331) \u201cWho will speak of the mighty deeds of the Lord and sound all His praise?\u201d There are several ways by which the Torah testifies that a person will not sin before his Master. There are several ways by which it advises him so he will not stray to the right or to the left. There are several ways by which it advises him on how to repent before his Master and He will forgive him.<\/p>\n\n\n\n
332) The Torah gives 613 counsels to a person on how to be whole with his Master, because his Master wishes to do good to him in this world and in the next world, especially in the next world. With all that the Creator complements a person\u2014of this good with which he is rewarded in the next world\u2014he is completed in it because the next world is the Creator\u2019s.<\/p>\n\n\n\n
333) This world, compared to the next world, is only like an entry room before the hall. When that righteous one is rewarded with his, it is written, \u201cHe shall have no inheritance among his brothers,\u201d since \u201cThe Lord is his inheritance.\u201d Happy is he who is rewarded with this superior inheritance. He is rewarded with it in this world, in the house of this world, and thus he is rewarded in the next world, in the upper, holy house, as it is written, \u201cTo them I will give in My house and within My walls a hand.\u201d Happy is that righteous, whose dwelling place is with the King, in His house.<\/p>\n\n\n\n
334) Happy is the righteous who has been rewarded with it, as it is written, \u201cThen you will delight in the Lord.\u201d \u201cIn the Lord\u201d is a place that upper ones and lower ones extend from and yearn for, as it is written, \u201cFrom where shall my help come?\u201d From Keter<\/em>, who is called \u201cNaught.\u201d<\/p>\n\n\n\n Also, it is written in Daniel, \u201cAnd He came up to the Ancient of Days [Atik<\/em> Yomin<\/em>] and I was presented before Him.\u201d Keter<\/em> is called Atik<\/em> Yomin<\/em>. The righteous\u2019 desire and delight is to gaze upon that brightness, that every brightness comes out of it, and all the Ketarim<\/em>, the Sefirot<\/em>, extend from it.<\/p>\n\n\n\n 335) \u201cThen you will delight in the Lord.\u201d At its end, it is written, \u201cAnd I will make you ride on the heights of the earth,\u201d on the place called \u201cThe heights of the earth,\u201d which is above this land, above Malchut<\/em>, meaning the heaven, ZA<\/em>.<\/p>\n\n\n\n 336) It does not write, \u201cThen you will sit,\u201d but \u201cThen you will delight in the Lord,\u201d meaning heaven, which is ZA<\/em>. \u201cOn the heights\u201d is to include Zion and Jerusalem, which are the internality and externality of Yesod<\/em> of Malchut<\/em>, to include them from the heaven of above, ZA<\/em>, and from the land of above, Malchut<\/em>, and all those things rise in one place.<\/p>\n\n\n\n Rabbi Aba explains the words of Rabbi Shimon and says that \u201cIn the Lord\u201d refers to the abundance of Keter<\/em>, which is extended from Keter<\/em> to ZA<\/em>, and the receiver is in the place of ZA<\/em>. Had the intention been in the place of Keter<\/em>, it should have said, \u201cThen you will sit in the Lord,\u201d meaning that he will sit in the place of Keter<\/em>.<\/p>\n\n\n\n But the writing says, \u201cThen you will delight,\u201d meaning that he will delight in the abundance of Keter<\/em> in the place of ZA<\/em>, who is called \u201cheaven,\u201d and not from the place of Keter<\/em>, where there is no attainment. Rabbi Shimon interprets \u201cOn the heights of the earth\u201d as being heaven, ZA<\/em>. Rabbi Aba says that it is Malchut<\/em>, meaning the abundance of ZA<\/em>, too, received from the place of Malchut<\/em>, who is called \u201cearth.\u201d He interprets that Rabbi Shimon does not actually refer to Keter<\/em>, since he brings the verse, \u201cAnd He came up to the Ancient of Days [Atik<\/em> Yomin<\/em>],\u201d meaning that he reaches only Keter<\/em>, who is called Atik<\/em> Yomin<\/em>. That is, he reaches Keter<\/em> by receiving the abundance of Keter<\/em> from the place of ZA<\/em>.<\/p>\n\n\n\n 337) \u201cThen you will delight in the Lord, and I will make you ride on the heights of the earth. And I will feed you with the inheritance of Jacob your father.\u201d The delight and the pleasantness are on the Creator, who is above, Keter<\/em>. And it is written, \u201cAnd He came up to Atik<\/em> Yomin<\/em> and I was presented before Him.