Kabbalistic Zohar Book (6)

Kabbalistic Zohar Book (6)

Items 169-236

Who Is This

169) Rabbi Elazar started and said, “Who is it rising from the desert?” “Who is it” is the whole of two sanctities, two worlds, Bina and Malchut in one bonding and in one connection. “Rising” means that she is actually rising to be the holy of holies, since MI, Bina, the holy of holies, connected with this, Malchut, so that Malchut will be rising, which is the holy of holies. “From the desert,” since she inherited it from the desert, to be a bride and to enter the Huppah [wedding canopy].

It is written, “Who is it rising from the desert, clinging to her beloved?” This is about the end of correction, when the bride rises to the Huppah. The Zohar refers “Who is it” to Bina, who is called MI [“who”], and to Malchut, who is called “this” [or “it”]. It says that at that time, “Who is it” will be included as one, two sanctities included.

This is so because prior to the end of correction, only Bina is called “holy,” and Malchut that rises to Bina is sanctified only in the holiness of Bina. But at the end of correction, Malchut herself will be holy, too, like Bina, and “Who is it rising” will be an inclusion of two sanctities, two worlds, Bina and Malchut, in one bonding and in one connection.

A connection is the bundle of life, the end of the Malchut and the Masach that raises Ohr Hozer [reflected light] and connects all the Sefirot as one. At that time, it will end in Yod, forever equal to Bina. This is called “one connection” and “one bonding,” since the level of light of Malchut will be connected to the level of Bina, actually as one, for then Malchut herself will be rising to be the actual holy of holies, like the Bina.

Actually rising, like a burnt offering, which is the holy of holies. This is because MI, AVI, the holy of holies, connected “this,” Malchut, so that Malchut will be discerned in the form of “rising,” which is the holy of holies, for then a bonding of MI with “this” was done, to make “this” herself the holy of holies. And since this is so, it is impossible for any diminution to be in Malchut, since her own sanctity is the holy of holies, like the Bina. This is why it is written, “Death will be swallowed up forever.”

Also, it was said that she inherited it from the desert, to be a bride and to enter the Huppah. The desert is the place of the serpent, the Seraph [type of angel] and the scorpion, and the keepers of the Torah are regarded as the essential makers of the Torah. It follows that this great Zivug of the end of correction was done specifically from the desert.

170) She rises from the desert, as it is written, “And your desert is comely.” She rises in that desert of lip-whispering. Midbar [desert] means Dibur [speech], as it is written, “These mighty gods? These are the gods who smote the Egyptians with all kinds of plagues in the desert.” But was everything that the Creator did to them in the desert, and not in a settled place?

In the desert means in speech, as it is written, “And your desert is comely.” And it is written, “From the desert shall lift.” So is “Rising from the desert,” indeed, “From the desert, meaning with that speech of the mouth, Malchut rises and enters between the mother’s wings, Bina. Afterwards, through speech, Malchut descends and stays over the heads of the holy people.

Explanation: Prior to the end of correction, while Malchut is called “tree of knowledge of good and evil, her entire correction is done through the MAN by which the righteous raise Malchut to Bina. Through this ascent, Malchut becomes as holy as Bina for the time being. These MAN are a prayer in whisper, since the Malchut, speech, cannot be in a state of speaking only goodness without any evil, except when the voice in the speech is from Bina, which is a unification of voice and speech, Zivug ZON in Gadlut, since ZA receives the voice of Ima and gives in the speech of the Malchut. At that time, the speech is all good without any bad at all, and she receives the Mochin of holiness.

Indeed, without this mitigation from the voice of Bina, the voice of Malchut, the first nine, there is a grip for the Klipot in Malchut and she cannot receive from the holiness. Hence, the ascent of MAN is considered that the righteous raise in prayer, which are in whisper of the lips, speech without a voice, as it is written, “Only her lips move but her voice is not heard.” This is because then there is no grip to the MAN that they raise and they can raise the Malchut to Bina, too, so she receives the voice from Bina. At that time she becomes a holy structure and receives Mochin in a Zivug of voice and speech, and the sanctity of her speech stays over the heads of the righteous who corrected them.

This is why it was said, “She rises from the desert, as it is written, ‘And your desert is comely,’” since the bride is now destined for the great Zivug, to enter the Huppah through the raising of MAN of the righteous, as it is written, “And your desert is comely,” when they extend the voice from Ima into the speech, to Malchut. By that, the desert of the Malchut becomes as comely and as beautiful as Bina because all those Zivugim [plural of Zivug] that were made before one by one have now gathered into the great Zivug, to admit her into the Huppah.

And in that desert of the lip-whispering, she rises through the MAN that they raised previously by the whisper of the lips, in a speech without a voice, since her voice is still in the first nine and the voice of Ima was extended into her. Thus, of all those good deeds, now the great Zivug to enter the Huppah has been made, since now her own voice has become good without any bad at all, too, and she becomes holy of holies like Ima.

The speech in the whisper is regarded as the speaking of the mouth. That is, without the adding of the palate, throat, teeth, and tongue, but only through the outlet of the lips and the mouth, to be as it is written, “Her voice is not heard.” This is why it was said that Malchut rises by that speech of the mouth, that so is the way of raising MAN, and then she enters between the mother’s wings and rises between the wings of Bina. This means that she receives the voice of the wings of Ima into her speech, and then, in the speech that she receives, she descends and stays over the heads of the holy people. It is so because once she receives the voice of Midat ha Rachamim [quality of mercy] from Ima, she becomes as holy as her and her holiness returns to those who corrected her, and they, too, are called, “holy people,” like her, since her speech is now holy, like Ima.

171) How does Malchut rise in speech? In the beginning, when a person rises in the morning, he should bless his Master when he opens his eyes. How does he bless? This is what the first Hassidim [pious] would do. They would place a vessel with water before them, and when they awoke at night, they would wash their hands, stand and engage in Torah, and bless for reading in it. When the rooster called, it is actually midnight, and the Creator is with the righteous in the Garden of Eden. Also, it is forbidden to bless in the morning with impure and filthy hands, and so it is every hour.

Explanation: Since the beginning of Malchut’s correction should be with whispering of the lips, why do we bless out loud immediately upon waking up from sleep? It should have been a blessing in whisper, to first extend the voice from Ima, which is raising the Malchut by speaking with the voice of Ima.

The first Hassidim corrected that correction in a practical manner, since the ascent of the MAN is either in action or in speech. Hence, since during one’s sleep, the spirit of holiness departs and the spirit of impurity of the primordial serpent is over him, since slumber is one sixtieth of death, and death is from the Tuma’a [impurity] of the primordial serpent, hence upon waking up from slumber, that evil spirit did not entirely retire from him. It is still present on the tips of his fingers, since anything that is holiest, the Sitra Achra clings to it most, and the fingers are the holiest in the body, for there is the place of instilling of Hochma [wisdom], as it is written, “And all the wise-hearted women spun with their hands.” Hence, the Sitra Achra of death does not retire from there even after the awakening, and it needs an action, the washing of hands.

Two vessels must be prepared: 1) a higher vessel, called Natla [washing cup], and 2) a lower vessel to receive the filth. The higher vessel, called Natla, indicates the Kli [vessel] of Bina, for the Sitra Achra flees from the light of Bina. It follows that the washing of fingers with the waters of Bina chases the Sitra Achra away from there, purifies the Malchut from the evil in her, and she remains good. Then it is possible to engage in Torah and to bless for the Torah in a way that the act of washing the hands is similar to raising MAN by the whispering of the lips to the wings of the mother.

And when the rooster calls, it is actually midnight, as it is written, “The greater light to govern the day, and the lesser light to govern the night,” since the holy Divinity in the Kli de Malchut has diminished into the lesser light and clothed in the Klipot, as it is written, “And her legs go down to death.” This means the tree of good and bad: if one is rewarded, it is good. If he is not rewarded, it is bad.

Thus, there are two halves in Malchut, good and bad: a half in which he has been rewarded and a half in which he has not been rewarded. Hence, her governance, too, which is the night, was divided after her into two halves, as well: 1) The first half of the night, as in “Not rewarded, it is bad, as it is written, “You appoint darkness and it becomes night, in which all the beasts of the forest prowl about.” 2) The second half of the night—rewarded, it is good.

The first correction for the good half is done at the very point of midnight, since then Malchut receives the voice of Bina, when Malchut rises and is mitigated inside Malchut de Ima and the Din inside Malchut becomes a holy Din, from the side of good, without any bad. The meaning is that this Din falls and stays over the Sitra Achra and becomes Rachamim [mercy] over Israel.

It was said in The Zohar that after midnight, a flame comes out of Isaac’s pillar and strikes the rooster, who is called Gever [a man], such as another man, superior one, above him, Isaac, Bina. The flame of Isaac’s pillar is the Din of Bina, Angel Gabriel, a rooster, a man, the quality of Gevura, which serves a higher man than him, Malchut de Atzilut, the lesser light. The Din of Bina strikes under the wings of Gabriel, and then the Malchut receives the voice of Bina through him.

When Gabriel calls, all the roosters of this world call and another flame comes out of him, reaching them under their wings, and they call. This is so because when Gabriel sounds the voice of Bina to the upper Gever, Malchut, the flame comes out of Gabriel and reaches all the roosters of this world, which are the Dinim in the space of this world, and they all call out only by the voice that was mitigated with Midat ha Rachamim from Bina.

Thus, the voice, which is the Din of Malchut, no longer dominates the second half of the night. Its place is taken by the voice of Bina, to which the calling of the roosters of this world indicates. This is why it was said here that when the rooster calls, it is the actual midnight, since the rooster indicates that the voice of Bina has already been accepted into Malchut, at which time it is the actual point of midnight, from which the half of the night begins, good without any bad.

And once Malchut receives the voice of Bina, the righteous raise MAN through the Torah, when they engage after midnight and raise her to the rejoicing Gevura of upper Ima, as it is written, “She rises while it is still night,” for then she appears in all her splendor and grandeur. This is the way of the holy Malchut, to appear only at night, as it is said, “She goes by day and appears by night, and dispenses food in the morning.”

She appears only in the Garden of Eden, to those righteous who correct her so, with the engagement of their Torah, who study after midnight. This is why it was said that then the Creator is with the righteous in the Garden of Eden, since then the holy Divinity is corrected in the Garden of Eden, while she is watered from a stream of pleasantness, Hochma, and plays with the righteous, who are included in her in MAN.

It was said, “It is forbidden to bless in the morning with impure and filthy hands, and so it is every hour.” This is so because that spirit of impurity of the primordial serpent remains on one’s fingers even after he has risen from his sleep, and this filth is removed only by washing with a vessel. So it is every hour, and not necessarily after sleep. Rather, every filth and dirt is a place of holding for the Sitra Achra and it is forbidden to bless unless after washing in water.

172) This is so because when one is asleep, his spirit departs from him, and when the spirit departs from him, the spirit of impurity is prepared for him and stays on his hand, and defiles them. Then, it is forbidden to bless in them without washing the hands. But on a day when he does not sleep and the spirit does not depart from him, and the spirit of impurity does not stay over him, yet when he walks into the lavatory, he will not bless or read even a single word in the Torah before he washes his hands. But not because they are dirty, for with what did they become dirty?

173) Rather, woe unto those people who do not notice and do not know the glory of their Master, and do not know on what the world stands. There is a spirit in every lavatory in the world, which is present there and enjoys that disgust and feces, and immediately stays over those fingers of a person.

Rejoicing in Holidays and Not Giving to the Poor

174) Rabbi Shimon started and said, “One who rejoices in holidays and does not give his share to the Creator, that evil-eyed, Satan, hates him, slanders him, removes him from the world, and causes him several troubles over troubles.”

Explanation: There are male and female in the Klipot. The male is not as bad as the female and does not fail people into lying in the name of the Creator. On the contrary, he induces one to make Mitzvot, though not in purity, in order to bestow contentment upon his Maker, but with a mixture of self-pleasing. It is written about it, “Do not eat the bread of an evil-eyed man … He says to you, ‘Eat and drink,’ but his heart is not with you.” This is so because by his intention not being to bestow, the Mitzva becomes tasteless, without love or fear, and without a heart.

However, since he already lured a man into his domain, he has the strength to mate with his Nukva, the great deep, an evil and bitter Klipa, who fakes in the name of the Creator, and then takes his soul from him. This is why it was said, “That evil-eyed, Satan, hates him, slanders him, and removes him from the world,” for once he has failed a man with the Mitzvot of the joy of a good day, to not be giving contentment to his Maker—because it is apparent by him eating alone and not delighting the poor—he mates with his Nukva and takes his soul.

175) The share of the Creator is to delight the poor as much as he can, for on holidays the Creator comes to see His broken Kelim, enters them, and sees that they have nothing with which to rejoice. He weeps for them and rises up to destroy the world.

Upon the creation of the world, when He said to the angels, “Let us make man in our image,” Hesed said, “Let him be created, for he does mercy.” Truth said, “Let him not be created, for he is all lies.” Tzedek [justice] said, “Let him be created, for he does Tzedakah [righteous deeds, almsgiving],” and Peace said, “Let him not be created, for he is all strife.” What did the Creator do? He took Truth and threw it to the ground, as it is written, “And cast truth to the ground.”

It is known that one should always engage in Torah and Mitzvot, even Lo Lishma [not for Her name] because from Lo Lishma he comes to Lishma [for Her name]. This is so because for man’s lowness, he cannot engage in Mitzvot in order to bestow contentment upon his Maker right from the start. Rather, by his nature he can make any movement only if it is for his own benefit. For this reason, first he must engage in Mitzvot Lo Lishma, out of his own benefit. And yet, during the act of Mitzvot, he extends abundance of Kedusha [holiness/sanctity], and through the abundance that he extends, he will eventually come to engage in Mitzvot Lishma, in order to bring contentment to his Maker.

This is the meaning of Truth’s complaint about the creation of man, saying that he is all lies. He was complaining, “How can such a man be created from the outset to engage in Torah and Mitzvot in complete falsehood, in Lo Lishma?”

However, Hesed said, “Let him be created because he does mercy,” since the mercies that he does, which is necessarily an act that is scrutinized as bestowal, through it, he is gradually corrected until he can engage in all the Mitzvot in order to bestow. Hence, he is certain to eventually reach his goal of engaging Lishma. This is why Hesed argued that he should be created.

Peace, too, complained that he was all strife. Because he cannot engage in Mitzvot in order to bestow, but with a mixture of self-pleasing, he is always in strife with the Creator because it seems to him that he is a complete righteous. He does not feel his own deficiencies at all. He does not feel that all of his engagement in Torah and Mitzvot is Lo Lishma, and he is angry with the Creator for not being rewarded as befitting a complete righteous. Thus, he is perplexed: at one time, he is at peace with the Creator, and another time, he is in dispute. This is why Peace said that he should not be created.

But Tzedek said, “Let him be created, for he does Tzedakah [righteous deeds, almsgiving],” since by the Mitzvot of almsgiving that he does for the poor, he gradually comes closer to the quality of bestowal until he comes to engage Lishma and will be rewarded with eternal peace with the Creator. Hence, he should be created.

After their arguments were heard, the Creator agreed with the angels Hesed and Tzedek, and threw Truth to the ground. That is, He permitted engagement in Mitzvot in Lo Lishma, at first, even though it is a lie. It follows that He threw Truth to the ground because He accepted the argument of Hesed and Tzedek that by doing mercies and giving Tzedakah to the poor, he will eventually arrive at the truth—serving the Creator only in order to please Him—for he will eventually come to Lishma, and then truth will rise from the ground.

This also explains the breaking of the vessels. First, there was the creation of the world because by the breaking of the Kelim of Kedusha and their falling into the separated BYA, sparks of Kedusha fell into the Klipot. From them, all sorts of pleasures and fancies come into the domain of the Klipot, for the sparks transfer them into man’s reception and for his pleasure. By that, they cause all kinds of transgressions, such as theft, robbery, and murder.

However, we were also given Torah and Mitzvot. Thus, even if one begins to engage in them in Lo Lishma, for one’s own delight, to satisfy one’s base desires, according to the powers of the breaking of the vessels, he will eventually come to Lishma through them and will be rewarded with the purpose of creation—to receive all the delight and pleasure in the thought of creation in order to bestow contentment upon Him.

It was said that on holidays, the Creator comes to see His broken Kelim. This is because on good days, when one keeps the Mitzvot of the joy of a good day, due to all the abundance that the Creator gives him, the Creator goes to see His broken Kelim, by which man is given an opportunity to engage in Mitzvot in Lo Lishma. He goes to see to what extent they have completed their task of bringing man to Lishma, and sees that they, the broken Kelim, have nothing with which to rejoice. The Creator weeps for them because He sees that none of them have been sorted, that they have not brought man into Lishma at all.

Rather, he engages in the joy of a good day only for his own pleasure. Then, He weeps for them, meaning He seemingly regrets having broken them, since He broke them and threw Truth to the ground only for man’s sake, so he could begin to work in Lo Lishma and then arrive at Lishma. And when He sees that man has not moved from his selfish desire whatsoever, then He has broken them in vain. Thus, He weeps for them.

He rises to destroy the world, meaning He seemingly rises to remove the abundance from the world and destroy the world since when the Lo Lishma is unfit for bringing man into Lishma, it means that the abundance itself is bad for him, since by that, he drowns further into the Klipa of reception. Hence, it is better for man to stop the abundance for him and to completely destroy it.

