Psalmów 19:8 Kabała: Ohr Ne'erav, Sha'arei Orah & Sha'arei Kedusha

Hear me, my brothers, and give ear to me, my people (I Chron. 28:2). Understand, you fools (Prov. 8:5); listen, you rulers. Be careful what you say, and may God be with you (Gen. 48:21). If [you see] scholars in a vision like rams butting and vanquishing each other,⁵Cf. Dan. 8. it is not for you or us to say, “Remember and observe.⁶Cf. Rashi on Exod. 20:8, regarding the difference in the text of the Ten Commandments in Exodus and Deuteronomy. this tradition is proper, and that tradition is improper.” Solutions are for God (Gen. 40:8). Those who are basing [their belief] upon the explanation of a thing (Eccles. 8:1), not to fan and not to cleanse (Jer. 4:11). Is there not a time of service for man upon the earth? (Job 7:1), while the testimony of God is faithful (Ps. 19:8), as is known to an ear which hears. You who dwell in the gardens, friends listen (Song 8:13), you will lie down in the midst of the wise (Prov. 15:31).

When our teacher Moshe, ascended to the heights, he learned the secret of the mention of the Name HaShem-יהו"ה, blessed is He, from the attendant angels. He warned Israel about this when he said,⁹Deuteronomy 32:3 “When I call in the name of HaShem-יהו"ה, give glory to our God.” Now, if the supernal angels are warned thus about mentioning HaShem’s-יהו"ה name, how much more so are we, who are maggots and worms; certainly, someone foolish enough to make use of his Master’s Crown; how much more so, in our times, when none are proficient in mentioning HaShem’s-יהו"ה Name or its usages in a practical way. This being so, all that will come up in the hand of he who utters it, is the loss of his world and he brings up broken shards in his palms. About such a one the rabbis said,¹⁰Talmud Bavli, Chagigah 11b “Whosoever does not consider the honor of his Master is better off never having come into the world.”

Know, that initially, the spirit will rest upon him in a way that seems like happenstance and only on rare occasions. Moreover, the words of the spirit will initially be on simple matters that are not very deep. Furthermore, his words will be few. However, the more one continues in this way, the more he will be strengthened in all of the above-mentioned matters. Moreover, know that it is a critically important general principle to refine the materiality of his body to the utmost degree. The same applies to uprooting all alien thoughts and ruminations from his mind, as well as completely uprooting the power of imagination (Ko’ach HaMedameh) from himself.⁹¹⁶That is, rather than seeking delusions and vain imaginations of the lowly world, he should instead immerse his mind in the Godly intellect of the “completely pure Torah of HaShem-יהו״ה” (Psalms 19:8) and study and contemplate the Supernal wisdom of His Throne of Glory – the chaining down of the worlds (Seder HaHishtalshelut) – in a way of detail, depth, and understanding. He should gaze upon the wisdom of the Holy One, blessed is He, from the very first and most ethereal spiritual form, until the lowest being of the depths of the earth. Through doing so he will come to realize and know the greatness of the Singular Preexistent Intrinsic and Essential Being of HaShem-יהו״ה Himself, blessed is He. Then the Holy Spirit will automatically and immediately dwell upon him. (See Mishneh Torah, Hilchot Yesodei HaTorah 2:2 & 7:1; Hilchot Teshuvah 10:6.) He should rather focus his mind on matters of the upper worlds with the utmost adhesion (Dveikut). It is also necessary to contemplate everything that was written in the sixth gate of Part One, for there the order of how to conduct oneself in a way of piety (Chassidut) was more fully explained.