קבלה על דברים 4:50

I searched but haven't found him' (Songs 3:1) - that His ways are to only couple with me in His Temple, 'I called and He did not answer' (Songs 5:6). Because I sit among other peoples, and His voice can only be heard in beauty, as it is written 'Has any people heard the voice of Elohim?' (Deut 4:33)

Rabbi Yehuda said, The scripture proves this. For is written, "For ask now the days that are past...(Devarim 4:32). Up to here, one is permitted to observe, but from here and further, no one can comprehend it.

1 (1) Said the Soul - My desire and will is to become settled regarding some items from among those about which it is said (Deuteronomy 4:39) "...and lay upon your heart that HaShem is the G-d...", behold they are among the essentials of our faith that every man must seek after knowing them, to the degree that he can grasp:ּ

The poor man thinks that God is an old man, as it is written, the ancient of days sits, that he has white hair because of His great age, as it is written, the hair of his head like pure wool; and [that] He sits on a marvelous throne of fire which gives off flashes, as it is written, His throne was fiery flames (Dan. 7:9). [He thinks that] His appearance is similar to fire, as it is written, For the Lord your God is a consuming fire (Deut. 4:24, 9:3). There are other, similar fantasies which the fool believes in his mind, so that he anthropomorphizes God and [thus] falls into one of the traps which destroy [one’s] faith. His fear [of God] increases only on account of his imagination.¹Cf. Maimonides, Mishneh Torah, Hilkhot Yesodei ha-Torah 1:9; idem, Guide of the Perplexed 2.13 ff.

18. [The beginner] must also know that it is not proper for a student [of Kabbalah] to inquire as to the essence of the three first [sefirot], which constitute intellect, wisdom, and understanding.¹In this enumeration, Keter is referred to as sekhel, i.e., “intellect.” It is furthermore improper to investigate the hidden force which created all that exists.²This is a reference to Keter and Eyn Sof. Since He, His will and wisdom and understanding are one, and they are true qualities of His essence, it is not proper to inquire [into it]. However, from Ḥesed and Gevurah and below, there is no sin in investigating them, for they are qualities which have been emanated in order to direct the lower beings. One who increases his investigation into them is called industrious and will be rewarded. Similar to this [case] is that which is written, You shall surely send forth the mother—which is Binah³Binah, linked with Ḥokhmah, is the “mother” of all the lower sefirot.— and the sons⁴The seven lower sefirot. you will take for yourself (Deut. 22:7), to inquire and investigate. Thus also, inquire now as to the first days (Deut. 4:32).

