\u200e233) The ninth commandment is to pardon the poor and give them prey. It is written, \u201cLet us \u200emake man in our image, after our likeness.\u201d \u201cLet us make man\u201d in collaboration, for he \u200econsists of male and female. \u201cIn our image\u201d means rich; \u201cAfter our likeness\u201d refers to the \u200epoor.\u200e<\/p>\n\n\n\n
\u200e234) On the part of the male, they are the rich, and on the part of the female, they are the poor. \u200eAnd as they are united and have mercy on each other, giving to each other and doing good to \u200eone another, so should man be below: the rich and the poor united, giving to each other, and \u200edoing good to one another.\u200e<\/p>\n\n\n\n
\u200e235) Anyone who is willingly merciful toward the poor, his form never changes from the \u200eform of Adam HaRishon. And since the form of Adam is inscribed in him, he governs all the \u200epeople in the world through that form, as it is written, \u201cAnd the fear of you and the dread of \u200eyou shall be over all the animals of the earth.\u201d They all tremble and fear that form that was \u200einscribed in him, since this commandment to pardon the poor is better than all other \u200ecommandments for elevating man in the form of Adam HaRishon.\u200e<\/p>\n\n\n\n
\u200e236) How do we know this? from Nebuchadnezzar. Even though he dreamed that dream, as \u200elong as he was pardoning the poor, the dream did not come true for him. When he cast an evil \u200eeye, not pardoning the poor, it is written, \u201cWhile the word was in the king’s mouth, a voice \u200ecame from heaven, saying, \u2018King Nebuchadnezzar, to you it is declared: sovereignty has \u200ebeen removed from you.\u2019\u201d His form promptly changed and he drew far from people.\u200e<\/p>\n\n\n\n
This is why it is written, \u201cLet us make man.\u201d Here it writes \u201cmaking,\u201d and in Ruth it writes \u200e\u200e\u201cThe name of the man with whom I made today is Boaz.\u201d As making means Tzedakah \u200e\u200e[righteousness\/alms giving], here it means Tzedakah, as well.\u200e<\/p>\n\n\n\n
It explains the creation of male and female, rich and poor, but there is no hint that the rich \u200eshould have mercy on the poor and sustain them. He says that this verse commands to pardon \u200ethe poor. Indeed, there is great depth here, for this verse is different from all the previous \u200everses, as in all of them you find the verse separately from the act. Thus, \u201cAnd God said, \u2018Let \u200ethere be light,\u2019 and there was light.\u201d \u201cAnd God said, \u2018Let there be a firmament\u2019 … and God \u200emade the firmament,\u201d \u201cAnd God said, \u2018Let the water be gathered,\u2019\u201d and it was so.\u200e<\/p>\n\n\n\n
Also, you do not find in any of them that the doing is mixed with the saying. The reason is \u200ethat creation came out in AVI, where Aba says and Ima does. Aba gave to Ima, and after the \u200eabundance was inscribed in the boundaries in Ima the abundance was activated. This is \u200esimilar to potential and actual, since with Ima alone, no creation can be carried out because \u200ethere is no boundary in her that depicts the actions in some form.\u200e<\/p>\n\n\n\n
Hence, there is a verse from Aba, which is the bestowal upon Ima. And since it is still in \u200epotential, there cannot be a phrasing of action in it, but a phrasing of \u201cLet there be.\u201d \u200eHowever, in the verse about Adam\u2019s creation, it uses \u201cmaking\u201d in the verse itself, for it is \u200ewritten, \u201cAnd God said, \u2018Let us make man.\u2019\u201d And there is another significant change here \u200ebecause it is written, \u201cLet us make,\u201d in plural form, and not \u201cI will make man.\u201d\u200e<\/p>\n\n\n\n
The thing is that prior to the creation of the world of correction, there was the breaking of the \u200evessels in ZAT of the world of Nekudim, as we learn, \u201cHe created worlds and destroyed \u200ethem.\u201d Finally, He created this world and said, \u201cThis one gives Me pleasure.\u201d Yet, through \u200ethe breaking of the vessels in the seven Sefirot HGT NHYM of Nekudim, the Kedusha mixed \u200ewith the shells. Afterwards, the name MA appeared and brought out the four worlds ABYA \u200ein the way of correction. This is the meaning of \u201cThis one gives Me joy,\u201d since it sorted the \u200eholy sparks from the shells, and to the extent of the Kedusha, the worlds and everything in \u200ethem were created.\u200e<\/p>\n\n\n\n
