then he will see [the] glory of Hashem and His exaltation and hope to Hashem, and He will save him.

[GROK translation

Bereshit bara Elokim et hashamayim v’et ha’aretz (In [the] beginning, God created the heavens and the earth). This is what the verse says (Yeshayahu 58:13): Im tashiv miShabbat raglecha, asot chefetzcha b’yom kodshi [and so on] (If you turn back from [the] Shabbat [Sabbath] your foot, [from] doing your desire on My holy day [and so on]).

Behold, [the] Shabbat (Sabbath), even though [the] principle is zachor (remember) and shamor (guard), and zachor (remember) indicates arise and do, nevertheless [the] main [thing] is sit and do not do on [the] Shabbat (Sabbath). However, [that] yirat Hashem (awe of Hashem) should remain fixed in his heart is not in [the] ability without through do good. And this man fulfills on [the] Shabbat (Sabbath) if he desires to go outside [the] boundary and turns back his feet because of [the] ratzon (will) of Hashem, may He be blessed. And this is im tashiv miShabbat raglecha (if you turn back from [the] Shabbat [Sabbath] your foot).

And if man desires to clarify himself in arise and do alone, nevertheless man needs also to clarifications even in sit and do not do. This is even [if] not from [the] knowledge of man and his actions, as it is stated in [the] Zohar (Beshalach 44b): [The] way of [the] world, when man rises from his bed, [the] shoshifa (maidservant) rises, sleeping in [it] [with] a foul smell, and Elisha, at [the] time [that] he rises, [the] shoshifa (maidservant) rises [with] a smell like [the] garden of Eden. And this is [that] from this [is] proof [that] man is [a] possessor of lack even [if] not from [his] knowledge, even at [the] time of sleep, and therefore rises with him [a] foul smell.

And [the] clarification in sit and do not do is also included in [the] saying im tashiv miShabbat raglecha (if you turn back from [the] Shabbat [Sabbath] your foot), this is your habit, whether in arise and do or in sit and do not do, and you do according to [the] ratzon (will) of Hashem, may He be blessed.

[GROK translation]

Asot chefetzcha b’yom kodshi (Doing your desire on My holy day). This is, [for] the desires of man and his actions, even [the] good actions, they are very small, [for] they are only for [the] hour. And therefore on [the] Shabbat (Sabbath) they are forbidden, [for] Shabbat (Sabbath) is called yom kodshi (My holy day), this is [that] Hashem, may He be blessed, deals then with [the] influence [that] is eternal forever.

[GROK trans]

And for this [reason] the Torah began with [the] act of bereshit (beginning), even though [the] main [purpose of] the creation of man is for [the sake that] man will receive [the] words of Torah and complete his lack in this world, and [the] Torah should have begun with [the] creation of man. However, for this [reason] the Torah began with [the] act of bereshit (beginning), to show [that] man must repair even what Hashem, may He be blessed, acted before [the] creation of man. And it is not enough for man [that] he repairs only from [the] time of his creation, but even from [the] beginning of [the] beriah (creation), Hashem, may He be blessed, left a lack in [the] beriah (creation), [that] man through avodah (service) will complete [the] lack.

As it is stated in [the] Zohar (Korach 178b): And [the] Levi worked, he [is the one who] completes [the] left side, he completes [the] defect of [the] world, and even [the] side of [the] north [that] was left lacking in [the] world, when [the] Holy One, may He be blessed, created [the] world, [the] Yud in [the] ark completed everything. And this is [that] even in [the] place [where] there is no knowledge of man at all, also there man must repair.

And so we saw [that] one who sins unintentionally needs atonement, and is it not [that he is] no worse than [one who acts under] compulsion, and [for] compulsion [the] Merciful One exempted him, and all [the] more so [for] one who sins unintentionally, [who] acted not from his knowledge. However, he needs atonement, [for] even for [what is] not from [his] knowledge, man needs atonement to clarify himself. And if man clarifies himself, whether in arise and do or in sit and do not do, then all [the] beriah (creation) will be perfumed, [that] man will fear (yirah) [the] God even [if] not from [his] knowledge.

[GROK trans]

Bereshit bara Elokim et hashamayim v’et ha’aretz (In [the] beginning, God created the heavens and the earth). This is what the verse says (Mishlei 3:19-20): Hashem b’chochmah yasad aretz, konen shamayim bitvunah, b’da’ato tehomot nivka’u (Hashem with chochmah [wisdom] founded [the] earth, established [the] heavens with tvunah [understanding], with His da’at [knowledge] [the] depths were split).

Eretz (earth) is opposite [the] heart, as it is stated in [the] Zohar (Tzav 28b), and indicates [the] yira’ot (fears/awe) found in [the] heart in all [the] details of his actions. And [the] yirah (awe) [that] is in [the] heart grows from chochmah (wisdom) and [from a] high place. [For] chochmah (wisdom) in itself is very strong, [that] he sees clearly [that] Hashem, may He be blessed, leads and forms every thing, and there is no thing outside of Hashem, may He be blessed. And therefore, [he] who has this recognition has very great strength, [that] he sees [that] all his actions are from Hashem, may He be blessed. Therefore, all [the] yira’ot (fears/awe) grow from this, [for] since he recognizes [the] greatness of Hashem, may He be blessed, he desires greatly to clarify himself, [for] also from his side man desires to be attached to Hashem, may He be blessed, in all his actions.

And therefore, in every detail [of his] action, man fears (yirah) lest he is not attached in that detail to [the] illumination of Hashem. And even if he sees [that] in this detail he is completely attached, man fears (yirah) lest he is not attached to [the] illumination of Hashem in another detail. [For] [the] influence of Hashem, may He be blessed, is in gradation little by little and not at once. And when Hashem, may He be blessed, begins to influence, man immediately feels a little from Him, and nevertheless, man does not see clearly but feels a little. And therefore, as long as Hashem, may He be blessed, has not yet completed all [the] giving and man has not yet received completely, man feels a lack in [the] giving, and man has constriction because of this.

And in truth, before Hashem, may He be blessed, began to influence, man did not feel at all any lack or constriction. However, at [the] time [that] Hashem, may He be blessed, begins to illuminate to man [the] chochmah (wisdom), this is [that] he sees clearly [that] every detail is led by Hashem, may He be blessed, only He has not illuminated to him completely. Man has from this illumination only a feeling, and from this side man has constriction and yirah (awe). And man begins to clarify himself in all [the] details of his actions, [so that] there should not grow from his actions [the] opposite of [the] ratzon (will) of Hashem, may He be blessed.

And so, every detail [that] Hashem, may He be blessed, desires to illuminate to man, there is born in that detail clarifications for man. [For] to [he] whom Hashem, may He be blessed, does not show [the] strength, he has no feeling at all, and no yirah (awe) arises in his mind. Only if Hashem, may He be blessed, begins to illuminate [the] chochmah (wisdom), then all [the] details of yira’ot (fears/awe) are found.

