The Lord Called unto Moses

The Sound of the Shofar [Horn] Grew Louder and Louder

86) There are those who learn that they are all one, meaning a sound that is called, Shofar, which is Bina. This is because it is written, “With a great voice, he added no more.” A great voice is Bina, which is called Shofar. This is why it is written, “The sound of the Shofar grew” [in Hebrew, “grew” also means “walked”]. Where is it walking? If you say that it is to Mount Sinai or to Israel, it should have said “descending.” But the Torah comes out of Bina, and the word “walked” relates to the Torah, since the Torah was given from this place, Bina, the sum of all the sounds.

87) Since the Torah came out of Bina, the first tables were written from Bina, when it writes, “Harut [Engraved] on the tables,” do not read it, Harut [engraved], with a Kamatz, but rather Herut [freedom], with a Tzereh. It is actual freedom since it is the place upon which all the freedom depends, for there is no freedom from all the Klipot unless through the lights of Bina. Also, there is nothing in the Torah that is divided or that does not go into one place, Malchut, or does not gather into one wellspring, which is Yesod.

88) “The sound of the Shofar grew” [also “walked” in Hebrew], as it is written, “All the rivers run into the sea,” to Malchut. It is also written that everything goes into one place. “Grew louder and louder” is the Bina, the blocked Mem, which indicates that there is nothing in the Torah that is weak or broken. When you observe and know it, you will find it as strong as a hammer that breaks the rock. And if it is weak, it is from you, as it is written, “For it is no vain thing for you,” and if it is empty, it is from you. This is why the writing says, “Grew louder and louder.”

Moses’ Voice

90) However, it is written, “And they said unto Moses, ‘You speak with us, and we will hear; but let not God speak with us.’” Hence, “Moses spoke, and God answered him,” which was not so before when it was written, “And God spoke.” This is so because there is nothing in the Torah that comes only from the mouth of Moses. The curses in Deuteronomy were said by Moses himself. By himself means that these curses in Leviticus were said by the Gevura, Malchut, and the ones in Deuteronomy were said by him, himself, by the voice to which he gripped, ZA.

91) Even though the Torah was said entirely by the Gevura, which is Malchut, it was also said by Moses himself, who is ZA, like the curses in Deuteronomy. And afterwards they were included in the Gevura, as it is written, ““Moses spoke, and God answered him by a voice.” “Moses spoke” is Moses’, meaning ZA’s voice, and “God answered him by a voice” is Gevura, Malchut, who thanked that voice, as it is written, “Answered him by a voice,” Moses’ voice.

If a Priest's Daughter Is Married to a Strange Man

93) When this world was completed in Israel as it is above, like the upper ZON, and Adam was set firm in the earth and his height reached the height of the heaven, the Creator wished to complete the holy soul from above downwards so they would unite and tie to one another—the soul in the body and the body in the soul. It is written about that, “Then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life,” so they would be connected to each other and be as whole as above, and he would correct himself to be so.

94) This is why He created him male and female, so he would be whole. And when is man considered as whole as above? It is when he unites with his mate in unity and gladness and willingness, and a son and daughter came out of him and his wife. Then man is as whole as above, and completes below like the High, Holy Name. This is so because Yod-Hey are AVI and Vav-Hey are son and daughter, and then he is called by the name of the High, Holy Name.

95) A man who does not wish to complete the Holy Name below, to bear a son and a daughter, it would be better for him that he were not born, since he has no part at all in the Holy Name. When the soul departs him, it does not unite within him with the Holy Name at all, since he diminished the form of his Master, as he does not establish His form after him, which is the image of God, until it is completely connected and corrected.

96) It is written, “But if a priest's daughter becomes a widow or divorced, and has no child.” “A priest's daughter” is the holy soul called “a king’s daughter.” This is so because the holy soul emerges from the Zivug of the king and queen, ZA and Malchut. Thus, as the body below is male and female, the soul with the body above are male and female—the soul is the female and the body is the male.

It is written, “If [she] becomes a widow,” meaning that the soul is widowed from the body to which it bonded because it died. “Or divorced,” meaning that she has been expelled from that part of the Holy Name because she has no seed, by which she can be as above, connected to the Holy Name. Hence, “[She] returns to her father's house.” She returns to correct herself as she was prior to her descent into the body. Then, “[She] returns to her father's house,” which is the Creator, “As in her youth,” meaning as in the beginning. After she is corrected, “She shall eat of her father's bread,” meaning she will delight herself in the King’s pleasures.

97) Henceforth, “No stranger is to eat the holy gift.” A stranger is one who did not erect the Holy Name below, who did not bear a son and a daughter, and who has no share in Him. “[No stranger] is to eat the holy gift” means he has no part in the upper pleasure, where there is eating, as it is written, “Eat, friends,” eating of above, the pleasure of the Creator. This pleasure resides where the pleasure is present when the scent of the offering comes up.