\u201d \u201cOn the heights of the land\u201d means the land of the living, Malchut<\/em>.<\/p>\n\n\n\n 338) \u201cAnd I will feed you with the inheritance of Jacob your father,\u201d as it is written, \u201cAnd God will give you of the dew of heaven.\u201d The dew of heaven is Jacob\u2019s inheritance, and the blessing that Isaac blessed Jacob about heaven, ZA<\/em>, he blessed him with a blessing that Jacob\u2019s sons would be revived by that dew in the future. It is written about it, \u201cAnd God will give you,\u201d to you and to no other. \u201cOf the dew of heaven,\u201d with which the dead will be revived in the future. That dew comes out of the holy Atik<\/em> to ZA<\/em>, heaven, and remains in that heaven.<\/p>\n\n\n\n 339) \u201cWho will speak of the mighty deeds of the Lord and sound all His praise?\u201d \u201cWho will praise\u201d means who will crumble and revoke the Gevurot<\/em> [plural of Gevura<\/em>] of the Creator. The Gevurot<\/em> of the Creator is written without a Vav<\/em> [in Hebrew], which is a plural sign, that they are many Gevurot<\/em>, coming out of one Gevura<\/em>.<\/p>\n\n\n\n One superior Gevura<\/em>, one crown of crowns, Bina<\/em>, from whom judgments awaken, is crowned and fifty gates come out of her, some to the right and some to the left. Each of them is called Gevura<\/em>, and each is crowned in lights of the high engravings, and all are called \u201cthe Gevurot<\/em> of the Creator.\u201d<\/p>\n\n\n\n \u201cHigh engravings\u201d are engravings of the judgment that were made in Bina<\/em> through Malchut\u2019s<\/em> ascent to her, which caused Bina<\/em> to come into Katnut<\/em>. The lights of the high engravings, the GAR<\/em>, return to Bina<\/em> due to Malchut\u2019s<\/em> descent from her.<\/p>\n\n\n\n 340) The Gevura<\/em> of the Creator is written without a Vav<\/em> because all the Gevurot<\/em> are included in the upper Gevura<\/em>, Bina<\/em>. \u201cAnd sound all His praise\u201d means the Shechina, the brightness of the glory of the Creator.<\/p>\n\n\n\n 341) \u201cAnd a river came out of Eden to water the garden, and from there it was divided and became four heads. The name of the first is Pishon.\u201d But these rivers are called by names, and those four extend from the river that comes out of Eden.<\/p>\n\n\n\n The river that comes out of Eden, its name is Yuval [stream], as it is written, \u201cThat extends its roots by a stream.\u201d It is also written, \u201cAnd it will not … cease to yield fruit\u201d because it extends its root by a stream, which is Bina<\/em>. This is why it is written, \u201cAnd like a spring of water whose waters do not fail,\u201d meaning that the abundance of Bina<\/em> does not stop. This is why it writes \u201cComes out of Eden,\u201d coming out ceaselessly.<\/p>\n\n\n\n 342) \u201cAnd God spoke all these words, saying.\u201d \u201cSpoke\u201d and not \u201cSaid,\u201d since \u201cSaid\u201d is in a raised voice to declare the matters. When the Creator appeared and began to speak, the upper ones and lower ones shuddered and the souls of Israel came out.<\/p>\n\n\n\n 343) That word was flying from above to below and was engraved in the four directions of the world. It went up, and it came down. When it went up, it was filled by the mountains of pure persimmon and was filled with the dew of above, surrounding Israel and returning their soul to them. It surrounded and was engraved in her place in the stone-tablets once again. So it is with every word.<\/p>\n\n\n\n 344) Each word was filled with all those flavors, all those words of sentences, rewards and punishments, secrets and concealments, like that treasure that is filled with everything.<\/p>\n\n\n\n 345) When a word would come out, it would seem as one. And once it was carved in its place in the stone tablets, seventy branches appeared rising within that word, and fifty crowns minus one from one side, and fifty minus one from the other side, like a hammer striking the mountain, as it is written, \u201cLike a hammer which shatters a rock.\u201d Then they would see Israel eye to eye and they were happy.<\/p>\n\n\n\n 346) All the generations following them were present there and all received the Torah at Mount Sinai, as it is written, \u201cBut both with those who stand here with us today in the presence of the Lord our God and with those who are not with us here today.