176) Members of the seminary come before Him and say, “Lord of the world. You are called Merciful and Gracious. Let Your mercies roll upon your children.” He tells them, “Have I not done anything but mercy to the world, saying, ‘Let a world of Hesed [mercy] be built’? The world stands on mercy, but if they do not do mercy toward the poor, I will destroy the world.” The high angels say before Him, “Lord of the world, here is so and so, who ate and drank his full, and could do mercy to the poor, but gave them nothing.” The slanderer comes, takes permission, and chases that man.

Commentary: At that time, the high souls that are called “members of the seminary” begin to pray for the lower ones, that He will not arrest the abundance from them, that He should be merciful toward His children. They speak favorably before Him and say, “Since they do His Mitzvot with faith, they are considered ‘children of the Creator,’ hence they are worthy of mercy, as a father is merciful toward his sons.”

The Creator replies to them, “Did I not build the world on mercy only? The world stands only on mercy, meaning that no correction will come to them through the abundance when they are not delighting the poor, since the creation of the world was on My consent to the angels of Hesed that by doing mercy to each other, the world will exist and they will achieve Lishma. But now that they are not doing mercy, no correction will come out of it.”

Then the angels of the upper one said before Him, “Lord of the world, Here is so and so, who ate and was full and could do mercy to the poor, but gave them nothing.” In other words, even the high angels, Hesed and Tzedakah, and all those who agreed to creation, began to slander it, for they disagreed with creation in this way of Lo Lishma, but only so that Hesed and Tzedakah will be done so that through them they will achieve Lishma.

But now that they are not doing it, and they are not worthy of achieving Lishma, they regret their consent and slander man. Then comes the slanderer, takes permission, and chases that man, since once it has been made clear that the man is unfit to achieve Lishma with his Mitzvot, permission is given to the slanderer to do his thing.

177) Who in the world is greater for us than Abraham, who does mercy with all the people? On the day when he makes a feast, it is written, “The child grew and was weaned, and Abraham made a great feast on the day that Isaac was weaned.” Abraham made a feast and called all the greatest in the generation to that feast. And in any feast of joy, that slanderer walks and sees if that person first did mercy with the poor. If there are poor in the house, the slanderer parts from that house and does not enter there. If there are none, the slanderer enters there and sees the mixture of joy without poor and without first doing mercy for the poor, and he rises and slanders him.

178) Since Abraham invited the greatest in the generation, the slanderer came down and stood at the door, like a poor man. But there was no one to look at him. Abraham was serving the kings and the ministers, Sarah was nursing the children from everyone, since they did not believe it when she gave birth, but said that Isaac was a foundling, that they had brought him off the street. Hence, they brought their children with them and Sarah took them and nursed them in front of them, as it is written, “Who would have said to Abraham that Sarah would nurse children?”

It should have said, “Sarah would nurse a child.” However, “Nurse children” indeed, the children of all the guests. And that slanderer stood at the door. Sarah said, “God has made laughter for me.” The slanderer promptly rose up to the Creator and told Him, “Lord of the world, You said, ‘Abraham loves Me.’ Here, he made a feast and gave You nothing, nor to the poor. He did not sacrifice even a single pigeon to You. And moreover, Sarah said You laughed at her.”

We should understand that. Abraham, who excelled primarily in hospitality and graciousness, and all his life stood at crossroads to invite guests inside, how can it be said that he failed in this, that he did not give Tzedakah to the poor? Moreover, why did the slanderer trouble himself to dress up as a poor man? After all, this is not his way toward others. However, it is not as it seems here, and there is a great secret here, which is applied only to the highest holy ones.

Prior to the end of correction, it is impossible to remove the Sitra Achra altogether, even for the highest righteous and holy ones. As much as the righteous is cautious about doing the Mitzva with purity, the Sitra Achra still has the power to complain about him and show a faulty place in the Mitzva. For this reason, the Creator has prepared for the righteous another manner of subduing and silencing the slanderer: to give a small portion of the Kedusha to that slanderer that remained. This silences the slanderer and he does not wish to slander him, to not lose the part of the Kedusha that he has of that Mitzva. This is the meaning of the hair that is placed in the Tefillin, and the goat that is sent, and the red cow.

It was said that the slanderer came down and stood by the door as a poor man, but there was no one to look at him. This is so because of course Abraham fed all the poor from his meal, as he always does in hospitality, except for that slanderer, who was not adding any purity in transferring him, except delighting him a little with the Kedusha. He was here as a poor man because he wanted to receive his share of the Kedusha, but Abraham did not wish to give the Sitra Achra anything of the Kedusha. Rather, he wished to subdue him with his power and repel him completely. This is why the slanderer rose up and complained. And this is the meaning of the slanderer coming down and standing at the door as a poor man, for it was not really a poor man, but the slanderer dressed as a poor and demanding to enjoy Abraham’s meal.

But Abraham sensed that he was from the Sitra Achra and did not wish to give him anything, not even a pigeon. There is a noteworthy intimation here: In the order of offerings there are only two young pigeons, opposite the two points included together in Malchut that is mitigated with Midat ha Rachamim [quality of mercy]. There are Din and Rachamim in it, together. The Din in it is hidden and concealed, and the Rachamim are disclosed there, for had it not been for that mitigation, the world would not be able to exist.

This is why precisely two young pigeons should be sacrificed, for one pigeon indicates the dove that Noah sent out from the ark, which did not return to him again. A single pigeon implies to Midat ha Din [quality of judgment] in Malchut, without the mitigation in Midat ha Rachamim. And since Noah could not correct any correction in it, it did not return to him again.

The matter of the slanderer demanding his share of Abraham’s meal on the day of his son’s weaning is a correction of a deficiency that cannot be corrected any other way prior to the end of correction. It is Midat ha Din in Malchut, in which the world cannot exist, and which must be hidden. It is like the dove that did not return to Noah any longer. However, Abraham could have corrected it and should have corrected it by giving something to the slanderer to silence him. But since he did not give anything to the slanderer, he went up and complained.

This is why the slanderer said, “He gave You nothing, nor to the poor.” He was complaining that in this entire meal of his, he did not fix anything for Midat ha Din in Malchut, who is called “poor,” who has nothing of her own, and who is yet a part of the Creator, since she is the essence of Malchut, Nukva de ZA, who is the Creator. After all, He only mitigated her with Midat ha Rachamim in order to sustain the world. For this reason, the Mochin that are extended through Midat ha Rachamim are regarded as the share of the people of the world, by which they correct the actual Malchut, too, who is a part of the Creator alone.

And since through the great miracle of Sarah nursing the children, Abraham extended all the Mochin in Midat ha Rachamim, it was now possible for him to correct the poor in Malchut, who is the share of the Creator. This is why he complained, “He gave You nothing,” meaning the share of the Creator, and not to the poor, the share of the actual Malchut, who is in poverty because the people in the world cannot correct in her. “He did not sacrifice even a single pigeon to You,” meaning the pigeon that Noah could not correct.

“And moreover, Sarah said You laughed at her.” Sarah is Bina and Midat ha Rachamim that shines in Malchut. By saying, “God has made laughter for me; anyone who hears will laugh at me,” she extended a complete light and great mitigation until no deficiency was seen in the actual quality of Malchut any longer. There was great fear that because of it, there would be no attention left to correcting the actual Malchut. This is similar to the words, “Lest he reached out his hand and took from the tree of life, as well, and ate, and lived forever,” meaning that he would not feel any deficiency in himself any longer and would not have to correct the flaw in the tree of knowledge.

179) The Creator told him, “Who in the world is like Abraham?” But the slanderer did not move from there until he confused all of that joy and the Creator commanded that Isaac would be made an offering as a sacrifice and Sarah was condemned to dying with grief for her son. All that sorrow was because he did not give something to the poor.

Commentary: The tying of Isaac was in order to correct the actual Malchut, which he did not correct with the great feast on the day of Isaac’s weaning. The death of Sarah was because of the great lights that she extended in the words, “God has made laughter for me,” which obstructed in the correction of Malchut.

Torah and Prayer

180) Rabbi Shimon started and said, “It is written, ‘And Hezekiah turned his face to the wall and prayed to the Lord.’ Come and see how great is the power of the Torah and how superior it is to everything. Anyone who engages in the Torah fears neither upper nor lower, and does not fear the evil illnesses in the world because he is clung to the tree of life and learns from it each day.

181) “This is so because the Torah teaches the person to walk by the path of truth. It teaches him advice how to repent before his Master, to revoke the sentence, for even if he is sentenced that the sentence will not be revoked, it is immediately cancelled and removed from him, and is not present on a person in this world. For this reason, one must engage in Torah day and night, and never leave it, as it is written, ‘And you shall meditate on it day and night.’ If one moves away from the Torah or parts from it, it is as though he has parted from the tree of life.”

Explanation: He began with a prayer, in the verse, “And Hezekiah turned his face to the wall,” and interprets it only in the Torah. The thing is that this advice rose to him only by the force of the Torah, by which he obtained arriving at complete repentance until nothing separated between him and the wall, the Holy Divinity, and this is why his prayer was accepted. Hence, the sentence of death that he was sentenced was revoked. This is why he ends that because we see that the power of the Torah is so great as to revoke a death sentence, “One should engage in Torah day and night and never part from it.”

182) Come and see an advice for a person: when he goes to bed at night, he should take upon himself the kingship of above wholeheartedly and come early to deposit his soul to Him. He will promptly be saved from any bad illnesses and from all the evil spirits, which will not govern him.

Explanation: The Lord called the light, “day,” the light of Dvekut [adhesion] and Kedusha that we obtain from the Creator. This is the governance of the day. He called the darkness, “night,” the forces of separation that part us from His light. This is the governance of the night. Hence, we sleep at night, which is one sixtieth of death, which is the governance of the Sitra Achra. Out of those two governances, we cannot cling to Him forever because we arrest His Dvekut by the force of the governance of the night, which always returns and comes over us, and stops us from the work of the Creator.

To correct that, Rabbi Shimon gives us an advice: Each night, before going to sleep, one should take upon himself the kingship of above wholeheartedly. This is so because when the night is corrected, as in the act of creation, when it is written, “And there was evening and there was morning, one day,” when night and day are united into one body and one day, then the night is called “the governance of Malchut,” and no Klipa is mingled in her.

Hence, a person should take upon himself that upper Malchut [kingship], too, wholeheartedly without any partitions between himself and the Malchut. That is, he must take upon himself the kingdom of heaven for life or for death, and nothing in the world will remove him in anything from the upper kingdom, as it is written, “And you shall love the Lord your God with all your heart and with all your soul and with all your might.” And if he has accepted it wholeheartedly, he is certain that nothing can ever part him from the Creator.

By that, it is considered that he has advanced into giving him a deposit of his soul because he came first, to hand his soul into the hand of the Creator, to keep His Mitzvot in full, to complete devotion. For this reason, when he sleeps and his spirit departs, he no longer tastes in it one sixtieth of death, which is the power of SAM, but devotion on the path of Mitzva, since the power of death no longer governs him, for he has admitted it into the power of devotion of a Mitzva.

And when he does so, the governance of the night cannot blemish him any longer and arrest him from the pleasantness of the work of the Creator, for to him, the evening and the morning are one day, and the night is only a real part of the day. Hence, he is immediately saved from any bad illnesses and from all the evil spirits, which do not control him, for his night has already parted the domain of the Sitra Achra, since nothing can ever part him and the holy Divinity, and the forces of the Sitra Achra and the Din do not govern him any longer.

183) And in the morning, when he rises from his bed, he should bless his Master, walk into His home and bow before His hall with great fear. And then he should pray his prayer and take advice from the holy fathers, as it is written, “And as for me, by Your abundant grace I will come into Your house; I will bow to Your holy temple in fear of You.”

Commentary: “By Your abundant grace” is to bless his Master for the grace He has done with him. “I will come into Your house” means to enter His house. “I will bow to Your holy Temple” means to bow before His hall. “In fear of You” means with great fear. And then he will pray his prayer.

This is why it is said that he should take advice from the holy fathers, since the prayer that we pray is the correction of the Holy Divinity, to extend abundance to her, to satisfy all her deficiencies, for hence, all the requests are in plural form, such as “And grant us knowledge from You,” or “Bring us back, our Father, into Your law.”

This is so because the prayer is for the whole of Israel, since all that there is in the holy Divinity exists in the whole of Israel. And what is lacking in her is lacking in the whole of Israel. It follows that when we pray for the whole of Israel, we pray for the Holy Divinity, since they are the same. Thus, before the prayer, we must look into the deficiencies in Divinity, to know what needs to be corrected and filled in her.

However, all the generations of the whole of Israel are included in the Holy Divinity, and we no longer need to correct all those corrections that she received from the generations before us. Instead, we must complement them, to correct what is still missing in her after their corrections.

The holy fathers are the inclusion of the whole of Israel. They are the three roots of all 600,000 souls of Israel from every generation through the end of correction. And all the extensions and bestowals that the whole of Israel extend and receive in all the generations are first received by the holy fathers. From them, the abundance reaches the whole of Israel in that generation that extended the abundance. It is so because this is the spiritual order, that no branch can receive anything, except through its root, the primary illumination remains in the root, and only a part of it extends to the branch. It therefore follows that all the corrections that were already corrected in the holy Divinity stand and exist in the souls of our holy fathers.

Hence, one must not enter the house of assembly unless he has first consulted with Abraham, Isaac, and Jacob, for our whole prayer is to complement what is still missing in Divinity, after the corrections that have been made in it thus far. Thus, first we must know and extend all the corrections that have already been corrected in the Holy Divinity, and then we will know what still needs to be added to them.

For this reason, one must not enter the house of assembly before he seeks advice from the holy fathers, for one must consult the holy fathers to know what must still be corrected. And this is possible only after we extend in the holy Divinity everything that the holy fathers have already corrected in her, and then we will see what is still missing in her, since they have already established the prayer that is the Holy Divinity.

The correction of Abraham is called “morning prayer,” Isaac’s correction is called “afternoon prayer,” and Jacob’s correction, “evening prayer.” Therefore, we must first extend the full measure of correction that they have already corrected in the prayer, then we will know what we must still pray for and correct, what is still missing in her.

184) One should not enter the house of assembly unless he has first consulted with Abraham, Isaac, and Jacob, and was granted permission. This is because they established the prayer before the Creator, as it is written, “And as for me, by Your abundant grace I will come into Your house,” which is Abraham, who is Hesed [grace]. “I will bow to Your holy Temple” is Isaac, from whose side the Malchut is called “hall.” “In fear of You” is Jacob, Tifferet, who is called “terrible.” One should first be included in them, and then enter the house of assembly and pray his prayer. Then it is written, “And He said to Me, ‘You are My Servant, Israel, in Whom I will show My glory.’”

Here, he explains three general corrections that were carried out on the holy Divinity by the fathers: Abraham corrected her into a home, meaning a permanent residence, in a way that one can adhere to her permanently, just as one is in one’s own home permanently. Isaac added a correction and corrected her into a holy Temple. This means that the King resides in her permanently, for the King is always in His palace.

Jacob added a correction and corrected her into fear, which is the gate to the abode, the opening for both the house in the holy Divinity and for the holy Temple in her, as it is written, “How terrible is this place, and it is the gate of heaven.”

And once a person includes all of those three corrections of the fathers to the fullest, he can know the full measure that has already been corrected in the Holy Divinity, and he will enter the house of assembly and pray his prayer, to correct in Divinity what is still missing in her.

Explanation: Abraham is the root of Hesed in the souls of Israel, since he is the one who corrected the holy Divinity into a receptacle for the light of Hesed. She received the Hassadim for all the souls of Israel in their fullest. Had it remained so, all of Israel would have been adhered to the Creator permanently, and the holy Divinity would be the house of Malchut, filled with every delight and pleasure, and not a single person would wish to part from her for even a minute.

However, Abraham’s entire correction consisted of making a complete receptacle for the light of Hassadim, without any possibility of a flaw. In other words, he elevated the holy Divinity into bestowal and contentment upon our Maker, and to not receive anything for our own delight, for this is the quality and the receptacle of the light of Hesed. It is written about it, “Anyone who says ‘What is mine is yours and what is yours is yours—a Hassid [from the word Hesed],’ for he does not demand anything for his own pleasure.

And since all the restrictions and the whole of the grip of the Sitra Achra are only in reception for oneself, it follows that by that, he entirely removed the scum of the Klipot and the Sitra Achra, and Divinity has been established in complete purity. However, that still did not complete the thought of creation, since the essence of the thought of creation was to delight His creatures, and the measure of pleasure depends and is measured only by the amount of the desire to receive, where by the amount of the desire to receive, so is the measure of pleasure from reception.

Hence, once Divinity has been corrected only in a vessel of bestowal, without any reception for oneself at all, which is the departure from reception for the Creator and giving only to Him, still no correction has come from that to the basic thought of creation, which comes only by the greatness of the desire to receive.

This is the meaning of Abraham’s begetting of Isaac. Once Isaac found Divinity in utter wholeness and fulfillment with the light of Hesed through Abraham’s corrections, he felt the deficiency in her, that she was still unfit for reception of all that is included in the thought of creation. For this reason, he went and corrected her into a receptacle so she will be fit to receive that desired fullness in the thought of creation. He evoked the desire to receive from the Creator, too, but only in reception in order to bestow. This means that he has a great desire to receive, but only because the Giver wishes it. Had the Giver not wished for it, there would have been no desire in him to receive anything from Him.