And this is what is stated in [the] Zohar (Terumah 135a): In [the] oaths we take [the] terumot (offerings) of Hashem [and so on], and we take from [the] Written Torah [the] Oral Torah. And this is [that] [the] Oral Torah from [the] Written Torah comes from [the] illumination of chochmah (wisdom). And [the] Written Torah has no details or specifics, only to place tefillin and similar. And in [the] Oral Torah there are details and specifics in every detail [of a] mitzvah (commandment). And this grows from chochmah (wisdom), [which] desires to be in every detail attached to Hashem, may He be blessed. And there is an order in [the] heart when to show [the] strength outward and when to hide [the] strength in his heart [so that] it should not be seen outward.

[GROK Trans]

And this is Hashem b’chochmah yasad aretz (Hashem with chochmah [wisdom] founded [the] earth), as it is stated in [the] Ra’aya Mehemna (Pinchas 258a): B’chochmah yasad aretz (With chochmah [wisdom] He founded [the] earth), [the] Father founded [the] daughter, Hashem [is] [the] supernal Mother, [the] crown over [the] vav [that] is bara (created). And this is konen shamayim bitvunah (established [the] heavens with tvunah [understanding]). [For] shamayim (heavens) hints to [the] mind, and in [the] mind there is no order, [for] in every moment there is newness. Therefore, it is not written konanta (you established) but konen (established), [in the] language of present, [for] each time He establishes more. And this indicates [that] sometimes man does not find favor in his eyes and has no rest from himself, this grows from tvunah (understanding), as it is stated in [the] Zohar (Vayigash 237a).

And this is [the] secret of what is written (Iyov 15:15): V’shamayim lo zaku b’einav (And [the] heavens are not pure in His eyes). And is it thought [that] there is fault in [the] heavens? [No], but He considers from [the] heavens, [for] He loves them and [the] ratzon (will) of [the] Holy One, may He be blessed, is great in them [and so on]. And for this [reason], lo zaku (not pure) is not written alone, but lo zaku b’einav (not pure in His eyes). This is [that] only before Hashem, may He be blessed, they are not pure, and therefore each time Hashem, may He be blessed, establishes them. And consequently, [the] shamayim (heavens) are more clarified than all [the] created beings, since it is written [a] great thing, [that] even [the] shamayim (heavens) are not pure in His eyes.

Like [the] generation of [the] desert, about whom it is written (Tehillim 95:10): V’hem lo yad’u derachai (And they did not know My ways). And this is [that] even though they were clarified more than all [the] created beings, as it is stated in [the] Yerushalmi (Avodah Zarah Parsha 1, Halacha 1): There is no generation [as] beloved as [the] generation of [the] desert. And Hashem, may He be blessed, boasts [that] even they did not know His ways.

B’da’ato tehomot nivka’u (With His da’at [knowledge] [the] depths were split), it is written nivka’u (were split), [in the] language of [the] past. This is [that] with [the] da’at (knowledge) of Hashem, may He be blessed, already [the] tehom (depth) was split and opened completely, [for] before Hashem, may He be blessed, there is no difference between past and future. And before man, it is closed. And in this world, he attains only [an] illumination from [the] tehom (depth) [that] Hashem, may He be blessed, will reveal in [the] future. And as we translate [the] Shir HaMa’alot (Tehillim 120): For [the] raising of [the] tehom (depth), and this is [that] [the] tehom (depth) rises to moisten [the] world, as it is stated in [the] Gemara (Sukkah 53b): As much as it rises, so much more it moistens [the] world.

And before Hashem, may He be blessed, already [the] ohr (light) [that is] above [the] grasp of man, [which] is called tehomot (depths), is opened. And this Hashem, may He be blessed, illuminated for [the] creation of [the] world, even from [the] world of concealment, as it is stated in [the] Tikkunim (Introduction 2, 17b): Pitchi li achoti re’ayati tamati (Open for Me, My sister, My beloved, My perfect one), they are [the] three first letters from [the] name Havaya (Hashem), blessed be He, roshi nimla tal (My head is filled with dew) (Shir HaShirim 5:2). This is [that] the three letters are full [of] generosity to influence for [the] creation of [the] world, this is to [the] last Havaya (Hashem) from [the] name Havaya (Hashem), blessed be He.

[GROK trans]

Bereshit bara Elokim et hashamayim v’et ha’aretz (In [the] beginning, God created the heavens and the earth). In [the] Midrash Tanchuma (Bereishit 1:1), this is what the verse says (Mishlei 3:19-20): Hashem b’chochmah yasad aretz, konen shamayim bitvunah, b’da’ato tehomot nivka’u (Hashem with chochmah [wisdom] founded [the] earth, established [the] heavens with tvunah [understanding], with His da’at [knowledge] [the] depths were split).

When [the] Holy One, may He be blessed, created His world, He consulted with [the] Torah and created the world, as it is said (Mishlei 8:14): Li etzah v’tushiyah, ani vinah, li gevurah (To Me [is] counsel and sound wisdom, I am understanding, to Me [is] strength). And [the] Torah, with what was it written? On white fire with black fire, as it is said (Shir HaShirim 5:11): Kevutzotav taltalim shechorot ka’orev (His locks [are] curls, black as a raven). What is kevutzotav taltalim (His locks [are] curls)? Upon every thorn and thorn [are] heaps [upon] heaps of laws. How so? It is written in it v’lo techalelu (and you shall not desecrate) [and so on].

[GROK trans]

Hashem b’chochmah yasad aretz (Hashem with chochmah [wisdom] founded [the] earth). This is [that] in [the] places [that] are not recognized clearly [the] leadership of Hashem, may He be blessed, like [the] aretz (earth), [which] is physical and distant from [the] root until [it] is not recognized from it any glory of [the] heavens and [that] Hashem, may He be blessed, leads it. Therefore, Hashem, may He be blessed, founded it with chochmah (wisdom), this is from [a] very high place. And therefore, [the] words of Torah in [the] aretz (earth) are not understood because of their preciousness. And therefore, to [the] eyes of man, no glory of [the] heavens is seen in [the] aretz (earth), and it appears as silent, because man has no grasp in [the] sefirah (sphere) of chochmah (wisdom).

[GROK trans]

B’da’ato tehomot nivka’u (With His da’at [knowledge] [the] depths were split). And it is not said b’da’at (with knowledge) like it is said b’chochmah (with wisdom) [and] bitvunah (with understanding). But it is said b’da’ato (with His da’at [knowledge]), and this is [that] only with [the] da’at (knowledge) of Hashem, may He be blessed, already [the] tehom (depth) was split, as it is said (Yirmiyahu 29:11): Ki anochi yadati et hamachshavot asher anochi choshev aleichem, ne’um Hashem, machshavot shalom v’lo l’ra’ah, latet lachem acharit v’tikvah (For I know the thoughts that I think toward you, says Hashem, thoughts of peace and not of evil, to give you a future and a hope).

[For] all [the] salvations in this world are only from what [the] tehom (depth) flows, from what is prepared for [the] future, as we translate [the] Shir HaMa’alot (Tehillim 120): For [the] raising of [the] tehom (depth), [for] tehom (depth) indicates [the] place [where] all [the] goodness and [the] ohr (light) [that] will be revealed in [the] future are hidden. And therefore, before man in this world, this strength [that] is hidden in [the] tehom (depth) is concealed. And because of this, man has yirah (awe) and fear, as it is written (Hoshea 3): U’fachadu el Hashem v’el tuvo (And they will fear toward Hashem and toward His goodness). [For the] Israelite will fear in his heart and say, “Who knows what is prepared for me in [the] tehom (depth) and what is found there for me?” And this is [that] from [the] tehom (depth) flow all kinds of yira’ot (fears/awe).

