The numerical value of the Hebrew word for "secret", "sod", is 70. It alludes to the seventy individuals who formed the nucleus of the Jewish people who first went down to Egypt. Because they were all referred to as a single "person" ("Nefesh") in the verse, they all have a share in the World to Come. Bina is the mystical dimension of the World to Come…

It is known to Kabbalists that the sefira of bina is the mystical dimension of the World to Come, a domain where G‑d and His name are One and where a unified people of Israel cleave to Him.

It is only the People of Israel who are referred to by the title "Adam" ("Man"); by describing the creation of Adam as "in G‑d's likeness" (Gen. l:26) the Torah concurrently refers to the creation of the Jewish people.

When we reflect on the respective meanings of the Hebrew words "adam" ("man") and "adama" (meaning "earth"), we must contemplate that it is the function of this "Adam" to serve as the chariot, carrier - or better, "adama" (i.e. earthly manifestation) of G‑d's Presence. G‑d is perceived as sitting on a throne, and this throne is standing on this "adama", i.e. is supported by Adam, the Jewish people. Any misconduct by Israel …undermines the "floor" on which G‑d's throne is based…

It follows that any misconduct by Israel in our terrestrial spheres undermines the "floor" on which G‑d's throne is based…

On the verse, "For I will proclaim the name of G‑d, ascribe greatness to our G‑d" (Deut. 32:3) the Zohar (Sulam edition Ha-Azinu page 92) states:

Rabbi Abba explained as follows: The words: "give glory" are a reference to gedula, or the sefira of chesed. The words, "The Rock, whose works are perfect" (ibid. 32:4) are a reference to the sefira of gevura. The words: "for all His ways are justice" (ibid.) are a reference to the sefira of tiferet. The words: "a faithful G‑d" (ibid.) refer to the sefira of netzach, whereas the words: "never false" (ibid.) refer to the sefira of hod. The word: "the righteous One" (ibid.) alludes to the sefira of yesod, and the word "the upright One" refers to tzedek, another name for the sefira of malchut. All these expressions combined form the name of G‑d. This is why Moses said: "I will proclaim the name of G‑d."

Rabbi Chiya added that he had learned a great deal from this verse and that what Rabbi Abba said was certainly appropriate. In view of the fact that so many attributes are all part of G‑d's name, it would be easy to err and to think in terms of a number of different powers instead. In order to prevent us from making such an error the Torah employs an apparently superfluous pronoun when it write the word 'hu' meaning "He", at the end of verse 4. This pronoun is to emphasize that, the various attributes notwithstanding, they are all qualities of one and the same G‑d. He was, He is, and He will be forever. Thus far the Zohar.

The Torah continues: "Not His the corruption, but the blemish of His sons" (Deut. 32:5) The Torah next explains how Israel become blemished precisely because they are G‑d's children and G‑d loves them. He only has their welfare in mind and wishes to shower them with His goodness, but is prevented from doing so through the crooked and perverse behavior of a certain generation.

To sum up, whenever Israel conduct themselves in accordance with G‑d's laws they add power and glory to His stature in the Celestial Regions.

[Translated and adapted by Eliyahu Munk.]