Trumah: Chapter 73

"Extol Him who rides upon the clouds"

Synopsis

Rabbi Yosi here continues discussing the firmaments. He says "the clouds" means the seventh firmament, that of Chesed, which is called Aravot because it is mixed from fire and water. He "who rides upon the clouds" is the eighth and higher firmament, Binah. Aravot includes within itself all the other six Sfirot, and that is the secret of the Supernal Chariot. Because those who enter the presence of this firmament must enter with only joy, the High Priest must enter the Holy Sanctuary only with joy.

Rabbi Yosi next asks what the person in dire straits is to do if he cannot pray with joy, being full of sadness. He answers that those who pray with tears awaken the compassion of God.

Then we learn that Binah is called 'Yah', because he is joy and he causes joy and he is the higher firmament. And when this firmament dominates, we are told, it revokes any punishment that had been decreed for a person who is in sadness yet still fasts on the Sabbath.

Rabbi Elazar next expresses the belief that "Him who rides upon the clouds" refers to Arich Anpin, who is the most hidden and most ancient of all, whose name is 'Yah', and who rides upon Aba and Ima, who are Yud-Hei. Even though Arich Anpin cannot be grasped or understood, Aba and Ima are the first level that emerged from Him. The name of Zeir Anpin, Yud Hei Vav Hei, is not as great because it has more letters, but, nonetheless, it is still the Great Name, which is used for Amen, to draw Light from Him.

Rabbi Elazar then repeats that the precepts of the Torah are the limbs of the body; every one of the limbs is important, and neglecting even one precept of the Torah makes a blemish. He next discusses the union of the supernal limbs, whose secret is 'remember', and the lower limbs, whose secret is 'keep'. We are reminded that anyone who completes the precepts of the Torah will inherit two worlds, this world and the world to come.

Then, Rabbi Chiya and Rabbi Aba rise at midnight to study Torah, and the daughter of the innkeeper stands nearby to light a candle for them and listen to their words.

Relevance

Depression and gloom cause the Shechinah to depart from our presence. Hence, true joy is kindled in our hearts so that the Shechinah envelops us in all her splendor. We are told that genuine tears of sadness (not selfishness) cause our prayers to be answered. In turn, the gates of mercy are opened to us by the lamenting prayers of the righteous who have cried and spilled tears on our behalf throughout history. We are connected to the highest, most hidden realms of the spiritual atmosphere that shines immeasurable rays of Light into our dimension.

Meditating upon this section, while making the conscious effort to share this Light with all mankind, brings us blessing, helping our world now to become the world to come.

Aravot Cloud Fire Firmaments North Seven South Water Zeir Anpin

709. Among them all, the seventh is the most valuable, WHICH IS CHESED, except for the eighth FIRMAMENT, WHICH IS BINAH, who leads all seven firmaments and stands upon them all. It is written, "Extol Him who rides upon the clouds" (Tehilim 68:5). HE QUESTIONS, Who is the one who rides the clouds and what are the clouds (Heb. aravot)? HE ANSWERS, 'Aravot' is the seventh firmament, WHICH IS THE FIRST SFIRAH OF ZEIR ANPIN THAT IS CALLED 'CHESED,' AND INCLUDES ALL THE SFIROT OF ZEIR ANPIN THAT ARE BELOW IT. Why is it called 'Aravot?' Because it is mixed (Heb. me'orav) of fire and water together, NAMELY from the south, WHICH IS WATER, and from the north, WHICH IS FIRE. It is mixed of the two sides AND THE ONE WHO RIDES ON THE CLOUDS IS THE EIGHTH FIRMAMENT, BINAH.

