Prologue: Chapter 21

The precepts of the Torah

Synopsis

The Zohar embarks on a discussion that pertains to fourteen significant spiritual precepts:

The first precept:

This is the first step in developing a true connection and attachment to the Light of the Creator. To violate this particular precept is to transgress all the precepts of the Torah.

Creation Faith Fear Precepts Wisdom

189. "In the beginning. Elohim created" (Beresheet 1:1). This is the first and foremost precept of all. And this precept is called "the fear of the Hashem," which is called the "beginning." As it is written, "The Fear of Hashem is the beginning of wisdom" (Tehilim 111:10); "The fear of Hashem is the beginning of knowledge" (Mishlei 1:7). Because this fear (or awe) is called a beginning. And it is the gateway through which one enters into Faith. So based on this precept, the whole world is able to exist.

189. בְּרֵאשִׁית בָּרָא אֱלֹהִים. הֲדָא הִיא פִּקּוּדָא קַדְמָאָה דְּכֹלָּא וְאִקְרֵי פִּקּוּדָא דָא יִרְאַת ה', דְּאִקְרֵי רֵאשִׁית, דִּכְתִיב רֵאשִׁית חָכְמָה יִרְאַת ה'. יִרְאַת ה' רֵאשִׁית דַּעַת. בְּגִין דְּמִלָּה דָא רֵאשִׁית אִקְרֵי, וְדָא אִיהִי תַּרְעָא לְעָאלָא גוֹ מְהֵימְנוּתָא, וְעַל פִּקּוּדָא דָא אִתְקַיַּים כָּל עָלְמָא.

Body Fear Gehenom (Hell) Hell (Gehenom) Punishment World to Come, The

190. Fear is divided into three types. Two have no fundamental sources and one is the actual source of fear. There is a person who fears and respects the Holy One, blessed be He, so that his children will live and not die, or because he is afraid to be punished through his body or his wealth. This person, therefore, is always afraid of Him. But we can see that the fear he has of the Holy One, blessed be He, has no actual source, THAT IS, IS NOT FUNDAMENTALLY GENUINE, BECAUSE HIS OWN BENEFIT IS THE ROOT CAUSE, WHILE THE FEAR IS ONLY ITS RESULT! And there is a person who fears the Holy One, blessed be He, because he is afraid of the punishment that awaits him in the other world, and the tortures of Gehenom. These two KINDS OF FEAR, NAMELY THE FEAR OF PUNISHMENT A PERSON RECEIVES IN THIS WORLD AND THE FEAR OF THE PUNISHMENT IN THE WORLD TO COME, are not the essence of fear nor its genuine source!

190. יִרְאָה אִתְפְּרַשׁ לִתְלַת סִטְרִין, תְּרֵין מִנַּיְיהוּ לֵית בְּהוּ עִקְרָא כִּדְקָא יָאוֹת, וְחַד עִקְּרָא דְּיִרְאָה: אִית ב"נ דְּדָחֵיל מֵקָדוֹשׁ בָּרוּךְ הוּא, בְּגִין דְּיֵיחוֹן בְּנוֹהִּי וְלָא יְמוּתוּן, אוֹ דָּחֵיל מֵעוֹנְשָׁא דְּגוּפֵיהּ אוֹ דְּמָמוֹנֵיהּ, וְע"ד דָּחֵיל לֵיהּ תָּדִיר. אִשְׁתְּכַח יִרְאָה, דְּאִיהוּ דָּחֵיל לְקָדוֹשׁ בָּרוּךְ הוּא, לָא שָׁוֵי לְעִקְּרָא. וְאִית בַּר נָשׁ דְּדָחֵיל מִן קָדוֹשׁ בָּרוּךְ הוּא בְּגִין דְּדָחֵיל מֵעוֹנָשָׁא דְּהַהוּא עָלְמָא, וְעוֹנָשָׁא דְּגֵיהִנֹּם. תְּרֵין אִלֵּין לָאו עִיקָּרָא דְּיִרְאָה אִינוּן וְשָׁרְשָׁא דִילֵיהּ.

Daniel Earth Fear

191. The fear that is essential and genuine occurs when a person fears his Master because he is almighty and governs all; because He is the main source and essence of all worlds. And everything that exists is as nothing compared to Him. As it is written, "and all the inhabitants of the earth are reputed as nothing" (Daniel 4:32) and a person should concentrate his desires to that place which is called "fear!"

191. יִרְאָ"ה דְּאִיהִי עִקָּרָא, לְמִדְחַל ב"נ לְמָארֵיהּ, בְּגִין דְּאִיהוּ רַב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין, וְכֹלָּא קַמֵּיהּ כְּלָא חֲשִׁיבִין. כְּמָה דְּאִתְּמָר, וְכָל דָּיְירֵי אַרְעָא כְּלָא חֲשִׁיבִין. וּלְשַׁוְאָה רְעוּתֵיהּ בְּהַהוּא אֲתַר דְּאִקְרֵי יִרְאָה.

Evil Fear Punishment Purification Sin Wicked Wickedness

192. Rabbi Shimon began to weep and said, woe if I say and woe if I do not say. If I say, then the evil people shall know how to serve their Master. And if I do not say, the friends shall lose this matter. Because at the location where the sacred fear is to be found, down below, there is a CORRESPONDING evil fear that smites and scourges and then prosecutes. This is a lash used for the whipping of the wicked. THIS MEANS TO PUNISH THEM FOR THEIR SINS. THIS IS WHY HE WAS AFRAID TO REVEAL HIS INTENTIONS, BECAUSE HE DID NOT WANT THE WICKED TO KNOW HOW TO AVOID PUNISHMENT, AS THEIR PUNISHMENT IS THEIR PURIFICATION!

192. בָּכָה רַבִּי שִׁמְעוֹן וַאֲמַר, וַוי אִי אֵימָא וַוי אִי לָא אֵימָא. אִי אֵימָא יִנְדְּעוּן חַיָּיבִין הֵיךְ יִפְלְחוּן לְמָארֵיהוֹן אִי לָא אֵימָא יֹאבְדוּן חַבְרַיָּיא מִלָּה דָא. בַּאֲתַר דְּיִרְאָה קַדִּישָׁא שָׁרֵי, מִלְּרַע אִית יִרְאָה רָעָה דְּלָקֵי וּמָחֵי וּמְקַטְרֵג, וְאִיהִי רְצוּעָה לְאַלְקָאָה חַיָּיבַיָּא.

Evil Fear Punishment

193. So, he who fears because of the punishment of being whipped and prosecuted, as is already stated, does not have that fear of Hashem that is called "the fear of Hashem that leads to life" (Mishlei 19:23). Then what fear is such a person endowed with? It is evil fear. And so he is ruled by that whipping lash, the evil fear, and not the fear of Hashem.

193. וּמָאן דְּדָחִיל בְּגִין עוֹנֶשׁ דְּמַלְקְיוּתָא וְקִטְרוּגָא, כְּמָה דְאִתְּמָר, לָא שַׁרְיָא עֲלֵיהּ הַהִיא יִרְאַת ה' דְּאִקְרֵי יִרְאַת ה' לְחַיִּים. אֶלָּא מָאן שַׁרְיָא עֲלֵיהּ, הַהִיא יִרְאָה רָעָה, וְאִשְׁתְּכַח דְּשַׁרְיָא עֲלֵיהּ הַהִיא רְצוּעָה יִרְאָה רָעָה, וְלֹא יִרְאַת ה'.

Fear Precepts Torah

194. And because of this, the place that is named "the fear of Hashem" is called "the beginning of knowledge" (Mishlei 1:7). And this precept is included here. This is the source and the main principle of all the other precepts of the Torah. Whoever observes the precept of fear observes all the others. AND HE who does not observe the precept of fear does not observe any of the precepts of the Torah. Because this FEAR is the gateway to everything!

194. וּבְגִין כָּךְ, אֲתַר דְּאִקְרֵי יִרְאַת ה' רֵאשִׁית דַּעַת אִקְרֵי, וע"ד אִתְכְּלֵיל הָכָא פִּקּוּדָא דָּא, וְדָא עִקָּרָא וִיסוֹדָא לְכָל שְׁאָר פִּקּוּדִין דְּאוֹרַיְיתָא. מָאן דְּנָטֵיר יִרְאָה נָטֵיר כֹּלָּא. לָא נָטֵיר יִרְאָה לָא נָטֵיר פִּקּוּדֵי אוֹרַיְיתָא, דְּהָא דָא תַּרְעָא דְכֹלָּא.

Creation Darkness Earth Evil Face Fear Form Heavens Precepts Punishment Torah Void Wicked Wickedness

195. Because of this, it is written, "In the Beginning," which is "fear," "Elohim created the heaven and the earth." Because, whoever transgresses this, transgresses ALL OF the precepts of the Torah. And the punishment for he who transgresses IS this cruel and evil lash, NAMELY THIS EVIL FEAR, WHICH shall whip him. Therefore "and the earth was without form and void, and darkness was upon the face of the deep; and a wind from Elohim" (Beresheet 1:2) are the four punishments for the wicked.

195. וּבְגִין כָּךְ כְּתִיב בְּרֵאשִׁית דְּאִיהִי יִרְאָה, בָּרָא אֱלֹהִים אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ. דְּמָאן דַּעֲבַר עַל דָּא עֲבַר עַל פִּקּוּדֵי דְאוֹרַיְיתָא. וְעוֹנְשָׁא דְּמָאן דַּעֲבַר עַל דָּא, הַאי רְצוּעָה רָעָה אַלְקֵי לֵיהּ. וְהַיְינוּ וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ, וְחשֶׁךְ עַל פְּנֵי תְהוֹם, וְרוּחַ אֱלֹהִים. הָא אִלֵּין ד' עוֹנָשִׁין לְאַעֲנָשָׁא בְּהוֹן חַיָּיבַיָּא.

Darkness Fire Form Head Jeremiah Mountains Stones Voice Void Wicked Wickedness

196. "Without form" means strangulation, as it is written, "a line of confusion" (Yeshayah 34:11) that is "a measuring line" (Zecharyah 2:5). "Void" means stoning and refers to the stones that are sunk in the great deep for the purpose of punishing the wicked. And "darkness" means burning. As it is written, "And it came to pass, when you heard the voice out of the midst of the darkness, while the mountain did burn with fire" (Devarim 5:20). And this fierce fire "shall fall upon the head of the wicked" (Yirmeyah 23:19) to burn them.

196. תֹּהוּ דָּא חֶנֶק, דִּכְתִיב קַו תֹּהוּ חֶבֶל מִדָּה. בֹּהוּ דָּא סְקִילָה, אַבְנִין דִּמְשׁוּקָעִין גּוֹ תְּהוֹמָא רַבָּא לְעוֹנְשָׁא דְּחַיָּיבַיָּא. וְחֹשֶׁךְ דָּא שְׂרֵיפָה, דִּכְתִיב וַיְהִי כְּשָׁמְעֲכֶם אֶת הַקּוֹל מִתּוֹךְ הַחֹשֶׁךְ וְהָהָר בּוֹעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם חֹשֶׁךְ כו'. וְדָא אֶשָּׁא תַּקִּיפָא דְּעַל רֵישֵׁיהוֹן דְּחַיָּיבַיָּא שָׁרֵי לְאוֹקְדָא לוֹן.

Darkness Death Death and the Afterlife Fear Form Precepts Punishment Sword Torah Void

197. And "a wind" means slaughtering by the sword. Because the tempest storm is a flaming, sharp sword that burns within it. As it is written, "and the bright blade of a revolving sword" (Beresheet 3:24). And it is also called a wind. So this is the punishment for whoever transgresses the precepts of the Torah. Because it appears after fear that is CALLED Beginning and includes everything. BECAUSE AFTER THE TERM "BEGINNING," WHICH MEANS "FEAR," IT IS WRITTEN, "WITHOUT FORM AND VOID; AND DARKNESS... AND A WIND." THESE ARE THE FOUR FORMS OF CAPITAL PUNISHMENT. From here onward, come the rest of the precepts of the Torah.

197. וְרוּחַ, דָּא הֶרֶג בְּסַיָּיף, רוּחַ סְעָרָה חַרְבָּא מְשַׁנְּנָא הִיא מְלַהֲטָא בֵּיהּ. כד"א וְאֶת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת, וְאִקְרֵי רוּחַ. הַאי עוֹנָשָׁא, לְמַאן דְּיַעֲבַר עַל פִּקּוּדֵי אוֹרַיְיתָא, וּכְתִיב לְבָתַר יִרְאָה, רֵאשִׁית, דְּאִיהִי כְּלָלָא דְּכֹלָּא, מִכָּאן וָהָלְאָה, שְׁאָר פִּקּוּדִין דְּאוֹרַיְיתָא.

The second precept:

As defined by the Zohar, genuine love for the Creator is unconditional. It is not dependent on what we receive or don’t receive in return. Reading the verses associated with these ideas kindles our awe and love for the Creator.

Fear Light Love Precepts

198. The second precept is that the precept of fear is strongly attached to and never disconnected from the precept of love. A person should love his Master wholly. And what is perfect love? It is great love, as it is written, "walk before Me and be perfect" (Beresheet 17:1). "PERFECT" MEANS to be whole with love. Thus it is written, "And Elohim said, Let there be light" (Beresheet 1:3). This perfect love is called great love. And here it appears as a precept, that a person should love his Master properly.

