The
Seventh
Commandment
223)
The
seventh
commandment
is
to
circumcise
after
eight
days
and
remove
the
filth
of
the
foreskin.
It
is
so
because
that
animal,
Malchut,
is
the
eighth
among
all
the
degrees,
when
beginning
from
Bina,
and
that
Nefesh,
which
flies
away
from
her,
must
be
seen
before
her
for
eight
days,
as
she
is
the
eighth
degree.
Nukva
of
ZA
is
called
“an
animal”
only
through
her
ascent
and
clothing
of
Bina,
who
is
the
eighth
degree
of
ten
Sefirot
from
below
upwards.
Malchut,
Nukva
of
ZA,
is
also
called
“eighth”
because
she
rose
by
eight
degrees
from
her
to
Bina,
and
only
then
is
she
called
Haya
[animal],
like
Bina.
Thus,
man’s
soul,
born
out
of
the
Nukva
of
ZA,
who
is
called
“animal”
and
“eighth,”
must
be
seen
before
the
Nukva
with
corrections
of
circumcision
and
exposing
on
the
eighth
day
after
her
birth.
Then
it
is
apparent
and
evident
that
she
is
a
soul
from
that
holy
animal
and
not
from
another
side
because
then—by
the
power
of
the
circumcision
and
exposing—the
Sitra
Achra
is
completely
repelled
from
man’s
soul,
and
she
can
receive
all
the
lights
of
that
animal.
This
is
the
meaning
of
“Let
the
waters
swarm,”
and
thus
she
receives
the
upper
MAD
from
ZON,
and
is
completed
with
these
waters.
224)
At
that
time,
it
is
evident
that
she
is
a
living
soul,
a
soul
of
that
holy
animal,
Malchut,
and
not
from
the
other
side.
This
is
the
meaning
of
“Let
the
waters
swarm,”
meaning
the
waters
of
the
holy
seed
will
be
imprinted
in
the
impression
of
the
living
soul.
This
is
the
imprint
of
the
letter
Yod,
inscribed
in
the
flesh
of
holiness
more
than
all
the
other
inscriptions
in
the
world.
Commentary:
The
writing
explains
“Let
the
waters
swarm
with
swarms
of
living
creatures”
as
inscription
and
depiction.
Through
the
circumcision
and
exposing,
the
upper
MAD
are
depicted
and
inscribed,
and
are
given
to
man’s
soul
in
an
inscription
and
depiction
of
the
Nukva,
who
is
called
“living
soul.”
The
upper
world,
Bina,
is
inscribed
and
sealed
with
the
letter
Yod.
The
lower
world,
Malchut,
is
inscribed
and
sealed
with
the
letter
Hey.
When
Malchut,
Nukva,
rises
and
clothes
the
upper
world,
Bina,
the
Hey
comes
out
of
her
from
the
MA,
and
Yod
enters
in
her
stead,
such
as
Bina,
MI.
This
is
the
inscription
of
the
letter
Yod,
inscribed
in
the
flesh
of
holiness
more
than
all
other
inscriptions
in
the
world.
It
is
so
because
through
circumcision
and
exposing,
all
the
records
of
this
world—from
the
letter
Hey—come
out
of
man,
too,
and
the
imprint
of
the
letter
Yod
comes
in
its
stead,
as
was
done
in
the
Nukva
that
rose
to
Bina.
And
since
the
flesh
of
holiness
of
Yesod
is
sealed
with
the
letter
Yod,
the
man
can
receive
a
complete
living
soul
from
the
holy
Nukva,
too.
225)
“And
let
birds
fly
above
the
earth.”
This
is
Elijah,
who
flies
the
entire
world
in
four
flights
to
be
there
in
that
covenant
of
holy
circumcision.
And
a
chair
must
be
set
up
for
him,
and
to
mention
before
him,
“This
is
the
chair
of
Elijah.”
If
not,
he
will
not
be
present
there.
Here
the
text
explains
“And
let
birds
fly
above
the
earth,”
over
Elijah,
who
flies
the
entire
world
in
four
flights.