709. בְּכֻלְּהוּ שְׁבִיעָאָה עָדִיף, בַּר תְּמִינָאָה, דְּקָא מַדְבַּר לְכֻלְּהוּ, וְקַיְּימָא עַל כֻּלְּהוּ. כְּתִיב סֹלּוּ לָרוֹכֵב בָּעֲרָבוֹת, מַאן רוֹכֵב בָּעֲרָבוֹת, וּמַאן אִינּוּן עֲרָבוֹת. אֶלָּא, עֲרָבוֹת דָּא רְקִיעָא שְׁבִיעָאָה, אֲמַאי אִתְקְרֵי עֲרָבוֹת. עַל דְּאִיהוּ כָּלִיל מֵאֶשָּׁא וּמַיָא כַּחֲדָא, וּמִסִּטְרָא דְּדָרוֹם, וּמִסִּטְרָא דְּצָפוֹן, וְאִיהוּ מְעוּרָב מִתְּרֵין סִטְרִין.

Aravot Body Fruit Lulav Myrtle Thigh Zeir Anpin

710. If you ask, If so, what about the two Aravot (Eng. 'willow branches) that are joined with the Lulav (Eng. 'palm leaf'), we have learned that this is what is written, "Extol Him who rides upon the Aravot." AND THEY ARE NETZACH AND HOD THAT ARE CALLED 'THIGHS.' HE QUESTIONS, Who gave thighs, WHICH ARE NETZACH AND HOD, in the body, WHICH IS CHESED, GVURAH AND TIFERET, and who gave a body in the thighs - MEANING, HERE YOU SAY THAT ARAVOT ARE CHESED OF ZEIR ANPIN, WHICH IS CONSIDERED THE BODY OF ZEIR ANPIN AND THERE YOU SAY THAT THEY ARE NETZACH AND HOD, WHICH ARE THE THIGHS THAT ARE OUTSIDE OF ITS BODY. WHO COMPARES THEM, seeing that this one, NAMELY THE BODY, produces fruit and this one, NAMELY NETZACH AND HOD, which are thighs, does not produce fruit.

710. וְאִי תֵּימָא, אִי הָכִי, שְׁתֵּי עֲרָבוֹת דְּקָא מִתְחַבְּרָן בְּלוּלָב, וְתָנֵינָן עֲרָבוֹת, הֲדָא הוּא דִּכְתִּיב סֹלּוּ לָרוֹכֵב בָּעֲרָבוֹת. אִי הָכִי, מַאן יָהִיב יַרְכִּין בְּגוּפָא, אוֹ גּוּפָא בְּיַרְכִּין, דְּהָא דָּא עָבִיד פֵּרִין וְאֵיבִין, וְדָא לָא עָבִיד פֵּרִין וְאֵיבִין.

Aravot Chariot Cloud Fire Firmaments Living Creatures Lulav Myrtle Water Zeir Anpin

711. HE ANSWERS, But certainly it all resembles the secret of Aravot (willow branches) of the Lulav (palm leaf), for one of these willow branches of the Lulav, WHICH ARE NETZACH AND HOD, is fire, WHICH IS HOD, and the other is water, WHICH IS NETZACH. They all pertain to the same secret, FOR THE ONE IS COMPLETELY WATER AND THE OTHER IS COMPLETELY FIRE AND THEY ARE NOT MIXED ONE WITH THE OTHER, FOR THEY ARE TWO SFIROT EACH WITH INDIVIDUAL DOMINION. It is the seventh FIRMAMENT, WHICH IS CHESED, which combines fire and water together in one secret, FOR IT IS ONE SFIRAH, AND SO WE FIND THAT IT COMBINES WITHIN ITSELF THE TWO ARAVOT OF THE LULAV IN ACTUALITY. Because the firmament Aravot includes within itself all the other six SFIROT, WHICH ARE GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, AS THE HIGHEST ONE INCLUDES ALL THOSE THAT ARE LOWER THAN IT, that is the secret of the supernal Chariot. The Holy One, blessed be He, WHO IS BINAH, desires this firmament more than all the firmaments and His desire is always to perfect this firmament with the highest beauty. On this, it is said, "Extol Him who rides upon Aravot," MEANING He who rides on Aravot. Who is He? This firmament that stands over the living creatures, NAMELY BINAH THAT STANDS ABOVE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN THAT ARE CALLED 'LIVING CREATURES,' for it is He who rides on the clouds.

