342) Come and see the Creator\u2019s mercy. When He has mercy over Israel, He forces the quality of judgment and brings it down and has pity on them, as was said, the Creator brings two tears down to the great sea.<\/p>\n\n\n\n
In the second restriction Malchut<\/em> rose to Bina<\/em> as the letter Yod<\/em> that entered the Ohr<\/em> [light] and became Avir<\/em> [air]. Thus, the light of Bina<\/em> became Avir<\/em> because of Malchut\u2019s<\/em> judgments that entered her. Avir<\/em> means VAK<\/em> without a Rosh<\/em> [head], and two kinds of judgments were made in Bina<\/em> by Malchut\u2019s<\/em> ascent: Malchut<\/em> that is mingled with Bina<\/em>, where at the time of Gadlut<\/em>, the illumination from AB<\/em> SAG<\/em> brings down the Malchut<\/em> from Bina<\/em> back to her place. It turns out that the Yod<\/em> departs the Avir<\/em> of Bina<\/em> and Bina<\/em> returns to being light, which means GAR<\/em>. In this way, when the Katnut<\/em> and Gadlut<\/em> in Bina<\/em> are made, it is also made in Malchut<\/em>, and Mochin<\/em> of GAR<\/em> emerge in Malchut<\/em>, too.<\/p>\n\n\n\n When He has pity over Israel, He forces the quality of judgment, which is Malchut<\/em> that rose to Bina<\/em>, and brings her down to her own place and has pity on them. At that time, the GAR<\/em> come out in Bina<\/em>, in Malchut<\/em>, and in the souls of Israel below.<\/p>\n\n\n\n In other words, the Creator brings two tears down to the great sea, Malchut<\/em>, two kinds of judgments: Bina<\/em> that is mingled with Malchut<\/em>, and Malchut<\/em> that is mingled with Bina<\/em>. It is not clear why they are called tears, meaning that it is not clear that the judgment in them is judgment, due to the mixture of Bina<\/em> in Malchut<\/em> and Malchut<\/em> in Bina<\/em>.<\/p>\n\n\n\n Tears indicate mixture, from the words, \u201cRaising the Meduma<\/em> [teary],\u201d where the judgment in them is unclear. This is because even at the time of Katnut<\/em>, when the light of Bina<\/em> becomes Avir<\/em> and the light of ZON<\/em> becomes Avir<\/em> because of them, too, and the shell of Ov wishes to cling to judgments, he is told that he was lying and his words are false. In other words, he is denied, and it is said of these two judgments that they are not judgment, thus removing him from clinging to them. It follows that the judgment in them is not so clear, which is why they are called Demaot<\/em> [tears], from the words, \u201cmixture of judgment\u201d that it is not so clear that it is judgment.<\/p>\n\n\n\n 343) We do not follow the shell of Ov, meaning we bring no evidence from the shell of Ov that because we deny before him saying that there is no judgment in them and we distance him, it is evidence that the judgment in the two tears is unclear. This is not so. Rather, the judgment in the two tears is clear: In the ten Sefirot<\/em> of the king, there are two tears for the Creator and two qualities of judgment, one that is extended from the mixture of Malchut<\/em> in Bina<\/em>, and one that is extended from the mixture of Bina<\/em> in Malchut<\/em>.<\/p>\n\n\n\n The judgment comes from both. Thus, the judgment in them is clear, and when the Creator remembers His sons, He brings them down to the great sea, the sea of Hochma<\/em>, Malchut<\/em>, to sweeten them. Thus, the Katnut<\/em> of Bina<\/em> comes out in Malchut<\/em>.<\/p>\n\n\n\n Afterwards, Malchut<\/em> can receive the Gadlut<\/em> of Ima<\/em>, too, for the mother lends her clothes to her daughter. At that time Malchut\u2019s<\/em> quality of judgment becomes the quality of mercy, meaning she receives GAR<\/em>. And He has pity on them, on Israel, so they receive GAR<\/em>, as well.<\/p>\n\n\n\n The judgment comes from the two tears from which the tears come. At their root, the two tears in Bina<\/em> that are made by the ascent of Malchut<\/em> to her are not clear judgment. Rather, other tears extend from them to the place of Malchut<\/em>, and the judgment comes from these tears in Malchut<\/em>. And the judgment comes from the two tears from which the tears come in Malchut<\/em>.<\/p>\n\n\n\n 344) It is written, \u201cThe Egyptians were traveling after them.\u201d This is the minister of Egypt. It means that he was still established when Israel departed Egypt. It is written, \u201cThe king of Egypt died,\u201d which is the minister of Egypt. This was prior to Israel\u2019s exit from Egypt. There is no contradiction here. Rather, it even supports the interpretation in the verse, \u201cThe king of Egypt died,\u201d since here it writes, \u201cBehold, the Egyptians,\u201d and there it writes, \u201cThe king of Egypt died.\u201d<\/p>\n\n\n\n This teaches that now, after the exodus from Egypt, there was no king, since he has already been brought down from his greatness. This is why it writes, \u201cBehold, the Egyptians,\u201d and does not write, \u201cBehold, the king of Egypt.\u201d And when it is written that he died, it is not that he was completely annulled, but that he was brought down from greatness and could no longer do harm, as it is written, \u201cFor all the men that sought your life are dead,\u201d meaning they can no longer harm. Here, too, \u201cDied\u201d means no longer being able to harm, since he was brought down from his greatness.<\/p>\n\n\n\n 345) All the kings of Egypt are named, \u201cPharaoh.\u201d And here it is only written, \u201cThe king of Egypt died.\u201d It is not written, \u201cPharaoh, king of Egypt.\u201d This is because it is about the minister of Egypt. Had it written, \u201cPharaoh,\u201d instead, it would be the actual Pharaoh and not the minister of Egypt. As long as there is government above, in the minister of the people, there is government in the people below. When the government above is removed from the people\u2019s minister, the government below is removed, as well.<\/p>\n","protected":false},"excerpt":{"rendered":" 342) Come and see the Creator\u2019s mercy. When He has mercy over Israel, He forces the quality of judgment and […]<\/p>\n","protected":false},"featured_media":0,"parent":10054,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-10112","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n