Kabbalistic Zohar Book (7)

Kabbalistic Zohar Book (7)

Items 237- End of Intro

The Tenth Commandment

237) The tenth commandment is to wear Tefillin [phylacteries] and to complement himself in the high form, as it is written, “And God created man in His own image.” It is also written, “Your head upon you is like the Carmel.” This is the upper Rosh [head], the head Tefillin of the upper King, HaVaYaH, in inscribed letters. Each letter in the name HaVaYaH is one portion in the Tefillin. Thus, the holy name is inscribed in the portions of the Tefillin in the order of the letters. “The name of the Lord is called upon you and they will fear you” are the head Tefillin, the holy name by the order of the letters.

Explanation: The commandment to pardon the poor was only the beginning for extending the upper form, the image of God. Through the Mitzva [commandment] to pardon the poor, Ima was included in Malchut, as it is written, “Let us make man in our image, after our likeness.” This is the meaning of Ima giving her Kelim to her daughter. Through the Hitkalelut [mingling/incorporation/integration] of Malchut in Ima, the letters ELEH fell to the place of ZON and only the letters MI remained in Ima. It is considered that the letters ELEH of AVI descended to ZON, Aba took ZA, Ima took the Nukva, and they became actual ZON, since the upper that descends to the lower becomes like it.

Through them, ZON obtained Katnut of Tzelem [image] of Elokim, VAK without a Rosh, since Ima, too, lost her GAR through this participation because the three Kelim ELEH fell from her and the letters MI, KH remained in her, lacking the bottom three of the Kelim and the first three of the lights. Thus, lights of Ruach Nefesh remained in her Kelim de MI—the light of Ruach in Kli de Keter, and the light of Nefesh in Kli de Hochma.

For this reason, she could impart only VAK without a Rosh upon ZON. It follows that ZON has not been completed in the upper form, which are Mochin de GAR, called Tzelem Elokim. This is why it was said that the tenth Mitzva is to wear Tefillin and to complement himself in the upper form. Through the Mitzva of Tefillin one extends the GAR to ZON, which are the completion of the upper Tzelem.

Even though this refers to the lower man, and the ZON have necessarily been completed by now—for they would not be able to beget NRN to the lower man before they rose to the place of AVI themselves and grow in their Mochin like them—why do we say that Ima is still in Katnut?

You should know that when the ZON obtain the Mochin de AVI, they clothe AVI and they are truly like them, since the lower that rises to the upper truly becomes like it. Hence, everything we now detect in AVI refers to ZON that became AVI, for all the conducts applied in AVI for begetting Mochin de ZON de Atzilut apply completely so in ZON that became AVI when they beget the Mochin, which are NRN, for the lower man. There is no difference whatsoever. Hence, there is no need to change the names at all, and now ZON are called AVI and the NRN of the lower man are named ZON. Remember this for all the rest.

“And God created man in His own image.” Yechida Haya have no Kelim. Only NRN have the Kelim Bina and ZON. Even when we explicitly say Kli de Keter it refers to Bina and ZON de Keter. Also, Bina and ZON divide into ten Sefirot through Tikkun Kavim [correction of lines]. The three lines of Bina are HBD, the three lines of ZA are HGT, and the three lines of Nukva are NHYM. This number applies to light of Hassadim, but for dispensing of illumination of Hochma, Bina divided into two Behinot [discernments], AVI and YESHSUT, HBD HGT—which, along with ZAT de ZON, are thirteen Sefirot. In Gematria, this is Ehad [“one,” written, AlephHetDalet], implying to the complete name.

This is so because Keter and Hochma were hidden in HS de AA, and only his Bina illuminates all the Mochin de Atzilut, dividing into AVI and YESHSUT de Atzilut. Her GAR shine in AVI and the VAK in YESHSUT. AVI are called “Mem of Tzelem,” “a pure ring,” since [final] Mem is like a closed ring [], closing the Mochin from all around. YESHSUT are called “Lamed of Tzelem because Lamed raises her head above[], which implies to Mochin de GAR, as it is written, “The name of the Lord is a strong tower; the righteous runs in it and is set up on high.” This is so because YESHSUT is a tower and ZA is the righteous who runs in that tower, and is set up very high.

Thus, AVI are a ring that closes the Mochin. The light of Hochma will not appear in them because of their great height, since the light of Hochma in them, HS, disappeared from all the Partzufim of Atzilut, and there is only light of Hassadim in them, pure air, since air is the light of Ruach. It is also called “hidden air” because the Yod never departed from their Avir.

However, since YESHSUT are ZAT de Bina, ZON that are included in Bina are not called “hidden air,” since during the imparting of Mochin de Gadlut to ZON, Yod went out of their Avir [air] and they became Ohr [light], Hochma and Mochin de GAR. For this reason YESHSUT is called “a tower that flies in the air.” A tower [Heb: Migdal] means Gadlut de GAR. And because these Mochin are not fixed in ZON, it follows that during the Katnut, ZON became Avir because the Yod entered the Ohr. At the time of Gadlut, the Yod comes out of the Avir, which becomes Ohr. This is the reason why it is regarded as a flying tower, due to the correction in it, in the Avir. Also, ZA is called Tzadi in Tzelem because it is the Tzadik [righteous] who runs in the tower that is set up on high.

The three letter Tzelem are ZATzadi, YESHSUTLamed, and AVIMem. Also, they are HBDAVI, Hochma—enclosed in a pure ring, since they are HS. YESHSUT is Bina, but when she ascends to Rosh AA, the Yod comes out of her Avir and gives Hochma, like a tower that flies in the air. ZA, which runs in the tower, receives the Mochin, Daat, hence the Mochin are always called by the name Tzelem.

It was said that HBD are the letters Mem, Lamed, Tzadi of Tzelem and must not be mingled with the three lines in the Mochin, which are called HBD. This is because those HBD of Tzelem are not in three lines, but are three complete Partzufim clothing one another, since Hochma is Mem from Tzelem, AVI that clothe from the Chazeh down inside Bina, which is YESHSUTLamed from Tzelem—and YESHSUT clothe from the Chazeh and below inside the DaatZA, Tzadi from Tzelem.

It was said, “To complement himself in the high form, as it is written, ‘And God created man in His own image.’” Through the Tefillin, Mochin de GAR are extended in the order of the letters TzadiLamedMem, as it is written, “And God created man in His own image,” which is the upper brightness of Atzilut that Adam HaRishon received when he was created. We first extend them to ZON, and from there these Mochin bestow upon us, as well.

The head Tefillin is the name of the upper, holy King, HaVaYaH, in inscribed letters. The Tefillin are called Carmel, since Carmel means Kar Maleh [a full pillow] with abundance, as it is written, “Your head upon you is like the Carmel.” When the upper Rosh de ZA, as well as that of the Nukva, are clothed in a head Tefillin—the upper Mochin de Tzelem—they are like the Carmel, like a pillow filled abundantly. These Mochin are called “the name of the high, holy King,” the four letters HaVaYaH, as is the order of the letters Yod, Hey, Vav, Hey.

The reason why he emphasizes HaVaYaH in inscribed letters is that each letter is inscribed in the Partzuf in itself, since there are four letters HaVaYaH in each Partzuf, ten Sefirot. Hence, this refers to inscribed letters where each is a complete Partzuf in itself.

Each letter in the name HaVaYaH is one out of the four portions in the Tefillin. The holy name is engraved in them in the proper order of the letters. A portion means a complete Partzuf in and of itself, and in the Mochin, each letter of the name HaVaYaH becomes a complete Partzuf in and of itself. They are arranged in boxes in the order Yod, Hey, Vav, Hey. This is the RASHI Tefillin, since the Rabenu Tam Tefillin are arranged in boxes in the order Yod, Hey, Hey, Vav.

238) The first portion in the Tefillin is “Sanctify to Me every firstborn.” This is Yod de HaVaYaH, holiness, meaning Hochma, the firstborn of all the upper holy ones. It is “The first offspring of every womb,” through that fine trail that comes down from Yod, and opens the womb to bear fruits and offspring as it should be. This is the upper holy one.

Upper AVI are implied in the Yod de HaVaYaH. Yod implies to Aba, and the filling of Yod, VavDalet, implies to Ima. Partzuf AVI is called “holiness,” and is called “firstborn.” YESHSUT and ZON are called “holiness” only when they receive the holiness from upper AVI. Hence, Yod de HaVaYaH is called “the firstborn of all the upper holy ones, who is the first born of all the holy Partzufim of Atzilut, since the Kedusha [holiness/sanctity] for the Partzufim of Atzilut extends from AVI because the light of Hochma is called “holiness.”

AVI, Mem in Tzelem, are Hochma de Atzilut, since HS dresses in them and disappears in them. Hence, they are only pure air, light of Hassadim, since this Hochma was hidden in Rosh AA.

The Partzufim can receive Hochma only from Bina, which return to being Hochma when she rises to Rosh de AA and unites there with HS through AVI. Then Bina is called Hochma, as well, and this Hochma is called Hochma of the thirty-two paths. Thus, even Bina, which returns to being Hochma, is called holiness only because she receives from HS in AVI through her ascent to AA. It is all the more so with the rest of the Partzufim of Atzilut, which receive only from this Bina, which returned to being Hochma.

That fine trail that descends from the Yod, “The first offspring of every womb” opens the womb to bear fruits and offspring. It is so because it is regarded as three discernments: head, torso, and trail. Its upper tip is called Rosh [head], which implies to AA and is hidden and clothed in AVI. The Guf [body] of the Yod is called “torso,” implying to Partzuf AVI themselves. The bottom tip of the Yod is called “trail,” implying to the Yesodot [plural of Yesod] of AVI at the end of their Partzuf, and it is called “a fine trail.”

However, the name “trail” relates primarily to Yesod de Aba, since Yesod de Ima is called “path,” as it is written, “And Your paths in the mighty waters.” It is so because when the abundance in Hassadim is great, they are called “mighty waters,” where through the Zivug of trail and path, which never stops, mighty waters flow onto the worlds ceaselessly. And before Partzuf AVI was established in a connection of trail and path, no abundance was imparted upon the worlds.

Opens every womb with that fine trail that descends from the Yod. The path of Ima is called “a womb,” since all the Rachamim are given out from there. Before AVI were established in a joining of trail and path it was blocked. It opened only through the fine trail of Aba. This is why the fine trail is called “The first offspring of every womb,” which opens the womb to bear fruits and offspring, since “first offspring” means “opening.” From the time the fine trail of Aba joins with her, Ima gives out fruits and offspring abundantly, as it should be, as it is written, “And Your paths in the mighty waters.”

239) The second portion is “And it shall be when the Lord brings you.” It is the Hey de HaVaYaH, which is Bina—the palace. Her womb opens through the Yod in fifty hidden openings, corridors, and rooms within it. That opening, which the Yod made in that palace, is to hear the voice in it, which comes out of the Shofar [special horn], Bina, since this Shofar is blocked on all sides, and the Yod comes and opens it, to bring the sound out of it. And when she opens it, she blows it and brings a sound out of it, to deliver slaves to freedom.

This is so because the Hey de HaVaYaH implies to Partzuf YESHSUT, Lamed of Tzelem, a tower that flies in the air. This is the palace, whose womb opens through the Yod in fifty openings, since AVI are blocked air that does not open, the Mem of Tzelem, a ring on their Mochin. And the Yod does not come out of their Avir in such a way that they impart the light of Hochma. Hence, they give out only pure air, light of Hassadim. But YESHSUT, Lamed of Tzelem, Bina—considered a palace—her womb opens through the Yod in fifty openings, giving Hochma to ZON through their ascent to Rosh AA, where the Bina turns to Hochma.

This Bina is called “fifty gates of Bina,” since in it are KHB ZON, in each of which are ten Sefirot, thus fifty. Also, each of the fifty Sefirot divides into rooms and corridors. HGT are called “rooms,” NHY are called “corridors,” indicating that they are not vessels of reception for themselves, but letting out and letting into the rooms. The second portion in the Tefillin, “And it shall be when the Lord brings you,” implies to the Hey de HaVaYaH, the palace, whose womb opens through the Yod, YESHSUT de Atzilut, whose womb opens to impart Hochma unto ZON.

