\u200e1) The 613 commandments in the Torah are called deposits, as well as counsels. This is so \u200ebecause in all things there is the preparation for attainment, called \u201cback,\u201d and the \u200eattainment of the matter is called \u201cface.\u201d Similarly, in Torah and commandments there are \u200e\u200e\u201cWe shall do\u201d and \u201cWe shall hear.\u201d When keeping Torah and commandments in \u201cwe shall \u200edo,\u201d prior to being rewarded with hearing, the commandments are called \u201c613 counsels,\u201d \u200epreparation, back. When rewarded with hearing, the 613 commandments become deposits. \u200eThis is so because in each commandment, the light of a degree is deposited opposite a unique \u200eorgan in the 613 organs and tendons of the soul and of the body. It follows that by performing \u200ethe commandment he extends the light that belongs to that organ and tendon through his \u200esoul and body. This is the face of the commandments, hence the face of the commandments \u200eare called \u201cdeposits.\u201d\u200e<\/p>\n\n\n\n
Rabbi Shimon explains the fourteen commandments, which include all 613 commandments, \u200eas the seven days of creation include 7,000 years. This is why he divided them into seven \u200edays of creation and tied each to its ascribed day. And since they include all 613 \u200ecommandments, it is worthwhile exerting to keep each day.\u200e<\/p>\n\n\n\n
\u200e2) The first commandment is fear because He is great and rules over everything. This is the \u200ewhole of the Torah and the commandments, the degree of AVI of Atzilut, Yod of HaVaYaH, \u200epure air of GAR of Bina. \u201cGreat\u201d refers to upper Aba, in whom the HS of AA, Yod, is hidden. \u200e\u200e\u201cRules over everything\u201d refers to upper Ima, the filling of Vav-Dalet of Yod. And since the HS \u200eof AA is hidden in them, meaning that the worlds are unfit to receive her from them prior to \u200ethe end of correction, they only give out light of Hassadim, called \u201cpure air.\u201d For this reason, \u200ethey do not have a revealed verse in the Torah, as it is written, \u201cIn the beginning God \u200ecreated,\u201d which is an obscure verse, for the speaker is not mentioned.\u200e<\/p>\n\n\n\n
The second verse, \u201cAnd the land was unformed and void, and darkness over the face of the \u200edeep, and the spirit of God,\u201d is the punishment for one who does not keep the \u200ecommandment of fear. They are four deaths: Tohu is strangulation, Bohu is stoning, \u200edarkness is burning, and wind is killing.\u200e<\/p>\n\n\n\n
\u200e3) The second commandment is love on two sides: the side of Hesed [mercy\/grace] and the \u200eside of harsh judgment. It is also to always include fear in love, to not part one from the \u200eother. We must include fear in love from the side of Hesed, too, and also in love from the side \u200eof harsh judgment. This is the degree of YESHSUT of Atzilut, ZAT of Bina, divided also into \u200eGAR\u2014upper AVI\u2014and ZAT\u2014YESHSUT. This is the first verse, \u201cLet there be light,\u201d which is \u200elight that was created on the first day of the six days of creation, when Adam saw in it from \u200ethe end of the world to its end. The Creator saw that the world was unfit for using, He stood \u200eand concealed it for the righteous in the next world.\u200e<\/p>\n\n\n\n
It was said, \u201cLet there be light\u201d for this world. First, YESHSUT gave this great light down to \u200ethis world, and then\u2014to reveal the quality of love on two sides\u2014He stood and concealed it for \u200ethe next world, for AVI in YESHSUT from their Chazeh and above, which are called \u201cthe next \u200eworld.\u201d This light no longer shines from Chazeh of YESHSUT and below, which are called \u200eYESHSUT of YESHSUT, TNHY in them, which clothe in ZA, as when they clothe in ZA they \u200eare already regarded as \u201cthis world.\u201d\u200e<\/p>\n\n\n\n
\u200e4) When the light was concealed for the next world, the harsh judgment came out on the \u200esecond day of the work of creation in the verse \u201cLet there be a firmament in the midst of the \u200ewaters, and let it separate between water and water.\u201d In other words, Hell was created on the \u200esecond day, the harsh judgment, enabling the keeping of the commandment of love on both \u200esides\u2014the side of harsh judgment, too\u2014even when He takes his soul, as it is written, \u201cAnd \u200eyou shall love the Lord your God with all your heart, with all your soul, and with all your \u200emight.\u201d That quality of love that he was awarded from the side of Hesed will not be deficient \u200ein any way even when he takes his soul and might.\u200e<\/p>\n\n\n\n
Indeed, that harsh judgment emerged only below the firmament, in the lower water, in \u200eMalchut, Nukva of ZA, Rachel, who stands from his Chazeh and below. From the Chazeh \u200edown in each Partzuf indicates below the Parsa in him\u2014the firmament that separates \u200ebetween the upper and lower waters in him. Thus, from the Chazeh down in each Partzuf it is \u200ethe lower water of that Partzuf.\u200e<\/p>\n\n\n\n