It is known that reception in order to bestow is regarded as actual bestowal. Thus, the Sitra Achra still has no grip there, in this will to receive. For this reason, the holy Divinity was established by him in the last, great wholeness, for now she was fit to receive all the pleasantness and softness from all that the Creator contemplated to delight His creatures when they arose in the mind to create them.

For this reason, now the holy Divinity is called “His holy Temple,” for now the King is in her with all his grandeur and splendor, like a king in his palace. However, with respect to Abraham’s correction, she is merely called “a house,” meaning the house of Malchut, for there, His entire glory and majesty were still not apparent, for the glory of a king is apparent only in his special hall.

Thus, it is considered that Isaac corrected all the Gevura in the souls of Israel, meaning the mitigation of all the Dinim in the guidance of the Creator. This is because all the restrictions, the sufferings, and punishments that come into the world are only to correct the vessels of reception of the souls, to be worthy of receiving all the goodness included in the thought of creation. And since Isaac had already corrected the Divinity in this wholeness, by that, all the Gevura has been corrected, since they have already come to their desired goal.

Yet, his correction, too, did not remain so, since the world was still unqualified for the end of correction. Hence, evil Esau came out of him, who corrupted his correction and did not endure in it, to be receiving only in order to bestow, as Isaac had corrected. Instead, he failed in self-reception. That is, even when he discovered that the Giver did not want him to receive, he still wished to receive for his own pleasure. Hence, the Klipot and the Sitra Achra clung to him, referring to being ruddy and hairy. For this reason, he lowered the legs of Malchut into the Klipot once more, as it is written, “And her legs go down to death.”

And when Jacob saw the corruption of evil Esau, he went and corrected the holy Divinity with the quality of fear, as it is written, “With his hand holding on to Esau’s heel.” That is, because Jacob saw the corruption of Esau in Divinity, he corrected himself with great fear until he raised Divinity to a crown over his head, by which he gripped to the two corrections—Abraham’s and Isaac’s—at the same time, and no flaw came out of him. However, this correction is still not the end of correction, since the fear is similar to fear of sin, since Esau’s heel caused him that fear, without sinning like him.

But at the end of correction, Esau’s heel will be cancelled, as it is written, “Death will be swallowed up forever.” At that time, the fear will be only because the Creator is great and rules over everything. For himself, Jacob certainly attained that real fear, as well, but for the whole of Israel, that correction still remains for all the generations following him, until the end of correction.

It is written, “And as for me, by Your abundant grace I will come into Your house.” This is Abraham, Hesed, since Abraham corrected her into the house of Malchut, filled with abundance, with the light of Hesed.

“I will bow to Your holy temple” is Isaac, on whose side Malchut is called “a temple,” since Isaac corrected her into being the holy Temple, for the grandeur and glory of the King, befitting the Creator.

“In fear of You” is Jacob, Tifferet, who is called “terrible,” since Jacob corrected her with the quality of fear. By that, he corrected her into being a receptacle for all the corrections of Abraham and Isaac together, and must first be included in them, for how will he know what is still left for Divinity to correct if he does not include himself in all those three corrections that the holy fathers have already corrected in her. That is, he should take upon himself to behave according to those corrections, and this is considered that he was included in their quality.

And only after he is included in all three corrections of our holy fathers will he begin to correct Divinity, from the place Jacob the patriarch had left for us: to elevate fear to the quality of exaltedness because He is great and rules over everything. Afterwards, he will enter the house of assembly and will pray his prayer. That is, he should pray and extend the upper lights in her, with the fear of exaltedness, to bring her into the end of correction. Then it is written, “And He said to Me, ‘You are My Servant, Israel, in Whom I will show My glory.’”

Rabbi Shimon’s Exit from the Cave

185) Rabbi Pinhas was usually before Rabbi Rehumai, by the shore of the Sea of Galilee. A great and elderly man was Rabbi Rehumai, and his eyes grew weak. He said to Rabbi Pinhas, “Indeed, I heard that Yochai, our friend, has a gem, a good stone, a son. I looked in the light of that gem and it is as the illumination of the sun from its sheath, illuminating the entire world.”

Explanation: Malchut in all her corrections is called “a good stone,” and she is called “a gem.” He says, “Yochai, our friend, has a gem, a good stone, a son,” meaning he has already been rewarded with Malchut, with all her corrections and adornments. He looked in the spirit of holiness, in the light of the gem, that it was as illuminating as the light of the sun upon its exit from its sheath, which is the correction of Malchut’s future, so the light of the moon will be as the light of the sun, that then she illuminates the entire world.

And behold, after the light of Malchut became the light of the sun and her peak rose to heaven, she illuminated from the heaven to the earth in another pillar of light, to the entire world. He was illuminating and going until it was enough for Rabbi Shimon to properly correct the throne of Atik Yomin. The intimation is that he was already rewarded with the two disclosures at the end of correction. These are the six verses from the verse, “The heavens tell,” to “The law of the Lord is whole,” and the six names that are written from the verse, “And there is nothing hidden from its heat,” through the end of the psalm. This is so because the light standing from the heaven to the earth and illuminating the entire world implies to the six verses, and until Atik Yomin comes and properly sits on the throne, it indicates those six names.

186) And that light stands from the heaven to the earth and illuminates the entire world until Atik Yomin, meaning Keter, arrives and properly sits on the throne, meaning until the end of correction. And that light is entirely included in your home, meaning in his daughter, since the daughter of Rabbi Pinhas was the wife of Rabbi Shimon Bar Yochai, and from the light that was included in your home, a small and thin light comes out, which is Rabbi Elazar, his daughter’s son. He comes out and illuminates the entire world, happy are you. Come out, my son, come out, follow that gem that illuminates the world, for the time is ripe for you.

Commentary: The daughter of Rabbi Pinhas Ben Yair was Rabbi Shimon’s wife. It follows that Rabbi Shimon is included in the house of Rabbi Pinhas Ben Yair. This refers to Rabbi Elazar, who came out of the light that was included in the house of Rabbi Pinhas Ben Yair, that the light is Rabbi Shimon and his wife, and Rabbi Elazar came out and illuminated the entire world.

187) He went out from him and was about to go into the ship, and there were two men with him. He saw two birds coming and flying over the sea. He raised his voice and said, “Birds, birds, since you fly over the sea, have you seen the place where Yochai is?” He waited a little, then said, “Birds, birds, go and tell me.” They flew away into the sea and departed.

Commentary: Rabbi Shimon fled from the kingship, which ordered that he should be killed. He and his son hid in a cave, and they did not know his whereabouts. This is why Rabbi Pinhas, son of Yair, went to look for him in the islands of the sea.

188) Before he went out to the ship, the birds came and one of them held a letter in her beak. It said, “Rabbi Shimon Bar Yochai has come out of the cave with his son, Rabbi Elazar.” Rabbi Pinhas went to him and found that he has changed. His body was filled with holes and sores from sitting in the cave. He wept over him and said, “Woe that I have seen you so.” Rabbi Shimon told him, “Happy I am that you have seen me so, for had you not seen me so, I would not be so.” Rabbi Shimon started with the Mitzvot of the Torah and said, “All the Mitzvot of the Torah that the Creator gave to Israel are written in the Torah in a general way.”

Commentary: For all the years that he had to dwell in a cave, he had to sit there inside the sand to cover his nakedness and engage in Torah, and his flesh was punctured and with sores because of it. Rabbi Pinhas wept over him and said, “Woe unto me that I have seen you so.” Rabbi Shimon replied to him, “Happy I am that you have seen me so, for had you not seen me so, I would not be so,” meaning I would not have been rewarded with the revelations of the secrets of the Torah, for he was awarded all the great sublimity of his wisdom during those 13 years of hiding in the cave.

Rabbi Shimon started, “All the Mitzvot of the Torah that the Creator gave to Israel are written in the Torah in a general way,” in the verse “In the beginning God created,” until the verse, “And there was light.” The Zohar explained that the verse, “In the beginning God created,” is the Mitzva of fear and its punishment, and all the Mitzvot in the Torah are included in it.

The Commandments of the Torah, the First Commandment

189) “In the beginning God created.” This is the very first Mitzva [commandment]. This Mitzva is called “the fear of God,” and it is called Resheet [beginning/head], as in “The fear of the Lord is the Resheet [beginning] of wisdom.” It is also written, “The fear of the Lord is the Resheet [beginning] of knowledge,” since fear is called Resheet. Also, it is the gate by which to enter faith, and the whole world exists on this Mitzva.

Why is it written that fear is the beginning of wisdom and that it is the beginning of knowledge? It is because fear is the beginning of each and every Sefira, for no Sefira can be obtained if not by first obtaining fear.

This is why he says that it is the gate by which to enter faith, as it is impossible to obtain whole faith if not out of fear of God. And by the measure of fear is the measure of installment of faith. For this reason, the whole world exists on this Mitzva, for the world exists only on Torah and Mitzvot, as it is written, “If not My covenant day and night, I would not put the ordinances of heaven and earth.”

And since fear is the beginning and the gate of every Mitzva, as it is the gate of faith, it follows that the whole world exists on fear, as it is written, “In the beginning God created the heaven and the earth.” With fear, which is called Resheet, in which all the Mitzvot are included, God created the heaven and the earth. And were it not for fear, God would not create a thing.

190) Fear is interpreted in three discernments, two of which do not contain a worthy root, and one is the root of fear. There is a person who fears the Creator so that his sons will live and not die, or fears a bodily punishment, or a punishment to one’s money, hence he always fears Him. It follows that the fear he fears of the Creator is not placed as the root, for his own benefit is the root, and the fear is the result of it.

And there is a person who fears the Creator because he fears the punishment of that world and the punishment of Hell. Those two kinds of fear—fear of punishment in this world and fear of punishment in the next world—are not the essence of fear and its root.

191) Fear means primarily that one should fear one’s Master because He is great and rules everything, the essence and the root of all the worlds, and all is regarded as nothing before Him, as it is written, “And all the inhabitants of the earth count as nothing.” He will place his will in that place, which is called “fear.”

There are three manners in the fear of God, only one of which is considered real fear:

Fear of the Creator and keeping His Mitzvot so that his sons may live and he will be kept from bodily punishment or a punishment to one’s money. This is a fear of punishments in this world.

When fearing punishments of Hell, as well.

Those two are not real fear, for he does not keep the fear because of the commandment of the Creator, but because of his own benefit. It follows that his own benefit is the root, and fear is a derived branch of his own benefit.

Fear, which is the most important, when one fears one’s Master because He is great and rules over everything, the essence and the root of all the worlds, and everything is considered nothing compared to Him, for He is the root from which all the worlds expand. Also, His glory appears over all His deeds, and He rules over everything because all the worlds He has created, upper and lower, are considered nothing compared to Him, for they add nothing to His essence.

It was said, “And he will place his will in that place, which is called ‘fear,’” meaning he will place his heart and desires in that place, which is called “fear.” He will cling to fear of the Creator willingly and voluntarily, as is befitting and proper with the King’s commandment.

192) Rabbi Shimon wept and said, “Woe if I tell, woe if I do not tell. If I tell, the wicked will know how to serve their Master. If I do not tell, the friends will lose that thing,” for where there is holy fear, there is evil fear below correspondingly, which strikes, and beats, and slanders. It is a strap with which to lash the wicked, to punish them for their sins. This is why he feared telling, so the wicked would not know how to be rid of the punishment, for their punishment is their purification.

By that, he implies that he could not reveal his words in full in this place so as not to harm the wicked. This is because here he came to disclose how to cling to the tree of life, and never touch the tree of death, and only those who have already corrected the discernment of the tree of knowledge of good and evil are worthy of it. But the wicked, who have yet to correct the sin of the tree of knowledge of good and evil, must not know it, for they first need to toil in all the labors until they correct the sin of the tree of knowledge, as it is written, “Lest he reached out his hand and took also from the tree of life and ate, and lived forever.”

After Adam sinned with the tree of knowledge, he was expelled from the Garden of Eden for fear that he would cling to the tree of life and live forever, and the flaw he had caused in the tree of knowledge would forever remain uncorrected. Hence, to not be lost from the righteous, who are worthy of knowing that thing, he disclosed the matter by way of intimation.

193) And one who fears the punishment of striking and hatred, that fear of God—called “fear of God for life”—is not on him. Rather, that evil fear is on him, that strap, and not the fear of God.

194) For this reason, the place called “fear of God” is called “the beginning of knowledge,” and this is why this Mitzva is included here. This is the root and the foundation of all the Mitzvot of the Torah. One who keeps the fear keeps everything, and one who does not keep the fear does not keep the Mitzvot of the Torah, for fear is the gate to everything.

This relates to what is written once as, “The fear of the Lord is the beginning of wisdom,” and once as “The fear of the Lord is the beginning of knowledge.” He explained that at the end of the holy fear, called “fear of God for life,” there is evil fear below, which strikes and beats and slanders. And it is a strap to whip the wicked, and its legs go down to death, for one who keeps the Mitzva of fear because He is great and rules over everything clings to the fear of God for life.

It is written about those who fear because of the punishment of the strikes, and not because of a Mitzva, “What the wicked fears will come upon him.” This is so because the fear of the end governs over him and strikes him. And in that respect, that the end of the fear is in an evil strap—to strike the wicked—the high and holy fear is also called by the name, “The fear of the Lord is the beginning of knowledge.” It indicates that one should cling only to her beginning, which is the fear of God for life, and to beware of the first fear, which is the evil strap. By that, the sin of the tree of knowledge is corrected.

195) For this reason, it writes Beresheet [In the beginning], meaning with fear, “God created the heaven and the earth,” for one who breaches this one breaches all the Mitzvot of the Torah. And the punishment of one who breaches this one is that that evil strap, the evil fear, strikes him. It is as it was written, “And the land was Tohu ve Bohu [unformed and void], and darkness over the face of the deep, and the spirit of God.” Those are the four punishments by which to punish the wicked.

196) “Tohu” is strangulation, as it is written, “The line of desolation” [Tohu is translated once as “desolation” and once as “unformed”], and as it is written, “A measuring rope.”

Bohu” is stoning, stones that are sunk in the great deep to punish the wicked.

“Darkness” is burning, as it is written, “And when you heard the voice from the midst of the darkness, and the mountain was burning with fire,” darkness, cloud, and mist to high heaven. This is a strong fire over the heads of the wicked to burn them.

Those who do not keep the fear of God because of the King’s commandments, but for fear of punishment, are caught in the Klipa of Tohu, and wonder why they do not understand the thoughts and words of the Creator. This Klipa is regarded as a strangling rope over one’s neck, which stops the air of Kedusha [holiness] for his breath of life. And it is written, “The line of desolation,” “A measuring line.” In the first verse, it said, “The line of desolation,” and in the second verse it said, “A measuring line,” and one comes and teaches about the other.

The meaning of the line of Tohu is a measuring line. This is because as the line and the measure of one’s bewilderment, so is the measure of the line that the Sitra Achra throws on one’s neck and strangles him, as it is written, “Those who drag iniquity with the cords of falsehood.”

Hence, “Bohu” is stoning. Once he has been caught by the Sitra Achra with a rope on his neck, they have the strength to do with him as they please: to stone him, to burn him, or to kill him with a sword. Stoning means that they break his skull through evil desires and evil thoughts, and pull him to the great deep to punish him.

Darkness is burning, which is over the head of the wicked, to burn them, meaning that the Sitra Achra surrounds him with a strong fire that burns away the livelihood of Kedusha [holiness] from them.

197) “Spirit” is killing by the sword, since the stormy wind [“wind” also means “spirit” in Hebrew] is a serrated sword that blazes in him, as it is written, “and the flaming sword that turned every way.” It is called “spirit,” and it is a punishment for one who breaks the Mitzvot of the Torah that are written after fear, Resheet, which is everything. This is so because after Beresheet, fear, it is said “Tohu and Bohu and darkness, and spirit,” which are the punishment of four deaths. Henceforth, the rest of the Mitzvot of the Torah.

The Sitra Achra sends a stormy wind upon him, which is like a serrated sword, which separates his head from his body and ends his life. This is the punishment for one who breaches the Mitzvot of the Torah that are written after fear, Resheet, which is everything, meaning that all the Mitzvot in the Torah are included in the first two verses from Beresheet to “And God said, ‘Let there be light.’” And the punishment mentioned for one who breaks the Mitzvot of the Torah, which is the four deaths implied in Tohu, Bohu, darkness, and spirit, are written after fear, which is called Resheet, implied in the words, “Beresheet [in the beginning] God created.”

It follows that the first verse is fear, Resheet, the primary fear for life, and the second verse is the punishment for one who is not adhered to fear, Resheet. These are everything, for they are the gate to faith in the Creator. It follows that all the Mitzvot in the Torah are included in it. Henceforth, the rest of the Mitzvot in the Torah are from the verse, “And God said, ‘Let there be light,’” onward all detailing of the commandment of fear.

The Second Commandment

198) The second commandment is a commandment to which the commandment of fear clings and which it never leaves: it is love—that one should love one’s Master with whole love. And what is whole love? It is great love, as it is written, “Walk before Me and be whole.” “Whole” means whole with love.

