The
Ninth
Commandment
233)
The
ninth
commandment
is
to
pardon
the
poor
and
give
them
prey.
It
is
written,
“Let
us
make
man
in
our
image,
after
our
likeness.”
“Let
us
make
man”
in
collaboration,
for
he
consists
of
male
and
female.
“In
our
image”
means
rich;
“After
our
likeness”
refers
to
the
poor.
234)
On
the
part
of
the
male,
they
are
the
rich,
and
on
the
part
of
the
female,
they
are
the
poor.
And
as
they
are
united
and
have
mercy
on
each
other,
giving
to
each
other
and
doing
good
to
one
another,
so
should
man
be
below:
the
rich
and
the
poor
united,
giving
to
each
other,
and
doing
good
to
one
another.
235)
Anyone
who
is
willingly
merciful
toward
the
poor,
his
form
never
changes
from
the
form
of
Adam
HaRishon.
And
since
the
form
of
Adam
is
inscribed
in
him,
he
governs
all
the
people
in
the
world
through
that
form,
as
it
is
written,
“And
the
fear
of
you
and
the
dread
of
you
shall
be
over
all
the
animals
of
the
earth.”
They
all
tremble
and
fear
that
form
that
was
inscribed
in
him,
since
this
commandment
to
pardon
the
poor
is
better
than
all
other
commandments
for
elevating
man
in
the
form
of
Adam
HaRishon.
236)
How
do
we
know
this?
from
Nebuchadnezzar.
Even
though
he
dreamed
that
dream,
as
long
as
he
was
pardoning
the
poor,
the
dream
did
not
come
true
for
him.
When
he
cast
an
evil
eye,
not
pardoning
the
poor,
it
is
written,
“While
the
word
was
in
the
king's
mouth,
a
voice
came
from
heaven,
saying,
‘King
Nebuchadnezzar,
to
you
it
is
declared:
sovereignty
has
been
removed
from
you.’”
His
form
promptly
changed
and
he
drew
far
from
people.
This
is
why
it
is
written,
“Let
us
make
man.”
Here
it
writes
“making,”
and
in
Ruth
it
writes
“The
name
of
the
man
with
whom
I
made
today
is
Boaz.”
As
making
means
Tzedakah
[righteousness/alms
giving],
here
it
means
Tzedakah,
as
well.
It
explains
the
creation
of
male
and
female,
rich
and
poor,
but
there
is
no
hint
that
the
rich
should
have
mercy
on
the
poor
and
sustain
them.
He
says
that
this
verse
commands
to
pardon
the
poor.
Indeed,
there
is
great
depth
here,
for
this
verse
is
different
from
all
the
previous
verses,
as
in
all
of
them
you
find
the
verse
separately
from
the
act.
Thus,
“And
God
said,
‘Let
there
be
light,’
and
there
was
light.”
“And
God
said,
‘Let
there
be
a
firmament’
...
and
God
made
the
firmament,”
“And
God
said,
‘Let
the
water
be
gathered,’”
and
it
was
so.
Also,
you
do
not
find
in
any
of
them
that
the
doing
is
mixed
with
the
saying.
The
reason
is
that
creation
came
out
in
AVI,
where
Aba
says
and
Ima
does.
Aba
gave
to
Ima,
and
after
the
abundance
was
inscribed
in
the
boundaries
in
Ima
the
abundance
was
activated.
This
is
similar
to
potential
and
actual,
since
with
Ima
alone,
no
creation
can
be
carried
out
because
there
is
no
boundary
in
her
that
depicts
the
actions
in
some
form.
Hence,
there
is
a
verse
from
Aba,
which
is
the
bestowal
upon
Ima.
And
since
it
is
still
in
potential,
there
cannot
be
a
phrasing
of
action
in
it,
but
a
phrasing
of
“Let
there
be.”
However,
in
the
verse
about
Adam’s
creation,
it
uses
“making”
in
the
verse
itself,
for
it
is
written,
“And
God
said,
‘Let
us
make
man.’”
And
there
is
another
significant
change
here
because
it
is
written,
“Let
us
make,”
in
plural
form,
and
not
“I
will
make
man.”
The
thing
is
that
prior
to
the
creation
of
the
world
of
correction,
there
was
the
breaking
of
the
vessels
in
ZAT
of
the
world
of
Nekudim,
as
we
learn,
“He
created
worlds
and
destroyed
them.”
Finally,
He
created
this
world
and
said,
“This
one
gives
Me
pleasure.”
Yet,
through
the
breaking
of
the
vessels
in
the
seven
Sefirot
HGT
NHYM
of
Nekudim,
the
Kedusha
mixed
with
the
shells.
Afterwards,
the
name
MA
appeared
and
brought
out
the
four
worlds
ABYA
in
the
way
of
correction.
