출애굽기 34:28 카발라: Sha'arei Kedusha & Sha'arei Orah

Our sages, of blessed memory, stated,⁴⁸⁷Talmud Bavli, Taanit 11a-b “A person should always consider himself as if holiness dwells in his bowels, as written,⁴⁸⁸Hosea 11:9 ‘Holiness is in your innards.’” Our teacher, Moshe, peace be upon him, only merited receiving the Torah after having fasted for forty days and forty nights.⁴⁸⁹Exodus 34:28 Similarly, Eliyahu the Prophet, who is remembered for good, only merited ascending the heights after he fasted for forty days and forty nights.⁴⁹⁰Kings I 19:8 Likewise, Rabbi Elazar, Rabbi Akiva, and Rabbi Yishmael only merited all the wondrous wisdom and prophecy they attained when they ascended to the Pardes, after having fasted for many days and through all kinds of self-flagellation and abstention.⁴⁹¹Heichalot Rabbati and Heichalot Zutrati Similarly, King Solomon, about whom it states that,⁴⁹²Kings I 5:11 “He was wiser than all men,” only merited to such wisdom after fasting for forty days and forty nights, as our Sages explained about the large letter Mem-מ⁴⁹³The numerical value of the letter mem-מ is forty. of the opening word of Proverbs-Mishlei-משלי.⁴⁹⁴Yalkut Shimoni Mishlei, Remez 929

Our sages, of blessed memory, stated,⁵³⁷Mishnah Avot 6 “Every day, a Heavenly voice (Bat Kol) goes forth from Mount Chorev and proclaims, ‘Woe to the creatures for their contempt of Torah.’ For, whosoever does not occupy himself in the study of Torah is called censured-Nazuf, meaning excommunicated from Heaven. Our sages, of blessed memory, stated,⁵³⁸Talmud Bavli, Sanhedrin 99b; Yalkut Shimoni Remez 749 “The following verse applies to such a person,⁵³⁹Numbers 15:31 ‘For he had contempt the word of HaShem-יהו״ה and violated His commandment, that soul shall surely be cut off – his sin is upon him.’ Rabbi Nechemiah says: This refers to anyone who is able to engage in Torah study but fails to do so.” Similarly,⁵⁴⁰Talmud Bavli, Bava Batra 79a “Rav said: “Whoever excuses himself from studying the words of Torah, a fire consumes him.” Likewise, our sages, of blessed memory, stated,⁵⁴¹Talmud Bavli, Chagigah 12b; Ketubot 111b; Brachot 63a and elsewhere. “Whoever weakens or stops his study of words of Torah to engage in idle chatter, will be fed the hot coals of a Juniper tree, as written,⁵⁴²Job 30:3 ‘They pluck saltwort and the leaves of wormwood and the roots of the Juniper tree is their bread.’” Our sages, of blessed memory, likewise stated,⁵⁴³Mishnah Avot 3:4 “One who turns his heart to idle matters is mortally guilty,” as written,⁵⁴⁴Deuteronomy 4:9 “Only beware for yourself and greatly beware for your soul, lest you forget the words⁵⁴⁵The word “Dvarim-דברים” is generally translated as “things” but also means “words” and in the above verse refers to the words of Torah and the Ten Commandments (which are called (Exodus 34:28) “Aseret HaDvarim-עשרת הדברים”), as stated in the continuing verse (Deuteronomy 4:10), “The day that you stood before HaShem-יהו״ה, your God, at Chorev.” that your eyes have beheld and lest you remove them from your heart all the days of your life etc.”

Know that when the world is judged with harsh judgments because of their many intentional and unintentional transgressions, to remedy all their afflictions and illnesses, the people of the world must quickly take hold of this Sefirah. About this the verse states,³²⁰Psalms 121:1 – This is normally translated as “From where-MeAyin-מאין will my help come?” but is being translated contextually here, in line with the preceding explanation and the following explanation. “A song of ascents. I raise my eyes to the mountains, my help will come from nothing-MeAyin-מאין.” Whoever understands this verse should contemplate the various matters hinted in this Gate. Namely, when there is a revelation of the World of Mercy and the faces are illuminated, the quality of judgment-Din is then transformed to the quality of mercy-Rachamim. This is the meaning of the words, “My help will come from nothing-MeAyin-מאין.” The next verse continues,³²¹Psalms 121:2 “My help is from with HaShem-Mei’eem HaShem-מעם יהו״ה.” That is, the verse does not say, “My help is from HaShem-יהו״ה,” but instead specifies, “From with HaShem-Mei’eem HaShem-מעם יהו״ה,” referring to the thorn of the letter Yod-י of the Singular Name HaShem-יהו"ה. This is meaning of, “From with HaShem-Mei’eem HaShem-מעם יהו״ה.” If you contemplate this, you will wonder, hear and understand, that no one can understand this according to its true foundations on their own, but will instead become confused and err in the various places in Torah that they come across similar verses, such as the verse,³²²Exodus 34:28 “And he was there with HaShem-Eem HaShem-עם יהו״ה,” in which they mistakenly believe that there is some kind of equation between them, when in reality, there are several delineations between them. However, we are not presently explaining this subject.