198. פִּקּוּדָא תִּנְיָינָא, דָּא אִיהִי פִּקּוּדָא, דְּפִקּוּדָא דְּיִרְאָה אִתְאַחֲדַת בָּהּ, וְלָא נַפְקָא מִינָהּ לְעָלְמִין, וְאִיהִי אַהֲבָ"ה, לְמִרְחַם בַּר נָשׁ לְמָארֵיהּ רְחִימוּ שְׁלִים. וּמָאן אִיהוּ רְחִימוּ שְׁלִים, דָּא אַהֲבָה רַבָּה, דִּכְתִיב הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, שְׁלִים בִּרְחִימוּתָא. וְדָא הוּא דִכְתִיב וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, דָּא רְחִימוּ שְׁלֵימוּתָא דְּאִקְרֵי אַהֲבָה רַבָּה, וְהָכָא אִיהוּ פִּקּוּדָא, לְמִרְחַם בַּר נָשׁ לְמָארֵיהּ כִּדְקָא יָאוֹת.

Grades Judgment Love

199. Rabbi Elazar said: My father, I have heard that meaning of perfect love AND ITS INTERPRETATION. He said to him: Say it, my son, in front of Rabbi Pinchas, as he is truly on that level. Rabbi Elazar said: Great love means perfect love, WHICH IS perfected from both sides. And if it does not include both, then it is not a proper perfect love!

199. אֲמַר רַבִּי אֶלְעָזָר, אַבָּא, רְחִימְתָּא בִּשְׁלִימוּ אֲנָא שְׁמַעְנָא בֵיהּ. אֲמַר לֵיהּ אֵימָא בְּרִי קַמֵּי דְּרַבִּי פִּינְחָס, דְּהָא אִיהוּ בְּהַאי דַרְגָא קָאֵים. אָמַר רָבִּי אֶלְעָזָר, אַהֲבָה רַבָּה הַיְינוּ אַהֲבָה שְׁלֵימְתָּא בִּשְׁלִימוּ דִּתְרֵין סִטְרִין, וְאִי לָא אִתְכְּלֵיל בִּתְרֵין סִטְרִין, לָאו אִיהוּ אַהֲבָה כִּדְקָא יָאוֹת בִּשְׁלִימוּ.

Hatred Judgment Love Wheel

200. This is why we have learned that the love of the Holy One, blessed be He, is explained in two ways. There is he who loves Him because he is rich, has length of life, his children are around him, he rules his enemies, and he succeeds in his ventures. Because of all these, he loves Him. But if it were the opposite, if the Holy One, blessed be He, were to turn the wheel of fortune against him and replace this with harsh judgment, he would then hate Him and not love Him at all. Therefore, this love is not a love that has a base.

200. וְעַל דָּא תָּנִינָן, בִּתְרֵין סִטְרִין אִתְפְּרַשׁ אַהֲבָה רְחִימוּ דְּקָדוֹשׁ בָּרוּךְ הוּא: אִית מָאן דְּרָחֵים לֵיהּ מִגּוֹ דְּאִית לֵיהּ עוֹתָרָא, אוֹרְכָּא דְּיוֹמִין, בְּנִין סַחֲרָנֵיהּ, שַׁלִּיט עַל שַׂנְאוֹי, אָרְחוֹי מִתְתַּקְּנָן לֵיהּ, וּמִגוֹ כָּךְ רָחֵים לֵיהּ. וְאִי לְהַאי יְהֵא בְּהִפּוּכָא וִיהַדַּר עֲלֵיהּ קָדוֹשׁ בָּרוּךְ הוּא גַּלְגּוֹלָא דְּדִינָא קַשְׁיָא, יְהֵא שַׁנְיָא לֵיהּ, וְלָא יִרְחֵם לֵיהּ כְּלָל. וּבְגִין כָּךְ רְחִימָא דָא, לָאו אִיהוּ אַהֲבָה דְּאִית לֵיהּ עִקָּרָא.

Creation Judgment Light Love Soul, The

201. The love that is called whole IS that LOVE that is included from both sides, from both Judgment, Chesed and success. He should love the Holy One, blessed be He, as we have learned; even if He was to take away your soul. This is the perfect love that includes both aspects, CHESED AND JUDGMENT. And because of this, the light of the acts of Creation was revealed and then hidden. When it was hidden, harsh judgment came forth and both aspects - KINDNESS AND JUDGMENT -became united and reached perfection. This is proper love.

201. רְחִימוּ דְּאִקְרֵי שְׁלִים, הַהוּא דַּהֲוֵי בִּתְרֵין סִטְרִין, בֵּין בְּדִינָא בֵּין בְּטִיבוּ וְתִקּוּנָא דְּאָרְחוֹי. דְּרָחֵים לֵיהּ לְמָארֵיהּ כְּמָה דִּתְנֵינָן, אֲפִילּוּ הוּא נָטֵיל נִשְׁמְתָךְ מִינָךְ, דָּא אִיהוּ רְחִימוּ שְׁלִים, דַּהֲוֵי בִּתְרֵין סִטְרִין. וְע"ד אוֹר דְּמַעֲשֵׂה בְרֵאשִׁית נָפַק וּלְבָתַר אִגְנִיז, כַּד אִגְנִיז, נָפַק דִּינָא קַשְׁיָא, וְאִתְכְּלִילוּ תְּרֵין סִטְרִין כַּחֲדָא, לְמֶהֱוֵי שְׁלִימוּ דָּא אַהֲבָה כִּדְקָא יָאוֹת.

Fear House Light Love Precepts Sin Wheel

202. Rabbi Shimon hugged and kissed him. Then Rabbi Pinchas came and kissed and blessed him. He then said: Certainly, the Holy One, blessed be He, has sent me here. This is that tiny ray of light that I was told shines in my house, and later on shall lighten up the entire world." Rabbi Elazar said: Certainly, fear should not be omitted from the precepts, especially from this one, OF LOVE. So fear should be attached to it. How is it attached? FOR love brings good from one side. As it is explained: when the Holy One, blessed be He, gives a person riches and all goodness, length of life, children, and sustenance, then that person should arouse in himself fear. And he should be afraid of what the sin might bring upon him, CAUSING THE TURNING OF THE WHEEL OF FORTUNE! Of this it is written, "Happy is the man that fears always" (Mishlei 28:14), because fear is now included with love.

202. נָטְלֵיהּ רַבִּי שִׁמְעוֹן וּנְשָׁקֵיהּ. אֲתָא רַבִּי פִּינְחָס וּנְשָׁקֵיהּ וּבֵרָכֵיהּ, וַאֲמַר, בְּוַדַּאי קָדוֹשׁ בָּרוּךְ הוּא שַׁדְּרַנִי הָכָא, דָּא הוּא נְהִירוּ דַּקִּיק, דַּאֲמָרוּ לִי דְּאִתְכְּלֵיל בְּבֵיתָאי וּלְבָתַר נָהֵיר כָּל עָלְמָא. א"ר אֶלְעָזָר, וַדַּאי לָא אִצְטְרִיךְ לְאִתְנְשֵׁי יִרְאָ"ה בְּכָל פִּקּוּדִין, כ"ש בְּפִקּוּדָא דָא, אִצְטְרִיךְ יִרְאָה לְאִתְדַּבְּקָא בְּהַאי הֵיךְ אִתְדַּבְּקַת אַהֲבָה, אִיהִי בְּסִטְרָא חַד טַב, כְּמָה דְּאִתְּמָר, דִּיהַב עוּתְרָא וְטַב, אוֹרְכָּא דְחַיֵּי, בָּנֵי, מְזוֹנֵי, כְּדֵין אִצְטְרִיךְ לְאַתְעָרָא יִרְאָה, וּלְמִדְחַל דְּלָא יִגְרוֹם חוֹבָא. וְעַל דָּא כְּתִיב אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד, בְּגִין דְּהָא כָּלֵיל יִרְאָ"ה בְּאַהֲבָ"ה.

Evil Fear Heart Judgment Love Other Side

203. This is how fear should be aroused - from the other aspect of harsh Judgment. Because once a person realizes that harsh Judgment prevails upon him, he shall arouse fear in himself and be afraid of his Master. Thus, he will not harden his heart. This is what is meant by the verse, "he that hardens his heart shall fall into evil" (Mishlei 28:14), which refers to the Other Side that is called 'evil'. Thus, fear is attached to GOODNESS AND LOVE, AS WELL AS TO HARSH JUDGMENT. IT includes them both. AND IF FEAR INCLUDES GOODNESS AND LOVE, then it is proper perfect love.

203. וְהָכֵי אִצְטְרִיךְ בְּסִטְרָא אָחֳרָא דְּדִינָא קַשְׁיָא, לְאַתְעָרָא בֵּיהּ יִרְאָה. כַּד חָמֵי דְּדִינָא קַשְׁיָא שַׁרְיָא עֲלוֹי, כְּדֵין יִתְעַר יִרְאָה, וְיִדְחַל לְמָארֵיהּ כִּדְקָא יָאוֹת וְלָא יַקְשֶׁה לִבֵּיהּ. וְע"ד כְּתִיב וּמַקְשֶׁה לִבּוֹ יִפּוֹל בְּרָעָה, בְּהַהוּא סִטְרָא אָחֳרָא דְּאִקְרֵי רָעָה. אִשְׁתְּכַח יִרְאָה דְּאִתְאַחֲדַת בִּתְרֵין סִטְרִין, וְאִתְכְּלִילַת מִנַּיְיהוּ, וְדָא אִיהוּ אַהֲבָה שְׁלֵימָתָא כִּדְקָא יָאוֹת.

The third precept: Constant Awareness of the Creator

The Zohar explains the means by which we develop and evolve constant awareness of God, including recitation of the prayer, Sh’ma Yisrael.

Echad (One) One (Echad) Precepts Sh'ma Yisrael Unity Zeir Anpin

204. The third precept is to know that there is a great Elohim who governs the world; and to proclaim His unity properly every day, using the supernal six extremities - CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF ZEIR ANPIN; to unify them into one whole by the six words of Sh'ma Yisrael; and to concentrate them above. Therefore, we should prolong the pronunciation of the WORD ECHAD (ENG. 'ONE') TO THE LENGTH OF TIME IT TAKES TO pronounce the six words.

204. פִּקּוּדָא תְּלִיתָאָה, לְמִנְדַע דְּאִית אֱלָהָא רַבְרְבָא וְשַׁלִּיטָאָה בְּעָלְמָא, וּלְיַיחֲדָא לֵיהּ בְּכָל יוֹמָא יִחוּדָא כִּדְקָא יָאוֹת, בְּאִינוּן שִׁית סִטְרִין עִלָאִין וּלְמֶעְבַּד לוֹן יִחוּדָא חֲדָא בְּשִׁית תֵּבִין דִּשְׁמַע יִשְׂרָאֵל, וּלְכַוְּונָא רְעוּתָא לְעֵילָא בַּהֲדַיְיהוּ וְעַל דָּא אֶחָד אִצְטְרִיךְ לְאַרְכָּא לֵיהּ בְּשִׁית תֵּבִין.

Echad (One) Fear Grades Heavens Hebrew Letters One (Echad) Sh'ma Yisrael Unity Water Waters

205. This is the reason why it is written, "Let the waters under the heaven be gathered together to one place" (Beresheet 1:9). THIS MEANS: let all the grades that are below the heaven be gathered into one place, so the six extremities will be in a state of perfection as they should. Nevertheless, even with the proclamation of His unity OF SH'MA YISRAEL, fear should be attached to it. So one should prolong the pronunciation of the letter Dalet in the word Echad. THIS IS THE REASON why the letter Dalet is large. Thus it is written, "and let the dry land appear" (Ibid.), which means let the letter Dalet, which is dry land, be seen and attached to that unification.

205. וְדָא הוּא דִכְתִיב יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד. יִתְכַּנְּשׁוּן דַּרְגִּין דִּתְחוֹת שְׁמַיָא, לְאִתְאַחֲדָא בֵּיהּ, לְמֶהֱוֵי בִּשְׁלִימוּ לְשִׁית סִטְרִין כִּדְקָא יָאוֹת. וְעִם כָּל דָּא, בְּהַהוּא יִחוּדָא, אִצְטְרִיךְ לְקַשְׁרָא בֵּיהּ יִרְאָה, דְּאִצְטְרִיךְ לְאַרְכָּא בְּדָלֶ"ת דְּאֶחָד, דְּדָלֶ"ת דְּאֶחָד גְּדוֹלָה, וְהַיְינוּ דִּכְתִיב וְתֵרָאֶה הַיַּבָּשָׁה. דְּתִתְחֲזֵי וְתִתְקַשֵּׁר דָלֶ"ת דְּאִיהוּ יַבָּשָׁה, בְּהַהוּא יִחוּדָאָה.

Flowers Fruit Sh'ma Yisrael Soil Unity Zeir Anpin

206. And after MALCHUT is attached above TO THE SIX EXTREMITIES OF ZEIR ANPIN, she should then be attached down below to her multitudes, REFERRING TO the other six directions which are down below IN MALCHUT. THIS ALLUDES TO, 'Blessed be the name of the glory of His Kingdom for ever and ever', (Heb. baruch shem kvod...) which in Hebrew contains six additional words expressive of this unity. And then what was dry land becomes fertile soil that can produce fruits and flowers, and in which trees can be planted.

206. וּלְבָתַר דְּאִתְקַשַּׁר תַּמָּן לְעֵילָא, אִצְטְרִיךְ לְקַשְּׁרָא לֵהּ לְתַתָּא בְּאֻכְלוּסָהָא בְּשִׁית סִטְרִין אָחֳרָנִין דִּלְתַתָּא, בָּרוּךְ שֵׁם כְּבוֹד מָלְכוּתוֹ לְעוֹלָם וָעֶד, דְּאִית בֵּיהּ שִׁית תֵּבִין אָחֳרָנִין דְּיִחוּדָא. כְּדֵין, מַה דַּהֲוַת יַבָּשָׁה, אִתְעֲבִידַת אֶרֶץ לְמֶעְבַּד פֵּירִין וְאִיבִּין וּלְנָטְעָא אִילָנִין.