Know that this honored and awesome name, YHV"H, blessed, is found in the Torah in different matters and uses. Know that you will sometimes find it by itself in most of the Torah, as in "and YHV"H spoke" "and YHV"H said" and in similar instances as those. And sometimes you will find that another of the holy names joins itself to it, as it is said after the Creation: "and these are the generation of heaven and earth as they were being created, on the day that YHV"H Elohim made earth and heaven" (Genesis 2:4). And in all Creation you only find Elohim alone, and when [the text] began to speak about the completion of Creation, in the portion"and these are the generations of heaven and earth as they were being created" [the text] began to use YHV"H Elohim. And we need to inform you of the reason for this. Know that as YHV"H being advanced and crowned and filled with all the middot [characteristics] and with all the sefirot combining in it, and that in it all the things and all creatures are completed and finished, as we already informed you, there was no need to mention [that name] in the story of Creation, since the world wasn't there yet, nor were its creatures completed not the deed finished. The world wasn't in its fullness and completeness, and the world was not filled [with its contents], rather, all the were in a state of flux. And when the Creation of the World was completed, and all the things were in an advanced state, and they were all in an state of complete improvement, then [the text] records YHV"H Elohim, that are two names that unite with each other. This is because Elohim many times clothes Godself with the name Adon"ai and is then called Adon"ai Elohim as we explained to you. And in joining YHV"H Adon"ai, which is the secret of YHV"H Elohim, then all the things [become] in final [state of] completeness. And even though there is Elohim that is the secret of the characteristic of Gevurah and Din/Judgment, as we said, and as our sages of blessed memory said: [God] began to build God's world through the characteristic of Judgment as it is said in the beginnign of Elohim creating (Genesis 1:1) God saw that [the world] would not be able to stand, God rose and joined the characteristic of Rachamim/compassion as it is said "in the day of YHV"H Elohim having created land and heaven" (Genesis 2:4). And this is true, and upright and correct, but come and see great and wondrous things. Behold the text said: "raise your eyes to heavens and see M"Y who created these [eleh]?" (Isaiah 40:26). Obviously that which is called M"Y created "these", which is the secret of the first day that is the secret of Binah, and from it - until the day of Shabbat - during the six days in which heaven and earth and all the creatures were made. And in truth the word M"Y is above and the word Y"M is below, and the word M"Y created it. which is the beginning of the clothing of the name Elohim in the secret of the name called YHV"H, which is written in the word YHVH and called out with the vowels of Elohim in the secret of YHV"H, and both of them are the secret M"Y and their secret: All K"L the rivers go to the sea Y"M (Ecclesiastes 1:7). And from this characteristic which is called M"Y, and is the secret of the clothing of Elohim in the name YHV"H, from [that characteristic] the characteristic of Gevurah, Din and Pachad, which is verily called the characteristic of the Strength of Elohim, is inherited. And from those two characteristics the characteristic called Adon"ai name of Elohim, is inherited, and is clothed in her clothing and then created the world in the secret of YHV"H Adon"ai. And if you understand this principle you will find the name YHV"H Elohim. both of them, in the secret of YHV"H. In the form of its letters, YHV"H; in the form of its vowels, Elohim. And one finds that this name witnesses the secret of YHV"H Elohim, the full name. And the secret of YHV"H is Elohim (I Kings 18:39) in truth: YHV"H in the form of the letters is Elohim in the form of the vowels. And according the saying of the verse YHV"H is Elohim, twice, one corresponding to the higher justice and one corresponding to the lower justice. And the secret of "And you shall know this day, and you shall set it to your heart, that YHV"H is Elohim in the heaven above and on the earth below; there is none else" (Deuteronomy 4:39): in the heaven above - this is the higher justice; and on earth below - this is the lower justice. And if so, all is hinted in the secret of YHV"H Adon"ai. You have found that you've learned that the characteristic Adon"ai in the Creation of the World is clothed in the characteristic M"Y, which is the secret of Binah, which is YHV"H in writing and in vowels, and created the world. And behold, the characteristic of the higher justice that is called Bin"ah and the characteristic of Gevurah and all the other sefirot flowed their power in the name Adon"ai, and it was clothed from the name Elohim and created the world, as it is written "In the beginning created Elohim". And since the name Elohim sometimes is spelled in contracted form and sometimes is spelled in full, it was needed to mention it in the creation of the world, while the world was not full and its creation was not completely formed, yet once the creation of the world was finished, the name mentioned is YHV"H Elohim. Elohim while the forms were not completed, YHV"H at the completion of all the forms, since the name Elohim is not full and complete unless in the name YHV"H - and the secret (Exodus 4:11) "Who makes mute [ilem אלם].. Is it not I, YHV"H?" - this is the secret of Elohim, when you separate the two letters of the name YHV"H, which are Y"H, mute [ilem אלם] is left in the secret of Elohim, Ilem Y"ah. Therefore the world was created with the name Elohim, and when all the things were improved and all the formed beings [were], and the world was in its fullness, it was necessary to mention YHV"H Elohim. And this is what our sages said: the full name was mentioned in a full world, and therefore when the deed of Creation was finished, [the text] began to mention YHV"H Elohim over the fullness of the world.

Rabbi Yitzchak (other versions Yehuda) said after him: "when you are in distress because all these things have befallen you and, in the end, return to Ad-nai etc" (Deuteronomy 4:30). "When you are in distress" - from here [we learn] that teshuvah is better than everything since judgment still rules in the world. Once judgment rules in the world, its force is strong, one who crosses it goes from this world, that, behold ...since Judgment rules one cannot go until one pays. Once one paid, and did teshuvah, one fixed all worlds. Meaning, since it is written "and those things will find you at the end of the days" (Deuteronomy 4:30) and it is written "and you will return to Ad-nai your God etc" because "Ad-nai your God is a compassionate God etc" (Deuteronomy 4:31)

