247) The fourteenth commandment is to keep the Sabbath day, which is the day of rest from \u200ethe entire deed of creation. Two commandments are included here: to keep the Sabbath day, \u200eand to tie that day to its holiness, meaning to extend the Mochin of Hochma, called \u200e\u200e\u201choliness,\u201d to keep the Sabbath day, as it is mentioned that it is the resting day for the world \u200eand all the deeds are perfected in it and done before the day begins.\u200e<\/p>\n\n\n\n
On the Sabbath day, ZA rises to AA, Nukva to AVI, BYA rise to YESHSUT, to ZON of \u200eAtzilut. Man\u2019s NRN rise with them to Atzilut, where they receive light of Haya. Thus, there \u200eare two commandments:\u200e<\/p>\n\n\n\n
\u200e1. Keeping the Sabbath day so that one does not fail in performing work and carrying from \u200edomain to domain. Once the worlds have completely parted from the shells, we must be \u200ecareful not to make the shells strong enough to return and mingle with that day. One who \u200edoes such work causes the mingling of shells in Kedusha [sanctity].\u200e<\/p>\n\n\n\n
\u200e2. Tying that day in its holiness, as it should. Through the delight of the Sabbath, we extend \u200ethe light of Atzilut to our NRN. The light of Atzilut is light of Hochma, called \u201choliness,\u201d \u200eand we are sanctified by it.\u200e<\/p>\n\n\n\n
Keeping the Sabbath day refers to all the toils and works implied in the works and wars with \u200ethe Sitra Achra, which separate us from adhering to the Creator. The rule is that where there \u200eis toil, there is Sitra Achra, since through the wars and toils we sort out the holy sparks \u200eabsorbed within the Sitra Achra, and each sorting is considered a separate work.\u200e<\/p>\n\n\n\n
First, all those sorts were done by the Emanator Himself, which are all the works of the \u200eCreator presented in the six days of creation. When all the sorts were done, it is considered \u200ethat they were perfected and came to their end. At that time, the Sabbath began, which is the \u200eday of rest, since the work has been completed and there was nothing more to mend.\u200e<\/p>\n\n\n\n
This is why the Sabbath day is the day of rest for all the worlds, since each Sabbath, that \u200ewholeness that prevailed in the first Sabbath\u2014the day of rest when all the shells were \u200eseparated and stuck in the great deep\u2014returns and comes, and the worlds rise to Atzilut, the \u200ecomplete unification. We must extend that Kedusha, and it is extended to us through the two \u200ecommandments of remembering and keeping.\u200e<\/p>\n\n\n\n
248) When the day began, what remained was the creation of spirits for whom no body was \u200ecreated. Did the Creator not know how to delay the start of the day until bodies were created \u200efor those spirits? Indeed, the tree of knowledge of good and evil was evoking the evil side \u200eand sought to strengthen in the world. Thus, many spirits parted and came out in many arms \u200eto strengthen and clothe in bodies in the world.\u200e<\/p>\n\n\n\n
When the day began, there remained the creation of the spirits for whom no bodies were \u200ecreated. In other words, the day began before the Creator managed to create bodies for those \u200espirits, as it is written, \u201cBecause in it He rested from all His work which God had created and \u200emade.\u201d\u200e<\/p>\n\n\n\n
Did He really complete His work with the desired aim and create nothing for us to do \u200ebecause He had done and completed everything by Himself? Rather, the Creator made all the \u200escrutinies and completed all the works so that we would have an opportunity to do, meaning \u200ethat we could do them and complete them through our work in Torah and commandments. \u200eThe resting was said only in relation to that which belongs to the Emanator\u2019s work, since the \u200eCreator has already rested from all His work because nothing was missing on His part. All \u200ethat the Creator has created and completed allows us to do and to complete them on our part, \u200eas well.\u200e<\/p>\n\n\n\n
Hence, there remained spirits that the Creator did not manage to make bodies for them \u200ebefore He sanctified the Sabbath. Bare spirits remained, bodiless. These bodiless spirits are \u200ethe shells and evildoers that bring man to sin. He left them deliberately, for by that we \u200ewere given the power of choice and a place of work in Torah and commandments.\u200e<\/p>\n\n\n\n