Earth Flowers Fruit Unity Zeir Anpin

207. This is implied in the verse, "And Elohim called the dry land earth" (Ibid. 10). This was accomplished by the unity below BY THE WORDS, "BLESSED BE THE NAME OF THE GLORY OF HIS KINGDOM FOR EVER AND EVER AS DRY LAND BECOMES EARTH, WHICH IS a properly complete desire. BECAUSE THE TERM 'EARTH' DERIVES FROM 'DESIRE.' And this is why the expression "that it was good" appears twice; once for the upper and once for the lower unity. So MALCHUT has been united with both aspects - THE ASPECT OF THE SIX EXTREMITIES OF ZEIR ANPIN AND HER OWN SIX EXTREMITIES. Hence, it is written, "Let the earth bring forth bring forth grass" (Ibid. 11), because by now she has been prepared to produce fruit and flowers properly!

207. וְהַיְינוּ דִּכְתִיב, וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ. בְּהַהוּא יִחוּדָא דִּלְתַתָּא, אַרְעָא רַעֲוָא שְׁלִים כִּדְקָא יָאוֹת. וְע"ד כִּי טוֹב כִּי טוֹב תְּרֵי זִמְנֵי, חַד יִחוּדָא עִלָאָה, וְחַד יִחוּדָא תַּתָּאָה. כֵּיוָן דְּאִתְאֲחֵיד בִּתְרֵין סִטְרִין, מִכָּאן וּלְהָלְאָה תַּדְּשֵׁא הָאָרֶץ דֶּשֶׁא. אִתְתַּקָּנַת לְמֶעְבַּד פֵּירִין וְאִיבִּין כִּדְקָא יָאוֹת.

The fourth precept: Knowing that all is Unified

The Zohar reveals that perceptions of separation and disunity are illusions caused by the limitations of human consciousness. Belief in the reality of separation and fragmentation is the most potent weapon of the primeval snake, and this belief is the foundation our evil urges and self-centeredness.

Heart Precepts

208. The fourth precept IS to know that Hashem is the Elohim. As it is written, "Know this day, and consider it in your heart, that the Hashem He is the Elohim" (Devarim 4:39). THIS MEANS that the name Elohim is included in the name of Hashem, and acknowledged as one and inseparable.

208. פִּקּוּדָא רְבִיעָאָה, לְמִנְדַע דַה' הוּא הָאֱלֹהִים כד"א וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ כִּי הוי"ה הוּא הָאֱלֹהִים. וּלְאִתְכְּלָלָא שְׁמָא דֶּאֱלֹהִים בִּשְׁמָא דַהוי"ה, לְמִנְדַע דְּאִינוּן חַד, וְלֵית בְּהוֹ פְּרוֹדָא.

Cloud Earth Fire Firmaments Heaven Light Lights White Zeir Anpin

209. And this is the secret of the verse, "Let there be luminaries (Heb. me'orot) in the firmament of heaven...to give light upon the earth" (Beresheet 1:14-15), WHICH MEANS that both names - YUD HEI VAV HEI AND ELOHIM - should be as one without any separation. Thus, me'orot, spelled without a Vav, WHICH MALCHUT IS CALLED ELOHIM, should be included within the term heaven, WHICH IS ZEIR ANPIN THAT IS CALLED YUD HEI VAV HEI, because they are as one and inseparable. Black light, SIGNIFYING MALCHUT, within white light, SIGNIFYING ZEIR ANPIN, Both are as one without separation. And this is the white cloud by day and the cloud of fire by night, WHICH ALLUDES TO the attribute of day, WHICH IS ZEIR ANPIN, and the attribute of night, WHICH IS MALCHUT, as they should be established by each other into ONE UNIFIED WHOLE, to illuminate. As it is written, "to give light upon the earth."

209. וְהַיְינוּ רָזָא דִכְתִיב, יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל הָאָרֶץ, לְמֶהֱוֵי תְּרֵין שְׁמָהָן חַד, בְּלָא פְּרוֹדָא כְּלָל, לְאִתְכְּלָלָא מְאֹרֹת חָסֵר בִּשְׁמָא דְּשָׁמַיִם, דְּאִינוּן חַד, וְלֵית בְּהוֹ פְּרוֹדָא. נְהוֹרָא אוּכְמָא בִּנְהוֹרָא חִיוְורָא לֵית בְּהוֹ פְּרוֹדָא וְכֹלָא חַד, וְדָא הוּא עֲנָנָא חִיוְרָא דִימָמָא, וַעֲנָנָא דְאֶשְׁתָּא בְּלֵילְיָא מִדַּת יוֹם וּמִדַת לַיְלָה, וּלְאִתְתַּקַּן דָּא בְּדָא לְאַנְהָרָא, כְּמָה דְאִתְּמָר לְהָאִיר עַל הָאָרֶץ.

Evil Light Serpent Sin Zeir Anpin

210. This is the sin of the primeval serpent, who unites down below but separates above. Because of this, he caused what he caused to the world. Because what is below should be separated, and what is above should be united. So the black light, WHICH IS MALCHUT, should be united above WITH ZEIR ANPIN into one unified whole. And then she should become united together with her own legions and be separated from the evil side.

210. וְדָא חוֹבָא דְהַהוּא נָחָשׁ קַדְמָאָה, חִבַּר לְתַתָּא וְאִתְפְּרַשׁ לְעֵילָא, וּבְגִין כָּךְ גָּרַם מַה דְּגָרַם לְעָלְמָא. בְּגִין דְּאִצְטְרִיךְ לְאַפְרָשָׁא לְתַתָּא וּלְחַבְּרָא לְעֵילָא, וּנְהוֹרָא אוּכְמָא אִצְטְרִיךְ לְאִתְאַחֲדָא לְעֵילָא בְּחִבּוּרָא חֲדָא, וּלְאִתְאַחֲדָא לְבָתַר בְּאֻכְלוּסָהָא בְּיִחוּדָהָא, וּלְאַפְרָשָׁא לָהּ מִסִּטְרָא בִּישָׁא.

Other Side Tetragrammaton

211. Nevertheless, it is necessary to know that Elohim and Yud Hei Vav Hei are one without separation. Yud Hei Vav Hei He is Elohim. So when a person acknowledges that both are one and does not cause any separation between them, THEN even the 'Other Side' will disappear from the world and not be drawn downward.

211. וְעִם כָּל דָּא, אִצְטְרִיךְ לְמִנְדַע דֶּאֱלֹהִים הוי"ה כֹּלָא חַד בְּלָא פֵּרוֹדָא, הוי"ה הוּא הָאֱלֹהִים. וְכַד יִנְדַע בַּר נָשׁ דְּכֹלָּא חַד, וְלָא יַשְׁוֵי פֵּרוֹדָא, אֲפִילּוּ הַהִיא סִטְרָא אָחֳרָא יִסְתְּלַק מֵעַל עָלְמָא, וְלָא אִתְמְשַׁךְ לְתַתָּא.

Brain Death Death and the Afterlife Hebrew Letters Light Lights Other Side

212. This is the secret behind the words, "And let them be for luminaries (Heb. me'orot)" (Beresheet 1:14), WHICH IS FORMED FROM THE TWO WORDS OR (ENG. 'LIGHT') AND MAVET (ENG. 'DEATH') because the Klipah follows the Brain and the Brain is the light; the Other Side is death. IN THE WORD ME'OROT SPELLED WITH VAV, the letters forming the word Or are kept together, while the letters forming the word MAVET are separated from one another. The light is gone from there, the separated letters of death join one another. THIS MEANS THAT IF WE REMOVE THE LETTERS OF OR FROM WITHIN THE WORD ME'OROT, THE LETTERS WILL JOIN EACH OTHER AND THE WORD WILL APPEAR AS MAVET.

212. וְהַיְינוּ רָזָא דִכְתִיב, וְהָיוּ לִמְאוֹרוֹת. הָא קְלִיפָּה בָּתַר מוֹחָא סַלְקָא, מוֹחָא אוֹר, סִטְרָא אָחֳרָא מָוֶת. אוֹר בְּחִבּוּר דְּאַתְוָון, מָוֶת בְּפֵרוֹדָא. וְכַד הַאי אוֹר אִסְתַּלַּק מִתַּמָּן, מִתְחַבָּרָא אַתְוָון דְּפֵרוֹדָא מָוֶת.

Death Death and the Afterlife Eve Evil Hebrew Letters Women

213. Eve meddled with these letters and brought evil to the world. As it is written, "And when the woman saw that...was good" (Heb. vatere) (Beresheet 3:6), she turned the letters of Me'orot backwards, THAT IS SHE REMOVED THE LETTERS OF VATERE FROM THERE, leaving only the letters Mem and Vav. And they went along and took the letter Tav with them, THUS CREATING THE WORD MAVET (death). This is how she brought death upon the world, as the scriptures inform us.

213. מֵאִלֵּין אַתְוָון שָׁרִיאַת חַוָה, וְגָרְמַת בִּישָׁא עַל עָלְמָא. כְּמָה דִכְתִיב, וַתֵּרֶא הָאִשָּׁה כִּי טוֹב. אֲהַדְּרַת אַתְוָון לְמַפְרֵעַ, אִשְׁתָּאַר מ"ו, וְאִינוּן אֲזָלוּ וּנְטָלוּ אוֹת תי"ו בַּהֲדַיְיהוּ, וְגָרְמַת מוֹתָא עַל עָלְמָא, כְּמָה דִכְתִיב וַתֵּרֶא.

Death Death and the Afterlife Hebrew Letters

214. "VATERE..." (BERESHEET 3:6). Rabbi Elazar said: Father, I have learned that AFTER EVE HAD REMOVED THE LETTERS OF VATERE FROM THE WORD ME'OROT, only the letter Mem remained above, but Vav did not, BECAUSE Vav, which is always THE LETTER OF life, turned INTO MAVET. When it left and took WITH IT the letter Tav, as it is written, "she took (Heb. vatikach)...and gave (Heb. vatiten)" (Ibid.), so the word MAVET was completed, as its letters joined one another. He said to him: Blessed are you my son, as we have now clarified this subject.

214. א"ר אֶלְעָזָר, אַבָּא הָא אוֹלִיפְנָא מ"ם אִשְׂתָּאָרַת יְחִידָאָה, וָא"ו דְּאִיהוּ חַיִּין תָּדִיר, אִתְהַפָּכַת וַאֲזָלַת וּנְטָלַת תי"ו, דִּכְתִיב וַתִּקַּח וַתִּתֵּן, וְאִשְׂתְּלֵים תֵּיבָה דָא וְאִתְחַבְּרוּ אַתְוָון. אֲמַר לֵיהּ בְּרִיךְ אַנְתְּ בְּרִי, וְהָא אוֹקִימְנָא מִלָּה דָא.

The fifth precept: The Study of the Torah

The Zohar expounds on the supreme importance of Torah study. Learning brings about profound spiritual purification, and draws spiritual Light and blessing into our lives.

Children Foreskin Male Precepts Soul, The Torah Waters

215. The fifth precept is found in the verse, "Let the waters swarm abundantly with moving creatures that have life" (Beresheet 1:20). This verse contains three precepts. The first is to study the Torah; the second is to beget children: and the third is to circumcise a male child on the eighth day of life and remove the foreskin. It is necessary to study the Torah with great effort at all times, in order to better one's spirit and soul.

215. פִּקּוּדָא חֲמִישָׁאָה, כְּתִיב יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָה. בְּהַאי קְרָא אִית תְּלַת פִּקּוּדִין: חַד לְמִלְעֵי בְּאוֹרַיְיתָא, וְחַד לְאִתְעֲסָקָא בִּפְרִיָּה וּרְבִיָּה, וְחַד לְמִגְזַר לִתְמַנְיָיא יוֹמִין וּלְאַעֲבָרָא מִתַּמָּן עָרְלָתָא. לְמִלְעֵי בְּאוֹרַיְיתָא וּלְאִשְׁתַּדָּלָא בָהּ, וּלְאַפָּשָׁא לָהּ בְּכָל יוֹמָא, לְתַקְּנָא נַפְשֵׁיהּ וְרוּחֵיהּ.

Angels Chayah Holiness (Kedushah) Kedushah (Holiness) Nefesh (Soul) Soul (Nefesh) Soul, The Torah

216. As a person labors in the study of the Torah, he is endowed with an additional holy soul, as it is written, "moving creatures (lit. 'soul') that have life." THIS REFERS to the holy living creature, WHICH IS MALCHUT. If a person does not delve into the study of the Torah, he does not receive this holy soul, and the holiness of above does not rest upon him. However, when he does study the Torah, he merits that living soul by his mouthing the words of the Torah. Thus he becomes like the angels of above.

216. דְּכֵיוָן דְּבַר נָשׁ אִתְעַסַּק בְּאוֹרַיְיתָא, אִתְתַּקַּן בְּנִשְׁמָתָא אָחֳרָא קַדִּישָׁא, דִּכְתִיב שֶׁרֶץ נֶפֶשׁ חַיָּה, נֶפֶשׁ דְּהַהִיא חַיָּה קַדִּישָׁא, דְּכַד בַּר נָשׁ לָא אִתְעַסַּק בְּאוֹרַיְיתָא, לֵית לֵיהּ נַפְשָׁא קַדִּישָׁא, קְדוּשָׁא דִּלְעֵילָא לָא שַׁרְיָא עֲלוֹי. וְכַד אִשְׁתַּדַּל בְּאוֹרַיְיתָא, בְּהַהוּא רְחִישׁוּ דְּרָחֵישׁ בָּהּ, זָכֵי לְהַהִיא נֶפֶשׁ חַיָּה, וּלְמֶהֱדַר כְּמַלְאָכִין קַדִּישִׁין.

