The Voice of the Lord Is Upon the Waters

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333) Rabbi Elazar jumped first and explained the verse, “The voice of the Lord is upon the waters.” The voice of the Lord is the upper voice, appointed over the waters. ZA is called “voice.” When he ascends to Bina and decides there in the Masach of the point of Hirik between the point of Holam, right, and the point of Shuruk, left, at that time ZA is called “the upper voice.” He is appointed over the water, the Mochin, because through this decision that he makes between the right and the left of Bina, complementing there the name Elokim, he is rewarded with those Mochin of the three points, as well. From there they extend to his HGT, from HGT to NHY, and from NHY to Nukva. Therefore, the upper voice in Bina is regarded as appointed over all those Mochin because he is their root.

These waters, which are the Mochin, extend from degree to degree, from the degree of Bina to the degree of ZA, and from the degree of HGT de ZA to his degree of NHY, until the Mochin gather into one place, which is his Yesod, in one collection, for Yesod includes within it all the degrees, for which he is called “all.” That upper voice sends those waters on their way, to each Sefira according to her way, like that gardener who is appointed over the water cistern, sending the water to each place as it should. Likewise, the voice of the Lord is appointed over the waters, which are the Mochin.

334) It is written, “The God of glory thunders.” But God is the name of the Hesed, and thunders is an act of Gevura. How is this so? It is written, “Who will behold the thunder of His mighty deeds [Gevurot]?” This is a Behina that appears by observing the thunder of the Gevura and emerges from it. That is, the God of glory is the Hesed, appearing due to the Gevura, as the advantage of light from within the darkness. This is why it is written, “The God of glory thunders,” for He appears by thundering in Gevura.

Another explanation: “The God of glory thunders” is right, Hesed, from whom Gevura is emanated, since the Sefirot emerge and emanate from one another. Hence, the God of glory, Hesed, thunders, emanating Gevura, which is thunder.

“The Lord is upon many waters.” The Lord is appearance of the upper HochmaYod, the Mochin of upper AVI. “Upon many waters” means appearing over the hidden depth that emerged from it, as it is written, “And Your trails in many waters,” the Masach de Man’ula.

Thee are two kinds of Hitkalelut of the lines of right and left:

  1. Once the middle line decides between them at the level of Hassadim that emerges on the Masach de Hirik and they are included in one another, Hochma of the left in Hassadim of the right, Hassadim in Hochma, and afterwards the right prevails and the Mochin remain in the Hassadim on the right line.
  2. Once the lines are included in one another, the illumination of both of them remains. There are Hassadim and Hochma on the right, and there are Hassadim and Hochma on the left.

Know that the Hitkalelut of the first kind is Mochin de Neshama, and the Hitkalelut of the second kind is Mochin de Haya.

The explanation of Rabbi Elazar is in the Hitkalelut of the first kind, and it is written, “The God of glory thunders.” This is a Behina that appears through observing the thunder of the Gevura and emerges from it because once they are included in one another by the upper voice, the right line prevails. This is why the text ends “Upon many waters,” upon that hidden depth that came out of it, as it is written, “And Your trails in many waters.”

Since the level of Hassadim from Masach de Hirik that decides between the lines and includes them in one another comes out on a Masach of a very thin trail in ZA, which extends to it from upper Hochma—which is upper AVI—his light of Hassadim has the strength to overcome the left line and leave the Partzuf dominated only by Hassadim. Thus, the first explanation concerns the Hitkalelut of the first kind.

It was said that Rabbi Elazar jumped first and explained. First means before he was rewarded with Mochin de Haya, which is Hitkalelut of the second kind. He jumped and interpreted and explained the writings only by the Hitkalelut of the first kind, Mochin de Neshama. Below are the words of Rabbi Shimon according to the Hitkalelut of the second kind, in Mochin de Haya.

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