\u200e5) The third commandment is to know that there is a great and ruling God in the world, and \u200eto properly unify Him in upper VAK and in lower VAK, called \u201cupper unification\u201d and \u201clower \u200eunification.\u201d The six words in the verse \u201cHear O Israel\u201d are the unification of the upper VAK, \u200eand the six words in the verse \u201cBlessed be the name of the glory of His kingship forever and \u200eever\u201d are the lower unification.\u200e<\/p>\n\n\n\n
It is so because once the quality of fear appeared in the verse \u201cIn the beginning God \u200ecreated,\u201d and the quality of love on the part of Hesed in the verse \u201cLet there be light\u201d for the \u200enext world, with the concealing for the next world on the first day of the work of creation, and \u200ethe quality of harsh judgment on the second day, in the verse \u201cLet there be a firmament,\u201d we \u200ewere given room to unify Him in love on both sides. This is all that is needed, for the quality \u200eof love is incomplete without it. Thus, we have the strength to make that unification in full.\u200e<\/p>\n\n\n\n
This is the third commandment, the third day of the work of creation. Through an awakening \u200efrom below in Torah, prayer, and good deeds, called \u201craising MAN,\u201d we raise the discernment \u200eof \u201cfrom Chazeh of ZON of Atzilut and above\u201d to AVI of YESHSUT, and he receives from \u200ethem the Mochin of \u201cLet there be light,\u201d which is the love from the side of Hesed from Chazeh \u200eof YESHSUT and above. This measure of light is called VAK of ZA, and they are the upper \u200eVAK, upper water from Chazeh and above, the next world where there is light of the first day.\u200e<\/p>\n\n\n\n
It is called VAK because it indicates lack of HBD, as reception of complete light requires the \u200ePartzuf to have all ten vessels, called HBD, HGT, NHYM. We did not raise the entire Partzuf \u200eof ZON to AVI of YESHSUT, only the part from the Chazeh and above in it, HBD HGT, for we \u200ecould not raise from Chazeh of ZON and below because of the harsh judgment there, which is \u200ethe lower water.\u200e<\/p>\n\n\n\n
Since we raised only six vessels from the Chazeh of ZA and above, we receive only six lights. \u200eThus, the six lights, HGT NHY, clothe in the six vessels HBD HGT of ZA, and there is no \u200eroom to receive the three lights HBD due to absence of NHY of the vessels from his Chazeh \u200eand below, which could not rise to AVI due to the coarseness and harsh judgment in them.\u200e<\/p>\n\n\n\n
It follows that now we unify only VAK of ZA, lacking GAR of lights because of the absence of \u200ethe bottom three of the vessels. And opposite those six lights, HGT NHY, there are six words \u200ein the verse \u201cHear O Israel,\u201d receiving only in the upper unification from the upper water \u200efrom the Chazeh and above in Mochin of love only from the side of Hesed.\u200e<\/p>\n\n\n\n
\u200e6) However, fear should also be included in these Mochin of VAK, in the concealing of the \u200elight, which was done in the place from Chazeh of YESHSUT and below. It is called \u201cdry\u201d and \u200e\u200e\u201cdesolate\u201d because the light remained entirely from Chazeh and above, and below the Chazeh \u200ebecame dry and devoid of light. This is the big Dalet in Ehad [\u201cone\u201d], implying to NHY of \u200eTevuna that was dried of this light. This dry land is received in Nukva of ZA from the Chazeh \u200eand above, Leah, which can rise with him to AVI, as she is from his Chazeh and above. But \u200enow the small Nukva, Rachel, cannot rise with ZA in a higher unification, as she is considered \u200elower water from the Chazeh and below, which is the place of the harsh judgment.\u200e<\/p>\n\n\n\n
This upper unification\u200f \u200fis as it is written, \u201cLet the waters gather unto one place, and let the \u200edry land appear,\u201d said in the third day of the work of creation, when the degrees below the \u200eheaven gathered into one place to be wholeness for VAK. \u201cAnd let the dry land appear\u201d \u200emeans to also connect the degrees of ZA to the Dalet in Ehad, called \u201cdry land,\u201d who is \u200ereceived by Leah, the great Nukva of ZA from the Chazeh and above. That completes the \u200eupper unification, and this is the first, \u201cIt was good,\u201d said in the third day of the work of \u200ecreation.\u200e<\/p>\n\n\n\n
\u200e7) Once this dry land was tied in the upper unification, Leah, Nukva of ZA, it must also be \u200etied below, in the VAK below, which are \u201cBlessed be,\u201d \u201cthe name,\u201d \u201cof the glory,\u201d \u201cof His \u200ekingship,\u201d \u201cforever,\u201d \u201cand ever.\u201d It is so because once the Chazeh and above of ZON extended \u200eand descended with the Mochin of the six words of \u201cHear O Israel,\u201d to her place below, she \u200ebonded with his NHY below into a single Partzuf as before.\u200e<\/p>\n\n\n\n
NHY cannot receive the Mochin of the upper unification, which are the next world and upper \u200ewaters, since they are from the Chazeh and below, lower waters. Yet, the dry land that was \u200eincluded in these Mochin can still come down and be received below Chazeh of ZA, as it \u200eessentially comes from the lower water of YESHSUT, the place of the light\u2019s departure.\u200e<\/p>\n\n\n\n
Hence, we should extend Leah, the dry land, to the place of Rachel, from the Chazeh and \u200ebelow. Then, what was dry land becomes a land for bearing fruit and offspring, and for \u200eplanting trees. In the unification below, \u201cBlessed be the name of the glory of His kingship \u200eforever and ever,\u201d when it becomes Eretz [earth], a complete desire.\u200e<\/p>\n\n\n\n
