296) \u201cAnd all the people saw the voices\u201d\u2014of the illumination of those voices. It should have said, \u201cHeard.\u201d However, those voices were engraved in a darkness of cloud and mist, and were seen in them as a body is seen, seeing what is seen and hearing what is heard out of these darkness, mist, and cloud. Out of that vision that they saw, they would shine with high illumination and know what the generations following them did not know.<\/p>\n\n\n\n
297) They all saw the illumination of these voices face-to-face. That is, there was not a voice that did not shine in illumination, that they were seeing all that was hidden in it, all that was concealed, and all the generations until the arrival of the Messiah King. This is why it is written, \u201cAnd all the people saw the voices,\u201d actually seeing.<\/p>\n\n\n\n
298) In the illumination of these voices, they saw what the other last generations did not see. \u201cThe voices\u201d means as it is written, \u201cI saw the Lord.\u201d It does not say, \u201cI saw the Lord\u201d [in Hebrew it is without the \u201cthe\u201d], but \u201cEt<\/em> [the] Lord,\u201d which means that he saw the Shechina, who is called Et<\/em> [the]. Here, too, \u201cAnd all the people saw the voices,\u201d relating to the seeing of the Shechina, as well.<\/p>\n\n\n\n 299) Similarly, it is written, \u201cThe heaven and the earth,\u201d since the word Et<\/em> [the] in the Torah was given for looking at Hochma<\/em>, as it is written, \u201cHonor your father and your mother\u201d [in Hebrew there is Et<\/em> next to both], and as it is written, \u201cHonor the Lord from your wealth,\u201d and all are required to include in them another thing. Here, too, \u201cThe voices\u201d includes that other voice, below, Malchut<\/em>, who gathers those voices and what comes out of them into it.<\/p>\n\n\n\n In it, in Malchut<\/em>, they see and observe the higher wisdom of all the upper secrets, and all the hidden and concealed secrets that were not revealed to the last generations following, nor to the generations that will come to the world until the time of the arrival of the Messiah King. It is written about it, \u201cFor they will see with their own eyes when the Lord restores Zion.\u201d<\/p>\n\n\n\n It is written, \u201cAnd the torches.\u201d At first, they are called lightnings, and now torches, since after the lightning flashes were established in their corrections, to show, they are called \u201ctorches.\u201d<\/p>\n\n\n\n 300) \u201cAnd the sound of the Shofar<\/em>.\u201d It is written, \u201cOnce God has spoken; twice I have heard this.\u201d It is written, \u201cI the Lord,\u201d and it is written, \u201cAnd you shall not have.\u201d \u201cI\u201d is Bina<\/em>. \u201cAnd you shall not have\u201d is ZA<\/em>. Both were heard at once. Here, too, a voice is ZA<\/em>, and the Shofar<\/em> is Bina<\/em>, and both were heard at once.<\/p>\n\n\n\n 301) Why does it say, \u201cThe voice of the Shofar<\/em>\u201d and not \u201cA voice in the Shofar<\/em>\u201d? Rather, it is a voice that is called Shofar<\/em>, as it is written, \u201cYou shall then sound a ram’s horn [Shofar<\/em>] abroad on the tenth day of the seventh month,\u201d on Yom Kippur<\/em> [day of atonement]. On Yom Kippur<\/em>, which is Bina<\/em>, it is called \u201ca Shofar<\/em>.\u201d That is, if the voice comes out of Bina<\/em>, the voice is called Shofar<\/em>.<\/p>\n\n\n\n 302) The corporeal Shofar<\/em> makes a sound that consists of fire, wind, and water. Here, too, everything is included in the voice that comes out of the Shofar<\/em>\u2014fire, wind, and water, which are HGT<\/em>, the three lines. Also, other voices come out of that voice.<\/p>\n\n\n\n 303) \u201cThe voice of the Shofar<\/em>\u201d means a voice that comes out of a Shofar<\/em>. A Shofar<\/em> is single, and the voice that comes out of it is single. The voice is ZA<\/em> and the Shofar<\/em> is Bina<\/em>. Also, the Shofar<\/em> exists regardless of the voice that comes out of it, and it is written about it, \u201cThe voice of the Shofar<\/em>,\u201d and not \u201cA voice in the Shofar<\/em>.