{"id":11491,"date":"2025-12-10T21:36:53","date_gmt":"2025-12-10T21:36:53","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=11491"},"modified":"2025-12-10T21:36:53","modified_gmt":"2025-12-10T21:36:53","slug":"you-shall-not-have","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/you-shall-not-have\/","title":{"rendered":"You Shall Not Have"},"content":{"rendered":"\n

404) \u201cYou shall have no other gods before Me.\u201d That is, you shall have no other gods instead of the Shechina, who is called God. \u201cBefore Me\u201d means taking out the face of the King, in which the holy King is seen. They are His name, and His name is that the apparent face is His name, Malchut<\/em>, and His name is the apparent face. He is His name; ZA<\/em> is His name. That is, they are one, as it is written, \u201cI, the Lord is My name.\u201d He and His name are one.<\/p>\n\n\n\n

405) Happy are Israel, whom the Creator names \u201cman,\u201d as it is written, \u201cAnd you, My sheep, the sheep of My pasture, you are men.\u201d It is also written, \u201cWhen any man of you brings an offering.\u201d What is the reason that He calls them \u201cmen\u201d? It is because it is written, \u201cAnd you that cleave unto the Lord your God,\u201d meaning you, and not the rest of the idol-worshipping nations. This is the reason why you are men. You are called \u201cman,\u201d and the idol-worshipping nations are not called \u201cman.\u201d<\/p>\n\n\n\n

406) When a person from Israel is circumcised, he enters the covenant that the Creator made with Abraham, as it is written, \u201cAnd the Lord blessed Abraham in all.\u201d It is also written, \u201cMercy [Hesed<\/em>] for Abraham.\u201d And he begins to enter in that place. When he has been rewarded with keeping the Mitzvot<\/em> of the Torah, he comes into that man of the upper Merkava<\/em> [chariot\/assembly] and clings to the King\u2019s body, and then he is called \u201cman.\u201d<\/p>\n\n\n\n

407) The descendants of Israel are called \u201cman.\u201d It is written of Ishmael, \u201cHe will be a wild donkey of a man.\u201d \u201cA wild donkey of a man,\u201d and not a man. He is called \u201cA wild donkey of a man\u201d because he was circumcised and had the beginning of a man in him, as it is written, \u201cAnd Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin.\u201d When he was circumcised, he entered that beginning called \u201call,\u201d which is Yesod<\/em>, as it is written, \u201cAnd he will be a wild donkey of a man,\u201d and not a man.<\/p>\n\n\n\n

It is also written, \u201cHis hand will be in all.\u201d Indeed, \u201cIn all\u201d and not more because he did not accept the Mitzvot<\/em> of the Torah. There was a beginning in him because he was circumcised, but he was not completed in the Mitzvot<\/em> of the Torah. But the descendants of Israel, who were completed in everything, are called \u201cactual men,\u201d as it is written, \u201cFor the Lord’s portion is His people; Jacob is the allotment of His inheritance.\u201d<\/p>\n\n\n\n

408) For this reason, any form of face is permitted to make, except for the face of a man. When the shape of man is made, it seems engraved inside engravings of wholeness, meaning that special wholeness is apparent in it. His ties with the Ruach<\/em> is in form, meaning that one\u2019s connections with the Ruach<\/em> [spirit] in him is apparent in the form of the person that is made.<\/p>\n\n\n\n

409) Rabbi Yehuda was walking from Kaputkia to Lod, to see Rabbi Shimon, who was there, and Rabbi Hizkiya was walking with him. Rabbi Yehuda said to Rabbi Hizkiya, \u201cWe learned, \u2018He will be a wild donkey of a man.\u2019 Yet, what is the meaning of the end of the verse, \u2018And he will live to the east of all his brothers\u2019?\u201d<\/p>\n\n\n\n

410) It is written, \u201cAnd this is the law which Moses set,\u201d which he heard from his teacher.<\/p>\n\n\n\n

411) It is written, \u201cFor it is your life and the length of your days.\u201d One who has been rewarded with the Torah and did not part from it is rewarded with two lives: one in this world and one in the next world. It is written, \u201cYour life\u201d in plural tense [in Hebrew it can be perceived as plural], which are two. And anyone who parts from it, it is as though he parted from life. And one who parts from Rabbi Shimon, it is as though he parted from everything.<\/p>\n\n\n\n

412) If in this verse, in which he opened a door, we could not enter, the abstruse words of Torah are several times more so. Woe unto a generation from whom Rabbi Shimon departs, since when we stand before Rabbi Shimon, the fountains of the heart are open to all directions and everything is revealed. And when we part from him, we know nothing and all the fountains are hidden.<\/p>\n\n\n\n

413) \u201cAnd He took of the Spirit who was upon him and placed Him upon the seventy elders,\u201d like that candle from which several candles shine, yet it is complete, with none of it missing because the candles were lit from it. So is Rabbi Shimon, owner of the candles. He shines for all and the light does not depart from him, and he remains whole. They went until they came to him.<\/p>\n\n\n\n

414) When they came to him they found him seated and engaged in Torah. He was saying, \u201cA prayer of the poor when he is weak and pours out his complaint before the Lord.\u201d All of Israel\u2019s prayers are prayer, and the prayer of the poor is the highest because it rises up to the throne of the King and crowns itself in His head and the Creator is praised in this prayer. This is why the prayer of the poor is called \u201ca prayer.\u201d<\/p>\n\n\n\n