[GROK trans]

And this is what concludes in [the] Midrash Tanchuma (Bereishit 1): And with [the] Torah He sealed [the] tehom (depth). And this is [that] in this world all [the] goodness for each one of Israel is hidden in [the] tehom (depth). And in this world [the] goodness is concealed, so [that] each one of Israel will engage in Torah and avodah (service) and yirah (awe) and not rely himself on this. But before Hashem, may He be blessed, even now tehomot (depths) were split, and it is stated in [the] Midrash (there): He consulted with [the] Torah and created the world.

[The] matter in this [is], as it is stated in [the] writings of [the] Ari, may his memory be blessed (Likkutei Torah Ruth, verse 1), [that] before [the] creation of [the] world, all [the] worlds were hidden in His essence, may He be blessed, and all [the] order of [the] creation of [the] worlds was written in [the] thought of Hashem, may He be blessed, even before they were created in [the] garments of this world. [For] with Hashem, may He be blessed, there is no difference between a thing [that] is in potential and a thing [that] is in actuality, as it is stated in [the] Ra’aya Mehemna (Pinchas 254b): If so, is there a difference between mercy and judgment? But before [the] Holy One, may He be blessed, created [the] world, He was called in all those levels by [the] name of [the] creatures [that] were to be created.

And if so, according to this, there is still a difference, [that] then it was in potential and now it is in actuality. But [this is that] from [the] side of man, [who] is lacking action, there is a difference between potential and actuality. But from [the] side of Hashem, may He be blessed, there is no difference at all between a thing [that] is with Him in potential and a thing [that] is in actuality. And as now [the] ohr (light) is divided into many thousands of parts and levels through [the] seven sefirot (spheres) [that] Hashem, may He be blessed, leads [the] worlds with them, so it was before [the] creation of [the] world. When [the] Torah preceded, this is two thousand years before, they were hidden in [the] thought of Hashem, may He be blessed, and afterward, according to each level, it descended downward to [the] eye of man in colors and garments.

And this is He consulted with [the] Torah and created the world, this is [that] as [the] words of Torah were written before Him in His thought, so they were clothed in garments. And then [the] created beings have acquisition and grasp in [the] words of Torah, this in one saying and this in another saying. But before they were clothed, there was no division at all, and consequently, no creature had acquisition in [the] words of Torah. Only in [the] thought of Hashem, may He be blessed, He brought into being [the] division of [the] ohr (light) into many thousands of parts, as it is divided now in actuality.

And this is what is stated in [the] Midrash Tanchuma (Vayelech 2): On what was it written? If you say on silver and gold, but before [the] world was created, silver and gold were not created. Silver and gold indicate acquisitions in [the] words of Torah, and then there was not yet any creature [that] would have acquisition in [the] words of Torah. Only in [the] thought of Hashem, may He be blessed, all [the] words of Torah were written.

[GROK trans]

And it was written before Him in black fire upon white fire. This is that all the worlds were ordered in ohr (light) without any color at all, only what Hashem, blessed is He, brought into being in His thought, the division of the ohr (light) into levels that afterward He would bring them into actuality to the eye of man. Therefore, the Midrash calls this by the name of fire, for fire is devoid and abstracted from any color.

And the matter of black fire and white fire is, that there are differences in how man receives the influence and the ohr (light) of Hashem, blessed is He: mitzvah (commandment), reshut (permitted), and issur (prohibited). The mitzvah (commandment) is very clarified, that certainly he fulfills the ratzon (will) of Hashem, blessed is He. And this is that he sees things that Hashem, blessed is He, created them, and he enjoys and praises Hashem, blessed is He, “Blessed is He who has thus [done] in His world.” And this is very clarified, for this is the purpose of the creation of man, that he recognizes that Hashem, blessed is He, created everything, and man praises Him and recounts His splendor.

But if man desires to bring into his midst, into his body, this strength, he needs great clarifications. For in this tasting that man eats and tastes from it, the influence is elevated from inanimate to vegetative and afterward to animal and afterward into his body, and this needs clarifications, because man can come to a state of hester (concealment) and forgetfulness. For at the time that man eats them, it is impossible that the eating does not distract his mind a little, this is that he can forget and say, “My strength and the might of my hand and so on,” even in a permitted thing.

And therefore, Hashem, blessed is He, commanded to precede first the mitzvot (commandments) of terumah (offering), ma’aser (tithe), and challah (dough offering). And also what remains to him afterward, that is permitted for him to eat, needs washing of hands and the blessing of hamotzi (who brings forth [bread]). And after all these clarifications, what he eats, he eats in holiness, that he sees clearly that Hashem, blessed is He, influenced to him.

But if he does not precede all these clarifications, then in the eating there is very great distraction. For even after all the clarifications and he eats a permitted thing, and heiter (permitted) means that it does not bind and imprison the thought of man, nevertheless, at the time of the act, there is in the eating some distraction for the hour. For in this world, at the time of receiving the influence, it must be that at the time of the act there is some distraction and forgetfulness. Because Hashem, blessed is He, desires to give man a taste from the body of holiness, therefore at the time of the act there is some distraction.

But nevertheless, if he clarified himself beforehand, man can arouse and recall immediately after the receiving and recognize the strength of Hashem, blessed is He, clearly. But if he eats, God forbid, a prohibited thing, the eating conceals from him completely the root and distracts his mind completely. And therefore, Hashem, blessed is He, prohibited this thing, because Hashem, blessed is He, knows that if man eats this, he will not be able to return to his root and will not be able to recall himself and recognize that Hashem, blessed is He, influenced to him. And therefore, it is called issur (prohibited), that it binds and imprisons the mind of man and distracts him until he says, “My strength and the might of my hand and so on.”

And as after the creation there is mitzvah (commandment), reshut (permitted), and issur (prohibited), so it was before the creation of the world, these levels. This is in the observation to Hashem, blessed is He, this is that seeing that is in gradation, that he stands far, this is the mitzvah (commandment), and very clarified. And this is white fire, this is that he stands far and sees the ohr (light) and enjoys and blesses, “Blessed is He who has thus [done] in His world.” And this is the aspect of the generation of the desert, that Hashem, blessed is He, was revealed to them in the aspect of white fire. This is that they did not yet have acquisition in any thing, and this is very clarified.

And the seeing that he stands closer to the ohr (light), that he has acquisition, this is reshut (permitted), that needs clarifications. And this is black fire, that it has a color, and it is like the tasting that needs clarifications. And this is the aspect of the entrants to the land, that as each one had acquisition in the land, so each one had acquisition in the words of Torah. And Hashem, blessed is He, was revealed to them then in the aspect of black fire, which indicates what man brings into his midst, the ohr (light) and the influence.