And I heard behind me (Ezek. 3:12) a herald calling. Will you not answer [that] I will prepare my generation, for you have not denied the words of the Master of the Earth, [who is] awesome in praise in the darkness, and light dwells with Him (Dan. 2:22). I will tell of the decree (Ps. 2:7), advice from afar. Indeed, these are the lambs of the Merciful One, the eternal God [who] is a dwelling-place (Deut. 33:27), Selah. Why should you ask, when it is miraculous? (Judg. 13:18). The Lord of Hosts has purposed, and who will disannul it? (Isa. 14:27). If I would relate and speak of them, they are more than can be told (Ps. 40:6), for it is to test (Exod. 20:20) us that He orders His angels (Ps. 91:11) for us in the high heavens above and on the earth below (Deut. 4:39). They sanctify and purify themselves (Isa. 66:17) to comprehend the rash and to give merit to the multitude concerning the things that are the mysteries of the world, to bring all hidden things to judgment (Eccles. 12:14), for thus it arose in [His] thought, and it is known to all that there is a time and a season for each thing (Eccles. 3:1), and snarl against all sound wisdom (Prov. 18:1), and [for] the enlightened one [who wishes] to do well, his silence suffices for him. Let him be [more] silent for the Lord than the roar of the lion [is loud]. He will place and desire, and his heart will understand that not all faces are alike, and [that] God has made high and uplifted (Isa. 57:15) lowly and dark, both essential and nonessential, [so] that they should fear Him (Eccles. 3:14). For the mem and the samekh on the [stone] tablets are still suspended and stand. They warn and testify as a sign and anger [that will] consume and destroy those who utilize the crown not for its own sake,³Cf. Mishnah, Avot 1:13. with a deadly poison for those who defy her will. A contemptible brand in the thought of him that is at ease (Job 12:5) under every leafy tree (Deut. 12:2).

He falsifies the Torah, as is written, This is the Torah which Moses placed before the children of Israel (Deut. 4:44).

[Scripture] states, This is the Torah which Moses placed, meaning Tiferet. Where was it placed? Before the children of Israel (Deut. 4:44), signifying Nezaḥ and Hod. Were the Torah to be given to the “outside” ones, it would be damaged and not be [fit] to be put in the holy place.

He said to him, You spoke well. Nevertheless, come and behold, Torah was given to males only, as it is written, "And this is the Torah which Moses set before the children (lit. 'sons') of Yisrael" (Devarim 4:44). As women were exempt from the commandments of Torah.

For that reason Solomon said, "Prepare your work outside, and make it fit for yourself in the field" (Mishlei 24: 27). "Prepare...outside", as it is written, "cry aloud in the streets,". For here, work can be corrected. And this may be sought, as it is written, "For ask now of the days that are past...and from the one side of heaven to the other" (Devarim 4:32).

If one should ask: Is it not written, “For ye saw no manner of similitude” [Deut. 4:15], the answer would be: Truly, it was granted us to behold him in a given similitude for concerning Moses it is written, “and the similitude of the Lord doth he behold” [Num. 12:8]. Yet the Lord was revealed only in that similitude which Moses saw, and in none other, of any creation formed by His signs. Therefore it stands written: “To whom then will ye liken God? Or what likeness will ye compare unto Him?” [Isa. 40:18].

And regarding the general aspect of kavod [honor/glory] that we explained, in both the Tanna deBei Elyiahu and in the midrash (Bamidbar Rabbah 5:9) - and this is the text: "Elyiahu says: they gathered and went to war, and 50 thousand men fell, and the Great Sanhedrin fell with them, who killed them? I say, the only ones who killed them were the men of Beit Shemesh since they saw the Ark, and therefore the text warned the family of Kohat "and they should not come see" (Bamidbar 4:20). The Holy Blessed One said: just as I did to the children of Kohat, that they would have awe of Me, I gave honor and distributed honor to them, and I warned that they shold save their souls from death, so too, I give honor to every one who has awe for Me and I do not cut that person's name from the world. From whom do you learn this? From the sons of Yonadav ben Rechav because they did My will. What is written about them? "There shall never cease to be a man of the line of Yonadav son of Rechab standing before Me" (Jeremiah 35:19), and just as those, who were gerim and I did this to them, all the more so Israel, who are the children of My beloveds, My friends, when they do My will they will stand in My presence forever, as it is written "If only you would heed My commands, then your peace would be like a river, your triumph like the waves of the sea." (Isaiah 48:18) and also "and all of you who cling to Ad-nai your God are all alive today" (Deut. 4:4), until here the text.