When it is written, “And God said, ‘Let there be light,’” it is whole love, which is called “great love.” And here it is a commandment for one to love one’s Master properly.

This is so because there is conditioned love, which comes because of the good that the Creator has given to him, by which his soul clings to Him with heart and soul. And although he is completely adhered to the Creator, it is still considered incomplete love, as it is written, “Noah walked with God.” This means that Noah needed support to assist him because he was supported by all the good that the Creator had bestowed upon him.

Abraham, however, did not need support, as it is written, “Walk before Me and be whole.” “Walk before Me” means without support, but “Before Me,” even though you do not know if I will come after you to support you. This is whole love, great love, where although I am not giving you anything, your love will still be whole, to adhere to Me with all your heart and soul.

199) Rabbi Elazar said, “My father, I heard the meaning of complete love.” He replied, “My son, tell Rabbi Pinhas, for he is at the same degree.” Rabbi Elazar said, “Great love is whole love, for it is whole on both sides. And were it not complete on both sides, it would not be whole as it should be.

Commentary: He told him to interpret the great love before Rabbi Pinhas because he already obtained the measure of great love as it should be, and he will thoroughly understand what he would say. Whole love is whole on both sides, whether in Din or in Hesed. And even if He takes your soul, your love in the Creator is in complete wholeness, as when He gives you all the bounty in the world.

200) The love for the Creator is interpreted on both sides: There is one who loves Him so as to have wealth, long life, sons around him, rule over his enemies, his ways are firm, and thus, he loves Him. And if it were to the contrary, and the Creator would reverse the fortune upon him with harsh judgment, he would hate Him and not love Him at all. For this reason, this love is not love that has a foundation, for because the root of his love is based on something, if that something is revoked, the love will be revoked.

201) Complete love is love on both sides, whether in Din, or in Hesed and successful ways. He will love the Creator even if He takes His soul away from Him. This love is complete, for it is on both sides, in Hesed and in Din. Hence, the light of the act of creation came out, and was then concealed. When it became concealed, the harsh Din came out and the two sides, Hesed and Din, were included together, becoming whole.

This is proper love, for the light that was created in the six days of creation, in the verse, “Let there be light,” was concealed again, as it is written in The Zohar, “Let there be light for this world, and let there be light for the next world.” The light from this world was concealed, and appears only for the righteous in the next world.

Why was it concealed? It is because with the concealing of the light, harsh Din came out in this world, by which the two sides, Din and Rachamim, were integrated, becoming whole. This gave room for the inclusion of the two ends as one. This is so because now it became possible to disclose the wholeness of His love even while He takes one’s soul away from him. Thus, room was given to complement the love in a way that had it not been hidden and the harsh Din had not been revealed, this great love would have been devoid of the righteous, and it never would have been possible for it to become disclosed.

202) Rabbi Shimon took him and kissed him. Rabbi Pinhas came and kissed him and blessed him, and said, “It must be that the Creator has sent me here. This is the fine light that I was told was integrated in my house, and which afterwards will illuminate the entire world.” Rabbi Elazar replied, “Certainly, this fear must not be forgotten in all the Mitzvot, much less in the Mitzva of love—fear should be attached to it.”

And how is it attached? Love is good on one side, when He gives him wealth and bounty, long life, sons, and nourishments, and then fear should be evoked—to fear lest he will cause the sin and his fortune would turn on him. It is written about that, “Happy is he who is always fearful,” for fear is included in love.

203) And thus one should evoke the fear on the other side of harsh Din, for when one sees that he is under harsh Din, he should evoke the fear and fear his Master properly, and not harden his heart. It is written about that, “He who hardens his heart will fall into calamity,” meaning that he will fall to the other side, which is called “evil.” It follows that fear clings to both sides, the side of good and love, and the side of harsh Din, and she is included in them.

If fear is included in the side of goodness and love, it is complete love as it should be, since fear is a Mitzva that contains all the Mitzvot in the Torah, as it is the gate of the faith in the Creator. And according to the awakening of one’s fear, the faith in the Creator’s guidance is in him. Hence, the fear must not be forgotten in each and every Mitzva.

It is especially so with the Mitzva of love, meaning that fear must be evoked along with it, since the fear is actually united in the Mitzva of love. For this reason, one must evoke the fear on both sides of the love, on love during mercy and success of one’s ways, and on love during the harsh Din.

This is why he says that fear must adhere to love. And how does it adhere to it? He indicates so we will not err in his words, regarding what he said—that complete love is when one takes one’s soul during the harsh Din. And let us think that the meaning is that we should not be afraid of the harsh Din whatsoever but only cling to His love with devotion and without any fear. This is why he explains that the fear must adhere to love. And how does it adhere to it? Should fear also be evoked at that time, as one evokes the complete love?

Here he repeats the two sides of the love, whether in Din or in Hesed, and the success of his ways. He says that one must evoke the fear on both sides of love, that during the Hesed and success of one’s ways, fear of the Creator should be evoked, lest the sin will cause his love of the Creator to chill. By that, he includes fear in love.

Also, on the other side of the love, during the harsh Din, he should evoke fear of the Creator and not harden his heart or stray his mind from the Din. By that, he includes the fear in love, as well.

If he does so, he is always in complete love, as it should be. In regard to the integration of fear in love on the side of Hesed he brings the verse, “Happy is he who is always fearful.” He explains the word “always” to mean that even when the Creator treats him favorably he should fear Him lest he will cause the sin.

And about the integration of the love on the side of Din, he brings the verse, “He who hardens his heart will fall into calamity.” It means that one should not harden one’s heart at a time of Din for any reason in the world, for then he will fall into the Sitra Achra, who is called “evil.” Rather, at that time one must evoke the fear even more, to fear Him and to include the fear in his complete love of that time, although both the first fear and the second fear are not for his own benefit, but only for fear that he will decline in bringing contentment to his Maker.

Thus, the first two Mitzvot have been clarified. The first Mitzva, fear, is the whole of Torah and Mitzvot. It is Beresheet, and it is explained in the first verse, “In the beginning [Beresheet] God created the heaven and the earth.” In other words, fear is the Resheet [first], and the heaven and the earth, which are ZON and their branches BYA, came out of it.

The second verse means its punishment: four deaths—Tohu—strangulation, Bohu—stoning, darkness—burning, and spirit—killing.

The second Mitzva is love. It is explained in the verse, “And God said, ‘Let there be light.’” There are two sides to it: The first side lives happily, with wealth, long lives, children, and nourishments. The second side is “With all your soul and with all your might,” when He takes your soul and your possessions, the love will be as complete as when He gives you wealth and long life.

To discover this love, the light of the act of creation was concealed. And when it was concealed, the harsh Din came out. Also, the love should be mingled with fear on both its sides: on the first side, one should fear that he will not cause the sin and his love will be diminished. On the second side, one should fear the concealing, which is the judgment to which the Creator sentences him, as it is according to the literal meaning of the words of The Zohar.

However, to continue the clarification with the rest of the Mitzvot, we must clarify the matters more deeply in the high degrees of Atzilut. The Zohar refers to the four letters HaVaYaH, HB TM, as fear, love, Torah, and Mitzva. Yod, Hochma, is fear; the first Hey, Bina, is love; Vav is the Torah; and the bottom Hey is a Mitzva.

It is written, “In the beginning God created.” This is the first among all the Mitzvot, and this fear is called “the fear of God,” the beginning [Resheet], since Partzuf AA is the whole of the world of Atzilut, which shines to all the worlds through its clothes, which are called AVI, YESHSUT, and ZON. It is also called HS [Aramaic: Hochma Stimaa (blocked Hochma)], since its Hochma was blocked in its Rosh and it does not give any of it to the worlds. Rather, only Bina de AA shines to the worlds.

Therefore, this Bina is called Resheet, as it is the beginning and the root of all the worlds. It is also called “the fear of the Creator,” fear of sublimity, since He is great and rules over everything, the essence, and the root of all the worlds, and everything is regarded as nothing compared to Him. And ZON, which are called “heaven and earth,” came out of it. This is the meaning of the verse, “Beresheet [In the beginning],” meaning with fear, “God created heaven and earth,” which are ZON.

It is written, “The fear of the Lord is the beginning of wisdom,” and it is written, “The fear of the Lord is the beginning of knowledge,” since fear is called “beginning,” since the Mochin are HBD, although the Hochma of the Mochin is not the real Hochma de AA, but only Bina de AA. It is so because when Bina de AA rises to Rosh de AA, she returns to being Hochma there, giving Hochma to the Partzufim. It follows that the Bina, which is fear, is the beginning of Hochma, as it is written, “The fear of the Lord is the beginning of wisdom.”

It is also the beginning of knowledge because the knowledge is the root of ZON, which elevate her to Rosh de AA to receive Hochma, hence the ZON, too, receive Hochma from her, as it is written, “The fear of the Lord is the beginning of knowledge.”

It was said that this second Mitzva is a Mitzva to which the Mitzva of fear clings, and which never leaves it. It is love that one loves one’s Master complete love, since Hochma is called “love” because the Yod de HaVaYaH is the essence of Bina, GAR in her, upper AVI, pure air, and the light of Hochma is hidden in them. Also, the disclosure of light of Hochma from ZAT de Bina, which are called YESHSUT, is the first Hey de HaVaYaH, which is why they are called “love.”

This is the second Mitzva after fear because this Hochma is not received from Hochma de AA herself, but from Bina, who is fear. The Mitzva of fear clings to it and never departs from it, meaning that Bina is always united with Hochma and never parts from her. And in any place where there is Bina, Hochma is necessarily with her, too, since HB are always attached to one another, and you will never find Hochma without Bina or Bina without Hochma.

By that, he tells us that even though it was said that the first Mitzva is fear, Bina, do not be mistaken that it is Bina without Hochma. Similarly, in the second Mitzva, which is love, Hochma, do not be mistaken that it is Hochma without Bina. Rather, there is Hochma in the first Mitzva, and there is Bina in the second Mitzva, as well, since HB are mingled and come together; they never part.

However, we name them according to the domination. In the first Mitzva, upper AVI, GAR de Bina—the essence of BinaBina is the primary dominator, hence it is called “fear.” In the second Mitzva, Hochma is the primary dominator, hence we call it “love.”

And what is complete love? It is great love, as it is written, “And God said, ‘Let there be light.’” This means that Beresheet is an abstruse verse, and the disclosure of Beresheet begins primarily in the verse “Let there be light,” which is the ascent of Bina, Resheet, to Rosh de AA, where she returns to being Hochma. At that time HB together are called “great love.” This is “Let there be light,” since the Bina rose to AA and gives light to all the worlds with great love, which is HB.

It was said above that the love for the Creator is interpreted in two sides: There is one who loves the Creator because he has wealth, a long life, children around him, governance over his enemies, his ways are firm, and hence he loves Him. And complete love is love on both sides, whether in Din or in Hesed, and success of his ways. Meaning he should love the Creator even if He takes his soul away from him. This is complete love, on both sides, in Hesed and in Din. Hence, the light of the act of creation came out and then was concealed. And when it was concealed, the harsh Din came out.

This is why he said, “Let there be light” for this world, and “Let there be light” for the next world, for he saw that this world is unfit for use. He halted and concealed it in the next world, above Parsa, inside the intestines of AA, which is the next world, in the place where upper AVI stand, which are GAR de Bina that end at Chazeh de AA, the place of the Parsa, which separates the upper water, upper AVI, from the lower water, YESHSUT and ZON, since the light darkened from Chazeh de AA and below, and it no longer shines. And the light is hidden in YESHSUT, who stand from Chazeh to Tabur de AA, meaning in ZAT de Bina, and does not shine in them.

It follows that Bina divided into two sides, since the light is revealed in the GAR in her, upper AVI, standing above Chazeh de AA, upper water. And one who is rewarded with the degree of upper AVI has wealth, a long life, children as olive plants surrounding his table, and he governs his enemies, his ways are firm for him, and all that he does succeeds.

However, the light has already been concealed from ZAT de Bina, which stand below Chazeh de AA, lower water. Those who receive from it must love the Creator even if He takes their souls away from them.

This is the meaning of the two sides of love, which are GAR and ZAT de Bina with respect to the right in her, meaning love. This is done by concealing the light of the act of creation, and one who is rewarded with being whole in the love of the Creator, in love of upper AVI, and in the love of YESHSUT, this is proper love.

One must integrate the fear in those two sides of love, since on the side of Hesed, upper AVI, fear should be evoked, so he would not cause the sin. And also, on the side of the love of YESHSUT, one must evoke the fear on the side of harsh Din, YESHSUT, since when he sees that there is harsh Din on him, he should evoke the fear. Also, he should fear his Master properly and not harden his heart because HB, being love and fear, are always attached to one another, hence Bina, fear, must be included in both GAR de Bina, meaning AVI, and in ZAT de Bina, meaning YESHSUT.

Then fear clings to both sides, the side of good and love and the side of harsh Din, and she is included in them. If fear is included on the side of good and love, it is complete love, as it should be. There are two which are four here, since there is love only in two sides—GAR and ZAT de Bina—and love is incomplete on either of the two sides unless there is fear in each of them, since there cannot be Hochma without Bina, which is love without fear.

The Third Commandment

204) The third commandment is to know that there is a great and ruling God in the world, and to properly unify Him each day, in the upper six edges, HGT NHY de ZA, make them one unification in the six words of “Hear O Israel,” and aim the desire with them upward. For this reason, the word “One” should be extended to the measure of six words.

The Zohar says two things: 1) We must know that there is a great and ruling God in the world. 2) Properly unify Him each day. This is so because first we must know those two sides in love—upper AVI and YESHSUT. That there is a great God, upper AVI, who is great in Hassadim, and that He is ruling in the world, YESHSUT, who is called “ruler,” which implies to the Dinim that come out of them, that the light was concealed from them and the harsh Din comes out, since the name ruling and governing indicates Dinim.

The meaning is that we should know those two sides of love, and include fear in each of them, and he will receive the love of the Creator, both in Hesed and success of his ways, and in Din, since then it is regarded as complete love.

Afterwards, each day, a proper unification must be made in the six upper edges, to raise MAN to ZON, and ZON to YESHSUT. At that time, YESHSUT and ZON rise and unite as one with AVI, who are called six upper edges, as they clothe VAK de AA, where by this unification, YESHSUT rise in the place of AVI, above Parsa de AA, where there is upper water, and the light is not hidden from them. And when YESHSUT are filled with light, they give to ZON, ZON to all the worlds, and the Hassadim appear in the worlds. This is the meaning of the reading of Shema.

The six words of “Hear O Israel” are six sides of ZON, and the six sides of ZON must be unified so they unite as one with the six upper sides, which are AVI and YESHSUT. And with them, the desire should be aimed upward, meaning aim the desire and the NRN to be included in them in MAN.

To make them one unification in VAK de ZA, which are six words of “Hear O Israel,” the “One” should be extended, meaning that Hochma should be drawn in the word “One.” It is so because the light of Hochma, which extends from Ein Sof to upper VAK, which are AVI and YESHSUT, unites the VAK de ZA in light of Ein Sof, since Ehad [“one”] is thirteen in Gematria, indicating to the drawing of light of Hochma. Hence, in the “One,” there should be intention to draw the Hochma to VAK de ZA.

However, in this unification, there is no intention to extend GAR to ZA, but only to increase the VAK de ZA through their integration in the upper VAK. Hence, the word “One” should be extended to the measure of six words. “To extend” means to draw Hochma. “As the measure of six words,” into VAK de ZA. By that, his VAK become VAK de Gadlut because the six words of “Hear O Israel” correspond to VAK de ZA, and through this unification, which increases him in VAK de Gadlut, it is then possible to extend GAR to ZA, too.

205) It is written, “Let the waters under the heavens be gathered unto one place.” It means that the degrees under the heaven will gather onto one place, to be in completeness for six edges. And yet, in the unification of “Hear O Israel,” one must tie the fear to it, meaning to extend the Dalet in the Ehad [“one”]. This is why the Dalet in the Ehad is big. And this is the meaning of what is written, “And let the dry land appear,” meaning the Dalet—which is the dry land—appears and connects in that unification.

The unification of Shema is to extend VAK de Gadlut. This is the meaning of the verse, “Let the waters under the heavens be gathered unto one place,” meaning let the degrees below the heaven gather unto one place, to be in completeness for VAK, since one place is the upper VAK, where the light of Ein Sof shines in the light of Hochma. It was said that the degrees below the heaven—which are the six sides of ZA under the Bina, which are called “heaven” in regard to ZA—be gathered onto one place, the six upper sides, to be in completeness for VAK, as they should, so they will receive the light of Hochma, too. Then VAK de ZA will unite, although only in completeness for VAK, only for Gadlut of VAK.

“And yet, in the unification of ‘Hear O Israel,’ one must tie the fear to it, to extend the Dalet in the Ehad, which is the bottom fear. This is so because complete love is love on both sides, in Din and in Hesed, and success of his ways. This is why the light of the act of creation first came out and then was concealed. When it was concealed, the harsh Din came out and the two sides were included in it, Hesed and Din together, so they would be whole. This is love as it should be. It was said that in this love, too, fear should be awakened.

It follows that there are two discernments of love and fear: upper love and fear, upper AVI, and lower love and fear, YESHSUT. Wholeness is achieved only by both discernments together. Thus, the concealing of the light in YESHSUT is done to disclose the lower love even if He takes your soul away. Even then the fear must cling to that lower love and one should fear one’s Master and not harden one’s heart. Then one has love and fear in completeness, and clings to upper AVI and to YESHSUT, receiving all the pleasantness and good in them.