This is the opening that the Yod made in that palace, to hear in it the voice that comes out of that Shofar, since that Shofar is blocked from all the sides. It is so because when YESHSUT, Bina, participated in Malchut, the three Sefirot ELEH, which are Bina, and ZON de Guf de YESHSUT, went down to ZON de Atzilut and the two letters MI remained in YESHSUT. Subsequently, by raising MAN, she lowered her bottom Hey from her NE to the Peh, as she was prior to the association. At that time the three letters ELEH rise back up to her and the name Elokim is completed again.

ZON rise with the ELEH that rose back to Bina. Even though the letters ELEH have already risen and connected to the Bina, and the name Elokim was complemented, it is still considered that the name Elokim is deep and hidden, since there is only light of Hochma in it, and illumination of Hochma cannot be received in ELEH except through clothing of Hassadim. Hence, it is considered that these letters ELEH are regarded as a Shofar in which the ZON that rose with them to the Bina—regarded as sound—are dressed. It is so because they are the ones who raise with them the ZON to Bina, as they are included in them from the time of Katnut, and carry the ZA within them.

This is why it was said that that opening that the Yod made in that palace is to hear in it the sound that comes out of that Shofar. The Yod, which are upper AVI, give upper illumination to bring down the bottom Hey from NE de YESHSUT back to the Peh, and raise the three letters ELEH that were in ZON, reconnecting them to the Bina, as they were prior to their participation with the Malchut. It follows that the Yod opened the palace of YESHSUT to give Mochin to ZA from the Shofar, which are the letters ELEH that she raised.

This is so because the ZON, too, rise with the letters ELEH to Bina, where they receive Hochma.

Hearing in it the sound that comes out of the Shofar, Bina, to emanate ZA with the Mochin de Gadlut, called “a voice,” and whose emanation is regarded as making a sound. This Shofar is blocked on all sides, both from Hassadim and from Hochma, since the letters ELEH, which are called Shofar, fall in the place of ZON and are blocked there from both GAR and light of Hassadim.

Hence, they need two corrections: 1) to elevate them and connect them to Bina, so they obtain their GAR, light of Hochma; 2) to give light of Hassadim in them so it becomes clothing for Hochma.

The Yod came and opened it to bring a sound out of it. This is the first correction—that the Yod extends the superior illumination to the Hey, the palace of YESHSUT. This lowers the bottom Hey to her place and elevates ELEH with the ZON within them, connecting them to Bina. Thus, they obtain illumination of Hochma, which is also Mochin to the ZA, which rose with the letters ELEH. However, the illumination of Hochma is still hidden and does not shine due to absence of Hassadim.

For this reason, it is considered that the sound has not yet come out, meaning that ZA has not been born. It was said that Hey came and opened it, to bring a sound out of it. That is, to bring the sound out of it through the second correction, but now it has not yet come out.

When she opened it, she blew in it and brought a sound out of it, to deliver slaves to freedom. This is the second correction, since after he opened the palace, connecting the letters ELEH with ZON back to Bina, where they obtained light of Hochma, he blew in it, meaning that the Yod blew air into the Shofar, since Avir is light of Hassadim. And since the Shofar, the letters ELEH, received Avir as well, meaning light of Hassadim, he brought out and begot the ZA—sound—and brought him out to his place, complete.

This is so because through the clothing of Hassadim, which the Yod blew, Hochma could clothe in it and be admitted into ZA. Hence, these Mochin that ZA obtained, the voice, delivers slaves to freedom. That is, ZA gives his illumination to the worlds, and then the children of Israel are rewarded with Mochin de GAR, which are called “freedom.”

240) Israel came out of Egypt in the blowing of that Shofar, so that this Shofar will be blown at the end of days. Any redemption comes from that Shofar, Bina, and that Shofar is present in the story of the exodus from Egypt, too, since she came out of this Shofar by the Yod that opened her womb and brought out her voice for the redemption of the slaves. This is the Hey, the second letter from the holy name.

It is so because all the Mochin that are given to ZON come from that Shofar, which are the letters ELEH. Those great Mochin that ZA received to bring Israel out of Egypt were also from that Shofar, and the Mochin that will appear at the end of days for the complete redemption will be from that Shofar in the same manner, too. This is the reason why there is exodus from Egypt in this portion, “And it shall be when the Lord brings you” in the Tefillin.

The Mochin that appeared for the exodus from Egypt came from that Shofar in YESHSUT by AVI, the Yod de HaVaYaH that the womb of YESHSUT opened, which are the letters ELEH, bringing out his voice, ZA, through obtainment of these Mochin for the redemption of the slaves who cause Israel’s exit from enslavement to freedom. Know that ZA and Nukva are called “voice” and “speech” only upon the obtainment of Mochin de Haya, but not on the rest of the degrees, which are less than the degree of Haya. Also, all the redemptions come from the Mochin de Haya.

241) The third portion is the unification of “Hear O Israel.” It is Vav de HaVaYaH, which contains everything, which is ZA, and in whom there is the unification of everything, for they unite in him and he takes everything. The fourth portion is “And it shall come to pass, if indeed you listen,” the whole of the two sides, HG, in which the Assembly of Israel—the Gevura below—Malchut, unites. This is the bottom Hey de HaVaYaH, which takes them and is included with them.

The third portion in the Tefillin, “Hear O Israel,” ZA, Vav de HaVaYaH, includes all four portions in the Tefillin. This is so because even though the first two portions, “Sanctify” and “And it shall be when the Lord brings you” are AVI and YESHSUT, HB, they do not have AVI and YESHSUT in themselves. Rather, they are AVI and YESHSUT that clothe in the Rosh of ZON, HB in Mochin de ZA, which are called MemLamed of Tzelem de ZA.

Also, the fourth portion, “And it shall come to pass, if indeed you listen,” Nukva de ZA, does not mean Nukva herself, but only the Nukva included in ZA, who is called in him by the name “Moach [mind/brain] of Gevura” of ZA. There are three Mochin in ZA, which are HBD, MemLamedTzadi of Tzelem of ZA. Also, they are HB TM in Mochin de ZA, since in Daat, Tzadi, there are HG. The Hesed in Daat is regarded as ZA himself, and the Gevura in Daat is regarded as integration of Nukva. These are the four portions in the Tefillin.

Thus, ZA, Vav de HaVaYaH, includes all four portions and there is the unification of everything in it, for all the unification applied to AVI and YESHSUT are only in ZA, only for the purpose of ZA, since the Partzufim preceding ZA are always in unification and do not need MAN from the lower ones in order to unite them. All the unifications that we make in the upper Partzufim through MAN are not at all for themselves, but only for ZA, in whom they unite.

There is no unification for HB, for Bina to return to being Hochma for the lower ones, except through the ascent of ZA to them for MAN. When ZA rises to Bina for MAN, Bina rises to Rosh de AA and receives Hochma to give to ZA. But not for herself, since in her nature in the ten Sefirot de Ohr Yashar [direct light], Bina is only light of Hassadim, as it is written, “For He desires mercy.” She has no interest in rising to Rosh AA to mate with Hochma there. But ZA that rises to Bina evokes her to give Hochma to him.

Thus, Bina unites with Hochma only by ZA and for ZA. They unite in ZA and he takes everything, since even the light of Hochma that Bina takes for ZA does not appear in Bina’s place at all, but only in the place of ZA, from the Chazeh down. Thus, ZA takes all those Mochin and not his superiors.

“And it shall come to pass, if indeed you listen” contains both sides, HG, in which the Assembly of Israel is united, the Gevura below. The portion, “Hear,” is ZA, Vav de HaVaYaH, the upper unification, in which the love appears only on the side of Hesed, the portion, “And you shall love the Lord your God,” which is all love without any Din in this portion.

But in the fourth portion, “And it shall come to pass, if indeed you listen”—the bottom Hey de HaVaYaH, Nukva de ZA that is included in it, Gevura in Daat de ZA—love appears on both sides: on the side of Hesed and on the side of harsh Din. This is the bottom unification, “Blessed be the name of the glory of His kingship forever and ever,” where Nukva de ZA, called “the Assembly of Israel,” the Gevura below, unites in them.

Yet this is not Nukva herself, but Gevura below, in the Moach of Daat. It is the bottom Hey de HaVaYaH, which takes them and is included in them, since the Gevura in Daat, bottom Hey de HaVaYaH, takes all the Mochin in the upper unification of “Hear O Israel,” and is included in them, for only in her are the Mochin completed. This is so because there is room in her to disclose love on two sides, since the harsh Din that completes the love is not above her, as it is written, “Your head upon you is like the Carmel,” implying to the head Tefillin. After ZA dresses in all four Mochin implied in the four portions, which are the three letters TzadiLamedMem, it is considered that his head is like the Carmel, with the letters of Car Maleh [filled pillow] abundantly.

242) The Tefillin are the letters of the holy name. This is why it is written “Your head upon you is like the Carmel.” These are the head Tefillin, and the Dalet of your head is the hand Tefillin, Malchut, who is poor facing upward, ZA. She, too, has completeness such as above.

The Malchut is the hand Tefillin, a poor facing upward, poor toward the upper world. This means that the upper world, Bina, participates in her to complement her. Also, she has completeness such as above, since now she receives the entire wholeness of the upper world, Bina, through the unification of “Blessed be the name of the glory of His kingship forever and ever” in the fourth portion of ZA. And since she is not the Nukva in the Guf of ZA, but the separated Nukva de ZA, she takes all four portions from him, which are HB HG de ZA, as she is a separate and complete Partzuf. However, they are in one box and not in four separate boxes like the Tefillin de ZA.

The reason is that a portion is the light and the box is the Kli [in Hebrew the box is called Bait, which means “home”]. It is known that light and Kli extend from each Zivug. Hence, the ZA, whose four portions—which are his four Mochin, HB HG—extend to him in four Zivugim, and he has four boxes, too, a specific box for each portion. But the Nukva, in whom there is no Zivug, but she rather receives all the four Mochin—which are the four portions—in a single Zivug from ZA, hence she has only one box for all four portions.

243) “The king is captivated by tresses,” tied and held in those boxes of the Tefillin, to properly unify in that holy name. Hence, one who is corrected in them is in the image of God. As the holy name is unified in God, here, too, the holy name is properly unified. “He created them male and female,” a head Tefillin and a hand Tefillin, and it is all one.

“The king is captivated by tresses.” ZA is tied and unified in these boxes because the boxes in which the portions are placed are “tresses.” Tresses are troughs of water from which livestock drink. Similarly, the Mochin, being the waters of Hochma and the waters of Hassadim, are tied and covered in their Kelim, which are the boxes. This is why the boxes are called “tresses.”

He is tied and connected to those boxes, to properly unite with the holy name. The boxes, TNHY de Tevuna, are called “the big Dalet of Ehad [one].” It was said about it, “And let the dry land appear. Through the appearance of this dry land in ZA, he can then give the Mochin to the Nukva, and what was dry becomes a land for bearing fruits and offspring, and for planting trees. Thus, were it not for his boxes, which are the dry land, ZA would have been unable to give the Mochin to his Nukva.

ZA is tied and connected to the boxes of the portions, which come from the dry land, to properly unite in that holy name so he can unite and give to the holy name, Nukva, as it should be, in disclosure, so that what was dry land becomes a land for bearing fruits and offspring, and for planting trees. This is “The king is captivated by tresses.”

Hence, one who was established with these four portions has the image of God. The lower man, who puts Tefillin, extends the Mochin HB HG—called Tzelem—from ZON, since HB are called MemLamed, HG are called Tzadi, and this is the image of God. As the holy name, Nukva, is unified in Bina, Elokim [God], the holy name is unified in man.

“He created them male and female,” head Tefillin and hand Tefillin, and it is all one. “And God created man in His own image.” The Mochin HB HG are called Tzelem, and there are male and female in them, Tzelem de ZA and Tzelem de Nukva, head Tefillin and hand Tefillin.

The Eleventh Commandment

244) The eleventh commandment is to give tithing [10% of the produce, Maaser] from the land. There are two Mitzvot here: to give tithing from the land, and to bring the first fruits of the tree. It is written about the tithing from the land that was permitted to Adam HaRishon, “Every plant yielding seed,” and about the first fruit of the tree that was permitted to Adam HaRishon, it is written, “And every tree which has fruit yielding seed.” Why do these verses obligate us to give tithing and the first fruit, to give to the Creator and to not eat them, which is the opposite of the meaning?