Below,
he
explains
the
verse
and
“Every
winged
bird
after
its
kind”
as
angels
that
fly
and
sail
in
the
world
in
six
flights.
Here,
at
the
end
of
the
verse,
he
explains
that
when
it
writes
“Above
the
earth,”
it
should
not
be
interpreted
as
high
angels,
for
they
are
not
in
the
earth.
Hence,
it
is
necessarily
Elijah.
“Fly
above
the
earth”
is
Elijah,
who
is
always
in
the
earth,
since
Elijah
is
extended
from
the
Nukva
of
ZA
and
is
always
with
her.
Also,
Elijah
is
not
from
the
side
of
AVI,
for
he
flies
in
four
flights,
indicating
that
he
is
from
the
Nukva
from
the
Chazeh
and
below,
where
there
are
only
four
Sefirot.
The
angels
are
from
the
side
of
AVI,
hence
they
are
present
only
in
heaven
and
have
VAK,
HGT
NHY.
Thus,
when
they
come
to
the
earth
to
carry
out
their
mission,
they
fly
in
six
flights,
for
they
clothe
in
six
Sefirot.
But
Elijah
is
not
from
the
side
of
AVI,
but
from
the
side
of
Malchut,
and
is
always
in
the
earth.
Since
Malchut
has
four
Sefirot
from
ZA,
TNHY,
from
his
Chazeh
and
down,
he
flies
throughout
the
earth
by
only
four
flights,
in
clothing
of
four
Sefirot
TNHY.
And
since
the
writing
says
“And
let
birds
fly
above
the
earth,”
it
does
not
apply
to
the
angels,
only
to
Elijah,
who
is
in
the
earth.
But
the
verse
“And
every
winged
bird
after
its
kind,”
where
“Above
the
earth”
is
not
mentioned,
applies
to
the
angels
who
are
from
the
side
of
AVI,
who
fly
throughout
the
world
in
six
flights.
Elijah
flew
through
the
whole
world
in
four
flights
to
be
there
at
that
holy
circumcision.
Because
Elijah
said,
“I
have
been
very
jealous
for
the
Lord
...
for
the
sons
of
Israel
have
forsaken
Your
covenant,”
the
Creator
said
to
Elijah,
“Wherever
my
sons
inscribe
this
holy
inscription
in
their
flesh,
there
you
will
be.
And
the
mouth
that
testified
that
Israel
had
left
the
covenant
will
testify
that
Israel
are
keeping
the
covenant.”
Elijah
was
punished
by
the
Creator
because
he
accused
His
sons,
as
it
is
written,
“For
the
sons
of
Israel
have
forsaken
Your
covenant.”
Of
course,
we
should
not
take
the
matters
literally—that
Elijah
was
obligated
to
be
present
in
each
and
every
circumcision
of
the
sons
of
Israel
because
of
a
punishment
for
accusing
Israel.
Also,
why
is
it
said
here
that
he
must
be
invited
and
mentioned
verbally,
“This
is
the
chair
of
Elijah,”
or
he
will
not
be
present
there?
And
if
he
must
be
present
in
each
circumcision
because
of
a
punishment,
then
he
must
be
there.
Why
does
it
require
Elijah’s
testimony,
that
he
will
testify
before
Him
that
the
sons
of
Israel
are
keeping
the
circumcision?
Is
everything
not
revealed
before
the
Creator?
Indeed,
a
great
and
terrible
secret
is
concealed
here
under
their
soft
words,
as
they
always
do.
You
will
understand
the
matter
with
what
is
presented
in
The
Zohar.
Rabbi
Ilai
opened
and
said,
“‘Be
whole
with
the
Lord
your
God.’
What
is
the
difference
between
Tam
[whole]
and
Tamim
[another
way
for
writing
‘whole’]?
It
is
written
about
Abraham,
‘Walk
before
me
and
be
whole
[Tamim],’
and
it
is
written
about
Jacob,
who
was
more
complete,
‘Jacob
was
a
whole
[Tam]
man.’
This
is
because
there
was
no
waste
left
in
him
at
all
because
he
was
circumcised.”
