And God Spoke

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331) “Who will speak of the mighty deeds of the Lord and sound all His praise?” There are several ways by which the Torah testifies that a person will not sin before his Master. There are several ways by which it advises him so he will not stray to the right or to the left. There are several ways by which it advises him on how to repent before his Master and He will forgive him.

332) The Torah gives 613 counsels to a person on how to be whole with his Master, because his Master wishes to do good to him in this world and in the next world, especially in the next world. With all that the Creator complements a person—of this good with which he is rewarded in the next world—he is completed in it because the next world is the Creator’s.

333) This world, compared to the next world, is only like an entry room before the hall. When that righteous one is rewarded with his, it is written, “He shall have no inheritance among his brothers,” since “The Lord is his inheritance.” Happy is he who is rewarded with this superior inheritance. He is rewarded with it in this world, in the house of this world, and thus he is rewarded in the next world, in the upper, holy house, as it is written, “To them I will give in My house and within My walls a hand.” Happy is that righteous, whose dwelling place is with the King, in His house.

334) Happy is the righteous who has been rewarded with it, as it is written, “Then you will delight in the Lord.” “In the Lord” is a place that upper ones and lower ones extend from and yearn for, as it is written, “From where shall my help come?” From Keter, who is called “Naught.” It is also written, “And He came up to the Ancient of Days [Atik Yomin] and I was presented before Him.” Keter is called Atik Yomin. The righteous’ desire and delight is to gaze upon that brightness, that every brightness comes out of it, and all the Ketarim, the Sefirot, extend from it.

335) “Then you will delight in the Lord.” At its end, it is written, “And I will make you ride on the heights of the earth,” on the place called “The heights of the earth,” which is above this land, above Malchut, meaning the heaven, ZA.

336) It does not write, “Then you will sit,” but “Then you will delight in the Lord,” meaning heaven, which is ZA. “On the heights” is to include Zion and Jerusalem, which are the internality and externality of Yesod of Malchut, to include them from the heaven of above, ZA, and from the land of above, Malchut, and all those things rise in one place.

Rabbi Aba explains the words of Rabbi Shimon and says that “In the Lord” refers to the abundance of Keter, which extends from Keter to ZA, and the receiver is in the place of ZA. Had the intention been in the place of Keter, it should have said, “Then you will sit in the Lord,” meaning that he will sit in the place of Keter.

But the writing says, “Then you will delight,” meaning that he will delight in the abundance of Keter in the place of ZA, who is called “heaven,” and not from the place of Keter, where there is no attainment. Rabbi Shimon interprets “On the heights of the earth” as being heaven, ZA. Rabbi Aba says that it is Malchut, meaning the abundance of ZA, too, received from the place of Malchut, who is called “earth.” He interprets that Rabbi Shimon does not actually refer to Keter, since he brings the verse, “And He came up to the Ancient of Days [Atik Yomin],” meaning that he reaches only Keter, who is called Atik Yomin. That is, he reaches Keter by receiving the abundance of Keter from the place of ZA.

337) “Then you will delight in the Lord, and I will make you ride on the heights of the earth. And I will feed you with the inheritance of Jacob your father.” The delight and the pleasantness are on the Creator, who is above, Keter. And it is written, “And He came up to Atik Yomin and I was presented before Him.” “On the heights of the land” means the land of the living, Malchut.

338) “And I will feed you with the inheritance of Jacob your father,” as it is written, “And God will give you of the dew of heaven.” The dew of heaven is Jacob’s inheritance, and the blessing that Isaac blessed Jacob about heaven, ZA, he blessed him with a blessing that Jacob’s sons would be revived by that dew in the future. It is written about it, “And God will give you,” to you and to no other. “Of the dew of heaven,” with which the dead will be revived in the future. That dew comes out of the holy Atik to ZA, heaven, and stays in that heaven.

339) “Who will speak of the mighty deeds of the Lord and sound all His praise?” “Who will praise” means who will crumble and revoke the Gevurot [plural of Gevura] of the Creator. The Gevurot of the Creator is written without a Vav [in Hebrew], which is a plural sign, that they are many Gevurot, coming out of one Gevura.

One superior Gevura, one crown of crowns, Bina, from whom Dinim awaken, is crowned and fifty gates come out of her, some to the right and some to the left. Each of them is called Gevura, and each is crowned in lights of the high engravings, and all are called “the Gevurot of the Creator.”