This refers to the unification of the Shema reading. Once he raised the ZON and included them in the six upper sides, to extend the great love in ZON in the word Ehad, which is the light that was created on the first day, in the verse, “And God said ‘Let there be light,’” still, in the unification of “Hear O Israel, the fear must be connected. This is so because one should also disclose and extend the concealing of the light that was made in YESHSUT, to complement it with the lower love and fear, too, as without it, it is considered incomplete.

One should extend the Dalet in the big Ehad because big letters are in Tevuna. This is why the Dalet in Ehad is big, implying to the place of concealing of the light that was done in NHY de Tevuna. This is the reason why it should be extended and to aim in the concealing in her, to cling to the lower love and fear, as well.

It is written, “And let the dry land appear,” meaning that the Dalet, “dry land,” will be seen and connect to that unification because there is no wholeness in the upper love and fear that were extended in the six words of the Shema reading through the word Ehad, which is the meaning of “Let there be light.” Rather, it is through the lower love and fear, which appear through the concealing of the light in NHY de Tevuna, which are called Dalet. This is why it is written, “Let the waters under the heavens be gathered unto one place,” which is extension of light of Hochma to the six degrees of ZA, which are below the heaven. Afterwards it is written, “And let the dry land appear.” This relates to the Dalet in the Ehad, that it should be extended and to aim that it becomes dry by concealing the light, so the Dalet, the dry land, Tevuna, will be seen and tied to that unification of light in upper AVI that were extended in VAK de ZON to complete the love in two sides.

206) Once Malchut connected above, in VAK de ZA, she must be tied below, as well, in her masses, in the six other edges that are below in Malchut. These are “Blessed be the name of the glory of His kingdom forever and ever,” in which there are six other words of unification [in Hebrew]. Then the land that was dry becomes a land for bearing fruits and offspring, and for planting trees.

Explanation: In the Shema reading, the upper unification, the Dalet in Ehad was tied above in AVI. Afterwards, the Dalet in Ehad must be tied to the other VAK, below, on the six sides of Nukva de ZA, Rachel, who stands from Chazeh de ZA and below, in which all 600,000 souls of Israel—called “the masses of the Nukva,” “her masses”—are included.

And after ZA was included in the light of upper AVI and the concealing of Tevuna appeared in him, which is “Let the dry land appear” of the Dalet, those two discernments must be extended to Nukva de ZA from his Chazeh and below. These are the six words Baruch, Shem, Kevod, Malchuto, LeOlam, VaEd [Blessed be the name of the glory of His kingdom forever and ever]. These six words correspond to the six sides HGT NHY of Nukva de ZA, for in “Blessed be the name of the glory of His kingdom forever and ever” there are six other words of the unification.

Then, what was dry became a land to bear fruit and offspring. This is so because to disclose complete love, which is on both sides—Hesed and Din—the light of the act of creation came out and was then concealed. And when it was concealed the harsh Din came out and the two sides—Hesed and Din—were included, became whole. Thus, the love was not completed on both sides by concealing alone, but only through the harsh Din that came out after the concealing.

Hence, before the harsh Din came out, the Dalet in Ehad was dry land, useless. Being out of the light by the concealing, the fear was incomplete in her, either, so she would be corrected with the lower love and fear, which complement the upper love and fear, since the harsh Din—which is the primary exposure of the lower love and fear—has not yet been revealed. And that harsh Din is placed in Leah’s heels, the place of Rachel’s Rosh.

This is so because ZA has two Nukvin [Aramaic: females]: 1) from the Chazeh and above, called Leah; 2) from the Chazeh and below, called Rachel. Leah’s heels end at Chazeh de ZA, touching Rachel’s Rosh, who is standing from Chazeh de ZA and below. The harsh Din is at the end of Leah’s heels, which touch inside the Rosh of Rachel. Therefore, the harsh Din operates only in Rachel, since no Masach and Din can disclose its domination but only from its place and below. It follows that the concealing is not complemented into the degree of lower love and fear, but only after it is extended to Rachel’s place, where the harsh Din operates.

Then, what was dry becomes a land for bearing fruits, offspring, and for planting trees, since that Dalet in Ehad—who was dry and a place of desolation before the harsh Din appeared, unfit for settling—has become a fruit-bearing land, fitting for planting trees, a place for settling now that she extended to the VAK of Rachel from Chazeh de ZA and below. It is so because the lower love and fear appeared in her in whole, complementing the upper love and fear so love will be on both sides. Only in this way do all the pleasantness and goodness in upper AVI appear.

It is written, “And God called the dry land Earth.” This is in the same unification as below, in “Blessed be the name of the glory of His kingdom forever and ever,” which becomes earth, a complete desire as it should be. Eretz [earth/land] comes from the word Ratzon [will/desire]. This is the meaning of “And God called the dry land Earth,” meaning that He extended the Dalet in Ehad to the Nukva de ZA, to her six sides, where the act of the harsh Din is already revealed. Then the Dalet, which was dry and desolate, became a fruit-bearing land and a place for settling in Nukva de ZA, through her Zivug with Him. Thus, “God called the dry land Earth,” which is a complete desire as it should be, since the complete, proper desire—complete love—appeared in her.

207) “And God called the dry land Earth.” In that unification below, in “Blessed be the name of the glory of His kingdom forever and ever,” she became Earth, a complete desire as it should be, for Eretz [earth/land] comes from the word Ratzon [will/desire]. This is why it is written “It was good,” twice: once for the upper unification, and once for the lower unification. Since Malchut united on both sides, in VAK de ZA and in her VAK, henceforth “Let the earth put forth grass,” for she was established to bear fruits and offspring properly.

Commentary: The upper unification, unification of six words of the Shema reading, which is in the six big, upper sides of AVI, is explained in the verse, “Let the waters under the heavens be gathered unto one place.” This unification extends to VAK de ZA the light that was created on the first day, from the six sides of upper AVI. This is the first “It is good,” said on the third day of the act of creation.

The lower unification, the unification of the six words, “Blessed be the name of the glory of His kingdom forever and ever,” is the completion of the Dalet in Ehad. It has no completion except in the six sides of Nukva de ZA, and it is explained in the verse, “And God called the dry land Earth,” and in the verse, “Let the earth put forth grass.” This is so because in VAK de Nukva, the dry land became a fruit-bearing land, and it is on this unification of VAK de Nukva that the second “It is good” was said.

It follows that the first “It is good” was for the upper unification, and the second “It is good” was for the lower unification. Since Malchut united with both sides, in VAK de ZA and in her own VAK, both being sides of love, through an upper unification and a lower unification, henceforth the land will put forth grass because it was established to bear fruits and offspring properly. This is so because the lower unification complemented the love on both sides, and the lights of upper AVI extend to VAK de Nukva, giving fruits and offspring to her masses, who are the 600,000 souls of Israel as it should be.

The Fourth Commandment

208) The fourth commandment is to know that the Lord He is the God, as it is written, “Know today, and answer to your heart that the Lord He is the God.” The name God [Elokim] should be included in the name Lord [HaVaYaH], to know that they are one and there is no separation between them.

Commentary: HaVaYaH is ZA, and Elokim is Nukva de ZA. ZA and Nukva must be united without any separation between them, so that the name of Elokim, the Nukva, will be included in the name of HaVaYaH, ZA, and Nukva will be considered HaVaYaH, as well. This unification is extension of GAR to ZON, since the unification of the Shema reading, explained in the third commandment, was for extending VAK from AVI to ZON, and the unification explained here is for extended GAR from AVI to ZON. This is the rule—extending any degree at all cannot be all at once. Rather, first one must extend the VAK of that degree, and then GAR.

209) It is written, “Let there be lights in the firmament of the heaven,” to shine over the earth, so the two names, HaVaYaH Elokim, will be one without any separation at all. Thus, the “Lights” without the Vav [in Hebrew], Malchut, Elokim, will be included in the name “Heaven,” who is ZA, HaVaYaH, for they are one and there is no separation in them.

A black light, which is Malchut, is white light, which is ZA. There is no separation between them and it is all one. This is the white cloud of the day and the cloud of fire of the night. The quality of day, ZA, and the quality of night, Malchut, are corrected in one another in one unification to shine, as it is written, “To give light upon the earth.”

Explanation: The Nukva is called “Lights” without a Vav [in Hebrew], indicating the diminution of the moon, as we learn that in the beginning the two great lights were on an equal level and the moon complained that two kings do not use the same Keter, so the Creator told her, “Go and diminish yourself.” Then her bottom nine descended to the world of Beria and she was diminished into a point under Yesod de ZA.

After she is diminished, Malchut should be included in the name “heaven,” ZA, meaning to make her big again so she is on an equal level with ZA, PBP [Panim be Panim (face-to-face)]. The Nukva should be raised back from the world of Beria to Atzilut and to correct the separation that occurred between ZA and the Nukva during the diminution of the moon.

The diminution of the moon is that the harsh Din in Leah’s heels was dominating the Nukva, by which she diminished into a point and her bottom nine fell into Beria. And through the unification of the Shema reading in the third Mitzva, Nukva was built in VAK, in the lower unification “Blessed be the name of the glory of His kingdom forever and ever” because through the power of Din in her, she corrected the Dalet in Ehad, who was dry and desolate, into a land that bears fruits and offspring.

The black in the Nukva, the force of Din in her, which lowered her into a point, rose to actual light. Specifically by the power of the Din, the Dalet in Ehad was built into a land that is inhabited and bears fruit. Were it not for the force of Din in the Nukva, the Dalet in Ehad, the Tevuna, would remain dry and desolate. Thus, the force of Din in her became actual light. It is called “black light” because the blackness was the cause of that light.

It is also regarded as light of VAK, which is light of Hassadim. Hence, now it is possible to extend white light to VAK de Nukva, too, meaning light of Hochma, GAR, since white means Hochma, by raising the ZON to the palace of upper AVI. This is because now Nukva de ZA can mingle with AVI like ZA, since the force of Din in her has become actual light. And although it is black light, it is not at all a partition, preventing her from integrating in upper AVI, since there is no separation between black light, Malchut, in white light, ZA, and it is all one.

Since Nukva is considered light, she can be included in the light of AVI, for light in light are two of a kind and are regarded as one. And the blackness, which causes her light, does not part or degrade her at all, for it is the cause of all her merit, as without it she would not be considered light.

This is the white cloud of the day and the cloud of fire of the night. The quality of day is ZA, and the quality of night is Malchut. By uniting and including ZON in AVI, when ZA was included in upper Aba and Nukva in upper Ima, ZA became a white cloud for the light of day, and Nukva a cloud of fire for the light of the night—the quality of day and the quality of night that are united in one another, as it is written, “And there evening and there was morning, one day.” They are corrected in one another in a single unification to shine, as it is written, “To give light upon the earth,” meaning that the quality of day is included in the quality of night, Nukva, in one day. Also, they are corrected in one another to give light upon the earth, to Nukva’s masses in the three worlds BYA.

210) This is the sin of the primordial serpent that connects below and separates above. And for this reason, it caused what it caused to the world, since it should be separated below and connected above. Also, the black light, Malchut, must be unified above, in ZA, in one bonding so that afterwards Malchut will be unified in her hosts in her unification, to part her from the evil side.

This is so because the unification of the extension of GAR to ZON is only by raising them to the place of AVI above Chazeh de AA. ZA is included in Aba, Nukva in Ima, and then they both unite and ZA gives GAR from Aba to the Nukva, who dresses Ima. But below Chazeh de AA, where ZON stand permanently, it is forbidden to make the unification of extending GAR to Nukva, as this is the sin of the tree of knowledge by which the primordial serpent brought death to the world. It incited Adam and Eve to make that unification below, in the place of ZON, below Chazeh de AA, and by that it flawed above, as well. This is the reason why the Zivug stopped in upper AVI, as well.

“This is the sin of the primordial serpent that connects below and separates above. And for this reason, it caused what it caused to the world,” for it connected the ZON to impart GAR in the Nukva below in their place. By that, it caused the people of the world to bring death upon them because it separated above, which caused the cessation of the Zivug in AVI, from which life extends to the people of the world.

When the Sitra Achra approaches to suckle from the Zivug below Chazeh de ZON, the place where they grip, the upper Zivug de AVI promptly stops because they are promptly parted from bestowing upon each other so the abundance will not go down to the Sitra Achra. All of that was because it should be separated below and connected above, for care is required to separate ZON below in their place so they will not mate there below in extension of GAR, and connect them only above, in the place of AVI themselves.

And the black light should be unified above in one unification because the black light, Nukva de ZA, should be raised along with ZA to the white light, to AVI, to connect the ZON there in one bonding. Also, ZA gives abundance of GAR from Aba to the Nukva, and afterwards the Nukva returns with the abundance that she received to her place below, where the NRN of the souls of Israel are in a state of MAN. This is why it was said that afterwards she will unite with her masses in her unification. She unites with the souls of the children of Israel, called “the masses of the Nukva,” in one unification and bestows upon them from the abundance that she received above in AVI.

She should be parted from the evil side because by avoiding to connect the ZON in their place below, and separating the Nukva from the evil side, the Sitra Achra cannot enjoy the abundance. However, if ZON are connected below, the Sitra Achra can receive the abundance, hence AVI are separated above and their Zivug is stopped.

211) Yet, we should know that Elokim is HaVaYaH and it is one without separation. HaVaYaH is the Elokim [“The Lord He is the God], and when a person knows that it is all one, and does not place separation, even the other side will depart from the world and will not be drawn down.

Although there is fear that he will evoke the Zivug de ZON in their place, it must not be a reason to avoid making the unification as it should be, in the place of AVI. Instead, we should know that Elokim is HaVaYaH, it is all one without separation, but we must extend the unification of ZON in the place of AVI, to unite the ZA with the Nukva as one without separation. And when a person knows that it is all one, and does not place separation, even the other side will depart from the world and will not be drawn below. This is so because if a person intensifies the raising of MAN and elevating the ZON to unite them in the place of AVI, as it should be, not only will the Sitra Achra not grip to the abundance, but it will cause the removal of the Sitra Achra so that she cannot govern the world.

212) It is written, “And let them be Me’orot [lights],” with the letters of Ohr [light] Mavet [death], since the Klipa follows the brain. The brain is light, and the other side is death. Light is in the bonding of the letters in the word Me’orot, and Mavet [death] is in the separated letters in the word Me’orot. When this light departs from there, the letters of the separation, Mavet, unite.

In other words, when you take the letters Ohr out of the word Me’orot, the letters Mavet join together. This is the meaning of “And let them be Me’orot [lights],” where the Klipa rises and follows the brain. Brain is light, and Sitra Achra is death. Light is in bonding the letters and death is in separating the letters.

Commentary: The force of Din in Malchut is the root of the existence of the Sitra Achra and the Klipot, as it is written, “And His kingdom rules over all.” Through the unification of the ZON in AVI for extension of VAK and GAR, the force of Din in Malchut is inverted into being black light by extension of VAK in the bottom unification of the Shema reading. Afterwards Malchut is raised once more to AVI, and her black light unites with the white light of upper AVI.

Therefore, this unification is implied in the verse, “And let them be Me’orot,” the letters of Ohr [light] and Mavet [death]. Light is in bonding the letters, where by extending the VAK and GAR to the Nukva in one bonding with the ZA in the place of AVI—as the force of Din was inverted in the Nukva into being actual light—so all the forces of the Sitra Achra and the Klipot that extend from this Din were cancelled. Thus, a Klipa rises after the brain, meaning that the Klipa is cancelled because of the Mochin de Nukva, since the root of the Sitra Achra, the force of Din in the Nukva, was cancelled in the Nukva’s brain and became light. Thus, the force of the Klipa was necessarily cancelled, too.

It follows that light is in the bonding of the letters, and death is in separated letters. By the bonding of ZON, when the force of Din became light, the letters Mavet, which are the Sitra Achra, were separated. They were cancelled inside the light and the combination Me’orot Ohr was made in the middle, in the bonding. And Mavet [death] is in separation—the letter Mem in the beginning of the word, and the letters VavTav at the end of the word.

When this light departs from there, the letters of separation, Mavet, unite. When not making the unification in the place of AVI, but in the place of ZON below, the light departs from there because AVI are promptly separated from their Zivug and the light stops. Then the word Ohr comes out of the word Me’orot and the letters of Mavet join. This is so because after the elicitation of the light from the word Me’orot, the word death remains there because the letters of Ohr have already departed from the word and they no longer separate the letters of Mavet.

This implies to the sin of that primordial serpent, which connected below in the place of ZON, and hence separated above for AVI because their Zivug stopped because of it and has brought death to the world.

213) Eve began from these letters and caused harm to the world, as it is written, “And the woman saw that the tree was good.” She reverted the letters of Me’orot, taking the words VaTereh [saw] from there, leaving MemVav in the word Me’orot. And they went and took the letter Tav with them, creating the combination Mavet [death]. Thus she caused death to the world.

The unification is explained in the letters, “Let them be Me’orot [lights],” which are extension of GAR to ZON. When uniting them above, in the place of AVI, it extends light in bonding, separating the letters of Mavet as it expands into them, and creating the combination Me’orot. If ZON are united below in their place, the light departs once more from the combination Me’orot, leaving there Mavet [death] in the bonding of the letters.

