The Fourth Commandment

208) The fourth commandment is to know that the Lord He is the God, as it is written, “Know today, and answer to your heart that the Lord He is the God.” The name God [Elokim] should be included in the name Lord [HaVaYaH], to know that they are one and there is no separation between them.

Commentary: HaVaYaH is ZA, and Elokim is Nukva of ZA. ZA and Nukva must be united without any separation between them, so that the name of Elokim, the Nukva, will be included in the name of HaVaYaH, ZA, and Nukva will be considered HaVaYaH, as well. This unification is extension of GAR to ZON, since the unification of the Shema reading, explained in the third commandment, was for extending VAK from AVI to ZON, and the unification explained here is for extended GAR from AVI to ZON. This is the rule—extending any degree at all cannot be all at once. Rather, first one must extend the VAK of that degree, and then GAR.

209) It is written, “Let there be lights in the firmament of the heaven,” to shine over the earth, so the two names HaVaYaH Elokim will be one without any separation at all. Thus, the “Lights” without the Vav [in Hebrew], Malchut, Elokim, will be included in the name “Heaven,” who is ZA, HaVaYaH, for they are one and there is no separation in them.

A black light, which is Malchut, is white light, which is ZA. There is no separation between them and it is all one. This is the white cloud of the day and the cloud of fire of the night. The quality of day, ZA, and the quality of night, Malchut, are corrected in one another in one unification to shine, as it is written, “To give light upon the earth.”

Explanation: The Nukva is called “Lights” without a Vav [in Hebrew], indicating the diminution of the moon, as we learn that in the beginning the two great lights were on an equal level and the moon complained that two kings do not use the same Keter, so the Creator told her, “Go and diminish yourself.” Then her bottom nine descended to the world of Beria, and she was diminished into a point under Yesod of ZA.

After she is diminished, Malchut should be included in the name “heaven,” ZA, meaning to make her big again so she is on an equal level with ZA, PBP [Panim be Panim (face-to-face)]. The Nukva should be raised back from the world of Beria to Atzilut and to correct the separation that occurred between ZA and the Nukva during the diminution of the moon.

The diminution of the moon is that the harsh judgment in Leah’s heels was dominating the Nukva, by which she diminished into a point and her bottom nine fell into Beria. And through the unification of the Shema reading in the third commandment, Nukva was built in VAK, in the lower unification “Blessed be the name of the glory of His kingdom forever and ever” because through the power of judgment in her, she corrected the Dalet in Ehad, who was dry and desolate, into a land that bears fruits and offspring.

The black in the Nukva, the force of judgment in her, which lowered her into a point, rose to actual light. Specifically by the power of the judgment, the Dalet in Ehad was built into a land that is inhabited and bears fruit. Were it not for the force of judgment in the Nukva, the Dalet in Ehad, the Tevuna, would remain dry and desolate. Thus, the force of judgment in her became actual light. It is called “black light” because the blackness was the cause of that light.

It is also regarded as light of VAK, light of Hassadim. Hence, now it is possible to extend white light to VAK of Nukva, too, meaning light of Hochma, GAR, since white means Hochma, by raising the ZON to the palace of upper AVI. This is because now Nukva of ZA can mingle with AVI like ZA, since the force of judgment in her has become actual light. And although it is black light, it is not at all a partition, preventing her from integrating in upper AVI, since there is no separation between black light, Malchut, in white light, ZA, and it is all one.

Since Nukva is considered light, she can be included in the light of AVI, for light in light are two of a kind and are regarded as one. And the blackness, which causes her light, does not part or degrade her at all, for it is the cause of all her merit, as without it she would not be considered light.

This is the white cloud of the day and the cloud of fire of the night. The quality of day is ZA, and the quality of night is Malchut. By uniting and including ZON in AVI, when ZA was included in upper Aba and Nukva in upper Ima, ZA became a white cloud for the light of day, and Nukva a cloud of fire for the light of the night—the quality of day and the quality of night that are united in one another, as it is written, “And there was evening and there was morning, one day.” They are corrected in one another in a single unification to shine, as it is written, “To give light upon the earth,” meaning that the quality of day is included in the quality of night, Nukva, in one day. Also, they are corrected in one another to give light upon the earth, to Nukva’s masses in the three worlds BYA.

210) This is the sin of the primordial serpent that connects below and separates above. And for this reason, it caused what it caused to the world, since it should be separated below and connected above. Also, the black light, Malchut, must be unified above, in ZA, in one bonding so that afterwards Malchut will be unified in her hosts in her unification, to part her from the evil side.