Did the Creator not know how to detain Himself from beginning the day until bodies were \u200ecreated for those spirits? Rather, the tree of knowledge of good and evil was evoking that \u200eevil side and sought to increase in the world. Malchut is called \u201cthe tree of knowledge of \u200egood and evil: if he is rewarded, it is good; if he is not rewarded; it is bad.\u201d When Adam \u200eHaRishon sinned with the tree of knowledge, he became \u201cNot rewarded.\u201d Hence, the evil in \u200ethe tree of knowledge of good and evil awakened, and the evil wished to intensify in the \u200eworld, to overcome the good, and to cling to the world so that the good would never be able \u200eto defeat it. Then several spirits came out with all kinds of arms, to strengthen in the world \u200eand to clothe in bodies.\u200e<\/p>\n\n\n\n
Two points conjoined in Malchut: 1. the mitigation in Bina, the quality of mercy; 2. the \u200equality of judgment in Malchut herself. When Malchut is properly corrected in Kedusha, the \u200epoint of the quality of judgment is hidden and concealed, and the point of the quality of \u200emercy is revealed. Then one is rewarded, and it is good. If one sins and blemishes it, the \u200equality of judgment in Malchut appears, and power is given to doers of harm and ruin to \u200egovern him, and it is bad.\u200e<\/p>\n\n\n\n
If he is rewarded and the point of mercy dominates in disclosure, he is rewarded with raising \u200eMalchut to the upper Bina through his actions, and the upper mercy and Mochin appear over \u200ehim. If he is not rewarded and discloses the quality of judgment in her, not only does he \u200eblemish Malchut, he also blemishes the point of Bina that joined with the Malchut, as she has \u200ebeen turned from mercy to judgment due to the appearance of judgment in Malchut, for the \u200ewhole of the disclosed quality governs.\u200e<\/p>\n\n\n\n
Thus, after the sin of the tree of knowledge, the power of judgment in Malchut appeared, \u200eblemishing the point of Bina in her, which turned into the quality of judgment, and this point \u200eof Bina is the whole of the possibility for correction in Malchut, who on her part is called \u200e\u200e\u201cgood,\u201d when the point of Bina is disclosed. But now that the point of Bina has been turned \u200einto judgment, as well, the Sitra Achra thought that it was his time to increase in the world \u200eand clothe in people\u2019s bodies, those of Adam HaRishon and his sons.\u200e<\/p>\n\n\n\n
The body of the Sitra Achra inherited the body of Adam HaRishon, and no correction of \u200eMalchut is perceivable there from the side of the good, since he saw that the point of Bina in \u200eMalchut has also been inverted into the quality of judgment, and no correction was \u200eperceivable there any longer.\u200e<\/p>\n\n\n\n
Therefore, many spirits went out to be strengthened in the world, with several types of arms, \u200emeaning the power of ruin, to clothe in bodies of people in this world and to permanently \u200erule here. They thought that there would be no deliverer from them due to the flaw that \u200eAdam caused in the point of mercy in Malchut with his sin.\u200e<\/p>\n\n\n\n
249) When the Creator saw it, He evoked the blowing of wind from the tree of life, ZA, and \u200eknocked on another tree, the Malchut. Then the other, good side, awakened, and the day \u200ebegan. It is so because the creation of the bodies and the awakening of the spirits on this \u200enight of the Sabbath are on the good side and not on the other side.\u200e<\/p>\n\n\n\n
When the Creator saw that the sentence was with the Sitra Achra and they had power to \u200eclothe in bodies in the world, which would completely prevent further correction, He evoked \u200eblowing of spirit [also wind] of life from the tree of life and made a coupling with the other tree, \u200eMalchut, giving Her the breath of the spirit of life. And once again, the other side, the good, \u200eawakened in Malchut as it was prior to the sin of Adam HaRishon, for if he was rewarded it \u200ewas good. Then the day began, and the sanctity of the Sabbath was extended to the world.\u200e<\/p>\n\n\n\n
In other words, although the ruling was that the Sitra Achra would have the power to clothe \u200ein bodies, the Creator acted in contrast to the ruling and did not take the flaw that Adam \u200eHaRishon caused into consideration whatsoever. And ZON, which are the tree of life and the \u200etree of knowledge of good, made a coupling as before the sin and extended the sanctity of the Mochin \u200eof the Sabbath day in the world.\u200e<\/p>\n\n\n\n
