I Am the Lord Your God

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385) “Hear, my son, your father’s instruction and do not forsake your mother’s teaching.” “Hear, my son, your father’s instruction” is the Creator, ZA. “And do not forsake your mother’s teaching” is the Assembly of Israel, Bina.

386) “Your father’s instruction” is HochmaAba, and “Do not forsake your mother’s teaching” is Bina. “Your father’s instruction” and “Your mother’s teaching” are clarified in one thing: the Torah came out of Hochma of above, and Hochma itself divides to right—Aba—and to left—Ima. The Torah comes out of Bina, as it is written, “Do not forsake your mother’s teaching,” for Bina is called Ima.

387) The Torah consists of HB, as it is written, “Hear, my son, your father’s instruction and do not forsake your mother’s teaching.” She is included in all the Sefirot. Because she was included in those two, HB, she was included in all of them, since HB themselves include all the Sefirot, in Hesed, in Din, in Rachamim, which are HGT, in all the fullness that the matter requires. If the king and queen bond with her, all bond with her. In the place where those HB are found, they are all found.

388) “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.” “I” is Divinity, as it is written, “I will go with you down to Egypt.” “I,” Divinity, is pronounced with the Taam [Taamim are special pronunciation marks] “Tipcha,” written under the word “I,” whose melody separates from the words following it: “The Lord your God,” as it is written, “I am Esau, your firstborn.” “I,” who I am, “Am Esau,” who is your firstborn. Hence, “The Lord your God” is the Creator, ZA, as it is written, “Out of the heavens He let you hear His voice,” where heaven is ZA. It is also written, “You saw that I have spoken to you from heaven.” Actually, “From heaven” is the Creator, ZA.

389) “Who brought you out of the land of Egypt.” “Who” is a place that all confirm, Bina. “Brought you out of the land of Egypt” is YovelBina, who brought us out of Egypt. Israel went out of Egypt from the side of YovelBina. For this reason, the exodus from Egypt is mentioned fifty times in the Torah, fifty times for the reception of the Torah, and fifty years for the freedom of the slaves. All those correspond to the fifty gates of Bina.

390) “Out of the house of slavery,” as it is written, “Struck every firstborn in the land of Egypt,” which are the lower Ketarim [crowns] in which the Egyptians trusted. As there is a house above, there is a house below. The holy house above is as it is written, “A house shall be built in wisdom [Hochma].” The lower house is below, in the Klipot, and it is not holy, as it is written, “Out of the house of slavery.”

391) When it is said, “I,” all those Mitzvot of the Torah that cling to the high and holy King, who is ZA on this side, were all included in this word, “I.”

392) All the Mitzvot of the Torah cling to the body of the King, ZA, some to the head of the King, some to the body, some to the hands of the King, and some to His feet. None of them come out of the King’s body outwards. For this reason, one who transgresses in a single Mitzva in the Torah is as one who transgresses in the King’s body, as it is written, “And they shall go out, and look upon the carcasses of the men who have transgressed against Me,” actually “Me.” Woe unto the wicked who break the words of Torah and do not know what they are doing.

393) That place to which he sinned, that place actually reveals his sin. He sinned in the Creator. The Creator reveals his sin, as it is written, “The heavens shall reveal his iniquity, and the earth shall rise up against him.” “The heavens shall reveal his iniquity” is the Creator, ZA, who is called “heaven.” “The earth shall rise up against him” is the Assembly of Israel, Malchut, who is called “earth.”

394) The heavens, ZA, reveal man’s iniquity. When it reveals his iniquity, earth—Malchut—sentences a person, when the Torah was given, mother, Bina, and the sons, ZON, were in wholeness, as it is written, “The mother of the son rejoices.”

395) “I am the Lord your God.” “I” is as we learn: Abraham the patriarch had a daughter—Divinity. She is the daughter. “The Lord your God” is as is written, “My son, My firstborn, Israel,” meaning ZA, who is called Israel. It is also written, “She is a tree of life to them that hold her.” This is ZA, who is called “the tree of life.”

