The
Fourteenth
Commandment
247)
The
fourteenth
commandment
is
to
keep
the
Sabbath
day,
which
is
the
day
of
rest
from
the
entire
deed
of
creation.
Two
commandments
are
included
here:
to
keep
the
Sabbath
day,
and
to
tie
that
day
to
its
holiness,
meaning
to
extend
the
Mochin
of
Hochma,
called
“holiness,”
to
keep
the
Sabbath
day,
as
it
is
mentioned
that
it
is
the
resting
day
for
the
world
and
all
the
deeds
are
perfected
in
it
and
done
before
the
day
begins.
On
the
Sabbath
day,
ZA
rises
to
AA,
Nukva
to
AVI,
BYA
rise
to
YESHSUT,
to
ZON
of
Atzilut.
Man’s
NRN
rise
with
them
to
Atzilut,
where
they
receive
light
of
Haya.
Thus,
there
are
two
commandments:
1.
Keeping
the
Sabbath
day
so
that
one
does
not
fail
in
performing
work
and
carrying
from
domain
to
domain.
Once
the
worlds
have
completely
parted
from
the
shells,
we
must
be
careful
not
to
make
the
shells
strong
enough
to
return
and
mingle
with
that
day.
One
who
does
such
work
causes
the
mingling
of
shells
in
Kedusha
[sanctity].
2.
Tying
that
day
in
its
holiness,
as
it
should.
Through
the
delight
of
the
Sabbath,
we
extend
the
light
of
Atzilut
to
our
NRN.
The
light
of
Atzilut
is
light
of
Hochma,
called
“holiness,”
and
we
are
sanctified
by
it.
Keeping
the
Sabbath
day
refers
to
all
the
toils
and
works
implied
in
the
works
and
wars
with
the
Sitra
Achra,
which
separate
us
from
adhering
to
the
Creator.
The
rule
is
that
where
there
is
toil,
there
is
Sitra
Achra,
since
through
the
wars
and
toils
we
sort
out
the
holy
sparks
absorbed
within
the
Sitra
Achra,
and
each
sorting
is
considered
a
separate
work.
First,
all
those
sorts
were
done
by
the
Emanator
Himself,
which
are
all
the
works
of
the
Creator
presented
in
the
six
days
of
creation.
When
all
the
sorts
were
done,
it
is
considered
that
they
were
perfected
and
came
to
their
end.
At
that
time,
the
Sabbath
began,
which
is
the
day
of
rest,
since
the
work
has
been
completed
and
there
was
nothing
more
to
mend.
This
is
why
the
Sabbath
day
is
the
day
of
rest
for
all
the
worlds,
since
each
Sabbath,
that
wholeness
that
prevailed
in
the
first
Sabbath—the
day
of
rest
when
all
the
shells
were
separated
and
stuck
in
the
great
deep—returns
and
comes,
and
the
worlds
rise
to
Atzilut,
the
complete
unification.
We
must
extend
that
Kedusha,
and
it
is
extended
to
us
through
the
two
commandments
of
remembering
and
keeping.
248)
When
the
day
began,
what
remained
was
the
creation
of
spirits
for
whom
no
body
was
created.
Did
the
Creator
not
know
how
to
delay
the
start
of
the
day
until
bodies
were
created
for
those
spirits?
Indeed,
the
tree
of
knowledge
of
good
and
evil
was
evoking
the
evil
side
and
sought
to
strengthen
in
the
world.
Thus,
many
spirits
parted
and
came
out
in
many
arms
to
strengthen
and
clothe
in
bodies
in
the
world.
When
the
day
began,
there
remained
the
creation
of
the
spirits
for
whom
no
bodies
were
created.
In
other
words,
the
day
began
before
the
Creator
managed
to
create
bodies
for
those
spirits,
as
it
is
written,
“Because
in
it
He
rested
from
all
His
work
which
God
had
created
and
made.”
Did
He
really
complete
His
work
with
the
desired
aim
and
create
nothing
for
us
to
do
because
He
had
done
and
completed
everything
by
Himself?
Rather,
the
Creator
made
all
the
scrutinies
and
completed
all
the
works
so
that
we
would
have
an
opportunity
to
do,
meaning
that
we
could
do
them
and
complete
them
through
our
work
in
Torah
and
commandments.
The
resting
was
said
only
in
relation
to
that
which
belongs
to
the
Emanator’s
work,
since
the
Creator
has
already
rested
from
all
His
work
because
nothing
was
missing
on
His
part.
All
that
the
Creator
has
created
and
completed
allows
us
to
do
and
to
complete
them
on
our
part,
as
well.
