Kabbalah do Wyjścia 20:78

There is no doubt that one of the things the Torah commands is for man to understand his Creator according to his intellectual level, as it is written, I am the Lord your God (Exod. 20:2, Deut. 5:6). Rabbi Moses ben Maimon dealt with this commandment at the beginning of his book (Mishneh Torah, Yesodei ha-Torah 1.1):

This is the testimony that the Holy One, blessed be He, commanded to pronounce, as it is written, "And you shall speak and say before Hashem your Elohim, an Aramian wanted to destroy my father." "And you shall speak" is similar to the verses, "You shall not bear false witness" (Shemot 20:13), and also, "and has testified...against his brother" (Devarim 19:18).

Do you not know? Have you not heard? Hashem is the L-rd of the Universe, before Him tremble all of the upper worlds and lower worlds, from the fear of Him the earth trembles and before His wrath who can stand? (Nahum 1:6) Who shall endure before His anger? He places no trust even in His holy ones, and the heavens hold no merit in his eyes. How much less man who is vile and corrupt and who drinks wickedness like water. (Job 15: 15-16). How may a mortal use the His holy names and make from them an axe to chop with? Who is he who conspired to do so? To snatch the kingly crown for his own personal use? Behold, our sages have said: anyone who utters the name of Hashem according to the way it is written has no share in the world to come. The holy Rabbi Chanina ben Tradion did not utter Hashem's name in a profane manner or for his own use, rather in a manner of respect in order to learn and understand the ways of Hashem blessed be He and he was still punished, we who are (spiritually) impoverished and lacking, how much more so!? Don't you see what Hashem of Blessing wrote in His Torah: "You shall not raise your G'd's Name in vain" (Exodus 20:7)? And even though this verse comes to warn against a false oath, the matter is brought in a language that has the understanding of not bringing G'd's name to your lips for vain purposes, since it could have said 'do not swear with Hashem's name falsely' however since it is written "you shall not raise" you learn two things from it. And Moshe our Teacher, peace be upon him, when he went to the High Place and learned from the angels of service the secret of invocation of Hashem's of Blessing, he warned Israel regarding this, and said: "When I call on the Name of Hashem, give greatness to our G'd" (Deuteronomy 32:3). And if the angels of high are warned regarding the invocations of Hashem of Blessing, all the more so [those whose destiny is] worms and earthworms, and even all the more so those whose minds are influenced to make use of the Crown of their Creator. And an even more serious case is the fact that in this time we do not have experts on invoking Y"VY and making use of it in practical ways. And so the only thing that would raise in the act of one who is warned is simply destruction of His world and emptiness in his hand, and in that way the Sages warned "whoever does not have respect for the honor of the Creator it would have been better if that person did not come into the world." (Chagigah 16a; Kiddushin 40a)

Poked Avod (“Who visits the sins” [Exod. 20:5]). Gevurah.

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).

This is the advice necessary for the man whom the king wishes to honor (Esther 6:6). Peace of mind to the poor and lowly of spirit, who trembles at His word (Isa. 66:2). Let him not boast of the morrow (Prov. 27:1), “for the reward of [the performance of] a commandment is a commandment” (Avot 4:2). He desired it for his habitation (Ps. 132:13); until the day breathe (Song 2:17) man will go out to his labor (Ps. 104:23), [which] will be accepted for him (Lev. 1:4), his fruit in its time (Ps. 1:3). This tarrying in the house for a little (Ruth 2:7), for the command of the king was urgent (I Sam. 21:9). Prepare outside your sword and your bow (Gen. 27:3), and do all your labor (Exod. 20:9) in Scripture, Mishnah, and Gemara, and there will be stored for you in the field of apples⁴The “apple trees” symbolize the sefirot from Gedulah to Yesod. Malkhut is called the “Field of Apples” because she is filled with “apple trees.” a heap of good deeds. Afterwards you will build your house “as a meeting house for the sages” (Avot 1:4), numerous and perfect (Nah. 1:12), seated upon judgment seats (Judg. 5.10) in holiness, and receiving one from another in whispers, crowned with their tefillin and fringes which they make for themselves (Deut. 22:12) to wrap themselves with awe and fear. They seclude themselves like standing Seraphim (Isa. 6:2), like brethren sitting together (Ps. 133:1). And if, as God lives (I Sam. 20:3), they speak of the face of the eagle (Ezek. 1:10), they were swifter and stronger than lions (I Samuel 1:23), and the noise of the wings of the living creatures (Ezek. 3:13) says, Blessed be the glory of God (Ezek. 3:12), who loves righteousness (Ps. 11:7), and the words rejoice as when they were given at Sinai from before God, the Lord of all the earth (Josh. 3:13).