It was said in The Zohar<\/em> that the light that operated in the six days of creation was concealed \u200eonly after the Sabbath. And through this act, when the Sabbath day was extended to the \u200eworld, the plot of the Sitra Achra to clothe in bodies of people in this world was thwarted, and \u200ethey remained bodiless spirits. Thus, a person could repent.\u200e<\/p>\n\n\n\n The creation of the bodies and the awakening of the spirits on this night of the Sabbath are \u200efrom the good side, not from the Sitra Achra because the Creator\u2019s work exists forever. As on \u200ethe first Sabbath, He did not take into any consideration the fact that Adam had already been \u200eblemished by the sin of the tree of knowledge, ZON made a coupling, and He sanctified the day as prior \u200eto the sin, since He revoked the entire domination of the Sitra Achra although they had the \u200epower to dominate.\u200e<\/p>\n\n\n\n Similarly, on all the Sabbaths during the 6,000 years, although man is full of filth because he \u200estill did not correct the sin of the tree of knowledge, when he makes a coupling on Sabbath eve, the evil \u200eforces have no control over him whatsoever. In his coupling, he extends the body and spirit \u200eof the newborn as though there was no flaw in him from the tree of knowledge, as though he \u200ehas already corrected the sin of the tree of knowledge by himself.\u200e<\/p>\n\n\n\n The creation of the bodies and the awakening of spirits on this night of the Sabbath are on \u200ethe good side. Even though the person has not been rewarded, on this night, the Sitra Achra \u200ehas no governance over him at all, and he can extend bodies and spirits through his coupling \u200efrom the side of the tree of knowledge of good, and not from the Sitra Achra. This is the \u200eforce of correction that prevailed on the first Sabbath, when the Creator did not mind the evil \u200ethat Adam HaRishon had extended over himself at all.<\/p>\n\n\n\n 250) If he had given precedence to the other side on that night before he gave precedence to \u200ethe good side, the world would not be able to exist before them for even a moment. But the \u200eCreator prevented that by skipping the sanctification of the day before Him, and was early to \u200ecome before the other side, and the world existed. And instead of the other side\u2019s thought of \u200ebeing established and strengthened in the world, the good side was established and \u200estrengthened on that night, building holy bodies and spirits on that night from the good side. \u200eFor this reason, the time of wise people, who know it, is from Sabbath to Sabbath.<\/p>\n\n\n\n 251) Then, when the other side saw it\u2014that the side of Kedusha did what he wished to do\u2014\u200ehe went and roamed through several of his armies and sides and saw all of them naked \u200eperforming intercourse in their beds by candlelight. Hence, all the children born from there \u200esuffer from epilepsy because the spirits from that other side are on them. These are the naked \u200espirits of the wicked, who are called \u201cevildoers.\u201d And Lilit is over them and kills them.<\/p>\n\n\n\n 252) When the day begins and the Kedusha governs the world, that other side diminishes \u200eitself and hides through the Sabbath night and throughout the Sabbath day, except for \u200eAsimon and his entire sect, who walk on the candles in secret, to see the revealing of the \u200eintercourse. Afterwards, they hide in the hole of the great deep. When the Sabbath was over, \u200eseveral armies and camps fly and roam the world. This is why the psalm of evildoers, \u201cHe \u200ewho dwells in the shelter of the Most High,\u201d was written so that they would not govern the \u200eholy nation.\u200e<\/p>\n\n\n\n The sentence was for the Sitra Achra to be able to clothe in bodies. Had they managed to \u200eclothe in bodies, the land would have been given to the hands of wickedness. Then, the \u200ebodies and offspring coming to the world would all be from the evil of the Sitra Achra. They \u200ewould not have the strength to be corrected in the good side forever. Therefore, had the other \u200eside come first on that night, before the good side came, the world would have been unable \u200eto resist them for even a moment because their filth would govern all the offspring in the \u200eworld, and it would be impossible to cling to the good side even for a moment.\u200e<\/p>\n\n\n\n But the Creator prevented it and skipped to start the day ahead of him, arriving before the \u200eother side, since the Kedusha of the Sabbath preceded the Sitra Achra and the light of rest \u200eand arrest appeared in the worlds, yielding and dropping the Sitra Achra and all the shells to \u200ethe hole of the great deep. Hence, the world existed because through it, an opportunity came \u200eto beget bodies and spirits from the good side in a coupling on the Sabbath night, and the \u200eworld exists in the desirable manner.