If As the Outcry That Has Come to Me, They Have Done

211) The Creator said to Abraham, “The cry of Sodom and Gomorrah is great” because it has come before Me what they are doing to the whole world. The whole world avoids entering Sodom and Gomorrah, as it is written, “A stream breaks far from habitation, forgotten by the foot.” “A stream breaks” means that the stream, which is Sodom, was making a breach to those people from the world who entered there. And all of them, if they saw one giving food or drink to another, they would throw him in the depths of the river, and throw the person who received the food and drink from him, as well.

212) This is why all the people in the world avoided going in there. And those who entered there exhausted the strength of the body in hunger, for they were not given food or drink and their form was altered from the form of the rest of the people, as it is written, “lifted from humans they moved.” This means that they would turn away from carriages and caravans to avoid entering there. Even the birds avoided entering there. For this reason, the whole world was crying out about Sodom and Gomorrah and all the cities, for they were all equal.

213) “The cry of Sodom and Gomorrah is great.” Abraham said to the Creator, “Why?” He told him, “Their sin is exceedingly grave.” Hence, “I will go down now, and see if they have done according to its outcry.”

214) On the side that is under the sound of the hail, all the thickets rise in the shoulder. They gather into one drop and come in the holes of the great abyss, and become five in one. One is when there are clear sounds, when they all become one, since the sound of below enters among them and is extended with them as one. And that sound ascends and descends and demands judgment.

The judgments in the world are divided into two phases: 1) From the Malchut herself. The sound that rises from these judgments is called “the sound of below,” of Malchut. 2) From the Malchut that is sweetened in Bina. The sound that rises from these judgments is called “the sound of above,” of Bina, and it is called “the sound of the hail.”

On the side below the sound of hail, the voice of above Bina, all the thickets rise, open, and are attained, in the shoulder, Mochin of GAR of the posterior of the Guf [body]. This is so because the sound of the hail is all good without bad. Hence, all the thickets of these judgments receive their correction in it.

All the lights gather in one of the three drops—Holam, Shuruk, and Hirik. In the drop of Shuruk, all the judgments are extended as long as it does not connect with the drop of Holam. They come in the holes of the great abyss, where by the force of the judgments of Shuruk, they enter the holes of the great abyss, meaning they come in the judgments of Bina, the sound of above.

And then all five Sefirot KHB TM are included in one sound. Even the Malchut, which is the sound of below, is included in this voice of above, called “the sound of the hail.” And the sound of Malchut herself will not be heard because if her sound were to reveal, the Mochin would depart. Hence, there is one sound here.

All five are one. When there are clear sounds, the coarse sound of below is not heard among them. And they all became one sound, and the sound of below is not mingled in them, since the sound of Malchut herself came among the voices of above and was extended along with them. This means that it was absorbed among them and is unheard.

215) And that sound of above, which is heard, rises at the point of Holam and descends at the point of Shuruk, and accuses in judgment in the judgments that are extended from the Shuruk before she is included in the Holam, so she can draw and shine below. At that time, the sound rises to demand judgment, when the point of Shuruk dominates, and then the Creator appears to supervise in judgment.

This is so because the appearance of the Creator is the light of Hochma. And after the incorporation of the lines in one another, she draws from the domination of the point of Shuruk, when there is no light of Hochma in any line, but in her. However, at that time, it watches in judgment. But after the incorporation of the lines in one another, he shines in mercy.

“I will go down now,” from the point of Holam, which is Hesed, “and see,” to the point of Shuruk, which is judgment, it is considered a descent. There is seeing at the point of Shuruk, light of Hochma. “As the outcry that has come to Me,” the outcry of the one voice, to demand judgment during the domination of the Shuruk. This is so because the disclosure of Hochma is specifically during this outcry, for there is no disclosure of Hochma at any other point except the point of Shuruk.

216) From whom is this outcry? It is the sentence that demands the judgment to appear each day. The sentence stood for many years and demanded of the Creator for Joseph’s brothers selling him to Joseph, since the sentence outcries for the judgment to be revealed. This is why it is written, “As the outcry that has come to Me” is the outcry of the sentence.

The sentence is the illumination of the point of Shuruk in the Nukva before she is incorporated in Hassadim, when she appears only with the appearance of judgments. Joseph is illumination of GAR, and by the brothers’ selling of Joseph to Egypt, the GAR was removed from them.

For this reason, for many years the sentence stood and demanded of the Creator for the canceling of her illumination due to the selling of Joseph. This is because she wished to shout and to disclose the judgment; she wished to bring back the GAR that were canceled by the selling of Joseph. And because she only shines with the disclosure of the judgment, her illumination is implied, meaning the disclosure of Hochma through the outcry of the sentence of judgment.

217) “As the outcry that has come to Me.” It is written, “In the evening she goes, and in the morning she returns.” “As the outcry” is disclosure of illumination of Hochma through the outcry of the sentence.

“That has come to Me” is in present tense [in Hebrew], meaning it comes during the coupling, as it is written, “In the evening she goes,” implying the time of coupling that receives from the illumination of Shuruk, called “evening” because it is dominated by the judgments of Shuruk, as it is written, “She rises while it is still night.” This is why it is written, “that has come to Me,” in present tense, for it is a regular conduct, since in the beginning of each coupling, there is the domination of the Shuruk in illumination of the left line.