Kabbalah zu Bamidbar 14:46

10.The revealed world, which is Rachel, the Female principle of Zeir Anpin who is located from his Chest downward, is similarly unified below. The revealed world is the lower world, as can be proven by reading the scriptures, where it is described in terms of seeing: "I saw Hashem" (Isaiah 6:1), "and they saw the Elohim of Yisrael" (Exodus 24:10), "and the glory of Hashem appeared (Numbers 14:10) and "As the appearance of the rainbow...so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of Hashem" (Ezekiel 1:28). And it is known that the lower Female principle, who is called Rachel, is described by the words: "Glory of Hashem" and by the particle Et (the). This is the secret of the verse: "Let the dry land appear (lit. 'be seen')," because "seeing" applies only to the revealed world and not to the upper world. The verse: "As the appearance of the rainbow," which is written about the divine Chariot of Yechezkel, alludes to the life of the worlds, namely Yesod of Zeir Anpin. Therefore, it is written in the portion of Noah: "I have set My rainbow in the cloud" (Genesis 9:13), which also alludes to Yesod of Zeir Anpin, who is called the life of the worlds. The phrase "in the cloud" refers to Malchut; namely, the lower Female principle of Zeir Anpin, the revealed world of Rachel. The words "I have set" mean that he has set his rainbow in the cloud ever since the day of Creation.

And as the Zohar in Shlach Lecha says regarding the advice of the Evil Inclination: 66. What did these faithful say? “If Hashem delights in us...and give it us” (Bemidbar 14:8), MEANING THAT if a person strives with a willing heart for the Holy One, blessed be He, HE WILL MERIT HER, since He only wants his heart. And they will preserve that Holy Sign, THAT IS THE HOLY COVENANT, as is written: “Your people also shall be righteous: they shall inherit the land forever” (Yeshayah 60:21), MEANING THOSE WHO PRESERVE THE COVENANT, WHO ARE CALLED RIGHTEOUS.

And because of the "erev rav" [mixed multitude] Israel was exiled, since it is written "And Adam was expelled". Adam is obviously Israel. And Moshe, because of them, was expelled from his place and did not merit to go up to the land of Israel. And because of them he transgressed the order of the Holy One of Blessing and hit the rock, that he struck it and did not speak to it, "you shall speak to the rock" - and they caused it. And with all this, the good thought of the Holy One of Blessing was combined into deed, that he (Moshe) did not receive them and give them the sign of circumcision were it not to cover the nakedness of his father. And the Holy One of Blessing said to him: "I will make from you a people, greater and more powerful than them" (Numbers 14:12). And because of them God said "whoever sinned against Me - I will erase from My book" (Exodus 22:23), since they are from the seed of Amalek, about whom it is written "erase the seed of Amalek" (Deuteronomy 25:19). And they too caused the breaking of the two tablets of Torah.

And this is the secret: "And E-lohim tested Avraham" (Gen. 22:1) that the name E-lohim gave its banner [nes] in the hand of Avraham whose aspect is E-l. And this is the secret of "and he took in his hand the fire and the knife" (Genesis 22:6): if Avraham had not taken in his hand the strengths of Yitzchak, which are the fire and the knife, the whole creation would not have been able to stand in front of 'the fear of Yitzchak'. And this is the secret of 'and abundant in mercy' (Exodus 34:6 and Numbers 14:18) of the aspect of Avraham, that diminished the aspect 'fear of Yitzchak' and took in his hand the fire and the knife. And this is why the aspect of Avraham is called Gedulah, because it is greater than Gevurah, and this is the secret that He said to Avraham "I will make your name great" (Genesis 12:2) and this is the secret of "because a great E-l is YHV"H and king over all E-lohim" (Psalms 95:3) - and therefore the banner of Yitzchak does not get out until the banner of Avraham has finished teaching all the merit. And this is the secret of "and Y"Y went, after He finished speaking with Avraham, and Avraham returned to his place" (Genesis 18:33) - and what is written after? "And it was, when E-lohim destroyed the two cities of the plain" (Genesis 19:29). Even though E-lohim destroyed, when He remembered Avraham, who is the secret of the aspect E-l, He saved Lot, and this is what is written: "And it was that, when E-lohim destroyed the cities of the Plain, E-lohim remembered Avraham and sent Lot away from the midst of the upheaval" - truly from the middle of the upheaval He saved him. And the reason [is] because Avraham took in his hand the fire and the knife, and therefore Avraham saved many times [other people] even though the end of the judgment was death, because this is the secret of "abundant in mercy", and this is the secret of "compassionate and gracious" of the aspects called as "Avraham". And after Avraham took with His permission the fire and the knife, which are the weapons of war of Yitzchak, who is the aspect of E-lohim, the banner of E-lohim does not come out to complete the punishment until Avraham has finished teaching/exposing the merit of the one being judged. And when he does not find merit, the aspect of Avraham joins [into the aspect of E-lohim/Yitzchak] and then E-lohim, which is the aspect of Yitzchak, completes the punishment and the judgment, as it says "and Avraham returned to his place," and after this "And it was that, when E-lohim destroyed the cities of the Plain". And you should know that, once Avraham took the fire and the knife, E-lohim cannot act of punish until Avraham agrees with the judgment. And this is the secret of "And Avraham took the fire and the knife and the two of them walked together". "And the two of them walked together", obviously, since the aspect of Yitzchak cannot walk without the permission of the aspect of Avraham, and its command and its agreement. And this is the secret of "God of Avraham, God of Yitzchak AND God of Ya'akov" (Exodus 3:9) and it is not written AND God of Yitzchak, as it is written "and God of Ya'akov", so that greatness is not divided to the aspect of Yitzchak, and so that the aspect of "Fear of Isaac" is always under "Kindness of Avraham." And this is the secret of "and the two of them walked together", that the aspect of Yitzchak does not have permission to walk unless the aspect of Avraham has exposed the merit, because otherwise the aspect of Yitzchak would destroy the world, and this is the secret of 'And E-lohim tested Avraham." And you should know that Avraham bound Yitzchak up so that the aspect of Yitzchak would be tied up by its hands and feet, and would be conquered, under the aspect of Avraham.

Moshe recited the nine features a second time (in portion Shelach), when he needed to return them all to mercy. Even though he did not recite the thirteen attributes (as in portion Tisa), this is a matter of intention, because it won’t do to mention these attributes of Zeir Anpin that are not complete mercy; but he referred to Mazala, that is, the thirteen attributes of the beard of Arich Anpin. And he mentioned it, as written, “and now, I pray you, let the power of Hashem be great” (Bemidbar 14:17). What is the power of Hashem? It is that which is called the most hidden holy Mazala, that is, the beard of Arich Anpin. This power and this light in the beard of Zeir Anpin derives from Mazala. And when Moshe uttered the nine attributes of Arich Anpin and mentioned it, that is, Mazala that is called the power of Hashem and concentrated on it to draw from the thirteen features of the beard of Arich Anpin to the nine of Zeir Anpin, he recited the nine features that derive from Zeir Anpin so they will all shine by drawing from the thirteen of Arich Anpin and there will be no judgment present, because the thirteen of Arich Anpin are complete mercy. Everything therefore depends on Mazala, which is the beard of Arich Anpin.