Wyjścia 24:10 Kabała: Pardes Rimmonim, Ohr Ne'erav & Sha'arei Orah

After we have been confirmed on the subject of the number of Sefirot, it is proper that we will explore if they are necessary from the side of philosophy or not. And to this we will say that they are necessary because of several reasons. The first one [is] since we are believing in [divine] providence, and even in individual providence, we are obliged to say that He is watching over [creation] from the side of the Sefirot, because the simple [=undivided] one, reason of all reasons and the cause of all causes, is removed from [any] change and from [any] attributes. It wants to say: wise, righteous, listening, and the rest of the attributes that the philosophers remove from Him. And similarly restrictions of the body and of corporeality, as for example “And HaShem descended…” [Genesis 11:5], and similarly “And the appearance of the glory of HaShem [was] as a consuming fire...” [Exodus 24:17], and similarly “and I saw HaShem sitting on a throne…” [Isaiah 6:1], and similarly “And the glory of HaShem filled the tabernacle” [Exodus 40:34], and similarly “and they saw the God of Israel and under his feet…” [Exodus 24:10], and similarly what is said in Daniel (7:9) “and the Ancient of Days sat, his garment white as snow”, and similarly the writings on the finger of God [Exodus 31:18], the ears of HaShem [Exodus 11:18], the hand of HaShem [Exodus 7:5], the eyes of HaShem [Exodus 15:5], as these subjects, which have entered into Scripture, are instructing about the boundary and about the corporeality, and similarly about the attributes. And this with the simple one, regarding the aspect of its essence and its simpleness, it is not possible to say such about this [one], except when we regard the aspect of its attributes, as will be explained in the Gate of the Essence and the Vessels [Gate IV] and in the Gate of the Denominations [Gate XXII], with help of God.

’Eẓem ha-Shamayim (“The Essence of Heaven” [Exod. 24:10]). Malkhut.

Know now, that these two names, collectively called, HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, referring to victory-Netzach and majesty-Hod, are called The Essence of the Heavens-Etzem HaShamayim-עצם השמים. About them it states,¹¹⁵Exodus 24:10 “Like the essence of the heavens-Etzem HaShamayim-עצם השמים in purity.” This is because their strength-Eetzumam-עיצומם comes from that place called heavens-Shamayim-שמים. This mystery in Scriptures is well known to those who know the hidden wisdom.¹¹⁶See Ramban to Leviticus 23:28 They literally are the strength of the heavens-Etzem HaShamayim-עצם השמים, and every term of “Etzem-עצם” that you find, receives from them, each matter according to its kind. For example, when Torah states,¹¹⁷Leviticus 23:28; Also see Ramban there. “On the essence-Etzem-עצם of this day,” the day receives strength from them. This likewise is the mystery of the verse,¹¹⁸Psalms 35:10 “All my bones-Atzmotai-עצמותי declare, ‘HaShem-יהו״ה, who is like You?’” It is from this place that strength of life comes to the dead of Israel, through the quality of the Living God-E”l Chai-א״ל חי. The verse thus states,¹¹⁹Isaiah 58:11 “[He] will strengthen your bones-Atzmotecha-עצמותיך.” The word used here for “strengthen-Yachaleetz-יחליץ,” also means “to arm,” as in the verse,¹²⁰Numbers 32:32 “We shall cross over armed-Chalutzim-חלוצים,” and similarly,¹²¹Numbers 32:27 “Every armed person of the legion-Chalutz Tzava-חלוץ צבא,” and the verse,¹²²Numbers 31:5 “Twelve thousand armed (men) of the legion-Chultzei Tzava-חלוצי צבא.” That is, it is from the place called HaShem Tzva’ot-יהו״ה צבאו״ת that they become an “armed legion-Chalutzei Tzava-חלוצי צבא,” and that, “[He] will strengthen your bones-Atzmotecha Yachaleetz-עצמותיך יחליץ.”