Eating is sorting of the holy sparks out of the Klipot. Through eating, the holy sparks in the food connect to man’s soul into a flesh of his flesh, and the waste in the food comes out of his body. Finally, during one’s life, he collects all the holy sparks related to the completion of man’s soul, without which his completeness would be deficient. It is written in The Zohar that Adam HaRishon was not permitted to eat meat, as it is written, “Behold, I have given you every plant yielding seed that is on the surface of all the earth, …it shall be food for you,” and nothing more than that, no meat.

However, when he sinned and the evil inclination was absorbed in his body, Noah was told, “As the green plant, I have given you all, even meat.” Adam HaRishon was born complete. All the needed wholeness was already created in him, with respect to animals, as it is written, “Out of the ground the Lord God formed every beast of the field and every bird of the sky, and brought them to the man to see what he would call them; and whatever the man called a living creature, that was its name.”

In other words, he fully attained each of the animals’ names because they were sorted out for him in full. Hence, he was not given animals for sorting through eating, as they were already sorted for him by the Emanator. Only the still and the vegetative were lacking scrutiny, hence he was given only the yield of the land to eat and to sort, to collect the holy sparks out of them, which were needed to complement him.

But after the sin of the tree of knowledge, all the scrutinies were corrupted once more, and as the organs of his soul fell into the Klipot, all the animals were corrupted along with him and had to be sorted out once more. This is why Noah was also given animals to eat and to sort out, as well as the generations following him.

Adam HaRishon was created in the image of God, which are the Mochin in the four portions of the Tefillin, and they are his soul. However, after he was born in this holy Neshama [soul], through good deeds he was rewarded with scrutinizing and raising MAN, obtaining Haya, and afterwards, on the Sabbath day, with Yechida, as well, since the upper brightness was lost only after the Sabbath. Thus, he was permitted the tithing and the first fruit. Moreover, through eating the tithing and the first fruit, he was rewarded with scrutiny and raising MAN until he was rewarded with Haya and Yechida.

However, after the sin of the tree of knowledge, when all the scrutinies were corrupted once again and the evil inclination was absorbed in the Guf [body], the tithing and the first fruit were forbidden for us due to the evil inclination within us, for fear that we would blemish the upper holiness in them. Instead, we must give them to the priests and the Levites. When we keep these Mitzvot of tithing and first fruit as we are commanded, we will have the strength to raise MAN and to extend Mochin de Haya on the Sabbath day, as Adam HaRishon extended through his eating of the tithing and the first fruit by himself.

This is the eleventh commandment, to tithe the tithing of the land, since once we have drawn the light of Neshama by wearing Tefillin, we must raise MAN through the two Mitzvot of tithing and first fruit to draw Mochin de Haya. It follows that Adam HaRishon extended Mochin de Haya by eating the tithing and the first fruit by himself, but we, who are not permitted to eat them due to the evil inclination in our Guf, were given the Mitzva of giving them to the priests and the Levites instead. By that, we, too, were given the strength to draw those Mochin. The text brings evidence that the writing speaks specifically of tithing and first fruit because it is written, “I have given you every plant yielding seed that is on the surface of all the earth.” It is also written, “To the sons of Levi, behold, I have given all the tithe in Israel.” And as there it concerns the tithing, so in Adam HaRishon it concerns the tithing. We also learn it from the verse, “Thus all the tithe of the land, of the seed of the land or of the fruit of the tree, is the Lord’s.”

The Twelfth Commandment

245) The twelfth commandment is to bring the first fruit of the tree, as it is written, “And every tree which has fruit yielding seed.” Everything that befits Me is forbidden for you to eat. He permitted to them and gave them all of His tithing and the first fruit of the tree, as it is written, “I have given unto you,” to you and not to the generations following you.

This relates to the verse in which He ends the eleventh Mitzva [commandment], where it is written, “All the tithe of the land, of the seed of the land or of the fruit of the tree, is the Lord’s.” He says that here it writes, “And every tree which has fruit yielding seed.” As it is the first fruit there, it is the first fruit here. And He says, “Everything that befits Me is forbidden for you to eat,” meaning not specifically the tithing, but the first fruit as well, from the verse, “…of the fruit of the tree, is the Lord’s.” “The Lord’s” means everything that befits Me, including the first fruit of the tree.

Thus, this verse, too, “And every tree which has fruit yielding seed,” engages in the first fruit. This is why it was said that He permitted to them and gave them all of His tithing and the first fruit of the trees, since the writings relate only to the tithing and the first fruit.

Do not be surprised by the words, “Of the fruit of the tree, is the Lord’s,” being said about the eleventh Mitzva and not this Mitzva. Indeed, The Zohar mixes them right at the beginning of the eleventh Mitzva, for it says, “There are two Mitzvot here.” The printer, however, divided them into two. It follows that he cut them in the middle and left the verse about the first fruit in the eleventh Mitzva.

And another precision: The text concerns the tithing and the first fruit because of the words, “I have given you,” meaning not to the generations following you, that is, only you have I given to eat, and not to the generations after you. Hence, it cannot be said that the writing speaks merely of the yield of the land, which we, too, are permitted to eat. Rather, it speaks only of the yield of the land that we are forbidden to eat, which is necessarily the tithing and the first fruit.

The Thirteenth Commandment

246) The thirteenth commandment is to do redemption for his son, to tie him to life. There are two appointees, one over life and the other over death, standing over a person. When he redeems his son, he redeems him from the hand of the one appointed over death. He cannot govern him, as it is written, “And God saw all that He has done,” in general. The good is the angel of life. “Very” is the angel of death. Hence, in that redemption, the angel of life exists, and the angel of death weakens. With this redemption he acquires life for him, and that evil side leaves him and does not grip him.

We learn from the words, “And God saw all that He has done, and behold, it was very good,” that “It was good” is the angel of life, and “Very” is the angel of death. This is so because then, on the sixth day of the deed of creation, in the letter Hey in the word HaShishi [“the sixth”], the worlds rose exceedingly. ZA rose to the place of AA, Nukva to the place of AVI, then Adam HaRishon obtained the complete Mochin de Haya, by which the power of the angel of death was revoked.

Moreover, it was mitigated in the “Very,” as it would be at the end of correction, when death is swallowed up forever. This is the meaning of the intimation, “Behold, it was good” is the angel of life, and “Very” is the angel of death.

Indeed, now after the sin of the tree of knowledge, the worlds do not rise so much on the fifth hour of the eve of the Sabbath in the Hey of “the sixth.” Hence, we need a special Mitzva to extend for us preparation and strength to nonetheless receive the light of Haya on the Sabbath day. This is the Mitzva of redeeming the firstborn son of a man.

This is so because in this redemption, the angel of life exists and the angel of death greatly weakens, similar to what took place with Adam HaRishon at the time, through the Emanator Himself in the Hey of “The sixth,” when the angel of death became very good. So is the power of this commandment of redeeming the firstborn.

However, it is not completely as it was then, when the angel of death had no power. Now, however, through the Mitzva to redeem the firstborn, he can only be weakened, but not completely removed. In this redemption, he acquires life for him, and that evil side leaves him and no longer clings to him. That is, once he is completely purified through this Mitzva, there is no gripping on the evil forces in him whatsoever, as they have been swallowed in the body due to the sin of the tree of knowledge. Then he can acquire life for him, meaning Mochin de Haya of the Sabbath day because he is now completely purified from the evil side, which was swallowed in the body due to the sin of the tree of knowledge. Hence, he has the preparation to receive the Mochin of the Sabbath day.

The Fourteenth Commandment

247) The fourteenth commandment is to keep the Sabbath day, which is the day of rest from the entire deed of creation. Two Mitzvot [commandments] are included here: to keep the Sabbath day, and to tie that day to its holiness, meaning to extend the Mochin de Hochma, called “holy,” to keep the Sabbath day, as it is mentioned that it is the resting day for the world and all the deeds are perfected in it and done before the day begins.

On the Sabbath day, ZA rises to AA, Nukva to AVI, BYA rise to YESHSUT and ZON de Atzilut, and man’s NRN rise with them to Atzilut, where they receive light of Haya. Thus, there are two Mitzvot:

  1. Keeping the Sabbath day so that one does not fail in performing work and carrying from domain to domain. Once the worlds have completely parted from the Klipot, we must be careful not to make the Klipot strong enough to return and mingle with that day. One who does such work causes the mingling of Klipot in Kedusha [sanctity].

  2. Tying that day in its holiness, as it should. Through the delight of the Sabbath, we extend the light of Atzilut to our NRN. The light of Atzilut is light of Hochma, called “holiness,” and we are sanctified by it.

Keeping the Sabbath day refers to all the toils and works implied in the works and wars with the Sitra Achra, which separate us from adhering to the Creator. The rule is that where there is toil, there is Sitra Achra, since through the wars and toils we sort out the holy sparks absorbed within the Sitra Achra, and each sorting is considered a separate work. First, these sorts were done by the Emanator Himself, which are all the works of the Creator presented in the six days of creation.

When all the sorts were done, it is considered that they were perfected and came to their end. At that time, the Sabbath began, which is the day of rest, since the work has been completed and there was nothing more to mend.

This is why the Sabbath day is the day of rest for all the worlds, since each Sabbath, that wholeness that prevailed in the first Sabbath—the day of rest when all the Klipot were separated and stuck in the great deep—returns and comes, and the worlds rise to Atzilut, the complete unification. We must extend that Kedusha, and it is extended to us through the two Mitzvot of remembering and keeping.

248) When the day began, what remained was the creation of spirits for whom no body was created. Did the Creator not know how to delay the start of the day until bodies were created for those spirits? Indeed, the tree of knowledge of good and evil was evoking the evil side and sought to strengthen in the world. Thus, many spirits parted and came out in many arms to strengthen and clothe in bodies in the world.

When the day began, there remained the creation of the spirits for whom no bodies were created. In other words, the day began before the Creator managed to create bodies for those spirits, as it is written, “Because in it He rested from all His work which God had created and made.”

Did He really complete His work with the desired aim and create nothing for us to do because He had done and completed everything by Himself? Rather, the Creator made all the scrutinies and completed all the works so that we would have an opportunity to do, meaning that we could do them and complete them through our work in Torah and Mitzvot. The resting was said only in relation to that which belongs to the Emanator’s work, since the Creator has already rested from all His work because nothing was missing on His part. All that the Creator has created and completed allows us to do and to complete them on our part, as well.

Hence, there remained spirits that the Creator did not manage to make bodies for them before He sanctified the Sabbath. Bare spirits remained, bodiless. These bodiless spirits are the Klipot and harm-doers that bring man to sin. He left them deliberately, for by that we were given the power of choice and a place of work in Torah and Mitzvot.

Did the Creator not know how to detain Himself from beginning the day until bodies were created for those spirits? Rather, the tree of knowledge of good and evil was evoking that evil side and sought to increase in the world. Malchut is called “the tree of knowledge of good and evil: if he is rewarded, it is good; if he is not rewarded; it is bad. When Adam HaRishon sinned with the tree of knowledge, he became “Not rewarded.” Hence, the evil in the tree of knowledge of good and evil awakened and the evil wished to intensify in the world, to overcome the good, and to cling to the world so that the good would never be able to defeat it. Then several spirits came out with all kinds of arms, to strengthen in the world and to clothe in bodies.

Two points conjoined in Malchut: 1. the mitigation in Bina, Midat ha Rachamim [quality of mercy]; 2. Midat ha Din [quality of judgment] in Malchut herself. When Malchut is properly corrected in Kedusha, the point of Midat ha Din is hidden and concealed, and the point of Midat ha Rachamim is revealed. Then one is rewarded, and it is good. If one sins and blemishes it, Midat ha Din in Malchut appears, and power is given to doers of harm and ruin to govern him, and it is bad.

If he is rewarded and the point of Rachamim dominates in disclosure, he is rewarded with raising Malchut to the upper Bina through his actions, and the upper Rachamim and Mochin appear over him. If he is not rewarded and discloses Midat ha Din in her, not only does he blemish Malchut, he also blemishes the point of Bina that joined with the Malchut, as she has been turned from Rachamim to Din due to the appearance of Din in Malchut, for the whole of the disclosed quality governs.

Thus, after the sin of the tree of knowledge, the power of Din in Malchut appeared, blemishing the point of Bina in her, which turned into Midat ha Din, and this point of Bina is the whole of the possibility for correction in Malchut, who on her part is called “good,” when the point of Bina is disclosed. But now that the point of Bina has been turned into Din, as well, the Sitra Achra thought that it was his time to increase in the world and clothe in people’s bodies, those of Adam HaRishon and his sons.