711. אֶלָּא, וַדַּאי כֹּלָּא הוּא רָזָא דַּעֲרָבוֹת דְּבַלוּלָב, אִינּוּן עֲרָבוֹת דְּבַלוּלָב, חַד אֵשׁ, וְחַד מַיִם. בְּרָזָא דָּא דְּכֻלְּהוּ, וְאִיהוּ שְׁבִיעָאָה אִיהוּ אֵשׁ וּמַיִם כָּלִיל כַּחֲדָא, בְּרָזָא חֲדָא, וּבְגִין דַּעֲרָבוֹת אִיהוּ רָזָא כְּלָלָא דְּכֻלְּהוּ שִׁית אַחֲרָנִין, אִיהוּ רָזָא דִּרְתִיכָא עִלָּאָה, וְקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהַאי רְקִיעָ, יַתִּיר מְכֻּלְּהוּ רְקִיעִין, וְתִיאוּבְתֵיהּ תָּדִיר לְאַתְקְנָא לְהַהוּא רְקִיעָא, בִּשְׁפִירוּ עִלָּאָה. וְע"ד, סֹלּוּ לָרֹכֵב בָּעֲרָבוֹת לְהַהוּא דְּרֹכֵב בָּעֲרָבוֹת. וּמַאן אִיהוּ. הַהוּא רָקִיעַ טָמִיר וְגָנִיז, דְּקַיְּימָא ע"ג חֵיוָתָא, דְּאִיהוּ רֹכֵב בָּעֲרָבוֹת.

Cloud Firmaments

712. "And rejoice before Him" (Ibid.): It is not written, 'From before Him' but rather "before Him," BECAUSE 'FROM BEFORE HIM' IMPLIES BEFORE BINAH, WHICH IS CHOCHMAH and there is nobody who can know anything in Him. But "before Him," WHICH IS BINAH THAT RIDES UPON THE CLOUDS, one who enters before this firmament must enter with joy and without any sadness at all, because this firmament causes it so that neither sadness nor anger can dwell at all, because everything there is with joy. THEREFORE, IT SAYS, "AND REJOICE BEFORE HIM."

712. וְעִלְזוּ לְפָנָיו. מִלְּפָנָיו לָא כְּתִיב, אֶלָּא לְפָנָיו, דְּהָא לֵית מַאן דְּיִנְדַּע בֵּיהּ כְּלוּם. אֲבָל לְפָנָיו, מַאן דְּעָיֵיל לְקָמֵיהּ דְּהַאי רְקִיעָ, אִצְטְרִיךְ לְמֵיעַל בְּחֶדְוָה, וְלָא בַּעֲצִיבוּ כְּלַל, בְּגִין דְּהַאי רְקִיעָא גָּרִים, דְּתַמָּן לָא שַׁרְיָא עֲצִיבוּ וְרוּגְזָא כְּלַל, דְּהָא תַּמָּן כֹּלָּא אִיהוּ בְּחֶדְוָה.

High Priest Sanctuary Singing

713. Therefore, the High Priest who stands before Him enters the Holy Sanctuary only in joy and expresses joy, because the place causes it. Of this, it is written, "Serve Hashem with gladness, come before His presence with singing" (Tehilim 100:2), because one should not show sadness in it.

713. וְעַל דָּא, כֹּהֵן גָּדוֹל דְּקַיְּימָא לְקָמֵיהּ, לָא הֲוָה עָאל לְבֵי קוּדְשָׁא, בַּר בְּחֶדְוָה, וּלְאַחֲזָאָה חֶדְוָה, דְּהָא אַתְרָא גָּרִים. וְעַל דָּא כְּתִיב, עִבְדוּ אֶת יְיָ' בְּשִׂמְחָה בֹּאוּ לְפָנָיו בִּרְנָנָה. דְּהָא אִצְטְרִיךְ דְּלָא לְאַחֲזָאָה בָּהּ עֲצִיבוּ.