396) “Who brought you out of the land of Egypt.” It is written, “For it is a jubilee [Yovel]; it shall be holy to you,” which is Bina. It is also written, “The mother of the sons rejoices,” and it is written, “You shall sanctify the fiftieth year and proclaim a release,” which is Bina, who is called “the fiftieth year,” and who is called Ima, Thus, Ima and sons: Ima—who brought us out of Egypt—and sons—who are “I,” which is a daughter. “The Lord your God” is a son. Ima sits, the sons sit, and all are in joy and wholeness. It is written about that, “The mother of the sons rejoices.”

When Ima moves, all move from their places. It is written, “You shall not take the mother over the young,” meaning that one should not commit sins below that cause the removal of the mother from the sons.

397) Everything, all the degrees are the Creator. It is all one. These things are revealed to the harvesters of the field, those who have already been rewarded with the words, “Shall reap with joy,” meaning those who have already been awarded their degrees from Malchut, who is called “field.” Happy are they in this world and in the next world.

398) It is written, “In the beginning God created the heaven and the earth.” The heaven preceded the earth. It is also written, “On the day that the Lord God made earth and heaven,” earth preceding heaven. These verses contradict one another. However, both were created together: the Creator reached out His right line and created the heaven, and He reached out His left line and created the earth. Hence, first it writes, “The heaven and the earth,” and then “Earth and heaven.”

399) On that day, “And it shall come to pass in that day, I will respond, says the Lord. I will respond to the heavens, and they will respond to the earth.” “I will respond to the heavens,” the actual heavens, ZA, as it is written, “Heaven is My throne.” Bina says, “ZA is my throne.” “And they will respond to the earth,” the actual earth, Malchut, as it is written, “The earth is My footstool.”

Heaven is the upper heaven, ZA, and earth is the upper earth, Malchut. When this heaven is established in his corrections, he is established opposite that earth, and his craving corresponds to her. He is in one degree, called “righteous,” as it is written, “A righteous is the foundation of the world,” and clings to that earth.

400) A holy river of the anointing oil extends from the head of the King, GAR de ZA, to the place of the righteous, Yesod de ZA, casting with great desire upon the earth, Malchut. The earth takes everything, and upper and lower are nourished by this earth. It is like that male, when he desires to cling to the Nukva, he puts forth a seed of breeding from the top of the brain into that finger, casts onto the Nukva, and the Nukva is impregnated by it. It follows that all the organs of the body cling to the Nukva, and the Nukva takes everything. Similarly, all who complement the first ten in a synagogue take everyone’s reward, since the first ten correspond to ten Sefirot, and one who complements corresponds to MalchutNukva, who takes everything.

401) It is written, “He bowed the heavens, and came down.” It is also written, “And … the Lord came down in the sight of all the people upon Mount Sinai.” Where did He come down? Did He come down to Sinai as in the verse? But it is written, “Upon Mount Sinai,” and not “On Mount Sinai.”

402) However, “He bowed the heavens, and came down” means that He descended in His degrees, degree by degree, from Keter to Keter, until He clung to this earth, Malchut. Then the moon, Malchut, illuminated and stood in her full. Then it is written, “Upon Mount Sinai.” Who stood upon Mount Sinai? It is Divinity. And He came down to Divinity.

403) This means that He came down to Divinity. It is written, “Because the Lord descended upon it in fire.” It is also written, “For the Lord your God is consuming fire,” Divinity. Thus, He came down to Divinity. Why does it say, “Then the Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven”? Is ZA himself not fire, that it came down from him upon Sodom?

However, “The Lord rained” is earth, Divinity, since “The Lord [HaVaYaH]” implies Him and His courthouse, Divinity, from whom the fire was extended to Sodom. Yet, from which place did she take it? The end of the verse proves, “From the Lord out of heaven,” from the actual heaven, from ZA.

All that Divinity has, she receives from ZA. This means that He came down and bonded with Divinity. “And God spoke all.” “God” is Divinity and “All” is “ZA,” since all depend upon ZA. Thus, ZA descended and bonded with Divinity.

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