This
is
the
meaning
of
“This
one
gives
Me
joy,”
since
it
sorted
the
holy
sparks
from
the
shells,
and
to
the
extent
of
the
Kedusha,
the
worlds
and
everything
in
them
were
created.
This
is
what
you
find
in
every
act
of
creation:
separation
and
sorting,
such
as
“And
God
divided
the
light
from
the
darkness,”
and
“Let
it
divide
the
waters
from
the
waters,”
and
between
water
and
land,
the
“After
its
kind”
in
the
verse
“Let
the
land
put
forth
grass,”
and
between
the
governance
of
the
day
and
the
governance
of
the
night,”
as
well
as
the
matter
of
the
emergence
of
a
living
soul
from
the
water
and
from
the
earth.
All
that
points
to
sorting
the
Kedusha
from
the
shells,
and
the
good
from
the
bad.
Anything
that
is
sorted
becomes
an
existing
reality,
according
to
what
befits
it
in
Kedusha.
This
is
why
it
was
said
that
the
whole
act
of
creation
is
included
in
the
first
day
in
the
verse
“Let
there
be
light,”
since
there
was
complete
separation
there
between
the
light
and
the
darkness.
Usually
Kedusha
is
called
“light”
and
shells
are
called
“darkness,”
as
all
the
other
titles
of
Kedusha
and
shells
are
but
elements
and
branches
of
light
and
darkness.
With
respect
to
the
distinction
between
light
and
darkness,
by
which
all
the
creations
in
Genesis
are
sorted,
the
correction
is
still
incomplete.
This
is
because
in
that
respect,
all
the
evil
and
the
darkness
would
remain
as
something
needless.
This
is
completely
unlike
the
wholeness
of
the
Creator,
since
the
correction
is
not
finalized.
Rather,
as
it
is
written,
“Even
the
darkness
will
not
be
dark
to
You,
and
night
is
as
bright
as
the
day;
darkness
is
as
light.”
To
correct
that,
man
was
created
consisting
of
everything—from
absolute
evil
to
absolute
good—and
through
him,
the
end
of
correction
will
occur
in
the
desirable
perfection,
turning
evil
into
good,
bitter
into
sweet,
darkness
will
be
as
light,
death
will
be
swallowed
up
forever,
and
the
Lord
shall
be
King
over
all
the
earth.
Hence,
the
verse
about
the
creation
of
man
came
out
significantly
different
from
the
rest
of
the
verses
that
relate
to
the
rest
of
the
creations
in
Genesis,
since
here
the
making
mixed
with
the
verse
itself.
This
is
so
because
this
verse
is
from
Ima,
not
from
Aba.
She
said,
“Let
us
make
man,”
implying
collaboration,
since
she
took
part
with
Malchut
of
Atzilut
to
create
man.
Malchut
of
Atzilut
includes
everything,
as
it
is
written,
“And
His
kingship
rules
over
all.”
She
provides
for
and
gives
sustenance
to
the
evil
forces,
too.
Otherwise,
the
evil
would
have
no
power
to
exist,
as
it
is
written,
“And
her
legs
go
down
to
death.”
The
shells
receive
a
tiny
candle
from
her,
enough
to
sustain
them.
Also,
Malchut
is
called
Assiya
[action/making]
because
she
expands
and
governs
the
whole
of
Assiya.
She
is
also
called
darkness
because
she
illuminates
a
tiny
candle
to
sustain
the
darkness
and
the
evil.
When
Ima
herself
is
included
in
Malchut
in
a
single
bond,
action
and
darkness
mix
in
her,
herself.
This
is
the
meaning
of
“Let
us
make
man
in
our
image,
after
our
likeness.”
The
light
is
called
“image,”
and
the
darkness
is
called
“likeness.”
Once
Ima
took
part
in
Malchut,
the
two
forces,
image
and
likeness,
were
made
in
her,
and
by
them
she
created
man
consisting
of
the
two
forces—image
and
likeness—too.
This
is
why
she
said,
“In
our
image,
after
our
likeness.”
“Let
us
make
man”
in
bonding.
The
words
“Let
us”
indicate
collaboration,
inclusion
of
male
and
female.
It
indicates
that
Ima
herself
consists
of
male
and
female,
since
although
Ima
is
the
male
world
and
there
is
no
Nukva
in
her
at
all,
she
took
part
with
the
Malchut,
Nukva.
“In
our
image”
means
rich,
and
“After
our
likeness”
means
poor.
This
is
so
because
on
the
part
of
the
male,
they
are
the
rich,
and
on
the
part
of
the
female,
they
are
the
poor,
as
male
is
light
and
wealth,
and
Nukva
[female]
is
darkness
and
poverty.