“Eve began from these letters” because the beginning of Eve’s sin in the tree of knowledge begins with the letters, “And the woman saw that the tree was good.” Eve drew for herself the letters VaTereh [saw] from the word Me’orot, meaning that she heeded the advice of the serpent to connect ZON in their place below, thus blemishing the combination of Me’orot. Then she reverted the letters of Me’orot because by bonding below, she caused the separation of AVI above.

Thus, the letters of the combination Ohr [AlephVavReish], which separate and cancel the combination Mavet in the word Me’orot, were separated and she made the combination VaTereh, in which the letters Ohr are dispersed in reverse order because of the Tav that came among them. The Tav, Nukva de Sitra Achra, who is called Mavet, approached the light to receive and to suckle from it.

It is so because in the Sitra Achra, which is called Mavet, there are male and female, SAM and Lilit. The letter Mem is the male of Mavet, who is called SAM, and the letter Tav is his Nukva, who is called Lilit. By heeding the advice of the serpent to connect from below, the Nukva of Mavet promptly approached to suckle from the abundance and the letters of Ohr were dispersed in reverse order, as in the combination VaTereh, because the Tav came inside the light [Ohr] and dispersed them.

After Eve drew the letters VaTereh from Me’orot, there remained MemVav from the combination Me’orot, which are the male, who is called Mem of Mavet and Yesod, Vav of Mavet. They went and took the letter Tav with them, meaning that the male of Mavet, MemVav, who remained from Me’orot, went to the Nukva, the Tav of Mavet, and they mated and brought Mavet upon the world, as it is written, VaTereh [“And the woman saw”].

The male of the Sitra Achra, MemVav, mated with the Tav of VaTereh, who was already in Eve. This is the meaning of the serpent coming over Eve and casting filth in her. By heeding the advice of the serpent, the Tav entered her, separating and dispersing the letters Ohr [AlephVavReish], and making the combination of the letters VaTereh [“And the woman saw”] with her seeing. Afterwards, the male of the Sitra Achra, MemVav, came and mated with the Tav, who was already in Eve, and Mavet [“death,” MemVavTav] appeared in the world.

214) Rabbi Elazar said, “My father, I have learned that after Eve took the letters VaTereh from Me’orot, it was not MemVav that remained, but only Mem, since the Vav—which is always a sign of life, was inverted into Mavet, leaving and taking the Tav with her, as it is written, ‘And she took … and she gave.’ Thus, this word was completed and the letters Mavet joined together.” He replied to him, “Blessed are you, my son.”

Commentary: Mem remained alone, without the Vav, Yesod, since SAM, who is the male of Mavet, had no Yesod, for another god is infertile and does not bear fruit. Rather, the Vav, life, the Yesod of Kedusha [holiness], was inverted from Kedusha to Klipa, and became a Yesod for the male of Mavet. After it gained Yesod from the Kedusha, Vav went and mated with the Tav, connecting the letters Mem with Tav through the Vav he has robbed from the Kedusha.

The evidence is the sin of the tree of knowledge, which begins with connecting the Vav and Tav, as it is written, “And she took … and gave” [“and” is Vav, and “took” and “gave” both begin with Tav in Hebrew], for the exit of the Vav to the Sitra Achra was born by the sin of the tree of knowledge itself, which she did not have before. Rabbi Shimon agreed with his words.

The Fifth Commandment

215) The fifth commandment. It is written, “Let the waters swarm with swarms of living creatures.” There are three Mitzvot [commandments] in this verse: 1) engage in Torah; 2) engage in multiplication; 3) circumcise after eight days and remove the foreskin from there.

One must engage in Torah, exert in it, and add to it each day, to correct one’s soul [Nefesh] and spirit [Ruach], since the four previous Mitzvot, which extend from the first four days of the act of creation, came to correct the degrees in the world of Atzilut itself.

These are the four degrees HB and ZON in the world of Atzilut. The first Mitzva, which extends from the word Beresheet [in the beginning] is fear, upper Bina, fear because He is great and rules over everything, meaning only GAR de Bina that was corrected into upper AVI that clothe AA from his Peh to Chazeh, and which are called “Yod de HaVaYaH.”

The second Mitzva, which extends from the verse, “Let there be light,” is for correction of ZAT de Bina, YESHSUT, with great and complete love. In relation to the constant, they clothe AA from his Chazeh to Tabur, below the Parsa, inside the intestine of AA. However, in the verse, “Let there be light,” which is said about them, they rose and became one Partzuf with AVI above Chazeh de AA, and from there to Rosh de AA, Bina returned to being Hochma there, great love, the first Hey de HaVaYaH, and all the Mochin are given from them to ZON.

However, ZON cannot receive Mochin from upper AVI themselves, GAR de Bina, since they themselves were established in pure air, light of Hassadim, as it is written, “For He desires mercy.” This is why they are called “fear,” for great love, Mochin of illumination of Hochma, are not given from them to ZON, but only from ZAT de Bina, YESHSUT.

However, the great love in YESHSUT is revealed only from Chazeh de YESHSUT and above, who then stand above the Parsa in the intestine of AA. But from Chazeh de YESHSUT and below, which stand below Parsa de AVI, there was concealing of the light of Hochma, and this is “Let there be light” for the next world, YESHSUT, above the Parsa. However, the light was concealed in the other YESHSUT, below the Parsa, and the Tevuna in them became dry.

The third Mitzva extends from the two verses on the third day—from the verse, “Let the waters under the heavens be gathered unto one place, and let the dry land appear,” and from the verse, “Let the earth put forth grass.” These are for the correction of Mochin de VAK for ZON, for the upper unification extends to ZA from the verse, “Let the waters … be gathered,” and the lower unification extends to VAK de Nukva from the verse, “Let the earth put forth grass.”

The fourth commandment extends from the verse, “Let there be lights,” for the correction of GAR in ZA and in Nukva.

Thus, by the fifth day, all the corrections needed for AVI, YESHSUT, and ZON de Atzilut have been corrected until the ZON received the GAR in them and became fit for Zivug PBP [face-to-face] at an equal level. Thus, henceforth come the rest of the Mitzvot, which are corrections that should extend from the Zivug of ZON PBP.

The fifth Mitzva is “Let the waters swarm with swarms of living creatures.” There are three Mitzvot in this verse, for now they should extend the wholeness from Zivug ZON PBP: 1) Extend a holy Neshama [soul] from there so that the person himself will be rewarded with a pure and holy Zivug. This is done by engagement in the Torah. 2) Beget holy souls. 3) Correct the token of the covenant through cutting and exposing.

To engage in Torah means to utter verbally even if one does not know, as it is written, “They are life unto those who find them,” meaning to one who utters them in the mouth. By that, one acquires a holy Neshama.

To exert in it each day means to try to do all that one can to attain it and to understand it. By that, one acquires a holy spirit.

To add to it means that once he has been rewarded with correcting his Nefesh and Ruach, he should not settle for it, but should always add to it, for holiness is increased, not decreased. By that, one is rewarded with a holy Neshama. This is why it was said, “And add to it each day, to correct one’s soul [Nefesh] and spirit [Ruach],” for by daily adding to the Torah, adding correction to one’s Nefesh and Ruach, one is rewarded with a holy Neshama. It is so because when one engages in Torah, he is established with another Neshama, a holy one, since one who engages in Torah extensively, in addition to the NefeshRuach with which he is rewarded, he is awarded being established with a holy Neshama, as well.

216) When a person engages in the Torah, he is corrected with another Neshama, a holy one, as it is written, “Swarm with swarms of living creatures,” which means Nefesh from that holy animal, Malchut. This is so because when one does not engage in Torah, he does not have a holy Nefesh, which means that the Kedusha [holiness] above is not on him. And when he engages in Torah, in that whisper that he caused in her, he is rewarded with a living soul, to be as the holy angels.

An animal is the Nukva de ZA at the time of Gadlut PBP with ZA, since then ZA is called “the tree of life,” and the Nukva is called “animal.” Through one’s raising of MAN by engagement in Torah Lishma [for Her name] and from Zivug for ZON PBP, he extends a holy Nefesh from their Zivug, a Nefesh from the holy animal—Nukva de ZA. A person obtains that only by raising MAN in the engagement in Torah because when he does not engage in Torah, he does not have a holy Nefesh, for he has no part in the Zivug of the Creator and His Divinity, since he did not raise MAN to unite them.

This is the meaning of the words, “Let the waters swarm with swarms of living creatures,” since the Torah is called “water,” and by swarming with MAN through the Torah he is rewarded with a holy Nefesh from the upper animal. Know that one is not rewarded with adhering to the Creator before he obtains NRN from the upper holy animal, for Nefesh ties to Ruach, Ruach to Neshama, and the Neshama to the Creator.

217) It is written, “Bless the Lord, you His angels.” These are the ones who engage in Torah, who are called “His angels in the earth,” as it is written, “And let fowl fly above the earth,” in this world. In that world, the Creator is destined to make for them wings such as those of eagles, to roam throughout the world, as it is written, “Yet those who wait for the Lord will gain new strength; they will mount up with wings like eagles.”

It is written, “Bless the Lord, you His angels, mighty in strength, who perform His word, obeying the voice of His word.” It is written, “Who perform His word,” and then “Obeying the voice of His word.” Usually, one cannot perform any task before one hears what the giver of the task says. But the angels do their mission before they hear and understand what the Creator has commanded them, since the will of the Creator governs them and there are no partitions in them, preventing them from following the Creator’s will. Hence, they follow the Creator like a shadow follows a person. This is why their doing precedes their hearing.

Those who engage in Torah and extend a holy Nefesh, even though their matter is from earth, it is inverted into being as that of the angels above, and their doing precedes their hearing. In other words, they perform the Creator’s commandment in full before they attain what they are doing since they, too, follow the Creator like a shadow follows a person. It is just as when the wind sends dust into a person’s eyes—he quickly closes his eyelids before his thought senses it. By that you find that his doing, which is the shutting of his eyes, always precedes the perception of the approaching dust in thought.

This is why it was said that those who engage in Torah are called “His angels in the earth. Even though they are on earth, their body becomes as that of the angels above, and their doing precedes their hearing. They do not feel with their brain in order to do the Creator’s commandment to the fullest, but perform the commandment in full before they can sense in their thought what they are doing. It is like the shutting of the eyelids, which precedes the perception in the thought. This is why they are regarded as angels in the earth.

The Creator is destined to make wings for them, as eagles, to roam throughout the world. This is so because as long as one has not been rewarded with a holy Nefesh, the Sitra Achra governs him, as it is written, “And the lives of your enemies He will sling out as from the hollow of a sling.” They walk and roam the world but find no place to rest and become attached to. They are defiled in the impure side, since he did not enter the Kedusha and was not included in it.

Commentary: It is impossible to cling to the Creator and keep His Mitzvot properly before one believes in the names of the Creator, that He is good and does good to all, that He is merciful and gracious. Those who have not been rewarded with a Nefesh of Kedusha are still governed by the Sitra Achra. Hence, they go and roam the world and cannot find a place to rest.

When their thoughts roam the world and they see the Creator’s guidance in people, they believe it is not as good as it should be, judging by His holy names. Thus, they blemish the holy names and find no place to rest where they can believe in the names of the Creator, to connect to Him. For this reason, they are defiled in the side of Tuma’a [impurity], meaning they come to deny the Creator. All that is because he did not enter the Kedusha and was not included in her, since he was not rewarded with a Nefesh of Kedusha and does not take actions to be included in Kedusha.

However, those who engage in Torah and extend a holy Nefesh, their body turns to be as angels and they are rewarded with preceding hearing to doing, as they do. This is why it is written about them, “And let fowl fly above the earth,” meaning that the Creator will make wings for them, like eagles, and they will roam throughout the world, as they roam in their thoughts throughout the world and see the Creator’s guidance.

And yet, not only are they not failing to the side of Tuma’a, they even receive strength to raise MAN and always increase their power. And “Those who wait for the Lord will gain new strength; they will mount up with wings like eagles,” for thus they mount up wings like eagles to roam in all the people’s incidents. Also, they always regain strength and raise MAN through the power of their faith in the Creator’s uniqueness, and always extend the spirit of Kedusha from above.

218) It was written, “And let fowl fly above the earth,” since the Torah, which is called “water,” will swarm and produce swarms of living souls from the place of that animal, Malchut. They will draw it below. David said about it, “Make for me a pure heart, O God,” to engage in Torah. And then, “And renew a steadfast spirit within me.”

The text explains “Let fowl fly above the earth” and says that water is Torah. “Swarm” means that they should produce a living Nefesh [soul], from the place of the animal, Malchut. They will draw this Nefesh below, from upper Nukva, who is called Haya, into this world. David said about it, “Make for me a pure heart, O God,” asking that He would give him a pure heart to engage in Torah and to raise MAN. Then, “Renew a steadfast spirit within me,” and then he can extend the right spirit and can cleave unto Him.

The Sixth Commandment

219) The sixth commandment is to engage in multiplication. Anyone who engages in multiplication causes that river, Yesod de ZA, to always be springing. Its waters will not cease and the sea, Malchut, will be filled on all sides. And new souls are renewed and come out of that tree, and many hosts multiply above, with those souls, to keep them, as it is written, “Let the waters swarm with swarms of living creatures.” This is the token of the holy covenant, the river that stretches and comes out of Eden, whose waters multiply and swarm with swarms and multiplication of souls for that animal.

This is so because by the awakening below, he awakens above and causes the Zivug of the Creator and His Divinity. Then the river, Yesod de ZA, will always spring with MAD and its waters will never cease from bestowing upon the Nukva. And the sea, Nukva de ZA, will be filled on all sides, from the side of the Zivug, to revive the worlds, and from the side of begetting souls. And new souls are renewed and come out of that tree.

That is, not actually new souls, but old souls that have already been in Adam HaRishon and fell from him due to the sin of the tree of knowledge. They are renewed by that tree, ZA, and this is why they are called “new souls.” New souls do not really come to the world, except after the end of correction of the sin of the tree of knowledge. And many hosts are emanated above with those souls, since with each soul, several angels emerge. Also, in Zivugim to revive the worlds, angels come out, as well.

This is the token of the holy covenant, the river that stretches and comes out of Eden, since swarming with living creatures implies to Yesod de ZA, who is called “the token of the covenant.” This is a river that stretches and comes out of ZA, clothing AVI, Eden, to water the garden, his Nukva. And his waters increase and swarm with swarms, meaning with the Zivugim de VAK, which are called “swarms.” This is the meaning of “Swarm with swarms.” From the Zivugim de GAR for begetting souls, it was said “And multiplication of souls” for that animal. And she is the one who is called “Living creature” [also “living soul” in Hebrew].

220) Several birds, angels, come out with those souls that enter that animal, Malchut. They fly and roam throughout the world, and when a soul comes out to this world, the bird that flew comes out with her and comes out of that tree with the soul. How many angels come out with each soul? Two—one on the right and one on the left. If he is rewarded, they guard him, as it is written, “For He will give His angels charge over you, to keep you.” And if not, they slander him.

Rabbi Pinhas said, “Three angels protect a person when he is rewarded, as it is written, “If there is an angel as mediator for him, one out of a thousand, to remind a man what is right for him.” “If there is an angel” is one, “As mediator” is two, “One out of a thousand, to remind a man what is right for him” is three.

221) Rabbi Shimon said, “They are five angels, for it is also written, ‘And let him pardon him, and say, ‘Deliver him from going down to the pit, I have found a ransom.’’ ‘And let him pardon him’ is one; ‘And say’ is two, thus five.” He replied to him, “This is not so. Rather, “And let him pardon him” is the Creator alone, and not an angel, for none other has permission to pardon him except Him.

Along with the souls, several angels are born and emerge. They are called “birds” and they assist the souls in deciding to the scale of merit, or to the contrary—they slander them and push them toward the scale of fault. They fly and roam throughout the world and see the Creator’s guidance on all the people in the world, how they are governed by Him, and they alert the soul. If the soul is rewarded, it sentences itself and the whole world to a scale of merit. If she is not rewarded, she sentences herself and the entire world to scale of fault. This is why he asks, “How many angels come out with each soul?”

Rabbi Pinhas does not dispute Rabbi Shimon, saying that only two birds are born with the soul. Instead, he says that as long as he has only those two birds, he cannot sentence himself to a scale of merit completely, but is thrown from Din to Rachamim and from Rachamim to Din. However, through good deeds, a third angel is born to him, and then he is rewarded with sentencing to the scale of merit. This is why he said that three angels protect a person—when he is rewarded—since he cannot be rewarded if not by three angels.

222) One who refrains from multiplication diminishes the form that includes all the forms, the human form, and causes the arresting of the water of that river—Yesod de ZA, blemishing the holy covenant on all the sides. It is written about him, “Then they will go forth and look on the corpses of the men who have transgressed against Me.” Indeed “Me,” and this concerns the body, but his soul does not enter the Masach at all, the domain of the Creator, and he is expelled from the world.

Malchut is called “a form.” It contains all the forms because all the forms of NRN of the righteous and the angels of the three worlds BYA are drawn through her. Those are her troops and armies. Hence, one who does not engage in multiplication diminishes the image of Malchut and detains her from bringing out her troops and armies, since the awakening from below evokes a corresponding awakening from above causing a Zivug of the Creator and His Divinity, to beget NRN and angels in BYA.

