Bahir 187

The flow of ideation is described here. It moves from one place to another as will be explained.

Verse 187. The fear of God is the one that is higher. It is in thepalm of God's hand. It is also His Force. This palm (kaf) is called the pan of merit (Kaf Zechut). This is because it inclines the world to the pan of merit. It is thus written (Isaiah 11:3), "I will grant him a spirit of the fear of God, and he will not judge by the sight of his eyes, he will not admonish according to what his ear hears."
He will incline all the world to the pan of merit. From there counsel emanates, and from there health emanates to the world. [It is also written,] (Genesis 49:24) "From there is the Shepherd, the Stone of Israel." This is the place that is called "There." Regarding this, it is written (Habakkuk 3:4), "[He has rays from His hand,] and His hidden Force is there. "

Commentary: From the Sepher Yetzirah: Chapter 2

Twenty-two foundation letters: three Mothers, seven Doubles, and twelve Elementals. The three Mothers, AMSh, their foundation is the pan of merit, the pan of liability, and the tongue of decree deciding between them.

Twenty-two letters: Engrave them, carve them, weigh them, permute them, and transform them, and with them depict the soul of all that was formed and all that will be formed in the future.

"He will incline all the world to the pan of merit." This is the flow of thought that proceeds from the right side or the side of Chesed. It emanates according to what is good.

Everything must proceed from this place because it is the mystery of the above that everything that emanates from it is first declared good. Therefore what we have is good health and good counsel. Everything then that is good proceeds from this pan of merit. The palm of G-d's hand is open in order to represent the giving nature of deity.

This giving nature is called the fear of G-d. This fear is translated as the awe of G-d in terms of reflection. What is it that we see when we contemplate holiness? We see what is good and we see that which we cannot ever truly encompass in our understanding. Yet still we are able to partake of this holiness simply through our contemplation of it. The deeper we move inside of this contemplation the greater the delights of emanation appear according to what is good. It mentions in this verse the 'spirit of the fear of G-d.'

This spirit is none other than our connection with the thought of deity. If our every consideration proceeds from this thought of deity we will not be tempted to think outside of this presence by reacting to what our eyes see or our ears hear. We will then learn to recognize that our focus must always be on causation. We are directly quite specifically directed here to this place of causation which is called "There."

The rays therefore proceed from the hand or giving nature of G-d proceeding from the hidden force that continously emanates from "There." We learn also by the inference contained in the Sepher Yetzirah that all forms proceed from this hand via those rays of emanation called letters. These rays (letters) in their turn depict what is called the soul of all that is formed or will be formed in the future.

Therefore our contemplations reach to 'There' and then proceed from there via the rays of emanation the sum total of which turns out to be the totality of the experiences we become a part of. Those forms of our experience are first emanated from the palm of G-d. This is where we keep going endlessly in our pursuit of happiness, well being and a better life for all. In addition the alchemy of thought is covered when in our Torah study we engrave, carve, weigh and permute
the letters and phrases of Torah in order to Transform first our consciousness and then the world around us in reflection.