[GROK trans]

And this is what is stated in the Zohar (Bereishit 51a): Come and see, in the flame that rises there are two nehorin (lights), one nehora (light) white, it is above and rises in a straight path, and one nehora (light) that is united with it, black or blue, that is below. And this is that in the nehora (light) black or blue, black fire, it is the lower ohr (light) in which a color of the thing burned within it is recognized. And this was the aspect of the entrants to the land, that they had colors and garments and bring the ohr (light) and the influence into their body.

And in this, man must constrict in his receiving, and this is the black fire that consumes and prevents man from bringing into his midst more than is appropriate to him. For if he receives more, it will distract his mind completely, and he will forget that Hashem, blessed is He, influenced to him. And this is what is stated in the Zohar (Bereishit 15a): Botzina d’kardinuta (lamp of darkness), this is ohr (light) with darkness around it. And as it is stated in the Zohar (Bereishit 22b): Like our form, that darkness that is a garment to the ohr (light), like the form of the body that is a garment to the neshamah (soul). And further there (on page 23b): Darkness is the black of the Torah, ohr (light) is the white of the Torah. And there is seeing that is not completely in gradation, as it is written (Mishpatim 24): And they saw the God. And there, God forbid, there was no color at all, only ohr (light), but they looked more than they were able to receive, and this is called issur (prohibited).

And this is what the Midrash (there) likens white fire to the parchment and black fire to the writing. This is, for the parchment is one general that includes all the words of Torah. And afterward, there is writing and letters that limit and constrict the ohr (light). For every letter has its measure and boundary in itself, that man may have a grasp in its ohr (light). And what divided the ohr (light) into details, this is the writing that limits the ohr (light), this you shall eat and this you shall not eat.

And this is, for the general includes everything and is above the grasp of man. Only when a detail is born from this, it approaches the grasp of man, that limits the ohr (light), how much man can receive from the ohr (light). And the Midrash calls the ohr (light) by the name of fire. Even though, just as silver and gold were not then in actuality, so fire was not yet in actuality, for fire is also a creation. But because fire is more spiritual and abstracted from garments, like the nature of fire to consume all physical forces and turn them to nothing, therefore the Midrash calls this by the name of fire.

And white fire is more distant from color, this is the parchment, this is the general that is the beginning of the descent to the grasp of man. And black fire, this is that it is closer to color and garment, and nevertheless, this too is called fire. For this also has no color of the colors of this world. Only in relation to the parchment is the writing called black fire. And this is, that what is more devoid of color is called white fire, this is the first ha’atzalah (emanation) that Hashem, blessed is He, emanated, is called white, that is devoid of any color. And this that is closer to the grasp of man is called black fire. And as they were written then in the thought of Hashem, blessed is He, so they descended now into actuality to the eye of man.

[GROKtrans]

And the Midrash (there) concludes, upon every thorn and thorn heaps upon heaps of laws, how so? It is written in it, v’lo techalelu et shem kodshi (and you shall not desecrate My holy name), if you make chet Yud-Hei you destroy the world. Kol haneshama tehalel Yah (every soul shall praise Hashem), if you make Yud-Hei chet, you destroy the world. And v’lo techalelu (and you shall not desecrate), making chet Yud-Hei, this is that he does not want to recognize the glory of heaven and to praise Hashem, blessed is He, he destroys the world, for Hashem, blessed is He, created the world that man shall praise and glorify His name, blessed is He. And so, kol haneshama tehalel (every soul shall praise), if he makes from Yud-Hei chet, that he wants to bring into his midst the influence of Hashem, blessed is He, more than his strength and wants to expand himself, and says that he does not fear (yirah) lest it distract his mind, and in truth this strength distracts his mind and conceals from him the root, and through this a great void (challal) is made between Hashem, blessed is He, and the created beings, since the root is concealed from them, and therefore he destroys the world.

And in truth, Hashem, blessed is He, established that man shall see how much strength he has to receive, and further not conceal his mind to recognize the glory of heaven and to say, “Blessed is He who has thus done in His world,” in this he is commanded (mitzvah) to receive the influence. And this that is forbidden to receive, he shall constrict himself, and then he will see that Hashem, blessed is He, is attached to him, and there will be no void (challal) between Hashem, blessed is He, and the created beings. And on this that man can receive, it is said kol haneshama tehalel (every soul shall praise). And on this that is forbidden to receive, it is said v’lo techalelu (and you shall not desecrate), and if, God forbid, he changes, he destroys the world (and as explained above in matter 2).

And so it was, this itself before the creation of the world in the thought of Hashem, blessed is He, this is in the ohr (light). As it was clothed after the creation of the world, when man brings the influence into his body, he needs first terumah (offering), ma’aser (tithe), challah (dough offering), washing of hands, and a blessing on every thing before he enjoys, and afterward, when he receives the influence, he recognizes that Hashem, blessed is He, gave him the goodness. It is found that this makes a praise (hilul) to Hashem, blessed is He, that the receiver with the goodness together are bound to Hashem, blessed is He.

And if man eats a thing of issur (prohibited), God forbid, that distracts his mind completely, it is found that he makes a void (challal), that he with the goodness are not bound to Hashem, blessed is He. So it was before the creation of the world in the observation in the ohr (light), that if he looked in gradation, this is very good, and this is mitzvah (commandment), and if he looked not in gradation, this is issur (prohibited), and he makes from Yud-Hei chet. And he who did not want to look at all at the ohr (light), this is making from v’lo techalelu (and you shall not desecrate) tehalelu (you shall praise). This is that he does not want to recognize the glory of Hashem, blessed is He, and to praise Him, and if so, he destroys the world, for Hashem, blessed is He, established to look in gradation and not to approach not in gradation and to look. And also not that he should not want at all to look.

And these differences and lights after the creation of the world descended and were clothed in the garment of parchment and letters. And the letter hei hints to hilul (praise), and the letter chet hints to chillul (desecration), and from this is made mitzvah (commandment), heiter (permitted), and issur (prohibited). And as it is stated in the Zohar (Mishpatim 114b): And the writing is the writing of God, it is black fire upon white fire. The writing of God, it is, this is that it is written (Korach 18): And the Levi worked, he (and see below matter 17).

And so, Shema Yisrael Hashem Elokeinu Hashem Echad (Hear, Israel, Hashem our God, Hashem is One), if you make dalet resh, you destroy all the world, as it is said (Ki Tisa 34): For you shall not bow to another god. For the unity of Hashem, blessed is He, is to recognize that there is no thing that is led without the ratzon (will) of Hashem, blessed is He, and even a beast that is without knowledge does not make even one step without the ratzon (will) of Hashem, blessed is He. And if he recognizes always this, he recognizes that Hashem is One.

And if man says, since there is no thing without the ratzon (will) of Hashem, blessed is He, and Hashem is One in all the worlds, even if I do not unify Him, if so, it is permitted to me to do all that I desire, and he goes in such strength until he does not go in avodah (service). This is making from dalet resh and says that Hashem, blessed is He, is not bound to him, and He is another. And even to man himself, it seems that he does in his own ratzon (will), not in the ratzon (will) of Hashem, blessed is He, and this is called bowing to another god (and see above matter 2 in the matter of and he came to the corner).