The body of the Sitra Achra inherited the body of Adam HaRishon and no correction of Malchut is perceivable there from the side of the good, since he saw that the point of Bina in Malchut has also been inverted into Midat ha Din, and no correction was perceivable there any longer.

Therefore, many spirits went out to be strengthened in the world, with several types of arms, meaning the power of ruin, to clothe in bodies of people in this world and to permanently rule here. They thought that there would be no deliverer from them due to the flaw that Adam caused in the point of Rachamim in Malchut with his sin.

249) When the Creator saw it, He evoked the blowing of wind from the tree of life, ZA, and knocked on another tree, the Malchut. Then the other, good side awakened and the day began. It is so because the creation of the bodies and the awakening of the spirits on this night of the Sabbath are on the good side and not on the other side.

When the Creator saw that the sentence was with the Sitra Achra and they had power to clothe in bodies in the world, which would completely prevent further correction, He evoked blowing of spirit [also wind] of life from the tree of life and mated with the other tree, Malchut, giving Her the breath of the spirit of life. And once again, the other side, the good, awakened in Malchut as it was prior to the sin of Adam HaRishon, for if he was rewarded it was good. Then the day began and the sanctity of the Sabbath was extended to the world.

In other words, although the ruling was that the Sitra Achra would have the power to clothe in bodies, the Creator acted in contrast to the ruling and did not take the flaw that Adam HaRishon caused into consideration whatsoever. And ZON, which are the tree of life and the tree of knowledge of good, mated as before the sin and extended the sanctity of the Mochin of the Sabbath day in the world.

It was said in The Zohar that the light that operated in the six days of creation was concealed only after the Sabbath. And through this act, when the Sabbath day was extended to the world, the plot of the Sitra Achra to clothe in bodies of people in this world was thwarted and they remained bodiless spirits. Thus, a person could repent.

The creation of the bodies and the awakening of the spirits on this night of the Sabbath is from the good side, not from the Sitra Achra because the Creator’s work exists forever. As on the first Sabbath, He did not take into any consideration the fact that Adam had already been blemished by the sin of the tree of knowledge, ZON mated, and He sanctified the day as prior to the sin, since He revoked the entire domination of the Sitra Achra although they had the power to dominate.

Similarly, on all the Sabbaths during the 6,000 years, although man is full of filth because he still did not correct the sin of the tree of knowledge, when he mates on Sabbath eve, the evil forces have no control over him whatsoever. In his Zivug, he extends the body and spirit of the newborn as though there was no flaw in him from the tree of knowledge, as though he has already corrected the sin of the tree of knowledge by himself.

The creation of the bodies and the awakening of spirits on this night of the Sabbath are on the good side. Even though the person has not been rewarded, on this night, the Sitra Achra has no governance over him at all, and he can extend bodies and spirits through his Zivug from the side of the tree of knowledge of good, and not from the Sitra Achra. This is the force of correction that prevailed on the first Sabbath, when the Creator did not mind the evil that Adam HaRishon had extended over himself at all.

250) If he had given precedence to the other side on that night before he gave precedence to the good side, the world would not be able to exist before them for even a moment. But the Creator prevented that by skipping the sanctification of the day before Him, and was early to come before the other side, and the world existed. And instead of the other side’s thought of being established and strengthened in the world, the good side was established and strengthened on that night, building holy bodies and spirits on that night from the good side. For this reason, the time of wise people, who know it, is from Sabbath to Sabbath.

251) Then, when the other side saw it—that the side of Kedusha did what he wished to do—he went and roamed through several of his armies and sides and saw all of them naked performing intercourse in their beds by candlelight. Hence, all the children born from there suffer from epilepsy because the spirits from that other side are on them. These are the naked spirits of the wicked, who are called harm doers. And Lilit is over them and kills them.

252) When the day begins and the Kedusha governs the world, that other side diminishes itself and hides through the Sabbath night and throughout the Sabbath day, except for Asimon and his entire sect, who walk on the candles in secret, to see the revealing of the intercourse. Afterwards, they hide in the hole of the great deep. When the Sabbath was over, several armies and camps fly and roam the world. This is why the psalm of evildoers, “He who dwells in the shelter of the Most High” was written so that they would not govern the holy nation.

The sentence was for the Sitra Achra to be able to clothe in bodies. Had they managed to clothe in bodies, the land would have been given to the hands of wickedness. Then, the bodies and offspring coming to the world would all be from the evil of the Sitra Achra. They would not have the strength to be corrected in the good side forever. This is why it was said that had the other side come first on that night, before the good side came, the world would have been unable to resist them for even a moment because their filth would govern all the offspring in the world and it would be impossible to cling to the good side even for a moment.

But the Creator prevented it and skipped to start the day ahead of him, arriving before the other side, since the Kedusha of the Sabbath preceded the Sitra Achra and the light of rest and arrest appeared in the worlds, yielding and dropping the Sitra Achra and all the Klipot to the hole of the great deep. Hence, the world existed because through it, an opportunity came to beget bodies and spirits from the good side in a Zivug on the Sabbath night, and the world exists in the desirable manner.

It was said that He skipped to start the day ahead of him, since anything that does not follow the order of the system of the worlds is called “skipping.” And since the Kedusha of the Sabbath comes only by awakening from above, since man has not made any repentance and correction to be worthy of it, but the Emanator Himself brought the remedy for the world’s correction first, hence it is called “skipping.”

And instead of the plan of the Sitra Achra to be established in the world and strengthen, the good side was established and strengthened on that night, since that night, after the flaw of the tree of knowledge, was to rightly belong solely to the construction of the Sitra Achra in all his might. And this is what the Sitra Achra thought. But the opposite took place: Kedusha took his place and holy bodies and spirits from the good side were built on that night, since preparation was made that anyone who mates on that night extends bodies and spirits from the good side, where there is no grip to the Sitra Achra whatsoever, the complete opposite of the plan of the Sitra Achra.

For this reason, the time of sages, who know it, is from Sabbath to Sabbath, since then the bodies and the spirits are built from the good side because then the Sitra Achra sees that what he had planned to do, the good side did first. He contemplated being built and strengthened on that night of the Sabbath, but in the end the side of Kedusha was built.

At that time the Sitra Achra walks and roams through several of her evil camps and sides, and sees them all naked, performing intercourse on their beds by the candlelight. She sees them all performing intercourse by the candlelight with their bodies revealed, and all the children that are born from them suffer from epilepsy, and the Sitra Achra places evil spirits over those children, wicked spirits that are called “harm doers.” Because of them, Lilit is over them and kills them.

But when the day begins, the sanctity of the day governs the world, the Sitra Achra diminishes himself and hides throughout the night of the Sabbath and the day of the Sabbath. Hence, then is the time of the wise. The exception is the harm doer called Asimon and his entire camp, who walk in secret with candles to see the revealing of the intercourse and then hide in the hole of the great deep. Although that Asimon has the power to see the intercourse by candlelight on the Sabbath, too, he does not have the power to harm on Sabbath, but must promptly return to the hole of the great deep. Only after the Sabbath can he harm.

Explanation: Rabbi Shimon sensed a question here about the words, “The time of sages is from Sabbath to Sabbath.” Each day at midnight, the Creator walks with the righteous in the Garden of Eden and there is Zivug for the sages, and not necessarily on Sabbath nights. To explain that, he elaborated on the difference between a Zivug on Sabbath and a Zivug on a weekday in performing intercourse by candlelight. According to the literal meaning of the words, the difference is that on nights of weekdays, the Sitra Achra has the power to strike the newborn children with epilepsy, and Lilit has the power to kill them.

But on Sabbath nights, although there is the harm doer Asimon and his sect, who have the power to see them on Sabbath, too, at that time he does not have the power to harm them, but only after the Sabbath. And there is a correction for that, as well, in the separation. In prayer and in separating over the cup, the power of this harm doer is completely annulled. Thus, there is a big difference between a Zivug on the Sabbath night and a Zivug of a night of a weekday at midnight.

There are “lights of light,” ZA, the upper unification, and there are “lights of fire,” Nukva de ZA, the lower unification. Also, there are three Behinot [discernments] in her flame: 1) white light; 2) azure light under the white light; 3) a crude thing such as fat or oil or wick to which the azure clings.

The azure light is the Din in the flame, hence it is a consuming fire that eats and consumes everything that is below it. It eats the fat and the wick to which it clings. Also, white light is the Rachamim in her because white means Rachamim [mercy].

For this reason, the children of one who performs intercourse by candlelight suffer from epilepsy and Lilit can kill them because the azure light of the candle, Midat ha Din is there and the Sitra Achra has the power to cling to the Zivug. This is so because their bodies, the filth of the serpent that exists in the bodies of the performers, appears through Midat ha Din, and each finds its own kind and awakens.

Thus, the Zivug was permitted at midnight specifically in the dark, when there is no light, because then it was said of Malchut, “She rises while it is still night,” and the Rachamim appear. However, if there is candlelight there, it causes the filth to appear in bodies and the Sitra Achra clings to the Zivug and sees all those who are performing intercourse naked by candlelight. Through the light of the candle, the Sitra Achra sees the disclosed filth in their bodies and slanders them, clinging to their Zivug.

However, on the Sabbath night all the Dinim come out of her and the azure light turns to white light, too, by which it was permitted to perform intercourse even by the light of the candle. Moreover, even the filth in man’s body completely disappears by the power of the sanctity of the Sabbath, and there is no longer fear of exposing the body by the candlelight. It was said about it, “Except for Asimon and his entire sect,” who walk by candles in hiding to see the revealing of the intercourse.

Even on Sabbath, when the azure light becomes white and there is no Din there at all, it is still necessary for the candlelight to cling to something crude. This is necessarily considered Din because a crude thing is turbid and implies Dinim. But on Sabbath the Din form is not apparent in it and is regarded as an unstamped coin. It is unknown what it is, hence this harm doer, implied in the crude thing to which the candle clings, is called Asimon, which is an unstamped coin.

This is why it was said that they walk by the candles in hiding, for it is the crude thing that extends in hiding with the candle, for the candle would not burn without it. Hence, he sees the revealing of the Zivug and can thus harm him after the end of the Sabbath. Indeed, because of the revealing of their bodies, there is no fear on the eve of the Sabbath because the filth of the body is not apparent on Sabbath. But after the Sabbath he has the power to reveal the form of evil in him and harm him.

And although on Sabbath, Asimon and his sect cannot harm because there is still no form of evil in him, after the Sabbath he and his sect reacquire their form and fly out of the great deep into the settled place and roam the world and may harm. This is why the psalm of damagers was set up, “He who dwells in the shelter of the Most High,” for by this repentance and prayer, the one who dwells in the shelter is saved from them.

253) To which place do they roam on that night after the Sabbath? When they come out in a hurry and contemplate ruling the world, over the holy nation, they see them standing in prayer and saying the psalm, “He who dwells in the shelter of the Most High,” first separating within the prayer and then separating over the cup, they fly away from there. They walk and roam and arrive in the desert, may the Merciful one save us from them and from the evil side.

This relates only to the end of the Sabbath, not to all the nights of the week, since at the end of Sabbath there is still a Reshimo [recollection] from the Kedusha [sanctity] of the Sabbath. Why do they fly out and rise from the great deep when Sabbath ends? When they come out in a hurry and contemplate ruling the world, over the holy nation, Israel, and see them standing in prayer saying, “He who dwells in the shelter of the Most High,” first saying the separation in prayer and then separation on the wine, they leave and fly out of them. They walk and wander and arrive in the desert, a place were people do not dwell. Thus, people are saved from them.

The Sitra Achra has three places: 1) On Sabbath, they are in the hole of the great deep and are powerless to harm. 2) At the end of Sabbath, through prayer and separation, they are in the desert, a place where there are no people. They have the power to harm but they are repelled from the settled place. 3) On the rest of the nights they are present in settled places, too.

254) Three are the ones who inflict harm upon themselves: 1) one who curses himself; 2) one who throws bread or crumbs more than the size of an olive; 3) one who lights the candle at the end of Sabbath, before Israel reach the service, Kedusha, in “And You are holy.” With that fire, he causes the lighting of the fire of Hell until their time comes.