Hence,
there
remained
spirits
that
the
Creator
did
not
manage
to
make
bodies
for
them
before
He
sanctified
the
Sabbath.
Bare
spirits
remained,
bodiless.
These
bodiless
spirits
are
the
shells
and
evildoers
that
bring
man
to
sin.
He
left
them
deliberately,
for
by
that
we
were
given
the
power
of
choice
and
a
place
of
work
in
Torah
and
commandments.
Did
the
Creator
not
know
how
to
detain
Himself
from
beginning
the
day
until
bodies
were
created
for
those
spirits?
Rather,
the
tree
of
knowledge
of
good
and
evil
was
evoking
that
evil
side
and
sought
to
increase
in
the
world.
Malchut
is
called
“the
tree
of
knowledge
of
good
and
evil:
if
he
is
rewarded,
it
is
good;
if
he
is
not
rewarded;
it
is
bad.”
When
Adam
HaRishon
sinned
with
the
tree
of
knowledge,
he
became
“Not
rewarded.”
Hence,
the
evil
in
the
tree
of
knowledge
of
good
and
evil
awakened,
and
the
evil
wished
to
intensify
in
the
world,
to
overcome
the
good,
and
to
cling
to
the
world
so
that
the
good
would
never
be
able
to
defeat
it.
Then
several
spirits
came
out
with
all
kinds
of
arms,
to
strengthen
in
the
world
and
to
clothe
in
bodies.
Two
points
conjoined
in
Malchut:
1.
the
mitigation
in
Bina,
the
quality
of
mercy;
2.
the
quality
of
judgment
in
Malchut
herself.
When
Malchut
is
properly
corrected
in
Kedusha,
the
point
of
the
quality
of
judgment
is
hidden
and
concealed,
and
the
point
of
the
quality
of
mercy
is
revealed.
Then
one
is
rewarded,
and
it
is
good.
If
one
sins
and
blemishes
it,
the
quality
of
judgment
in
Malchut
appears,
and
power
is
given
to
doers
of
harm
and
ruin
to
govern
him,
and
it
is
bad.
If
he
is
rewarded
and
the
point
of
mercy
dominates
in
disclosure,
he
is
rewarded
with
raising
Malchut
to
the
upper
Bina
through
his
actions,
and
the
upper
mercy
and
Mochin
appear
over
him.
If
he
is
not
rewarded
and
discloses
the
quality
of
judgment
in
her,
not
only
does
he
blemish
Malchut,
he
also
blemishes
the
point
of
Bina
that
joined
with
the
Malchut,
as
she
has
been
turned
from
mercy
to
judgment
due
to
the
appearance
of
judgment
in
Malchut,
for
the
whole
of
the
disclosed
quality
governs.
Thus,
after
the
sin
of
the
tree
of
knowledge,
the
power
of
judgment
in
Malchut
appeared,
blemishing
the
point
of
Bina
in
her,
which
turned
into
the
quality
of
judgment,
and
this
point
of
Bina
is
the
whole
of
the
possibility
for
correction
in
Malchut,
who
on
her
part
is
called
“good,”
when
the
point
of
Bina
is
disclosed.
But
now
that
the
point
of
Bina
has
been
turned
into
judgment,
as
well,
the
Sitra
Achra
thought
that
it
was
his
time
to
increase
in
the
world
and
clothe
in
people’s
bodies,
those
of
Adam
HaRishon
and
his
sons.
The
body
of
the
Sitra
Achra
inherited
the
body
of
Adam
HaRishon,
and
no
correction
of
Malchut
is
perceivable
there
from
the
side
of
the
good,
since
he
saw
that
the
point
of
Bina
in
Malchut
has
also
been
inverted
into
the
quality
of
judgment,
and
no
correction
was
perceivable
there
any
longer.
Therefore,
many
spirits
went
out
to
be
strengthened
in
the
world,
with
several
types
of
arms,
meaning
the
power
of
ruin,
to
clothe
in
bodies
of
people
in
this
world
and
to
permanently
rule
here.
They
thought
that
there
would
be
no
deliverer
from
them
due
to
the
flaw
that
Adam
caused
in
the
point
of
mercy
in
Malchut
with
his
sin.
249)
When
the
Creator
saw
it,
He
evoked
the
blowing
of
wind
from
the
tree
of
life,
ZA,
and
knocked
on
another
tree,
the
Malchut.
Then
the
other,
good
side,
awakened,
and
the
day
began.
It
is
so
because
the
creation
of
the
bodies
and
the
awakening
of
the
spirits
on
this
night
of
the
Sabbath
are
on
the
good
side
and
not
on
the
other
side.