\u200e<\/p>\n\n\n\n It was said that He skipped to start the day ahead of him, since anything that does not follow \u200ethe order of the system of the worlds is called \u201cskipping.\u201d And since the Kedusha of the \u200eSabbath comes only by awakening from above, since man has not made any repentance and \u200ecorrection to be worthy of it, but the Emanator Himself brought the remedy for the world\u2019s \u200ecorrection first, hence it is called \u201cskipping.\u201d\u200e<\/p>\n\n\n\n And instead of the plan of the Sitra Achra to be established in the world and strengthen, the \u200egood side was established and strengthened on that night, since that night, after the flaw of \u200ethe tree of knowledge, was to rightly belong solely to the construction of the Sitra Achra in \u200eall his might. And this is what the Sitra Achra thought. But the opposite took place: Kedusha \u200etook his place and holy bodies and spirits from the good side were built on that night, since \u200epreparation was made that anyone who makes a coupling on that night extends bodies and spirits from \u200ethe good side, where there is no grip to the Sitra Achra whatsoever, the complete opposite of \u200ethe plan of the Sitra Achra.\u200e<\/p>\n\n\n\n For this reason, the time of sages, who know it, is from Sabbath to Sabbath, since then the \u200ebodies and the spirits are built from the good side because then the Sitra Achra sees that what \u200ehe had planned to do, the good side did first. He contemplated being built and strengthened \u200eon that night of the Sabbath, but in the end, the side of Kedusha was built.\u200e<\/p>\n\n\n\n At that time, the Sitra Achra walks and roams through several of her evil camps and sides, \u200eand sees them all naked, performing intercourse on their beds by the candlelight. And all the \u200echildren that are born from them suffer from epilepsy, and the Sitra Achra places evil spirits \u200eover those children, wicked spirits that are called \u201cevildoers.\u201d Because of them, Lilit is \u200eover them and kills them.\u200e<\/p>\n\n\n\n But when the day begins, the sanctity of the day governs the world, the Sitra Achra \u200ediminishes himself and hides throughout the night of the Sabbath and the day of the Sabbath. \u200eHence, then is the time of the wise. The exception is the evildoer called Asimon and his \u200eentire camp, who walk in secret with candles to see the revealing of the intercourse and then \u200ehide in the hole of the great deep. Although that Asimon has the power to see the intercourse \u200eby candlelight on the Sabbath, too, he does not have the power to harm on Sabbath, but must \u200epromptly return to the hole of the great deep. Only after the Sabbath can he harm.\u200e<\/p>\n\n\n\n Explanation: Rabbi Shimon sensed a question here about the words \u201cThe time of sages is \u200efrom Sabbath to Sabbath.\u201d Each day at midnight, the Creator walks with the righteous in the \u200eGarden of Eden and there is coupling for the sages, and not necessarily on Sabbath nights. To \u200eexplain that, he elaborated on the difference between a coupling on Sabbath and a coupling \u200eon a weekday in performing intercourse by candlelight. According to the literal meaning of \u200ethe words, the difference is that on nights of weekdays, the Sitra Achra has the power to \u200estrike the newborn children with epilepsy, and Lilit has the power to kill them.\u200e<\/p>\n\n\n\n But on Sabbath nights, although there is the evildoer Asimon and his sect, who have the \u200epower to see them on Sabbath, too, at that time, he does not have the power to harm them, but \u200eonly after the Sabbath. And there is a correction for that, as well, in the separation. In prayer \u200eand in separating over the cup, the power of this evildoer is completely annulled. Thus, \u200ethere is a big difference between a coupling on the Sabbath night and a coupling of a night of \u200ea weekday at midnight.\u200e<\/p>\n\n\n\n There are \u201clights of light,\u201d ZA, the upper unification, and there are \u201clights of fire,\u201d Nukva of \u200eZA, the lower unification. Also, there are three discernments in her flame: 1) white light, 2) \u200eazure light under the white light, 3) a crude thing such as fat or oil or wick to which the \u200eazure clings.\u200e<\/p>\n\n\n\n The azure light is the judgment in the flame, hence it is a consuming fire that eats and \u200econsumes everything that is below it. It eats the fat and the wick to which it clings. Also, \u200ewhite light is the mercy in her because white means mercy.