\u201d<\/p>\n\n\n\n 304) \u201cThe voice of the Shofar<\/em>.\u201d Shofar<\/em> is written without a Vav<\/em> [in Hebrew], a word of glory and beauty, implying to ZA<\/em>, Tifferet<\/em>.<\/p>\n\n\n\n 305) The place from which the voice comes out is called Shofar<\/em>, since the voice is ZA<\/em> and the Shofar<\/em> is Bina<\/em>, ZA<\/em> coming out of Bina<\/em>. The voice of the Shofar<\/em> is the place of the sound, as it is written, \u201cMan lives by everything that comes out of the mouth of the Lord.\u201d \u201cWhat comes out of the mouth of the Lord\u201d is the voice of the Shofar<\/em>, greater than all the other lower voices and stronger than them. It is written, \u201cAnd the voice of the Shofar<\/em> was very loud.\u201d It does not say \u201cvery loud\u201d about any of the other voices.<\/p>\n\n\n\n Everything depends on that voice of the Shofar<\/em>, which is called \u201ca great sound,\u201d as it is written, \u201cWith a great voice, and He added no more.\u201d It is also called, \u201cA sound of a gentle silence,\u201d the light of the light, which is pure and fine, and refines and shines for all.<\/p>\n\n\n\n 306) Silence is when one must keep silent because of one\u2019s fear, and close one\u2019s mouth. Silence is keeping quiet so it is not heard outside. \u201cWhen the people saw it, they feared and stood at a distance,\u201d since they saw what they saw and they were afraid.<\/p>\n\n\n\n 307) Ezekiel saw the Gevurot<\/em> [plural of Gevura<\/em>] of the conducts of the Creator, as it is written, \u201cAnd I looked, behold, a stormy wind was coming from the north, a great cloud, and a blazing fire, and a bright light around it.\u201d \u201cA stormy wind\u201d is to break the four Malchuts<\/em>. It is a great wind that awakened in the conducts of Gevura<\/em> above. It comes from the north, north with the emphasized \u201cthe,\u201d pointing to a Ruach<\/em> that is known above, covered and concealed above, implying to Malchut<\/em> of the quality of judgment, covered and concealed in the GAR<\/em> of each degree.<\/p>\n\n\n\n 308) \u201cA great cloud, and a blazing fire.\u201d \u201cBlazing\u201d means that it was gripping it, yet not gripping it, gripping its sides, to evoke the judgment, sucking harsh judgment three times a day with the high engravings from the side of Gevura<\/em>, and a blazing fire, to awaken in the world.<\/p>\n\n\n\n Malchut<\/em> of the harsh quality of judgment is called \u201cfire.\u201d In that respect, the first nine are clean of any judgment. But when Malchut<\/em> rose to Bina<\/em> and was sweetened in the quality of mercy, the judgment in Malchut<\/em> gripped the Bina<\/em> in all the Sefirot<\/em>. This is why it is written, \u201ca blazing fire,\u201d since it ignited above, in Bina<\/em>.<\/p>\n\n\n\n This Malchut<\/em> that rose to Bina<\/em> governs in the three lines of ZA<\/em>. This is why it was said that three times a day, which are the three lines of ZA<\/em>, who is called \u201cday,\u201d he suckles harsh judgment in the engraving of the upper Sefirot<\/em>, above Malchut<\/em>, on the side of Gevura<\/em>, on the left side. However, at the time of Gadlut<\/em>, Bina<\/em> is completely purified from Malchut\u2019s<\/em> judgments, hence by the force of the middle line, she is not completely purified. For this reason, on the one hand there is GAR<\/em> there, and on the other hand there is only VAK<\/em> of GAR<\/em> there.<\/p>\n\n\n\n 309) \u201cA bright light around it,\u201d sweetening the blazing fire in Bina<\/em>, since that brightness, Hochma<\/em>, surrounds it on all sides, sweetening and correcting it so it will not be harsh judgment and people will be able to tolerate it.