[GROK trans]

But if man unifies Hashem, blessed is He, and surrenders all his ratzonot (desires) to Hashem, blessed is He, then Hashem, blessed is He, is called One in dalet, and there is no separation at all between Hashem, blessed is He, and the created beings. And so, if man surrenders himself completely to Hashem, blessed is He, before sleep, then even at the time of sleep, when he is completely without knowledge and does not serve Hashem, blessed is He, then, Hashem, blessed is He, says that he is attached to Him. And as it is stated in the Gemara (Berachot 35b): Here before a blessing, here after a blessing, that if he blesses beforehand, he is One, and if he does not bless, he makes from dalet resh.

And so, before the creation of the world in the ohr (light), if he looks at the ohr (light) to recognize that Hashem, blessed is He, is One and crowns Hashem, blessed is He, over him, Hashem, blessed is He, is called One with him, since he recognizes in his grasp that there is no being or creation without Hashem, blessed is He. But if he goes in strength and expands himself to receive the ohr (light) not in gradation and does not want avodah (service), this is he who makes from One another and destroys the world.

And so, they denied Hashem, if you make bet kaf, you destroy the world, this is that if you expand yourself in a place that Hashem, blessed is He, prohibited this expansion, and you say, since Hashem, blessed is He, gave me strength to do so, then it is permitted to me to expand, he destroys the world. For in truth, from the side of Hashem, blessed is He, evil does not come forth, and it is only from the side of man alone.

And so, there is none holy like Hashem, if you make kaf bet, you destroy the world. The matter in this is, that kedushah (holiness) indicates what Hashem, blessed is He, is separated and set apart and exalted above the deeds of man, as it is written (Yeshayahu 55:8): For My thoughts are not your thoughts. And man only stands from afar and praises Hashem, blessed is He, and this is that man recognizes that in chochmah (wisdom) He founded the earth, a great ohr (light) sparkles from chochmah (wisdom). But if he does not have this recognition, you destroy the world.

And so it is in the supernal ohr (light), that if he looked in gradation, he does not change the order, and if he looked not in gradation, he changes the order, as it is written (Yeshayahu 6:2): With two he covers his face, and it is stated in the Tanchuma (Tzav 13), that he should not see and look toward the Shechinah (Divine Presence). And in truth, is not the main life of them only from that they look at the Shechinah (Divine Presence)? Only they cover their faces so as not to look too much, for looking is that he looks too much beyond his level.

And this order the Holy One, blessed is He, arranged before the creation of the world in the Torah, which is called the tool of His craft, and with it He sealed the sea, the ocean, that it should not go out and flood the world, and so on. And with it He sealed the tehom (depth) that it should not overflow the world. This is that, just as every detail does not go out beyond its boundary to look more than its level, so too all the places that are not of the settlement shall limit themselves according to the ratzon (will) of Hashem, blessed is He, and not go out and flood the world.

[GROK trans]

Bereshit bara Elokim et hashamayim v’et ha’aretz (In beginning, God created the heavens and the earth). This is what the verse says (Tehillim 84:12): Ki shemesh u’magen Hashem Elokim, chen v’kavod yiten Hashem, lo yimna tov laholechim b’tamim (For sun and shield is Hashem God, grace and glory gives Hashem, He does not withhold good to those who walk in perfection). It is stated in the Zohar (Pekudei 224b): Sun, this is the secret of the holy name Yud-Kei-Vav-Kei (Hashem), that here stand all levels for rest, and shield, this is the secret of the holy name that is called Elokim (God). And the secret of this is that it is written (Lech Lecha 15): Anochi magen lach (I am your shield). And sun and shield, this is the secret of the complete name. Chen v’kavod yiten Hashem (grace and glory gives Hashem), to make everything one secret.

Sun is the name Havaya (Hashem) called sun, and from this side of the name, no being of creation could be formed in the world, for everything was included in His great ohr (light), blessed is He. For when this ohr (light) appears in the world, it appears that there is no existence in the world except Hashem, blessed is He, alone. And as it is stated in the Gemara (Megillah 19b): If not for what remained in the cave where Moshe and Eliyahu stood, as much as the hole of a needle’s crack, they would not have been able to stand before the ohr (light). Hole of a needle’s crack, this is the hole of the window of ohr (light), that through this ohr (light) the crack can be joined, this is the hester (concealment) that is between the world and the ohr (light) of Hashem, blessed is He, then they would see that there is no renewal in creation. For only Hashem, blessed is He, is One, and there is no thing in the world except Him alone. For all the creation is only hester (concealment), that it seems there is a world that is separated from Hashem, blessed is He.

But Hashem, blessed is He, established a shield and a covering and concealed His ohr (light) in this world, and as it is said (Ki Tisa 33): V’sachoti kapi alecha (And I will cover My hand over you) and so on, so that man would see himself as a separate creation, until He created the tree of knowledge of good and evil, this is the tree of doubt that includes all this world, that the ohr (light) is concealed until there is doubt if there is a Creator and Leader in the world.

And this is that it is said chen v’kavod yiten Hashem (grace and glory gives Hashem). Chen (grace) is from the name Havaya (Hashem), which forms everything in the root and is hidden within the creation. For chen (grace) is a thing hidden, why this thing brings grace, and it cannot be said clearly the reason, as it is stated in the Gemara (Megillah 13b): And a thread of chesed (kindness) is drawn over her. And kavod (glory) is from the power of the hester (concealment) that was created in the world. For the matter of exaltation is only from within the darkness, he who reaches in his avodah (service) to illuminate the hidden ohr (light) reaches kavod (glory) and exaltation, but if the ohr (light) was revealed, no exaltation would be relevant. It is found that all the exaltation and kavod (glory) is from the power of the hester (concealment).

[GROK trans]

And man in his avodah (service) reaches to see the ohr (light) of Hashem, blessed is He. But this is in the aspect of running and returning, that the ohr (light) reaches and does not reach, as it is stated in the Zohar (Bereishit 16b). And this is that if the ohr (light) shines in the strength of its ohr (light), all the being of creation would be nullified and consumed. But Hashem, blessed is He, who desired the being of the world, concealed His great ohr (light) in screens and boundaries, and every creation has a special boundary, until here you shall come and no further, this is that in this boundary it will receive influence and in this boundary it will be able to influence, and according to this boundary you will have recognition in the ohr (light) of Hashem, blessed is He.

But if he receives beyond his boundary, his being will be nullified and consumed. And if man says, are not all his deeds before Hashem, blessed is He, and Hashem, blessed is He, knows his end, so why should he constrict himself, are not in his deeds and actions also Hashem, blessed is He? On this it is said (Mishlei 14:3): In the mouth of a fool is a rod of pride, but the lips of the wise shall guard them. This is that the fool in all his deeds expands himself and says to the craftsman who made me, since Hashem, blessed is He, gave him strength, therefore he can expand himself. But the lips of the wise shall guard them, this is that they guard this only in their thought, as it is written (Michah 7:5): Do not trust in a friend, do not rely on a confidant. That the wise do not rely themselves on this strength, since they know that Hashem, blessed is He, concealed His ohr (light), and from the side of man this is called sin, that in truth he must trust in Hashem in thought, such as a ba’al teshuvah (penitent) for the past should not despair himself from returning, but for the future there is no reliance.