\u200e<\/p>\n\n\n\n For this reason, the children of one who performs intercourse by candlelight suffer from \u200eepilepsy, and Lilit can kill them because the azure light of the candle, the quality of judgment \u200eis there and the Sitra Achra has the power to cling to the coupling. This is so because their \u200ebodies, the filth of the serpent that exists in the bodies of the performers, appears through the \u200equality of judgment, and each finds its own kind and awakens.\u200e<\/p>\n\n\n\n Thus, the coupling was permitted at midnight specifically in the dark, when there is no light, \u200ebecause then it was said of Malchut, \u201cShe rises while it is still night,\u201d and the mercy appear. \u200eHowever, if there is candlelight there, it causes the filth to appear in bodies, and the Sitra \u200eAchra clings to the coupling and sees all those who are performing intercourse naked by \u200ecandlelight. Through the light of the candle, the Sitra Achra sees the disclosed filth in their \u200ebodies and slanders them, clinging to their coupling.\u200e<\/p>\n\n\n\n However, on the Sabbath night all the judgments come out of her, and the azure light turns into \u200ewhite light, too, by which it was permitted to perform intercourse even by the light of the \u200ecandle. Moreover, even the filth in man\u2019s body completely disappears by the power of the \u200esanctity of the Sabbath, and there is no longer fear of exposing the body by the candlelight. It \u200ewas said about it, \u201cExcept for Asimon and his entire sect,\u201d who walk by candles in hiding to \u200esee the revealing of the intercourse.\u200e<\/p>\n\n\n\n Even on Sabbath, when the azure light becomes white and there is no judgment there at all, it \u200eis still necessary for the candlelight to cling to something crude. This is necessarily \u200econsidered judgment because a crude thing is turbid and implies judgments. But on Sabbath, \u200ethe judgment form is not apparent in it and is regarded as an unstamped coin. It is unknown \u200ewhat it is, hence this evildoer, implied in the crude thing to which the candle clings, is \u200ecalled Asimon, which is an unstamped coin.\u200e<\/p>\n\n\n\n This is why it was said that they walk by the candles in hiding, for it is the crude thing that \u200eextends in hiding with the candle, for the candle would not burn without it. Hence, he sees \u200ethe revealing of the coupling and can thus harm him after the end of the Sabbath. Indeed, \u200ebecause of the revealing of their bodies, there is no fear on the eve of the Sabbath because \u200ethe filth of the body is not apparent on Sabbath. But after the Sabbath, he has the power to \u200ereveal the form of evil in him and harm him.\u200e<\/p>\n\n\n\n And although on Sabbath, Asimon and his sect cannot harm because there is still no form of \u200eevil in him, after the Sabbath he and his sect reacquire their form and fly out of the great \u200edeep into the settled place and roam the world and may harm. This is why the psalm of \u200edamagers was set up, \u201cHe who dwells in the shelter of the Most High,\u201d for by this repentance \u200eand prayer, the one who dwells in the shelter is saved from them.\u200e<\/p>\n\n\n\n 253) To which place do they roam on that night after the Sabbath? When they come out in a \u200ehurry and contemplate ruling the world, over the holy nation, they see them standing in \u200eprayer and saying the psalm \u201cHe who dwells in the shelter of the Most High,\u201d first \u200eseparating within the prayer and then separating over the cup, they fly away from there. They \u200ewalk and roam and arrive in the desert, may the Merciful one save us from them and from \u200ethe evil side.\u200e<\/p>\n\n\n\n This relates only to the end of the Sabbath, not to all the nights of the week, since at the end \u200eof Sabbath there is still a record from the Kedusha [sanctity] of the Sabbath. Why do they fly \u200eout and rise from the great deep when Sabbath ends? When they come out in a hurry and \u200econtemplate ruling the world, over the holy nation, Israel, and see them standing in prayer \u200esaying, \u201cHe who dwells in the shelter of the Most High,\u201d first saying the separation in prayer \u200eand then separation on the wine, they leave and fly out of them. They walk and wander and \u200earrive in the desert, a place where people do not dwell. Thus, people are saved from them.\u200e<\/p>\n\n\n\n The Sitra Achra has three places: 1) On Sabbath, they are in the hole of the great deep and \u200eare powerless to harm. 2) At the end of Sabbath, through prayer and separation, they are in \u200ethe desert, a place where there are no people. They have the power to harm, but they are \u200erepelled from the settled place. 