With
what
did
he
perform
the
exposing
and
purify
from
that
waste?
That
place
that
attacks
the
waste
within,
which
is
present
in
the
place
of
the
exposing,
is
an
ox,
which
is
the
form
of
the
left
of
His
throne.
In
the
Merkava
[chariot/structure]
of
the
throne,
the
face
of
a
lion
is
in
the
right,
and
the
face
of
the
ox
is
on
the
left.
The
ox
is
called
“a
whole
[Tam]
ox,”
since
in
the
Merkava
of
the
throne
there
is
an
inscription
of
the
covenant.
For
this
reason,
this
ox
is
called
“a
whole
ox,”
and
Jacob
is
gripped
in
it.
And
in
this
ox,
he
made
the
exposing
and
completely
removed
the
filth
of
the
waste,
since
there
is
a
prone
ox
on
the
part
of
the
foreskin
and
exposing,
and
several
litigants
come
out
of
him
through
the
bottom
degree,
called
“ruins,”
and
they
all
come
out
of
that
prone
ox,
in
conjunction
with
the
evil
donkey,
the
harsh
judgment
of
the
Man’ula.
“And
Jacob
was
a
whole
man”
means
the
husband
of
that
whole
one.
Explanation:
There
are
four
shells—Stormy
Wind,
Great
Cloud,
Blazing
Fire,
and
Noga
around
it.
The
first
three
are
all
impure
shells,
but
the
Noga
shell
is
half
good
half
bad.
When
the
three
shells
are
attached
to
it,
it
becomes
entirely
bad.
When
it
is
separated
from
them
and
adheres
to
holiness,
it
becomes
entirely
good.
These
four
shells
are
at
the
Sium
[end]
of
the
Partzuf,
at
the
Sium
of
Yesod,
where
there
are
two
skins
one
atop
the
other.
The
first
skin
is
called
“foreskin,”
and
the
three
impure
shells
are
included
in
it—Stormy
Wind,
Great
Cloud,
and
Blazing
Fire.
The
second
skin
is
called
the
“exposing
skin,”
the
Noga
shell,
which
is
half
good
half
bad.
Adam
HaRishon
was
born
circumcised
because
the
three
impure
shells
had
no
grip
on
him,
and
only
the
Noga
shell
was
in
him,
the
skin
of
exposing.
It
was
all
good,
for
it
was
separated
from
the
three
impure
shells,
and
adhered
to
the
Kedusha
[holiness].
However,
by
the
sin
of
the
tree
of
knowledge,
through
the
seduction
of
the
serpent—which
consists
of
the
three
impure
shells—he
pulled
the
other
skin
over
him,
the
foreskin,
as
we
learn
that
“Adam
HaRishon
was
pulling
his
foreskin.”
It
is
also
written,
“If
its
owner
is
warned
yet
he
does
not
confine
it
...
the
ox
shall
be
stoned
and
its
owner
also
shall
be
put
to
death.”
This
is
so
because
when
the
foreskin
jumped
on
him
and
connected
to
his
Yesod,
his
Neshama
of
Atzilut
promptly
departed
from
him,
he
fell
to
Assiya,
and
was
sentenced
to
death.
It
was
said
that
there
is
a
prone
ox
on
the
part
of
the
foreskin
and
exposing.
Because
he
was
destined
not
to
eat
from
the
tree
of
knowledge
but
was
not
careful
and
ate,
the
foreskin
jumped
on
him
and
the
two
skins
were
defiled
together,
since
the
skin
of
exposing,
which
is
Noga,
was
also
defiled
by
its
joining
and
adhesion
with
the
foreskin,
which
is
the
three
impure
shells.
However,
there
is
a
difference
between
them
because
the
skin
of
exposing
is
called
“a
whole
ox,”
and
not
a
prone
one,
since
it
was
in
complete
Kedusha
prior
to
the
sin
of
the
tree
of
knowledge.
It
is
defiled
only
by
the
foreskin
that
was
attached
to
it.
Hence,
there
are
two
special
corrections—circumcision
and
exposing.