When
the
Creator
saw
that
the
sentence
was
with
the
Sitra
Achra
and
they
had
power
to
clothe
in
bodies
in
the
world,
which
would
completely
prevent
further
correction,
He
evoked
blowing
of
spirit
[also
wind]
of
life
from
the
tree
of
life
and
made
a
coupling
with
the
other
tree,
Malchut,
giving
Her
the
breath
of
the
spirit
of
life.
And
once
again,
the
other
side,
the
good,
awakened
in
Malchut
as
it
was
prior
to
the
sin
of
Adam
HaRishon,
for
if
he
was
rewarded
it
was
good.
Then
the
day
began,
and
the
sanctity
of
the
Sabbath
was
extended
to
the
world.
In
other
words,
although
the
ruling
was
that
the
Sitra
Achra
would
have
the
power
to
clothe
in
bodies,
the
Creator
acted
in
contrast
to
the
ruling
and
did
not
take
the
flaw
that
Adam
HaRishon
caused
into
consideration
whatsoever.
And
ZON,
which
are
the
tree
of
life
and
the
tree
of
knowledge
of
good,
made
a
coupling
as
before
the
sin
and
extended
the
sanctity
of
the
Mochin
of
the
Sabbath
day
in
the
world.
It
was
said
in
The
Zohar
that
the
light
that
operated
in
the
six
days
of
creation
was
concealed
only
after
the
Sabbath.
And
through
this
act,
when
the
Sabbath
day
was
extended
to
the
world,
the
plot
of
the
Sitra
Achra
to
clothe
in
bodies
of
people
in
this
world
was
thwarted,
and
they
remained
bodiless
spirits.
Thus,
a
person
could
repent.
The
creation
of
the
bodies
and
the
awakening
of
the
spirits
on
this
night
of
the
Sabbath
are
from
the
good
side,
not
from
the
Sitra
Achra
because
the
Creator’s
work
exists
forever.
As
on
the
first
Sabbath,
He
did
not
take
into
any
consideration
the
fact
that
Adam
had
already
been
blemished
by
the
sin
of
the
tree
of
knowledge,
ZON
made
a
coupling,
and
He
sanctified
the
day
as
prior
to
the
sin,
since
He
revoked
the
entire
domination
of
the
Sitra
Achra
although
they
had
the
power
to
dominate.
Similarly,
on
all
the
Sabbaths
during
the
6,000
years,
although
man
is
full
of
filth
because
he
still
did
not
correct
the
sin
of
the
tree
of
knowledge,
when
he
makes
a
coupling
on
Sabbath
eve,
the
evil
forces
have
no
control
over
him
whatsoever.
In
his
coupling,
he
extends
the
body
and
spirit
of
the
newborn
as
though
there
was
no
flaw
in
him
from
the
tree
of
knowledge,
as
though
he
has
already
corrected
the
sin
of
the
tree
of
knowledge
by
himself.
The
creation
of
the
bodies
and
the
awakening
of
spirits
on
this
night
of
the
Sabbath
are
on
the
good
side.
Even
though
the
person
has
not
been
rewarded,
on
this
night,
the
Sitra
Achra
has
no
governance
over
him
at
all,
and
he
can
extend
bodies
and
spirits
through
his
coupling
from
the
side
of
the
tree
of
knowledge
of
good,
and
not
from
the
Sitra
Achra.
This
is
the
force
of
correction
that
prevailed
on
the
first
Sabbath,
when
the
Creator
did
not
mind
the
evil
that
Adam
HaRishon
had
extended
over
himself
at
all.
250)
If
he
had
given
precedence
to
the
other
side
on
that
night
before
he
gave
precedence
to
the
good
side,
the
world
would
not
be
able
to
exist
before
them
for
even
a
moment.
But
the
Creator
prevented
that
by
skipping
the
sanctification
of
the
day
before
Him,
and
was
early
to
come
before
the
other
side,
and
the
world
existed.
And
instead
of
the
other
side’s
thought
of
being
established
and
strengthened
in
the
world,
the
good
side
was
established
and
strengthened
on
that
night,
building
holy
bodies
and
spirits
on
that
night
from
the
good
side.
For
this
reason,
the
time
of
wise
people,
who
know
it,
is
from
Sabbath
to
Sabbath.
251)
Then,
when
the
other
side
saw
it—that
the
side
of
Kedusha
did
what
he
wished
to
do—he
went
and
roamed
through
several
of
his
armies
and
sides
and
saw
all
of
them
naked
performing
intercourse
in
their
beds
by
candlelight.