3) On the rest of the nights, they are present in settled places, \u200etoo.\u200e<\/p>\n\n\n\n 254) Three are the ones who inflict harm upon themselves: 1) one who curses himself, 2) one \u200ewho throws bread or crumbs more than the size of an olive, 3) one who lights the candle at \u200ethe end of Sabbath, before Israel reach the service, Kedusha, in \u201cAnd You are holy.\u201d With \u200ethat fire, he causes the lighting of the fire of Hell until their time comes.\u200e<\/p>\n\n\n\n 255) There is a place in Hell for those who desecrate Sabbaths. Those who are punished in \u200eHell curse those who light the candles before it is time, telling him, \u201cBehold, the Lord will \u200ehurl you up and down with a man’s throw. …He will violently roll and toss you like a ball \u200einto an expansive country.\u201d\u200e<\/p>\n\n\n\n Commentary: There is an evildoer, called Evil Eyed, who loves curse, as it is written, \u201cAnd \u200ehe loved cursing and it came to him; and he does not desire blessing.\u201d When a person curses \u200ehimself, he thus gives strength to that Evil Eyed, who loves curse, to govern him, thus \u200einflicting harm on himself.\u200e<\/p>\n\n\n\n \u200e\u201cOne who throws bread or crumbs more than the size of an olive.\u201d There is nothing in this \u200eworld without an important root above. It is all the more so with bread, upon which man\u2019s \u200elife depends. Thus, it has a very important root above. Therefore, one who slights one\u2019s bread \u200eflaws the root of his life above. This is clear to any person only in a satiating meal, which \u200egives him life.\u200e<\/p>\n\n\n\n However, with bread and crumbs that are only the size of an olive, some people slight them \u200eand throw them because they are not satiating. But since one must bless the blessing for the \u200efood even on as much as an olive, they must be regarded as a satiating meal and must not be \u200eslighted. One who slights them inflicts harm upon himself.\u200e<\/p>\n\n\n\n The ministering angels said to the Creator: \u201cIt is written in Your law: \u2018Who does not show \u200epartiality nor take a bribe,\u2019 yet You are partial toward Israel, as it is written, \u2018The Lord will \u200elift up His countenance to you.\u2019\u201d He replied, \u201cHow would I not lift up My face to Israel, for \u200ewhom I wrote in the Torah, \u2018When you have eaten and are satisfied, you shall bless the Lord \u200eyour God,\u2019 and they are meticulous about themselves to the size of an olive and the size of \u200ean egg?\u201d Thus, because of the meticulousness on the size of an olive, considering it a \u200esatisfying meal although it is not, we are rewarded with the Creator lifting up His face to us, \u200eeven though we are not worthy. It follows that those who slight crumbs the size of an olive \u200eand do not consider them a satisfying meal are not rewarded with the Creator\u2019s favor and \u200ecause themselves harm.\u200e<\/p>\n\n\n\n Also, one who lights a candle at the end of the Sabbath before Israel reach the service, \u200eKedusha, causes lighting of the fire of Hell with that fire. This is so because until that time it \u200eis Sabbath, the sanctity of the Sabbath governs him, and the fire of Hell still does not govern \u200ehim, as on Sabbath. One who lights the candle prior to the service, Kedusha, is regarded as \u200edesecrating the Sabbath, for he lights the fire of Hell before its time, thus harming himself.\u200e<\/p>\n\n\n\n There is a special place in Hell to punish those who desecrate the Sabbath, as desecration of \u200ethe Sabbath is the worst. Those who are sentenced in Hell curse him for what he has caused \u200eby his actions, lighting the fire of Hell before its time.\u200e<\/p>\n\n\n\n 256) He is unfit for lighting the candle when the Sabbath ends before Israel separate by \u200eprayer and separate over the cup, for until that time, it is Sabbath and the sanctity of the \u200eSabbath governs us. After the separation over the cup, all those hosts and all those camps \u200eappointed over the weekdays return each to his place and to the work on which he is \u200eappointed, since the prohibition is primarily only until the service of Kedusha. However, one \u200eshould be careful not to light a candle until after the separation because until that time it is \u200estill considered Sabbath. However, it is certainly permitted to light a candle for the \u200eseparation and the \u201ccreator of lights of fire.