Even though ZA received his Mochin of from-Chazeh-and-above and descended to his place, \u200ehe could not give them to his Nukva, Leah, for she received the dry land of Tevuna, which are \u200eunfit for reception of any light because the power of concealment governs them. Hence, at \u200ethat time Leah is regarded as a place of desolation, which does not bear fruit. For this reason, \u200ethere was also no wholeness in ZA, for the wholeness of the male is in bestowal upon the \u200eNukva. And since he had no one upon whom to bestow, he was lacking wholeness.\u200e<\/p>\n\n\n\n
The reason for it is that the concealment was only to disclose a complete quality of love on \u200eboth sides, on the harsh side, as well. And since from Chazeh of ZA and above it is upper \u200ewater, in which there is no harsh judgment at all, the concealing came up empty handed on \u200eboth counts, since the concealing and the dry land were already governing there. Yet, it was \u200enot sufficiently completed, as she lacked the purpose\u2014the harsh judgment that gives room \u200efor disclosing the complete love on both sides, complementing the Mochin from all sides, at \u200ewhich time the Mochin grow more than when they were only from the side of Hesed.\u200e<\/p>\n\n\n\n
But before it is revealed in the Mochin of harsh judgment, the land in Leah is empty from \u200ehere and from there. Hence, by extending the dry land to Chazeh of ZA and below, to the \u200eplace of the small Nukva, Rachel\u2014where the harsh judgment is revealed, since it is lower \u200ewater\u2014we are allowed to disclose a complete quality of love on both sides. With it, those \u200eMochin were completed in all the desired completeness, and the Mochin grew even more than \u200ewhen they were in only the upper water, in the quality of love from only the side of Hesed.\u200e<\/p>\n\n\n\n
Hence, her being thus far dry land from Chazeh of ZA and above, in the upper unification, \u200ehas now, upon the descent to from-the-Chazeh-and-below, become the lower unification in \u200ethe place of harsh judgment, discerned as earth, a settled place in which to bear fruit and \u200eoffspring, and to plant trees, as it should be. When the love united on both sides, henceforth \u200eit was said, \u201cLet the dry land bring forth grass,\u201d since it was made to bear fruits and offspring \u200eas it should.\u200e<\/p>\n\n\n\n
This is why it is called \u201clower unification,\u201d since the unification is particularly in the lower \u200ewater. This is the second \u201cit was good\u201d of the third day, said in the verse \u201cLet the land bring \u200eforth grass,\u201d of the work of creation. Now the Nukva receives all the Mochin of VAK in the \u200eupper unification because they were completed only in the place of the lower Nukva, and the \u200elower one that complements the upper one takes the entire measure that he complemented \u200ein him. These VAK are implied in the six words [in Hebrew] \u201cBlessed be the name of the \u200eglory of His kingship forever and ever.\u201d\u200e<\/p>\n\n\n\n
\u200e8) The fourth commandment is \u201cKnow that the Lord He is the God,\u201d to include the name \u200eElokim [God], Nukva of ZA, in the name HaVaYaH, ZA, to know that they are one and there \u200eis no separation in them. This is the verse \u201cLet there be lights in the firmament of heaven,\u201d \u200esaid on the fourth day of the work of creation. This is so because here the Nukva of ZA was \u200eincluded in ZA in a single name, \u201clights,\u201d indicating that there is no separation between them, \u200efor they are of equal level.\u200e<\/p>\n\n\n\n
We have already extended the VAK to Nukva in the lower unification of \u201cBlessed be the name \u200eof the glory of His kingship forever and ever\u201d on the third day of the work of creation, in the \u200everse \u201cLet the land bring forth grass.\u201d Now we must extend the GAR to it, so it will be face-\u200eto-face with ZA on an equal level without any difference of degree between \u200ethem, as the name \u201clights\u201d indicates\u2014both of them together\u2014that HaVaYaH is Elokim.\u200e<\/p>\n\n\n\n
The unification was explained in the third commandment, in which we drew only VAK \u200ebecause the from-the-Chazeh-and-above of ZA rose with Leah to AVI, meaning only the six \u200evessels HBD HGT of ZA. Because of the harsh judgment from Chazeh of ZA and below, they \u200ecould not rise to AVI, which are pure without any judgment. And since there were only six \u200evessels in ZA, he received only six lights, HGT NHY, and three lights, HBD remained outside \u200ebecause he did not have the vessels to receive them.\u200e<\/p>\n\n\n\n
The mode by which the lights enter is that the lower ones enter first. Hence, the three upper \u200eones remained outside. And since ZA had VAK lacking GAR, the Nukva, too, did not receive \u200emore from him.\u200e<\/p>\n\n\n\n