And this is lo yimna tov laholechim b’tamim (He does not withhold good to those who walk in perfection), that Hashem, blessed is He, shines to him in every moment to he who walks in perfection before Hashem, blessed is He, to this Hashem, blessed is He, shines sometimes in the aspect of sun, which is running, and sometimes in the aspect of shield, which is returning. And this joining and connection, it is stated in the Zohar (Pekudei 224b), that it is the secret of the complete name, chen v’kavod yiten Hashem (grace and glory gives Hashem), to make everything one secret.

[GROK trans]

For Hashem, blessed is He, created the world through many concealments (hesterot), through the attributes and holy sefirot (spheres). And even though with one utterance it could be created, but so was His ratzon (will) that the ohr (light) would descend through many circles, one within another, until this concealment (hester) emerged. And this is what is said, Vayomer Elokim yehi or vayehi or (And God said, Let there be light, and there was light). And why was it necessary to write vayehi or (and there was light), and is it not that when He said yehi or (let there be light), certainly the ohr (light) came to be? But this is also a screen in the ohr (light), that there was formed further concealment (hester) in that it became a creation in itself, that intentionally Hashem, blessed is He, distanced the ohr (light) from its source, that the ohr (light) would desire to influence and shine into the darkness of this world.

And this is vayehi or (and there was light), that the ohr (light) became a being and creation in itself, that if the ohr (light) was not removed from the source of its quarry, it would not agree to influence downward and shine into the darkness of the concealment (hester) in this world. And this is the statement of the Zohar (Bereishit 22b): Yehi or (let there be light) from the side of Father, and vayehi or (and there was light) from the side of Mother. And as it is stated in the Midrash Ne’elam of the Zohar Chadash (Bereishit 28b): It should have said vayehi chen (and it was so), but in every thing that needs constant assistance, it is not said vayehi chen (and it was so) and so on, see there, that in a thing that stands to add, it is not said vayehi chen (and it was so) (and see below matter 46 at its end).

And this is the matter of the dispute of Rabbi Eliezer and Rabbi Yehoshua (Rosh Hashanah 11a), that Rabbi Eliezer holds in Tishrei the world was created, and Rabbi Yehoshua holds in Nisan the world was created. And their dispute is from these verses, Rabbi Eliezer expounds Vayomer Elokim tadshe ha’aretz deshe esev mazria zera etz pri (And God said, Let the earth sprout grass, herb yielding seed, fruit tree). Which is the month that the earth brings forth grasses and the tree is full of fruits? You must say this is Tishrei. And Rabbi Yehoshua says, From where do we know that in Nisan the world was created? As it is said Vatotze ha’aretz deshe esev mazria zera l’minahu v’etz oseh pri (And the earth brought forth grass, herb yielding seed after its kind, and tree making fruit). Which is the month that the earth is full of grasses and the tree brings forth fruits? You must say this is Nisan.

And the matter is explained in Masechet Rosh Hashanah, that Rabbi Eliezer considers the beginning of the being, for immediately with the word of Hashem, blessed is He, everything was made. But still the face of the creation is before its Emanator, and Rabbi Eliezer considers this as creation. And Rabbi Yehoshua considers from the time that the creation turns its face to influence the world. For in Tishrei, the creation’s face was not yet turned to influence, and as it is stated in the Zohar (Tetzaveh 186a): This month is yours, it is Mine, but I gave it to you and so on, the month that is yours is in order as the order of the letters, spring, which is alef, bet, gimel, but the seventh month that is Mine, in Tishrei it is the letters in reverse, and therefore it is Mine.

[GROK trans]

Bereshit bara Elokim et hashamayim v’et ha’aretz v’ha’aretz hayetah tohu vavohu v’choshech al pnei tehom (In beginning, God created the heavens and the earth, and the earth was chaos and void, and darkness on the face of the depth) and so on. In the Zohar (Bo 39b), Rabbi Yitzchak said, The Torah did not need to begin except from Hachodesh hazeh lachem rosh chodashim (This month is to you the head of months). What is the reason? Because it is shiruta d’siyhara (the beginning of the moon) and so on.

Behold, this is called shiruta d’siyhara (the beginning of the moon), as said by the honor of our master, our father, may his memory be for a blessing, what in this world Hashem, blessed is He, established, Im tidreshenu yimatze lach (If you seek Him, He will be found by you) (Divrei HaYamim I 28:9). And this is that as much as man seeks and searches after His ratzon (will), blessed is He, so Hashem, blessed is He, shines to him, and shows that He gives place to his avodah (service). And in truth, the main seeking of man, what man seeks and searches to establish holiness also on the body, this is called shiruta d’siyhara (the beginning of the moon).

But this is the matter that the Torah opened with bereshit (in beginning), for in truth it is written v’choshech al pnei tehom (and darkness on the face of the depth), and the honor of our master, our father, may his memory be for a blessing, asked, To whom was there then darkness, is it not written (Tehillim 139:12), Also darkness does not darken from You, and night as day shines, as darkness so is light? But because Hashem, blessed is He, desired that His ohr (light) be clothed in the grasp of creation, and because the first ohr (light) is still clear before creation, and creation is not able to receive such clear ohr (light), this is called from the side of creation darkness, as it is stated in the Zohar (Balak 204b): The first nehora (light) that the Holy One, blessed is He, created the world with, the world could not bear it, what did the Holy One, blessed is He, do? He made nehora (light) to nehora (light) and preciousness to preciousness to be clothed one in another.

And because of this clothing that Hashem, blessed is He, established, that this ohr (light) be clothed in garments within garments, it branched out in this world that it can seem to man that he can do the opposite of His ratzon (will), blessed is He, God forbid. And in truth, Hashem, blessed is He, established this, as it is stated in the Zohar (Bo 34a): There is to know good and to know evil and to return himself to good. And so it is stated in the Zohar (Tetzaveh 184a): There is no nehora (light) except that which emerges from within darkness.

And this is that because Hashem, blessed is He, established for man such garments, until the point that it can seem to him that he can do the opposite of His ratzon (will), blessed is He. And man in his avodah (service) breaks through all kinds of garments, this is the main greatness, and this is called to return himself to good. And in truth, the main thing that man breaks through the hester (concealment) is what man establishes holiness on all the limbs of his actions, in this is the main avodah (service) of man.

And this is the intention of the holy Ari, may his memory be for a blessing (Likkutei Torah, Parshat Bereishit, s.v. bereshit), The Torah did not speak in Atzilut (Emanation) but in Beriah (Creation). And this is that the main avodah (service) is because Hashem, blessed is He, established screens that separate, and man through Torah and avodah (service) breaks through the separating screen and reaches the ohr (light) of Hashem, blessed is He, this is the main avodah (service) of man.