Angels Birds Earth Strength Torah

217. As it is written, "Bless Hashem, you angels of His" (Tehilim 103:20). This refers to those who study the Torah and are called "His angels" on earth. And it is also written, "And let birds fly above the earth" (Beresheet 1:20). This refers to this world, but as far as the other world is concerned, we have learned that the Holy One, blessed be He, will provide them with wings like those of the eagles to allow them to meander around in all the worlds. As is written, "But they that wait upon Hashem shall renew their strength; they shall mount up with wings as eagles" (Yeshayah 40:31).

217. דִּכְתִיב בָּרְכוּ ה' מַלְאָכָיו, אִלֵּין אִינוּן דְּמִתְעַסְּקִין בְּאוֹרַיְיתָא דְּאִקְרוֹן מַלְאָכָיו בְּאַרְעָא. וְדָא הוּא דִכְתִיב, וְעוֹף יְעוֹפֵף עַל הָאָרֶץ, הַאי בְּהַאי עָלְמָא, בְּהַהוּא עָלְמָא תָּנִינָן, דְּזַמִּין קב"ה לְמֶעְבַּד לוֹן גַּדְפִין כְּנִשְׂרִין, וּלְאַשָּׁטָא בְּכָל עָלְמָא, דִּכְתִיב וְקֹוֵי ה' יַחֲלֲיפוּ כֹחַ יַעֲלוּ אֵבָר כַּנְּשָׂרִים.

Birds David Earth Heart Torah Waters

218. Thus it is written, "and let birds fly above the earth," because the Torah that is called "the waters" (Beresheet 1:20) abounds, bringing forth expressions of the living soul, that is aroused from its place of living creature, WHICH IS MALCHUT, to be drawn down below, as we have learned. And this is what King David referred to, when he said, "Create in me a clean heart, O Elohim" (to study and learn the Torah), and then "renew a steadfast spirit within me" (Tehilim 51:12).

218. וְהַיְינוּ דִכְתִיב וְעוֹף יְעוֹפֵף עַל הָאָרֶץ. דָּא אוֹרַיְיתָא דְּאִקְרֵי מַיִם, יִשְׁרְצוּן וְיַפְקוּן רִחֲשָׁא דְּנֶפֶשׁ חַיָּה, מֵאֲתַר דְּהַהִיא חַיָּה יִמְשְׁכוּן לָהּ לְתַתָּא. כְּמָה דְאִתְּמָר, וְע"ד אֲמַר דָּוִד, לֵב טָהוֹר בְּרָא לִי אֱלֹהִים לְמִלְעֵי בְּאוֹרַיְיתָא, וּכְדֵין, וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי.

The sixth precept: To Procreate

The act of procreation literally opens floodgates of spiritual Light in the Upper Worlds. Through this act, we acquire the ability to bring down righteous children. It also arouses tremendous positive energy in our physical world.

Brit (Covenant) Covenant (Brit) Creation Directions Flow Heaven Hosts Prayer Precepts Rivers Seas Soul, The Streams Tree Waters Zeir Anpin

219. The sixth precept is to procreate. Because he who procreates and begets children causes that river - YESOD OF ZEIR ANPIN - to flow continuously. Its waters shall never fail and the sea, THAT IS MALCHUT, shall be filled from all directions. New souls are renewed and shall come forth from that tree, and many hosts of heaven will multiply together with those souls TO GUARD THEM. This is why it is written, "Let the waters swarm abundantly with moving creatures that have life." This refers to the sign of the holy covenant, the river that flows and comes forth, as its waters swell and move with swarms and innumerable souls for that living creature!

219. פִּקּוּדָא שְׁתִיתָאָה, לְאִתְעַסְּקָא בִּפְרִיָּה וּרְבִיָּה. דְּכָל מָאן דְּאִתְעַסַּק בִּפְרִיָּה וּרְבִיָּה, גָּרֵים לְהַהוּא נָהָר לְמֶהֱוֵי נְבִיעַ תָּדִיר, וְלָא יִפָּסְקוּן מֵימוֹי, וְיַמָּא אִתְמַלְיָא בְּכָל סִטְרִין, וְנִשְׁמָתִין חַדְתִּין מִתְחַדְּשָׁן וְנָפְקִין מֵהַהוּא אִילָנָא, וְחֵילִין סַגִּיאִין אִתְרַבִּיאוּ לְעֵילָא בַּהֲדֵי אִינוּן נִשְׁמָתִין. הה"ד יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה, דָּא בְּרִית קַיָּימָא קַדִּישָׁא, נְהָר דְּנָגִיד וְנָפִיק, וּמַיָא דִילֵיהּ אִתְרַבִּיאוּ, וְרַחֲשִׁין רִחֲשָׁא וְרִבּוּיָא דְּנִשְׁמְתִין לְהַהִיא חַיָּה.

Angels Birds Job Light Soul, The Tree

220. Together with those souls that enter the living creature, WHICH IS MALCHUT, many birds, CORRESPONDING TO ANGELS, come forth. They fly around and roam the entire world, so that when a soul comes forth and is on its way down to this world, the bird that flew off and left with that soul from the same tree accompanies it! How many ANGELS leave together with each soul? Two! One on the right and one on the left. If he is worthy, they guard him. As it is written, "For He will give His angels charge over you" (Tehilim 91:11). But if he is not worthy, then they prosecute him. Rabbi Pinchas said: There are three ANGELS that are guardians over a person, if he is worthy. As it is written, "If there be an angel over him, a defender, one among a thousand to declare to man what is right" (Iyov 33:23); "if there be an angel," this is one; "a defender," this is two; "one among a thousand," this is three!

220. וּבְאִינוּן נִשְׁמְתִין דְּעָאלִין בְּהַהִיא חַיָּה, נַפְקֵי כַּמָּה עוֹפֵי דְּפָרְחָן וְטָאסָן כָּל עָלְמָא, וְכַד נִשְׁמְתָא נָפְקָא לְהַאי עָלְמָא, הַהוּא עוֹפָא, דְּפָרַח וְנָפַק בַּהֲדֵי הַאי נִשְׁמְתָא מֵהַהוּא אִילָנָא, נָפַק עִמֵיהּ. כַּמָּה נָפְקָן בְּכָל נִשְׁמְתָא וְנִשְׁמְתָא, תְּרֵין: חַד מִימִינָא וְחַד מִשְׂמָאלָא. אִי זָכֵי אִינוּן נָטְרִין לֵיהּ, דִּכְתִיב כִּי מַלְאָכָיו יְצַוֶּה לָךְ. וְאִי לָא, אִינוּן מְקַטְרְגֵי עֲלֵיהּ. אֲמַר רַבִּי פִּינְחָס, תְּלָתָא אִינוּן דְּקַיְימֵי אַפּוֹטְרוֹפְּסִין עֲלֵיה דְּבַּר נָשׁ כַּד זָכֵי. דִּכְתִיב אִם יֵשׁ עָלָיו מַלְאָךְ מֵלִיץ אֶחָד מִנִּי אָלֶף לְהַגִּיד לְאָדָם יָשְׁרוֹ: אִם יֵשׁ עָלָיו מַלְאָךְ, הָא חַד. מֵלִיץ, תְּרֵי. אֶחָד מִנִּי אָלֶף לְהַגִּיד לְאָדָם יָשְׁרוֹ. הָא תְּלַת.

Angels Job

221. Rabbi Shimon said: There are five ANGELS. Because the verse continues, "Then he is gracious to him and says..." (Ibid. 24). "He is gracious," this is one angel, and "and says," this is a second, SO THERE ARE FIVE. Rabbi Pinchas said: This is not so! "He is gracious to him," refers to the Holy One, blessed be He, by Himself AND NOT AN ANGEL. Because nobody else is permitted TO BE GRACIOUS TO HIM, HIMSELF. Rabbi Shimon replied: You have said well!

221. אָמַר רָבִּי שִׁמְעוֹן, חָמֵשׁ, דִּכְתִיב יַתִּיר וַיְחֻנֶּנוּ וַיֹּאמֶר, וַיְחֻנֶּנּוּ חַד, וַיֹּאמֶר תְּרֵין. אָמַר לוֹ לָאו הָכֵי, אֶלָּא וַיְחֻנֶּנּוּ, דָּא קָדוֹשׁ בָּרוּךְ הוּא בִּלְחוֹדוֹי, דְּהָא לֵית רְשׁוּ לְאָחֳרָא אֶלָּא לֵיהּ. אֲמַר לֵיהּ שַׁפִּיר קָא אֲמַרְתְּ.

Body Brit (Covenant) Covenant (Brit) Curtain Flow Form Rivers Soul, The Waters Zeir Anpin

222. And he who abstains from procreating belittles, so to speak, the form that includes all forms, WHICH IS THE FORM OF MAN. And he blocks the flow of the waters of that river, YESOD OF ZEIR ANPIN, as he renders defective the sign of the holy covenant from all sides. Of such a person, it is written, "And they shall go forth and look upon the carcasses of the men that have rebelled against Me" (Yeshayah 66:24). "Against Me" for sure! And this is said about the body, as the soul shall never enter beyond the curtain. THIS MEANS THAT IT SHALL NEVER BE CLOSE TO THE HOLY ONE, BLESSED BE HE, and it shall be banished from that world.

222. וּמָאן דְּאִתְמְנַע מִפְּרִיָּה וּרְבִיָּה, כִּבְיָכוֹל, אַזְעֵיר דְּיוֹקְנָא דְּכָלֵיל כָּל דְּיוֹקְנִין, וְגָרֵים לְהַהוּא נָהָר דְּלָא נַגְדִין מֵימוֹי, וּפָגֵים קְיָימָא קַדִּישָׁא בְּכָל סִטְרִין. וַעֲלֵיהּ כְּתִיב וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפּוֹשְׁעִים בִּי. בִּי וַדַּאי, דָּא לְגוּפָא. וְנִשְׁמְתֵיהּ לָא עָיֵיל לְפַרְגּוֹדָא כְּלָל, וְאִטְרִיד מֵהַהוּא עָלְמָא.

The seventh precept: To Perform Circumcision on the Eighth Day

The words of this precept help us remove negative forces from our lives.

Animals Circumcision Foreskin Grades Precepts Soul, The

223. The seventh precept is to perform circumcision on the eighth day of life and remove the defilement of the foreskin. Because that living creature, WHICH IS MALCHUT, is the eighth grade, compared to the other grades, BEGINNING WITH BINAH. And that soul that flies away and emerges from it must appear before it on the eighth day, as it in itself is the eighth grade.

223. פִּקּוּדָא שְׁבִיעָאָה לְמִגְזַר לִתְמַנְיָא יוֹמִין, וּלְאַעֲבָרָא זוּהֲמָא דְּעָרְלְתָא בְּגִין דְּהַהִיא חַיָּה, אִיהִי דַרְגָא תְּמִינָאָה לְכָל דַּרְגִּין, וְהַהִיא נֶפֶשׁ דְּפָרְחָא מִינָהּ, אִצְטְרִיכָא לְאִתְחֲזָאָה קַמָּהּ לִתְמַנְיָא יוֹמִין, כְּמָה דְאִיהִי דַרְגָּא תְּמִינָאָה.

Creation Enoch Flesh Light Other Side Soul, The Waters

224. And then it is made clear that it is a living soul. OR IN OTHER WORDS, a soul that belongs to that holy living creature, WHICH IS MALCHUT, and not to the Other Side. And this is alluded to by the words, "Let the waters swarm abundantly" (Beresheet 1:20). This has been explained in the book of Enoch as, "Let the waters of the holy seed be stamped by the impression of the living soul." And this alludes to the impression that the letter Yud marked upon the holy flesh, MORE THAN any other mark that exists in the world.

224. וּכְדֵין, אִתְחַזֵּי וַדַּאי דְּאִיהִי נֶפֶשׁ חַיָּה, נֶפֶשׁ דְּהַהִיא חַיָּה קַדִּישָׁא, וְלָא מִסִּטְרָא אָחֳרָא וְדָא אִיהוּ יִשְׁרְצוּ הַמַּיִם. בְּסִפְרָא דַּחֲנוֹךְ, יִתְרַשְׁמוּן מַיָא דְזַרְעָא קַדִּישָׁא רְשִׁימוּ דְּנֶפֶשׁ חַיָּה. וְדָא רְשִׁימוּ דְּאָת יוּ"ד, דְּאִתְרְשִׁים בְּבִשְׂרָא קַדִּישָׁא, מִכָּל שְׁאָר רְשׁוּמִין דְּעָלְמָא.

Birds Chair Circumcision Earth Elijah

225. "And let birds fly above the earth" (Ibid.). This refers to Elijah, who flies over the entire world in four flights IN ORDER to be present at every place where the sacred circumcision is performed. So a chair should be prepared for him, and it should be said out loud, This is the chair of Elijah. If this is not done, he will not appear!

225. וְעוֹף יְעוֹפֵף עַל הָאָרֶץ. דָּא אֵלִיָּהוּ דְּטָאס כָּל עָלְמָא בְּד' טָאסִין, לְמֶהֱוֵי תַּמָּן בְּהַהוּא גְּזִירוּ דִּקְיָימָא קַדִּישָׁא. וְאִצְטְרִיךְ לְתַקְּנָא לֵיהּ כּוּרְסַיָּיא, וּלְאַדְכְּרָא בְּפוּמֵיהּ, דָּא כָּרְסְיָיא דְּאֵלִיָּה"וּ. וְאִי לָאו, לָא שָׁארֵי תַּמָּן.