This is what you find in every act of creation: separation and sorting, such as \u201cAnd God \u200edivided the light from the darkness,\u201d and \u201cLet it divide the waters from the waters,\u201d \u200eand between water and land, the \u201cAfter its kind\u201d in the verse \u201cLet the land put \u200eforth grass,\u201d and between the governance of the day and the governance of the night,\u201d as \u200ewell as the matter of the emergence of a living soul from the water and from the earth.\u200e<\/p>\n\n\n\n
All that points to sorting the Kedusha from the shells, and the good from the bad. Anything \u200ethat is sorted becomes an existing reality, according to what befits it in Kedusha. This is why \u200eit was said that the whole act of creation is included in the first day in the verse \u201cLet there \u200ebe light,\u201d since there was complete separation there between the light and the darkness. \u200eUsually Kedusha is called \u201clight\u201d and shells are called \u201cdarkness,\u201d as all the other titles of \u200eKedusha and shells are but elements and branches of light and darkness.\u200e<\/p>\n\n\n\n
With respect to the distinction between light and darkness, by which all the creations in \u200eGenesis are sorted, the correction is still incomplete. This is because in that respect, all the \u200eevil and the darkness would remain as something needless. This is completely unlike the \u200ewholeness of the Creator, since the correction is not finalized. Rather, as it is written, \u201cEven \u200ethe darkness will not be dark to You, and night is as bright as the day; darkness is as light.\u201d\u200e<\/p>\n\n\n\n
To correct that, man was created consisting of everything\u2014from absolute evil to absolute \u200egood\u2014and through him, the end of correction will occur in the desirable perfection, turning \u200eevil into good, bitter into sweet, darkness will be as light, death will be swallowed up \u200eforever, and the Lord shall be King over all the earth.\u200e<\/p>\n\n\n\n
Hence, the verse about the creation of man came out significantly different from the rest of \u200ethe verses that relate to the rest of the creations in Genesis, since here the making mixed with \u200ethe verse itself. This is so because this verse is from Ima, not from Aba. She said, \u201cLet us \u200emake man,\u201d implying collaboration, since she took part with Malchut of Atzilut to create \u200eman.\u200e<\/p>\n\n\n\n
Malchut of Atzilut includes everything, as it is written, \u201cAnd His kingship rules over all.\u201d \u200eShe provides for and gives sustenance to the evil forces, too. Otherwise, the evil would have \u200eno power to exist, as it is written, \u201cAnd her legs go down to death.\u201d The shells receive a tiny \u200ecandle from her, enough to sustain them.\u200e<\/p>\n\n\n\n
Also, Malchut is called Assiya [action\/making] because she expands and governs the whole \u200eof Assiya. She is also called darkness because she illuminates a tiny candle to sustain the \u200edarkness and the evil.\u200e<\/p>\n\n\n\n
When Ima herself is included in Malchut in a single bond, action and darkness mix in her, \u200eherself. This is the meaning of \u201cLet us make man in our image, after our likeness.\u201d The light \u200eis called \u201cimage,\u201d and the darkness is called \u201clikeness.\u201d Once Ima took part in Malchut, the \u200etwo forces, image and likeness, were made in her, and by them she created man consisting of \u200ethe two forces\u2014image and likeness\u2014too. This is why she said, \u201cIn our image, after our \u200elikeness.\u201d\u200e<\/p>\n\n\n\n
\u200e\u201cLet us make man\u201d in bonding. The words \u201cLet us\u201d indicate collaboration, inclusion of male \u200eand female. It indicates that Ima herself consists of male and female, since although Ima is \u200ethe male world and there is no Nukva in her at all, she took part with the Malchut, Nukva. \u200e\u200e\u201cIn our image\u201d means rich, and \u201cAfter our likeness\u201d means poor. This is so because on the \u200epart of the male, they are the rich, and on the part of the female, they are the poor, as male is \u200elight and wealth, and Nukva [female] is darkness and poverty.\u200e<\/p>\n\n\n\n