Hence,
all
the
children
born
from
there
suffer
from
epilepsy
because
the
spirits
from
that
other
side
are
on
them.
These
are
the
naked
spirits
of
the
wicked,
who
are
called
“evildoers.”
And
Lilit
is
over
them
and
kills
them.
252)
When
the
day
begins
and
the
Kedusha
governs
the
world,
that
other
side
diminishes
itself
and
hides
through
the
Sabbath
night
and
throughout
the
Sabbath
day,
except
for
Asimon
and
his
entire
sect,
who
walk
on
the
candles
in
secret,
to
see
the
revealing
of
the
intercourse.
Afterwards,
they
hide
in
the
hole
of
the
great
deep.
When
the
Sabbath
was
over,
several
armies
and
camps
fly
and
roam
the
world.
This
is
why
the
psalm
of
evildoers,
“He
who
dwells
in
the
shelter
of
the
Most
High,”
was
written
so
that
they
would
not
govern
the
holy
nation.
The
sentence
was
for
the
Sitra
Achra
to
be
able
to
clothe
in
bodies.
Had
they
managed
to
clothe
in
bodies,
the
land
would
have
been
given
to
the
hands
of
wickedness.
Then,
the
bodies
and
offspring
coming
to
the
world
would
all
be
from
the
evil
of
the
Sitra
Achra.
They
would
not
have
the
strength
to
be
corrected
in
the
good
side
forever.
Therefore,
had
the
other
side
come
first
on
that
night,
before
the
good
side
came,
the
world
would
have
been
unable
to
resist
them
for
even
a
moment
because
their
filth
would
govern
all
the
offspring
in
the
world,
and
it
would
be
impossible
to
cling
to
the
good
side
even
for
a
moment.
But
the
Creator
prevented
it
and
skipped
to
start
the
day
ahead
of
him,
arriving
before
the
other
side,
since
the
Kedusha
of
the
Sabbath
preceded
the
Sitra
Achra
and
the
light
of
rest
and
arrest
appeared
in
the
worlds,
yielding
and
dropping
the
Sitra
Achra
and
all
the
shells
to
the
hole
of
the
great
deep.
Hence,
the
world
existed
because
through
it,
an
opportunity
came
to
beget
bodies
and
spirits
from
the
good
side
in
a
coupling
on
the
Sabbath
night,
and
the
world
exists
in
the
desirable
manner.
It
was
said
that
He
skipped
to
start
the
day
ahead
of
him,
since
anything
that
does
not
follow
the
order
of
the
system
of
the
worlds
is
called
“skipping.”
And
since
the
Kedusha
of
the
Sabbath
comes
only
by
awakening
from
above,
since
man
has
not
made
any
repentance
and
correction
to
be
worthy
of
it,
but
the
Emanator
Himself
brought
the
remedy
for
the
world’s
correction
first,
hence
it
is
called
“skipping.”
And
instead
of
the
plan
of
the
Sitra
Achra
to
be
established
in
the
world
and
strengthen,
the
good
side
was
established
and
strengthened
on
that
night,
since
that
night,
after
the
flaw
of
the
tree
of
knowledge,
was
to
rightly
belong
solely
to
the
construction
of
the
Sitra
Achra
in
all
his
might.
And
this
is
what
the
Sitra
Achra
thought.
But
the
opposite
took
place:
Kedusha
took
his
place
and
holy
bodies
and
spirits
from
the
good
side
were
built
on
that
night,
since
preparation
was
made
that
anyone
who
makes
a
coupling
on
that
night
extends
bodies
and
spirits
from
the
good
side,
where
there
is
no
grip
to
the
Sitra
Achra
whatsoever,
the
complete
opposite
of
the
plan
of
the
Sitra
Achra.
For
this
reason,
the
time
of
sages,
who
know
it,
is
from
Sabbath
to
Sabbath,
since
then
the
bodies
and
the
spirits
are
built
from
the
good
side
because
then
the
Sitra
Achra
sees
that
what
he
had
planned
to
do,
the
good
side
did
first.
He
contemplated
being
built
and
strengthened
on
that
night
of
the
Sabbath,
but
in
the
end,
the
side
of
Kedusha
was
built.
At
that
time,
the
Sitra
Achra
walks
and
roams
through
several
of
her
evil
camps
and
sides,
and
sees
them
all
naked,
performing
intercourse
on
their
beds
by
the
candlelight.
And
all
the
children
that
are
born
from
them
suffer
from
epilepsy,
and
the
Sitra
Achra
places
evil
spirits
over
those
children,
wicked
spirits
that
are
called
“evildoers.”