However, now that the unification in Rachel, from Chazeh of ZA and below, who was dry, was \u200ealready done and she became a land that bears fruits and offspring precisely because of the \u200eharsh judgment from Chazeh of ZA and below\u2014who complemented the love on both sides\u2014it \u200ebecomes revealed that this harsh judgment in Rachel is a great merit, more than the great \u200emerit from Chazeh of ZA and above. This is so because from Chazeh of ZA and above, the \u200eMochin could not receive in the upper Nukva because of the dry land. But now, through the \u200eharsh judgment, the dry land became a fruit bearing land.\u200e<\/p>\n\n\n\n
Hence, the harsh judgment was inverted into complete light, but was regarded as black light, \u200ea light that exists only by the power of the black\u2014the harsh judgment. It follows that now \u200ethere is no difference between Chazeh of ZA and above or from the Chazeh and below, since \u200ethe whole difference was only because of the harsh judgment in Rachel, and now the harsh \u200ejudgment has been turned into complete light.\u200e<\/p>\n\n\n\n
For this reason, now the entire Partzuf of ZA and Nukva can rise to AVI, even the vessels \u200eNHY from Chazeh of ZA and below, regarded as black light. It is so because black light in \u200ewhite light are one, without any difference. Moreover, the black light enhanced the Mochin \u200efar more than when they were white light of above the Chazeh. And since all ten vessels of \u200ePartzuf ZON rose to AVI, he can now receive all ten Sefirot of lights, including the lights of \u200eHBD that he lacked, and which are called \u201clight of the face.\u201d The Nukva, Rachel, who caused \u200eall that to ZA, also takes these Mochin of the face from ZA, and ZA becomes face-to-face with \u200eNukva, on an equal level, as it is written, \u201cLet there be lights.\u201d This explains the order of the \u200eunification of GAR of ZON on the fourth day of the work of creation.\u200e<\/p>\n\n\n\n
We could ask, \u201cBut on the fourth day was the diminution of the moon, so why is he saying \u200ehere that it is the unification of ZON face-to-face?\u201d It is so because the emanation of the \u200eworlds and the commandments are separate and must not be compared to one another.\u200e<\/p>\n\n\n\n
\u200e9) We could ask, \u201cWhy were the Mochin of ZON divided into two days\u2014the third day, VAK of \u200eMochin, and the fourth day, GAR of Mochin?\u201d Also, \u201cWhy were they not both on the same \u200eday?\u201d In the beginning, only Chazeh of ZA and above could rise to AVI, since from the Chazeh \u200eand below was the harsh judgment. Through extension of Mochin of VAK to from the Chazeh \u200eand above, Mochin of VAK were extended from the Chazeh and below, in the lower \u200eunification, too, and the harsh judgment became the black light on the third day.\u200e<\/p>\n\n\n\n
Once it was completed, it became possible to raise the from-the-Chazeh-and-below of ZA on \u200ethe fourth day, too, since after the harsh judgment became black light, the vessels from \u200eChazeh and below could rise, as well, since black light and white light are one without any \u200edifference. And since the vessels NHY from the Chazeh and below rose, too, the GAR were \u200eextended to them. Thus, it was impossible to extend them at once because before the harsh \u200ejudgment became light, it was impossible to raise the from-the-Chazeh-of-ZA-and-below \u200ealong with Rachel to AVI, but only from Chazeh of ZA and above with Leah, who receive only \u200eVAK. After the completion of VAK, a second time is required\u2014to raise from the Chazeh of ZA \u200efrom below along with Rachel, and then they receive the GAR.\u200e<\/p>\n\n\n\n
There is also a difference between Mochin of VAK and Mochin of GAR regarding the rise of \u200eZON to AVI. ZON cannot rise to Mochin of VAK by themselves. Rather, YESHSUT raises \u200ethem to him. But Mochin of GAR, ZON, rise by themselves and do not need YESHSUT to \u200eraise them, since upper and lower are discerned by the degree. It is so because the lower one \u200eis not as pure as the upper one, hence it is considered lower. Accordingly, it is difficult to \u200eunderstand how the lower one could rise to the upper one, who removed the difference \u200ebetween them to the point that the lower one would equal the upper one and rise to him. \u200eAfter all, it is necessary that if the lower one rises to the upper one, it is equal to it.\u200e<\/p>\n\n\n\n
The explanation is in the association of the quality of judgment with the quality of mercy. \u200eWhen Malchut rose to the place of Bina, the degrees split into two halves\u2014GE and AHP, or \u200eMI ELEH. This is so because the ten Sefirot are called Galgalta, Einayim, Ozen, Hotem, Peh, \u200ewhich are KHB ZON. These are the five letters of the name Elokim, and since the Malchut \u200erose to the place of Bina, it follows that the bottom Hey of HaVaYaH was established as a \u200eplace of coupling in NE, and the point, the bottom Hey, Malchut, rose to being a thought, \u200eBina. It is so because she rose in her place and became the coupling of Rosh in the place of \u200eNE, where the Rosh ends. The three Sefirot, AHP, fell from the Rosh to the degree below it. \u200eThis is considered that they did not remain there in the Rosh, but in the two vessels GE, \u200ecalled MI, with only lights of NR, and the three vessels AHP, called ELEH, departed and fell \u200eto the degree below it.\u200e<\/p>\n\n\n\n
