Les Psaumes 33:6 Cabale : Pardes Rimmonim & Derech Etz Chayim (Ramchal)

After we have written in the previous chapters [1 and 2] all the reasons that the commentators have written, some large, some small, and [after] we have raised objections to them according to what they taught us from the heavens, we have said to talk on this subject according to what will come up in our portion. And prior to every word we will say that ‘men I have seen [but] the answer I have not seen’ [allusion to Babylonian Talmud, Bava Metzia 16a], as this question will not be enclosed from one of two ways: [1] If it is that the question of the reason of the ten [Sefirot] [is] for us as if to say: from where do we have evidence in the Torah or from close examination on what we have received. Or [2] this question will be to the Emanator En Sof, King of Kings, the Blessed One: why did He emanate ten and not another number. And to each one of these [questions] we will answer. If the question to us intends to say: from where do we have support to the received teaching that they are ten [Sefirot], as we might say that they [would be] twenty or five or one, actually this is not a question, as we have very many evidences in the Torah of Moses, revealing to us and making our eyes see these hidden mysteries. Be it in the creation of the world with ten utterances, be it in the giving of the Torah with the Ten Commandments, and King David with ten kinds of praises that are in the song “Praise God in His Sanctuary” [Psalms 150:1], with this [psalm] he closed his book. And this subject has already been explained before in tractate Rosh HaShanah [Babylonian Talmud, Rosh Hashanah 32a], which we know well by heart there: ‘These ten kingships correspond to what? Rabbi said: “[they] correspond to ten praises which David spoke in the book of Psalms.” [An objection was raised:] “There were more praises.” [It is answered:] “[Only] those on which is written: ‘Praise him with the sound of the shofar’[Psalms 150:3]. Rabbi Yochanan said: “[they] correspond to the ten utterances with which the world was created”. These, which are they? [They are] “And He said…” “And He said…” in [the Book of] Genesis. [An objection is raised:] They were nine. [It is answered:] “In the beginning” [Genesis 1:1] is actually [also] an utterance, as is written: “With the word of HaShem the heavens were made” [Psalms 33:6].’ End of citation.

And the subject ‘they were nine’ was explained above. And it [= the Gemara] replied: ‘Bereshit is also an utterance’: although it is spoken in the reality of the emanation, yet it is [actually] the reality of an utterance, and the necessity to this [is in the verse] “With the word of HaShem the heavens were created” [Psalms 33:6], explanation: as the reality of the emanation, [which is] the heavens which are Tif’eret, their emanation is from Keter, as we will explain in the Gate of the Order of the Emanation [Gate V], with help of HaShem.

Correspondingly the human mind is fashioned in the same manner. It too has the ability to comprehend relative to the effort it uses to comprehend. As it is stated (Proverbs 2:6): " For the Lord gives wisdom: out of his mouth come knowledge and understanding." This is so, because all creations are an outcome of the speech of of G-d, as it is written (Psalms 33:6): " Through the word of Hashem the heavens were made." Subsequently, this mouth is the source and life force of all creations. The breath that flows from the mouth, which is the sustenance that permeates all creations, is all from that source that brought them into existence. Therefore it is stated (Devarim 8:3): "... that man does not live by bread only, but by every word that proceeds out of the mouth of the Lord does man live." This life force is the "breath" that enclothes itself in food as a necessity for man to live.