Because
of
them,
Lilit
is
over
them
and
kills
them.
But
when
the
day
begins,
the
sanctity
of
the
day
governs
the
world,
the
Sitra
Achra
diminishes
himself
and
hides
throughout
the
night
of
the
Sabbath
and
the
day
of
the
Sabbath.
Hence,
then
is
the
time
of
the
wise.
The
exception
is
the
evildoer
called
Asimon
and
his
entire
camp,
who
walk
in
secret
with
candles
to
see
the
revealing
of
the
intercourse
and
then
hide
in
the
hole
of
the
great
deep.
Although
that
Asimon
has
the
power
to
see
the
intercourse
by
candlelight
on
the
Sabbath,
too,
he
does
not
have
the
power
to
harm
on
Sabbath,
but
must
promptly
return
to
the
hole
of
the
great
deep.
Only
after
the
Sabbath
can
he
harm.
Explanation:
Rabbi
Shimon
sensed
a
question
here
about
the
words
“The
time
of
sages
is
from
Sabbath
to
Sabbath.”
Each
day
at
midnight,
the
Creator
walks
with
the
righteous
in
the
Garden
of
Eden
and
there
is
coupling
for
the
sages,
and
not
necessarily
on
Sabbath
nights.
To
explain
that,
he
elaborated
on
the
difference
between
a
coupling
on
Sabbath
and
a
coupling
on
a
weekday
in
performing
intercourse
by
candlelight.
According
to
the
literal
meaning
of
the
words,
the
difference
is
that
on
nights
of
weekdays,
the
Sitra
Achra
has
the
power
to
strike
the
newborn
children
with
epilepsy,
and
Lilit
has
the
power
to
kill
them.
But
on
Sabbath
nights,
although
there
is
the
evildoer
Asimon
and
his
sect,
who
have
the
power
to
see
them
on
Sabbath,
too,
at
that
time,
he
does
not
have
the
power
to
harm
them,
but
only
after
the
Sabbath.
And
there
is
a
correction
for
that,
as
well,
in
the
separation.
In
prayer
and
in
separating
over
the
cup,
the
power
of
this
evildoer
is
completely
annulled.
Thus,
there
is
a
big
difference
between
a
coupling
on
the
Sabbath
night
and
a
coupling
of
a
night
of
a
weekday
at
midnight.
There
are
“lights
of
light,”
ZA,
the
upper
unification,
and
there
are
“lights
of
fire,”
Nukva
of
ZA,
the
lower
unification.
Also,
there
are
three
discernments
in
her
flame:
1)
white
light,
2)
azure
light
under
the
white
light,
3)
a
crude
thing
such
as
fat
or
oil
or
wick
to
which
the
azure
clings.
The
azure
light
is
the
judgment
in
the
flame,
hence
it
is
a
consuming
fire
that
eats
and
consumes
everything
that
is
below
it.
It
eats
the
fat
and
the
wick
to
which
it
clings.
Also,
white
light
is
the
mercy
in
her
because
white
means
mercy.
For
this
reason,
the
children
of
one
who
performs
intercourse
by
candlelight
suffer
from
epilepsy,
and
Lilit
can
kill
them
because
the
azure
light
of
the
candle,
the
quality
of
judgment
is
there
and
the
Sitra
Achra
has
the
power
to
cling
to
the
coupling.
This
is
so
because
their
bodies,
the
filth
of
the
serpent
that
exists
in
the
bodies
of
the
performers,
appears
through
the
quality
of
judgment,
and
each
finds
its
own
kind
and
awakens.
Thus,
the
coupling
was
permitted
at
midnight
specifically
in
the
dark,
when
there
is
no
light,
because
then
it
was
said
of
Malchut,
“She
rises
while
it
is
still
night,”
and
the
mercy
appear.
However,
if
there
is
candlelight
there,
it
causes
the
filth
to
appear
in
bodies,
and
the
Sitra
Achra
clings
to
the
coupling
and
sees
all
those
who
are
performing
intercourse
naked
by
candlelight.
Through
the
light
of
the
candle,
the
Sitra
Achra
sees
the
disclosed
filth
in
their
bodies
and
slanders
them,
clinging
to
their
coupling.
However,
on
the
Sabbath
night
all
the
judgments
come
out
of
her,
and
the
azure
light
turns
into
white
light,
too,
by
which
it
was
permitted
to
perform
intercourse
even
by
the
light
of
the
candle.
Moreover,
even
the
filth
in
man’s
body
completely
disappears
by
the
power
of
the
sanctity
of
the
Sabbath,
and
there
is
no
longer
fear
of
exposing
the
body
by
the
candlelight.