It
is
written
about
the
prone
ox,
“The
ox
shall
be
stoned.”
Also,
the
foreskin
should
be
removed
and
cut
off
from
the
Kedusha
and
be
thrown
to
the
dust.
But
regarding
the
whole
ox,
it
is
written,
“They
shall
...
divide
its
price
equally.”
Also,
the
skin
of
exposing
should
be
placed
in
Kedusha,
connected
to
Yesod,
but
it
must
be
halved
and
torn
to
here
and
to
here,
by
which
the
Mochin
are
revealed
back
to
the
Partzuf
and
the
holy
flesh
is
revealed.
He
performed
exposing
in
this
ox
and
completely
removed
the
filth
of
the
waste,
for
by
halving
the
skin
to
here
and
to
here
around
the
Yesod,
all
the
filth
that
the
skin
of
exposing
received
through
its
previous
connection
to
the
foreskin
is
canceled
and
gone,
and
the
Mochin
that
departed
because
of
the
foreskin
can
be
revealed
once
more.
However,
this
is
still
not
enough
to
bring
back
all
the
Mochin
that
departed
from
Adam
HaRishon
because
of
the
sin
of
the
tree
of
knowledge,
for
it
is
written,
“And
its
owner
also
shall
be
put
to
death,”
even
though
the
ox
is
stoned.
It
is
so
because
of
the
great
power
of
the
prone
ox,
who
is
the
slandering
SAM,
by
what
is
written,
“Its
owner
has
been
warned,
yet
he
does
not
confine
it.”
To
correct
that,
Elijah
took
upon
himself
that
same
guilt
of
the
SAM
and
slandered
the
sons
of
Israel
instead
of
the
SAM,
as
it
is
written,
“For
the
sons
of
Israel
have
forsaken
Your
covenant.”
By
that,
he
shut
the
mouth
of
SAM
and
SAM’s
mission
was
canceled
because
Elijah
took
his
mission
upon
himself,
and
then
he
had
the
strength
to
become
an
advocate
later,
when
he
sees
that
the
sons
of
Israel
were
keeping
the
covenant.
This
is
why
Elijah
must
be
present
at
each
circumcision,
so
that
the
mouth
that
testified
that
the
sons
of
Israel
had
left
the
covenant
will
testify
that
Israel
are
keeping
the
covenant.
He
took
upon
himself
SAM’s
power
to
slander
the
sons
of
Israel,
saying
that
Israel
had
left
the
covenant,
as
it
is
written,
“And
its
owner
has
been
warned,
yet
he
does
not
confine
it,”
hence
he
has
the
power
to
testify
that
they
are
keeping
the
covenant.
Then
the
power
of
the
prone
ox
is
removed
completely,
and
all
the
Mochin
that
departed
because
of
the
prone
ox
can
reappear.
Hence,
besides
the
chair
of
the
godfather,
on
which
the
circumcision
and
exposing
are
performed,
another
chair
should
be
set
up
for
Elijah.
And
why
is
a
single
chair
not
enough
for
both?
It
is
because
in
every
place,
the
chair
is
the
beginning
of
the
correction,
the
instilling
of
the
upper
one
in
the
lower
one.
Also,
the
Mochin
that
appear
through
the
circumcision
and
exposing,
and
Elijah’s
testimony
about
the
keeping
of
the
covenant
are
two
distinct
matters:
The
measure
of
the
Mochin
that
appear
through
exposing
are
on
the
part
of
the
whole
ox,
when
it
is
not
known
that
it
is
an
ox
that
gored.
This
is
the
returning
of
Noga
to
Kedusha
through
dividing
its
price
equally.
Elijah’s
testimony,
on
the
other
hand,
is
to
remove
the
evil
of
the
prone
ox,
which
is
the
power
of
the
three
impure
shells
themselves,
and
shut
their
mouths
so
that
they
cannot
slander.
Hence,
two
chairs
are
required:
1)
The
throne
of
the
Creator,
the
throne
of
the
godfather,
for
instilling
the
actual
Mochin
through
the
circumcision
and
exposing,
and
2)
For
instilling
the
illumination
of
Elijah,
which
shuts
the
mouths
of
the
shells
so
they
cannot
slander.
