..a person should always eat and drink less than what is within his means, and he should dress and cover himself in accordance with his means, and he should honor his wife and children more than what is within his means; as they are dependent on him and he is dependent on the One Who spoke and the world was created.

After the guests of Abraham ate and drank, they arose to bless him. He said to them: But did you eat from what is mine? Rather, you ate from the food of the God of the world. Therefore, you should thank and praise and bless the One Who spoke and the world was created. In this way, Abraham caused everyone to call out to God.

Shimon ben Shetach said to him, "King Yannai! Stand on your feed and you will be testified against! ... And it is not before us that you are standing but rather before the One Who Spoke And The World Was Created!

With ten utterances the world was created.

(1)When God began to create heaven and earth—

And from there the Sanhedrin knew 70 languages, which they are the 70 faces (interpretations) of the Torah.

(3) God said, “Let there be light”; and there was light.

וירא אלהים את האור כי טוב ויבדל AND GOD SAW THE LIGHT THAT IT WAS GOOD, AND GOD CAUSED A DIVISION — Here, also, we must depend upon the statement of the Agada: He saw that the wicked were unworthy of using it (the light); He, therefore, set it apart (ויבדל), reserving it for the righteous in the world to come (Chagigah 12a).

“And there was light” - that there was not yet full joy being experienced, because the world was not worthy to dwell with the light. Rabbi Yehuda Bar Simon says that in regards to this light on the first day - Adam used it to see from one end of the world to the next, but since The Creator saw the evil generations that were to come, this light was hidden away for the righteous in the world to come, as it is written

(18) The path of the righteous is like radiant sunlight, ever brightening until noon.

And man was dressed with garments of light, Or, with an Alef, and was enlightened with this hidden light. Then the Creator saw the actions of the future of humanity and hid this light and dressed Adam in Or with an Ayin, meaning skin.

(11) Light is sown for the righteous,
radiance for the upright.

(1) Ben Bag Bag said:

'Turn it over, turn it over, for everything is in it.' (Avot, Ch. 5, 26)

We will see, with the help of heaven: [Regarding] the separation of the sparks of holiness.. this is the matter because the sparks of holiness are contained in the inanimate objects, plants, and animals; the meat of domestic animals, wild animals, and chicken are all "muddy matter". And if a man eats meat and raises up the spark in the meat that is "muddy matter"to the man that is "pure matter", or if he eats plants, or if he eats something that is mixed with dust it is considered inanimate and the dust has sparks of holiness.

(4) This is also the meaning of “I will set peace in the earth” (Leviticus 26:6)—for the sparks ascend from the earthiness to make peace, this being the primary rectification of the creation, as explained above.

(1) Genesis 37,1 - ...These ‎‎“sparks” from the Shechinah, though in “exile,” on earth, ‎had preserved the lower universe’s inhabitants’ ability to ‎eventually find their way back to the innocence, the ideal state in ‎which man had been created, before he had committed a capital ‎sin. The “sparks” that had separated from the Shechinah at ‎the time had become an almost integral part of the physical ‎universe, having some presence in everything that serves man to ‎continue to live on earth, so that all organic matter that serves ‎man as food also contains parts of these “sparks.”

..The deeper meaning of the benediction is that ‎although it is apparently pronounced over the most basic ‎material component of the physical earth, bread, the staff of life, ‎it contains within it, through being sublimated, the potential to ‎enable one of the exiled sparks from heaven to begin its journey ‎homeward, to its roots in the celestial spheres.‎

..This is an allegory of G’d’s proximity being found in ‎the form of the previously mentioned “sparks” of the ‎‎Shechinah, in the most unlikely places, “on the street,” as ‎opposed to “inside the synagogue or Yeshivah.”

..The name ‎זרח‎, ‎reflects what we are told in Niddah 30 that as long as an ‎embryo is still within the womb of its mother, a light keeps ‎shining above its head. This light enables the embryo to see from ‎one end of the earth to the other. The Talmud uses this parable ‎to describe that as long as the embryo is as innocent of sin as was ‎Adam before he sinned when he could see all parts of the globe, ‎the embryo is in a similarly sublime condition.