And
since
she
said,
“In
our
image,
after
our
likeness,”
darkness
and
poverty
are
in
her,
in
herself,
due
to
her
participation
with
Malchut
for
the
creation
of
man.
Thus,
man
came
out
comprising
rich
and
poor,
light
and
darkness.
By
that,
the
entire
correction
will
be
completed
by
him,
and
Malchut
will
expand
in
her
Kedusha
over
all
the
earth,
“And
the
Lord
will
be
one,
and
His
name,
One,”
since
then
the
darkness
in
Malchut
will
turn
into
complete
light,
like
the
male,
HaVaYaH,
and
it
will
be
“He
is
one
and
His
name,
One.”
Then
the
words
“There
will
be
no
poor
among
you”
will
come
true.
And
as
they
are
bonded,
compassionate
toward
each
other,
giving
to
each
other,
and
doing
good
to
one
another,
so
should
man
be
below—the
rich
and
the
poor
in
a
single
bond,
giving
to
each
other
and
doing
good
to
one
another,
as
the
image
and
the
likeness
included
in
Ima
are
in
a
single
bond
because
Ima
is
compassionate
toward
the
likeness,
Malchut,
to
correct
all
the
darkness
in
her.
Upper
Ima
diminished
herself
and
gave
of
her
share
to
the
Malchut,
the
poor,
doing
good
to
her.
Similarly,
man,
who
was
created
by
her
in
image
and
likeness,
should
have
mercy
on
the
poor,
who
are
the
likeness
in
him,
bond
with
them,
provide
for
them
all
that
they
need,
and
do
good
to
them.
By
keeping
this
commandment,
he
will
draw
upon
himself
the
image
and
likeness
of
Ima,
which
are
all
the
upper
Mochin
that
Adam
HaRishon
was
awarded
when
he
was
created
with
these
image
and
likeness.
Then
it
is
written,
“And
let
them
rule
over
the
fish
of
the
sea.”
Anyone
who
is
willingly
merciful
toward
the
poor,
his
form
never
changes
from
the
form
of
Adam
HaRishon.
And
when
the
form
of
Adam
is
inscribed
in
him,
he
governs
all
the
creations
in
the
world
through
that
form,
as
it
is
written,
“And
let
them
rule
over
the
fish
of
the
sea.”
This
is
so
because
through
this
commandment
he
was
rewarded
with
those
image
and
likeness
of
Adam,
all
those
Mochin
and
upper
brightness
of
Atzilut
with
which
Adam
HaRishon
was
rewarded,
and
by
which
he
governed
all
the
creations
in
the
world.
That
is,
there
was
no
power
of
the
evil
powers
that
did
not
surrender
to
him.
They
all
trembled
and
feared
that
form
which
was
inscribed
in
him.
They
were
all
fearful
and
dreaded
that
image
that
was
inscribed
in
him
because
he
canceled
all
the
forces
of
evil
and
darkness,
and
they
had
no
resurrection
before
him,
since
the
name
of
the
Lord
was
called
upon
him,
and
this
is
the
image
of
God.
He
brings
evidence
from
Nebuchadnezzar,
who
did
not
have
any
commandments,
yet
after
he
was
sentenced
in
the
dream
and
Daniel
solved
it,
Daniel
told
him,
“Atone
for
your
iniquity
with
righteousness,”
and
so
he
did.
As
long
as
he
was
merciful
toward
the
poor,
the
sentence
of
the
dream
did
not
affect
him.
When
he
cast
the
evil
eye
of
not
pitying
the
poor,
it
is
written,
“While
the
word
was
in
the
king's
mouth.”
His
form
promptly
changed
and
drew
far
from
the
people.
Thus,
this
commandment
is
greater
than
all
the
commandments
in
the
Torah,
for
by
itself
it
can
revoke
from
a
person
all
sorts
of
bad
sentences
to
which
he
has
been
sentenced.
This
is
why
it
is
written,
“Let
us
make
man.”
It
writes
“making”
here.
And
it
is
written
in
Ruth,
“The
name
of
the
man
with
whom
I
made
today,
Boaz.”
And
as
I
made,
that
with
Boaz
it
was
Tzedakah
[righteousness/alms
giving],
here
it
is
Tzedakah,
as
well.
That
is,
the
word
“make”
that
was
said
regarding
man’s
creation
indicates
the
commandment
of
Tzedakah,
since
Ima
did
Tzedakah
with
Malchut
and
was
included
in
her.
He
brings
evidence
from
Ruth,
who
said,
“The
name
of
the
man
with
whom
I
made.”
This
seems
unexplained,
for
all
she
did
with
him
was
to
receive
from
him.
But
with
the
explanation
that
making
means
bonding
of
rich
and
poor,
the
word
“making”
with
Boaz
is
justified,
for
they
both
took
part
in
a
single
bonding
through
the
Tzedakah.