Комментарий о цитате к Шмот 33:21

Let us⁷²Rabbi Foa begins this passage with the expression, rayui ladaat, literally,”It is fitting to know” - I have taken liberties in translating it to make it fit the context. understand why the sages refer to God as Makom. If (the purpose of this expression is) to separate God from the finite, then calling God “Place of the world” still leaves us in doubt.⁷³Makom suggests God has spatial limitations. When we call God Makom, it implies that there is a place that is not God’s place. However, if we are speaking of the supernal light that is found at the beginning of existence, the first cause, we would not know what to call it, since it fills up everything. Before God created this world, the light that filled everything was so luminous that it was impossible to imagine the world (outside of it). God contracted Himself, so to speak,⁷⁴Kivaychol, כִּבְיָכוֹל is the word used when speaking in metaphorical terms about divinity. So to speak - Don’t take these words literally. in the way that He contracted Himself within the ark, leaving a place free outside of God’s essence. But since the light was still too great, God contracted a second time as Scripture states, “Let there be light…and there was light” (Gen. 1:3) “Let there be light” allowing the emanation of the Sephirot⁷⁵Sefirot meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof (The Infinite) reveals itself and continuously creates both the physical realm and the chain of higher metaphysical realms (Seder hishtalshelus). (Wikipedia) Sefirot - Wikipedia (liha’atzeel bo atzilut) for this would be like darkness, like bats who become blind in the light of the sun. “And there was light,” this is not the light referred to in the expression, “Let there be light.”
Makom refers to the second light of contraction. The first sparks of light of contraction led to emanation, creation and fashioning. In the second contraction, God created all that Moses our teacher knew as well as much more. The second contraction was a second removal of light from “the place of the first Makom, before the contraction. This is referred to in Scripture, ““See, there is a place near Me.” (Exodus 33:21) Since the light of God’s Presence is similar to it at first, and nothing in all of creation can speak of its praise, therefore, all the names, praises and blessings are referred to as the “Place.” And it is to this Makom, “Place,” that we are referring when we say Baruch HaMakom, “Praised is the Place.”
All the words of the sages are true and certain; they are meant to be understood literally, and not as metaphors or analogies. This is true in all places and one who understands them can find answers. The Exodus was a renewal of the world both in general and in particular, as both ancient and contemporary sages state, each according to the Pardes.⁷⁶Pardes (פרד"ס) is a Kabbalistic theory of Biblical exegesis first advanced by Moses de León. The term, sometimes also rendered PaRDeS, is an acronym formed from the initials of the following four approaches: Peshat (פְּשָׁט‎) – "surface" ("straight") or the literal (direct) meaning. Remez (רֶמֶז‎) – "hints" or the deep allegorical meaning beyond just the literal sense. Derash (דְּרַשׁ‎) – from Hebrew darash: "inquire" ("seek") – the midrashic meaning, as given through similar occurrences. Sod (סוֹד‎) – "secret" ("mystery") or the esoteric/mystical meaning, as given through inspiration or revelation. Each type of Pardes interpretation examines the extended meaning of a text. As a general rule, the extended meaning never contradicts the base meaning. Pardes (exegesis) - Wikipedia Therefore the Maggid uses the language in the Haggadah to give thanks and praise God as much as possible based on the kindness that God did for us and our ancestors. We bless God for giving the Torah to the people of Israel through which we are able to know the wondrous miracles God performed for our ancestors in Egypt, like the fifty plagues with which he smote the Egyptians, as we shall explain with God’s help.

I believe that if we look at the text closely we will see that the Torah follows a thoroughly logical pattern. We have to remember the comment of Shemot Rabbah 45,6 on Exodus 33,21: "there is a place here beside Me," where the meaning of the word "beside" is interpreted as emphasising that the place is secondary to G'd. Were this not so, the Torah would have quoted G'd as saying: "here I am in this place." In other words, the whole concept of space, i.e. מקום, is something secondary as far as G'd is concerned. Once we appreciate this fact, we know that any time the Torah mentions G'd's appearance in a certain place the place mentioned is of minor significance. When the Torah mentions the desert this is really only a detail relative to G'd communicating with Moses out of the אהל מועד, which is the essential message in the verse. The Torah draws our attention to this by first mentioning the day and the month when this occurred before telling us in which year it took place. Further evidence of the miraculous change a place undergoes when G'd honours it with His presence is provided by Bereshit Rabbah 4,4 as well as 5,6 where the Midrash describes the fact that G'd who was able to call into existence the whole universe and fill it with His presence would most certainly be able to speak to the Israelite people from between the staves of the Holy Ark. 600.000 Israelites were able to "squeeze" into the space of 2 cubits between the staves by which the Holy Ark was carried. We normally perceive of small quantities fitting into containers designed to accomodate larger quantities. Such laws of nature may be reversed at G'd's will and this was a condition He made with nature at the time of creation.

I CONSIDER YOU. We find that the Sages use the first person even when speaking in the name of G-d, as in “and Akiva son of Yosef and I are guarantors in this.”⁶⁶The full passage, quoted by Ibn Ezra in his commentary to Exodus 33:21, says, in the name of R. Yishma`el, that whoever knows the dimensions of the Creator is assured a place in the world to come, “and I and Akiva ben Yosef are guarantors in this.” The author assumes that the true guarantor is G-d, but R. Yishmael says “I” because he is the one relating this point, just as in our mishna.
Midrash Shmuel writes that the word “I” actually refers back to G-d, to whom the word “heaven” in the earlier phrase “for the sake of heaven” refers, but this is forced.