Time in the Teachings of Rabbi Shneur Zalman of Liadi

ve-nahnu mah
]”, where the word 
“what” [
mah
] equals 45, and the whole phrase is interpreted as an expression of Moses’ ultimate 
humility. Since Moses’ words refer to both himself and Aharon, the latter, too, is comprised in the 
name of 45. However, Aharon is not on the same level as Moses, and therefore he is referred to as “52 
of 45” and related to the purification of the lower worlds by 
Malkhut.

---

233 
“Therefore Scripture said [Nm
 
8:2]: “When thou lightest the lamps” [
be-
ha‘alotekha et ha-nerot
] with reference to Aharon, who is called “the best 
man of Matrona” [
shushbina de-matronita
], [Ex 27:21] “From evening to 
morning”, which is the totality of time in twelve combinations of night and 
twelve combinations of day. This is not the case with Moses, who is called a 
man of God [
ish Elohim
], which is above the aspect of time, and in reference 
to whom it is said [Ex 27:20, Lv 24:2] “To cause the lamp to burn 
continually” [
le-ha‘alot ner tamid
].”
112
In this passage the upper purification, linked to the figure of Moses, is described as 
being beyond the limits of time, for Moses’ candle burns everlastingly. Moses’ 
bynames, such as “man of God” [
ish Elohim
], or “the king’s best man” [
shushbina 
de-malka
],
113
point to his relation with the male aspect of the Godhead.
114
In contrast 
to Moses, Aharon is “the best man” of Matrona (i.e. 
Shekhinah
, 
Malkhut
), and as 
such he remains under the governance of time, which is why his lamp burns “from 
evening to morning” only. 
The expression “from evening to morning” can be interpreted in a twofold 
way. On the one hand, it points to the totality of time comprising night and day, as in 
the quotation above. On the other hand, however, it suggests that the purification of 
the lower worlds is linked to nocturnal time. The connection between night and 
Malkhut
, well attested in the Kabbalah,
115
occurs in Rashaz’s writings, where he 
states that 
Malkhut
descends at night to purify the lower worlds, while during the day 
it returns to its position within the Godhead.
116
One of the reasons for the bond that 
ties 
Malkhut 
to the night may be found in the idea, expressed above, that the twenty-
four hours of the day and night are governed by different combinations of the divine 
112
TO 111b [Appendix 16]. 
113
TO 111a. 
114
Even though the name 
Elohim 
is often interpreted as meaning “nature” (both 
Elohim
and 
ha-teva’
equal 86 numerologically; see above, chapter one, n. 47), and therefore as related to the feminine 
sefirah 
of 
Malkhut
, in the 
ma’amar
from which the passage quoted above is excerpted, Rashaz 
casually interprets 
Elohim 
as referring to the “essence of godliness” [
‘atsmut elokut
], and thus to the 
aspect of the Godhead that is beyond its lower hypostasese. 
115
See for example Vital, 
‘Ets hayim
, Sha‘ar 34, chapter 7, 165.
116
TO 47d. 

---

234 
name - twelve combinations of the Tetragrammaton governing twelve daily hours, 
and twelve combinations of the name 
Adonai
(corresponding to 
Malkhut
)
117
governing twelve nocturnal hours.
118
Hence the transition between day and night 
reflects processes that take place in the upper worlds.
In another sermon
119
Rashaz refers to the zoharic idea that “in the night the 
gates of paradise are shut.”
120
In his interpretation this expression refers to the 
cutting off of the divine influx that flows into the lower worlds through