255) There is a place in Hell for those who desecrate Sabbaths. Those who are punished in Hell curse those who light the candles before it is time, telling him, “Behold, the Lord will hurl you up and down with a man’s throw. …He will violently roll and toss you like a ball into a large country.”

There is a harm doer, called Evil Eyed, who loves curse, as it is written, “And he loved cursing and it came to him; and he does not desire blessing.” When a person curses himself, he thus gives strength to that Evil Eyed, who loves curse, to govern him, thus inflicting harm on himself.

“One who throws bread or crumbs more than the size of an olive.” There is nothing in this world without an important root above. It is all the more so with bread, upon which man’s life depends. Thus, it has a very important root above. Therefore, one who slights one’s bread flaws the root of his life above. This is clear to any person only in a satiating meal, which gives him life.

However, with bread and crumbs that are only the size of an olive, some people slight them and throw them because they are not satiating. But since one must bless the blessing for the food even on as much as an olive, they must be regarded as a satiating meal and must not be slighted. One who slights them inflicts harm upon himself.

The ministering angels said to the Creator: “It is written in Your law: ‘Who does not show partiality nor take a bribe,’ yet You are partial toward Israel, as it is written, ‘The Lord will lift up His countenance to you.’” He replied, “How would I not lift up My face to Israel, for whom I wrote in the Torah, ‘When you have eaten and are satisfied, you shall bless the Lord your God,’ and they are meticulous about themselves to the size of an olive and the size of an egg?” Thus, because of the meticulousness on the size of an olive, considering it a satisfying meal although it is not, we are rewarded with the Creator lifting up His face to us, even though we are not worthy. It follows that those who slight crumbs the size of an olive and do not consider them a satisfying meal are not rewarded with the Creator’s favor and cause themselves harm.

Also, one who lights a candle at the end of the Sabbath before Israel reach the service, Kedusha, causes lighting of the fire of Hell with that fire. This is so because until that time it is Sabbath, the sanctity of the Sabbath governs him, and the fire of Hell still does not govern him, as on Sabbath. One who lights the candle prior to the service, Kedusha, is regarded as desecrating the Sabbath, for he lights the fire of Hell before its time, thus harming himself.

There is a special place in Hell to punish those who desecrate the Sabbath, as desecration of the Sabbath is the worst. Those who are sentenced in Hell curse him for what he has caused by his actions, lighting the fire of Hell before its time.

256) He is unfit for lighting the candle when the Sabbath ends before Israel separate by prayer and separate over the cup, for until that time it is Sabbath and the sanctity of the Sabbath governs us. After the separation over the cup, all those hosts and all those camps appointed over the weekdays return each to his place and to the work on which he is appointed, since the prohibition is primarily only until the service of Kedusha. However, one should be careful not to light a candle until after the separation because until that time it is still considered Sabbath. However, it is certainly permitted to light a candle for the separation and the “creator of lights of fire.”

257) When the Sabbath enters and the day begins, holiness awakens and governs the world, and the secular [opposite of holy in Hebrew] is revoked from its governance. Until the time when the Sabbath ends, they do not return to their places. Even when the Sabbath ends they do not return to their places until Israel in the land of Israel say, “Who separates between holy and secular.” At that time the holy departs and the camps appointed over the weekdays awaken and return to their places, each to his appointed watch.

258) And yet, they do not govern until there are lights from the candlelight, all of which are called “the lights of fire,” since they all come from the pillar of fire and from the foundation of fire, and govern the lower world. This is all when a person lights the candle before Israel complete the service of Kedusha. Malchut is called “pillar of light,” and the powers in the candlelight are Dinim. Hence, they do not have the power to activate the Dinim before the candle is lit.

259) However, if he waits until the service of Kedusha is completed, those wicked ones in Hell justify the Creator’s judgment of them and keep on that person all the blessings that the public says, “And may God give you of the dew of heaven,” “Blessed are you in the city, and blessed are you in the country.”

By saying the service of the Kedusha they extend a great illumination by which they are saved from the Din of Hell. And when the wicked in Hell see it, they regret their bad deeds and justify the Creator’s sentence of them, meaning that they are worthy of their punishments. And since that man caused them to justify their judgment and to sanctify the name of the Creator, all those blessings that are said by the public at the end of the Sabbath are kept in regard to that person.

260) “Happy is he who wises the poor; the Lord will deliver him in a day of evil.” It should have said, “In a bad day”; what is, “In a day of evil”? It is on a day when that evil governs to take his soul. “Happy is he who wises the poor.” The poor is one who is dangerously ill. He wisely heals him from his sins before the Creator. A “Day” is one in which the Din is on the world, and he is wisely delivered from it, as it is written, “The Lord will deliver him in a day of evil,” meaning on the day when the Din was given to that evil to rule the world, the Lord will save him.

He should have written “The Lord will deliver him on a bad day.” Why does he say, “On a day of evil,” which is the feminine form [in Hebrew]? The text implies the domination of the Klipa [which is female in Hebrew] who is called “evil,” who takes man’s soul. “He who wises the poor” is one who speaks to the sick to repent. Thus, the Creator delivers him from the domination of the Klipa called “evil.”

The Zohar brings it here because it says that they harm themselves. Hence, it offers an advice: he should wise the poor, persuade the sick to repent, and the Creator will heal him. In return, the Creator will deliver him in a day of evil, which he caused to his soul.

Another interpretation: It is a day when there is Din on the world. He wisely escapes it, meaning that even if judgment day is over the entire world, the Creator will deliver him as a reward for wisely making the sick repent. A day of evil is a day when the Din has already been given to the appointee who is called “evil” to govern the world. Yet, one who wises the sick, to make him repent, the Creator will deliver him from that evil.

The difference between the two interpretations is that the first interpretation relates only to an individual who harmed himself. The second interpretation relates also to the evil to which the entire world was sentenced. Even then, the Creator will deliver him by merit of the Mitzva.

Introduction of The Book of Zohar

General Explanation for All Fourteen Commandments and How They Divide into the Seven Days of Creation

1) The 613 Mitzvot [commandments] in the Torah are called Pekudin [commands/deposits], as well as Etzot [counsels/tips]. This is so because in all things there is the preparation for attainment, which is the Achor [back] and the attainment of the matter, Panim [front/face]. Similarly, in Torah and Mitzvot here are “We shall do” and “We shall hear.” When keeping Torah and Mitzvot in “we shall do,” prior to being rewarded with hearing, the Mitzvot are called “613 counsels,” preparation, Achor. When rewarded with hearing, the 613 Mitzvot become Pekudin, from the word Pikadon [deposit]. This is so because in each Mitzva, the light of a degree is deposited opposite a unique organ in the 613 organs and tendons of the soul and of the body. It follows that by performing the Mitzva he extends the light that belongs to that organ and tendon through his soul and body. This is the Panim of the Mitzvot, hence the Panim of the Mitzvot are called “deposits.”

Rabbi Shimon explains the fourteen Mitzvot, which include all 613 Mitzvot, as the seven days of creation include 7,000 years. This is why he divided them into seven days of creation and tied each to its ascribed day. And since they include all 613 Mitzvot, it is worthwhile exerting to keep each day.

2) The first Mitzva is fear because He is great and rules over everything. This is the whole of the Torah and Mitzvot, the degree of AVI de Atzilut, Yod de HaVaYaH, pure air of GAR de Bina. “Great” refers to upper Aba, in whom the HS de AA, Yod, is hidden. “Rules over everything” refers to upper Ima, the filling of VavDalet of Yod. And since the HS de AA is hidden in them, meaning that the worlds are unfit to receive her from them prior to the end of correction, they only give out light of Hassadim, called “pure air.” For this reason, they do not have a revealed verse in the Torah, as it is written, “In the beginning God created,” which is an obscure verse, for the sayer is not mentioned.

The second verse, “And the land was unformed and void, and darkness over the face of the deep, and the spirit of God,” is the punishment for one who does not keep the Mitzva of fear. They are four deaths: Tohu is strangulation, Bohu is stoning, darkness is burning, and wind is killing.

3) The second Mitzva is love on two sides: the side of Hesed [mercy/grace] and the side of harsh Din [judgment]. It is also to always include fear in love, to not part one from the other. We must include fear in love from the side of Hesed, too, and also in love from the side of harsh Din. This is the degree of YESHSUT de Atzilut, ZAT de Bina, divided also into GAR—upper AVI—and ZATYESHSUT. This is the first verse, “Let there be light,” which is light that was created on the first day of the six days of creation, when Adam saw in it from the end of the world to its end. The Creator saw that the world was unfit for using, He stood and concealed it for the righteous in the next world.

It was said, “Let there be light” for this world. First, YESHSUT gave this great light down to this world, and then—to reveal the quality of love on two sides—He stood and concealed it for the next world, for AVI in YESHSUT from their Chazeh and above, which are called “the next world.” This light no longer shines from Chazeh de YESHSUT and below, which are called YESHSUT de YESHSUT, TNHY in them, which clothe in ZA, as when they clothe in ZA they are already regarded as “this world.”

4) When the light was concealed for the next world, the harsh Din came out on the second day of the deed of creation in the verse, “Let there be a firmament in the midst of the waters, and let it separate between water and water.” This is why it was said that Hell was created on the second day, for it is the harsh Din, enabling the keeping of the commandment of love on both sides—the side of harsh Din, too—even when He takes his soul, as it is written, “And you shall love the Lord your God with all your heart, with all your soul, and with all your might.” That quality of love that he was awarded from the side of Hesed will not be deficient in any way even when he takes his soul and might.

Indeed, this harsh Din came out only below the firmament, in the lower water, in Malchut, Nukva de ZA, Rachel, who stands from his Chazeh and below. From the Chazeh down in each Partzuf indicates below the Parsa in him—the firmament that separates between the upper and lower waters in him. Thus, from the Chazeh down in each Partzuf it is the lower water of that Partzuf.

5) The third Mitzva is to know that there is a great and ruling God in the world, and to properly unify Him in upper VAK and in lower VAK, called “upper unification” and “lower unification.” The six words in the verse, “Hear O Israel” are the unification of the upper VAK, and the six words in the verse, “Blessed be the name of the glory of His kingship forever and ever” are the lower unification.

It is so because once the quality of fear appeared in the verse, “In the beginning God created,” and the quality of love on the part of Hesed in the verse, “Let there be light” for the next world, with the concealing for the next world on the first day of the deed of creation, and the quality of harsh Din on the second day, in the verse, “Let there be a firmament,” we were given room to unify Him in love on both sides. This is all that is needed, for the quality of love is incomplete without it. Thus, we have the strength to make that unification in full.

This is the third Mitzva, the third day of the deed of creation. Through an awakening from below in Torah, prayer, and good deeds, called “raising MAN,” we raise the discernment of “from Chazeh de ZON de Atzilut and above” to AVI de YESHSUT, and he receives from them the Mochin of “Let there be light,” which is the love from the side of Hesed from Chazeh de YESHSUT and above. This measure of light is called VAK de ZA, and it is the upper VAK, upper water from Chazeh and above, the next world where there is light of the first day.

It is called VAK because it indicates lack of HBD, as reception of complete light requires the Partzuf to have all ten Kelim, called HBD, HGT, NHYM. We did not raise the entire Partzuf of ZON to AVI de YESHSUT, only the part from the Chazeh and above in it, HBD HGT, for we could not raise from Chazeh de ZON and below because of the harsh Din there, which is the lower water.

Since we raised only six Kelim from Chazeh de ZA and above, we receive only six lights. Thus, the six lights, HGT NHY, clothe in the six Kelim HBD HGT de ZA, and there is no room to receive the three lights HBD due to absence of NHY de Kelim from his Chazeh and below, which could not rise to AVI due to the Aviut [thickness] and harsh Din in them.

It follows that now we unify only VAK de ZA, lacking GAR of lights because of the absence of the bottom three de Kelim. And opposite those six lights, HGT NHY, there are six words in the verse, “Hear O Israel,” receiving only in the upper unification from the upper water from the Chazeh and above in Mochin of love only from the side of Hesed.

6) However, fear should also be included in these Mochin de VAK, in the concealing of the light, which was done in the place from Chazeh de YESHSUT and below. It is called “dry” and “desolate” because the light remained entirely from Chazeh and above, and below the Chazeh became dry and devoid of light. This is the big Dalet in Ehad [“one”], implying to NHY de Tevuna that was dried of this light. This dry land is received in Nukva de ZA from the Chazeh and above, Leah, which can rise with him to AVI, as she is from his Chazeh and above. But now the small Nukva, Rachel, cannot rise with ZA in a higher unification, as she is considered lower water from the Chazeh and below, which is the place of the harsh Din.