The letter Zayin entered and said to Him, Master of the Universe, may it please You to create the world with me. Because with my help, Your children shall keep the Shabbat, as it is written, "Remember the Shabbat day, to keep it holy" (Ex. 20:8) ["remember" in Hebrew is zakhor] He replied: I will not create the world with you, because you represent war, a sharp pointed sword and a spear! ["sword" in Hebrew is spelled and pronounced the same way the letter name is.] and so you are like the letter Nun! It immediately left His presence.

It also says in the Tikkunei Zohar (66th Correction): Similarly, one who takes out from private domain to public domain, or one who transfers his seed from the sign of the holy Brit to a strange domain, it is as if he planted the Tree of Good and Evil. Therefore, one who implants in a Niddah, Maidservant, Gentile or Harlot, it says about him “You must not make for yourself an idol of any kind or an image” (Exodus 20:3) and a daughter that is formed from this conception is call a “idol”, and about them it says “Cursed is anyone who carves or casts an idol and conceals setting it up” (Deuteronomy 27:15), what is ‘concealed?’, this is the Concealed One of the world.

It also says in the Tikkunei Zohar (66th Correction): Similarly, one who takes out from private domain to public domain, or one who transfers his seed from the sign of the holy Brit to a strange domain, it is as if he planted the Tree of Good and Evil. Therefore, one who implants in a Niddah, Maidservant, Gentile or Harlot, it says about him “You must not make for yourself an idol of any kind or an image” (Exodus 20:3) and a daughter that is formed from this conception is call a “idol”, and about them it says “Cursed is anyone who carves or casts an idol and conceals setting it up” (Deuteronomy 27:15), what is ‘concealed?’, this is the Concealed One of the world.

About this is written: “You shall have no other Elohim before Me, do not bow down to them and do not worship them, for I Hashem your Elohim am a zealous El” (Shemot 20:3-5). And it is all the same zeal, EITHER ONE WHO LIES WITH A GENTILE WOMAN OR ONE WHO WORSHIPS IDOLS. Therefore, the Shechinah is repelled by him.

Specifically regarding Shabbat it is important to be cautious since it is very related to the sign of the brit, as Rabbi Shimon said in the Zohar in Yitro: 527. “Remember the Shabbat day, to keep it holy” (Shemot 20:8). This is the secret of the Holy Covenant, WHICH IS YESOD, for in this Covenant lie all the sources of the limbs of the body, and it comprises everything. In the same manner, the Shabbat day includes all the Torah, all of its secrets originate in it. And he who keeps the Shabbat is considered as one who keeps the whole Torah.

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.

Come and behold: Moses would not have been able to approach what he was looking at had he not been dressed in another garment. As it is written: "And Moses went into the midst of the cloud, and went up into the mountain" (Shemot 24:18). And he covered himself with the cloud as a person wears a garment. And then, it is written: "and Moses drew near to the thick darkness where Elohim was" (Shemot 20:18), and "Moses was in the mountain forty days and forty nights" (Shemot 24:18) and was able to see what he saw.

This is the meaning behind the verse, “therefore Hashem blessed the Shabbat day and hallowed it” (Shemot 20:11). Everything is then influenced by a single whole body, because Malchut cleaves to the king on Shabbat, so they are one body. Blessings therefore abide on that day. From this we deduce that whoever is not in a state of male and female is considered half a body, and no blessings resides over something damaged and lacking but on a whole place, something whole, not on half a thing; and half a thing cannot endure and is never blessed.