It
was
said
about
it,
“Except
for
Asimon
and
his
entire
sect,”
who
walk
by
candles
in
hiding
to
see
the
revealing
of
the
intercourse.
Even
on
Sabbath,
when
the
azure
light
becomes
white
and
there
is
no
judgment
there
at
all,
it
is
still
necessary
for
the
candlelight
to
cling
to
something
crude.
This
is
necessarily
considered
judgment
because
a
crude
thing
is
turbid
and
implies
judgments.
But
on
Sabbath,
the
judgment
form
is
not
apparent
in
it
and
is
regarded
as
an
unstamped
coin.
It
is
unknown
what
it
is,
hence
this
evildoer,
implied
in
the
crude
thing
to
which
the
candle
clings,
is
called
Asimon,
which
is
an
unstamped
coin.
This
is
why
it
was
said
that
they
walk
by
the
candles
in
hiding,
for
it
is
the
crude
thing
that
extends
in
hiding
with
the
candle,
for
the
candle
would
not
burn
without
it.
Hence,
he
sees
the
revealing
of
the
coupling
and
can
thus
harm
him
after
the
end
of
the
Sabbath.
Indeed,
because
of
the
revealing
of
their
bodies,
there
is
no
fear
on
the
eve
of
the
Sabbath
because
the
filth
of
the
body
is
not
apparent
on
Sabbath.
But
after
the
Sabbath,
he
has
the
power
to
reveal
the
form
of
evil
in
him
and
harm
him.
And
although
on
Sabbath,
Asimon
and
his
sect
cannot
harm
because
there
is
still
no
form
of
evil
in
him,
after
the
Sabbath
he
and
his
sect
reacquire
their
form
and
fly
out
of
the
great
deep
into
the
settled
place
and
roam
the
world
and
may
harm.
This
is
why
the
psalm
of
damagers
was
set
up,
“He
who
dwells
in
the
shelter
of
the
Most
High,”
for
by
this
repentance
and
prayer,
the
one
who
dwells
in
the
shelter
is
saved
from
them.
253)
To
which
place
do
they
roam
on
that
night
after
the
Sabbath?
When
they
come
out
in
a
hurry
and
contemplate
ruling
the
world,
over
the
holy
nation,
they
see
them
standing
in
prayer
and
saying
the
psalm
“He
who
dwells
in
the
shelter
of
the
Most
High,”
first
separating
within
the
prayer
and
then
separating
over
the
cup,
they
fly
away
from
there.
They
walk
and
roam
and
arrive
in
the
desert,
may
the
Merciful
one
save
us
from
them
and
from
the
evil
side.
This
relates
only
to
the
end
of
the
Sabbath,
not
to
all
the
nights
of
the
week,
since
at
the
end
of
Sabbath
there
is
still
a
record
from
the
Kedusha
[sanctity]
of
the
Sabbath.
Why
do
they
fly
out
and
rise
from
the
great
deep
when
Sabbath
ends?
When
they
come
out
in
a
hurry
and
contemplate
ruling
the
world,
over
the
holy
nation,
Israel,
and
see
them
standing
in
prayer
saying,
“He
who
dwells
in
the
shelter
of
the
Most
High,”
first
saying
the
separation
in
prayer
and
then
separation
on
the
wine,
they
leave
and
fly
out
of
them.
They
walk
and
wander
and
arrive
in
the
desert,
a
place
where
people
do
not
dwell.
Thus,
people
are
saved
from
them.
The
Sitra
Achra
has
three
places:
1)
On
Sabbath,
they
are
in
the
hole
of
the
great
deep
and
are
powerless
to
harm.
2)
At
the
end
of
Sabbath,
through
prayer
and
separation,
they
are
in
the
desert,
a
place
where
there
are
no
people.
They
have
the
power
to
harm,
but
they
are
repelled
from
the
settled
place.
3)
On
the
rest
of
the
nights,
they
are
present
in
settled
places,
too.
254)
Three
are
the
ones
who
inflict
harm
upon
themselves:
1)
one
who
curses
himself,
2)
one
who
throws
bread
or
crumbs
more
than
the
size
of
an
olive,
3)
one
who
lights
the
candle
at
the
end
of
Sabbath,
before
Israel
reach
the
service,
Kedusha,
in
“And
You
are
holy.”
With
that
fire,
he
causes
the
lighting
of
the
fire
of
Hell
until
their
time
comes.
255)
There
is
a
place
in
Hell
for
those
who
desecrate
Sabbaths.
