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398) When the heads of the seminaries who came down with Rabbi Shimon heard the words, they started and said to Moses: “Moses, you are the mouth of the upper and lower Divinity, Bina and Malchut, in both of which the Creator has spoken to you mouth-to-mouth in the Shema reading, as it is written, ‘The high praises of God be in their mouth, and a two-edged sword in their hand.’” It is so because Yod de HaVaYaH is the head of the sword that surrounds your lip. Vav de HaVaYaH is the tongue of your sword, the Hey–Hey de HaVaYaH are the two edges in your lips, and certainly, the name of your Master, Divinity speaks from your mouth. Yod–He–Vav–He is in your thought, eliciting these fifty gates of Bina from your mouth.
Torah is the Mochin that appear from Bina in Daat to ZON and to BYA. This is the sword that subdues and destroys the Sitra Achra, and which is revealed associating Malchut with Bina, which equalizes their forms to one another. During the Katnut, Bina has the form of Malchut, and during the Gadlut, Malchut has the form of Bina, meaning she obtains her Mochin. For this reason, they both have the same letter Hey in the name HaVaYaH, for they are of one form in the sword’s mouth, and they are considered the two mouths of the sword, which is the Torah.
The force of the sword is primarily in them because were it not for the equivalence, there would not be disclosure to the Torah there. It follows that they are the primary ones who act to destroy the Sitra Achra, like the tip of the sword, which is the primary operator of the sword. Also, they are of one form in the mouth, which is the place of disclosure of the Mochin through the speech, where Bina is the upper lip and Malchut is the lower lip.
This is why they said, “Moses, you are the mouth of the upper and lower Divinity,” for he became a mouth to the two of them together, which is the only possibility for the disclosure of the Torah. “In both of which the Creator has spoken to you mouth-to-mouth in the Shema reading.” There are fifty letters in the verse, “Hear…” These are the gates of Bina, from which there are all the Mochin that come in the revelation of the Torah.
“The high praises of God be in their mouth, and a two-edged sword in their hand” writes of Moses’ mouth. Yod de HaVaYaH is Hochma that mates with the upper lip, which is Bina and the first Hey de HaVaYaH, the head of the sword, GAR. Vav de HaVaYaH is the tongue in the mouth, and Moses’ sword, the Daat that extends from the Zivug of Yod–Hey, the Torah.
The Hey–Hey de HaVaYaH are two edges in your lips: the upper lip is Bina and the lower lip is Malchut. They act to disclose the Mochin in the correction of equalizing their forms to one another. And when Malchut is corrected in this manner it is called “the name of Heaven.” This is why they said, “Indeed, the name of your Master, Divinity, speaks in your mouth,” meaning that Malchut speaks and reveals the Mochin from Bina. Yod–He–Vav–He in your thought is the middle line in the thought, which is GAR that elicits fifty gates of Bina from Moses’ mouth in Shema.
399) The root of these matters is the correction of Malchut in Bina and their equivalence of form with one another. This is the reason why Elijah is detained above, imprisoned there as though in prison, and does not come down to you. This is because he would come down to you with great wealth, and he is imprisoned above and does not come down to you because your poverty is redemption for Israel. This is why the Messiah said, “Until the poor man arrives,” as it is written, “And by His scourging we are healed.”
Because of the mitigation of Malchut in Bina, Malchut de Midat ha Din [quality of judgment], was concealed. She is the fiftieth gate, which is hidden by this concealing. For this reason, the fifty gates of Bina were given to Moses minus one, the fiftieth gate. This is Moses’ poverty, for there is none who is poor, except in knowledge, meaning who lacks the fiftieth gate. And the fiftieth gate appears with the revelation of Elijah, since due to the mitigation of Malchut in Bina, in the double-edged sword, Malchut of Midat ha Din was concealed, meaning the fiftieth gate, and Elijah, who is the disclosure of the fiftieth gate, is detained above like a prisoner in prison and cannot come down and disclose it.
He would come down to you with great wealth, the richness of knowledge that reveals the fiftieth gate. And yet, he is imprisoned above because your poverty is redemption for Israel, for were it not for the mitigation of Malchut in Bina and the concealing of Malchut of Midat ha Din, ZON and the worlds would not be fit for Mochin de GAR. It follows that Moses’ poverty, which is the disappearance of the fiftieth gate due to the concealing, is Israel’s redemption. By that, ZON and the worlds became fit for Mochin de GAR, to bestow upon Israel, on which the redemption and the end of correction depend. This is why Elijah is imprisoned above and cannot disclose the fiftieth gate before Israel receive all the Mochin that should be revealed by this mitigation of Malchut in Bina.
For this reason, Elijah is necessarily imprisoned above and cannot come down to disclose the fiftieth gate. Redemption depends on the arrival of the poor man, Moses, from the fiftieth gate, revealing all the Mochin that must be revealed. “And by His scourging we are healed,” since that pain and scourging of the deficiency on the fiftieth gate, he reveals all the Mochin and heals Israel from all their deficiencies.
400) Permission was given to him and he came down to me, since he is more important to me than all the silver in the world. And I absolve him and release him and break his oath for him. You, too, break it for him, and if he needs further release, we will try with his release so he may come down to me.
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