Heart Mercy Prayer

714. You may say, One who is in pain and in dire straits, who cannot feel joy in his heart, and because of his dire straits he has to ask for Mercy from the supernal King. If so, then he shouldn't pray his prayer at all and should not enter with any sadness at all, because he cannot gladden his heart and enter before Him with joy. What remedy does this person have?

714. וְאִי תֵּימָא, אִי הָכִי, הַאי מַאן דְּאִיהוּ בְּצַעֲרָא וּבְדוֹחְקָא, דְּלָא יָכִיל לְמֶחְדֵּי לִבֵּיהּ, וּמִגּוֹ דּוֹחֲקֵיהּ אִית לֵיהּ לְמִתְבַּע רַחֲמִין, קָמֵי מַלְכָּא עִלָּאָה, אִי הָכִי, לָא יִצְלֵי צְלוֹתָא כְּלַל, וְלָא יֵיעוּל בַּעֲצִיבוּ כְּלַל, דְּהָא לָא יָכִיל לְמֵחֱדֵי לִבֵּיהּ, וּלְאַעֲלָא קָמֵיהּ בְּחֶדְוָה, מַאי תִּקּוּנָא אִית לֵיהּ לְהַאי בַּר נָשׁ.

Gates Lock Prayer

715. HE ANSWERS, Surely we have learned that all the gates are closed and locked, but the gates of tears are not closed. Tears come only from pain and sadness, and all those who are appointed over the gates break the obstacles on the roads and the locks. They bring in these tears and that prayer enters before the Holy King.

715. אֶלָּא וַדַּאי הָא תָּנֵינָן, כָּל תַּרְעִין נִנְעָלוּ וְאַסְגִּירוּ, וְתַרְעִין דִּדְמָעִין לָא אַסְגִּירוּ, וְלֵית דִּמְעָה אֶלָּא מִגּוֹ צַעֲרָא וְעָצִיבוּ. וְכָל אִינּוּן דִּמְמָנָן עַל אִינּוּן תַּרְעִין, כֻּלְּהוּ מְתָבְּרִין גְּזִּיזִין וּמַנְעוּלִין, וְעַיְילִין אִינּוּן דִּמְעִין, וְהַהִיא צְלוֹתָא עָאלַת קָמֵי מַלְכָּא קַדִּישָׁא.

Female Hands Male Matron Mercy Prayer Shechinah

716. Then, that place, NAMELY MALCHUT, is distressed by the sadness and distress of that person, as it is written, "In all their affliction He is afflicted" (Yeshayah 63:9), BECAUSE THE PAIN OF THE PERSON TOUCHES THE SHECHINAH. The longing of the Supernal World, WHICH IS ZEIR ANPIN, to this place, WHICH IS MALCHUT, is like a male whose longing is always toward the female. Therefore, when the King, WHO IS ZEIR ANPIN, comes to the Matron, WHO IS MALCHUT, and finds Her sad, he gives over to Her hands whatever She desires. That person or that prayer do not return empty, and the Holy One, blessed be He, has Mercy on him. Blessed is the portion of that person who pours out tears before the Holy One, blessed be He, in his prayer.

716. כְּדֵין הַהוּא אֲתָר אִית לֵיהּ דּוֹחֲקָא, מֵהַהוּא עֲצִיבוּ וְדוֹחֲקָא דְּהַהוּא בַּר נָשׁ, כד"א בְּכָל צָרָתָם לֹא צָר. תִּיאוּבְתֵּיהּ דְּהַהוּא עָלְמָא עִלָּאָה, לְגַבֵּי הַאי אֲתָר, כִּדְכוּרָא דְּתִיאוּבְתֵּיה תָּדִיר לְגַבָּהּ דְּנוּקְבָּא. כַּד מַלְכָּא עָאל לְגַבֵּי מַטְרוֹנִיתָא, אַשְׁכַּח לָהּ בַּעֲצִיבוּ, כְּדֵין כָּל מָה דְּאִיהִי בָּעָאת, בִּידָהָא אִתְמְסָר, וְהַהוּא בַּר נָשׁ, וְהַהִיא צְלוֹתָא, לָא אַהְדָּר בְּרֵיקָנַיָּא, וְקוּדְשָׁא בְּרִיךְ הוּא חַיִּיס עָלֵיהּ. זַכָּאָה חוּלָקֵיהּ דְּהַהוּא בַּר נָשׁ, דְּאוֹשִׁיד דִּמְעִין קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, בִּצְלוֹתֵיהּ.