\u201d All were each as was appropriate for him, and all saw and received the matters.<\/p>\n\n\n\n 347) \u201cAnd God spoke all these words, saying.\u201d God [Elokim<\/em>] is Gevura<\/em>. Et<\/em> [these] indicates that He was included in the right, as it is written, \u201cThe [Et<\/em>] heavens and the earth.\u201d \u201cThe heavens\u201d is right, and \u201cThe earth\u201d is left. And it is written, \u201cSurely My hand founded the earth, and My right spread out the heavens.\u201d Right is \u201cthe,\u201d Hesed<\/em>. \u201cAll\u201d comes to include all the Sefirot<\/em>. \u201cThese words\u201d indicates that the matters connect and integrate in one another. \u201cThese\u201d indicates all the flavors, secrets, concealments, sentences, and punishments.<\/p>\n\n\n\n 348) \u201cSaying\u201d means being an inheritance to all, as it is written, \u201cMoses commanded us a law, an inheritance.\u201d Should it be said to all and to reveal what did not need to be revealed to every person? However, it is written, \u201cI am the Lord your God,\u201d indicating that as I am covered and concealed, these words will be covered and concealed in your heart.<\/p>\n\n\n\n 349) Another interpretation: \u201cAnd God spoke\u201d is one degree. \u201cAll these words, saying\u201d is five other degrees, where each word is one degree. \u201cAnd God spoke\u201d is Gevura<\/em>, \u201cThese\u201d is right, Hesed<\/em>, \u201cAll\u201d is HG<\/em> together. \u201cAll\u201d includes Abraham, as it is written, \u201cAnd God blessed Abraham in all.\u201d<\/p>\n\n\n\n 350) The word \u201cWords\u201d is to include the rest of the Ketarim<\/em> [crowns], which have been covered. \u201cThese\u201d includes those that have been revealed, and it is written, \u201cAnd all the people saw the voices,\u201d which are the ones that appear and are included in \u201cThese.\u201d \u201cSaying\u201d is as it is written, \u201cA virtuous woman is the crown of her husband,\u201d indicating the Shechina. It is also written, \u201cSaying, \u2018If a man sent away his wife.\u2019\u201d Since the word \u201cSaying\u201d is adjacent to \u201cWife,\u201d it indicates Nukva<\/em> of ZA<\/em>, the Shechina.<\/p>\n\n\n\n 351) \u201cAnd the mountain burned with fire unto the heart of heaven, darkness, cloud, and mist.\u201d Why was the Torah given in fire and darkness? It is because anyone who engages in Torah is saved from the fire of Hell and from the darkness that all the people darken Israel, that Israel were saved from the fire of Hell by Abraham\u2019s merit.<\/p>\n\n\n\n 352) The Creator said to Abraham, \u201cAs long as your sons engage in Torah, they will be saved from fire and darkness. And if they do not engage in Torah, the fire of hell will govern them and they will be enslaved among the nations.\u201d Abraham told him, \u201cBy two knots will the words not come true: the fire of hell and exile. But if it pleases You, they will be saved from the fire of Hell and be enslaved among the nations until they return to You.\u201d<\/p>\n\n\n\n The Creator told him, \u201cIndeed, so it is,\u201d as it is written, \u201cExcept their Rock had given them over and the Lord had delivered them up.\u201d \u201cTheir Rock\u201d is Abraham, as it is written, \u201cLook to the rock from which you were hewn.\u201d \u201cAnd the Lord had delivered them up\u201d is the Creator, who agreed with him.<\/p>\n\n\n\n 353) It was fifty days since the day Israel went out of Egypt to the day the Torah was given, since these are the years in a Yovel<\/em> [50th<\/sup> year jubilee], which is Bina<\/em>, as it is written, \u201cAnd you shall sanctify the fiftieth year,\u201d the fiftieth gate in Bina<\/em>.<\/p>\n\n\n\n 354) That Yovel<\/em> brought Israel out of Egypt. But not the actual Yovel<\/em>, meaning not Bina<\/em> herself, but the exit was from the side of Yovel<\/em>, and the judgment awakened over the Egyptians. For this reason, these fifty years are fifty gates of Yovel<\/em>, Bina<\/em>. Bina<\/em> herself did not deliver Israel from Egypt, but Nukva<\/em> of ZA<\/em> rose and clothed Bina<\/em>, and became like her, bringing Israel out of Egypt. It is considered that it is from the side of Bina<\/em>, and not from the actual Bina<\/em>.<\/p>\n\n\n\n 355) Opposite that, the deeds of the Egyptians are written fifty times in the Torah, and they are all praises. \u201cWho brought you out of the land of Egypt,\u201d \u201cAnd the Lord your God brought you out from there,\u201d \u201cFor with a powerful hand the Lord brought you out of Egypt.