This is so because the unification of the extension of GAR to ZON is only by raising them to the place of AVI above the Chazeh of AA. ZA is included in Aba, Nukva in Ima, and then they both unite and ZA gives GAR from Aba to the Nukva, who dresses Ima. But below the Chazeh of AA, where ZON stand permanently, it is forbidden to make the unification of extending GAR to Nukva, as this is the sin of the tree of knowledge by which the primordial serpent brought death to the world. It incited Adam and Eve to make that unification below, in the place of ZON, below the Chazeh of AA, and by that it flawed above, as well. This is the reason why the coupling stopped in upper AVI, as well.

“This is the sin of the primordial serpent that connects below and separates above. And for this reason, it caused what it caused to the world,” for it connected the ZON to impart GAR in the Nukva below in their place. By that, it caused the people of the world to bring death upon them because it separated above, which caused the cessation of the coupling in AVI, from which life extends to the people of the world.

When the Sitra Achra approaches to suckle from the coupling below the Chazeh of ZON, the place where they grip, the upper coupling of AVI promptly stops because they are promptly parted from bestowing upon each other so the abundance will not go down to the Sitra Achra. All of that was because it should be separated below and connected above, for care is required to separate ZON below in their place so they will not make a coupling there below in extension of GAR, and connect them only above, in the place of AVI themselves.

And the black light should be unified above in one unification because the black light, Nukva of ZA, should be raised along with ZA to the white light, to AVI, to connect the ZON there in one bonding. Also, ZA gives abundance of GAR from Aba to the Nukva, and afterwards the Nukva returns with the abundance that she received to her place below, where the NRN of the souls of Israel are in a state of MAN. This is why it was said that afterwards she will unite with her masses in her unification. She unites with the souls of the children of Israel, called “the masses of the Nukva,” in one unification and bestows upon them from the abundance that she received above in AVI.

She should be parted from the evil side because by avoiding to connect the ZON in their place below, separating the Nukva from the evil side, the Sitra Achra cannot enjoy the abundance. However, if ZON are connected below, the Sitra Achra can receive the abundance, hence AVI are separated above and their coupling is stopped.

211) Yet, we should know that Elokim is HaVaYaH, and it is one without separation. HaVaYaH is the Elokim [The Lord He is the God], and when a person knows that it is all one, and does not place separation, even the other side will depart from the world and will not be drawn down.

Although there is fear that he will evoke the coupling of ZON in their place, it must not be a reason to avoid making the unification as it should be, in the place of AVI. Instead, we should know that Elokim is HaVaYaH, it is all one without separation, but we must extend the unification of ZON in the place of AVI, to unite the ZA with the Nukva as one without separation. And when a person knows that it is all one, and does not place separation, even the other side will depart from the world and will not be drawn below. This is so because if a person intensifies the raising of MAN and elevating the ZON to unite them in the place of AVI, as it should be, not only will the Sitra Achra not grip to the abundance, but it will cause the removal of the Sitra Achra so that she cannot govern the world.

212) It is written, “And let them be Me’orot [lights],” with the letters of Ohr [light] Mavet [death], since the shell follows the brain. The brain is light, and the other side is death. Light is in the bonding of the letters in the word Me’orot [Aleph-Vav-Reish, Ohr], and Mavet [Mem-Vav-Tav, death] is in the separated letters in the word Me’orot. When this light departs from there, the letters of the separation, Mavet, unite.

In other words, when you take the letters Ohr out of the word Me’orot, the letters Mavet join together. This is the meaning of “And let them be Me’orot [lights],” where the shell rises and follows the brain. Brain is light, and Sitra Achra is death. Light is in bonding the letters, and death is in separating the letters.

Commentary: The force of judgment in Malchut is the root of the existence of the Sitra Achra and the shells, as it is written, “And His kingdom rules over all.” Through the unification of the ZON in AVI for extension of VAK and GAR, the force of judgment in Malchut is inverted into being black light by extension of VAK in the bottom unification of the Shema reading. Afterwards, Malchut is raised once more to AVI, and her black light unites with the white light of upper AVI.

Therefore, this unification is implied in the verse “And let them be Me’orot,” the letters of Ohr [light] and Mavet [death]. Light is in bonding the letters, where by extending the VAK and GAR to the Nukva in one bonding with the ZA in the place of AVI—as the force of judgment was inverted in the Nukva into being actual light—so all the forces of the Sitra Achra and the shells that are drawn from this judgment were canceled‎, and the shell rises after the brain, meaning that the shell is canceled‎ because of the Mochin of Nukva, since the root of the Sitra Achra, the force of judgment in the Nukva, was canceled‎ in the Nukva’s brain and became light. Thus, the force of the shell was necessarily canceled‎, too.

It follows that light is in the bonding of the letters, and death is in separated letters. By the bonding of ZON, when the force of judgment became light, the letters Mavet, which are the Sitra Achra, were separated. They were canceled‎ inside the light, and the combination Me’orot Ohr was made in the middle, in the bonding. And Mavet [death] is in separation—the letter Mem in the beginning of the word, and the letters Vav-Tav at the end of the word.