<\/p>\n\n\n\n 310) \u201cAnd in its midst was something like electrum from within the fire.\u201d \u201cIn its midst\u201d means from its insides. \u201cElectrum\u201d means speaking animals of fire, regarded as ZON<\/em> face-to-face, at which time they are called \u201cvoice\u201d and \u201cspeech,\u201d hence they are speaking.<\/p>\n\n\n\n 311) HASHMAL<\/em> [electrum] means Lev<\/em> [heart] for fire, meaning Lamed<\/em>–Bet<\/em> (32) paths of Hochma<\/em>, the vitality of Bina<\/em>\u2014the blazing fire. It is written, \u201cSomething like electrum,\u201d and it does not write merely \u201celectrum,\u201d since \u201csomething like\u201d implies light of Hochma<\/em>, which is called \u201ceye\u201d [like and eye are spelled the same in Hebrew]. \u201cFrom within the fire\u201d means in the inside of the fire.<\/p>\n\n\n\n \u201cSomething like electrum\u201d means it is after four degrees: stormy wind, great cloud, blazing fire, brightness around it, \u201cAnd in its midst was something like electrum,\u201d out of the blazing fire, Bina<\/em> and not out of the brightness.<\/p>\n\n\n\n This is so because they are five degrees: \u201cstormy wind\u201d is Malchut<\/em>; \u201cgreat cloud\u201d is ZA<\/em>; \u201cblazing fire\u201d is Bina<\/em>; \u201cbrightness around it\u201d is Hochma<\/em> on the right, which corrects Bina<\/em>; \u201cand in its midst was something like electrum\u201d is the light of Hochma<\/em> from Bina<\/em> that returns to Hochma<\/em>, who is called \u201c32 paths of Hochma<\/em>.\u201d<\/p>\n\n\n\n \u201cIn its midst\u201d does not mean from within the brightness, but from within the blazing fire. It follows that the electrum is a fourth degree, and \u201cbrightness around it\u201d is the fifth degree. It is said that the HASHMAL<\/em> [electrum] is revealed after these four degrees because once the brightness corrects the blazing fire, the HASHMAL<\/em> appears.<\/p>\n\n\n\n 312) Here Israel saw what Ezekiel, son of Buzi, did not see, and all clung to the honored upper Hochma<\/em>. Israel saw five degrees of voices on Mount Sinai, and in those five degrees was the Torah given. The fifth degree is the voice of the Shofar<\/em>. Opposite them, Ezekiel saw five degrees that are outside those five voices, and they are stormy wind, great cloud, blazing fire, brightness around it, and something like the electrum.<\/p>\n\n\n\n 313) It is written about Israel, \u201cThe Lord spoke to you face to face.\u201d It is written in Ezekiel, \u201cSomething like electrum … And out of its midst came the likeness.\u201d \u201cSomething like\u201d and \u201cLikeness\u201d are as one who is looking behind many walls, like a person who is looking behind a wall. What Israel saw, no other prophet saw. It is all the more so with what Moses saw, no other prophet saw. Happy is he, as it is written about him, \u201cAnd he was there with the Lord,\u201d which is an illuminating mirror, and not another mirror, which does not illuminate, as it is written, \u201cIn a vision and not in riddles.\u201d But a mirror that does not shine is a vision, in riddle.<\/p>\n\n\n\n 314) \u201cOnce there was the word of the Lord to Ezekiel.\u201d It was a prophecy for a time, which is why it is written, \u201cOnce.\u201d It came to exist, for it had to be for Israel to know that the Creator had not left them, and that wherever they dispersed in the exile, He was with them.<\/p>\n\n\n\n 315) \u201cOnce there was\u201d means that he saw and did not see, that he stood in those words and did not stand. This is why it is written, \u201cAnd I saw something like electrum,\u201d and it is not written, \u201cAnd I saw electrum.\u201d However, in regard to Israel, it is written, \u201cAll the people saw the voices,\u201d meaning that each and every one saw as befitted him.