‎ ..This is what the Zohar 1,77 alludes to as ‎אתערותא ‏דלעילה‎, quoting Isaiah 62,6 and psalms 83,2 “do not keep silent,” ‎or “you who make mention of Hashem take no rest,” so ‎that there will always be an awakening from below, as a result of ‎which an awakening from above is aroused. At the same time, so ‎that man does not think that everything in our “lower” world is ‎by definition, irreparably evil, and that all the pleasurable ‎experiences on earth are not only transient, but contribute to our ‎becoming victims of the evil urge, G’d maintains a “window of ‎opportunity,” that is open to a higher world by means of which it ‎is possible to sublimate experiences on earth, hallow them and ‎thus make them instruments of our service of the Lord and our ‎coming ever closer to Him. In other words, man has not been ‎placed on earth in order to negate earth, but in order to be G’d’s ‎tool that elevates the material universe to serve the ‎aggrandizement of His name universally. In kabbalistic parlance, ‎the tool G’d holds out to us humans is called “white light,” as ‎opposed to the physical light that we make use of everyday that ‎is perceived by contrast as “black light.” [I have rephrased ‎some of our author’s words in order to make them easier to ‎follow. Ed.]‎‎

Students of the kabbalah are well aware that in this terrestrial world many sparks of holiness are drowned in the קליפות, secular, impurity infested matter.

(21)"A river comes out of Eden to irrigate the garden;” ..Performance of the commandments is perceived as “irrigating” the brain (cranium) that consists of ‎‎4 cavities, one of them being a cavity divided into two parts. This “stream” channels this inspiration ‎directly from G’d, and branches out into 4 “rivers,” each channeling inspiration to the four lobes of ‎the brain that fill these cavities. Each branch feeds the appropriate lobe, according to its function. ‎The word ‎עדן‎ describes the region from which ‎תענוג‎, pleasurable experiences emanate.

No eye has witnessed, O God, beside Thee! happy is he who waits (patiently) for it." What is meant by No eye has witnessed? R. Joshuah b. Levi said: "This refers to the wine preserved in its grapes since the six days of creation." R. Samuel b. Nachmeini said: "This refers to Eden which no eye ever saw. And if thou wilt ask, 'Where did Adam, the first man live?' It was only in the garden [of Eden]. And if thou wilt say that 'Garden' and 'Eden' are the same, it is therefore said (Gen. 2, 10.) 'And a river went out of Eden to water the garden' [which shows that] 'Garden' and 'Eden' are two distinct places."

(24) He drove the man out, and stationed east of the garden of Eden the cherubim and the fiery ever-turning sword, to guard the way to the tree of life.

(1) את הכרובים ואת להט החרב המתהפכת ’”the cherubs and the flashing blade of the sword.” After G-d had expelled man from Gan Eden He placed the “cherubs,” i.e. angels in the direction of the tree of life. In this verse the fear of the Lord is expressed by the metaphor להט החרב המתהפכת. The purpose of this was to create a barrier between the tree of life and man.

..The same, I hold, is the case when it is said in reference to Jacob, "And a man wrestled with him" (Gen. 32:25); this took place in a prophetic vision... "And angels of God met him"; the wrestling and speaking was entirely a prophetic vision. That which happened to Balaam on the way, and the speaking of the ass, took place in a prophetic vision, since further on, in the same account..

(4)visions of God Heb. מַרְאוֹת. Because he did not see with a “lucid speculum,” he calls it “visions of God,” a sort of dream, insubstantial. All the prophets also saw through a “dim speculum,” except for our teacher Moses. That is what is said (Hos. 12:11): “and to the prophets, I assumed likenesses.”

Deuteronomy 31,1. “Moses went and spoke all these ‎words to the whole people of Israel.”

..We have explained repeatedly that ‎the level of his prophecy was such that he saw clear visions ‎whereas other prophets saw only unclear, murky visions. ‎‎(Yevamot 49) This enabled him to relate the words G’d had ‎spoken to him, verbatim, without having to paraphrase them.‎‎
Just as Yaakov lost his prophetic ability when he was about to ‎reveal details of the eventual redemption to his children on his ‎deathbed (Genesis 49,1-2) so Moses’ prophetic pre-eminence was ‎taken away from him shortly before his death, as most of this was ‎transferred to his successor Joshua. This is why his parting “song” ‎האזינו‎, is full of allusions, many of which are difficult to decipher. ‎Our verse above alludes to the process of the transition of Moses’ ‎spiritual powers to Joshua.‎

The Gemara says: ...a dream is one-sixtieth of prophecy.