As it says in the Zohar in Lech Lecha: 414. Hence the words, “from my flesh shall I see Eloha,” REFERRING TO THE NAME ELOHA, represent overall completion, because it is “from my flesh,” my own – WHICH IS YESOD THAT IS CALLED FLESH – the actual sign of the covenant. Therefore, happy are the holy Yisrael who are united with the Holy One, blessed be He; happy is their portion in this world and the World to Come. Of them, it is written: “You that cleave to Hashem your Elohim are alive every one of you this day” (Devarim 4:4).”...

And as it says in Vayikra: “229. But Yisrael, holy children to holy people by stock and root, who were perfumed on Mount Sinai and entered the complete, holy Faith, when they are circumcised, they abide everywhere, NAMELY IN ZEIR ANPIN AND MALCHUT CALLED DAY AND NIGHT, as written, “But you that did cleave to Hashem your Elohim are alive every one of you this day” (Devarim 4:4).” May the Creator give us merit to be those who guard His Brit and His Mitzvot and to cleave to Him.

And after this introduction, here I am going to explain. You should know that the name YHV"H, may the One be blessed, dresses itself and beautifies itself in holy names, and every holy name seizes itself [or. Hebrew is מתאחזין] in the truth of this Name, may it be blessed, and each name teaches a specific issue individually. How? When the Holy Name wants to have compassion on God's world and have pity on them, then God clothes Godself in the clothing of Compassion [Hesed] and Mercy [Hemlah] and then the High Name, which is YHV"V brings out the banner of compassion and mercy, and in that same banner is carved the name E"l, and the sign is "each on its banner by signs" (Bamidbar 2:2). And when the Blessed Name brings this banner out, then God does good and has compassion and bestows grace on human beings and is happy with them, and this is the secret of "May the glory of YHV"H be forever, YHV"H will be happy in His works" (Psalms 104:31), and the secret of "and he [Avraham] called the name YHV"H E-l Olam" (Genesis 21:33), and the secret of "E-l King that sits on the throne of Mercy", and the secret of "Y'Y Y'Y E-l Rahum veHanun (Shemot 34:6) and the secret of "because E-l Rahum Y'Y your God" (Deut. 4:31), and the sign is "because E-l, great, Y'Y and a great king over all E-lohim" (Psalms 95:3) - E-lohim, the aspect of judgment, that is to say that the aspect of Mercy is greater than the aspect of judgment. And from this you will understand "And E-lohim tested Avraham" (Genesis 22:1) - E-lohim, that is, the aspect of Judgment, gave the miracle/nes and the banner in the hands of Avraham, who is the secret of the aspect of E-l, who is the secret of the aspect of Hesed, and this is the expression "tested/nisah Avraham", from the expression "raise a banner/nes over the peoples" (Isaiah 62:10). And this is the secret of "God of Abraham, God of Isaac" (E-lohei Avraham, E-lohei Yitzchak) and we don't say "and God of Yitzchak", since the aspect of Judgment is conquered under the aspect of Compassion, since the banner of Yitzchak, which is the aspect of E-lohim is given over to the hand of Avraham, who is the secret of the aspect of E-l.

R' Yitzḥak says: Why was the Torah given in fire and darkness? As it is written (Devarim 4:11) "The mountain was ablaze with flames to the very skies, dark with densest clouds." The reason is because every person who toils in Torah is saved from the fire of Gehinom, and from the darkness with which the other nations darken Israel, since the merits of Avraham save Israel from the fire of Gehinom.

"Without form" means strangulation, as it is written, "a line of confusion" (Isaiah 34:11) that is "a measuring line" (Zech. 2:5). "Void" means stoning and refers to the stones that are sunk in the great deep for the purpose of punishing the wicked. And "darkness" means burning. As it is written, "And it came to pass, when you heard the voice out of the midst of the darkness, while the mountain did burn with fire" (Deut. 5:20). And this fierce fire "shall fall upon the head of the wicked" (Jer. 23:19) to burn them.