“High engravings” are engravings of the Din that were made in Bina through Malchut’s ascent to her, which caused Bina to come into Katnut. The lights of the high engravings, the GAR, return to Bina due to Malchut’s descent from her.

340) The Gevura of the Creator is written without a Vav because all the Gevurot are included in the upper GevuraBina. “And sound all His praise” means Divinity, the brightness of the glory of the Creator.

341) “And a river came out of Eden to water the garden, and from there it divided and became four heads. The name of the first is Pishon.” But these rivers are called by names, and those four extend from the river that comes out of Eden. Its name is Yuval [stream], as it is written, “That extends its roots by a stream.” It is also written, “And it will not … cease to yield fruit” because it extends its root by a stream, which is Bina. This is why it is written, “And like a spring of water whose waters do not fail,” meaning that the abundance of Bina does not stop. This is why it writes “Comes out of Eden,” coming out ceaselessly.

342) “And God spoke all these words, saying.” “Spoke” and not “Said,” since “Said” is in a raised voice to declare the matters. When the Creator appeared and began to speak, the upper ones and lower ones shuddered and the souls of Israel came out.

343) That word was flying from above to below and was engraved in the four directions of the world. It went up, and it came down. When it went up, it was filled by the mountains of pure persimmon and was filled with the dew of above, surrounding Israel and returning their soul to them. It surrounded and was engraved in her place in the stone-tablets once again. So it is with every word.

344) Each and every word was filled with all those flavors, all those words of sentences, rewards and punishments, secrets and concealments, like that treasure that is filled with everything.

345) When a word would come out, it would seem as one. And once it was carved in its place in the stone tablets, seventy branches appeared rising within that word, and fifty crowns minus one from one side, and fifty minus one from the other side, like a hammer striking the mountain, as it is written, “Like a hammer which shatters a rock.” Then they would see Israel eye to eye and they were happy.

346) All the generations following them were present there and all received the Torah at Mount Sinai, as it is written, “But both with those who stand here with us today in the presence of the Lord our God and with those who are not with us here today.” All were each as was appropriate for him, and all saw and received the matters.

347) “And God spoke all these words, saying.” God [Elokim] is GevuraEt [these] indicates that He was included in the right, as it is written, “The [Et] heavens and the earth.” “The heavens” is right, and “The earth” is left. And it is written, “Surely My hand founded the earth, and My right spread out the heavens.” Right is “the,” Hesed. “All” comes to include all the Sefirot. “These words” indicates that the matters connect and integrate in one another. “These” indicates all the flavors, secrets, concealments, sentences, and punishments.

348) “Saying” means being an inheritance to all, as it is written, “Moses commanded us a law, an inheritance.” Should it be said to all and to reveal what did not need to be revealed to every person? However, it is written, “I am the Lord your God,” indicating that as I am covered and concealed, these words will be covered and concealed in your heart.

349) Another interpretation: “And God spoke” is one degree. “All these words, saying” is five other degrees, where each word is one degree. “And God spoke” is Gevura, “These” is right, Hesed, “All” is HG together. “All” includes Abraham, as it is written, “And God blessed Abraham in all.”

350) The word “Words” is to include the rest of the Ketarim [crowns], which have been covered. “These” includes those that have been revealed, and it is written, “And all the people saw the voices,” which are the ones that appear and are included in “These.” “Saying” is as it is written, “A virtuous woman is the crown of her husband,” indicating Divinity. It is also written, “Saying, ‘If a man sent away his wife.’” Since the word “Saying” is adjacent to “Wife,” it indicates Nukva de ZA, Divinity.

351) “And the mountain burned with fire unto the heart of heaven, darkness, cloud, and mist.” Why was the Torah given in fire and darkness? It is because anyone who engages in Torah is saved from the fire of Hell and from the darkness that all the people darken Israel, that Israel were saved from the fire of Hell by Abraham’s merit.

