The three times “Elokim spoke,” are explained in the writings of the Arizal, as corresponding to three aspects of Elokim: One corresponding to the sefirah of kingdom (malchut), one to might (gevurah), and one to understanding (binah).
The name Elokim in kingdom is the secret of the value of Elokim (86), which also equals “nature.” The sefirah of kingdom is the root of nature; it descends from the World of Emanation (Atzilut) to create, enliven, and sustain the nature of the three lower worlds, Creation, Formation, and Action.
Regarding Noach, it is said that “Noach walked with God,” which means that Noach flowed with the Divine nature, and thus merited grace, the synonym for beauty that corresponds with kingdom. Noach himself is the tenth generation of humanity, corresponding to the sefirah of kingdom.
Thus, the opening verse of our reading, “Elokim spoke Noach, saying,” means that God returned Noach and his family back to the natural life, with seasons in their proper time and order. He permitted them to once again lead fruitful lives, as is the way of the entire world. In addition, where marital relations were forbidden while the world was being destroyed, now “you and your wife, and your sons and your sons’ wives with you,” every man and his wife, were once again permitted to engage in marital relations.
There is no room to interpret this instance of Elokim as revealing harsh judgment (the aspect Elokim corresponding to the sefirah of might). Rather, here Elokim is mild judgment, which is mixed with compassion. Indeed, when Noach was on the Ark, he prayed to God and his prayer transformed the attribute of judgment into the attribute of compassion.
The Elokim that corresponds to the sefirah of kingdom, nature, reveals the beautiful numerical equivalency that “Elokim” has the same value as “the vessel of Havayah.” The Name Elokim both contains God’s mercy but also cloaks it in what seem to be natural events.
The Hebrew word for “nature” (whose value as noted is the same as Elokim) also means “ring,” which is circular, always revolving, implying that nature is constantly shifting, changing according to the piety of the tzaddikim and the depth of their prayer or the wickedness of the wicked. This is known in the Zohar as the secret of the Tikla (the root of kelipat Nogah, the intermediary shell of impurity).
Rabbi Elazar said: “He keeps overturning circumstances by His machinations.” The Holy, Blessed One, rotates cycles bringing events into existence. And after the people of the world have accepted that these events have happened, the Holy, Blessed One reverses them from what they were initially... like the potter who forms clay vessels on the potter’s wheel. all according to the actions of the people.
