{"id":10132,"date":"2025-11-29T13:45:29","date_gmt":"2025-11-29T13:45:29","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=10132"},"modified":"2025-11-29T13:45:29","modified_gmt":"2025-11-29T13:45:29","slug":"general-and-individual","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/general-and-individual\/","title":{"rendered":"General and Individual"},"content":{"rendered":"\n

55) \u201cAnd you shall know that I am the Lord your God who brings you out from under the burdens of the Egyptians.\u201d This Mitzva<\/em> [commandment] is the first of all the Mitzvot<\/em> [plural of Mitzva<\/em>], since the first beginning of all the Mitzvot<\/em> is to know the Creator in general\u2014to know that there is an upper Ruler who is the Master of the world and created all the souls, heaven and earth and all their hosts. And this is a rule. The end of everything is in the individual\u2014to know Him individually.<\/p>\n\n\n\n

56) General and individual are Rosh<\/em> [head\/beginning] and Sof<\/em> [end], male and female, ZON<\/em>, as one. ZA<\/em> is called \u201cgeneral,\u201d and Nukva<\/em> is called \u201cindividual.\u201d It turns out that a man who engages in Torah and Mitzvot<\/em> in this world engages in general and individual, which are the Rosh<\/em> and the Sof<\/em> of the Mitzvot<\/em>. Thus, a man in this world is general and individual and should be complemented in both.<\/p>\n\n\n\n

And the correction of this world is general and individual, where the general, ZA<\/em>, will be united with the individual, the Nukva<\/em>. For this reason, the beginning of everything is to know that there is a governor and a judge in the world, who is the Lord of all the worlds and created man out of dust and breathed the breath of life in his nostrils, which is He in general.<\/p>\n\n\n\n

57) When Israel came out of Egypt, they did not know the Creator. When Moses came to them, he taught them this first Mitzva<\/em>, as it is written, \u201cAnd you shall know that I am the Lord your God, who brings you out from under the burdens of the Egyptians.\u201d Had it not been for this Mitzva<\/em>, Israel would not have been loyal to the Creator even after all those miracles and mighty deeds that the Creator had done for them in Egypt.<\/p>\n\n\n\n

Once they knew this Mitzva<\/em> in general, miracles and mighty deeds were done for them because there was already certainty that through them they would believe in the Lord, as it is written, \u201cAnd the people feared the Lord, and they believed in the Lord and in His servant Moses.\u201d<\/p>\n\n\n\n

58) At the end of the forty years, when they have already exerted in all the Mitzvot<\/em> in the Torah that Moses told them, both those that apply to the land and those that apply abroad, he taught them the individual, as it is written, \u201cKnow this day and take it to your heart,\u201d precisely today, which they had no permission to know before, as it is written, \u201cBecause the Lord He is the God.\u201d This is knowing individually.<\/p>\n\n\n\n

There are several secrets and hidden things in the word \u201cindividual.\u201d Also, the verse, \u201cThe Lord, He is the God,\u201d with the verse, \u201cAnd you shall know that I am the Lord your God who brought you out\u201d are all one thing, except one is general and one is individual.<\/p>\n\n\n\n

ZA<\/em> is called \u201cgeneral,\u201d and Malchut<\/em> is called \u201cindividual.\u201d The Mochin<\/em> that are received from ZA<\/em> are light of Hassadim<\/em>, and what is received from Malchut<\/em> is light of Hochma<\/em>. First, Mochin<\/em> should be extended from all the degrees of ZA<\/em>, which is general. In the end, they extend the Hochma<\/em> from the Nukva<\/em>, which is individual. However, individual does not mean only from Malchut<\/em>, while general means only from ZA<\/em>, and individual means from ZA<\/em> and Malchut<\/em> together, general and individual together.<\/p>\n\n\n\n

It was said that when Moses came to them, he taught them this first Mitzva<\/em>, as it is written, \u201cAnd you shall know that I am the Lord your God, who brought you out from under the burdens of the Egyptians.\u201d This means that he extended to Israel Mochin<\/em> of ZA<\/em> in Daat<\/em>, on which it is written, \u201cAnd you shall know that I am the Lord your God,\u201d which is in general, future tense. This is so because these Mochin<\/em> are extended daily, in each and every prayer and in each Mitzva<\/em>, until they are completed.<\/p>\n\n\n\n

Then Moses taught them the individual way, \u201cKnow this day and take it to your heart that the Lord, He is God,\u201d in present tense. \u201cThis day,\u201d after you have reached your perfection, and not before.<\/p>\n\n\n\n

Without this Mitzva<\/em>\u2014which is the Mochin<\/em> from the Daat<\/em> of ZA<\/em> that he extended for Israel in the beginning, as it is written, \u201cAnd you shall know that I am the Lord your God\u201d\u2014Israel would not be faithful to the Creator even after all those miracles and mighty deeds. They would say that it is magic. However, by obtaining these Mochin<\/em> from Daat<\/em> of ZA<\/em>, they recognized that the miracles were coming from the Creator, and through them they achieved complete faith, as it is written, \u201cAnd they believed in the Lord and in His servant, Moses.\u201d<\/p>\n\n\n\n

It is all one thing, but this is the general way and that is the individual way. Here it is written, \u201cKnow this day that the Lord, He is God,\u201d and there it is written, \u201cAnd know that I am the Lord your God,\u201d since there is no difference between them. It is only that there the knowing comes from the general, ZA<\/em>, and here the knowing comes from the individual, Malchut<\/em>. There is the beginning, and here is the end and the perfection.<\/p>\n\n\n\n