When this light departs from there, the letters of separation, Mavet, unite. When not making the unification in the place of AVI, but in the place of ZON below, the light departs from there because AVI are promptly separated from their coupling and the light stops. Then the word Ohr comes out of the word Me’orot, and the letters of Mavet join. This is so because after the elicitation of the light from the word Me’orot, the word death remains there because the letters of Ohr have already departed from the word, and they no longer separate the letters of Mavet.

This implies to the sin of that primordial serpent, which connected below in the place of ZON, and hence separated above for AVI because their coupling stopped because of it and has brought death to the world.

213) Eve began from these letters and caused harm to the world, as it is written, “And the woman saw that the tree was good.” She reverted the letters of Me’orot, taking the words VaTereh [and she saw] from there, leaving Mem-Vav in the word Me’orot. And they went and took the letter Tav with them, creating the combination Mavet [death]. Thus she caused death to the world.

The unification is explained in the letters “Let them be Me’orot [lights],” which are extension of GAR to ZON. When uniting them above, in the place of AVI, it extends light in bonding, separating the letters of Mavet as it expands into them, and creating the combination Me’orot. If ZON are united below in their place, the light departs once more from the combination Me’orot, leaving there Mavet [death] in the bonding of the letters.

“Eve began from these letters” because the beginning of Eve’s sin in the tree of knowledge begins with the letters “And the woman saw that the tree was good.” Eve drew for herself the letters VaTereh [saw] from the word Me’orot, meaning that she heeded the advice of the serpent to connect ZON in their place below, thus blemishing the combination of Me’orot. Then she reverted the letters of Me’orot because by bonding below, she caused the separation of AVI above.

Thus, the letters of the combination Ohr [Aleph-Vav-Reish], which separate and cancel the combination Mavet in the word Me’orot, were separated and she made the combination VaTereh, in which the letters Ohr are dispersed in reverse order [in Hebrew] because of the Tav that came among them. The Tav, Nukva of the Sitra Achra, who is called Mavet, approached the light to receive and to suckle from it.

It is so because in the Sitra Achra, which is called Mavet, there are male and female, SAM and Lilit. The letter Mem is the male of Mavet, who is called SAM, and the letter Tav is his Nukva, who is called Lilit. By heeding the advice of the serpent to connect from below, the Nukva of Mavet promptly approached to suckle from the abundance, and the letters of Ohr were dispersed in reverse order, as in the combination VaTereh, because the Tav came inside the light [Ohr] and dispersed them.

After Eve drew the letters VaTereh from Me’orot, there remained Mem-Vav from the combination Me’orot, which are the male, who is called Mem of Mavet and Yesod, Vav of Mavet. They went and took the letter Tav with them, meaning that the male of Mavet, Mem-Vav, who remained from Me’orot, went to the Nukva, the Tav of Mavet, and they made a coupling and brought Mavet upon the world, as it is written, VaTereh.

The male of the Sitra Achra, Mem-Vav, made a coupling with the Tav of VaTereh, who was already in Eve. This is the meaning of the serpent coming over Eve and casting filth in her. By heeding the advice of the serpent, the Tav entered her, separating and dispersing the letters Ohr [Aleph-Vav-Reish], and making the combination of the letters VaTereh [“And the woman saw”] with her seeing. Afterwards, the male of the Sitra Achra, Mem-Vav, came and made a coupling with the Tav, who was already in Eve, and Mavet [“death,” Mem-Vav-Tav] appeared in the world.

214) Rabbi Elazar said, “My father, I have learned that after Eve took the letters VaTereh from Me’orot, it was not Mem-Vav that remained, but only Mem, since the Vav—which is always a sign of life, was inverted into Mavet, leaving and taking the Tav with her, as it is written, ‘And she took ... and she gave.’ Thus, this word was completed and the letters Mavet joined together.” He replied to him, “Blessed are you, my son.”

Commentary: Mem remained alone, without the Vav, Yesod, since SAM, who is the male of Mavet, had no Yesod, for another god is infertile and does not bear fruit. Rather, the Vav, life, the Yesod of Kedusha [holiness], was inverted from Kedusha into a shell, and became a Yesod for the male of Mavet. After it gained Yesod from the Kedusha, Vav went and made a coupling with the Tav, connecting the letters Mem with Tav through the Vav he had robbed from the Kedusha.

The evidence is the sin of the tree of knowledge, which begins with connecting the Vav and Tav, as it is written, “And she took ... and gave” [“and” is Vav, and “took” and “gave” both begin with Tav in Hebrew], for the exit of the Vav to the Sitra Achra was born by the sin of the tree of knowledge itself, which she did not have before. Rabbi Shimon agreed with his words.