<\/p>\n\n\n\n 316) Each and every one stood row by row, boundary by boundary, and each of them saw as befitted him. The heads of the people stood alone; the heads of the tribes stood alone; the females stood alone. Five degrees stood to the right, and five degrees to the left, as it is written, \u201cYou stand today, all of you, before the Lord your God: your chiefs, your tribes, your elders, and your officers, every man of Israel.\u201d Thus, five degrees to the right, and five degrees to the left: \u201cYour children, your women, and the stranger who is within your camps, from the one who chops your wood to the one who draws your water.\u201d<\/p>\n\n\n\n 317) All those degrees were established as above. Corresponding to them, Israel inherited an everlasting inheritance\u2014the ten commandments\u2014upon which all the Mitzvot<\/em> [commandments] and all the merits depend, as well as all the inheritance of their lot, which are the good part of Israel.<\/p>\n\n\n\n 318) When the Creator appeared on Mount Sinai, all of Israel saw, as one who sees light with a lantern. With that light, each one saw what Ezekiel the prophet did not see. A lantern is a lamp whose walls are made of glass and a candle burns within it.<\/p>\n\n\n\n 319) The reason is that those upper voices appeared as one, as it is written, \u201cAnd all the people saw the voices.\u201d But in Ezekiel, the Shechina appeared in her Merkavot<\/em> [chariots\/assemblies] and not more, and he saw as one sees behind many walls.<\/p>\n\n\n\n 320) Happy is Moses, of whom it is written, \u201cAnd the Lord came down on Mount Sinai … and the Lord called Moses.\u201d Happy is the generation in which it is written, \u201cThe Lord will come down on Mount Sinai before the eyes of all the people.\u201d<\/p>\n\n\n\n 321) \u201cOn His right was a fiery law,\u201d for He appeared from the right. On Sinai was the head and the body of the king, as it is written, \u201cHe bowed the heavens and came down,\u201d since before that, it is written, \u201cSmoke went up out of His nostrils, fire from His mouth devoured.\u201d Thus, there is a head here, of which it is written \u201cnostrils\u201d and \u201cmouth.\u201d And where there is a head there is a body. But in Ezekiel it is written, \u201cAnd there the hand of the Lord came upon him,\u201d meaning that a hand appeared and not a body. And even in the hand there is the upper hand of the Creator, ZA<\/em>, and there is the lower hand of the Creator, Malchut<\/em>, who is called \u201ca hand.\u201d What was revealed to him was the lower hand.<\/p>\n\n\n\n 322) It is written, \u201cThe heavens were opened and I saw visions of God.\u201d \u201cVisions\u201d is written without a Vav<\/em> [in Hebrew] to show that it was written about the Shechina. Is the Shechina not everything? The King\u2019s head is not like the King\u2019s legs, which is the Shechina, clothing Him from the Chazeh<\/em> and below, which is called \u201cHis legs,\u201d although it is all in the King\u2019s body.<\/p>\n\n\n\n 323) It is written about Isaiah, \u201cAnd I saw the Lord.\u201d The Shechina is called Et<\/em> [the]. In regard to Ezekiel, it is written, \u201cAnd I saw visions of God.\u201d Here \u201cthe\u201d is the Shechina and there \u201cvisions\u201d is the Shechina because what Isaiah saw, Ezekiel saw, meaning only the Shechina. Happy is Moses, for there was never a prophet as whole as him, who saw in the illuminating mirror, who is ZA<\/em>.<\/p>\n\n\n\n 324) \u201cAnd I saw the Lord.\u201d \u201cThe\u201d is the Shechina. \u201cAnd I saw the visions of God.\u201d \u201cVisions\u201d is the Shechina. Isaiah and Ezekiel were on the same degree, so why did Isaiah not interpret as Ezekiel interpreted? Isaiah included and Ezekiel interpreted. What is the reason that Ezekiel interpreted so? All that Ezekiel interpreted was to be for Israel, so they would know the love that the Creator loves them, that the Shechina and her Merkavot<\/em> [chariot\/assemblies] are coming to dwell among them in exile.