This
is
the
chair
of
Elijah.
We
should
understand
why
it
is
necessary
to
mention
in
words
“This
is
the
chair
of
Elijah.”
Otherwise,
even
if
a
chair
has
been
prepared
for
him
he
will
not
come
there.
It
is
written,
“What
are
you
doing
here,
Elijah,”
which
is
the
mouth
of
Elijah
[in
Hebrew,
“mouth”
and
“here”
are
spelled
the
same].
Also,
the
holy
covenant
is
the
mouth
of
the
Creator,
hence
there
is
a
difference
between
the
holy
covenant,
the
Mochin
that
appear
through
circumcision
and
exposing,
which
are
the
mouth
of
the
Creator,
and
the
mouth
of
Elijah
himself.
To
understand
it
we
should
delve
deeper
into
the
matter
of
shutting
the
mouth
of
the
prone
ox,
so
it
does
not
slander
Israel
after
the
return
of
the
Mochin
through
circumcision
and
exposing.
This
is
because
besides
Elijah’s
testimony,
another
special
correction
is
required,
which
is
done
by
throwing
the
foreskin
to
the
dust.
It
is
said
in
The
Zohar
that
when
a
person
is
circumcised
on
the
eighth
day,
when
he
has
passed
the
seventh
day,
which
is
Malchut
in
Mochin
of
AVI,
who
is
called
“holy,”
the
foreskin
is
cut
off
and
thrown
outside.
The
Sitra
Achra
sees
that
she
is
given
a
part
of
that
offering
of
the
circumcision,
and
through
that
gift,
she
turns
from
accusing
to
advocating
Israel
before
the
Creator.
Explanation:
It
is
the
nature
of
spiritual
ones
that
they
are
incorporated
in
one
another.
And
since
the
foreskin
was
once
attached
to
Yesod,
when
it
is
cut
off
from
Yesod,
it
takes
a
part
of
the
Kedusha
with
it.
And
when
we
throw
the
foreskin
to
the
outer
ones,
they
suckle
through
it
some
illumination
from
the
Mochin
that
appear
through
circumcision
and
exposing.
This
is
why
they
no
longer
wish
to
slander
Israel
and
arrest
these
Mochin,
for
they
will
lose
their
share,
as
well,
which
they
take
from
these
Mochin.
For
this
reason,
they
become
Israel’s
advocates,
to
keep
the
Mochin
in
them.
This
is
why
Elijah
does
not
tolerate
this
correction,
for
although
they
stop
slandering
Israel,
they
take
a
part
of
the
Kedusha
in
return
for
it.
To
correct
that,
Elijah
took
all
the
slandering
upon
himself
and
did
not
wish
to
appease
them
whatsoever
by
giving
a
part
of
the
offering
of
the
Kedusha.
Hence,
even
though
the
Sitra
Achra
has
stopped
slandering
and
became
an
advocate,
Elijah
himself
is
still
slandering,
to
completely
uproot
the
power
of
the
Sitra
Achra
and
separate
him
from
the
Kedusha.
This
is
why
the
mouth
of
Elijah
is
required
here
in
addition
to
the
mouth
of
the
Creator,
which
appears
through
the
circumcision
and
exposing,
which
leaves
a
part
of
the
offering
to
the
Sitra
Achra,
since
Elijah’s
mouth
completely
uproots
the
Sitra
Achra.
This
is
why
it
was
said
that
the
mouth
that
testified
that
Israel
had
left
the
covenant
is
the
one
that
will
testify
that
Israel
are
keeping
the
covenant.
This
is
why
it
is
necessary
to
mention
verbally,
“This
is
the
chair
of
Elijah.”
It
is
necessary
to
mention
and
to
extend
the
mouth
of
Elijah
on
his
chair,
and
not
settle
for
the
mouth
of
the
Creator,
who
removes
the
accuser
and
turns
it
into
an
advocate,
for
He
remains
committed
to
giving
a
part
to
the
Sitra
Achra.