Brit (Covenant) Circumcision Covenant (Brit) Creation Female Foreskin Male Waters Whale

226. "And Elohim created great crocodiles" (Ibid. 21). "CROCODILES" MEANS THERE ARE two, and these two include the removal of the foreskin and the uncovering of the corona. And these two are male and female. "and every living creature that moves" (Ibid). This refers to the mark of the sign of the holy covenant, which is the holy living creature, as we have previously stated. "...which the waters brought forth abundantly," these are the supernal waters that are drawn down into the sign of this mark.

226. וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִים הַגְּדוֹלִים. תְּרֵין, אִלֵּין עָרְלָה וּפְרִיעָה, גְּזִירוּ דְּעָרְלָה, וּפְרִיעָה לְבָתַר. וְאִינוּן דְּכַר וְנוּקְבָא. וְאֶת כָּל נֶפֶשׁ הַחַיָּה הָרוֹמֶשֶׂת, דָּא רְשִׁימוּ דְּאָ"ת קַיָּימָא קַדִּישָׁא, דְּאִיהִי נֶפֶשׁ חַיָּה קַדִּישָׁא, כִּדְקָאֲמָרָן. אֲשֶׁר שָׁרְצוּ הַמַּיִם, מַיִין עִלָּאִין, דְּאִתְמָשְׁכוּ לְגַבָּהּ דְּאָת רְשִׁימוּ דָּא.

Holiness (Kedushah) Idolatry Kedushah (Holiness) Other Side

227. This is the reason why Yisrael down below are marked by the holy and pure impression, similar to the holy impressions FROM ABOVE. This distinguishes the holy side from the Other Side. Thus are they marked, to distinguish the holiness OF YISRAEL from the impure idol worshipping nations that originate from the Other Side, as we have learned. Just as He marked YISRAEL, so did He mark their cattle and their fowl - TO DISTINGUISH THEM FROM the cattle and fowl of the idol worshipping nations. Happy is the portion of Yisrael!

227. וּבְגִין דָא אִתְרְשִׁימוּ יִשְׂרָאֵל בִּרְשִׁימוּ קַדִּישָׁא וְדַכְיוּ לְתַתָּא, כְּגַוְונָא דְּאִינוּן רְשִׁימִין קַדִּישִׁין לְאִשְׁתְּמוֹדְעָא בֵּין סְטַר קַדִּישָׁא לְסִטְרָא אָחֳרָא אוֹף יִשְׂרָאֵל רְשִׁימִין, לְאִשְׁתְּמוֹדְעָא, בֵּין קִדּוּשָׁא, לְעַמִּין עכו"ם דְּאַתְיָין מִסִּטְרָא אָחֳרָא כְּמָה דְּאִתְּמָר. וּכְמָה דְּרָשִׁים לוֹן, הָכֵי רָשִׁים בְּעִירֵי וְעוֹפֵי דִלְהוֹן, לִבְעִירֵי וְעוֹפֵי דְעַמִּין עכו"ם. זַכָּאָה חוּלַקְהוֹן דְּיִשְׂרָאֵל.

The eighth precept: To Love the Convert who comes to be circumcised and desires to enter under the wings of the Shechinah

The Zohar is also referring to those who embrace spiritual growth and true transformation. Understanding this precept gives us the ability to assist others in their work of true spiritual transformation.

Circumcision Converts Earth Love Other Side Precepts Shechinah

228. The eighth precept is to love the convert who comes to be circumcised and desires to enter under the wings of the Shechinah. And She, the MALCHUT, takes under Her wings those who separate themselves from the defiled Other Side, and approach Her. As it is written: "Let the earth bring forth the living creatures after their kind" (Beresheet 1:24).

228. פִּקּוּדָא תְּמִינָאָה, לְמִרְחַם גִּיּוֹרָא דְּעָאל לְמִגְזַר גַּרְמֵיהּ וּלְעָאלָא תְּחוֹת גַּדְפוֹי דִשְׁכִינְתָּא. וְאִיהִי אָעֵילָא לוֹן תְּחוֹת גַּדְפָהָא לְאִינוּן דְּמִתְפָּרְשָׁן מִסִּטְרָא אָחֳרָא מְסָאֲבָא, וּמִתְקָרְבִין לְגַבָּהּ. דִּכְתִיב תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ.

Chayah Converts Creation Dwellings

229. And in case you might say that this living soul, which includes Yisrael, is assigned to everyone, He repeats, "after their kind" WHICH MEANS TO YISRAEL (ONLY) AND NOT TO THE CONVERTS. O how many corridors and chambers, one inside the other, does the earth which is CALLED living have under its wings!

229. וְאִי תֵימָא, דְּהַאי נֶפֶשׁ חַיָּה דִכְלִילָא בְּיִשְׂרָאֵל, לְכֹלָּא הִיא אִזְדַּמְּנַת, הֲדַר וַאֲמַר לְמִינָהּ. כַּמָּה אַכְּסַדְּרִין וְאִדְרִין, דָּא לְגוֹ מִן דָּא, אִית לָהּ לְהַאי אֶרֶץ, דְּאִיהִי חַיָּה, תְּחוֹת גַּדְפָהָא.

Chambers Moab Unity

230. The right wing OF MALCHUT has two chambers, and from this wing two nations come forth. They are close with regard to Unity to Yisrael and are enter into these chambers. And under the left wing there are two additional chambers that are divided between two other nations, which are Ammon and Moab. And they are all called living soul.

230. גַּדְפָא יְמִינָא אִית לָהּ תְּרֵין אַכְּסַדְּרִין, וּמֵהַאי גַּדְּפָא, אִתְפָּרְשָׁן לִתְרֵין אוּמִין אָחֳרָנִין דְּאִינוּן קְרֵיבִין בְּיִחוּדָא לְיִשְׂרָאֵל, לְעָאֳלָא לוֹן לְגוֹ אַכְּסַדְּרִין אִלֵּין. וּתְחוֹת גַּדְפָא שְׂמָאלָא, אִית תְּרֵין אַכְּסַדְּרִין אָחֳרָנִין, וּמִתְפָּרְשָׁן לִתְרֵין אוּמִין אָחֳרָנִין, דְּאִינוּן עַמּוֹן וּמוֹאָב, וְכָלְהוֹן אִקְּרוּן נֶפֶשׁ חַיָּה.

Chambers Converts Dwellings Shechinah Soul, The

231. And how many other closed and chambers are there in each and every wing? From these chambers souls go forth and are divided among those proselytes who are converted, and these are called living soul, but "after their kind." They all enter under the wings of the Shechinah, but do not go beyond.

231. וְכַמָּה אִדְרִין סְתִימִין אָחֳרָנִין, וְהֵיכָלִין אָחֳרָנִין, בְּכָל גַּדְפָא וְגַדְפָא. וּמִנַּיְיהוּ נָפְקוּ רוּחִין, לְאַפְרָשָׁא לְכָל אִינוּן גִּיּוֹרִין דְּמִתְגַּיְּירִין. וְאִקְרוּן נֶפֶשׁ חַיָּה, אֲבָל לְמִינָהּ. וְכָלְּהוֹ עָאלִין תְּחוֹת גַּדְפוֹ דִּשְׁכִינְתָּא, וְלָא יַתִּיר.

Beasts Body Converts Earth Heart Living Creatures Shechinah Soul, The Tree Womb Zeir Anpin

232. But the soul of Yisrael comes from the body of that tree, WHICH IS ZEIR ANPIN. And from there, the souls fly off down into this earth, WHICH IS MALCHUT; down deep inside its bowels! And the secret behind this is as written: "For you shall be a land of delight" (Malachi 3:12). Therefore, Yisrael is the darling son for whom She yearns from the bottom of Her heart. And Yisrael are called "who are borne by Me from birth (lit. 'belly')" (Yeshayah 46:3) and not from the wings that are on the outside OF THE BODY. Furthermore, the proselytes have no part in the upper tree, WHICH IS ZEIR ANPIN, especially not in its body (trunk). So their place is in the wings OF MALCHUT, and not beyond. Therefore, the convert's place is under the wings of the Shechinah, and not higher. And the true proselytes are those who reside there - and not inside. This is why it is said: "Let the earth bring forth the living creatures after their kind." And to whom? "Cattle, and creeping thing, and beast of the earth after their kind" (Beresheet 1:24). All draw their spirit from within that living creature, but each one according to its kind, as is appropriate to it!

232. אֲבָל נִשְׁמְתָא דְיִשְׂרָאֵל, נָפְקָא מִגּוֹ גּוּפָא דְּהַהוּא אִילָנָא, וּמִתַּמָּן פָּרְחִין נִשְׁמְתִין לְגוֹ הַאי אֶרֶץ, גּוֹ מְעָהָא לְגוֹ לְגוֹ, וְרָזָא כִּי תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ. וְעַל דָּא, יִשְׂרָאֵל, בֵּן יַקִּיר דְּהָמוּ מְעָהָא עֲלֵיהּ, וְאִקְרוּן הָעֲמוּסִים מִנִּי בָּטֶן. וְלָא מְגַדְּפִין לְבַר. וְתוּ, גִּיּוֹרִין לֵית לוֹן חוּלָקָא בְּאִילָנָא עִלָּאָה, כ"ש בְּגוּפָא דִּילֵיהּ. אֲבָל חוּלָקָא דִלְהוֹן בְּגַדְפִין אִיהוּ וְלָא יַתִּיר, וְגִיּוֹרָא תְּחוֹת גַּדְפֵי שְׁכִינְתָּא וְלָא יַתִּיר, גֵּירֵי הַצֶּדֶק אִינוּן דְּתַמָּן שָׁרָאן וְאִתְאַחֲדָן, וְלָא לְגוֹ, כְּמָה דְּאִתְּמָר. וּבְגִין כָּךְ תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ. וּלְמָאן בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ אֶרֶץ לְמִינָהּ, כָּלְהוֹ שָׁאֲבִין נֶפֶשׁ מֵהַהִיא חַיָּה, אֲבָל כָּל חַד לְמִינָהּ כִּדְקָא חָזֵי לָהּ.

The ninth precept: To Show Mercy to the Needy and Supply Them with Food

The Zohar discusses the spiritual importance of genuine sharing with others. It is the giver who is the true receiver, and the receiver who is the genuine giver. Both the text itself and the ideas it conveys serve to awaken our desire to share. We come to understand that our sharing actually benefits ourselves even more than the person with whom we share.

Food Likenesses Mercy Poor Precepts

233. The ninth precept is to show mercy to the needy and supply them with food. As it is written: "Let Us make man in Our image, after Our likeness" (Beresheet 1:26). "Let Us make man" is used in the compound sense, indicating that it includes Male and Female. "In Our image" REFERS TO the rich; "after Our likeness" REFERS TO the poor.

233. פִּקּוּדָא תְּשִׁיעָאָה, לְמֵיחַן לְמִסְכְּנֵי, וּלְמֵיהַב לוֹן טַרְפָּא. דִּכְתִיב, נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ. נַעֲשֶׂה אָדָ"ם בְּשׁוּתְּפָא, כְּלַל דְּכַר וְנוּקְבָא. בְּצַלְמֵנוּ עֲתִירֵי, כִּדְמוּתֵנוּ מִסְכְּנֵי.

Compassion Poor

234. Because from the aspect of the Male, they are rich; from the aspect of the Female, they are poor. But as they are united as one, show compassion to each other, share with each other, and are benefactors to each other, so should man below behave. The rich and the poor should be united together as one, and should share with each other and be benefactors to each other.

234. דְּהָא מִסִּטְרָא דִּדְכוּרָא עֲתִירֵי, וּמִסִּטְרָא דְּנוּקְבָא מִסְכְּנֵי, כְּמָה דְאִינוּן בְּשׁוּתְּפָא חֲדָא, וְחָס דָּא עַל דָּא, וְיָהֵיב דָּא לְדָא, וְגָמֵיל לֵיהּ טִיבוּ, הָכֵי אִצְטְרִיךְ בַּר נָשׁ לְתַתָּא, לְמֶהֱוֵי עֲתִירָא וּמִסְכְּנֵי בְּחִבּוּרָא חֲדָא, וּלְמֵיהַב דָּא לְדָא, וּלְגָמְלָאָה טוּבָא דָּא לְדָא.

Adam Beasts Book of King Solomon Creation Earth Fear Heart Mercy Poor Precepts

235. "And let them have dominion over the fish of the sea" (Ibid.). We have seen this secret in the Book of King Solomon, where it says that if a person has pity on the poor from all his heart, his image shall not be changed and shall remain forever as that of the first man. As a result of having the mark of the image of Adam, he therefore shall rule over all creatures on earth by that image. As it is written, "And the fear of you and the dread of you shall be upon every beast" (Beresheet 9:2). All have fear of that image and dread the image marked on him, because this PRECEPT - TO SHOW MERCY TO THE POOR AND BE KIND WITH THEM - is the most praised precept. It is above all the others, because by this precept, the Son of Man is able to elevate himself by the image of Adam.

235. וְיִרְדוּ בִדְגַת הַיָּם וגו', רָזָא דְּנָא חֲמֵינָן בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא, דְּכָל מָאן דְחָס עַל מִסְכְּנֵי בִּרְעוּתָא דְלִבָּא, לָא מִשְׁתַּנֵי דְיוֹקְנֵיהּ לְעָלָם מִדִּיּוֹקְנָא דְּאָדָם הָרִאשׁוֹן, וְכֵיוָן דְּדִיוֹקְנָא דְּאָדָם אִתְרְשִׁים בֵּיהּ, שַׁלִּיט עַל כָּל בְּרִיָּין דְּעָלְמָא בְּהַהוּא דְּיוֹקְנָא. הה"ד וּמוֹרָאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת הָאָרֶץ וגו', כָּלְהוֹ זָעִין וְדָחֲלִין מֵהַהוּא דְיוֹקְנָא דְּאִתְרְשִׁים בֵּיהּ, בְּגִין דְּדָא הוּא פִּקּוּדָא מַעַלְיָא, לְאִסְתַּלָּקָא בַּר נָשׁ בְּדִיוֹקְנֵיהּ דְּאָדָם, עַל כָּל שְׁאָר פִּקּוּדִין.