\u201d<\/p>\n\n\n\n 2\u200e57) When the Sabbath enters and the day begins, holiness awakens and governs the world, \u200eand the secular [opposite of holy in Hebrew] is revoked from its governance. Until the time \u200ewhen the Sabbath ends, they do not return to their places. Even when the Sabbath ends, they \u200edo not return to their places until Israel in the land of Israel say, \u201cWho separates between \u200eholy and secular.\u201d At that time, the holy departs and the camps appointed over the weekdays \u200eawaken and return to their places, each to his appointed watch.\u200e<\/p>\n\n\n\n 258) And yet, they do not govern until there are lights from the candlelight, all of which are \u200ecalled \u201cthe lights of fire,\u201d since they all come from the pillar of fire and from the foundation \u200eof fire, and govern the lower world. This is all when a person lights the candle before Israel \u200ecomplete the service of Kedusha. Malchut is called \u201cpillar of light,\u201d and the powers in the \u200ecandlelight are judgments. Hence, they do not have the power to activate the judgments \u200ebefore the candle is lit.\u200e<\/p>\n\n\n\n 259) However, if he waits until the service of Kedusha is completed, those wicked ones in \u200eHell justify the Creator\u2019s judgment of them and keep on that person all the blessings that the \u200epublic says, \u201cAnd may God give you of the dew of heaven,\u201d \u201cBlessed are you in the city, and \u200eblessed are you in the country.\u201d\u200e<\/p>\n\n\n\n By saying the service of the Kedusha, they extend a great illumination by which they are \u200esaved from the judgment of Hell. And when the wicked in Hell see it, they regret their bad \u200edeeds and justify the Creator\u2019s sentence of them, meaning that they are worthy of their \u200epunishments. And since that man caused them to justify their judgment and to sanctify the \u200ename of the Creator, all those blessings that are said by the public at the end of the Sabbath \u200eare kept in regard to that person.<\/p>\n\n\n\n 2\u200e60) \u201cHappy is he who wises the poor; the Lord will deliver him in a day of evil.\u201d It should \u200ehave said, \u201cIn a bad day\u201d; what is, \u201cIn a day of evil\u201d? It is on a day when that evil governs to \u200etake his soul. \u201cHappy is he who wises the poor.\u201d The poor is one who is dangerously ill. He \u200ewisely heals him from his sins before the Creator. A \u201cDay\u201d is one in which the judgment is \u200eon the world, and he is wisely delivered from it, as it is written, \u201cThe Lord will deliver him \u200ein a day of evil,\u201d meaning on the day when the judgment was given to that evil to rule the \u200eworld, the Lord will save him.\u200e<\/p>\n\n\n\n He should have written, \u201cThe Lord will deliver him on a bad day.\u201d Why does he say, \u201cOn a \u200eday of evil,\u201d which is the feminine form [in Hebrew]? The text implies the domination of the \u200eshell [which is female in Hebrew] who is called \u201cevil,\u201d who takes man\u2019s soul. \u201cHe who wises \u200ethe poor\u201d is one who speaks to the sick to repent. Thus, the Creator delivers him from the \u200edomination of the shell called \u201cevil.\u201d\u200e<\/p>\n\n\n\n The Zohar<\/em> brings it here because it says that they harm themselves. Hence, it offers an \u200eadvice: he should wise the poor, persuade the sick to repent, and the Creator will heal him. In \u200ereturn, the Creator will deliver him in a day of evil, which he caused to his soul.\u200e<\/p>\n\n\n\n Another interpretation: It is a day when there is judgment on the world. He wisely escapes it, \u200emeaning that even if judgment day is over the entire world, the Creator will deliver him as a \u200ereward for wisely making the sick repent. A day of evil is a day when the judgment has \u200ealready been given to the appointee who is called \u201cevil\u201d to govern the world. Yet, one who \u200ewises the sick, to make him repent, the Creator will deliver him from that evil.\u200e<\/p>\n\n\n\n The difference between the two interpretations is that the first interpretation relates only to \u200ean individual who harmed himself. The second interpretation relates also to the evil to which \u200ethe entire world was sentenced. Even then, the Creator will deliver him by merit of the \u200ecommandment.<\/p>\n","protected":false},"excerpt":{"rendered":" 247) The fourteenth commandment is to keep the Sabbath day, which is the day of rest from \u200ethe entire deed […]<\/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-11753","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n