{"id":11622,"date":"2025-12-11T16:29:06","date_gmt":"2025-12-11T16:29:06","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=11622"},"modified":"2025-12-11T16:29:06","modified_gmt":"2025-12-11T16:29:06","slug":"doubled-edged-sword","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/doubled-edged-sword\/","title":{"rendered":"Doubled-Edged Sword"},"content":{"rendered":"\n

398) When the heads of the seminaries who came down with Rabbi Shimon heard the words, they started and said to Moses: \u201cMoses, you are the mouth of the upper and lower the Shechina, Bina<\/em> and Malchut<\/em>, in both of which the Creator has spoken to you mouth-to-mouth in the Shema reading, as it is written, \u2018The high praises of God be in their mouth, and a two-edged sword in their hand.\u2019\u201d<\/p>\n\n\n\n

It is so because Yod<\/em> of HaVaYaH<\/em> is the head of the sword that surrounds your lip. Vav<\/em> of HaVaYaH<\/em> is the tongue of your sword, the two letters Hey<\/em> of HaVaYaH<\/em> are the two edges in your lips, and certainly, the name of your Master, who is the Shechina speaks from your mouth. Yod<\/em>–He<\/em>–Vav<\/em>–He<\/em> is in your thought, eliciting these fifty gates of Bina<\/em> from your mouth.<\/p>\n\n\n\n

Torah is the Mochin<\/em> that appear from Bina<\/em> in Daat<\/em> to ZON<\/em> and to BYA<\/em>. This is the sword that subdues and destroys the Sitra Achra<\/em>, and which is revealed associating Malchut<\/em> with Bina<\/em>, which equalizes their forms to one another. During the Katnut<\/em>, Bina<\/em> has the form of Malchut<\/em>, and during the Gadlut<\/em>, Malchut<\/em> has the form of Bina<\/em>, meaning she obtains her Mochin<\/em>.<\/p>\n\n\n\n

For this reason, they both have the same letter Hey<\/em> in the name HaVaYaH<\/em>, for they are of one form in the sword\u2019s 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<\/em>, 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<\/em> through the speech, where Bina<\/em> is the upper lip and Malchut<\/em> is the lower lip.<\/p>\n\n\n\n

This is why they said, \u201cMoses, you are the mouth of the upper and lower the Shechina,\u201d for he became a mouth to the two of them together, which is the only possibility for the disclosure of the Torah. \u201cIn both of which the Creator has spoken to you mouth-to-mouth in the Shema reading.\u201d There are fifty letters in the verse, \u201cHear…\u201d These are the gates of Bina<\/em>, from which there are all the Mochin<\/em> that come in the revelation of the Torah.<\/p>\n\n\n\n

\u201cThe high praises of God be in their mouth, and a two-edged sword in their hand\u201d writes of Moses\u2019 mouth. Yod<\/em> of HaVaYaH<\/em> is the top of the sword, encircling the lip. Yod of HaVaYaH is Hochma<\/em> that makes a coupling with the upper lip, which is Bina<\/em> and the first Hey<\/em> of HaVaYaH<\/em> are the tip of the sword, GAR<\/em>. Vav<\/em> of HaVaYaH<\/em> is the tongue in the mouth, and Moses\u2019 sword, as it is the Daat<\/em> that is extended from the coupling of Yod<\/em>–Hey<\/em>, and it is the Torah. The two letters Hey<\/em> of HaVaYaH<\/em> are two edges in the lips: The upper lip is Bina<\/em> and the lower lip is Malchut<\/em>. They act to disclose the Mochin<\/em> in the correction of equalizing their forms to one another.<\/p>\n\n\n\n

And when Malchut<\/em> is corrected in this manner it is called \u201cthe name of Heaven.\u201d This is why they said, \u201cIndeed, the name of your Master, the Shechina, speaks in your mouth,\u201d meaning that Malchut<\/em> speaks and reveals the Mochin<\/em> from Bina<\/em>. Yod<\/em>–He<\/em>–Vav<\/em>–He<\/em> is in your thought, the middle line in the thought, which is GAR<\/em> that elicits fifty gates of Bina<\/em> from Moses\u2019 mouth in Shema.<\/p>\n\n\n\n

399) The root of these matters is the correction of Malchut<\/em> in Bina<\/em> 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, \u201cUntil the poor man arrives,\u201d as it is written, \u201cAnd by His scourging we are healed.\u201d<\/p>\n\n\n\n

Because of the sweetening of Malchut<\/em> in Bina<\/em>, Malchut<\/em> of the quality of judgment, was concealed. She is the fiftieth gate, which is hidden by this concealing. For this reason, the fifty gates of Bina<\/em> were given to Moses minus one, the fiftieth gate. This is Moses\u2019 poverty, for there is none who is poor, except in knowledge, meaning who lacks the fiftieth gate.<\/p>\n\n\n\n

And the fiftieth gate appears with the revelation of Elijah, since due to the sweetening of the form of Malchut<\/em> in the form of Bina<\/em>, concerning the double-edged sword, Elijah is detained above, imprisoned there as though in a prison, and does not come down to you. This is so because due to the sweetening of Malchut in Bina in a double-edged sword, Malchut<\/em> of the quality of judgment 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.<\/p>\n\n\n\n

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 sweetening of Malchut<\/em> in Bina<\/em> and the concealing of Malchut<\/em> of the quality of judgment, ZON<\/em> and the worlds would not be fit for Mochin<\/em> of GAR<\/em>. It follows that Moses\u2019 poverty, which is the disappearance of the fiftieth gate due to the concealing, is Israel\u2019s redemption. By that, ZON<\/em> and the worlds became fit for Mochin<\/em> of GAR<\/em>, 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<\/em> that should be revealed by this sweetening of Malchut<\/em> in Bina<\/em>.<\/p>\n\n\n\n

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<\/em> that must be revealed. \u201cAnd by His scourging we are healed,\u201d since that pain and scourging of the deficiency of the fiftieth gate, he reveals all the Mochin<\/em> and heals Israel from all their deficiencies.<\/p>\n\n\n\n

400) He said to them, \u201cLet us give him permission and will come down to me, for 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, release him, and if he needs further release, we will try with his release so he may come down to me.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

398) When the heads of the seminaries who came down with Rabbi Shimon heard the words, they started and said 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