This discernment is apparent primarily in Partzuf YESHSUT, in which there are only VAK of \u200elights in GE of the vessels, for which reason it is called MI. Her AHP, which are the three \u200eletters ELEH, fell to the degree below it, to ZON. Also, ZON have only GE in lights of VAK, \u200eand their AHP fell to the degree below them, which are three worlds BYA.\u200e<\/p>\n\n\n\n
When we wish to extend Mochin of Gadlut to the ZON, which are a complete Partzuf of ten \u200eSefirot, which are themselves divided into GAR and VAK of GAR\u2014VAK of Gadlut and GAR of \u200eGadlut\u2014we need two Iburim [plural of Ibur] for that, two raisings of MAN. First, MAN is \u200eraised to ZON through the top degree, and Mochin are drawn out of AB SAG of AK to \u200eYESHSUT. Through these Mochin, the point comes out of a thought and arrives at its place, \u200eto Malchut. The bottom Hey descends from NE to Peh, and her coupling in the Peh is done as \u200eprior to the association. Thus, the three vessels AHP, ELEH, rise to her once more, and \u200econnect to her degree. And since the five letters Elokim, five vessels, have now been \u200ecompleted for her in the Rosh, she also obtains GAR of lights, and YESHSUT are completed \u200ein ten Sefirot of lights and ten Sefirot of the vessels.\u200e<\/p>\n\n\n\n
However, when YESHSUT raise the three letters ELEH to them, for their completion, ZON \u200erise along with them, since the upper one that descends to the place of the lower one \u200ebecomes like it. Hence, since the three letters ELEH previously fell to ZON, by that, they \u200ebecame as a single degree with the ZON. Hence, now that YESHSUT return and raise the \u200ethree letters ELEH to them, ZON are drawn out with them to YESHSUT, for they are already \u200eattached to one another at a single degree. And since ZON rose with ELEH to YESHSUT, \u200ethey receive there the Mochin of YESHSUT.\u200e<\/p>\n\n\n\n
This explains how YESHSUT raise ZON to Mochin of VAK with their letters ELEH. Were it \u200enot for that, ZON would be unable to rise by themselves, for anyone who is lower than his \u200efriend is necessarily coarser than him, so how can he rise to him?\u200e<\/p>\n\n\n\n
In this ascent, the unification of the Shema reading was made on the third day in the verse \u200e\u200e\u201cLet the waters be gathered onto one place,\u201d as well as the lower unification of \u201cBlessed be \u200ethe name of the glory of His kingship forever and ever.\u201d Through the Mochin that YESHSUT \u200ereceived, they extended to them the three letters ELEH, with whom the ZON rose and \u200ereceived Mochin of VAK in their inclusion there with YESHSUT, since there were only six \u200evessels there. It follows that this whole unification is primarily YESHSUT, since they are the \u200eones who receive the Mochin, and they are the ones who raise the ZON to them.\u200e<\/p>\n\n\n\n
However, only after ZON obtained the Mochin of VAK and came to their place, and\u2014through \u200ethe lower unification\u2014extended the Mochin of VAK to the Nukva from the Chazeh and \u200ebelow, whose harsh judgment became light, the ZON can rise for MAN by themselves, to \u200eobtain Mochin of GAR, and do not need ELEH of YESHSUT to raise them. This is because \u200ethey equalize with one another, since now the whole difference between YESHSUT and ZON \u200ehas been revoked. The coarser ZON are, the more the judgment from YESHSUT is \u200ecompletely sucked out, so even the harsh judgment becomes black light of ZON, which is now \u200eregarded as white light of YESHSUT.\u200e<\/p>\n\n\n\n
Hence, ZON rise to YESHSUT because they are now one without any difference, receiving \u200ethere GAR of Mochin of Gadlut. Thus, for the purpose of GAR, ZON can rise by themselves \u200ewithout the assistance of YESHSUT. For this reason, the unification of GAR is considered a \u200especial day, as it greatly differs from the unification of VAK, both on the part of the vessels of \u200eZON\u2014since Mochin of VAK rise only half a Partzuf from Chazeh and above\u2014and from the \u200eperspective of the ascent, since ZON cannot rise by themselves to Mochin of VAK. These two \u200ekinds of ascent are called \u201cthe first Ibur for VAK\u201d and \u201cthe second Ibur for GAR.\u201d They apply \u200eto all the degrees, for it is possible to extend any degree only in two times.\u200e<\/p>\n\n\n\n
\u200e10) The fifth commandment comprises three commandments: 1) to engage in Torah, 2) to engage \u200ein procreation, 3) to circumcise after eight days. This is the verse of the fifth day of the work of \u200ecreation, \u201cLet the waters swarm with swarms of living creatures, and let fowl fly above the \u200eearth.\u201d In the four commandments thus far, we have completed the correction of Atzilut \u200ethrough Mochin of GAR of ZON face-to-face. Through the first commandment, the fear of \u200egreatness\u2014because He is great and rules over everything\u2014we extended the correction of \u200eupper AVI in the first verse in the Torah, \u201cIn the beginning God created.\u201d\u200e<\/p>\n\n\n\n
The interpretation of the punishment in the second verse, \u201cAnd the land was Tohu \u200e\u200e[formless],\u201d and through the second commandment, of love, on the side of Hesed, we \u200eextended the correction of YESHSUT of Atzilut that is in the verse of the first day of the work \u200eof creation, \u201cLet there be light.\u201d This is a light that was created in the six days of creation, in \u200ewhich Adam saw from the end of the world to its end.\u200e<\/p>\n\n\n\n
