The Voice of the Lord Is Upon the Waters

333) Rabbi Elazar jumped first and interpreted the verse “The voice of the Lord is upon the waters.” The voice of the Lord is the upper voice, appointed over the waters. ZA is called “voice.” When he ascends to Bina and decides there in the screen ‎of the dot of Hirik between the dot of Holam, right, and the dot of Shuruk, left, at that time, ZA is called “the upper voice.” He is appointed over the water, the Mochin, because through this decision that he makes between the right and the left of Bina, complementing there the name Elokim, he is rewarded with those Mochin ‎of the three dots, as well. From there they extend to his HGT, from HGT to NHY, and from NHY to Nukva. Therefore, the upper voice in Bina is regarded as appointed over all those Mochin ‎because he is their root.

These waters, which are the Mochin, extend from degree to degree, from the degree of Bina to the degree of ZA, and from the degree of HGT of ZA to his degree of NHY, until the Mochin gather into one place, which is his Yesod, in one collection, for Yesod includes within it all the degrees, for which he is called “all.” That upper voice sends those waters on their way, to each Sefira according to her way, like that gardener who is appointed over the water cistern, sending the water to each place as it should. Likewise, the voice of the Lord is appointed over the waters, which are the Mochin.

334) It is written, “The God of glory thunders.” But “God” is the name of the Hesed, and “thunders” is an act of Gevura. How is this so? It is written, “Who will behold the thunder of His mighty deeds [Gevurot]?” This is a phase that appears by observing the thunder of the Gevura ‎and emerges from it. That is, the God of glory is the Hesed, appearing due to the Gevura, as the advantage of light from within the darkness. This is why it is written, “The God of glory thunders,” for He appears by thundering in Gevura.

Another explanation: “The God of glory thunders” is right, Hesed, from whom Gevura ‎is emanated, since the Sefirot ‎emerge and emanate from one another. Hence, the God of glory, Hesed, thunders, emanating Gevura, which is thunder.

“The Lord is upon many waters.” The Lord is appearance of the upper Hochma, Yod, the Mochin ‎of upper AVI. “Upon many waters” means appearing over the hidden depth that emerged from it, as it is written, “And Your trails in many waters,” the screen of the lock.

There are two kinds of incorporation ‎of the lines of right and left: 1. Once the middle line decides between them at the level of Hassadim ‎that emerges on the screen of Hirik, and they are included in one another, Hochma ‎of the left in Hassadim ‎of the right, Hassadim ‎in Hochma, and afterwards the right prevails and the Mochin ‎remain in the Hassadim ‎on the right line. 2. Once the lines are included in one another, the illumination of both of them remains. There are Hassadim ‎and Hochma ‎on the right, and there are Hassadim ‎and Hochma ‎on the left.

The incorporation ‎of the first kind is Mochin of Neshama, and the incorporation ‎of the second kind is Mochin of Haya.

The interpretation of Rabbi Elazar is about the incorporation ‎of the first kind, and it is written, “The God of glory thunders.” This is a phase that appears through observing the thunder of the Gevura ‎and emerges from it because once they are included in one another by the upper voice, the right line prevails. This is why the text ends, “Upon many waters,” upon that hidden depth that came out of it, as it is written, “And Your trails in many waters.”

Since the level of Hassadim ‎from screen of Hirik that decides between the lines and includes them in one another comes out on a screen ‎of a very thin trail in ZA, which extends to it from upper Hochma—which is upper AVI—his light of Hassadim ‎has the strength to overcome the left line and leave the Partzuf ‎dominated only by Hassadim. Thus, the first explanation concerns the incorporation ‎of the first kind.

It was said that Rabbi Elazar jumped first and interpreted. “First” means before he was rewarded with Mochin of Haya, which is incorporation ‎of the second kind. He “jumped and interpreted,” interpreted the writings only according to the incorporation ‎of the first kind, Mochin of Neshama. Below are the words of Rabbi Shimon according to the incorporation ‎of the second kind, in Mochin of Haya.