And in truth, if man breaks through all kinds of screens and reaches the first utterance called yehi or (let there be light), then Hashem, blessed is He, gives him a portion also in the utterance bereshit (in beginning), as it is stated in the Shas (Megillah 21b): Bereshit also is an utterance. And also in this utterance, Hashem, blessed is He, gives man a portion, that the avodah (service) of Israel reaches also to this utterance, and Hashem, blessed is He, shows man that all the matter of the clothing of creation that Hashem, blessed is He, established in this world, because He desired to benefit His creatures, and wanted it to be called the effort of man’s hands, therefore He established this clothing. But in truth, the place of Israel is also in the utterance bereshit (in beginning), which is called bereshit also is an utterance.

[GROK trans]

Bereshit bara Elokim et hashamayim v’et ha’aretz v’ha’aretz hayetah tohu vavohu (In beginning, God created the heavens and the earth, and the earth was chaos and void) and so on. Mizmor shir l’yom haShabbat tov l’hodot l’Hashem (A psalm, a song for the day of Shabbat, it is good to give thanks to Hashem) (Tehillim 92:1-2). The honor of our master, our father, may his memory be for a blessing, said on this, that the purpose of the creation of heavens and earth is the day of Shabbat.

And this is, in the six days of action, that man works and serves (avodah), and it seems to him that he breaks through the hester (concealment), and recognizes that there is a revelation of the kingdom of heaven in the world. And afterward, on the day of Shabbat, man recognizes that the world was lacking rest, Shabbat came, rest came, this is that he recognizes that this strength also is from Hashem, blessed is He, and recognizes that in truth, from the side of Hashem, blessed is He, it is without boundary and without limit. And only these boundaries that Hashem, blessed is He, established, it is all because Hashem, blessed is He, desired to benefit His creatures, and desired that Israel crown Hashem, blessed is He, in their choice, and in their choice choose good and reject evil.

For if there was a clear revelation of the kingdom of heaven, there would be no choice, for he would recognize well that it is impossible to escape from life, therefore Hashem, blessed is He, established these boundaries. And from the side of Hashem, blessed is He, it is as stated in the Shas (Chagigah 12a): At the time that the Holy One, blessed is He, created His world, it was going and expanding like two skeins of warp, this is that from the side of Hashem, blessed is He, it is going and expanding without boundary and limit, and at the time that Hashem, blessed is He, said yehi (let there be), then it was going and expanding, and only from the side of creation did Hashem, blessed is He, say dai (enough), that He established these boundaries.

And as said by the honor of our master, our father, may his memory be for a blessing, in the name of our master Rabbi Bunam of Przysucha, may his memory be for a blessing, that this indicates what Hashem, blessed is He, said dai (enough), this is that there is enough glory of heaven from this creation. And as it is stated in the Zohar (Emor 94b): For in six it is not said except ki sheshet (for six), this is that this hester (concealment) also is a creation from Hashem, blessed is He. And when man serves (avodah) in all six days of action and breaks through the hester (concealment), and on Shabbat man recognizes this, then Hashem, blessed is He, gives him strength to serve (avodah) Hashem, blessed is He, in the six days of action that come afterward with greater vigor and greater strength.

[GROK trans]

V’ha’aretz hayetah tohu vavohu (And the earth was chaos and void). It is stated (in Sefer HaBahir), tohu (chaos) is a thing that misleads the sons of man, bohu is in it is it (bo hu). And the matter in this is, that at the time that Hashem, blessed is He, shows to man that He gives place to his avodah (service), then he must serve (avodah) Hashem, blessed is He, more, and not take to himself strength, since Hashem, blessed is He, shows him how his avodah (service) has a place, but he should serve and constrain and constrict himself more, and recognize that there is no perfection with creation, but the main perfection is with Hashem, blessed is He.

As it is stated in the Zohar (Beshalach 51b): He who sees the face of the King shining, he who is a fool says, Here is the face of the King and so on, but he who is wise says, The King surely is perfect, the judgment sits and is concealed. This is that he who is a fool, and at the time that Hashem, blessed is He, gives him a place for his avodah (service), then he takes to himself strength. But he who is wise does not take to himself any strength and only constrains himself more.

And this is tohu (chaos), a thing that misleads the sons of man, this is that the creatures can take to themselves strength from this. And this is bohu (void), in it is it (bo hu), this is, as explained in this by the honor of our master, our father, may his memory be for a blessing, that in this thing itself that Hashem, blessed is He, shows to man that He desires his avodah (service), from this itself Hashem, blessed is He, wants that Israel serve Him more.

[GROK trans]

Vayehi erev vayehi boker yom echad (And there was evening and there was morning, one day). It is stated in the Midrash (Bereishit Rabbah 3, Nasso 13), If for the counting of days, it should have said first day and so on. And this is as stated in Tikkunei Zohar (Tikkun 22), The Holy One, blessed is He, is called One in counting and is called One not in counting. One not in counting, this is what is above the grasp of creation, and One in counting, this is what is in the grasp of creation.

And this is what the Midrash questions, If for the counting of days, this is that here creation already began, and it should have said first day. And the Midrash answers, But from the time that the Holy One, blessed is He, was alone in His world, He desired to have a dwelling place in the lower realms, this is that Hashem, blessed is He, shows you in this, that after the avodah (service) of man, Hashem, blessed is He, shows man that He gives him a place also in this place where Hashem, blessed is He, is called One not in counting, this is in the place where Israel arose in thought first, also there is a place for the avodah (service) of man.

And this is what the Midrash concludes (Bereishit Rabbah 3), And when did He repay them? In the establishment of the Mishkan (Tabernacle), as it is written (Bamidbar 7:12), Vayehi hamakriv bayom harishon (And it was the one who offered on the first day). This is that there they saw clearly how the grasp of man has a connection with the ohr (light) of Hashem, blessed is He, this is that man saw that what he diminishes from his wealth, a lion of fire descended and consumed it. And all these vessels and the Mishkan (Tabernacle) were only garments for the place of the Aron (Ark), which is not of the measure.

And this is, And when did He repay them? In the establishment of the Mishkan (Tabernacle), that there they all recognized how Hashem, blessed is He, gives a place to the avodah (service) of man also above their grasp, from the place that Hashem, blessed is He, is called One not in counting also.

[GROK trans]

Vayomer Elokim yikkavu hamayim mitachat hashamayim el makom echad v’tera’eh hayabbashah vayehi chen (And God said, Let the waters under the heavens be gathered to one place, and let the dry land appear, and it was so). It is stated in the Midrash (Bereishit Rabbah 4), Why is it not said ki tov (that it was good) on the second day? Because the work of the waters was not completed, therefore on the third day, when the work of the waters was completed, ki tov (that it was good) was doubled, one for the work of the waters and one for the work of the day.

The explanation of this Midrash is according to what is stated in the Midrash (Bereishit Rabbah 5), Rabbi Berachiah said, When the lower waters were separated from the upper waters, they were not separated except with weeping and so on. And the honor of our master, our father, may his memory be for a blessing, said on this, that the matter of the weeping of the lower waters is, as it is stated in the Midrash (Bereishit Rabbah 2), V’ha’aretz hayetah tohu vavohu (And the earth was chaos and void), a parable to two servants that were bought with one document and with one price, to one He decreed that he be sustained from the palace of the king, and to one He decreed, if he does not toil, he does not eat, that servant sat in tohu vavohu (chaos and void) and so on.

