Kabbalah sa Exodo 17:7: Sha'arei Orah

Now, the verse,⁹⁸Exodus 17:7 – The words of the verse are, “היש יהו״ה בקרבנו אם אין” which usually is translated as, “Is HaShem-יהו״ה amongst us or not?” However, since the Jewish people were saved from Egypt miraculously and witnessed many open wonders, miracles, and revelations, to the extent that (Mechilta 15:2), “At the splitting of the sea, even a maidservant perceived more than the prophets Yishayahu and Yechezkel,” their question cannot be understood simply, but must be understood as rendered above. Also see Zohar II 64b. “Is there-HaYesh-היש HaShem-יהו״ה within us or ‘Naught-Ayin-אין,’” hints at the two upper Sefirot. That is, their question was, “What Sefirah is HaShem-יהו״ה conducting us with in the desert? Is it with the first Sefirah, which is completely merciful-Rachamim, with utterly no element of judgment-Din whatsoever, which is the Sefirah called ‘Naught-Ayin-אין’? Or is it with the Sefirah that has some admixture of judgment-Din in it, called ‘Something-Yesh-יש,’ which has 310-Yesh-יש classes of accusers, who can cause the withholding of beneficence?”

Now, in Torah this Sefirah is called Nothing-Ayin-אין. Know that, as explained before, because of the great concealment of the Crown-Keter from all creatures, in that none can contemplate it, except by way of hearing about it with the ear, it therefore is called “Nothing-Ayin-אין,” as in the verse,³¹⁸Exodus 17:7 – The words of the verse are, “היש יהו״ה בקרבנו אם אין” which is usually translated as, “Is HaShem-יהו״ה within us or not?” However, since it is obvious that the Jewish people were miraculously saved from Egypt and witnessed open wonders, miracles, and revelations, to the degree that (Mechilta 15:2), “At the splitting of the sea, even a maidservant perceived more than the prophets Yishayahu and Yechezkel,” their question cannot be understood simply, but , as explained before, is rather understood as rendered above. Also see Zohar II 64b. “Is there-HaYesh-היש HaShem-יהו״ה within us or ‘Naught-Ayin-אין’?” This verse refers to the two upper Sefirot that are bound to the letter Yod-י of the Name HaShem-יהו״ה, blessed is He. Also, know the secret hinted in the verse,³¹⁹Job 28:12 “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין,” as it should truly be understood. That is, the secret of the Yod-י of the Name HaShem-יהו״ה comes to be revealed from the thorn of the letter Yod-י. This is the meaning of the verse, “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין.” The sign for this is the letter Yod-י and the point above it.