\u201d They are all fifty times and not more because everything was crowned in the Yovel<\/em>, Bina<\/em>, and everything came from the side of the Yovel<\/em>.<\/p>\n\n\n\n There are fifty gates in Bina<\/em>, hence the Torah that comes from Gevura<\/em> was crowned in the right, as it is written, \u201cOn His right was a fiery law.\u201d Also, there were five voices in the giving of the Torah, opposite HGT<\/em> NH<\/em> of Bina<\/em>, and all were seen in them, included in them, and were crowned in Bina<\/em>.<\/p>\n\n\n\n 356) When Israel received the Torah, that Yovel<\/em>, Bina<\/em>, crowned his crowns to the Creator, ZA<\/em>, as a king who crowns within His armies, as it is written, \u201cGo forth, O daughters of Zion, And gaze on King Solomon with the crown with which his mother has crowned him.\u201d \u201cHis mother\u201d is Yovel<\/em>, since Bina<\/em> is called Yovel<\/em>, and she is the mother of ZA<\/em>, who is called Solomon, and the Yovel<\/em> was crowned in joy, in love, and in wholeness, as it is written, \u201cThe mother of the sons rejoices.\u201d \u201cThe mother of the sons\u201d is Yovel<\/em>.<\/p>\n\n\n\n 357) \u201cLet your father and your mother be glad, and let her who gave birth to you rejoice.\u201d Your father and your mother are HB<\/em>, AVI<\/em>.<\/p>\n\n\n\n 358) When the Creator appeared on Mount Sinai, the mountain shook. And when Sinai shook, all the other mountains in the world shook and were rising and falling until the Creator reached out His hand over them and they rested. Then a voice came out and declared, \u201cWhat ails you, O sea, that you flee? O Jordan, that you turn back? O mountains, that you skip like rams? O hills, like lambs?\u201d<\/p>\n\n\n\n 359) They replied and said, \u201cTremble, O earth, before the Lord, before the God of Jacob.\u201d \u201cBefore the Lord\u201d is Ima<\/em>, Bina<\/em>, as it is written, \u201cThe mother of the sons rejoices.\u201d \u201cTremble, O earth\u201d is the lower Ima<\/em>, Malchut<\/em>. \u201cBefore the God of Jacob\u201d is Aba<\/em>, ZA<\/em>, the bottom Aba<\/em>, as it is written, \u201cMy son, My firstborn, Israel,\u201d ZA<\/em>, who is called Israel. It is written, about it, \u201cWith the crown with which his mother,\u201d Bina<\/em>, \u201cHas crowned him.\u201d<\/p>\n\n\n\n 360) What is \u201cWith the crown with which his mother has crowned him\u201d? It is written, \u201cSaul and his men were crowning David and his men,\u201d meaning surrounding, since ZA<\/em> crowns and is crowned and surrounded by Ima<\/em> with white, red, and green, with all the colors of three lines, all of which are included in him and surrounded within him.<\/p>\n\n\n\n \u201cWith the crown with which his mother has crowned him.\u201d A crown is as it is written, \u201cIsrael, in whom I will show My glory.\u201d It is also written, \u201cAnd I will glorify My glorious house,\u201d which is GAR<\/em>, the glory of ZA<\/em>, who is called Israel and Tifferet<\/em>.<\/p>\n\n\n\n 361) The Torah was given with black fire over white fire to include the right in the left, which was returned to the right, as it is written, \u201cOn his right was a fiery law.\u201d<\/p>\n\n\n\n 362) When the smoke of Sinai would come out, the fire rose and was crowned in that smoke openly, and it was seen as this cluster, rising and falling. And the smoke would carry all the fragrances and perfumes in the Garden of Eden in a vision of white, red, and black, as it is written, \u201cPerfumed with myrrh and frankincense, with all powders of the merchant.\u201d<\/p>\n\n\n\n 363) The smoke is the Shechina that appeared there, as it is written, \u201cWho is this coming up from the desert like columns of smoke,\u201d relating to the Shechina. It is a whole verse, which writes, \u201cAnd Mount Sinai was all in smoke because the Lord descended upon it in fire; and its smoke ascended like the smoke of a furnace.\u201d Happy is the nation that has seen it and knows it.<\/p>\n","protected":false},"excerpt":{"rendered":" 331) \u201cWho will speak of the mighty deeds of the Lord and sound all His praise?\u201d There are several ways […]<\/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-11488","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n