508. It is written, “In the day that the Lord God [HaVaYaH Elokim] made heaven and earth.” HaVaYaH Elokim is a full name on a full world. Previously, only Elokim is mentioned, but after the world was fully completed, HaVaYaH Elokim is mentioned, the full name, which is alone, and is crowned within it. This is so because at that time, no nation and tongue were found on which to be crowned, and this is why He was crowning inside the world, and He is called simply HaVaYaH Elokim.
509. When Israel came and stood on Mount Sinai and received the Torah, the complete name was crowned on Israel, and it was called HaVaYaH Elokeicha [your God], and when Moses said, HaVaYaH Elokeinu [the Lord our God], because of the merit of Israel, and Aaron the priest with him, and Moses’ sons on the other side, the complete name was crowned in him more than over Israel. This is why he said HaVaYaH Elokeinu.
510. Nevertheless, he included all of Israel with him, for it is not written HaVaYaH Elokim [the Lord God], but HaVaYaH Elokeinu [the Lord our God], for everything together to be crowned on them. For this reason, Israel were crowned on Mount Sinai, so the complete name would be crowned on them, HaVaYaH Elokim as one, since prior to this, it was not called HaVaYaH Elokeicha [the Lord your God] but HaVaYaH Elokim [the Lord God].
511. When Israel received the Torah, the blocked Mem which was concealing within it, opened at that time, and was drawn to shine below, and to be crowned over Israel. And from the letter Mem [ם], it opened and was extended to shine below, and it became a Kaf [ך].
512. The measure of the letter Kaf is as the measure of the concealing of the blocked Mem, and the drawing of the letter Nun [ן] below is double the measure of a bent Nun [נ]. This is so because it is all one, and everything was emerging from the voice of the words, as it is written, “And God spoke all these words, saying.”
It is known that under the governance of the left, the lights are concealed from the degree, and it cannot shine to the lower ones until the middle line comes and unites the left with the right, and then the lights open.
Due to the governance of the left, the four walls of the degree became adhered to one another—south, north, east, and west, HG TM—in the shape of a blocked Mem, and concealed the lights within them, and were not drawn below.
At that time, when Israel took upon themselves the middle line, called “Torah,” which unites the left, which is two walls—north, which is Gevura, and west, which is Malchut, who receives from the left—with the right, Hesed, it was opened and was extended to shine downward.
This is so because the two walls north and west of the letter Mem, which are the governance of the left, were drawn to the right line of the Mem, and Hochma clothed in Hassadim. At that time, the Mem turned into the shape of a long Kaf, where the two walls north and west adhered to the right side of the Mem, and were extended downward as a long leg. This indicates that the lights opened and are drawn below. From the letter Mem, it opened and was extended to shine below, and it became a [long] Kaf, since when the Mem was opened to shine downward, the two walls north and west descended and connected under the right side, and became a long leg like the shape of Kaf.
The measure of the Kaf is as the measure of the blocking of a blocked Mem, where the long leg of the Kaf is as the measure of two walls, north and south, which were blocking the Mem. This is so because the blocking of the Mem was done due to the control of the left, which is two walls north and west, and these two walls adhered under the right side of the Mem, and turned her into a Kaf. You find that the long leg of the Kaf is as the measure of the blocking of the Mem.
It is known that when there is only half a degree in Malchut, KH of vessels and Nefesh-Ruach of lights, it is called “bent Nun,” since it lacks GAR in lights and Bina and TM in vessels. When it obtains GAR in lights and Bina and TM in vessels, it is called “long Nun.”
The extension of the letter [long] Nun below is twice the measure of a bent Nun, since when she obtains the degree that she is lacking, she becomes a long Nun. Thus, the measure of the lights and vessels in the long Nun are twice those of the bent Nun.
It has been explained that the voice of words means that the middle line, called “voice,” clothes the illumination of Hochma in the letters in the Hassadim in the right, and then the letters join the words. This is why it is called “the voice of words.”
Everything came out from the voice of words by the middle line clothing the illumination of Hochma in the left in the Hassadim in the right, by which the letters join into words, as it is written, “And God spoke all these words, saying,” since after the voice joined the letters into words, God spoke all the words.