Those
who
are
punished
in
Hell
curse
those
who
light
the
candles
before
it
is
time,
telling
him,
“Behold,
the
Lord
will
hurl
you
up
and
down
with
a
man's
throw.
...He
will
violently
roll
and
toss
you
like
a
ball
into
an
expansive
country.”
Commentary:
There
is
an
evildoer,
called
Evil
Eyed,
who
loves
curse,
as
it
is
written,
“And
he
loved
cursing
and
it
came
to
him;
and
he
does
not
desire
blessing.”
When
a
person
curses
himself,
he
thus
gives
strength
to
that
Evil
Eyed,
who
loves
curse,
to
govern
him,
thus
inflicting
harm
on
himself.
“One
who
throws
bread
or
crumbs
more
than
the
size
of
an
olive.”
There
is
nothing
in
this
world
without
an
important
root
above.
It
is
all
the
more
so
with
bread,
upon
which
man’s
life
depends.
Thus,
it
has
a
very
important
root
above.
Therefore,
one
who
slights
one’s
bread
flaws
the
root
of
his
life
above.
This
is
clear
to
any
person
only
in
a
satiating
meal,
which
gives
him
life.
However,
with
bread
and
crumbs
that
are
only
the
size
of
an
olive,
some
people
slight
them
and
throw
them
because
they
are
not
satiating.
But
since
one
must
bless
the
blessing
for
the
food
even
on
as
much
as
an
olive,
they
must
be
regarded
as
a
satiating
meal
and
must
not
be
slighted.
One
who
slights
them
inflicts
harm
upon
himself.
The
ministering
angels
said
to
the
Creator:
“It
is
written
in
Your
law:
‘Who
does
not
show
partiality
nor
take
a
bribe,’
yet
You
are
partial
toward
Israel,
as
it
is
written,
‘The
Lord
will
lift
up
His
countenance
to
you.’”
He
replied,
“How
would
I
not
lift
up
My
face
to
Israel,
for
whom
I
wrote
in
the
Torah,
‘When
you
have
eaten
and
are
satisfied,
you
shall
bless
the
Lord
your
God,’
and
they
are
meticulous
about
themselves
to
the
size
of
an
olive
and
the
size
of
an
egg?”
Thus,
because
of
the
meticulousness
on
the
size
of
an
olive,
considering
it
a
satisfying
meal
although
it
is
not,
we
are
rewarded
with
the
Creator
lifting
up
His
face
to
us,
even
though
we
are
not
worthy.
It
follows
that
those
who
slight
crumbs
the
size
of
an
olive
and
do
not
consider
them
a
satisfying
meal
are
not
rewarded
with
the
Creator’s
favor
and
cause
themselves
harm.
Also,
one
who
lights
a
candle
at
the
end
of
the
Sabbath
before
Israel
reach
the
service,
Kedusha,
causes
lighting
of
the
fire
of
Hell
with
that
fire.
This
is
so
because
until
that
time
it
is
Sabbath,
the
sanctity
of
the
Sabbath
governs
him,
and
the
fire
of
Hell
still
does
not
govern
him,
as
on
Sabbath.
One
who
lights
the
candle
prior
to
the
service,
Kedusha,
is
regarded
as
desecrating
the
Sabbath,
for
he
lights
the
fire
of
Hell
before
its
time,
thus
harming
himself.
There
is
a
special
place
in
Hell
to
punish
those
who
desecrate
the
Sabbath,
as
desecration
of
the
Sabbath
is
the
worst.
Those
who
are
sentenced
in
Hell
curse
him
for
what
he
has
caused
by
his
actions,
lighting
the
fire
of
Hell
before
its
time.
256)
He
is
unfit
for
lighting
the
candle
when
the
Sabbath
ends
before
Israel
separate
by
prayer
and
separate
over
the
cup,
for
until
that
time,
it
is
Sabbath
and
the
sanctity
of
the
Sabbath
governs
us.
After
the
separation
over
the
cup,
all
those
hosts
and
all
those
camps
appointed
over
the
weekdays
return
each
to
his
place
and
to
the
work
on
which
he
is
appointed,
since
the
prohibition
is
primarily
only
until
the
service
of
Kedusha.
However,
one
should
be
careful
not
to
light
a
candle
until
after
the
separation
because
until
that
time
it
is
still
considered
Sabbath.
However,
it
is
certainly
permitted
to
light
a
candle
for
the
separation
and
the
“creator
of
lights
of
fire.”
257)
When
the
Sabbath
enters
and
the
day
begins,
holiness
awakens
and
governs
the
world,
and
the
secular
[opposite
of
holy
in
Hebrew]
is
revoked
from
its
governance.