Through a third commandment, of the Shema reading, and \u201cBlessed be the name of the glory \u200eof His kingship forever and ever\u201d in the upper unification of Shema, we extended Mochin of \u200eVAK to ZA and Leah through their ascent to YESHSUT. These are the six words of \u201cHear O \u200eIsrael.\u201d\u200e<\/p>\n\n\n\n
We also included the concealing of the light in it, as it was said, \u201cAnd there was light for the \u200enext world,\u201d of YESHSUT, and not for this world of YESHSUT. This is so because it was \u200ehidden from Chazeh of YESHSUT and below and became dry land there. This extension is in \u200ethe big letter Dalet in Ehad [one], and Leah receives it because the rule is that any deficiency \u200eor screens are not in the male, but in the female of that Partzuf.\u200e<\/p>\n\n\n\n
Through the lower unification \u201cBlessed be the name of the glory of His kingship forever and \u200eever,\u201d we sweetened the harsh judgment of from the Chazeh of ZA and below, which extends from \u200ethe verse of the second day of the work of creation, \u201cLet there be a firmament in the midst of \u200ethe waters,\u201d in which Hell, the harsh judgment, was created. Its place is from the Chazeh of ZA \u200eand below, though it is in the Nukva, Rachel, and not in the male, ZA.<\/p>\n\n\n\n
The sweetening is \u200ethrough completion of the commandment of love, so it will be on both sides, even if He takes \u200eyour soul. For this reason, we must assume the complete devotion in the Dalet in Ehad prior \u200eto the lower unification, to complement the quality of love on both sides in extending the \u200eMochin to Rachel\u2019s place, since then the lower VAK of the Mochin are drawn to \u200eRachel in the six words \u201cBlessed be the name of the glory of His kingship forever and ever,\u201d \u200eand the harsh judgment becomes light, called \u201cblack light.\u201d\u200e<\/p>\n\n\n\n
The upper unification is the verse \u201cLet the waters be gathered onto one place, and let the dry \u200eland appear.\u201d This is the first \u201cIt was good\u201d in the third day of the work of creation.\u200e<\/p>\n\n\n\n
The lower unification is the verse \u201cLet the earth put forth grass.\u201d This is the second \u201cIt was \u200egood,\u201d in the third day of the work of creation.\u200e<\/p>\n\n\n\n
The fourth commandment is to know that the Lord [HaVaYaH], He is the God [Elokim], to \u200ecompletely equalize the Nukva, Rachel, to ZA without any difference, through completion of \u200ethe love on both sides in such wholeness that the harsh judgment becomes light. Also, there \u200eis no separation between black light and white light because by completing the love on both \u200esides, the black light becomes even more important. Thus, Rachel and ZA truly united into \u200eone and can both rise to YESHSUT by their own strength.\u200e<\/p>\n\n\n\n
Through it, ZON are completely equal to YESHSUT because ZON being coarser than him is \u200enot a deficiency but a merit and advantage over them. At that time, ZON receive from \u200eYESHSUT Mochin of GAR, as well, and ZON become of equal level in one unification, face-to-\u200eface. This is the verse of the fourth day of the work of creation, \u201cLet there be lights in the \u200efirmament of the heaven,\u201d where Nukva, Rachel, and ZA are both equally included in the \u200ename Ehad of lights, which is \u201cHaVaYaH He is the Elokim.\u201d\u200e<\/p>\n\n\n\n
Thus, through these four commandments, we have now completed the entire correction of \u200eAtzilut, through ZON face-to-face on an equal level. Now we should copulate ZON once more \u200eby raising MAN and good deeds, to draw Mochin of the face to us from them. These are the \u200ethree phases of Mochin: NRN of Katnut, NRN of the first Gadlut, and NRN of the second \u200eGadlut. They are drawn to us through the rest of the commandments.\u200e<\/p>\n\n\n\n
NRN of Katnut, the fifth day of the work of creation, are in the verse \u201cLet the waters swarm \u200ewith swarms of living creatures.\u201d The completion of the Katnut is in the sixth day. Also, VAK \u200eand GAR of the first Gadlut, and VAK of the second Gadlut, are on the sixth day of the work \u200eof creation, and GAR of the second Gadlut is on the Sabbath day.\u200e<\/p>\n\n\n\n
\u200e11) These are the three commandments included in the fifth commandment: 1) Engage and \u200etoil in the Torah daily, by which one acquires holy Nefesh from the ZON. 2) Engage in \u200eprocreation, by which one acquires holy Ruach from the coupling of ZON. 3) Circumcise after \u200eeight days and remove the foreskin from there, by which one acquires Neshama from the \u200ecoupling of ZON.\u200e<\/p>\n\n\n\n
All these NRN are only NRN of Katnut. This is the verse of the fifth day of the work of \u200ecreation, \u201cLet the waters swarm with swarms of living creatures, and let fowl fly above the \u200eearth over the firmament of heaven.\u201d \u201cLiving creatures\u201d are Nefesh, \u201cLet fowl fly\u201d is Ruach, \u200eand \u201cOver the firmament of heaven\u201d is Neshama.\u200e<\/p>\n\n\n\n
