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245) “And Moses went up to God,” meaning that he rose to the place where the wings of Divinity spread, as it is written, “He bowed the heavens, and came down.”
246) As long as the engravings of the upper king—the engraving of the Masach de Hirik in the middle line, in ZA—straighten in their places, meaning sentence between right and left, the worlds are all in joy and all the deeds straighten on their existence, as it is written, “The work of the Lord, that it is terrible.” “It is terrible” is the wholeness of everything, as it is written, “The great, mighty, and terrible God.” “Terrible” is Jacob, middle line. It is written, “Jacob was a whole man,” translated as a complete man, whole in everything. Likewise, all the works of the Creator are whole, complete in their existence.
247) It is written, “He feared and he said, ‘How terrible is this place?’” What did he see of which he said that it was terrible? He saw the wholeness of the holy faith, Malchut, which was prevalent in this place as it is above, and wherever His wholeness was found was called “terrible.”
248) Thus, why is it translated as “terrible” and not “whole,” because it should have been translated as “whole”? However, there is fear only where there is wholeness, and wherever there is wholeness, it is called “terrible,” as it is written, “Fear the Lord, you His holy ones, for there is no want to those who fear Him.” From what he says, it means that there is no want, that fear is wholeness, since in a place where there is no want, there is wholeness.
249) Who rose to the heavens and came down? It is Moses, as it is written, “And Moses went up to God.” Who collected wind in his hands? It is Aaron, as it is written, “And two handfuls of finely ground sweet incense.” Who gathered water in a gown? It is Elijah, as it is written, “Surely there shall be neither dew nor rain these years, except by my word.” Who raised all the peoples of the land? It is Abraham, of whom it is written, “‘These are the generations of the heaven and the earth when they were created.’ Do not pronounce it BeHibra’am [when they were created] but BeAvraham [in Abraham].”
250) Who rose to the heaven? It is the Creator, of whom it is written, “God has ascended with a shout.” Who gathered wind in his hands? It is the Creator, as it is written, “In whose hand is the life of every living thing.” Who collected water in a gown? It is the Creator, as it is written, “He wraps up the waters in His clouds.” Who raised all the peoples of the earth? It is the Creator, as it is written, “On the day that the Lord God made heaven and earth.”
253) It is all one thing, and all things are in the Creator, and all are of the same weight. “‘These are the generations of the heaven and the earth when they were created.’ Do not pronounce it BeHibra’am [when they were created] but BeAvraham [in Abraham],” Hesed de ZA, as it is written, “For I have said, ‘A world of Hesed [grace/mercy] shall be built.” And likewise with the other names—Moses, Aaron, Elijah—the four elements—fire, wind, water, and dust—which are the names of the Creator.
254) It is all good, but in the end it is written, “What is His name or His son’s name, if you should know?” What is His name? Right. But what is the name of His son? This I have already learned and forgotten.
255) It is written, “My son, My firstborn, Israel.” It is also written, “Israel, in whom I will show My glory.” Israel means Tifferet, and this is called “His son.” All the while, Rabbi Yisa did not remember what he told him in the dream. His mind was weak, he went to his home and slept. In a dream, he was shown a book of legend that said, “Wisdom and glory are in His Temple.”
256) He awoke, went to Rabbi Shimon, kissed his hands, and said, “This is what I saw in my dream. Another time, I saw in my dream a book of legend that was shown to me, which said, ‘Wisdom [Hochma] and glory [Tifferet] are in His Temple: Hochma in their place, above, Tifferet in their place, below, in His Temple, which is Malchut.’ Thus, once I saw in my dream, and thus I have found in my mouth, meaning that this verse fell in my mouth.” Rabbi Shimon told him, “You are still a child to come among the harvesters of the field, the authors of the secret, yet you were shown everything.” This is the meaning of the words, “What is His name or His son’s name, if you should know?” Hochma is His name, Tifferet is His son, since HB are AVI of Tifferet.
257) “And Moses went up to God.” Happy is Moses, who was awarded this honor, that the Torah testifies about him so. Come and see what is between Moses and the rest of the people in the world. When the rest of the people in the world rise, they rise to wealth, they rise to greatness, they rise to kingship. But when Moses rose, it is written, “Moses went up to God.” Happy is he.
258) We learn from it that he who comes to be purified is aided, for it is written, “Moses went up to God,” and after that, it is written, “And the Lord called to him,” since he who wishes to draw close is brought closer.
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