This upper unification, where it is written, “Let the waters gather unto one place, and let the dry land appear,” said in the third day of the deed of creation, when the degrees below the heaven gathered into one place to be wholeness for VAK. “And let the dry land appear” means to also connect these degrees of ZA to the Dalet in Ehad, called “dry land,” who is received by Leah, the great Nukva de ZA from the Chazeh and above. That completes the upper unification, and this is the first, “It was good,” said in the third day of the deed of creation.

7) Once this dry land was tied in the upper unification, Leah, Nukva de ZA, it must also be tied below, in the VAK below, which are “Blessed be,” “the name,” “of the glory,” “of His kingship,” “forever,” “and ever.” It is so because once the Chazeh and above of ZON extended and descended with the Mochin of the six words of “Hear O Israel,” to her place below, she bonded with his NHY below into a single Partzuf as before.

NHY cannot receive the Mochin of the upper unification, which are the next world and upper waters, since they are from the Chazeh and below, lower waters. Yet, the dry land that was included in these Mochin can still come down and be received below Chazeh de ZA, as it essentially comes from the lower water of YESHSUT, the place of the light’s departure.

Hence, we should extend Leah, the dry land, to the place of Rachel, from the Chazeh and below. Then, what was dry land becomes a land for bearing fruit and offspring, and for planting trees. In the unification below, “Blessed be the name of the glory of His kingship forever and ever,” when it becomes Eretz [earth], a complete desire.

Even though ZA received his Mochin of from-Chazeh-and-above and descended to his place, he could not give them to his Nukva, Leah, for she received the dry land of Tevuna, which are unfit for reception of any light because the power of concealment governs them. Hence, at that time Leah is regarded as a place of desolation, which does not bear fruit. For this reason, there was also no wholeness in ZA, for the wholeness of the male is in bestowal upon the Nukva. And since he had no one upon whom to bestow, he was lacking wholeness.

The reason for it is that the concealment was only to disclose a complete quality of love on both sides, on the harsh side, as well. And since from Chazeh de ZA and above it is upper water, in which there is no harsh Din at all, the concealing came up empty handed on both counts, since the concealing and the dry land were already governing there. Yet, it was not sufficiently completed, as she lacked the purpose—the harsh Din that gives room for disclosing the complete love on both sides, complementing the Mochin from all sides, at which time the Mochin grow more than when they were only from the side of Hesed.

But before it is revealed in the Mochin of harsh Din, the land in Leah is empty from here and from there. Hence, by extending the dry land to Chazeh de ZA and below, to the place of the small Nukva, Rachel—where the harsh Din is revealed, since it is lower water—we are allowed to disclose a complete quality of love on both sides. With it, those Mochin were completed in all the desired completeness and the Mochin grew even more than when they were in only the upper water, in the quality of love from only the side of Hesed.

Hence, her being thus far dry land from Chazeh de ZA and above, in the upper unification, has now, upon the descent to from-the-Chazeh-and-below, become the lower unification in the place of harsh Din, discerned as earth, a settled place in which to bear fruit and offspring, and to plant trees, as it should be. When the love united on both sides, henceforth it was said, “Let the dry land bring forth grass,” since it was made to bear fruits and offspring as it should.

This is why it is called “lower unification,” since the unification is particularly in the lower water. This is the second “it was good” of the third day, said in the verse, “Let the land bring forth grass,” of the deed of creation. Now the Nukva receives all the Mochin of VAK in the upper unification because they were completed only in the place of the lower Nukva, and the lower one that complements the upper one takes the entire measure that he complemented in him. These VAK are implied in the six words [in Hebrew], “Blessed be the name of the glory of His kingship forever and ever.”

8) The fourth commandment is “Know that the Lord He is the God,” to include the name Elokim [God], Nukva de ZA, in the name HaVaYaH, ZA, to know that they are one and there is no separation in them. This is the verse, “Let there be lights in the firmament of heaven,” said on the fourth day of the deed of creation. This is so because here the Nukva de ZA was included in ZA in a single name, “lights,” indicating that there is no separation between them, for they are of equal level.

We have already extended the VAK to Nukva in the lower unification of “Blessed be the name of the glory of His kingship forever and ever” on the third day of the deed of creation, in the verse, “Let the land bring forth grass.” Now we must extend the GAR to it, so it will be PBP [face-to-face] with ZA on an equal level without any difference of degree between them, as the name “lights” indicates—both of them together—that HaVaYaH is Elokim.

The unification was explained in the third Mitzva [commandment], in which we drew only VAK because the from-the-Chazeh-and-above de ZA rose with Leah to AVI, meaning only the six Kelim HBD HGT de ZA. Because of the harsh Din from Chazeh de ZA and below, they could not rise to AVI, which are pure without any Din. And since there were only six Kelim in ZA, he received only six lights, HGT NHY, and three lights, HBD remained outside because he did not have the Kelim to receive them.

The mode by which the lights enter is that the lower ones enter first. Hence, the three upper ones remained outside. And since ZA had VAK lacking GAR, the Nukva, too, did not receive more from him.

However, now that the unification in Rachel, from Chazeh de ZA and below, who was dry, was already done and she became a land that bears fruits and offspring precisely because of the harsh Din from Chazeh de ZA and below—who complemented the love on both sides—it becomes revealed that this harsh Din in Rachel is a great merit, more than the great merit from Chazeh de ZA and above. This is so because from Chazeh de ZA and above, the Mochin could not receive in the upper Nukva because of the dry land. But now, through the harsh Din, the dry land became a fruit bearing land.

Hence, the harsh Din was inverted into complete light, but was regarded as black light, a light that exists only by the power of the black—the harsh Din. It follows that now there is no difference between Chazeh de ZA and above or from the Chazeh and below, since the whole difference was only because of the harsh Din in Rachel, and now the harsh Din has been turned into complete light.

For this reason, now the entire Partzuf of ZA and Nukva can rise to AVI, even the Kelim NHY from Chazeh de ZA and below, regarded as black light. It is so because black light in white light are one, without any difference. Moreover, the black light enhanced the Mochin far more than when they were white light of above the Chazeh. And since all ten Kelim of Partzuf ZON rose to AVI, he can now receive all ten Sefirot of lights, including the lights of HBD that he lacked, and which are called “light of Panim.” The Nukva, Rachel, who caused all that to ZA, also takes these Mochin de Panim [anterior Mochin] from ZA, and ZA becomes PBP with Nukva, on an equal level, as it is written, “Let there be lights.” This explains the order of the unification of GAR de ZON on the fourth day of the deed of creation.

We could ask, “But on the fourth day was the diminution of the moon, so why is he saying here that it is the unification of ZON PBP?” It is so because the emanation of the worlds and the commandments are separate and must not be compared to one another.

9) We could ask, “Why were the Mochin of ZON divided into two days—the third day, VAK de Mochin, and the fourth day, GAR de Mochin?” Also, “Why were they not both on the same day?” In the beginning only Chazeh de ZA and above could rise to AVI, since from the Chazeh and below was the harsh Din. Through extension of Mochin de VAK to from the Chazeh and above, Mochin de VAK were extended from the Chazeh and below, in the lower unification, too, and the harsh Din became the black light on the third day.

Once it was completed, it became possible to raise the from-the-Chazeh-and-below de ZA on the fourth day, too, since after the harsh Din became black light, the Kelim from Chazeh and below could rise, as well, since black light and white light are one without any difference. And since the Kelim NHY from the Chazeh and below rose, too, the GAR were extended to them. Thus, it was impossible to extend them at once because before the harsh Din became light, it was impossible to raise the from-the-Chazeh-deZA-and-below along with Rachel to AVI, but only from Chazeh de ZA and above with Leah, who receive only VAK. After the completion of VAK, a second time is required—to raise from the Chazeh de ZA from below along with Rachel, and then they receive the GAR.

There is also a difference between Mochin de VAK and Mochin de GAR regarding the rise of ZON to AVI. ZON cannot rise to Mochin de VAK by themselves. Rather, YESHSUT raises them to him. But Mochin de GAR, ZON, rise by themselves and do not need YESHSUT to raise them, since upper and lower are discerned by the degree. It is so because the lower one is not as pure as the upper one, hence it is considered lower. Accordingly, it is difficult to understand how the lower one could rise to the upper one, who removed the difference between them to the point that the lower one would equal the upper one and rise to him. After all, it is necessary that if the lower one rises to the upper one, it is equal to it.

The explanation is in the association of Midat ha [quality of] Din with Midat ha Rachamim. When Malchut rose to the place of Bina, the degrees split into two halves—GE and AHP, or MI ELEH. This is so because the ten Sefirot are called Galgalta, Eynaim, Awzen, Hotem, Peh, which are KHB ZON. These are the five letters of the name Elokim, and since the Malchut rose to the place of Bina, it follows that the bottom Hey de HaVaYaH was established as a place of Zivug in NE, and the point, the bottom Hey, Malchut, rose to being a thought, Bina. It is so because she rose in her place and became the Zivug de Rosh in the place of NE, where the Rosh ends. The three Sefirot, AHP, fell from the Rosh to the degree below it. This is considered that they did not remain there in the Rosh, but in the two Kelim GE, called MI, with only lights of NR, and the three Kelim AHP, called ELEH, departed and fell to the degree below it.

This discernment is apparent primarily in Partzuf YESHSUT, in which there are only VAK of lights in GE de Kelim, for which reason it is called MI. Her AHP, which are the three letters ELEH, fell to the degree below it, to ZON. Also, ZON have only GE in lights of VAK, and their AHP fell to the degree bellow them, which are three worlds BYA.

When we wish to extend Mochin de Gadlut to the ZON, which are a complete Partzuf of ten Sefirot, which themselves divide into GAR and VAK de GARVAK de Gadlut and GAR de Gadlut—we need two Iburim [plural of Ibur] for that, two raisings of MAN. First, MAN is raised to ZON through the top degree, and Mochin are drawn out of AB SAG de AK to YESHSUT. Through these Mochin, the point comes out of a thought and arrives at its place, to Malchut. The bottom Hey descends from NE to Peh, and her Zivug in the Peh is done as prior to the association. Thus, the three Kelim AHP, ELEH, rise to her once more, and connect to her degree. And since the five letters Elokim, five Kelim, have now been completed for her in the Rosh, she also obtains GAR of lights, and YESHSUT are completed in ten Sefirot of lights and ten Sefirot of Kelim.

However, when YESHSUT raise the three letters ELEH to them, for their completion, ZON rise along with them, since the upper one that descends to the place of the lower one becomes like it. Hence, since the three letters ELEH previously fell to ZON, by that, they became as a single degree with the ZON. Hence, now that YESHSUT return and raise the three letters ELEH to them, ZON are drawn out with them to YESHSUT, for they are already attached to one another at a single degree. And since ZON rose with ELEH to YESHSUT, they receive there the Mochin de YESHSUT.

This explains how YESHSUT raises ZON to Mochin de VAK with their letters ELEH. Were it not for that, ZON would be unable to rise by themselves, for anyone who is lower than his friend is necessarily thicker than him [more Aviut], so how can he rise to him?

In this ascent, the unification of the Shema reading was made on the third day in the verse, “Let the waters be gathered onto one place,” as well as the lower unification of “Blessed be the name of the glory of His kingship forever and ever.” Through the Mochin that YESHSUT received, they extended to them the three letters ELEH, with whom the ZON rose and received Mochin de VAK in their inclusion there with YESHSUT, since there were only six Kelim there. It follows that this whole unification is primarily YESHSUT, since they are the ones who receive the Mochin, and they are the ones who raise the ZON to them.

However, only after ZON obtained the Mochin de VAK and came to their place, and—through the lower unification—extended the Mochin de VAK to the Nukva from the Chazeh and below, whose harsh Din became light, the ZON can rise for MAN by themselves, to obtain Mochin de GAR, and do not need ELEH de YESHSUT to raise them. This is because they equalize with one another, since now the whole difference between YESHSUT and ZON has been revoked. The thicker ZON are, the more the Din from YESHSUT is completely sucked out, so even the harsh Din becomes black light of ZON, which is now regarded as white light of YESHSUT.