Cloud Fasting Firmaments Shabbat

717. It is similar on Shabbat. There is one who fasts on Shabbat and expresses sadness because of his pain, yet during Shabbat that supernal Firmament dominates, WHICH IS BINAH, that one that appears with joy, and causes everyone to rejoice. As for that PERSON, who is in sadness, once this FIRMAMENT dominates, it revokes that punishment that was deemed against that person. We have already learned this. AND THIS IS WHAT IS SAID, "Extol... " WHICH MEANS to give honor and exaltation to He who rides on the clouds, for He is joy and causes joy for everyone and He is the firmament which is above the Living Creatures, NAMELY BINAH, AS EXPLAINED EARLIER. "Yah is His Name" (Tehilim 68:5): Certainly, because in this place is this Name included, BECAUSE BINAH IS CALLED 'YAH.' "And rejoice before him," meaning not to expresses sadness before Him, as explained.

717. כְּגַוְונָא דָּא בְּשַׁבָּת, מַאן דְּיָתִיב בְּתַעֲנִיתָא בְּשַׁבָּת, מִגּוֹ צַעְרֵיהּ אַחְזֵי עֲצִיבָא, וּבְשַׁבָּת שַׁלְטָא הַהוּא רְקִיעָא עִלָּאָה, הַהוּא דְּאִתְחָזֵי בְּחֶדְוָה, וְאִיהוּ חֶדְוָה וְחַדֵּי לְכֹלָּא. הַהוּא דְּיָתִיב בַּעֲצִיבוּ, בְּגִין דְּאִיהוּ שַׁלְטָא, אַפִּיק לְהַהוּא בַּר נָשׁ מֵהַהוּא עוֹנְשָׁא דְּאִתְגְּזַר עָלֵיהּ, וְהָא אִתְּמַר, סֹלּוּ: הָבוּ יְקָר, וְרוֹמְמוּ לְהַהוּא דְּרוֹכֵב בָּעֲרָבוֹת, דְּאִיהוּ חֶדְוָה וְחַדֵּי כֹּלָּא, רְקִיעָא עַל גַּבֵּי חֵיוָתָא בְּיָ"הּ שְׁמוֹ וַדַּאי, דְּהָא בְּהַהוּא אֲתָר שְׁמָא דָּא אִתְכְּלִיל. וְעִלְזוּ לְפָנָיו, בְּגִין דְּלָא אִצְטְרִיךְ לְאַחֲזָאָה קָמֵיהּ עֲצִיבוּ, כְּמָה דְּאִתְּמַר.

Aba and Ima Cloud

718. Rabbi Elazar said, This passage should have said, "Extol Him who rides upon the clouds" AND THIS PURPORT WOULD BE BINAH THAT RIDES UPON ZEIR ANPIN. What then is the meaning of "upon the clouds?" AND ALSO with "Yah is His Name:" It should have said, 'Yah is He,' IF IT REFERS TO BINAH. What is the meaning of "His Name?" This verse is said about the most concealed of all and the most ancient of all, NAMELY ARICH ANPIN THAT IS MORE CONCEALED THAN THE CONCEALED SUPERNAL ABA AND IMA AND MORE ANCIENT THAN THEY. He is not revealed and not known at all, BECAUSE ITS CHOCHMAH IS CONCEALED ENTIRELY, AND DOES NOT ILLUMINATE BENEATH IT AT ALL, and rides upon the clouds, WHICH ARE ABA AND IMA, WHO ARE YUD-HEI. And if you ask, Since He comes and rides on Yud-Hei, even though He is concealed, can He be revealed in this place?