Boaz Daniel Dreams Evil Eyes Mercy Nebuchadnezzar Poor Ruth

236. How do we know this? From Nebuchadnezzar! Because even though he dreamt that dream, as long as he had mercy upon the poor, the dream did not come true. But because he cast the evil eye on the poor not to be gracious to them, what does the verse say? It reads, "While the word was in the king's mouth" (Daniel 4:28), his image immediately changed and he was rejected from people. This is why IT IS WRITTEN, "Let Us make man" (Beresheet 1:26). Here the term "to make" is used. So in the verse it is written, "The man's name where I worked (lit. 'made') today is Boaz" (Rut 2:19). BECAUSE THE TERM "TO MAKE" THERE MEANS 'CHARITY,' HERE IT MEANS 'CHARITY' AS WELL.

236. מְנָלָן מִנְבוּכַדְנֶצַר. אַף עַל גָּב דְּחָלַם הַהוּא חֶלְמָא, כָּל זִמְנָא דַּהֲוָה מֵיחַן לְמִסְכְּנֵי, לָא שָׁרָא עֲלֵיהּ חֶלְמֵיהּ, כֵּיוָן דְּאַטֵיל עֵינָא בִישָׁא דְּלָא לְמֵיחַן לְמִסְכְּנֵי, מַה כְּתִיב עוֹד מִלְּתָא בְּפוּם מַלְכָּא וגו', מִיָּד אִשְׁתְּנֵי דְּיוֹקְנֵיהּ וְאַטְרִיד מִן בְּנֵי נְשָׁא, וּבְגִין כָּךְ נַעֲשֶׂה אָדָם. כְּתִיב הָכָא עֲשִׂיָה, וּכְתִיב הָתָם שֵׁם הָאִישׁ אֲשֶׁר עָשִׂיתִי עִמּוֹ הַיּוֹם, בּוֹעַז.

The tenth precept: To Put On Tfilin and to Complete Oneself according to the Supernal Image

Binding the left arm with Tfilin helps nullify the selfish Desire to receive. The human anatomy is like a tuning device that receives spiritual signals from the Upper Worlds. The left side, especially the arm, is the antenna for the spiritual energy that motivates human desire. If unchecked, our desires can expand unceasingly, and become the root of immoral and intolerant behavior.

Another secret of Tfilin concerns our emulation of the Creator in our daily lives. By mirroring the Creator, we draw closer to Him and His Light. The Tfilin are tools with the power to complete our essence so that we resemble the Creator’s own Essence. By virtue of our similarity and spiritual closeness, His Light will then begin to resonate in our own lives.

We can begin to create an affinity with God by gazing and reflecting upon these passages.

Carmel Creation Fear Head Hebrew Letters Holy Name Precepts Tetragrammaton Tfilin

237. The tenth precept is to put on Tfilin, and to complete himself with the supernal image. As it is written, "And Elohim created man in His own image" (Beresheet 1:27). He opened the discussion by saying: "Your head upon you is like the Carmel" (Shir Hashirim 7:6). This verse has already been explained. Nevertheless, "Your head upon you is like the Carmel" applies to the supernal head - the Tfilin worn on the head of the holy Supernal King Yud Hei Vav Hei that appears in the written letters: Each letter OF YUD HEI VAV HEI is equivalent to one paragraph IN THE TFILIN. AND IN THIS MANNER, the Holy Name is engraved upon the PARAGRAPHS OF THE TFILIN, according to the proper order of the letters. And we have learned that the verse "that you are called by the name of Hashem, and they shall be afraid of you" (Devarim 28:10) refers to the Tfilin of the head, which represent the Holy Name, according to the order of the letters.

237. פִּקּוּדָא עֲשִׂירָאָה, לַאֲנָחָא תְּפִילִּין וּלְאַשְׁלָמָא גַרְמֵיהּ, בְּדִיּוֹקְנָא עִלָּאָה. דִּכְתִיב וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ. פְּתַח וַאֲמַר רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל. הַאי קְרָא אוֹקִימְנָא. וְאִתְּמַר, אֲבָל רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל, דָּא רֵישָׁא עִלָּאָה, תְּפִילִּין דְּרֵישָׁא, שְׁמָא דְמַלְכָּא עִלָאָה קַדִּישָׁא יהו"ה, בְּאָתְוָון רְשִׁימִין, כָּל אָת וְאָת פַּרְשָׁתָא חָדָא, שְׁמָא קַדִּישָׁא גְּלִיפָא בְּסִדּוּרָא דְּאָתְוָון כִּדְקָא יָאוֹת. וּתְנַן כִּי שֵׁם י"י נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָ, אִלֵּין תְּפִלִּין דְּרֵישָׁא, דְּאִינוּן שְׁמָא קַדִּישָׁא בְּסִדּוּרָא דְּאָתְווֹי.

Fruit Tetragrammaton Tfilin Womb

238. The first words that appear IN THE TFILIN read, "Sanctify to Me all the firstborn (Heb. kadesh li...)" (Shemot 13:2). This corresponds to Yud OF YUD HEI VAV HEI, which is holiness - NAMELY CHOCHMAH - which is the firstborn of all the supernal sanctities. THESE ARE "whatever opens the womb" (Shemot 13:12) by that narrow line that descends from the Yud, which opens the womb to bring forth proper fruit and seeds. This is the supernal holiness.

238. פַּרְשְׁתָא קַדְמָאָה קַדֶּשׁ לִי כָל בְּכוֹר. דָּא י', דְּאִיהִי קֹדֶשׁ, בּוּכְרָא דְּכָל קוּדְשִׁין עִלָּאִין. פֶּטֶר כָּל רֶחֶם בְּהַהוּא שְׁבִיל דַּקִּיק דְּנָחַת מִן יוּ"ד. דְּאִיהוּ אַפְתַּח רַחֲמָא לְמֶעְבַּד פֵּירִין וְאִבִּין כִּדְקָא יָאוֹת, וְאִיהוּ קֹדֶשׁ עִלָּאָה.

Fifty Shofar Slavery Temple, The Tetragrammaton Womb

239. The second paragraph reads, "And it shall be when Hashem shall bring you (Heb. vehayah ki yevi'acha)" (Shemot 13:5). This is Hei OF YUD HEI VAV HEI, WHICH IS BINAH. This is the temple whose womb is opened by the letter Yud through fifty openings, corridors and rooms that are concealed within it. The letter Yud made an opening in that temple so that the sound of the Shofar, WHICH IS BINAH, can be heard through it. Because the Shofar is blocked on all sides, Yud came and opened it so that the sound could be heard. When it opened it, the Shofar was blown and sound was emitted. The emission of this sound was to free the slaves.

239. פַּרְשְׁתָא תִּנְיָינָא, וְהָיָה כִי יְבִיאֲךָ. דָּא ה', הֵיכָלָא דְּאִתְפַּתַּח רַחֲמָא דִילָהּ מִגּוֹ יוּ"ד, בְּחַמְשִׁין פִּתְחִין אַכְּסַדְּרָאִין וְאִדְּרִין סְתִימִין דְּבֵיהּ, דְּהַהוּא פֶּטֶר דַּעֲבֵיד יו"ד, בְּהַאי הֵיכָלָא, לְמִשְׁמַע בָּהּ קָלָא דִי נָפְקָא מִגּוֹ שׁוֹפָר דָּא, בְּגִין דְּשׁוֹפָר דָּא הוּא סְתִים בְּכָל סִטְרִין, וַאֲתָא יוּ"ד וּפְתַח לֵיהּ, לְאַפָּקָא מִנֵּיהּ קָלָא וְכֵיוָן דְּאַפְתַּח לֵיהּ, תָּקַע לֵיהּ, וְאַפֵּיק מִנֵּיהּ קָלָא, לְאַפָּקָא עַבְדִין לְחֵירוּ.

Egypt End of Days Holy Name Shofar Slavery Womb

240. So by blowing of the Shofar, Yisrael were delivered from Egypt. And so SHALL HE BLOW THE SHOFAR another time in the future, at the End of Days. Every deliverance originates from this Shofar, WHICH IS BINAH. And this is why the exodus from Egypt is written in this paragraph. Because it is a result of this Shofar - by the force of the letter Yud - that the womb was opened, enabling it to bring forth its sound to redeem the slaves. This is Hei, the second letter of the Holy Name.

240. וּבִתְקִיעוּ דְשׁוֹפָרָא דָא, נָפְקוּ יִשְׂרָאֵל מִמִּצְרָיִם. וְכָךְ זַמֵּין זִימְנָא אָחֳרָא לְסוֹף יוֹמַיָא. וְכָל פּוּרְקָנָא מֵהַאי שׁוֹפָר אַתְיָא. וּבְג"כ אִית בָּהּ יְצִיאַת מִצְרַיִם בְּפַרְשָׁתָא דָא, דְּהָא מֵהַאי שׁוֹפָר אָתֵי, בְּחֵילָא דְּיוּ"ד דִּפְתַח רַחֲמָא דִּילָהּ וְאַפֵּיק קָלֵיהּ לְפוּרְקָנָא דְעַבְדִין, וְדָא ה', אָת תִּנְיָינָא דִּשְׁמָא קַדִּישָׁא.

Congregation Sh'ma Yisrael Unity Zeir Anpin

241. The third paragraph is the secret of the unification in "Hear O Yisrael (Heb. Sh'ma Yisrael)" (Devarim 6:4). This corresponds to the letter Vav OF YUD HEI VAV HEI, WHICH IS ZEIR ANPIN, and combines all within; itself - the unity of all, as all are united in it. And it gathers all, as well! The fourth paragraph reads, "And it shall come to pass, if you shall hearken (Heb. vehayah im shamo'a)" (Devarim 11:13). This includes two aspects - CHESED AND GVURAH - combined together because the Congregation of Yisrael, which is the lower Gvurah, MALCHUT, is united with them. And this is the last Hei OF YUD HEI VAV HEI, which gathers all the others together and includes them all.

241. פַּרְשְׁתָא תְּלִיתָאָה, רָזָא דְיִחוּדָא דִּשְׁמַע יִשְׂרָאֵל, דָּא וָאו דְּכָלֵיל כֹּלָּא, וּבֵיהּ יִחוּדָא דְכֹלָּא, וּבֵיהּ אִתְיַיחֲדָן, וְהוּא נָטֵיל כֹּלָּא. פַּרְשְׁתָא רְבִיעָאָה, וְהָיָה אִם שָׁמוֹעַ, כְּלִילוּ דִּתְרֵין סִטְרִין דְּאִתְאַחֲדַת בְּהוּ כְּנֶסֶת יִשְׂרָאֵל גְּבוּרָה דִּלְתַתָּא. וְדָא ה' בַּתְרָאָה דְּנָטְלָא לוֹן, וְאִתְכְּלֵילַת מִנְּהוֹן.

Carmel Hair Hands Head Hebrew Letters Holy Name Poor Tfilin Zeir Anpin

242. The Tfilin are actually the letters of the Holy Name. Therefore, "Your head upon you is like the Carmel" REFERS TO the Tfilin of the head. "And the hair (Heb. dalat) from dalah (poor) of your head" (Shir Hashirim 7:6) refers to the Tfilin of the hand, WHICH IS MALCHUT, as she is poor, in comparison to above, TO ZEIR ANPIN. Thus, she achieves perfection as above!

242. וּתְפִילִּין אַתְוָון דִּשְׁמָא קַדִּישָׁא אִינוּן מַמָּשׁ, וְעַל דָּא רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל אִלֵּין תְּפִילִּין דְּרֵישָׁא. וְדַלַּת רֹאשֵׁךְ, הַהִיא תְּפִלָּה שֶׁל יַד, דְּאִיהִי מִסְכְּנָא לְגַבֵּי עֵילָא, אוֹף הָכֵי שְׁלִימוּ אִית לָהּ כְּגַוְונָא דִּלְעֵילָא.

Creation Dwellings Female Hands Head Holy Name Tfilin

243. "a king is caught in its tresses" (Ibid. 6) MEANS that he is tied down and tightly held in those compartments OF THE TFILIN for the purpose of being properly united with that Holy Name. Therefore, whoever puts them on receives the image of Elohim. Because just as Elohim is united with the Holy Name, so does the person who puts them on become united with the Holy Name accordingly. "Male and female He created them" (Beresheet 1:27), REFERS TO the Tfilin of the head and the Tfilin of the hand - and all is one (the same)!

243. מֶלֶךְ אָסוּר בָּרְהָטִים. קָשִׁיר אִיהוּ וְאָחִיד בְּאִינוּן בָּתֵּי, לְאִתְאַחֲדָא בְּהַהוּא שְׁמָא קַדִּישָׁא כִּדְקָא יָאוֹת. וְעַל דָּא, מָאן דְּאִתְתַּקַּן בְּהוֹ, אִיהוּ הֲוֵי בְּצֶלֶם אֱלֹהִים. מָה אֱלֹהִים אִתְיַחֲדָא בֵּיהּ שְׁמָא קַדִּישָׁא, אַף הוּא אִתְיַחַד בֵּיהּ שְׁמָא קַדִּישָׁא כִּדְקָא יָאוֹת. זָכָר וּנְקֵבָה בָּרָא אוֹתָם. תְּפִילִּין דְּרֵישָׁא וּתְפִלָּה שֶׁל יַד, וְכֹלָא חָד.