For in truth, from the side of Hashem, blessed is He, there is no difference between the upper waters and the lower waters, for at the root they are united. And as the honor of our master, our father, may his memory be for a blessing, said, that what in these chapters does not count the dalet (four) of the waters that are under the heavens, that it counts there the upper waters, and why does it not count also the lower waters? And even though it is said there tehomot (depths), but tehomot (depths) does not mean the waters but the vessel that holds the waters. And why in truth does it not count the waters themselves? And this is because there it speaks of when they stand to praise before Hashem, blessed is He, and at the time that they praise, there are no lower waters at all, for all is considered upper waters.

For the matter of the upper waters and lower waters is, that the upper waters stand in great clarity before Hashem, blessed is He, and the lower waters hint to hester (concealment), for there the mind of man is greatly distracted. And the matter of distraction is since we find (Pirkei d’Rabbi Eliezer and Midrash Tanchuma Vayikra), that Jonah son of Amittai said, We do not find His glory in the sea. And at the time that man does not see clearly the glory of heaven that arises from the thing, there the mind of man is greatly distracted, for in the place where man sees the glory of heaven, that he can reach further from this, he is not so distracted. But in the sea, where it seems that we do not find His glory there, therefore the mind of man is distracted there.

And on this it is stated in the Shas (Tamid 32a), All descent to the sea, their mind is distracted until they ascend to the dry land. And this difference is all from our side, but from the side of Hashem, blessed is He, there is no hester (concealment) or separation, and all is considered upper waters, as we find (Chagigah 15a) with Ben Zoma, who said, I was gazing between the upper waters and the lower waters, and there is between them only about three fingers, they said about him, Ben Zoma is still outside. And this is that he attained the difference between the upper waters and the lower waters, and in truth there is no difference between them at the root.

And this is the matter of weeping at the time they were separated, like the parable mentioned above, a parable to two servants and so on, on the upper waters He decreed that they be sustained from the palace of the king, and the lower waters, if they do not toil, they do not eat. And this is the matter of the words of the Midrash, that on the third day the work of the waters was completed, and this is that from what is said on the third day, yikkavu hamayim mitachat hashamayim el makom echad v’tera’eh hayabbashah vayehi chen (Let the waters under the heavens be gathered to one place, and let the dry land appear, and it was so). And this is that they give a place to he who desires to recognize His glory, blessed is He, from this is the sign, that at the root they are united with the upper waters, and there is no difference.

For so we find in the Midrash (Bereishit Rabbah 5), From the beginning of the creation of the world, the praise of the Holy One, blessed is He, arose only from the waters and so on. And what did they say? Mighty on high is Hashem. And every cloud of hester (concealment) and separation that is found with them is all from our side. And this indicates, on the third day the work of the waters was completed, that from what is said vayehi chen (and it was so), that they give a place to he who desires to serve (avodah) Hashem, blessed is He, from this is the sign that they stand also in clarity before Hashem, blessed is He.

[GROK trans]

Vayomer Hashem Elokim lo tov heyot ha’adam l’vado (And Hashem God said, It is not good for man to be alone). The honor of our master, our father, may his memory be for a blessing, explained on this, that what is relevant to Hashem, blessed is He, that only now He saw that it is not good for man to be alone, and before the creation He did not see this. But the matter in this is, that this itself was a creation from Hashem, blessed is He, that man would not find for himself an ezer (helper), this is that in his grasp he would not find for himself an ezer (helper).

And as the honor of our master, our father, may his memory be for a blessing, explained on this, E’eseh lo ezer k’negdo (I will make for him a helper opposite him), this is that with creation, every ezer (helper) is from a thing opposite him, this is that Hashem, blessed is He, established for man all kinds of hindrances, and man goes and expands the glory of heaven and removes from himself all the hindrances, and returns all the things face to face to Hashem, blessed is He. And then man sees that from these hindrances he has all the assistances.

And as it is stated in the Shas (Bava Metzia 84a), At first, when Rabbi Yochanan would say things, Reish Lakish would raise to him twenty-four difficulties [and Rabbi Yochanan would resolve for him twenty-four resolutions], and from this the matter was expanded. And this is that Hashem, blessed is He, established that all assistances would only be from a thing opposite him, and this is, if he merits, an ezer (helper), if he does not merit, God forbid, opposite him. If he merits, this is if he overcomes all these hindrances and removes them from himself, then he sees that he has all the assistances, and this is an ezer (helper), and if not, God forbid, it is opposite him.

[GROK trans]

K’vod Elokim hester davar u’k’vod melachim chakror davar (The glory of God is to conceal a matter, and the glory of kings is to search out a matter) (Mishlei 25:2). And it is stated in the Midrash (Bereishit Rabbah 9), From the beginning of the book until here, k’vod Elokim hester davar (the glory of God is to conceal a matter), from here onward, k’vod melachim chakror davar (the glory of kings is to search out a matter). And so it is stated in the Midrash (Bereishit Rabbah 1), Anyone who comes to say this palace is built in the place of sewers and in the place of refuse heaps and in the place of ruins does not diminish, so anyone who comes to say this world was created from tohu vavohu (chaos and void) does not diminish, how so?

And this is, that man can question, since creation descended from His utterance, blessed is He, which is living and enduring and without boundary and without limit, it follows that His utterance, blessed is He, also should be living and enduring and without boundary. And in this world, it sometimes seems that it is cut off from His utterance, blessed is He, and this indicates that it is not the ratzon (will) of the King of kings to have His name mentioned upon the refuse heap.

But it is said k’vod melachim chakror davar (the glory of kings is to search out a matter), and this is that since Hashem, blessed is He, desired to benefit His creatures, and wanted creation to attain from His ohr (light), blessed is He, therefore He established that creation would be limited by boundary and measure. But from the side of Hashem, blessed is He, there is no boundary or measure, that in truth He is living and enduring and without boundary and without limit, and creation is in complete perfection.

And this is the matter that a certain heretic said, Your God is a great artist and found materials and created with them the world, tohu vavohu (chaos and void) and darkness, and he was told, For all of them it is written creation and so on (Bereishit Rabbah 1:2). And this is that the heretic’s claim was, since He, blessed is He, is without boundary and without limit, how is it possible that from this ratzon (will) a thing that is with boundary and limit would be formed? But He found materials, tohu vavohu (chaos and void). And this is, that these forces are great forces, as it is stated in the Shas (Chagigah 12a), Tohu is a green line that surrounds the entire world and so on, and bohu, it is stated (in Sefer HaBahir), a thing that has substance. And this is that his thought was that there is another force besides His ratzon (will), blessed is He, for from His ratzon (will), blessed is He, alone, it is not possible that a thing would be limited by boundaries. He was told, For all of them it is written creation, that in truth there is no other force, and all was created from His simple ratzon (will) that is without boundary and without limit. But because His good ratzon (will) desired to benefit His creatures, He established in this world that every thing would be limited by boundary and measure (and the matters are deep, see in the introduction to the holy book Beit Yaakov [Gate of Faith] page 101, and you will understand).

[GROK trans]