And since she said, \u201cIn our image, after our likeness,\u201d darkness and poverty are in her, in \u200eherself, due to her participation with Malchut for the creation of man. Thus, man came out \u200ecomprising rich and poor, light and darkness. By that, the entire correction will be completed \u200eby him, and Malchut will expand in her Kedusha over all the earth, \u201cAnd the Lord will be \u200eone, and His name, One,\u201d since then the darkness in Malchut will turn into complete light, \u200elike the male, HaVaYaH, and it will be \u201cHe is one and His name, One.\u201d Then the words \u200e\u200e\u201cThere will be no poor among you\u201d will come true.\u200e<\/p>\n\n\n\n
And as they are bonded, compassionate toward each other, giving to each other, and doing \u200egood to one another, so should man be below\u2014the rich and the poor in a single bond, giving \u200eto each other and doing good to one another, as the image and the likeness included in Ima \u200eare in a single bond because Ima is compassionate toward the likeness, Malchut, to correct \u200eall the darkness in her. Upper Ima diminished herself and gave of her share to the Malchut, \u200ethe poor, doing good to her.\u200e<\/p>\n\n\n\n
Similarly, man, who was created by her in image and likeness, should have mercy on the \u200epoor, who are the likeness in him, bond with them, provide for them all that they need, and \u200edo good to them. By keeping this commandment, he will draw upon himself the image and \u200elikeness of Ima, which are all the upper Mochin that Adam HaRishon was awarded when he \u200ewas created with these image and likeness.\u200e<\/p>\n\n\n\n
Then it is written, \u201cAnd let them rule over the fish of the sea.\u201d Anyone who is willingly \u200emerciful toward the poor, his form never changes from the form of Adam HaRishon. And \u200ewhen the form of Adam is inscribed in him, he governs all the creations in the world through \u200ethat form, as it is written, \u201cAnd let them rule over the fish of the sea.\u201d\u200e<\/p>\n\n\n\n
This is so because through this commandment he was rewarded with those image and \u200elikeness of Adam, all those Mochin and upper brightness of Atzilut with which Adam \u200eHaRishon was rewarded, and by which he governed all the creations in the world. That is, \u200ethere was no power of the evil powers that did not surrender to him. They all trembled and \u200efeared that form which was inscribed in him. They were all fearful and dreaded that image \u200ethat was inscribed in him because he canceled\u200e all the forces of evil and darkness, and they \u200ehad no resurrection before him, since the name of the Lord was called upon him, and this is \u200ethe image of God.\u200e<\/p>\n\n\n\n
He brings evidence from Nebuchadnezzar, who did not have any commandments, yet after \u200ehe was sentenced in the dream and Daniel solved it, Daniel told him, \u201cAtone for your \u200einiquity with righteousness,\u201d and so he did. As long as he was merciful toward the poor, the \u200esentence of the dream did not affect him. When he cast the evil eye of not pitying the poor, it \u200eis written, \u201cWhile the word was in the king’s mouth.\u201d His form promptly changed and drew \u200efar from the people. Thus, this commandment is greater than all the commandments in the \u200eTorah, for by itself it can revoke from a person all sorts of bad sentences to which he has \u200ebeen sentenced.\u200e<\/p>\n\n\n\n
This is why it is written, \u201cLet us make man.\u201d It writes \u201cmaking\u201d here. And it is written in \u200eRuth, \u201cThe name of the man with whom I made today, Boaz.\u201d And as I made, that with Boaz \u200eit was Tzedakah [righteousness\/alms giving], here it is Tzedakah, as well. That is, the word \u200e\u200e\u201cmake\u201d that was said regarding man\u2019s creation indicates the commandment of Tzedakah, \u200esince Ima did Tzedakah with Malchut and was included in her.\u200e<\/p>\n\n\n\n
He brings evidence from Ruth, who said, \u201cThe name of the man with whom I made.\u201d This \u200eseems unexplained, for all she did with him was to receive from him. But with the \u200eexplanation that making means bonding of rich and poor, the word \u201cmaking\u201d with Boaz is \u200ejustified, for they both took part in a single bonding through the Tzedakah.\u200e<\/p>\n","protected":false},"excerpt":{"rendered":"
\u200e233) The ninth commandment is to pardon the poor and give them prey. It is written, \u201cLet us \u200emake man […]<\/p>\n","protected":false},"featured_media":0,"parent":7520,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-11748","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n