415) \u201cWhen he is weak [\u201cweak\u201d can also mean \u201cwrap\u201d in Hebrew].\u201d This \u201cweak\u201d is not the wrapping of clothing, for he has no clothing. Rather, here it is written, \u201cWhen he is weak,\u201d and there it is written, \u201cWho are weak from hunger.\u201d Here, too, \u201cWhen he is weak\u201d is with hunger. \u201cAnd pours out his complaint before the Lord,\u201d meaning that he cries out to his Master, and it pleases him before the Creator since the world exists in him when there are no others who sustain the world in the world. Woe unto one of whom that poor cries out to his Master, since the poor is closer to the King than anyone, as it is written, \u201cAnd it shall come to pass, when he cries unto Me, that I will hear; for I am gracious.\u201d<\/p>\n\n\n\n

416) As for the rest of the people in the world, at times He listens and at times He does not listen, since the tabernacle of the Creator is in those broken vessels, as it is written, \u201cAnd with the contrite and lowly of spirit.\u201d It is also written, \u201cThe Lord is near to those with a broken heart,\u201d and \u201cA broken and a contrite heart, O God, You will not despise.\u201d<\/p>\n\n\n\n

417) One who rebukes a poor, rebukes the Shechina, as it is written, \u201cAnd with the contrite and lowly of spirit.\u201d It is also written, \u201cFor the Lord will plead their case\u201d because their custodian is a mighty one who rules over everything, and needs no witnesses. He also needs no other judge and does not take pawn as do other judges. What pawn does He accept? The souls of people, as it is written, \u201cAnd take the life of those who rob them.\u201d<\/p>\n\n\n\n

418) \u201cA prayer for the poor.\u201d Any place that is called \u201ca prayer\u201d is a high thing because it rises to a high place. Mochin<\/em> of ZA<\/em> are called \u201chead Tefillin<\/em>,\u201d the Tefillin<\/em> that the King puts on.<\/p>\n\n\n\n

419) When they came to Rabbi Shimon, he looked at them and told them, \u201cYou had a treasure and you lost it, meaning that they heard words of Torah and forgot them.\u201d They replied to him, \u201cIndeed, the master has opened a high gate, but now we cannot enter it.\u201d<\/p>\n\n\n\n

420) They said to him, \u201cHe will be a wild donkey of a man.\u201d They also wished to know the end of the verse, as it is written, \u201cAnd he will live to the east of all his brothers.\u201d What is \u201cAnd he will live to the east of all his brothers\u201d? We know the clarification of the verse, but we do not know that the end of the verse is not as its beginning.<\/p>\n\n\n\n

421) He told them, \u201cIt is all one thing, and counts as a single degree. There are several faces within faces to the Creator. There are illuminating faces, faces that do not illuminate, lower faces, remote faces, near faces, faces within faces, faces without, faces of the right, and faces of the left.\u201d<\/p>\n\n\n\n

422) Happy are Israel before the Creator, for they cling to the King\u2019s upper face, that face to which He and His name cling, and He and His name are one. The rest of the nations grip the remote faces, the lower faces. This is why they are remote from the King\u2019s body, for we see that all those Egyptians were Ishmael\u2019s relatives. He had several brothers and relatives, and they were all in the lower faces, in those remote faces.<\/p>\n\n\n\n

423) Because of Abraham, when Ishmael was circumcised, he was rewarded with placing his abode and his share in a place that governs all those remote and lower faces, all those faces of the rest of the nations, as it is written, \u201cHis hand will be in all,\u201d where \u201cAll\u201d means Yesod<\/em>. For this reason, \u201cAnd he will live to the east of all his brothers,\u201d meaning will place his abode and his share above them all. \u201cHis hand will be in all,\u201d governing all the other faces below. For this reason, \u201cOf all his brothers,\u201d indeed, for they were not rewarded as was he.<\/p>\n\n\n\n

424) His students came and kissed his hands. This is as people say, \u201cWine grows stronger over its yeast, and the fountain of the well is crowned over the knot of dust and waste that covers it,\u201d for out of its pressure to break through the dust, it spouts more forcefully. Similarly, Ishmael grew stronger in his dominion over all his brother\u2019s waste, which are the remote and lower faces. Woe unto the world when its lord leaves it. Woe unto the generation that will happen to be at that time. Happy is the generation that knows my lord; happy is the generation within which He dwells.<\/p>\n\n\n\n

425) A stranger who converted is considered \u201ca proselyte of Tzedek<\/em> [justice],\u201d and nothing more. So why did the Creator say here, \u201cHis hand will be in all,\u201d meaning that he was rewarded with Yesod<\/em>, which is called \u201call\u201d? Rabbi Shimon said, \u201cIt all ties to one place. Ishmael is different, for he is not a proselyte, for he was Abraham\u2019s son; he was the son of a holy man. It is written about Ishmael, \u201cBehold, I have blessed him,\u201d a blessing with \u201call.\u201d This is why it is written, \u201cHis hand will be in all.\u201d<\/p>\n\n\n\n

426) For this reason, it is written, \u201cAnd he will live to the east of all his brothers,\u201d for if the rest of his relatives were to convert, they would only be considered \u201cproselytes of Tzedek<\/em>,\u201d but he was greater and higher than all of them. It is all the more so with those who were not circumcised, who stood in those remote and lower faces. He, his abode is above all their faces, and more than all the faces of the idol-worshipping nations, as it is written \u201cAnd he will live to the east of all his brothers.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

404) \u201cYou shall have no other gods before Me.\u201d That is, you shall have no other gods instead of the 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