<\/p>\n\n\n\n 325) It is written, \u201cIn the land of the Chaldeans.\u201d But it is written, \u201cBut the land of the Chaldeans\u2014this is the people which was not.\u201d Why was the Shechina revealed there? Was it for Israel? After all, it would be good for the Shechina to be among them and not be revealed? However, had it not appeared, they would not have known that the Shechina was among them.<\/p>\n\n\n\n 326) And where it did appear, it is written, \u201cBy the river Chebar,\u201d meaning on water, a place that is not defiled and in which there is no impurity. That river was one of four rivers that come out of Eden, as it is written, \u201cBy the river Chebar,\u201d meaning it was already [Hebrew: Kevar<\/em>] from the place where the Shechina is on it. And it is written, \u201cAnd there the hand of the Lord came upon him,\u201d and not elsewhere.<\/p>\n\n\n\n 327) \u201cWithin it was the likeness of four animals.\u201d There are four animals in the holy palace, which is Bina<\/em>. They are the first, elders, which extend from holy Atik<\/em>. They are the whole of the holy name HaVaYaH<\/em>. Yod<\/em> is a lion; the first Hey<\/em> is an ox, Vav<\/em> is an eagle, and the bottom Hey<\/em> is man. They are three lines and Malchut<\/em> who receives them.<\/p>\n\n\n\n Ezekiel saw only the likeness of the upper Merkavot<\/em> because he saw them from a place that does not shine so much, in the world of Yetzira<\/em>. As there is above, in Bina<\/em>, so there is below, in ZON<\/em>. And so it is in all the worlds BYA<\/em>: all are gripped to one another and all that there is in the upper world exists in the lower world. He saw them in the world of Yetzira<\/em>.<\/p>\n\n\n\n 328) Can it be that he saw them higher than the world of Yetzira<\/em>? Rather, Moses saw from the illuminating mirror, ZA<\/em>, and all the prophets saw only out of a mirror that does not illuminate, as it is written, \u201cAnd I saw the visions of God\u201d without a Vav<\/em> [in Hebrew], which is Malchut<\/em>. It is also written, \u201cIf there is a prophet among you, I, the Lord, shall make Myself known to him in a mirror. …Not so, with My servant Moses, he is faithful in all My house.\u201d It is also written, \u201cWith him I speak mouth to mouth.\u201d<\/p>\n\n\n\n 329) All the prophets compared to Moses are as a female compared to a male, as it is written, \u201cWith him I speak mouth to mouth, in a vision, and not in riddles,\u201d which is the illuminating mirror. It is written about the rest of the prophets, \u201cI … shall make Myself known to him in a mirror,\u201d a mirror that does not illuminate, meaning a mirror and not mirrors, without a Vav<\/em>. It is all the more so with Ezekiel, for even a mirror is not written regarding him, but mirrors without a Vav<\/em>, which he saw in the world of Yetzira<\/em>. It is all the more so about what is written of Moses, \u201cNot in riddles,\u201d but every word completely clear. Happy is the generation that this prophet was among them.<\/p>\n\n\n\n 330) Israel saw the brightness of the glory of their King face-to-face, and there were no blind or crippled or amputated of hands or deaf among them. No blind means as it is written, \u201cAnd all the people saw.\u201d No crippled means as it is written, \u201cAnd they stood at the bottom of the mount.\u201d No amputated of hands and deaf, as it is written, \u201cWe shall do and we shall hear.\u201d And in the future, it is written, \u201cThen he will leap as a lame deer and the tongue of a mute shall sing.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":" 296) \u201cAnd all the people saw the voices\u201d\u2014of the illumination of those voices. It should have said, \u201cHeard.\u201d However, those […]<\/p>\n","protected":false},"featured_media":0,"parent":11434,"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-11487","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n