352) The Creator said to Abraham, “As long as your sons engage in Torah, they will be saved from fire and darkness. And if they do not engage in Torah, the fire of hell will govern them and they will be enslaved among the nations.” Abraham told him, “By two knots will the words not come true: the fire of hell and exile. But if it pleases You, they will be saved from the fire of Hell and be enslaved among the nations until they return to You.” The Creator told him, “Indeed, so it is,” as it is written, “Except their Rock had given them over and the Lord had delivered them up.” “Their Rock” is Abraham, as it is written, “Look to the rock from which you were hewn.” “And the Lord had delivered them up” is the Creator, who agreed with him.

353) It was fifty days since the day Israel went out of Egypt to the day the Torah was given, since these are the years in a Yovel [50 year anniversary], Bina, as it is written, “And you shall sanctify the fiftieth year,” the fiftieth gate in Bina.

354) The Yovel brought Israel out of Egypt. Yovel is not Bina herself, but the exit was from the side of Yovel, and the Din awakened over the Egyptians. For this reason, these fifty years are fifty gates of YovelBinaBina herself did not deliver Israel from Egypt, but Nukva de ZA rose and clothed Bina, and became like her, bringing Israel out of Egypt. It is considered that it is from the side of Bina, and not from the actual Bina.

355) Opposite that, the deeds of the Egyptians are written fifty times in the Torah, and they are all praises. “Who brought you out of the land of Egypt,” “And the Lord brought you out of there,” “For with a powerful hand the Lord brought you out of Egypt.” They are all fifty times and not more because everything was crowned in the YovelBina, and everything came from the side of the Yovel.

There are fifty gates in Bina, hence the Torah that comes from Gevura was crowned in the right, as it is written, “On His right was a fiery law.” Also, there were five voices in the giving of the Torah, opposite HGT NH de Bina, and all were seen in them, included in them, and were crowned in Bina.

356) When Israel received the Torah, that YovelBina, crowned his crowns to the Creator, ZA, as a king who crowns within His armies, as it is written, “Go forth, O daughters of Zion, And gaze on King Solomon with the crown with which his mother has crowned him.” “His mother” is Yovel, since Bina is called Yovel, and she is the mother of ZA, who is called Solomon, and the Yovel was crowned in joy, in love, and in wholeness, as it is written, “The mother of the sons rejoices.” “The mother of the sons” is Yovel.

357) “Let your father and your mother be glad, and let her who gave birth to you rejoice.” Your father and your mother are HBAVI.

358) When the Creator appeared on Mount Sinai, the mountain shook. And when Sinai shook, all the other mountains in the world shook and were rising and falling until the Creator reached out His hand over them and they rested. Then a voice came out and declared, “What ails you, O sea, that you flee? O Jordan, that you turn back? O mountains, that you skip like rams? O hills, like lambs?”

359) They replied and said, “Tremble, O earth, before the Lord, before the God of Jacob.” “Before the Lord” is ImaBina, as it is written, “The mother of the sons rejoices.” “Tremble, O earth” is the lower ImaMalchut. “Before the God of Jacob” is AbaZA, the bottom Aba, as it is written, “My son, My firstborn, Israel,” ZA, who is called Israel. It is written, about it, “With the crown with which his mother,” Bina, “Has crowned him.”

360) What is “With the crown with which his mother has crowned him”? It is written, “Saul and his men were crowning David and his men,” meaning surrounding, since ZA crowns and is crowned and surrounded by Ima with white, red, and green, with all the colors of three lines, all of which are included in him and surrounded within him.

“With the crown with which his mother has crowned him.” A crown is as it is written, “Israel, in whom I will show My glory.” It is also written, “And I will glorify My glorious house,” which is GAR, the glory of ZA, who is called Israel and Tifferet.

361) The Torah was given with black fire over white fire to include the right in the left, which was returned to the right, as it is written, “On his right was a fiery law.”

362) When the smoke of Sinai would come out, the fire rose and was crowned in that smoke openly, and it was seen as this cluster, rising and falling. And the smoke would carry all the fragrances and perfumes in the Garden of Eden in a vision of white, red, and black, as it is written, “Perfumed with myrrh and frankincense, with all powders of the merchant.”

363) The smoke is Divinity that appeared there, as it is written, “Who is this coming up from the desert like columns of smoke,” relating to Divinity. It is a whole verse, which writes, “And Mount Sinai was all in smoke because the Lord descended upon it in fire; and its smoke ascended like the smoke of a furnace.” Happy is the nation that has seen it and knows it.

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