Hence, ZON rise to YESHSUT because they are now one without any difference, receiving there GAR de Mochin de Gadlut. Thus, for the purpose of GAR, ZON can rise by themselves without the assistance of YESHSUT. For this reason, the unification of GAR is considered a special day, as it greatly differs from the unification of VAK, both on the part of Kelim de ZON—since Mochin de VAK rise only half a Partzuf from Chazeh and above—and from the perspective of the ascent, since ZON cannot rise by themselves to Mochin de VAK. These two kinds of ascent are called “the first Ibur for VAK” and “the second Ibur for GAR.” They apply to all the degrees, for it is possible to extend any degree only in two times.

10) The fifth Mitzva [commandment] comprises three Mitzvot: 1) engage in Torah, 2) engage in procreation, 3) circumcise after eight days. This is the verse of the fifth day of the deed of creation, “Let the waters swarm with swarms of living creatures, and let fowl fly above the earth.” In the four Mitzvot thus far, we have completed the correction of Atzilut through Mochin de GAR de ZON PBP [Panim be Panim (face-to-face)]. Through the first Mitzva, the fear of greatness—because He is great and rules over everything—we extended the correction of upper AVI in the first verse in the Torah, “In the beginning God created.”

The interpretation of the punishment in the second verse, “And the land was Tohu [formless],” and through the second Mitzva, of love, on the side of Hesed, we extended the correction of YESHSUT de Atzilut that is in the verse of the first day of the deed of creation, “Let there be light.” This is a light that was created in the six days of creation, in which Adam saw from the end of the world to its end.

Through a third Mitzva, of the Shema reading, and “Blessed be the name of the glory of His kingship forever and ever” in the upper unification of Shema, we extended Mochin de VAK to ZA and Leah through their ascent to YESHSUT. These are the six words of “Hear O Israel.”

We also included the concealing of the light in it, as it was said, “And there was light for the next world, of YESHSUT,” and not for this world of YESHSUT. This is so because it was hidden from Chazeh de YESHSUT and below and became dry land there. This extension is in the big letter Dalet in Ehad [one], and Leah receives it because the rule is that any deficiency or Masachim [plural of Masach] are not in the male, but in the female of that Partzuf.

Through the lower unification, “Blessed be the name of the glory of His kingship forever and ever,” we mitigated the harsh Din of from Chazeh de ZA and below, which extends from the verse of the second day of the deed of creation, “Let there be a firmament in the midst of the waters,” in which Hell, the harsh Din, was created. Its place is from Chazeh de ZA and below, though it is in the Nukva, Rachel, and not in the male, ZA. The mitigation is through completion of the Mitzva of love, so it will be on both sides, even if He takes your soul. For this reason, we must assume the complete devotion in the Dalet in Ehad prior to the lower unification, to complement the quality of love on both sides in extending of the Mochin to Rachel’s place. This is because then the lower VAK of the Mochin are drawn to Rachel in the six words, “Blessed be the name of the glory of His kingship forever and ever,” and the harsh Din becomes light, called “black light.”

The upper unification is the verse, “Let the waters be gathered onto one place, and let the dry land appear.” This is the first “It was good” in the third day of the deed of creation.

The lower unification is the verse, “Let the earth put forth grass.” This is the second “It was good” in the third day of the deed of creation.

The fourth Mitzva is to know that the Lord [HaVaYaH], He is the God [Elokim], to completely equalize the Nukva, Rachel, to ZA without any difference, through completion of the love on both sides in such wholeness that the harsh Din becomes light. Also, there is no separation between black light and white light because by completing the love on both sides, the black light becomes even more important. Thus, Rachel and ZA truly united into one and can both rise to YESHSUT by their own strength.

Through it, ZON are completely equal to YESHSUT because ZON being thicker than him is not a deficiency but a merit and advantage over them. At that time ZON receive from YESHSUT Mochin de GAR, as well, and ZON become of equal level in one unification, PBP. This is the verse of the fourth day of the deed of creation, “Let there be lights in the firmament of the heaven,” where Nukva, Rachel, and ZA are both equally included in the name Ehad of lights, which is “HaVaYaH He is the Elokim.”

Thus, through these four Mitzvot we have now completed the entire correction of Atzilut, through ZON PBP on an equal level. Now we should copulate ZON once more by raising MAN and good deeds, to extend Mochin de Panim to us from them. These are the three Behinot [discernments/aspects] of Mochin: NRN de Katnut, NRN of the first Gadlut, and NRN of the second Gadlut. They are drawn to us through the rest of the Mitzvot.

NRN de Katnut, the fifth day of the deed of creation, are in the verse, “Let the waters swarm with swarms of living creatures.” The completion of the Katnut is in the sixth day. Also, VAK and GAR of the first Gadlut, and VAK of the second Gadlut, are on the sixth day of the deed of creation, and GAR of the second Gadlut is on the Sabbath day.

11) These are the three commandments included in the fifth Mitzva: 1) Engage and toil in the Torah daily, by which one acquires holy Nefesh from the ZON. 2) Engage in procreation, by which one acquires holy Ruach from the Zivug of ZON. 3) Circumcise after eight days and remove the foreskin from there, by which one acquires Neshama from the Zivug of ZON.

All these NRN are only NRN de Katnut. This is the verse of the fifth day of the deed of creation, “Let the waters swarm with swarms of living creatures, and let fowl fly above the earth over the firmament of heaven.” “Living creatures” are Nefesh, “Let fowl fly” is Ruach, and “Over the firmament of heaven” is Neshama.

We could ask, “Why did we not engage in drawing NRN de Katnut in ZON, while in our Mochin we must draw NRN de Katnut”? It is so because ZON are never deficient of anything from the Katnut, since this has already been corrected by the Emanator Himself. Hence, the beginning of extension is from VAK de Gadlut, through the Shema reading.” Yet, we must correct everything by ourselves, since in one who is born, there is only Nefesh on the part of a pure beast. He does not even have Nefesh de Kedusha [holiness] on the part of the Ofanim.

Hence, we must always begin in Nefesh de Katnut. Thus we have explained the three Mitzvot in the fifth Mitzva. The fifth is to engage in Torah to correct the Nefesh de Katnut, the sixth is to engage in procreation to correct the Ruach de Katnut, and the seventh is to circumcise oneself and remove the foreskin from oneself for the correction of the Neshama de Katnut. All these are the fifth day.

12) The eighth commandment is to love the proselyte who comes to be circumcised and be admitted under the wings of Divinity, to extend from there the Nefesh of the proselyte from the holy Divinity. By that, we draw for ourselves Neshama from the body of the tree of life—the end and completion of our Katnut. This is the verse of the sixth day of the deed of creation, “Let the earth bring forth the living creature after its kind,” each as it should.

13) The ninth commandment is to pardon the poor and to willingly give them prey. By that, we cause the association of Midat ha [quality of] Din with Midat ha Rachamim above, since Bina partakes with Malchut in the bottom Hey in NE and returns from there into MI, which is GE in lights of NR. Her ELEH descend to ZON, ZON return to GE in lights of NR, their ELEH descend to BYA, inside our NRN in BYA, and we receive from ZON the lights of VAK de Gadlut. This is the verse, “‘Let us make man’ of the sixth day of the deed of creation,” since Bina said, “Let us,” and partook with Assiya, Malchut, to beget VAK for man.

14) The tenth commandment is to wear Tefillin and to complement oneself in the upper form. By that, we cause the return of Gadlut above, when the bottom Hey descends from NE to Peh once more, and the letters ELEH return to their degree. When ZON raise their letters ELEH from BYA to their degree, to Atzilut, our NRN rise along with them. Then we receive from ZON GAR of the first Gadlut, regarded as Mochin de Neshama of the first Gadlut.

This is the verse of the sixth day of the deed of creation, “And God created man in His own image.” These Mochin de GAR de Gadlut are drawn in Tzelem de YESHSUT, which is called Elokim, HBD. The Mem in Tzelem is Hochma, upper AVI; the Lamed in Tzelem is Bina, YESHSUT, and the Tzadi in Tzelem is Daat, ZON.

Also, they are the four portions in the Tefillin: 1) “Sanctify” is the Mem in Tzelem; 2) “And it shall be when the Lord brings you” is Lamed in the Tzelem; 3) “Hear” is Hesed of Tzadi in the Tzelem; and 4) “And it shall come to pass, if indeed you listen” is Gevura of Tzadi in Tzelem. These are the four Mochin de ZA in the head Tefillin.

The four portions of the hand Tefillin are the four Mochin received by Nukva de ZA, Rachel. It is the two times Tzelem, presented in the verse, “And God created man in His own image; in the image of God did He create them.” “In His own image” applies to the head Tefillin, the Tzelem of ZA, and the Tzelem Elokim applies to the hand Tefillin, the Tzelem of Nukva. This completes the NRN of the first Gadlut for a person, meaning NR of the first Gadlut, through the Mitzva to pardon the poor, and GARNeshama, Haya, Yechida of the first Gadlut—through the Mitzvot of wearing Tefillin.

15) The eleventh commandment is to give tithing [ten percent] of the land. Through this Mitzva one is rewarded with receiving Nefesh of light of Haya from upper AVI, since once a person has been completed with NRNHY of the first Gadlut through the Tefillin, he should begin to obtain the second Gadlut: the light of Haya. This divides into four BehinotNefesh, Ruach, Neshama, Haya—and to obtain them we were given the four Mitzvot.

One is rewarded with Nefesh by the Mitzva of giving the tithing of the land, since Eretz [earth] is considered Nefesh, as it is written, “Behold, I have given you every herb yielding seed upon the face of all the earth,” said on the sixth day of the deed of creation. Here it writes, “Behold, I have given,” and it is written, “And to the sons of Levy, I have given every tithing in Israel. As it is tithing there, it is the tithing of the earth here, as well.

“Upon the face of all the earth” because one who is rewarded with Nefesh of light of Haya governs all the earth, since all the Klipot surrender before him. It is written about this Nefesh, “Bring the whole tithe into the storehouse, so that there may be food in My house, and test Me now in this, …if I will not open for you the windows of heaven and pour out for you a blessing until it overflows.” Nefesh is called “tithing,” after Malchut who is the tenth. But Nefesh of the light of Haya is the whole tithing, the complete wholeness of the tithing.

16) The twelfth commandment is to bring the first fruit of the tree. Through this Mitzva, one is rewarded with receiving the light of Ruach from the light of Haya that comes from AVI. It is so because “first fruit” comes from the word “firstborn,” and AVI are first, beginning, as explained in the first Mitzva. And since it is from the tree, the first fruit of the tree, they are regarded as Ruach, since the tree is vegetative, regarded as Ruach.

The still, vegetative, animate, and speaking correspond to NRNHY—still to Nefesh, vegetative to Ruach, animate to Neshama, and speaking to HayaYechida. It is written about it, “And every tree in which is the fruit of a tree yielding seed.” It is written, “Of the fruit of the tree,” and it is written, “Thus all the tithe of the land, of the seed of the land or of the fruit of the tree, is the Lord’s.” As it is the first fruit in the fruit of the tree there, it is the first fruit here, as he explains the words, “Is the Lord,” as “Anything that befits Me is forbidden for you to eat.”

17) The thirteenth Mitzva is to redeem one’s son, to tie him to life, and to weaken the appointee over death, of whom it was said, “Very.” This is the angel of death. By that, he is rewarded with Neshama from the light of Haya.

In terms of order, he should have been rewarded with Haya from the light of Haya by this Mitzva, since speaking is the light of Haya. Once he has been rewarded with NR through the fruit of the land and the fruit of the tree, since they are still and vegetative, he should have been rewarded with Neshama from the light of Haya through the firstborn of a beast, as it is animate, and with Haya Yechida through the firstborn of man, as it is the speaking.

However, the redemption of the firstborn does not completely surrender the angel of death, only weakens him. Upon the giving of the Torah he became completely liberated from the angel of death, but then through the sin of the calf the work was taken from the firstborn of Israel and was given to the priests, since the filth of the serpent from the sin of the tree of knowledge that the angel of death brought to the world was mingled in Israel again through the calf.

