333) Rabbi Elazar jumped first and interpreted the verse \u201cThe voice of the Lord is upon the waters.\u201d The voice of the Lord is the upper voice, appointed over the waters. ZA is called \u201cvoice.\u201d When he ascends to Bina and decides there in the screen \u200eof the dot of Hirik between the dot of Holam, right, and the dot of Shuruk, left, at that time, ZA is called \u201cthe upper voice.\u201d He is appointed over the water, the Mochin, because through this decision that he makes between the right and the left of Bina, complementing there the name Elokim, he is rewarded with those Mochin \u200eof the three dots, as well. From there they extend to his HGT, from HGT to NHY, and from NHY to Nukva. Therefore, the upper voice in Bina is regarded as appointed over all those Mochin \u200ebecause he is their root.<\/p>\n\n\n\n
These waters, which are the Mochin, extend from degree to degree, from the degree of Bina to the degree of ZA, and from the degree of HGT of ZA to his degree of NHY, until the Mochin gather into one place, which is his Yesod, in one collection, for Yesod includes within it all the degrees, for which he is called \u201call.\u201d That upper voice sends those waters on their way, to each Sefira according to her way, like that gardener who is appointed over the water cistern, sending the water to each place as it should. Likewise, the voice of the Lord is appointed over the waters, which are the Mochin.<\/p>\n\n\n\n
334) It is written, \u201cThe God of glory thunders.\u201d But \u201cGod\u201d is the name of the Hesed, and \u201cthunders\u201d is an act of Gevura. How is this so? It is written, \u201cWho will behold the thunder of His mighty deeds [Gevurot]?\u201d This is a phase that appears by observing the thunder of the Gevura \u200eand emerges from it. That is, the God of glory is the Hesed, appearing due to the Gevura, as the advantage of light from within the darkness. This is why it is written, \u201cThe God of glory thunders,\u201d for He appears by thundering in Gevura.<\/p>\n\n\n\n
Another explanation: \u201cThe God of glory thunders\u201d is right, Hesed, from whom Gevura \u200eis emanated, since the Sefirot \u200eemerge and emanate from one another. Hence, the God of glory, Hesed, thunders, emanating Gevura, which is thunder.<\/p>\n\n\n\n
\u201cThe Lord is upon many waters.\u201d The Lord is appearance of the upper Hochma, Yod, the Mochin \u200eof upper AVI. \u201cUpon many waters\u201d means appearing over the hidden depth that emerged from it, as it is written, \u201cAnd Your trails in many waters,\u201d the screen of the lock.<\/p>\n\n\n\n
There are two kinds of incorporation \u200eof the lines of right and left: 1. Once the middle line decides between them at the level of Hassadim \u200ethat emerges on the screen of Hirik, and they are included in one another, Hochma \u200eof the left in Hassadim \u200eof the right, Hassadim \u200ein Hochma, and afterwards the right prevails and the Mochin \u200eremain in the Hassadim \u200eon the right line. 2. Once the lines are included in one another, the illumination of both of them remains. There are Hassadim \u200eand Hochma \u200eon the right, and there are Hassadim \u200eand Hochma \u200eon the left.<\/p>\n\n\n\n
The incorporation \u200eof the first kind is Mochin of Neshama, and the incorporation \u200eof the second kind is Mochin of Haya.<\/p>\n\n\n\n
The interpretation of Rabbi Elazar is about the incorporation \u200eof the first kind, and it is written, \u201cThe God of glory thunders.\u201d This is a phase that appears through observing the thunder of the Gevura \u200eand emerges from it because once they are included in one another by the upper voice, the right line prevails. This is why the text ends, \u201cUpon many waters,\u201d upon that hidden depth that came out of it, as it is written, \u201cAnd Your trails in many waters.\u201d<\/p>\n\n\n\n
Since the level of Hassadim \u200efrom screen of Hirik that decides between the lines and includes them in one another comes out on a screen \u200eof a very thin trail in ZA, which extends to it from upper Hochma\u2014which is upper AVI\u2014his light of Hassadim \u200ehas the strength to overcome the left line and leave the Partzuf \u200edominated only by Hassadim. Thus, the first explanation concerns the incorporation \u200eof the first kind.<\/p>\n\n\n\n
It was said that Rabbi Elazar jumped first and interpreted. \u201cFirst\u201d means before he was rewarded with Mochin of Haya, which is incorporation \u200eof the second kind. He \u201cjumped and interpreted,\u201d interpreted the writings only according to the incorporation \u200eof the first kind, Mochin of Neshama. Below are the words of Rabbi Shimon according to the incorporation \u200eof the second kind, in Mochin of Haya.<\/p>\n","protected":false},"excerpt":{"rendered":"
333) Rabbi Elazar jumped first and interpreted the verse \u201cThe voice of the Lord is upon the waters.\u201d The voice […]<\/p>\n","protected":false},"featured_media":0,"parent":11756,"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-11798","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n