Notes on and introduction to Meʿirat ʾEnayim (Gaster Hebrew MS 1468)

(It appears to me, according to what is written in Likkutei Torah Collection of Teachings, portion Vayetzei, page 16a, concerning the work of creation.)
And the explanation must be, and its language is: "But the essence is in the power of the actor and in the action, and with these, they are, etc."
To show that even though there are three things, etc., and between the thought they are, etc., and the power of the chain of progression.
And in the Talmud, Sotah a tractate of the Talmud, etc., see there, and this is sufficient for those who understand.
And behold, all judgments are aspects of speech and measures, and judgments are the root, etc., the aspect of speech and the powers original: "גבורות", and it is explained in the book Derech HaShem The Way of God in the introduction, see there.
How the body of the Tabernacle is above, from the power of the judgment from which speech will be below, etc.
But even these are not the matter of thought and progeny, for behold, according to the Sha'ar HaPesukim Gate of Verses:
1) See also Etz Chaim Tree of Life, Gate 3, Chapter 3, and in the Gate of Kings, end of the gate, and I found in them some of this; see Likkutei Torah fol 148.

To explain that the interpretation of "He spoke" original: "מדבר וידבר" are aspects of drawing down, etc.
See there the difference between "He spoke" and "He said," for the aspect of thought precedes the aspect of speech, as is known.
And as written in the book HaShemonah The Eight, and from there it is drawn down, as written in the Sefer Yetzirah Book of Formation, and it explained, etc., the judgment and the fear.
2) In Midrash Rabbah, portion Acharei:

And behold, according to these words, the explanation of the matter of fear and humility will be clarified with careful attention.
But who is a pious one? He who knows his Creator and intends to do the will of his Creator, and there is no piety except in humility, for humility is the highest rung.
And according to the measure of humility in a man, so will be his kindness, goodness, perfection, and the aspect of fear.
For the limit of humility is that he should be considered in his own eyes as truly nothing. And therefore Moses is called "the man of God" because of the spirit of humility and lowliness within him. And see in Megaleh Amukot Revealer of Depths on the portion of the Kings, for Hananiah was already like this, see there. And this also will be explained further below in the explanation of the verse, "Now the man Moses was very humble," and see in the Zohar, portion Bereshit.
And also in this, it will be clarified what the Sages warned: "Be very, very humble," according to the greatness of the level of humility, for it is the ultimate perfection and fear in truth.
3) And this is: "The fear of the Lord is wisdom," the fear of the Lord is like a body to wisdom, etc.

And in the explanation of the inner dimension of wisdom, it explained there a hint in this: that he who speaks of the aspect of thought within him in the level of humility, similar to Moses—peace be upon him—and is not in the aspect of speech at all, but all is a rung and level in the aspect of fear and spirituality.
4) And this is what is said: "The footsteps of humility are the fear of the Lord," etc., see there well.

And this is what is said regarding this parable: that a man does not see his own back, and he who sees his neighbor and sees in him the boundary of humility and fear of the Lord, behold, in him is true knowledge, for the aspect of thought within him is his fear and his guarding.