And a candle is lit for it above its head, and it gazes from one end of the world to the other, as it is stated: “When His lamp shined above my head, and by His light I walked through darkness” (Job 29:3). And do not wonder how one can see from one end of the world to the other, as a person can sleep here, in this location, and see a dream that takes place in a place as distant as Spain [beAspamya].

... And Moshe was without an intermediary, as it states, "Mouth to mouth will I speak to him." And the second matter is that any [other] prophet would not get prophecy except when he was sleeping - as it is stated in many places, "in a dream at night," "in an apparition at night" and many like this - or during the day after falling into a trance in such a way that all of his feelings disappear from him and his [faculty of] thought becomes [fully] available, like in the matter of a dream. And this matter is called an apparition or a vision and about it, it is stated, "the vision of God."

Taking up his theme, he said:
Word of Balaam son of Beor,
Word of the man whose eye is shunted

According to Nachmanides, this is why Bileam described himself as גלוי עינים, a level of prophetic insights characteristic of the בני הנביאים, “the disciples of the prophets”...the word is to be understood as analogous to Genesis 15,12: ותרדמה נפלה על אברם, “and a deep sleep overcame Avram.” וגלוי עינים, “with his eyes open.” The meaning is: “he sees even while being asleep.” We have a similar verse by Solomon in Song of Songs 5,2: “I am asleep but my heart is awake.”

Shunted - this means to say that his eye was open

שתום העין, someone whose eyes were open, someone granted divine visions

That is, if someone is a prophet, he attains prophecy in one of two ways: either in a dream, whose nature is known, or in a vision, in which the prophet's powers are suspended and his mind alone remains operative.

"This is the law of the burnt offering" (Leviticus 6:2): ..an expression of pleading - "if you have a prophet of God, I will make Myself known to him though a vision to him" - My Divine Presence will not be revealed to him through a clear lens, but rather through a dream or a trance."

The sixth principle Prophecy and that is that a person should know that among the human species, there is found those that naturally have highly elevated character traits and great wholeness and their souls become fit until they receive the form of the intellect. Afterwards that human intellect clings to the Active Intellect and It emanates lofty emanation to him. And these are the prophets and this is prophecy and this is its understanding.

(5) tanned ram skins, dolphin skins, and acacia wood;

ועצי שטים AND SHITTIM WOOD — But from where did they get this in the wilderness? Rabbi Tanchuma explained it thus: Our father Jacob foresaw by the gift of the Holy Spirit that Israel would once build a Tabernacle in the wilderness: he therefore brought cedars to Egypt and planted them there, and bade his children take these with them when they would leave Egypt (Midrash Tanchuma, Terumah 9; cf. Bereishit Rabbah 94 and Rashi on Exodus 26:15).

A Kabbalistic approach: the words עצי שטים עומדים parallel the words שרפים עומדים ממעל לו “Seraphim stood in attendance on Him” (Isaiah 6,2). The word עומדים was mentioned as an allusion to the celestial forces. There is nothing in the Tabernacle which does not somehow reflect concepts and beings of the celestial realms..”....The meaning of the words: “upright standing acacia wood,” is that these woods lend hope and spiritual fortitude to those who look upon them.

The Eternal spoke to Moses: “Go down, for your people, that mixed multitude, whom you brought out from the land of Egypt, without My consent, has corrupted Israel.

\When the Jewish people stood at Mount Sinai, their contamination ceased

This teaches that the manna is a derivative of G’d’s first physical creation, of the original light which was withdrawn after Adam sinned. Just as the light was created on the first day, so the manna was released on the first day.

Rabbi Simai taught: When Israel accorded precedence to the declaration “We will do” over the declaration “We will hear,” 600,000 ministering angels came and tied two crowns to each and every member of the Jewish people, one corresponding to “We will do” and one corresponding to “We will hear.” And when the people sinned with the Golden Calf, 1,200,000 angels of destruction descended and removed them from the people, as it is stated in the wake of the sin of the Golden Calf: “And the children of Israel stripped themselves of their ornaments from Mount Horeb onward” (Exodus 33:6).... Reish Lakish said: In the future, the Holy One, Blessed be He, will return them to us, as it is stated: “And the ransomed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads” (Isaiah 35:10). The joy that they once had will once again be upon their heads.

So Moses came down from Mount Sinai. And as Moses came down from the mountain bearing the two tablets of the Pact, Moses was not aware that the skin of his face was radiant, since he had spoken with Him.