718. רַבִּי אֶלְעָזָר אָמַר, הַאי קְרָא, הָכִי אִצְטְרִיךְ לְמֵימַר, סֹלּוּ לָרוֹכֵב עַל עֲרָבוֹת, מַאי בָּעֲרָבוֹת. בְּיָהּ שְׁמוֹ, בְּיָהּ הוּא מִבָּעֵי לֵיהּ, מַאי שְׁמוֹ. אֶלָּא הַאי קְרָא, עַל סְתִימָא דְּכָל סְתִימִין, עַתִּיקָא דְּכָל עַתִּיקִין אִתְּמַר. הַהוּא דְּלָא אִתְגַּלְיָא, וְלָא אִתְיְדַע כְּלַל, דְּאִיהוּ רוֹכֵב בָּעֲרָבוֹת. וְאִי תֵּימָא, דְּאִיהוּ אַתְיָא וְרָכִיב בֵּיהּ, אִי הָכִי, אע"ג דְּסָתִים הוּא בְּאֲתָר דָּא קַיְּימָא לְאִתְגַּלְיָא.

Aba and Ima Chariot Cloud Curtain Grades

719. HE ANSWERS, But "Extol Him who rides upon the clouds" refers to the most ancient of all, the most concealed of all, which cannot be grasped, AND WILL NOT BE REVEALED. Upon what does He ride? The clouds, Yud-Hei, NAMELY ABA AND IMA, which is the secret of the first LEVEL that emerged from Him, BECAUSE ABA AND IMA EMERGED FROM ARICH ANPIN. This is "His Name" of that which is concealed that is not known, BECAUSE His Name is Yud-Hei. THEREFORE, THE VERSE SAYS, "YAH IS HIS NAME" and not THAT ABA AND IMA THEMSELVES are HIS NAME. Rather, ABA AND IMA are HIS NAME because of that curtain that separated and emerged before Him. That curtain is His Name, BECAUSE MALCHUT IS CALLED 'NAME' and this is His Chariot, MEANING THROUGH THAT CURTAIN HE IS CLOTHED IN ABA AND IMA, AND THEREFORE is not known at all, BECAUSE IT IS NOT REVEALED BY THEM.

719. אֶלָּא סוֹלּוּ לָרוֹכֵב בָּעֲרָבוֹת, דָּא אִיהוּ עַתִּיקָא דְּכָל עַתִּיקִין, סְתִימָא דְּכָל סְתִימִין, דְּלָא יְדִיעַ. וּבַמֶּה אִיהוּ רוֹכֵב, בַּעֲרָבוֹת, בְּיָ"הּ, דְּאִיהוּ רָזָא קַדְמָאָה דְּנָפִיק מִנֵּיהּ וְדָא אִיהוּ שְׁמֵיהּ, מֵהַהוּא סְתִימָא, דְּלָא יְדִיעַ, שְׁמָא דִּילֵיהּ הוּא יָ"הּ. לָאו דְּאִיהוּ הוּא, אֶלָּא אִיהוּ הוּא, בְּגִין דְּהַהוּא פָּרוֹכְתָּא דְּאִתְפָּרְסָא וְנָפִיק מִקָּמֵיהּ. אֲבָל הַאי פָּרוֹכְתָּא אִיהוּ שְׁמוֹ, וְדָא אִיהוּ רְתִיכָא דִּילֵיהּ, וְלָא אִתְיְדַע כְּלַל.

Aba and Ima Amen Hebrew Letters Sin Yud Hei Vav Hei (YHVH)

720. And this is His "Great Name," NAMELY ABA AND IMA WITH MALCHUT OF ARICH ANPIN THAT ARE ENCLOTHED IN THEM. There is a Name that is not as great as He, NAMELY THE NAME YUD HEI VAV HEI, WHICH IS ZEIR ANPIN, even though He has more letters, BECAUSE ABA AND IMA ARE CALLED ONLY BY THE TWO LETTERS YUD-HEI ALONE. STILL IN ALL, it is the Great Name. Therefore, with this Name we utter and say Amen, which is DRAWN from Him. With this NAME, Amen goes on continuously, BECAUSE THE UNION OF ABA AND IMA IS NEVER INTERRUPTED. With the other Name, WHICH IS ZEIR ANPIN THAT IS CALLED YUD HEI VAV HEI, it is not so, BECAUSE THE PAIRING OF THE MALE AND FEMALE IS INTERRUPTED BY THE SIN OF THE LOWER BEINGS.

