Kabbalah su Esodo 4:63

[The master of Kabbalah] also possesses a third advantage which is entwined in the two preceding ones. That is, one who serves [God] according to the plain meaning [of the Torah] and is drawn after it alone is classified according to the esoteric significance of the term “servants,” as it is written, For it is to Me that the children of Israel are servants; they are My servants (Lev. 25:55). He who occupies himself with Kabbalah and serves [God] according to the way of Kabbalah in the recondite meaning of the “intention” of the commandments is called “son.” Thus [Scripture] states, You are sons to the Lord your God (Deut. 14:1). There are many similar [verses], such as My firstborn son is Israel (Exod. 4:22). These praises are elaborated upon in the Tikkunim, the Ra’aya Mehemna, and countless times in the pikkudin.

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.

Let them be bound: [As] it states, Behold, we were binding sheaves in the field (Gen. 37:7).⁶In Cordovero’s citation, this verse was not in its proper order. I have restored the text according to J. Theodor and Ch. Albeck, Midrash Bereshit Rabbah (Jerusalem: Wahrman, 1965), vol. 1, p. 3. Let them be made dumb: This is as you might say, who makes a man dumb or deaf (Exod. 4:11).

Da’at is Zeir Anpin that unites Chochmah and Binah that are Aba and Ima
These father, mother and son are called Chochmah, Binah and Da’at; for when the son, Zeir Anpin, takes the signs of his father and mother – that is, when he receives and incorporates Chochmah and Binah of Aba and Ima into himself - he is called Da’at, which is derived from edut (testimony), which is the testimony of both, as he includes within himself the brains of Aba and of Ima; Da’at reconciles and incorporates Chochmah and Binah. This son, who is Da’at, is called a firstborn son, as written, “Israel is my son, my firstborn” (Shemot 4:22). Zeir Anpin, who is Da’at, is called Israel; it is said of him, “Israel is my son, my firstborn.” And since he is called the firstborn, he receives two portions – a portion from Aba, who is Chochmah, and a portion from Ima, who is Binah. When he grows with his crowns, he receives three portions; they are Chochmah, Binah and Da’at, based on the meaning of, “three coming out of one, one is present in three.” In any case, two portions and three portions are the same; Da’at has no more than the inclusion of Chochmah and Binah in such a way that even Chochmah, Binah and Da’at are no more than two – Chochmah and Binah. Both are the same, since Da’at receives the inheritance of his father and mother and so has but Chochmah and Binah like his father and mother, no more.