The fourth precept: to know that Hashem is the Elohim. As it is written, "Know this day, and consider it in your heart, that Hashem He is the Elohim"(Deuteronomy 4:39). Meaning, that the name Elohim is included in the name of Hashem, and acknowledged as one and inseparable. And this is the secret of the verse, "Let there be luminaries (Heb. מְאֹרֹת) in the firmament of heaven...to give light upon the earth" (Genesis 1:14-15), that both names should be as one without any separation. Thus, מְאֹרֹת, spelled without a Vav, should be included within the term heaven, because they are as one and inseparable. Black light (Malchut) within white light (Zeir Anpin). Both are as one without separation.

But how were these ministers removed? "He drove them through burning fire," as it is written: "for Hashem your Elohim is a devouring fire, a zealous El" (Deut. 4:24). Thus, the 'living substance' of above was driven through fire, while those who were governed by them (i.e. people) were erased by water. This is why "And He destroyed every living substance," and then continues, "man, cattle and creeping things, and the birds of the heaven; they were destroyed from the earth." The word "only" in, "Only Noah was left," signifies that nothing and nobody remained in the world - except Noah and whoever was with him in the ark. Rabbi Yosi said that (not even Noah's body was spared) for he was smitten by a lion and became lame, as was previously explained.

34 (34) Said the Intellect - Now that we have returned to your hearts the order of HaShem's actions may he be blessed, All of the great actions He has done since placing man upon the earth (Job 20:4), and everything that her promised us to do through the holy prophets, behold that which is clear to us from this with complete clarity - is the might of His singularity may He be blessed. And you will see that all of the other characteristics of his completeness which is without limitation, are not clear to us at all, because we do not have the strength to grasp them. By example, We know that he is wise, but we cannot grasp the ends of his wisdom; we know that he is knowing, but we cannot grasp his knowledge. And therefore the Rabbis may their memory be blessed said (Prayer of Eliyahu, Tikunei Zohar, second introduction), "You are wise, and not with knowable wisdom, you are understanding and not with knowable insight", and since we are unable to understand these characteristics, a forbidding of examination of these emerges for us, for in regard to all like this it says (Chaggigah 13a in the name of Ben Sirah 3:21) "In that which is beyond your comprehension do not seek, in that which is hidden from you do not examine"; and similarly they said (Sefer Yetzira chapter 1), "If your heart runs - return to your place":

Here is its wording, in its pure style:⁴⁰Parashat Bo, 215-218, and in the Raya Mehemna. A person might ask: But it is written in the Torah (Deuteronomy 4:15): “For you did not see any image,” and how, then, do we expound names and sefirot as applying to Him?

35 But His singularity, is just the opposite, it is revealed and clarified focus in complete clarity. And it emerges for us from this that it is not enough that it be clear to us, but that we are obligated to return this knowledge to our hearts, to embed it in our hearts completely settled without any doubt. And this is what we were commanded by Moshe our teacher may he rest in peace from the mouth of The Mighty One (Deuteronomy 4:39), "And you shall know today and return to your hearts that HaShem He is the G-d in the heavens above and on the earth below, there is no other". And the mouth of the One on high himself testifies and informs us that everything that is gathered from all the great occurrences that He overturns in his world, is it not the complete revelation of this - His singularity; as it says (Deuteronomy 32:39) "See now that I, I am He and there is no other G-d with me", and this passage is said after He included all the future revolutions of the globe that are planned to occur in the universe, that include everything in the words of this song of HaAzinu, and like the straightforward meaning of these writings themselves prove, and behold the ending of His vision ends with this language, "See now that I, I am He" etc. And in the words of the prophet Isaiah it is described explicitly (Isaiah 43:10-11), "In order that you know and believe me and understand that I am He, before me no G-d was created and there will be no other after me. I, I am hashed and there is no savior other than me"; and as it is written (Isaiah 44:6), "I am first and I am last and there is no G-d other than me"; and as it says (Isaiah 45:6-7), "In order that you know from the the east and the west that there is nothing other than me, I am HaShem and there is no other. The maker of light and creator of darkness making peace and creating the negative, I am hashed the maker of all of these". And behold, it is written "In order that you know", In order that you know and understand", meaning that He wants us to know with knowledge and understanding. And the purpose of all of the success that He promises to Israel is the explanation of His singularity to the eyes of all. And this matter is mentioned innumerable times in the words of the prophets may they rest in peace, (Isaiah 2:11), "...and haShem will be exalted on that day."; (Zechariah 14:9) "And haShem will be king [on all the earth] haShem will be one and His name will be one"; (Zephania 3:9) "For then I will overturn the peoples to all call in the the name of haShem and to worship him as one accord". And in the end, is this not always our testimony every day (Deuteronomy 6:4) "Hear O' Israel HaShem our G-d HaShem is One":