720. וְדָא אִיהוּ שְׁמוֹ הַגָּדוֹל, בְּגִין דְּאִית שְׁמֵיהּ דְּלָאו אִיהוּ כָּל כַּךְ גָּדוֹל, כְּהַאי אע"ג דְּאִית בֵּיהּ תּוֹסֶפֶת אַתְוָון. דָּא אִיהוּ שְׁמָא רַבָּא, וְעַל דָּא בְּהַאי שְׁמָא, אֲנָן מְפִיקִין אָמֵן, דְּאִיהוּ מִנֵּיהּ. בְּהַאי אַזְלָא אָמֵן בְּכָל זִמְנָא, וּבִשְׁמָא אַחֲרָא לָאו הָכִי.

Amen Precepts Torah

721. THUS WE SAY, 'Amen, May His Great Name be blessed FOREVER AND FOR ALL ETERNITY.' For when this Name is perfected, everything is complete, and all the worlds rejoice. And in the Name are included the higher and lower beings. In this Name are included the 613 precepts of the Torah, which are the inclusion of all the secrets, the upper and the lower. It is the combination of the Male World above, WHICH IS ZEIR ANPIN, and the Female World below, WHICH IS MALCHUT.

721. אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ, דְּכַד הַאי שְׁמָא אִתְתָּקַּן, כֹּלָּא אִיהוּ בִּשְׁלִימוּ, וְכָל עָלְמִין חַדָּאן בְּחִדוּ. בְּהַאי שְׁמָא, כְּלִילָן עִלָּאִין וְתַתָּאִין. בְּהַאי שְׁמָא, כְּלִילָן שִׁית מֵאָה וּתְלֵיסָר פִּקּוּדֵי אוֹרַיְיתָא, דְּאִינּוּן כְּלָלָא דְּכָל רָזִין עִלָּאִין וְתַתָּאִין. כְּלָלָא דְּעָלְמָא דִּדְכוּרָא לְעֵילָּא, וּכְלָלָא דְּעָלְמָא דְּנוּקְבָּא לְתַתָּא.

Body Faith Precepts Shechinah Torah

722. All the precepts are organs and limbs to express through them the secret of the Faith, WHICH IS THE SECRET OF THE SHECHINAH. One who does not notice and observe the secrets of the precepts of the Torah does not know and CANNOT observe how to perfect the limbs in the supernal secret. The limbs of the body are all established upon the secret of the precepts of the Torah, BECAUSE THE 248 LIMBS CORRESPOND TO THE 248 POSITIVE PRECEPTS AND THE 365 VEINS CORRESPOND TO THE 365 NEGATIVE PRECEPTS. Even though there are certain limbs that are big and vital, AND THERE ARE SOME WHICH ARE SMALL AND INFERIOR, if any of them, either big or small, is removed, even the smallest in the person, he is considered blemished. He who diminishes even one precept of the precepts of the Torah makes a blemish in a place where there should not be any.

722. וְכֻלְּהוּ פִּקּוּדִין, כֻּלְּהוּ שַׁיְיפִין וְאֵבָרִין, לְאִתְחֲזָאָה בְּהוּ רָזָא דִּמְהֵימְנוּתָא. מַאן דְּלָא יַשְׁגַּח וְלָא אִסְתָּכַּל בְּרָזִין דְּפִקוּדֵי אוֹרַיְיתָא, לָא יְדַע, וְלָא אִסְתָּכַל, הֵיךְ מְתַּתְקְנָן שַׁיְיפִין בְּרָזָא עִלָּאָה. שַׁיְיפִין דְּגוּפָא כֻּלְּהוּ, מִתְתַּקְּנָן עַל רָזָא דְּפִקוּדֵי אוֹרַיְיתָא, וְאע"ג דְּאִית שַׁיְיפִין, דְּאִינּוּן רַבְרְבִין וְעִלָּאִין, כֻּלְּהוּ זְעִירִין וְרַבְרְבִין, אִי אִתְנְטִיל חַד מִנַּיְיהוּ, אֲפִילּוּ זְעִירָא דְּבַר נָשׁ, אִקְרֵי מָארֵיהּ דְּמוּמָא, כ"ש וְכ"ש הַהוּא דְּגָרַע אֲפִילּוּ חַד פִּקּוּדָא מֵאִינּוּן פִּקּוּדֵי אוֹרַיְיתָא, דְּאָטִיל מוּמָא בְּאֲתָר דְּלָא אִצְטְרִיךְ.