The eleventh precept: To Give Tithing

The Kabbalists teach us that only through tithing and sharing a portion of our own lot in life can we truly protect and deserve all that we possess, now or in the future. Through the Light emanating from the letters, words and sentences of this section of the Zohar, we can awaken true desire to give of ourselves.

Earth Face First Fruits Fruit Precepts Tithing Tree

244. The eleventh precept IS to give a tithe of the land's product. Here we have two precepts. One is to give a tithe of the land's product, and the other is TO BRING the first fruits of the trees. As it is written, "Behold, I have given you every herb yielding seed, which is upon the face of all the earth" (Beresheet 1:29). Here it is written, "I have given you;" elsewhere it is written, "And to the children of Levi, behold, I have given all the tithe in Yisrael" (Bemidbar 18:21). In a third place, it is further written, "And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is to Hashem" (Vayikra 27:30).

244. פִּקּוּדָא חַדְסַר, לְעַשְׂרָא מַעַשְׂרָא דְאַרְעָא הָכָא אִית תְּרֵין פִּקּוּדִין: חַד, לְעַשְׂרָא מַעַשְׂרָא דְאַרְעָא. וְחַד בִּכּוּרֵי דְּפֵירֵי אִילָנָא, דִּכְתִיב הִנֵּה נָתַתִי לָכֶם אֶת כָּל עֵשֶׂב זוֹרֵעַ זֶרַע אֲשֶׁר עַל פְּנֵי כָל הָאָרֶץ. כְּתִיב הָכָא, הִנֵּה נָתַתִּי. וּכְתִיב הָתָם וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי אֶת כָּל מַעֲשֵׂר בְּיִשְׂרָאֵל. וּכְתִיב וְכָל מַעֲשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַה' הוּא.

The twelfth precept: To Bring the First of the Fruits of the Trees

In all areas of life, giving away “the first portion” draws the Light of true blessing to all that remains. It is fitting, therefore, that our first act upon waking each morning should be a positive connection to God, for this moment is the seed of the entire day. The remainder of the day will blossom with the radiance of the Creator if He is included within its seed.

These words help us to remember to offer the first portion of the day to the Creator of the Universe.

First Fruits Fruit Offering Precepts Tithing Tree

245. The twelfth precept IS to bring the first fruits of the trees as an offering. As it is written, "and every tree, on which is the fruit of a tree yielding seed" (Beresheet 1:29). Whatever I deserve is forbidden to you to eat. He permitted them (to eat) and gave them all His tithe and first fruits of the trees. AS IT IS WRITTEN, "I have given to you" - "to you," and not to the generations after you.

245. פִּקּוּדָא תְּרֵיסַר, לְאַיְיתָאָה בִּכּוּרֵי דְאִילָנָא, דִּכְתִיב וְאֶת כָּל הָעֵץ אֲשֶׁר בּוֹ פְּרִי עֵץ זוֹרֵעַ זָרַע. כָּל מָאן דְּאִתְחַזֵּי לִי, לְכוֹן אֲסִירָא לְמֵיכַל. אַתִּיר לוֹן, וִיהַב לוֹן כָּל מַעַשְׂרָא דִילֵיהּ וּבִכּוּרִין דְּאִילָנִין. נָתַתִּי לָכֶם, לָכֶם וְלֹא לְדָרִין דְּבַתְרֵיכוֹן.

The thirteenth precept: To Perform the Redemption Ritual for His Son and Connect to the Power of Life

The Zohar imparts a secret concerning a firstborn son. When the child undergoes a ritual to separate the child from the force of death, the child is then connected to the Tree of Life reality, a realm of infinite delight and goodness. Because the first born son is the seed of any and all children to come, this ceremony protects all future children born into the household.

Gazing upon this passage helps separate us from the forces of death, while connecting us to the reality of the Tree of Life.

Angel of Death Angels Death Death and the Afterlife Evil Precepts Redemption and Salvation

246. The thirteenth precept IS to perform the redemption ritual for his firstborn son and connect him to life. There are two appointees in charge - one over life and one over death - and they both stand beside man. Thus, when a person redeems his son, he redeems him from that APPOINTEE over death and takes him out of his control. In a general sense, this is the secret of the words, "And Elohim saw everything that He had made" (Beresheet 1:31). "And, behold it was...good" (Ibid.) alludes to the Angel of Life, while the word "very (Heb. me'od)" alludes to the Angel of Death. Therefore, by this act of redemption, the ANGEL of Life is strengthened and the ANGEL of Death is weakened. By this redemption, he acquires life for himself, as has been mentioned, so that the evil side leaves him alone and does not cling to him any more.

246. פִּקּוּדָא תְּלֵיסַר. לְמֶעְבַּד פּוּרְקָנָא לִבְרֵיהּ לְקַשְׁרָא לֵיהּ בַּחַיִּין. דִּתְרֵין מְמַנָּן נִינְהוּ חַד דְּחַיִּין וְחַד דְּמוֹתָא, וְקַיָּימִין עֲלֵיהּ דְּב"נ. וְכַד יִפְרוֹק ב"נ לִבְרֵיהּ, מִידָא דְהַהוּא מוֹתָא פָּרִיק לֵיהּ, וְלָא יָכִיל לְשַׁלְטָאָה עֲלֵיהּ. וְרָזָא דָא וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה, בִּכְלַל. וְהִנֵּה טוֹב, דָּא מַלְאַךְ חַיִּים. מְאֹד, דָּא מַלְאַךְ הַמָּוֶת. וְעַל דָּא, בְּהַהוּא פּוּרְקָנָא אִתְקַיֵּים דָּא דְּחַיִּים, וְאִתְחַלָּשׁ הַהוּא דְּמָוֶת. בְּפוּרְקָנָא דָא, קָנֵי לֵיהּ חַיִּים, כְּמָה דְּאִתְמָּר, וְהַהוּא סִטְרָא בִּישָׁא שְׁבַק לֵיהּ, וְלָא אָחִיד בֵּיהּ.

The fourteenth precept: To Observe the Shabbat

Here the Zohar presents two ideas. The first pertains to the power of the 7th day of the week, which is identified as the ultimate source of all the Light and blessings for the other six days. The second point refers to the Shabbat’s power to remove all the negative angels and judgments that hang over the world. Shabbat allows us to begin the week anew in a pure and unblemished state. When the Light of Shabbat has departed, it is our own insensitive and impure actions that give birth to a new generation of negative angels who wreak havoc in the world.

Reading and meditating upon this section with a pure heart and open mind helps us connect to the energy source of Shabbat. It is also a powerful means for removing negative angels and judgments from our lives.

Creation Holiness (Kedushah) Kedushah (Holiness) Precepts Shabbat

247. The fourteenth precept IS to observe the Shabbat, which is a day of rest from all the acts of Creation. There are two precepts included here. One is to observe the day of the Shabbat, and one is to attach this day to its holiness. NAMELY, TO DRAW DOWN THE MOCHIN OF CHOCHMAH THAT IS CALLED 'HOLINESS.' So "to observe the day of the Shabbat" is, as I have mentioned and explained, is to keep it as a day of rest to all the worlds. And all actions are within that day and were already performed even before that day was sanctified.

247. פִּקּוּדָא אַרְבֵּיסַר, לְנַטְרָא יוֹמָא דְשַׁבַּתָּא, דְּאִיהוּ יוֹמָא דְנַיְיחָא מִכָּל עוֹבָדֵי בְּרֵאשִׁית. הָכָא כְּלִילָן תְּרֵין פִּקּוּדִין, חַד נָטוֹרָא דְּיוֹם הַשַּׁבָּת. וְחַד לְקַשְׁרָא הַהוּא יוֹמָא בְּקִדּוּשֵׁיהּ. לְנַטְרָא יוֹמָא דְּשַׁבַּתָּא, כְּמָא דְּאַדְכַּרְנָא וְאַתְעַרְנָא עֲלַיְיהוּ, דְּאִיהוּ יוֹמָא דְנַיְיחָא לְעָלְמִין, וְכָל עֲבִידָן בֵּיהּ אִשְׁתַּכְלְלוּ וְאִתְעֲבִידוּ, עַד דְּאִתְקַדַּשׁ יוֹמָא.

Creation Evil Sanctification Strength Tree

248. When that day was sanctified, the creation of the bodies for certain spirits was not completed. SO HE ASKS: Was not the Holy One, blessed be He, aware of that, so that He could delay the sanctification of that day until the bodies for those spirits were created? AND HE ANSWERS: The Tree of Knowledge of Good and Evil - aroused the evil Other Side, who wanted to rule over the world. So a lot of spirits were dispersed AND WENT FORTH with much weaponry to achieve strength AND TO BECLOTHED with the bodies of this world.

248. כֵּיוָן דְּאִתְקַדַּשׁ יוֹמָא, אִשְׁתָּאַר בְּרִיאָה דְרוּחִין. דְּלָא אִתְבְּרֵי לוֹן גּוּפָא. וְכִי לָא הֲוָה יָדַע קָדוֹשׁ בָּרוּךְ הוּא לְאַעְכָּבָא לְקַדְּשָׁא יוֹמָא, עַד דְּיִתְבְּרוּן גּוּפִין לְהָנֵי רוּחִין. אֶלָא אִילָנָא דְדַעַת טוֹב וְרָע, אִתְעַר הַהוּא סִטְרָא אָחֳרָא דְרַע. וּבָעָא לְאִתְתַּקְּפָא בְּעָלְמָא, וְאִתְפָּרְשׁוּ כַּמָּה רוּחִין בְּכַמָּה זַיְינִין, לְאִתְתַּקְּפָא בְּעָלְמָא בְּגוּפִין.

Creation Other Side Shabbat Tree Tree of Life Zeir Anpin

249. As the Holy One, blessed be He, saw this, He aroused a tempest from within the Tree of Life, WHICH IS ZEIR ANPIN, and struck upon the other Tree, WHICH IS MALCHUT, causing the arousal of the other Good Side. Consequently, the day was sanctified. Because the creation of the bodies and the arousal of the spirits, on that night OF SHABBAT, comes from the Good Side and not from the Other Side.

249. כֵּיוָן דַּחֲמָא קָדוֹשׁ בָּרוּךְ הוּא כַּךְ, אִתְעַר מִגּוֹ אִילָנָא דְחַיֵּי נְשִׁיבוּ דְרוּחָא, וּבָטַשׁ בְּאִילָנָא אָחֳרָא, וְאִתְעַר סִטְרָא אָחֳרָא דְטוֹב, וְאִתְקַדַּשׁ יוֹמָא. דְּהָא בְּרִיאוּ דְּגוּפִין וְאִתְעָרוּ דְרוּחִין, בְּסִטְרָא דְטוֹב אִיהוּ בְּהַאי לֵילְיָא, וְלָא בְּסִטְרָא אָחֳרָא.

Evil Other Side Sanctification Shabbat

250. Had the Other Side come during that night before the Good Side, then the world would not have been able to exist for even one moment. So the Holy One, blessed be He, provided the remedy in advance. The sanctification of the day jumped up and stood before Him. Thus, the Good Side appeared before the Other Side appeared, and the world was established. So instead of the Other Side becoming strong and establishing itself in the world, as It planned, the Good Side was established and grew strong on that night by the construction of holy bodies and the forming of holy spirits from that Side. Therefore, the sages who know this perform their conjugal rights weekly, on Shabbat eve.

250. וְאִלְמָלֵא אַקְדִּים סִטְרָא אָחֳרָא בְּהַאי לֵילְיָא, עַד דְּלָא יַקְדִּים סִטְרָא דְטוֹב, לָא יָכִיל עָלְמָא לְמֵיקַם קַמַּיְיהוּ אֲפִילּוּ רִגְעָא חָדָא. אֲבָל אַסְוָותָא אַקְדִּים קָדוֹשׁ בָּרוּךְ הוּא, דְּדָלֵיג קַמֵּיהּ קִדּוּשָׁא דְיוֹמָא, וְאַקְדִּים קַמֵּי סִטְרָא אָחֳרָא, וְאִתְקַיַּים עָלְמָא. וּמַה דַּחֲשֵׁיב סִטְרָא אָחֳרָא לְאִתְבְּנֵי בְּעָלְמָא לְאִתְתַּקְּפָא, אִתְבְּנֵי בְּהַאי לֵילְיָא סִטְרָא דְטוֹב וְאִתְתַּקַּף, וְאִתְבְּנוּן גּוּפִין וְרוּחִין קַדִּישִׁין בְּהַאי לֵילְיָא מִסִּטְרָא דְטוֹב. וּבְגִין כַּךְ, עוֹנָתָן דְּחַכִּימִין דְּיָדְעֵי דָא, מִשַּׁבָּת לְשַׁבָּת.

Candles Demons Epilepsy Evil Female Holiness (Kedushah) Hosts Intercourse Kedushah (Holiness) Light Lilit Nakedness Other Side Wicked Wickedness

251. Because when the Other Side saw this - that just as he planned on doing, the Side of Holiness preceded it, then the Other Side went along to wander about, together with all its hosts and legions to watch over those who perform their conjugal rights naked and by the light of the candle. AS A RESULT OF THIS, all their children born from that intercourse are born epileptic, because they are possessed by spirits that come from the Other Side. And these are the naked spirits of the wicked that are called demons. These are pursued and killed by Lilit.