One who refrains from multiplication causes the water of that river, Yesod de ZA, to not be drawn out. It causes Yesod de ZA to not give MAD to the Holy Divinity, blemishing the holy covenant in all the discernments in it, as it detains the two forms of Zivugim, from the side of VAK and from the side of GAR. It is written about it, “Then they will go forth and look on the corpses of the men who have transgressed against Me,” since the Mitzva [commandment] of multiplication permanently enhances his soul.

Also, by that he defeats his body forever, so it will be at the revival of the dead. And one who does not engage in multiplication makes his body like a corpse, his soul will not enter the domain of the Creator, and he is repelled from the next world.

The Seventh Commandment

223) The seventh commandment is to circumcise after eight days and remove the filth of the foreskin. It is so because that animal, Malchut, is the eighth among all the degrees, when beginning from Bina, and that Nefesh, which departed her, must be seen before her for eight days, as she is the eighth degree.

Nukva de ZA is called “an animal” only through her ascent and clothing of Bina, who is the eighth degree of ten Sefirot from below upwards. Malchut, Nukva de ZA, is also called “eighth” because she rose by eight degrees from her to Bina, and only then is she called Haya [animal], like Bina.

Thus, man’s soul, born out of Nukva de ZA, who is called “animal” and “eighth,” must be seen before the Nukva with corrections of circumcision and exposing on the eighth day after her birth. Then it is apparent that she is a soul from that holy animal and not from another side because then—by the power of the circumcision and exposing—the Sitra Achra is completely expelled from man’s soul and she can receive all the lights of that animal. This is the meaning of “Let the waters swarm,” and thus she receives the upper MAD from ZON, and is completed in these waters.

224) At that time it seems certain that she is a living soul, a soul of that holy animal, Malchut, and not from the other side. This is the meaning of “Let the waters swarm.” meaning the waters of the holy seed will be imprinted in the impression of the living soul. This is the imprint of the letter Yod, inscribed in the flesh of holiness more than all the other inscriptions in the world.

Commentary: The writing explains “Let the waters swarm with swarms of living creatures” as inscription and depiction. Through the circumcision and exposing, the upper MAD are depicted and inscribed, and are given to man’s soul in an inscription and depiction of the Nukva, who is called “living soul.”

The upper world, Bina, is inscribed and sealed with the letter Yod. The lower world, Malchut, is inscribed and sealed with the letter Hey. When Malchut, Nukva, rises and clothes the upper world, Bina, the Hey comes out of her from the MA, and Yod enters in her stead, such as Bina, MI.

This is the inscription of the letter Yod, inscribed in the flesh of holiness more than all other inscriptions in the world. It is so because through circumcision and exposing, all the Reshimot of this world—from the letter Hey—come out of man, too, and the imprint of the letter Yod comes in its stead, as was done in Nukva that rose to Bina. And since the flesh of holiness of Yesod is sealed with the letter Yod, the man can receive a complete living soul from the holy Nukva, too.

225) “And let birds fly above the earth.” This is Elijah, who flies the entire world in four flights to be there in that covenant of holy circumcision. And a chair must be set up for him, and to mention before him, “This is the chair of Elijah.” If not, he will not be present there.

Here the text explains “And let birds fly above the earth,” over Elijah, who flies the entire world in four flights. Below, he explains the verse and “Every winged bird after its kind” as angels that fly and sail in the world in six flights. Here, at the end of the verse, he explains that when it writes, “Above the earth,” it should not be interpreted as high angels, for they are not in the earth. Hence, it is necessarily Elijah.

“Fly above the earth” is Elijah, who is always in the earth, since Elijah extends from Nukva de ZA and is always with her. Also, Elijah is not from the side of AVI, for he flies in four flights, indicating that he is from Nukva from the Chazeh and below, where there are only four Sefirot.

The angels are from the side of AVI, hence they are present only in heaven and have VAK, HGT NHY. Thus, when they come to the earth to carry out their mission, they fly in six flights, for they clothe in six Sefirot. But Elijah is not from the side of AVI, but from the side of Malchut, and is always in the earth.

Since Malchut has four Sefirot from ZA, TNHY, from his Chazeh and down, he flies throughout the earth by only four flights, in clothing of four Sefirot TNHY. And since the writing says, “And let birds fly above the earth,” it does not apply to the angels, only to Elijah, who is in the earth. But the verse, “And every winged bird after its kind,” where the name, “Above the earth” is not mentioned, applies to the angels who are from the side of AVI, who fly throughout the world in six flights.

Elijah flew through the whole world in four flights to be there at that holy circumcision. Because Elijah said, “I have been very jealous for the Lord … for the sons of Israel have forsaken Your covenant,” the Creator said to Elijah, “Wherever my sons inscribe this holy inscription in their flesh, there you will be. And the mouth that testified that Israel had left the covenant will testify that Israel are keeping the covenant.” Elijah was punished by the Creator because he accused His sons, as it is written, “For the sons of Israel have forsaken Your covenant.”

Of course, we should not take the matters literally—that Elijah was obligated to be present in each and every circumcision of the sons of Israel because of a punishment for accusing Israel. Also, why is it said here that he must be invited and mentioned in words, “This is the chair of Elijah,” or he will not be present there? And if he must be present in each circumcision because of a punishment, then he must be there. Why does it require Elijah’s testimony, that he will testify before Him and that the sons of Israel are keeping the circumcision? Is everything not revealed before the Creator? Indeed, a great and terrible secret is concealed here under their soft words, as they always do.

You will understand the matter with what is presented in The Zohar. Rabbi Ilai started and said, “‘Be whole with the Lord your God.’ What is the difference between Tam [whole] and Tamim [another way for writing “whole”]? It is written about Abraham, ‘Walk before me and be whole [Tamim],’ and it is written about Jacob, who was more complete, ‘Jacob was a whole [Tam] man.’ This is because there was no waste left in him at all because he was circumcised.”

With what did he perform the circumcision and purify from that waste? That place that attacks the waste within, which is present in the place of the circumcision, is an ox, which is the form of the left of His throne.

In the Merkava [chariot/structure] of the throne, the face of a lion is in the right and the face of the ox is on the left. The ox is called “a whole [Tam] ox,” since in the Merkava of the throne there is an inscription of the covenant. For this reason, this ox is called “a whole ox.”

Also, Jacob is gripped in it, and in this ox he made the circumcision and completely removed the waste, since there is a failing ox on the part of the foreskin and exposing, and several litigants come out of him through the bottom degree, called “ruins,” and they all come out of that failing ox, in conjunction with the evil donkey, meaning the harsh Din de Man’ula. “And Jacob was a whole man” means the husband of that whole one.

Explanation: There are four Klipot—Stormy Wind, Great Cloud, Blazing Fire, and Noga around it. The first three are all impure Klipot, but the Noga Klipa is half good half bad. When the three Klipot are attached to it, it becomes entirely bad. When it parts from them and clings to holiness, it becomes entirely good.

These four Klipot are at the Sium [end] of the Partzuf, at the Sium of Yesod, where there are two skins one atop the other. The first skin is called “foreskin,” and the three impure Klipot are included in it—Stormy Wind, Great Cloud, and Blazing Fire. The second skin is called the “exposing skin,” the Noga shell [Klipa], which is half good half bad.

Adam HaRishon was born circumcised because the three impure Klipot had no grip on him and only the Noga shell was in him, the skin of exposing. It was all good for it was separated from the three impure Klipot. Hence, it clung to the Kedusha [holiness]. However, by the sin of the tree of knowledge, through the seduction of the serpent—which consists of the three impure Klipot—he pulled the other skin over him, the foreskin, as we learn that “Adam HaRishon was pulling his foreskin.”

It is also written, “If its owner is warned yet he does not confine it … the ox shall be stoned and its owner also shall be put to death.” This is so because when the foreskin jumped him and connected to his Yesod, his Neshama de Atzilut promptly parted from him, he fell to Assiya, and was sentenced to death.

This is why it was said that this is a failing ox on the part of the foreskin and exposing, since the foreskin jumped him because he was failing in not eating from the tree of knowledge and did not confine himself and ate. Thus, the two skins were defiled together for the skin of exposing, which is Noga, was also defiled by its joining and adhesion with the foreskin, which is the three impure Klipot.

However, there is a difference between them because the skin of exposing is called “a whole ox,” and not a failing one, since it was in complete Kedusha prior to the sin of the tree of knowledge. It is defiled only by the foreskin that was attached to it.

Hence, there are two special corrections—circumcision and exposing. It is written about the failing ox, “The ox shall be stoned.” Also, the foreskin should be removed and cut off from the Kedusha and be thrown to the dust. But regarding the whole ox, it is written, “They shall … divide its price equally.”

Also, the skin of exposing should be placed in Kedusha, connected to Yesod, but it must be halved and torn to here and to here, by which the Mochin are revealed back to the Partzuf and holy flesh is revealed.

He performed exposing in this ox and completely removed the filth of the waste, for by halving the skin to here and to here around the Yesod, all the filth was cancelled and gone, for it received the skin of exposing through its previous connection to the foreskin. And the Mochin that departed because of the foreskin could be revealed once more.

However, this is still not enough to bring back all the Mochin that departed from Adam HaRishon because of the sin of the tree of knowledge, for it is written, “And its owner also shall be put to death,” even though the ox is stoned. It is so because of the great power of the failing ox, who is the slandering SAM, by what is written, “Its owner has been warned, yet he does not confine it.”

To correct that, Elijah took upon himself that same guilt of the SAM and slandered the sons of Israel instead of the SAM, as it is written, “For the sons of Israel have forsaken Your covenant.” By that, he closed the mouth of SAM and SAM’s mission was cancelled because Elijah took his mission upon himself, and then he had the strength to become an advocate, when he saw that the sons of Israel were keeping the covenant.

This is why Elijah must be present at each circumcision, so that the mouth that testified that the sons of Israel had left the covenant will testify that Israel are keeping the covenant. He took upon himself SAM’s power to slander the sons of Israel, saying that Israel had left the covenant, as it is written, “And its owner has been warned, yet he does not confine it,” hence he has the power to testify that they are keeping the covenant. Then the power of the failing ox is removed completely and all the Mochin that departed because of the failing ox can reappear.

This is why it was said that a chair must be set up for him. Besides the chair of the godfather, on which the circumcision and exposing are performed, another chair should be set up for Elijah. And why is a single chair not enough for both? It is because in every place, the chair is the beginning of the correction, the instilling of the upper one in the lower one. Also, the Mochin that appear through the circumcision and exposing, and Elijah’s testimony about the keeping of the covenant are two distinct matters: The measure of the Mochin that appear through exposing are on the part of the whole ox, when it is not known that it is an ox that gored. This is the returning of Noga to Kedusha through dividing its price equally.

Elijah’s testimony, on the other hand, is to remove the ill of the failing ox, which is the power of the three impure Klipot themselves, and close their mouths so that they cannot slander. Hence, two chairs are required: 1) the throne of the Creator, the throne of the godfather, for instilling the actual Mochin through the circumcision and exposing, and 2) for instilling Elijah, who closes the mouth of the Klipot so they cannot slander. This is the chair of Elijah.

We should understand why it is necessary to mention in words, “This is the chair of Elijah.” Otherwise, even if a chair has been prepared for him he will not come there. It is written, “What are you doing here, Elijah,” which is the mouth of Elijah [in Hebrew, “mouth” and “here” are spelled the same]. Also, the holy covenant is the mouth of the Creator, hence there is a difference between the holy covenant, the Mochin that appear through circumcision and exposing, which are the mouth of the Creator, and the mouth of Elijah himself.

To understand it we should delve deeper into the matter of closing the mouth of the failing ox so it does not slander Israel after the return of the Mochin through circumcision and exposing. This is because besides Elijah’s testimony, another special correction is required, which is done by throwing the foreskin to the dust.

It is said in The Zohar that when a person is circumcised on the eighth day, when he has passed the seventh day, which is Malchut in Mochin de AVI, who is called “holy,” the foreskin is cut and thrown outside. The Sitra Achra sees that she is given a part of that offering of the circumcision, and through that gift, she turns from slandering to advocating Israel before the Creator.

Explanation: It is the nature of spiritual ones that they are integrated in one another. And since the foreskin was once attached to Yesod, when it is cut off from Yesod, it takes a part of the Kedusha with it. And when we throw the foreskin to the outer ones, they suck through it some illumination from the Mochin that appear through circumcision and exposing. This is why they no longer wish to slander Israel and arrest these Mochin, for they will lose their share, as well, which they take from these Mochin. For this reason, they become Israel’s advocates, to keep the Mochin in them.

This is why Elijah does not tolerate this correction, for although they stop slandering Israel, they take a part of the Kedusha in return for it. To correct that, Elijah took all the slandering upon himself and did not wish to appease them whatsoever by giving a part of the offering of the Kedusha.

Hence, even though the Sitra Achra has stopped slandering and became an advocate, Elijah himself is still slandering, to completely uproot the power of the Sitra Achra and separate him from the Kedusha. This is why the mouth of Elijah is required here in addition to the mouth of the Creator, which appears through the circumcision and exposing, which leaves a part of the offering to the Sitra Achra, since Elijah’s mouth completely uproots the Sitra Achra. This is why it was said that the mouth that testified that Israel had left the covenant is the one that will testify that Israel are keeping the covenant.

This is why it is necessary to mention in words, “This is the chair of Elijah.” It is necessary to mention and to extend the mouth of Elijah on his chair, and not settle for the mouth of the Creator, who removes the accuser and turns it into an advocate, for He remains committed to giving a part to the Sitra Achra. But through Elijah’s mouth, He removes the accuser and does not need to appease him in anyway for it.

If one does not exert to extend the mouth of Elijah with his mouth, that is, on his chair, then he is not present there, for he must be drawn in. And it is not a question, “How is it possible that the mouth of Elijah corrects more than the mouth of the Creator,” for this is what God has created to do, since the Creator began creation in a way that through one’s good deeds, he will be able to complete it.

226) “And God created the great sea monsters.” There are two sea monsters, and they are the foreskin and exposing—the cutting of the foreskin followed by exposing. Also, they are male and female. “And every living soul that moves” is the inscription of the holy covenant, a holy living soul [in Hebrew “living” means Haya and “soul” means Nefesh]. “With which the waters swarmed” refers to the upper waters that were attracted to it, to this inscribed token.

The sea monsters are a leviathan and his mate. Opposite them are the foreskin and exposing, which are the boa serpent and the slant serpent, male and female, since the foreskin is the boa serpent, a male, which must be removed and thrown to the dust, and exposing is a correction, removing the evil of the slant serpent, the female.

It is written, “And every living soul that moves,” implying to the inscription of that token of holy covenant, since through the exposing, when the skin is parted, exposing to here and to here over the Yesod, the inscription of the Yod appears, the Sium [end] of the upper world, which is called Haya. This is why it is called “an inscription of a holy living soul,” of which it is written, “And every living soul that moves.”

It was said, “upper waters,” which were drawn to it, to that inscribed token, meaning the MAD of the upper world, upper AVI, which are called Haya, extended only on the inscription of the Yod. Then Hey comes out of the MA and Yod enters in its stead, and it is called MI, like Bina.

227) For this reason, Israel were imprinted in a holy and pure inscription below, like the holy inscriptions above, to distinguish between the holy side and the other side. Thus are Israel inscribed, to distinguish between the sanctity of Israel and the idol worshipping nations that come from the other side. And as He inscribed Israel, He inscribed their beasts and fowl to distinguish between them and the beasts and fowls of the idol worshipping nations, happy are Israel.

Also, their beasts and fowl were inscribed because man’s relation toward the rest of the creatures in the world is as the relation of the collective toward the individuals in it. This is so because within man’s body, he includes all the people in the world in one collective. And each is an individual creature, existing independently, apart from the form of man. Hence as Israel are distinguished from the nations of the world by the human in them, that same division applies to the elements in them, which are beasts and fowl. The reason why he mentions beasts and fowl specifically is because the text mentions them. However, it is the same with all creations derived from Israel and from the nations of the world.

The Eighth Commandment

228) The eighth commandment is to love the stranger who comes to be circumcised and be under the wings of Divinity. She, Malchut, lets under her wings all those who separate themselves from the other, impure side, and draw near her, as it is written, “Let the earth bring forth living souls after its kind.”

The issue of the wings of Divinity is a long and profound matter, but I will clarify it as needed to understand the words below. Malchut, the Nukva of ZA, is called Divinity with regard to the disclosure. That is, she does not depart us even when we are very far from her, as we learn, “In every place where they are exiled, Divinity is with them,” and as it is written, “Who dwells with them in the midst of their impurity.” In that respect, ZA is also called Shochen [dweller in masculine form] and the Nukva is Shechina [Divinity, in feminine form]. This disclosure is present only when ZON are PBP [face-to-face] on an equal level, since then the illumination of the Zivug is very great until the unification appears in even the most remote and restricted places.

Also, it is known that the structure of the Gadlut of ZON does not come at once. Rather, first the Katnut de ZON is built in Mochin de VAK, then the Gadlut is extended. This applies to all the degrees of ZON. Moreover, even when ZON have Mochin de Gadlut, the Mochin de Katnut are not cancelled because they, too, need to assist the Zivug of Mochin de Gadlut. At that time, they are called “the wings of Divinity.”