Eden Precepts Sinew Torah

723. Come and see what is written, "And Hashem Elohim took the man, and put him into the Garden of Eden to till it and to keep it" (Beresheet 2:15). We have learned that "to till it and to keep it" refers to the offerings, and it is all one. But this is the secret of the precepts of the Torah. "To till it:" These are the 248 supernal Limbs, "and to keep it" are the 365 lower limbs, NAMELY THE 365 SINEWS. Those higher ones pertain to 'remember,' WHICH IS ZEIR ANPIN, and those lower ones pertain to 'keep,' WHICH IS MALCHUT. And it is all one.

723. תָּא חֲזִי, מַה כְּתִיב, וַיִּקַּח יְיָ' אֱלֹהִים אֶת הָאָדָם וַיַּנִּיחֵהוּ בְגַן עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ. וְתָנֵינָן, לְעָבְדָהּ וּלְשָׁמְרָהּ אִלֵּין קָרְבָּנִין, וְכֹלָּא חַד. אֲבָל דָּא רָזָא דְּפִקוּדֵי אוֹרַיְיתָא, לְעָבְדָהּ: אִלֵּין רמ"ח שַׁיְיפִין עִלָּאִין. וּלְשָׁמְרָהּ: אִלֵּין תְּלָת מְאָה וְשִׁתִּין וְחָמֵשׁ שַׁיְיפִין תַּתָּאִין. אִלֵּין עִלָּאִין דְּזָכוֹר. וְאִלֵּין תַּתָּאִין דְּשָׁמוֹר, וְכֹלָּא חַד.

Precepts Soul, The Torah World to Come, The

724. Blessed is he who is worthy of completing the precepts of the Torah. He causes man to perfect his spirit and soul in this world and in the World to Come. The Torah merits the person to inherit two worlds, this world and the World to Come. Everyone who endeavors in Torah endeavors in life, life in this world and life in the World to Come and is spared from all the bad punishments, which cannot dominate him. If by endeavoring IN TORAH it is thus, it is all the more so for he who acts AND FULFILLS THE PRECEPTS OF THE TORAH.

724. זַכָּאָה אִיהוּ מַאן דְּזָכֵי לְאַשְׁלָמָא לוֹן. פִּקּוּדִין דְּאוֹרַיְיתָא, גָּרִים לְבַר נָשׁ לְאַשְׁלָמָא רוּחֵיהּ וְנִשְׁמָתֵיהּ בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי. אוֹרַיְיתָא מְזַכָּה לְבַר נָשׁ, לְאַחְסְנָא תְּרֵין עָלְמִין, עָלְמָא דָּא וְעָלְמָא דְּאָתֵי. כָּל מַאן דְּאִשְׁתָּדַּל בְּאוֹרַיְיתָא, אִשְׁתְּדַּל בַּחַיִּים. חַיִּים בְּהַאי עָלְמָא, וְחַיִּים בְּעָלְמָא דְּאָתֵי. אִשְׁתְּזִיב מִכָּל עוֹנָשִׁין בִּישִׁין, דְּלָא יַכְלִין לְשַׁלְּטָאָה עָלֵיהּ. אִי בְּאִשְׁתַּדְּלוּתָא הָכִי. כ"ש מַאן דְּעָבֵיד עוֹבָדָא.

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