Шмот 33:19 Каббала: Sha'arei Orah & The Beginning

Know therefore, that the act of the upper name Eheye”h-אהי״ה, is one of complete mercies-Rachamim. That is, this is the name that acts with goodness, freely bestowing beneficence as a gift, and is not merciful merely in accordance with judgment, but solely out of pure mercies-Rachamim, in accordance with the verse,²⁶⁵Exodus 33:19 “I shall call out with the name HaShem-יהו״ה before you; I shall show favor to whomever I shall show favor, and I shall show mercy to whomever I shall show mercy.”²⁶⁶See Talmud Bavli, Brachot 7a – “Even though he is not worthy.” That is “to whomever I choose to show favor,” and “to whomever I show mercy,” all is according to the desire-Ratzon-רצון that no created being has any knowledge of. It is through the quality of this name Eheye”h-אהי"ה, which is completely merciful-Rachamim, that they left Egypt.²⁶⁷See Exodus 3:14

142. Notzer Chesed is called the “Upper Mazal” and V'Nakeh is called the “Lower Mazal” and, as such, they sometimes influence jointly. These two are the most essential of the thirteen attributes. They are called Mazal-מזל in that they are good influences that flow down-Nozel-נוזל from HaShem-יהו"ה, blessed is He, and are non-reactive to human deed,¹⁹⁵See Talmud Bavli, Brachot 7a. as written,¹⁹⁶Exodus 33:19 “I will be gracious to whomever I will be gracious.” The word Mazal-מזל is of the same root as Nozel-נוזל, which means to flow down. Concerning this the sages stated “Procreation, Health, and Livelihood are not determined by merit, but rather by Mazal.”¹⁹⁷Talmud Bavli, Moed Katan 28a; Also see Zohar Naso, 134a and Pekudey 244b.

Now, the Kabbalists called this Sefirah Desire-Ratzon-רצון. That is, upon the drawing forth of the desire for the emanation of the Sefirot and their revelation from the Supernal Crown-Keter Elyon, this is a place that none have the power to contemplate whatsoever. For, there is no created being, neither above or below, that is capable of knowing how the desire-Ratzon-רצון spreads forth to emanate the Sefirot. Even our teacher Moshe, peace be upon him, asked HaShem-יהו"ה,¹³³Exodus 33:13 “please inform me of Your way.” HaShem’s-יהו"ה response was,¹³⁴Exodus 33:19 “I shall call out in the Name HaShem-יהו״ה before you.” In other words, there indeed is a way, but it is the innermost sanctum and beyond your own grasp, and there is no way for you to enter it by yourself. This is the secret of, “I shall call out in the Name HaShem-יהו״ה before you.” The verse therefore continues, “I will favor whomever I will favor and I will have mercy upon whomever I will have mercy.”¹³⁵That is, the bestowal from this Sefirah is solely by way of a freely given gift of kindness and mercy from HaShem-יהו״ה, blessed is He and blessed is His Name. This will be further explained in the Tenth Gate, regarding the name Eheye”h-אהי״ה, which is the quality of absolute mercy-Rachamim Gemurim. That is, there is no way by which any novel created being can contemplate the spreading forth of HaShem’s-יהו"ה Supernal desire, neither a little or a lot. It therefore is called Limitless Desire-Ratzon b’Ain Gvul-רצון באין גבול. That is, just as we can have no grasp of the ways of the first Sefirah, being that it has no end or limit, this likewise is so of the Desire-Ratzon-רצון that adheres to it. It too is unlimited. It is with this quality of Desire-Ratzon-רצון that the Holy One, blessed is He, is merciful to those who adhere to fear-Yirah-יראה of HaShem-יהו״ה, meaning, to the chief desire and thought (Machshavah).¹³⁶That is, Wisdom-Chochmah-חכמה, is also called Fear-Yirah-יראה of HaShem-יהו״ה, as the verse states, (Psalm 111:10) “The beginning of wisdom is the fear of HaShem-יהו"ה,” as will soon be explained. Happy is he who merits this. About this the verse states,¹³⁷Psalms 147:11 “HaShem-יהו״ה desires (Rotzeh-רוצה) those who fear Him-Yerei’av-יראיו,” and it states,¹³⁸Psalms 145:19 “He fulfills the desire-Retzon-רצון of those who fear Him-Yerei’av-יראיו, He hears their cry and saves them.”