We could ask, \u201cWhy did we not engage in drawing NRN of Katnut in ZON, while in our \u200eMochin we must draw NRN of Katnut?\u201d It is so because ZON are never deficient of anything \u200efrom the Katnut, since this has already been corrected by the Emanator Himself. Hence, the \u200ebeginning of extension is from VAK of Gadlut, through the Shema reading. Yet, we must \u200ecorrect everything by ourselves, since in one who is born, there is only Nefesh on the part of a \u200epure beast. He does not even have Nefesh of Kedusha [holiness] on the part of the Ofanim.\u200e<\/p>\n\n\n\n
Hence, we must always begin in Nefesh of Katnut. Thus we have explained the three \u200ecommandments in the fifth commandment. The fifth is to engage in Torah to correct the \u200eNefesh of Katnut, the sixth is to engage in procreation to correct the Ruach of Katnut, and \u200ethe seventh is to circumcise oneself and remove the foreskin from oneself for the correction \u200eof the Neshama of Katnut. All these are the fifth day.\u200e<\/p>\n\n\n\n
\u200e12) The eighth commandment is to love the proselyte who comes to be circumcised and be \u200eadmitted under the wings of the Shechina [Divinity], to extend from there the Nefesh of the proselyte from \u200ethe holy Shechina. By that, we draw for ourselves Neshama from the body of the tree of life\u2014\u200ethe end and completion of our Katnut. This is the verse of the sixth day of the work of \u200ecreation, \u201cLet the earth bring forth the living creature after its kind,\u201d each as it should.\u200e<\/p>\n\n\n\n
\u200e13) The ninth commandment is to pardon the poor and to willingly give them prey. By that, \u200ewe cause the association of the quality of judgment with the quality of mercy above, since \u200eBina partakes with Malchut in the bottom Hey in NE and returns from there into MI, which is \u200eGE in lights of NR. Her ELEH descend to ZON, ZON return to GE in lights of NR, their ELEH \u200edescend to BYA, inside our NRN in BYA, and we receive from ZON the lights of VAK of \u200eGadlut. This is the verse \u201c\u2018Let us make man\u2019 of the sixth day of the work of creation,\u201d since \u200eBina said, \u201cLet us,\u201d and partook with Assiya, Malchut, to beget VAK for man.\u200e<\/p>\n\n\n\n
\u200e14) The tenth commandment is to wear Tefillin and to complement oneself in the upper form. \u200eBy that, we cause the return of Gadlut above, when the bottom Hey descends from NE to Peh \u200eonce more, and the letters ELEH return to their degree. When ZON raise their letters ELEH \u200efrom BYA to their degree, to Atzilut, our NRN rise along with them. Then we receive from \u200eZON GAR of the first Gadlut, regarded as Mochin of Neshama of the first Gadlut.\u200e<\/p>\n\n\n\n
This is the verse of the sixth day of the work of creation, \u201cAnd God created man in His own \u200eimage.\u201d These Mochin of GAR of Gadlut are drawn in the Tzelem of YESHSUT, which is \u200ecalled Elokim, HBD. The Mem in Tzelem is Hochma, upper AVI; the Lamed in Tzelem is \u200eBina, YESHSUT, and the Tzadi in Tzelem is Daat, ZON.\u200e<\/p>\n\n\n\n
Also, they are the four portions in the Tefillin: 1) \u201cSanctify\u201d is the Mem in Tzelem; 2) \u201cAnd it \u200eshall be when the Lord brings you\u201d is Lamed in the Tzelem; 3) \u201cHear\u201d is Hesed of Tzadi in the \u200eTzelem; and 4) \u201cAnd it shall come to pass, if indeed you listen\u201d is Gevura of Tzadi in Tzelem. \u200eThese are the four Mochin of ZA in the head Tefillin.\u200e<\/p>\n\n\n\n
The four portions of the hand Tefillin are the four Mochin received by Nukva of ZA, Rachel. It \u200eis the two times Tzelem, presented in the verse \u201cAnd God created man in His own image; in \u200ethe image of God did He create them.\u201d \u201cIn His own image\u201d applies to the head Tefillin, the \u200eTzelem of ZA, and the image of God applies to the hand Tefillin, the Tzelem of Nukva. This \u200ecompletes the NRN of the first Gadlut for a person, meaning NR of the first Gadlut, through \u200ethe commandment to pardon the poor, and GAR\u2014Neshama, Haya, Yechida of the first \u200eGadlut\u2014through the commandments of wearing Tefillin.\u200e<\/p>\n\n\n\n
\u200e15) The eleventh commandment is to give tithing [ten percent] of the land. Through this \u200ecommandment one is rewarded with receiving Nefesh of light of Haya from upper AVI, since \u200eonce a person has been completed with NRNHY of the first Gadlut through the Tefillin, he \u200eshould begin to obtain the second Gadlut: the light of Haya. This divides into four phases\u2014\u200eNefesh, Ruach, Neshama, Haya\u2014and to obtain them we were given the four commandments.\u200e<\/p>\n\n\n\n
One is rewarded with Nefesh by the commandment of giving the tithing of the land, since \u200eEretz [earth] is considered Nefesh, as it is written, \u201cBehold, I have given you every herb \u200eyielding seed upon the face of all the earth,\u201d said on the sixth day of the work of creation. \u200eHere it writes, \u201cBehold, I have given,\u201d and it is written, \u201cAnd to the sons of Levy, I have given \u200eevery tithing in Israel.\u201d As it is tithing there, it is the tithing of the earth here, as well.\u200e<\/p>\n\n\n\n
\u200e\u201cUpon the face of all the earth\u201d because one who is rewarded with Nefesh of light of Haya \u200egoverns all the earth, since all the shells surrender before him. It is written about this Nefesh, \u200e\u200e\u201cBring the whole tithe into the storehouse, so that there may be food in My house, and test \u200eMe now in this, …if I will not open for you the windows of heaven and pour out for you a \u200eblessing until it overflows.\u201d Nefesh is called \u201ctithing,\u201d after Malchut who is the tenth. But \u200eNefesh of the light of Haya is the whole tithing, the complete wholeness of the tithing.\u200e<\/p>\n\n\n\n