36 We find, that all that has been explained to use in truth from the greatness of his perfection which is without measure is only his complete singularity. For when we look with in depth examination at all of the actions which are done under the heavens, we see one path that revolves and continues, and its rest is only in the revelation of this truth. Now we need to understand this singularity, and that which is intended through it, and this is what was commanded to us in the text (Deuteronomy 4:39) "And you shall return to your heart because haShem he is the Lord...", meaning that one needs a settled mind and proper reason in this matter. And I already said, this is a great sea and wide of hands is it, and we need to sail upon it as our souls can be filled:

37 (35)Said the Soul - What understanding is needed in this? Behold Singularity - the intent is to say that the Holy One blessed is he is one with certainty, and there is no other than Him:

38 (36) Said the Intellect - Yes, Certainly this is the matter in generality. But this think needs deeper examination. This this is exactly what is said in the text (Deuteronomy 4:38), "You have been shown to know [that HaShem is the G-d] there is none other than He alone", that in explanation [the Rabbis] may their memory be blessed (Sanhedrin 67:), "Even for a matter of sorcery". And this is the same as when we say that the Holy One blessed is he is one, it is not sufficient to understand the he is singular in his existence, which is the same as saying that there is no required existence other than He, and there is no Creator other than He, but we need to understand more, that there is no leader or ruler other than he; and there is no guide to his world or to any creation in his world other than He; And there is nothing that holds back his hand, or prevents his will, and this is that his rule is singular and complete. And this is the matter that is explained in the text (Deuteronomy 32:39), "See now that I, [I am He and there is no G-d with me], I bring death and give life, [I wound and I heal] and none can be saved from my hand"; and similarly it says (Job 23:13) "And he is Singular and who can turn him back [that which he wants he does]; and similarly we testify before him (Job 9:12) "[When He suddenly takes away, who can turn him back] who would say to him what shall He do". And know that his is a great fundamental principle for our certain faith, like we will write further inside with the help of heaven:

Rabbi Simeon said: In one place it is written, “For the Lord thy God is a consuming fire” {Deut. 4:24}, and elsewhere, “But ye that cleave unto the Lord your God are alive every one of you this day” {Deut. 4:4}. The Companions have already discussed the seeming inconsistency between these texts, but I offer yet another interpretation. It has been affirmed by the Companions that there exists a sort of fire which is stronger than other fire, and the one consumes and annihilates the other.

Rabbi Simeon said: In one place it is written, “For the Lord thy God is a consuming fire” {Deut. 4:24}, and elsewhere, “But ye that cleave unto the Lord your God are alive every one of you this day” {Deut. 4:4}. The Companions have already discussed the seeming inconsistency between these texts, but I offer yet another interpretation. It has been affirmed by the Companions that there exists a sort of fire which is stronger than other fire, and the one consumes and annihilates the other.

But the white light above neither consumes nor demolishes, nor does it ever change. Therefore Moses said, “For the Lord thy God is a consuming fire” {Deut. 4:24}, consuming, actually, all that is beneath him; for this reason he said “thy God” and not “our God,” inasmuch as Moses stood in the supernal light which does not consume and does not demolish.

And though it be in the nature of the blue or black light to destroy whatever it touches beneath, yet Israel, cleaving to it from beneath, are not destroyed; so it is said, “But ye that cleave unto the Lord your God are alive every one of you this day.” Your God and not our God; that is to say, it is the blue or black flame, consuming and annihilating whatever cleaves to it from below, and still you cleave and are alive.

And there are Ten Sayings altogether. Five in one tablet, and five in the second. Those five are included from Keter until Gevurah, And the [other] five from the middle support until