(1)They brought out the spoon and the coal pan to the High Priest so he may perform the service of the incense. He scoops his handfuls from the incense and places it into the spoon. The High Priest with large hands fills the spoon with incense in an amount corresponding to the large size of his hands, and the High Priest with small hands fills the spoon with incense in an amount corresponding to the small size of his hands. And this was the measure of the spoon, i.e., it was made to correspond to the size of his hands. He took the coal pan in his right hand and the spoon in his left hand. The High Priest would then walk west through the Sanctuary until he reaches the area between the two curtains that separated the Sanctuary and the Holy of Holies, and the space between them was one cubit. Rabbi Yosei says: There was only one curtain there, as it is stated: “And the curtain shall divide for you between the Sanctuary and the Holy of Holies” (Exodus 26:33). The outer curtain between the Sanctuary and the Holy of Holies was hooked [perufa] slightly open on the south side of the Sanctuary, and the inner curtain hooked slightly open on the north side of the Sanctuary, and therefore the High Priest could not enter the Holy of Holies directly. Rather, he enters through the southern opening and walks between the curtains until he reaches the opening to the north. When he reaches the opening to the north, he enters the Holy of Holies through that opening, turns his face to the south, and walks to his left along the curtain until he reaches the area before the Ark. When he reaches the Ark, he places the coal pan between the two staves. He piles the incense atop the coals, and the whole chamber in its entirety would fill with smoke. He then exits and comes out the way that he entered. He does not turn around but leaves the Holy of Holies walking while facing the Ark. And he recites a brief prayer in the outer chamber, in the Sanctuary. And he would not extend his prayer there so as not to alarm the Jewish people, who would otherwise conclude that something happened and that he died in the Holy of Holies.

“He must wait in the room until it is completely filled with smoke, and then he can go.."

As it was taught in a baraita: He put into the incense a root of a smoke-raiser, and the smoke would rise in a column like a staff until it reached the Temple ceiling. When it reached the ceiling there was nowhere for the smoke to exit the building, and therefore it slowly descended the walls until the entire House was filled with smoke, as it is stated: “And the House was filled with smoke” (Isaiah 6:4).

Similarly, it was taught in a baraita that Rabbi Yishmael ben Elisha, the High Priest, said: Once, on Yom Kippur, I entered the innermost sanctum, the Holy of Holies, to offer incense, and in a vision I saw Akatriel Ya, the Lord of Hosts, one of the names of God expressing His ultimate authority, seated upon a high and exalted throne

Why does one incur the death penalty for omitting one of the spices? And let the tannaderive the fact that he incurs the death penalty for a different action, as his entry into the Holy of Holies is for no purpose. It is prohibited to enter the Holy of Holies unless one is performing a mitzva. If the incense lacks an ingredient, the High Priest is not truly performing the mitzva, and therefore he has entered the Holy of Holies for no purpose.

Reish Lakish says: There was an incident involving a certain woman named Tzafenat bat Peniel. And why was she called this? She was called Tzafenat because they would all gaze [tzofin] at her beauty, and she was called bat Peniel because she was the daughter [bat] of the High Priest who served in the innermost sanctum [lifnai velefnim] of the Temple.

(6) Then one of the seraphs flew over to me with a live coal, which he had taken from the altar with a pair of tongs.(7) He touched it to my lips and declared,

“Now that this has touched your lips,
Your guilt shall depart
And your sin be purged away.”
(8) Then I heard the voice of my Lord saying, “Whom shall I send? Who will go for us?” And I said, “Here am I; send me.”

Rav was wont to say:The World-to-Come is not like this world.In the World-to-Come there is no eating, no drinking,no procreation, no business negotiations,no jealousy, no hatred, and no competition.Rather, the righteous sit with their crowns upon their heads, enjoying the splendor of the Divine Presence, as it is stated:“And they beheld God, and they ate and drank” (Exodus 24:11), meaning that beholding God’s countenance is tantamount to eating and drinking.

Once having lived through these exiles, Israel's sins will be expiated, the Messiah will arrive and the world will once again be bathed in the brilliant light that prevailed when Adam and Eve wore clothes woven of light.

The reason the Torah describes that clothing as חליפות, something subject to exchange, is that in the future these garments will indeed be exchanged for the type of garments woven of light that Adam and Eve used to wear prior to their sin.