It is written, “And the cherubim shall spread out their wings upward, covering the ark with their wings.” Their primary task is to spread their wings and cover the illumination of the Zivug de Gadlut so that even the most remote will be able to receive the light of the Zivug without anything reaching the Klipot through it. It is so because those who are not in complete purity are always repelled from the light of Kedusha [holiness] or fear that they will transfer the abundance to the Klipot. However, now—through the covering of the wings—there is careful guarding of the abundance until even the ones nearest to the Klipot cannot fail and bring down the abundance to the Klipot because the wings protect them.

Therefore, one who comes to convert and be circumcised, since his body comes from the foreskin, whose fathers did not stand by Mount Sinai and the filth of the serpent did not cease from them, we still have the power to raise him to upper Kedusha by raising MAN for the great Zivug de ZON PBP, where the wings of Divinity govern, spreading their wings and covering the light of the Zivug. Then we can raise the soul of the proselytes to there, as well, and he is sanctified by the light of that Zivug.

And even though he is not completely pure, at that time he can receive from the illumination of the Zivug because the wings protect him so the abundance will not be transferred to the Klipot, although he is near them. It was said, “Under the wings of Divinity” because they can receive only from the light of Malchut, and only from her wings, the externality of Malchut, but not from the body of Divinity, much less from ZA himself.

Malchut brings them under her wings. We could ask about it previously being said that coming under the wings of Divinity means that we must raise the proselyte to be under the wings of Divinity, while here he says that she lets under her wings. This would mean that Divinity herself brings them up to her. The thing is that it is possible to bring the soul of the proselyte closer only through a Zivug de Gadlut, for only then are the wings of Divinity covering the illumination of the Zivug.

Thus, first we must raise MAN to evoke this Zivug de Gadlut, and extend illumination of the Zivug for our soul, and then Divinity spreads her wings and covers the light of the Zivug, bringing the soul of the proselyte under her wings. It follows that first we elevate the soul of the proselyte through our MAN, and once he has risen, Divinity receives him under her wings.

229) It cannot be said that this living soul that is included in Israel is meant for all. Rather, it is as written, “Living souls after its kind,” to Israel and not to the proselytes. This earth, which is called “living” [Haya means “living” as well as “animal”] has several corridors and rooms one inside the other under its wings.

Commentary: It is possible to raise the soul of the proselyte only when we raise MAN for Zivug de Gadlut and extend upon ourselves illumination of Neshama from that Zivug. At that time there is the spreading of the wings of Divinity, to which the soul of the proselyte rises, and he, too, receives from the light of the Zivug. For this reason, it cannot be said that this living soul that is included in Israel is meant for all.

Perhaps you could say that the proselyte, too, receives from that light of Zivug of living soul that Israel extended for the illumination of their souls. However, as it is written, “Living souls after its kind” means that the proselytes receive from the illumination of the Zivug what belongs to their kind—only from the externality of the Zivug and not from the internality, which belongs only to Israel.

The wings are VAK from the time of Katnut, which operate during the Zivug de Gadlut, as well, for covering the light of the Zivug. There are HGT NHY in VAKHGT are called “rooms” to dwell in, NHY are called “corridors,” “gate,” and “entrance” to the rooms, but they are not to be dwelled in, in themselves, for they serve only as entrance and exit. This is so because the core of HGT is Tifferet, their middle line, which is a complete Kli and a receptacle for the light of Hassadim. The heart of NHY is Yesod, the middle line, in which there is no receptacle for itself, and serves as a way to pass through and raise Ohr Hozer [reflected light]. This is why the NHY are called “corridors.”

The earth, which is called “animal,” has “Several corridors and rooms one inside the other under its wings.” Because she must bring under her wings proselytes from seventy nations, several rooms are ready for them in HGT of the wings, and several corridors in the NHY of the wings. They receive Nefesh from the corridors and Ruach from the rooms.

230) There are two corridors in the right hand side wing of Malchut, which divide from this wing into two other nations, which are close to Israel in the unification, to bring them into the corridors. Under the left wing are two other corridors, which divide into two other nations, Amon and Moav, and they are all called “living soul.”

Previously it was said that there are several corridors, and here it is said that there are only two on the right and two on the left. The thing is that here it is only about the inclusive, meaning that there are two inclusive corridors on the right, for the nations that belong to the right, and there are two inclusive corridors on the left, for the nations that belong to the left.

The two nations on the right include all the nations on the right that relate to the two general corridors on the right wing, but The Zohar does not explain which are they. The two nations on the left include all the nations on the left, which are Amon and Moav, and relate to the two general corridors on the left wing.

All of them are called “Living souls.” All the souls of proselytes that come from all the nations are called “living souls.” This is because they can receive only from the Zivug of Gadlut de ZON, when ZON are in the place of upper AVI. Then Malchut is called “living soul” because there is the light of AVI in her, which is the light of Haya. And since the souls of the proselytes receive from the wings of the living soul, they are called “living souls,” as well.

231) Several other closed rooms and other halls are in each wing. Spirits come out of them to be dispensed to all those converting strangers. They are called “Living souls” but “After its kind.” They all enter under the wings of Divinity but no further.

This is so because each wing consists of VAK, HGT NHY, which are called “rooms” and “corridors.” Each nation has its own room in HGT, and its own corridor in NHY. Each receives Nefesh from the corridors, and each receives Ruach from the rooms. The rooms are closed because HGT de VAK are covered Hassadim, blocked from illumination of Hochma.

232) But the Neshama [also “soul”] of Israel comes out of the body of the tree, ZA, from which souls fly into the earth, Malchut, to its intestines, deep within, as it is written, “For you shall be a delightful land.” Hence, Israel is a delightful son, and her heart goes out to him. They are called “That are borne from the gut,” and not from the wings, outside the body. Proselytes have no part in the upper tree, ZA, much less his body. Rather, their share is in Malchut’s wings and no further.

The proselyte is under the wings of Divinity, and no further. Proselytes of Tzedek [justice] are those who are present there and grip there, but not inside. This is why it is written, “Let the earth bring forth living souls after its kind.” To whom? “Cattle and creeping things and beasts of the earth after its kind.” All suckle the living soul from that animal, but each by its kind, as befits it.

ZA is called “a tree,” “the tree of life,” and Nukva is called “the land of the living,” at the time of Gadlut, when they clothe upper AVI, Mochin de Haya. The Neshama of Israel comes out of the body of the tree, from the insides of ZA, and from there souls fly into earth, Malchut, to its insides, deep within. Through a Zivug of a tree, ZA, in the land of the living, the Nukva, ZA gives the souls of Israel to Nukva, to its very insides, and from her, Israel receive their souls.

But not as proselytes, receiving only from the Nukva, and only from the externality of the Nukva. From her wings, not from the very inside, meaning the deepest part. This is so because the Nukva has three Partzufim clothed in one another—Ibur, Yenika, Mochin. Partzuf Mochin is clothed in Partzuf Yenika, and Partzuf Yenika is clothed in Partzuf Ibur. He made the precision that Israel receive from the very inside of the Nukva, from Partzuf Mochin.

This is why Israel are called “a delightful son, to which her heart goes out.” They are also called “Borne from the gut,” and not from the wings, which are her externality.

Commentary: NHY de Nukva are called “gut” because there is the place of Ibur [conception] and raising of the soul of Israel. Yet, this does not relate to the NHY of the two external Partzufim, Ibur and Yenika—the wings—but to NHY of Partzuf Mochin, the intestines, as it is written, “My dear son, Ephraim, is he a delightful child? For whenever I speak of him, I certainly still remember him. Therefore, My heart goes out to him” [in Hebrew, “guts” is used instead of “heart”].

Since the souls of Israel are from the internality of Malchut, who is called “intestines,” it is written “My heart [or gut] goes out to him.” This is why he calls them, “Borne from the gut”—the NHY of Partzuf Mochin—and not from the wings, which are outside the body and not from NHY of the two outer Partzufim, which are the wings.

It was said that proselytes have no share in the upper tree, ZA, much less in his body. Rather, their share is only the wings and no further, under the wings of Divinity and no further. This is why they are called “proselytes of Tzedek [justice],” since Divinity is called Tzedek. They dwell under her wings, uniting with her, and they have no part from above, from Divinity.

This is why it is written, “Let the earth bring forth living souls after its kind.” To whom? “Cattle and creeping things and beasts of the earth after its kind.” Anyone who has a soul from a cattle and creeping things and beasts of the earth receives her only from Nefesh de Haya, which is Malchut in Zivug de Gadlut PBP with ZA. Hence, each is to its kind, as befits it, only from the wings and not from the insides of the illumination of this great Zivug.

The Ninth Commandment

233) The ninth commandment is to pardon the poor and give them prey. It is written, “Let us make man in our image, after our likeness.” “Let us make man” in collaboration, for he consists of male and female. “In our image” means rich; “After our likeness” refers to the poor.

234) On the part of the male they are the rich, and on the part of the female they are the poor. And as they are united, compassionate to each other, giving to each other and doing good to one another, so should man be below: the rich and the poor united, giving to each other, and doing good to one another.

235) Anyone who is willingly merciful toward the poor, his form never changes from the form of Adam HaRishon. And since the form of Adam is inscribed in him, he governs all the people in the world through that form, as it is written, “And the fear of you and the dread of you shall be over all the animals of the earth.” They all tremble and fear that form that was inscribed in him, since this Mitzva to pardon the poor is better than all other Mitzvot for elevating man in the form of Adam HaRishon.

236) How do we know that? From Nebuchadnezzar. Even though he dreamed that dream, as long as he was pardoning poor, the dream did not come true for him. When he cast an evil eye, not pardoning the poor, it is written, “While the word was in the king’s mouth, a voice came from heaven, saying, ‘King Nebuchadnezzar, to you it is declared: sovereignty has been removed from you.’” His form promptly changed and he stayed far from people.

This is why it is written, “Let us make man.” Here it writes “making,” and in Ruth it writes, “The name of the man with whom I made today is Boaz.” As making means Tzedakah [righteousness/alms giving], here it means Tzedakah, as well.

It explains the creation of male and female, rich and poor, but there is no hint that the rich should have mercy on the poor and sustain them. He says that this verse commands to pardon the poor. Indeed, there is great depth here, for this verse is different from all the previous verses, as in all of them you find the verse separately from the act. Thus, “And God said, ‘Let there be light,’ and there was light.’” “And God said, ‘Let there be a firmament’ … and God made the firmament,” “And God said, ‘Let the water be gathered,’” and it was so.

Also, you do not find in any of them that the doing is mingled with the saying. The reason why creation came out in AVI is that Aba says and Ima does. Aba gave to Ima, and after the abundance was inscribed in the boundaries in Ima the abundance was activated. This is similar to potential and actual, since with Ima alone, no creation can be carried out because there is no boundary in her that depicts the actions in some form.

Hence, there is a verse from Aba, which is the bestowal upon Ima. And since it is still in potential, there cannot be a phrasing of action in it, but a phrasing of, “Let there be.” However, in the verse about Adam’s creation it uses “making” in the verse itself, for it is written, “And God said, ‘Let us make man.’” And there is another significant change here because it is written, “Let us make,” in plural form, and not “I will make man.”

The thing is that prior to the creation of the world of correction there was the breaking of the vessels in ZAT of the world of Nekudim, as we learn, “He created worlds and destroyed them.” Finally, He created this world and said, “This one gives Me pleasure.” Yet, through the breaking of the vessels in the seven Sefirot HGT NHYM de Nekudim the Kedusha mingled with the Klipot. Afterwards, the name MA appeared and brought out four worlds ABYA on the path of correction. This is the meaning of “This one gives Me joy,” since it sorted the holy sparks from the Klipot, and to the extent of the Kedusha, the worlds and everything in them were created.

This is what you find in every act of creation: separation and sorting, such as “And God divided the light from the darkness,” and “Let it divide the waters from the waters.” Similarly are between water and land, the “After its kind” in the verse, “Let the land put forth grass,” and “Between the governance of the day and the governance of the night,” as well as the matter of the emergence of a living soul from the water and from the earth.

All that points to sorting the Kedusha from the Klipot, and the good from the bad. Anything that is sorted becomes an existing reality, according to what befits it in Kedusha. This is why it was said that the whole act of creation is included in the first day in the verse, “Let there be light,” since there was complete separation there between the light and the darkness. Usually Kedusha is called “light” and Klipot are called “darkness,” as all the other titles of Kedusha and Klipot are but elements and branches of light and darkness.

With respect to the distinction between light and darkness, by which all the creations in Genesis are sorted, the correction is still incomplete. This is because in that respect, all the evil and the darkness remained as something needless. This is completely unlike the wholeness of the Creator, since the correction is not finalized. Rather, as it is written, “Even the darkness will not be dark to You, and night is as bright as the day; darkness is as light.”

To correct that, man was created consisting of everything—from absolute evil to absolute good—and through it, the end of correction will occur in the desirable perfection, turning evil into good, bitter into sweet, darkness will be as light, death will be swallowed up forever, and the Lord shall be King over all the earth.

Hence, the verse about the creation of man came out significantly different from the rest of the verses that relate to the rest of the creations in Genesis, since here the making mingled with the verse itself. This is so because this verse is from Ima, not from Aba. She said, “Let us make man,” implying collaboration, since she partook with Malchut de Atzilut to create man.

Malchut de Atzilut includes everything, as it is written, “And His kingship rules over all.” She provides for and gives sustenance to the evil forces, too. Otherwise the evil would have no power to exist, as it is written, “And her legs go down to death.” The Klipot receive a tiny candle from her, enough to sustain them.

Also, Malchut is called Assiya [action/making] because she spreads and governs the whole of Assiya. She is also called darkness because she illuminates a tiny candle to sustain the darkness and the evil.

When Ima herself is included in Malchut in a single bonding, action and darkness mingle in her, herself. This is the meaning of “Let us make man in our image, after our likeness.” The light is called “their image,” and the darkness is called “likeness.” Once Ima partook in Malchut, the two forces, image and likeness, were made in her, and by them she created man consisting of the two forces—image and likeness—too. This is why she said, “In our image, after our likeness.”

“Let us make man” in bonding. The words “Let us” indicate collaboration, inclusion of male and female. It indicates that Ima herself consists of male and female, since although Ima is the male world and there is no Nukva in her at all, she partook with the Malchut, Nukva. “In our image” means rich, and “After our likeness” means poor. This is so because on the part of the male, they are the rich, and on the part of the female, they are the poor, as male is light and wealth, and Nukva [female] is darkness and poverty.

And since she said, “In our image, after our likeness,” darkness and poverty are in her, herself, due to her participation with Malchut for the creation of man. Thus, man came out comprising rich and poor, light and darkness. By that, the entire correction will be completed by him, and Malchut will expand in her Kedusha over all the earth, “And the Lord will be one, and His name, One,” since then the darkness in Malchut will turn into complete light, like the male, HaVaYaH, and it will be “He is one and His name, One.” Then the words, “There will be no poor among you” will come true.

And as they are bonded, compassionate toward each other, giving to each other, and doing good to one another, so should man be below—the rich and the poor in a single bond, giving to each other and doing good to one another, as the image and the likeness included in Ima are in a single bond because Ima is compassionate toward the likeness, Malchut, to correct all the darkness in her. Upper Ima diminished herself and gave of her share to the poor Malchut, doing good to her.

Similarly, man, who was created by her in image and likeness, should have mercy on the poor, who are the likeness in him, bond with them, provide for them all that they need, and do good to them. By keeping this Mitzva, he will draw upon himself the image and likeness of Ima, which are all the upper Mochin that Adam HaRishon was awarded when he was created with these image and likeness.

Then, “And let them rule over the fish of the sea.” Anyone who is willingly merciful toward the poor, his form never changes from the form of Adam HaRishon. And when the form of Adam is inscribed in him, he governs all the creations in the world through that form, as it is written, “And let them rule over the fish of the sea.”

This is so because through this Mitzva he was rewarded with those image and likeness of Adam, all those Mochin and upper brightness of Atzilut with which Adam HaRishon was rewarded, and by which he governed all the creations in the world. That is, there were still none of the powers of the evil powers that did not surrender to him. They all trembled and feared that form which was inscribed in him. They were all fearful and dreaded that image that was inscribed in him because he cancelled all the forces of evil and darkness, and they had no resurrection before him, since the name of the Lord was called upon him, and this is the image of God.

He brings evidence from Nebuchadnezzar, who did not have any Mitzvot, yet after he was sentenced in the dream and Daniel solved it, Daniel told him, “Unload your iniquity by righteousness,” and so he did. As long as he was merciful toward the poor, the sentence of the dream did not affect him. When he cast the evil eye of not pitying the poor, it was said, “While the word was in the king’s mouth.” His form promptly changed and drew far from the people. Thus, this Mitzva is greater than all the Mitzvot in the Torah, for by itself it can revoke from a person all sorts of bad sentences to which he has been sentenced.

It writes “making” here. And as I made that with Boaz it was Tzedakah [righteousness/alms giving], here it is Tzedakah, as well. That is, the word “make” that was said regarding Adam’s creation indicates the Mitzva of Tzedakah, since Ima did Tzedakah with Malchut and was included in her.

He brings evidence from Ruth, who said, “The name of the man with whom I made.” This seems unexplained, for all she did with him was receive from him. But with the explanation that making means bonding of rich and poor, the word “making” with Boaz is justified, for they both joined in a single bonding through the Tzedakah.