But
through
Elijah’s
mouth,
He
removes
the
accuser
and
does
not
need
to
give
him
any
appeasement
for
it.
If
one
does
not
exert
to
extend
the
mouth
of
Elijah
with
his
mouth,
that
is,
on
his
chair,
then
he
is
not
present
there,
for
he
must
be
drawn
in.
And
it
is
not
a
question,
“How
is
it
possible
that
the
mouth
of
Elijah
corrects
more
than
the
mouth
of
the
Creator,”
for
this
is
what
God
has
created
to
do,
since
the
Creator
began
creation
in
a
way
that
through
one’s
good
deeds,
he
will
be
able
to
complete
it.
226)
“And
God
created
the
great
sea
monsters.”
There
are
two
sea
monsters,
and
they
are
the
foreskin
and
exposing—the
cutting
of
the
foreskin
followed
by
exposing.
Also,
they
are
male
and
female.
“And
every
living
soul
that
moves”
is
the
inscription
of
the
holy
covenant,
a
holy
living
soul
[in
Hebrew
“living”
means
Haya
and
“soul”
means
Nefesh].
“With
which
the
waters
swarmed”
refers
to
the
upper
waters
that
were
attracted
to
it,
to
this
inscribed
token.
The
sea
monsters
are
a
leviathan
and
his
mate.
Opposite
them
are
the
foreskin
and
exposing,
which
are
the
boa
serpent
and
the
slant
serpent,
male
and
female,
since
the
foreskin
is
the
boa
serpent,
a
male,
which
must
be
removed
and
thrown
to
the
dust,
and
exposing
is
a
correction,
removing
the
evil
of
the
slant
serpent,
the
female.
It
is
written,
“And
every
living
soul
that
moves,”
implying
to
the
inscription
of
that
token
of
holy
covenant,
since
through
the
exposing,
when
the
skin
is
parted,
exposing
to
here
and
to
here
over
the
Yesod,
the
inscription
of
the
Yod
appears,
the
Sium
[end]
of
the
upper
world,
which
is
called
Haya.
This
is
why
it
is
called
“an
inscription
of
a
holy
living
soul,”
of
which
it
is
written,
“And
every
living
soul
that
moves.”
It
was
said,
“upper
waters,”
which
were
drawn
to
it,
to
that
inscribed
token,
meaning
the
MAD
of
the
upper
world,
upper
AVI,
which
are
called
Haya,
extended
only
on
the
inscription
of
the
Yod.
Then
the
letter
Hey
comes
out
of
the
MA
and
Yod
enters
in
its
stead,
and
it
is
called
MI,
like
Bina.
227)
For
this
reason,
Israel
were
imprinted
in
a
holy
and
pure
inscription
below,
like
the
holy
inscriptions
above,
to
distinguish
between
the
holy
side
and
the
other
side.
Thus
are
Israel
inscribed,
to
distinguish
between
the
sanctity
of
Israel
and
the
idol
worshipping
nations
that
come
from
the
other
side.
And
as
He
inscribed
Israel,
He
inscribed
their
beasts
and
fowl
to
distinguish
between
them
and
the
beasts
and
fowls
of
the
idol
worshipping
nations,
happy
are
Israel.
Also,
their
beasts
and
fowl
were
inscribed
because
man’s
relation
toward
the
rest
of
the
creatures
in
the
world
is
as
the
relation
of
the
collective
toward
the
individuals
in
it.
This
is
so
because
within
man’s
body,
he
includes
all
the
people
in
the
world
in
one
collective.
And
each
is
an
individual
creature,
existing
independently,
apart
from
the
form
of
man.
Hence,
as
Israel
are
distinguished
from
the
nations
of
the
world
by
the
human
in
them,
that
same
division
applies
to
the
elements
in
them,
which
are
beasts
and
fowl.
The
reason
why
he
mentions
beasts
and
fowl
specifically
is
because
the
text
mentions
them.
However,
it
is
the
same
with
all
creations
derived
from
Israel
and
from
the
nations
of
the
world.