Until
the
time
when
the
Sabbath
ends,
they
do
not
return
to
their
places.
Even
when
the
Sabbath
ends,
they
do
not
return
to
their
places
until
Israel
in
the
land
of
Israel
say,
“Who
separates
between
holy
and
secular.”
At
that
time,
the
holy
departs
and
the
camps
appointed
over
the
weekdays
awaken
and
return
to
their
places,
each
to
his
appointed
watch.
258)
And
yet,
they
do
not
govern
until
there
are
lights
from
the
candlelight,
all
of
which
are
called
“the
lights
of
fire,”
since
they
all
come
from
the
pillar
of
fire
and
from
the
foundation
of
fire,
and
govern
the
lower
world.
This
is
all
when
a
person
lights
the
candle
before
Israel
complete
the
service
of
Kedusha.
Malchut
is
called
“pillar
of
light,”
and
the
powers
in
the
candlelight
are
judgments.
Hence,
they
do
not
have
the
power
to
activate
the
judgments
before
the
candle
is
lit.
259)
However,
if
he
waits
until
the
service
of
Kedusha
is
completed,
those
wicked
ones
in
Hell
justify
the
Creator’s
judgment
of
them
and
keep
on
that
person
all
the
blessings
that
the
public
says,
“And
may
God
give
you
of
the
dew
of
heaven,”
“Blessed
are
you
in
the
city,
and
blessed
are
you
in
the
country.”
By
saying
the
service
of
the
Kedusha,
they
extend
a
great
illumination
by
which
they
are
saved
from
the
judgment
of
Hell.
And
when
the
wicked
in
Hell
see
it,
they
regret
their
bad
deeds
and
justify
the
Creator’s
sentence
of
them,
meaning
that
they
are
worthy
of
their
punishments.
And
since
that
man
caused
them
to
justify
their
judgment
and
to
sanctify
the
name
of
the
Creator,
all
those
blessings
that
are
said
by
the
public
at
the
end
of
the
Sabbath
are
kept
in
regard
to
that
person.
260)
“Happy
is
he
who
wises
the
poor;
the
Lord
will
deliver
him
in
a
day
of
evil.”
It
should
have
said,
“In
a
bad
day”;
what
is,
“In
a
day
of
evil”?
It
is
on
a
day
when
that
evil
governs
to
take
his
soul.
“Happy
is
he
who
wises
the
poor.”
The
poor
is
one
who
is
dangerously
ill.
He
wisely
heals
him
from
his
sins
before
the
Creator.
A
“Day”
is
one
in
which
the
judgment
is
on
the
world,
and
he
is
wisely
delivered
from
it,
as
it
is
written,
“The
Lord
will
deliver
him
in
a
day
of
evil,”
meaning
on
the
day
when
the
judgment
was
given
to
that
evil
to
rule
the
world,
the
Lord
will
save
him.
He
should
have
written,
“The
Lord
will
deliver
him
on
a
bad
day.”
Why
does
he
say,
“On
a
day
of
evil,”
which
is
the
feminine
form
[in
Hebrew]?
The
text
implies
the
domination
of
the
shell
[which
is
female
in
Hebrew]
who
is
called
“evil,”
who
takes
man’s
soul.
“He
who
wises
the
poor”
is
one
who
speaks
to
the
sick
to
repent.
Thus,
the
Creator
delivers
him
from
the
domination
of
the
shell
called
“evil.”
The
Zohar
brings
it
here
because
it
says
that
they
harm
themselves.
Hence,
it
offers
an
advice:
he
should
wise
the
poor,
persuade
the
sick
to
repent,
and
the
Creator
will
heal
him.
In
return,
the
Creator
will
deliver
him
in
a
day
of
evil,
which
he
caused
to
his
soul.
Another
interpretation:
It
is
a
day
when
there
is
judgment
on
the
world.
He
wisely
escapes
it,
meaning
that
even
if
judgment
day
is
over
the
entire
world,
the
Creator
will
deliver
him
as
a
reward
for
wisely
making
the
sick
repent.
A
day
of
evil
is
a
day
when
the
judgment
has
already
been
given
to
the
appointee
who
is
called
“evil”
to
govern
the
world.
Yet,
one
who
wises
the
sick,
to
make
him
repent,
the
Creator
will
deliver
him
from
that
evil.
The
difference
between
the
two
interpretations
is
that
the
first
interpretation
relates
only
to
an
individual
who
harmed
himself.
The
second
interpretation
relates
also
to
the
evil
to
which
the
entire
world
was
sentenced.
Even
then,
the
Creator
will
deliver
him
by
merit
of
the
commandment.