\u200e16) The twelfth commandment is to bring the first fruit of the tree. Through this \u200ecommandment, one is rewarded with receiving the light of Ruach from the light of Haya that \u200ecomes from AVI. It is so because \u201cfirst fruit\u201d comes from the word \u201cfirstborn,\u201d and AVI are \u200efirst, beginning, as explained in the first commandment. And since it is from the tree, the first \u200efruit of the tree, they are regarded as Ruach, since the tree is vegetative, regarded as Ruach.\u200e<\/p>\n\n\n\n
The still, vegetative, animate, and speaking correspond to NRNHY\u2014still to Nefesh, \u200evegetative to Ruach, animate to Neshama, and speaking to Haya-Yechida. It is written about \u200eit, \u201cAnd every tree in which is the fruit of a tree yielding seed.\u201d It is written, \u201cOf the fruit of \u200ethe tree,\u201d and it is written, \u201cThus all the tithe of the land, of the seed of the land or of the fruit \u200eof the tree, is the Lord’s.\u201d As it is the first fruit in the fruit of the tree there, it is the first fruit \u200ehere, as he explains the words \u201cis the Lord\u2019s,\u201d as \u201cAnything that befits Me is forbidden for \u200eyou to eat.\u201d\u200e<\/p>\n\n\n\n
\u200e17) The thirteenth commandment is to redeem one\u2019s son, to tie him to life, and to weaken the \u200eappointee over death, of whom it was said, \u201cVery.\u201d This is the angel of death. By that, he is \u200erewarded with Neshama from the light of Haya.\u200e<\/p>\n\n\n\n
In terms of order, he should have been rewarded with Haya from the light of Haya by this \u200ecommandment, since speaking is the light of Haya. Once he has been rewarded with NR \u200ethrough the fruit of the land and the fruit of the tree, since they are still and vegetative, he \u200eshould have been rewarded with Neshama from the light of Haya through the firstborn of a \u200ebeast, as it is animate, and with Haya Yechida through the firstborn of man, as it is the \u200espeaking.\u200e<\/p>\n\n\n\n
However, the redemption of the firstborn does not completely surrender the angel of death, \u200eonly weakens him. Upon the giving of the Torah, he became completely liberated from the \u200eangel of death, but then through the sin of the calf the work was taken from the firstborn of \u200eIsrael and was given to the priests, since the filth of the serpent from the sin of the tree of \u200eknowledge that the angel of death brought to the world was mingled in Israel again through \u200ethe calf.\u200e<\/p>\n\n\n\n
It is about this correction of the firstborn of Israel that the commandment of redeeming the \u200efirstborn was given in five rocks, corresponding to the correction of all ten Sefirot, which are \u200efive phases KHB ZON. The firstborn reaches through KH, upper AVI, Resheet \u200e\u200e[beginning\/head]. Through the correction of five rocks, we reconnect the firstborn to the \u200eupper life, weakening the angel of death so he cannot govern them, though we do not \u200ecompletely remove him, as he was liberated from the angel of death prior to the sin with the \u200ecalf.\u200e<\/p>\n\n\n\n
Hence, the commandment of redemption of the firstborn is not enough to draw Haya out of \u200ethe light of Haya, as it is meant to be, canceling the angel of death as it was upon the giving of \u200ethe Torah, before the sin with the calf. Rather, it is a degree below it, the degree of Neshama, \u200elight of Neshama from upper AVI, and not more.\u200e<\/p>\n\n\n\n
It was said on the sixth day of the work of creation, \u201cAnd God saw all that He has done, and it \u200ewas very good.\u201d \u201cGood\u201d is the angel of life, and \u201cVery\u201d is the angel of death, since then the \u200eangel of death was sweetened and was more important than the angel of life. However, now, \u200eduring the 6,000 years, he does not arrive at this great sweetening. Rather, this was said only \u200efor the end of correction. Yet, by redemption of the firstborn, which only weakens him and not \u200emore, he is rewarded only with Neshama of Haya, VAK of Haya, by the redemption.\u200e<\/p>\n\n\n\n
\u200e18) The fourteenth commandment is to keep the Sabbath day and to connect the Sabbath day \u200eto its Kedusha. Through these two commandments, one is rewarded with Haya of Haya on \u200ethe Sabbath day, as it is written, \u201cAnd God blessed the seventh day and sanctified it,\u201d since by \u200ekeeping from desecrating the Sabbath, one is rewarded with a blessing. And by sanctifying \u200ethe Sabbath with delights of the Sabbath, one is rewarded with Kedusha.\u200e<\/p>\n\n\n\n
The light of Haya is Kedusha because upper AVI are called holy, and in the afternoon prayer \u200eof Sabbath, VAK of light of Yechida is extended. Yet, it is impossible to extend GAR of \u200eYechida during the 6,000 years, but only at the end of correction.\u200e<\/p>\n","protected":false},"excerpt":{"rendered":"
\u200e1) The 613 commandments in the Torah are called deposits, as well as counsels. This is so \u200ebecause in all […]<\/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-11754","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n