It is about this correction of the firstborn of Israel that the Mitzva of redeeming the firstborn was given in five rocks, corresponding to the correction of all ten Sefirot, which are five Behinot KHB ZON. The firstborn reaches through KH, upper AVI, Resheet [beginning/head]. Through the correction of five rocks, we reconnect the firstborn to the upper life, weakening the angel of death so he cannot govern them, though we do not completely remove him, as he was liberated from the angel of death prior to the sin with the calf.

Hence, the Mitzva of redemption of the firstborn is not enough to draw Haya out of the light of Haya, as it is meant to be, canceling the angel of death as it was upon the giving of the Torah, before the sin with the calf. Rather, it is a degree below it, the degree of Neshama, light of Neshama from upper AVI, and not more.

It was said on the sixth day of the deed of creation, “And God saw all that He has done and it was very good.” “Good” is the angel of life and “Very” is the angel of death, since then the angel of death was mitigated and was more important than the angel of life. However, now, during the 6,000 years, he does not arrive at this great mitigation. Rather, this was said only for the end of correction. Yet, by redemption of the firstborn, which only weaken him and not more, he is rewarded only with Neshama de Haya, VAK de Haya, by the redemption.

18) The fourteenth commandment is to keep the Sabbath day and to connect the Sabbath day to its Kedusha. Through these two Mitzvot, one is rewarded with Haya de Haya on the Sabbath day, as it is written, “And God blessed the seventh day and sanctified it,” since by keeping from desecrating the Sabbath, one is rewarded with a blessing. And by sanctifying the Sabbath with delights of the Sabbath, one is rewarded with Kedusha.

The light of Haya is Kedusha because upper AVI are called holy, and in the afternoon prayer of Sabbath , VAK of light of Yechida is extended. Yet, it is impossible to extend GAR de Yechida during the 6,000 years, but only at the end of correction.

Explanation of the Division of the Fourteen Commandments into Ten Utterances

Once the fourteen commandments and the way they divide into the seven days of creation have been clarified, let us clarify the order of their division in the ten utterances by which the world was created:

First utterance: “In the beginning God created.” Beresheet [In the beginning] is both an utterance, as well as the first commandment, fear, because He is great and rules over everything. It is the degree of AVI de Atzilut, implied in the Yod de HaVaYaHAba is Yod, Ima is VavDalet of the filling of the Yod. It is pure air, GAR de Bina.

Second utterance: “And God said, ‘Let there be light.’” The second commandment is great love on the side of Hesed, GAR de YESHSUT de Atzilut, the light that was created on the first day of the six days of creation, in which Adam saw from the end of the world to its end. This is the first Hey de HaVaYaH.

Third utterance: “And God said, ‘Let there be a firmament.’” This is the concealing of the light and the harsh Din that came out in it, the completion of the second commandment, so that love will be on both sides even if He takes your soul. It is considered the Nukva from Chazeh de ZA and below.

Fourth utterance: “And God said, ‘Let the waters be gathered.’” The third commandment is to know that there is a great God who rules over the whole world, and to unify him daily with a proper unification, the unification of “Hear O Israel,” called “the upper unification.” This is extension of VAK of the three previous utterances into ZA, VAK de Gadlut, Vav de HaVaYaH.

Fifth utterance: “And God said, ‘Let the earth put forth grass.’” This is the completion of the third commandment. Once the dry land has been tied there in the unification of above, it must be tied in VAK below, in the lower unification, “Blessed be the name of the glory of His kingship forever and ever.” It is extension of VAK of the three first utterances to Nukva de ZA, by which the harsh Din in her is inverted into being complete light, called “black light.” It is VAK de Mochin de Gadlut of the Nukva de ZA, the bottom Hey de HaVaYaH.

Sixth utterance: “And God said, ‘Let there be lights.’” This is the fourth commandment, to know that HaVaYaH [the Lord] He is the Elokim [God], to know that they are one and there is no separation between them. They are black light in white light, there is no separation in them and it is all one. This is extension of Mochin de GAR of the first three utterances to ZA and Nukva, at which time they unite as one on an equal level PBP.

Seventh utterance: “And God said, ‘Let the waters swarm.’” There are three commandments in it—the fifth, to engage in Torah, the sixth, to engage in procreation, and the seventh to circumcise on the eighth day. Through them, NRN de Katnut are drawn out from ZON to the souls of the righteous, who extend a holy Nefesh through engagement in Torah. By procreation, they extend holy Ruach, and by removing the foreskin, they extend holy Neshama.

Eighth utterance: “And God said, ‘Let the earth put forth.’” The eighth commandment is to love the proselyte. Through this commandment the Nefesh of the proselyte is extended, and the completion of the Mochin for NRN de Katnut to the souls of the righteous.

Ninth utterance: “And God said, ‘Let us make man.’” There are two commandments in it: the ninth—to pardon the poor. By having compassion for the poor and by sustaining him, we evoke the association of Midat ha [quality of] Din with Midat ha Rachamim above, in the ascent of Malchut to Bina, and VAK de Mochin of the first Gadlut are drawn out to the souls of the righteous. The tenth commandment is to wear Tefillin, by which GAR de Mochin of the first Gadlut, Tzelem, are drawn out to the souls of the righteous.

Tenth utterance: “And God said: ‘Behold, I have given you.’” There are three commandments in it: the eleventh, to give the tithing of the land; the twelfth, to bring the first fruit of the tree; and the thirteenth, to make redemption for his son. Through them, NRN of the second Gadlut are drawn out to the souls of the righteous.

There are also two commandments in the verse, “And on the seventh day God completed His work”: to keep the Sabbath day, which is “keeping,” and to connect the Sabbath day to its sanctity, which is “remembering.” Those two commandments are one, as in “‘Keep’ and ‘Remember’ were said in the same utterance.” Through those two commandments, the light of Haya of the second Gadlut is drawn out to the souls of the righteous, and this completes the level of the Mochin that the souls of the righteous receive from ZON de Atzilut throughout the 6,000 years.

However, there is also Mochin de VAK de Yechida, drawn out on the afternoon prayer on Sabbath. At that time ZA ascends to Dikna de AA, but since the Nukva de ZA does not rise with him, he is not counting them here.

Thus, you find that the Mochin are drawn out primarily in the first three utterances: “In the beginning God created,” “And God said, ‘Let there be light,’” and “And God said, ‘Let there be a firmament.’” They are HBD because the utterance, “In the beginning God created” is AVI, Hochma; the utterance, “And God said, ‘Let there be light’” is YESHSUT, Bina; and the utterance, “And God said, ‘Let there be a firmament’” is Daat, since Rachel’s harsh Din was created there, which operates in the five Gevurot in Daat, at the point of Hirik.

This completes the entire Mochin because the three utterances, “Let the waters be gathered,” “Let the earth put forth grass,” and “Let there be lights,” are drawing of VAK and GAR of the first Gadlut and the second Gadlut from the first three utterances to the ZON.

The seventh utterance is drawing of NRN de Katnut from ZON to the souls of the righteous. The eighth utterance is completion of Mochin de Katnut. The ninth utterance is VAK and GAR de Mochin of the first Gadlut, which extend from ZON to the souls of the righteous. And the tenth utterance is drawing out of NRN of the second Gadlut from ZON to the souls of the righteous.

Mochin de Haya of the second Gadlut are drawn out from ZON to the souls of the righteous by keeping and sanctifying the Sabbath. Thus, the Mochin came out primarily in the first three utterances in AVI and YESHSUT, and the rest of the utterances were drawn out from them to ZON de Atzilut and to the souls of the righteous.

Now you can understand the saying, “The world was created in ten utterances.” But when you look, they are only three in which the world was created—Hochma, Tevuna, and Daat. The Mochin by which the world was created are found primarily in the first three utterances, HBD.

Also, there are only nine times “And God said” in those ten utterances, and they had to explain that “In the beginning” is also an utterance. However, there are actually ten times “And God said”: 1) “Let there be light,” 2) “Let there be a firmament,” 3) “Let the waters be gathered,” 4) “Let the earth put forth grass,” 5) “Let there be lights,” 6) “Let the waters swarm,” 7) “Let the earth put forth,” 8) “Let us make man,” 9) “Be fruitful and multiply,” and 10) “Behold, I have given.”

We could seemingly argue that the utterance “Be fruitful and multiply” is not considered an utterance because there is no creation in it, but only a blessing for man, and this is why The Zohar does not count it here. However, in the corrections, you will find that it does count the utterance, “Be fruitful and multiply” among the ten utterances, and does not count the utterance, “Let us make man,” among them. This is the opposite of The Zohar before us.

The thing is that those two utterances, “Let us make man” and “Be fruitful and multiply” are regarded as a single utterance because they were both said only upon man’s creation. Hence, it makes no difference whether we regard the utterance, “Let us make man” among the utterances, or the utterance, “Be fruitful and multiply.”

It was said that when the Creator wished to sustain the world, He made Abraham with Hochma, Isaac with Tevuna, and Jacob with Daat. By that Jacob was called, “And by knowledge the rooms are filled,” and at that time the world was completed.

But in all the places, The Zohar says that Abraham is Hesed, Isaac is Gevura, and Jacob is Tifferet, while here he says that He made them HBD in order to sustain the world. How did the Emanator make them HBD? Also, what is the meaning of making Abraham, Isaac, and Jacob HBD in order to sustain the world?

ZA is called “world.” The existence of ZA, meaning the existence of the world, is extension of Mochin de GAR to ZA. The essence of the ten utterances is primarily only the first three utterances, HBD of Partzuf YESHSUT. When the Creator wished to sustain the world, to extend Mochin de GAR to ZA, who is called “world,” He made Abraham, Isaac, and Jacob, HGT de ZA, into HBD.

Turning HGT into HBD is done by drawing out light of Neshama, which dresses in them. The Kelim are always named after the lights that are clothed in them. The Kelim of light of Nefesh are called NHY, Kelim of light of Ruach are called HGT, and Kelim of light of Neshama are called HBD. Hence, when ZA was VAK without GAR, with only two lights NR, deficient of the light of Neshama, he had only six Kelim, HGT NHY. This is so because the Kelim of light of Ruach are HGT, and the Kelim of light of Nefesh are NHY.

Now that the Mochin de VAK de Gadlut and GAR de Gadlut were extended to him through three utterances, “Let the waters be gathered,” “Let the earth put forth grass,” and “Let there be lights,” by that, light of Neshama was drawn to HGT de ZA, which are called Abraham, Isaac, and Jacob. Thus, HGT rose and became HBD: Abraham into Hochma, Isaac into Tevuna, and Jacob into Daat, since the Kelim of Neshama are considered HBD.

Also, the light of Ruach descended into Kelim de NHY and became NHY to Kelim of HGT, as they are now a tabernacle for the light of Ruach. Thus, new Kelim de NHY were sorted out for him from BYA, connected to his Partzuf, and the light of Nefesh clothed in them. These three utterances, which are for ZA, were drawn out from the three previous utterances in YESHSUT.

It was said, “He made Abraham with Hochma.” The clothing of light of Neshama made the Kelim of Hesed de ZA become Hochma. “Isaac with Tevuna” means that that clothing made the Kli of Gevura become Tevuna. “Jacob with Daat,” the Kli de Tifferet de ZA became Daat, middle line, deciding between the two Kelim: Hochma and Tevuna.

By that he was called, “And by knowledge the rooms are filled.” That is, once it became a Kli of Tifferet for Daat, deciding between HB and completing the ten Sefirot of the light of Neshama from below upward, called Rosh, the light was inverted and illuminated from above to below, as well, to Kelim de NHY de ZA. This light, which shines from above downward, is called “light of Ruach,” and it is the Daat that expands from the Rosh to Kelim de Guf and fills them as it is written, “And by knowledge the rooms are filled.”

Then the Kelim NHY, called “corridors,” were made into Kelim HGT, which are called “rooms,” and then the whole world was completed. The entire world was completed, meaning ZA, since through those lights, new Kelim are sorted out for him, rising from BYA to clothe the light of Nefesh. Then, the entire Partzuf ZA, called “world,” is completed, for now it has all the Kelim HBD, HGT, NHY.

We could ask about him saying that Tevuna is for Isaac and not Bina, since the Mochin are called HBD. He thus wished to tell us that this refers to the complete Mochin of the light of Haya, where the left line of the light of Haya extends from Tevuna, the place of disclosing light of Hochma in the Yod that came out of the Avir and which is not from upper Bina. This is why he made the precision, “And Isaac with Tevuna,” since the world, ZA, exists only in Mochin of illumination of Hochma.