251. דְּהָא כְּדֵין חָמַאת דָּא סִטְרָא אָחֳרָא, דְּכַמָּה דְאִיהִי חֲשִׁיבַת לְמֶעְבַּד עֲבִידֵי סִטְרָא דִקְדוּשָׁה, אָזְלָא וּמְשַׁטְּטָא בְּכַמָּה חַיָּילִין וְסִטְרִין דִּילָהּ, וְחָמַאת כָּל אִינוּן דְּקָא מְשַׁמְשֵׁי עַרְסַיְיהוּ בְּגִלּוּיָא דְגוּפֵיהוֹן לִנְהוֹרָא דְּבוֹצִינָא, וְכָל אִינוּן בְּנִין דְּנָפְקִין מִתַּמָּן הֲווֹ נִכְפִין. דְּשָׁרוֹ עֲלַיְיהוּ רוּחִין מֵהַהוּא סִטְרָא אָחֳרָא. וְאִינוּן רוּחִין עַרְטִילָאִין דְּחַיָּיבַיָא דְּאִקְרוֹן מַזִּיקִין, וְשָׁרִיאַת בְּהוֹ לִילִית וּקְטֵילַת לוֹן.

Abyss Asimon (Spirit) Caves Eve Holiness (Kedushah) Hosts Intercourse Kedushah (Holiness) Other Side Shabbat

252. So, because the day was sanctified, and holiness ruled over the world, the Other Side makes itself small and hides during every Shabbat Eve and during every Shabbat Day. Only Asimon and His group do not hide, but go around floating above the candlelight secretly in order to observe the indecent intercourse. And after that they go and hide inside the cave of the great abyss. As soon as Shabbat is over, many hosts and legions roam about in the world. This is why the hymn against calamities, (TEHILIM 91), was composed - to prevent them from ruling over the holy nation.

252. כֵּיוָן דְּאִתְקַדַּשׁ יוֹמָא וְשָׁלְטָא קְדוּשָׁה עַל עָלְמָא, הַהוּא סִטְרָא אָחֳרָא אַזְעֵירַת גַּרְמָהּ וְאִטַּמְרַת כָּל לֵילְיָא דְשַׁבַּתָּא וְיוֹמָא דְשַׁבַּתָּא. בַּר מִן אֲסִימוֹן וְכָל כַּתְּ דִּילֵיהּ, דְּאַזְלֵי עַל שְׁרַגֵּי בִּטְמִירוּ, לְמֶחֱמֵי עַל גִּלּוּיֵי דְּשִׁמּוּשָׁא, וּלְבָתַר אִטַּמְּרוּן גּוֹ נוּקְבָא דִּתְהוֹמָא רַבָּא כֵּיוָן דְּנָפַק שַׁבַּתָּא, כַּמָּה חַיָּילִין וּמַשִּׁרְיָין פָּרְחִין וּמְשַׁטְּטִן בְּעָלְמָא, וְעַל דָּא אִתְקַן שִׁיר שֶׁל פְּגָעִים, דְּלָא יִשְׁלְטוּן עַל עַמָּא קַדִּישָׁא.

Cup Evil Havdalah Prayer Shabbat Wine

253. Where do they roam to on that night, WHEN SHABBAT IS OVER? When they come out in haste and think that they are about to rule over the world and overcome the holy nation, they see them standing in prayer and reciting this hymn (Tehilim 91), saying the Havdalah (the prayer that is said at the end of Shabbat) during the prayers and then performing the Havdalah with the cup (of wine). Then they fly from there and go roaming until they reach the desert. May the Merciful One save us from them and from the Evil Side.

253. לְאָן אֲתַר מְשַׁטְּטֵי בְּהַהוּא לֵילְיָא, כַּד נַפְקֵי בִּבְהִילוּ, וְחָשְׁבִין לְשַׂלְּטָאָה בְּעָלְמָא עַל עַמָּא קַדִּישָׁא. וְחָמָאן לוֹן בִּצְלוֹתָא, וְאָמְרִין שִׁירָתָא דָא, וּבְשֵׁירוּתָא מַבְדְּלֵי בִּצְלוֹתָא, וּמַבְדְּלֵי עַל הַכּוֹס, פַּרְחֵי מִתַּמָּן, וְאָזְלֵי וּמְשָׁטְטֵי וּמָטָאן לְגוֹ מַדְבְּרָא. רַחֲמָנָא לְשֵׁיזְבָן מִנַּיְיהוּ וּמִסִּטְרָא בִּישָׁא.

Bread Candles Congregation Curse Fire Gehenom (Hell) Hell (Gehenom) Lights Olive Prayer Sanctification Shabbat

254. There are three kinds of people who bring bad things on themselves. The first is he who curses himself; the second is he who throws away bread or bread crumbs as big as an olive; and the third is he who lights the candle when the Shabbat is over before Yisrael reached the recital of Sanctification, that is IN THE PRAYER OF VE'ATA KADOSH. Because with that fire, he lights the flames of Gehenom before its time.

254. תְּלָתָא אִינוּן גַּרְמִין בִּישָׁא לְגַרְמַיְיהוּ. חַד, מָאן דְּלַיֵּיט גַּרְמֵיהּ. תִּנְיָינָא, מָאן דְּזָרַק נַהֲמָא אוֹ פֵּרוּרִין דְּאִית בְּהוֹ כַּזַּיִת. תְּלִיתָאָה, מָאן דְּאוֹקֵיד שְׁרַגָּא בְּמִפְקָא דְּשַׁבַּתָּא, עַד לָא מָטוֹ יִשְׂרָאֵל לְקִדּוּשָׁא דְסִדְרָא, דְּגָרֵים לְנוּרָא דְּגֵיהִנֹּם לְאַדְלָקָא בְּהַאי נוּרָא, עַד לָא מָטָא זִמְנַיְיהוּ.

Candles Curse Gehenom (Hell) Hell (Gehenom) Punishment Shabbat

255. There is a special place in Gehenom for those who profane the Shabbat. Those who are punished in Gehenom curse the person who lit the candle before its time, and they say to him, "Behold; Hashem will thrust you about with a mighty throw, and He will seize you firmly. He will violently roll and toss you like a ball into a large country" (Yeshayah 22:17-18).

255. דְּחַד דּוּכְתָּא אִית בַּגֵּיהִנֹּם לְאִינוּן דְּקָא מְחַלְּלֵי שַׁבָּתוֹת, וְאִינוּן דַּעֲנוּשִׁין בַּגֵיהִנֹּם, לַייטִין לֵיהּ לְהַהוּא דְּאוֹקִיד שְׁרַגָּא, עַד לָא מָטָא זִמְנֵיהּ, וְאַמְרֵי לֵיהּ הִנֵּה ה' מְטַלְטֶלְךָ טַלְטֵלָה גָּבֶר וגו' צָנוֹף יִצְנָפְךָ צְנֵפָה כַּדּוּר אֶל אֶרֶץ רַחֲבַת יָדָיִם.

Candles Congregation Cup Havdalah Hosts Light Prayer Shabbat Wine

256. It is not proper for him to light the candle, as Shabbat is not over before Yisrael recite the prayer of Havdalah and say the benediction over the cup (of wine). For until that time, it is still Shabbat, and the sanctity of the Shabbat still rests upon us. So after the benediction over the cup is performed, all those hosts and legions that govern the weekdays return to their positions, each one according to the appointed service for which he is responsible.

256. בְּגִין דְּלָאו יָאוֹת הוּא לְאַדְלָקָא נוּרָא כַּד נָפֵיק שַׁבַּתָּא, עַד דְּמַבְדְּלֵי יִשְׂרָאֵל בִּצְלוֹתָא וּמַבְדְּלֵי עַל כַּסָּא, בְּגִין דְּעַד הַהוּא זִמְנָא שַׁבָּת הוּא, וּקְדוּשָׁה דְשַׁבָּת שָׁלֵיט עֲלָנָא וּבְשַׁעֲתָא דְמַבְדִּילִין עַל כַּסָּא, כָּל אִינוּן חַיָּילִין, וְכָל אִינוּן מַשִּׁרְיָין דְּאִתְמְנָן עַל יוֹמֵי דְחוֹל, כָּל חַד וְחַד יָתִיב לְאַתְרֵיהּ וּפוּלְחָנֵיהּ דְּאִתְמְנֵי עֲלֵיהּ.

Congregation Holiness (Kedushah) Hosts Kedushah (Holiness) Shabbat

257. Because, as soon as the Shabbat begins and the day is sanctified, Holiness is aroused and governs the world; worldliness is removed from its rule. Only when Shabbat is over do they regain their position again. But although Shabbat is over, they do not regain their positions until that moment when Yisrael say in the land of Yisrael, "Blessed are You, Hashem, who separate the holy from the secular." Then the holiness is removed, and all the hosts that govern the weekdays are aroused and return to their positions, each one according to its post for which it is responsible.

257. בְּגִין דְּכַד עָאל שַׁבַּתָּא וְאִתְקַדַּשׁ יוֹמָא, קֹדֶשׁ אִתְעַר וְשַׁלִּיט בְּעָלְמָא, וְחוֹל אִתְעַדֵּי מִשּׁוּלְטָנוּתָא דִילֵיהּ, עַד שַׁעֲתָא דְּנָפֵיק שַׁבַּתָּא לָא תַיְיבִין לְאַתְרַיְיהוּ. וְאַף עַל גָּב דְּנָפֵיק שַׁבַּתָּא, לָא תַיְיבִין לְאַתְרַייהוּ עַד זִמְנָא דְאָמְרֵי יִשְׂרָאֵל בא"י הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל, כְּדֵין קֹדֶשׁ אִסְתַּלַּק, וּמַשִּׁרְיָין דְּאִתְמַנִיאוּ עַל יוֹמֵי דְחוֹל מִתְעָרִין וְתַיְיבִין לְאַתְרַייהוּ כָּל חַד וְחַד עַל מַטְרֵיהּ דְּאִתְפְּקַד עֲלֵיהּ.

Candles Congregation Fire Light Lights Sanctification

258. Nevertheless, they do not receive control until the flames of the candle are lit. All these flames are called the Lights of Fire because they all come from the secret behind the column of fire and the element of fire, and they take charge over the lower world. All this happens if a person lights the candle before Yisrael have finished the recital of the sanctification.

258. וְעִם כָּל דָּא, לָא שָׁלְטִין עַד דִּיהוֹן נְהוֹרִין מֵרָזָא דִשְׁרַגָא, וְכָלְהוֹן אִקְרוּן מְאוֹרֵי הָאֵשׁ, בְּגִין דְּמֵרָזָא דְּעַמּוּדָא דְנוּרָא וּמִיסוֹדָא דְנוּרָא אָתְיָאן כָּלְהוֹ וְשָׁלְטִין עַל עַלְמָא תַּתָּאָה, וְכָל דָּא כַּד ב"נ אַדְלֵיק שְׁרַגָּא עַד לָא שְׁלִימוּ יִשְׂרָאֵל קִדּוּשָׁא דְסִדְרָא.

Blessing Congregation Dew Field Gehenom (Hell) Heaven Hell (Gehenom) Sanctification Wicked Wickedness

259. And if he waits until they complete the sanctification, all those wicked people who are in Gehenom acknowledge the justice brought upon them by the Holy One, blessed be He. And they confirm the blessings that are recited by the congregation, and bring them upon him. THIS REFERS TO THE WORDS, "therefore Hashem gives you of the dew of heaven" (Beresheet 27:28), and "Blessed shall you be in the field..." (Devarim 28:3).

259. אֲבָל אִי אִיהוּ מַמְתִּין עַד דִּישְׁלִימוּ קִדּוּשָׁא דְסִדְרָא, אִינוּן חַיָּיבִין דְּגֵיהִנֹּם מַצְדִיקִין עֲלַיְיהוּ דִינָא דְקָדוֹשׁ בָּרוּךְ הוּא, וְאִינוּן מְקַיְּימֵי עַל הַהוּא ב"נ כָּל בִּרְכָאן דְּקָא אָמְרֵי צִבּוּרָא, וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם בָּרוּךְ אַתָּה בָּעִיר וּבָרוּךְ אַתָּה בַּשָׂדֶה וגו'.

Evil Illness Judgment Poor Sin Soul, The

260. "Blessed is he who considers the poor; Hashem will deliver him in the day of evil [fem. adj.]" (Tehilim 41:2). HE ASKS: As it should have been written 'in the day of evil' [masc. adj.], so why does it say, "in the day of evil [fem. adj.]?" AND HE REPLIES: This refers to the day when that Evil [fem. adj.] is in power and wants to take his soul away from him. "Blessed is he who considers the poor." The words, "the poor" allude a very ill person; "THAT CONSIDERS" alludes to how to cure him from his sins as he stands before the Holy One, blessed be He. Another meaning is that this is the day when Judgment prevails and is about to dominate the world, and he "CONSIDERS" to be saved from it. As it has been written: "Hashem will deliver him in the day of evil -" so THIS REFERS to the day when Judgment is passed over to the Evil in order to control the world. THEN "HASHEM WILL DELIVER HIM."

260. אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְטֵהוּ י"י. בְּיוֹם רָע מִבָּעֵי לֵיהּ, מַאי בְּיוֹם רָעָה. יוֹמָא דְּשָׁלְטָא הַהִיא רָעָה לְמֵיסַב נִשְׁמְתֵיהּ, אַשְׁרֵי מַשְׂכִּיל אֶל דָּל, דָּא הוּא שְׁכִיב מְרַע, לְאַסָּאָה לֵיהּ מֵחוֹבוֹי גַּבֵּי קֻדְשָׁא בְּרִיךְ הוּא. ד"א, דָּא יוֹמָא דְדִינָא שָׁרְיָא עַל עָלְמָא, אִשְׁתְּזֵיב מִנֵּיהּ, כְּמָא דְאִתְּמָר, בְּיוֹם רָעָה יְמַלְטֵהוּ ה' יוֹמָא דְאִתְמְסַר דִּינָא לְהַהוּא רָעָה לְשַׁלְטָאָה עַל עָלְמָא.

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