59) It is written, \u201cThe fear of the Lord is the beginning of knowledge.\u201d Malchut<\/em>, which is individual, is called \u201cthe fear of the Lord.\u201d And yet, it is written \u201cBeginning\u201d about her. Does that mean that the individual is the beginning, and not the general? Here it speaks of the individual itself, meaning the beginning of the individual, who should begin with knowing who is the fear of the Lord. However, the beginning of everything is the general and not the individual.<\/p>\n\n\n\n

And even though a person should fear Him before he knows and attains the fear of the Lord, why does it say, \u201cThe fear of the Lord is the beginning of knowledge,\u201d meaning that we first have to know Him? It is because here it writes, \u201cBeginning of knowledge,\u201d which means that first, we must know Him. Here it says, \u201cBeginning of knowledge,\u201d which means that first we should fear Him, and through fear we arrive at the beginning of knowledge and of knowing Him because the fear of the Lord is the beginning of knowing Him individually.<\/p>\n\n\n\n

60) This is why the first Mitzva<\/em> is to know the Creator generally and individually, in Rosh<\/em> and Sof<\/em>, as it is written about Egypt, \u201cAnd you shall know the Lord your God, who brought you out from under the burdens of the Egyptians,\u201d in future tense. And it ends at the conclusion of the forty years with the individual. It is as it is written, \u201cI am the first, and I am the last.\u201d \u201cI am the first,\u201d in general, and \u201cI am the last,\u201d in particular. All is said in one whole and in one meaning.<\/p>\n\n\n\n

And once he knows this in general, he will complete all his organs, the 248 positive Mitzvot<\/em> [commandments that should be done], which are the 248 organs of man\u2019s soul, where each positive Mitzva<\/em> corrects the corresponding organ in man\u2019s soul. After he is complemented in that in a general way, then he will know individually, meaning he will extend illumination of Hochma<\/em> from the Malchut<\/em> because the individual is a cure for everyone. And he will know how all the days of the year, all the Sefirot<\/em> of Malchut<\/em>, called \u201cyear,\u201d join to render healing to all the organs, which are the Mitzvot<\/em>, and complement them.<\/p>\n\n\n\n

61) How do all the days of the year render healing to all the organs? After all, Malchut<\/em>, the year, has nothing of herself? And the organs, the general, are the 248 pipes of abundance of ZA<\/em>, imparting everything to Malchut<\/em>? Indeed, so it is above, in ZA<\/em>, and below, in man. The year and its days, which are its Sefirot<\/em>, give healing to all the organs above, in ZA<\/em>, and below, in man, since the organs impart abundance of blessings for the days of the year, which are the Sefirot<\/em> of Malchut<\/em>, the individual.<\/p>\n\n\n\n

In each Mitzva<\/em> \u201cto-do\u201d that a person observes, he draws abundance of blessings from an organ, a pipe of ZA<\/em>, unto one of the days of the year, which is the individual. And then healing and life hang upon us from above until the organs are filled with all the perfection, imparting them upon the individual, which is the year. At that time, the Mochin<\/em> of the individual appear.<\/p>\n\n\n\n

Who caused the organs to be filled with all the perfection? The days of the year, since the organs came to complement it. If the year did not need correction, the organs\u2014which are ZA\u2019s<\/em> pipes of bounty\u2014would not be filled with abundance. This is why it is regarded as though the days of the year gave healing and life to the organs.<\/p>\n\n\n\n

62) And so it is below. When a person complements himself in these 248 positive Mitzvot<\/em> in the Torah, there is not a day that does not come to be blessed by man. And when they are blessed by him, then life and healing hang over him from above, meaning they do not extend to Malchut<\/em> before a person completes all 248 positive Mitzvot<\/em> to the fullest. And until then, they hang over him from above.<\/p>\n\n\n\n

Who caused the pipes above to be filled with healing and life? It is the days of the year. This is why it is regarded as though the days of the year gave them healing and life. As the days of the year are blessed from above, from man, which is ZA<\/em>, they are blessed below, from the lower man, through the Mitzvot<\/em> that he observes.<\/p>\n\n\n\n

63) Happy are Israel in this world, in those Mitzvot<\/em> that they keep, for this is why they are called \u201cman,\u201d as it is written, \u201cAnd you … are men.\u201d This means that you are called \u201cmen,\u201d and the idol worshippers are not called \u201cmen.\u201d And because Israel are called \u201cmen,\u201d they should exert in the Mitzvot<\/em> of the Torah, which are 613, corresponding to the 248 organs and 365 tendons in a man\u2019s body, which are all one body, man.<\/p>\n\n\n\n

64) When the Creator gave the Torah to Israel on Mount Sinai, the first word is \u201cI.\u201d I means a lot of things. Here it concerns the first Mitzva<\/em>, to know Him in general. \u201cI\u201d implies there is a God, a high Ruler over the world, which is ZA<\/em>, general. It is written, \u201cFor the Lord your God is a consuming fire.\u201d This is the first Mitzva<\/em>, in general. Also, there is an intimation to the individual here, since it writes, \u201cThe Lord your God,\u201d which is individual. And these general and individual is the first Mitzva<\/em> that must be known in the beginning and in the end.<\/p>\n","protected":false},"excerpt":{"rendered":"

55) \u201cAnd you shall know that I am the Lord your God who brings you out from under the burdens 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