‎1) The 613 commandments in the Torah are called deposits, as well as counsels. This is so ‎because in all things there is the preparation for attainment, called “back,” and the ‎attainment of the matter is called “face.” Similarly, in Torah and commandments there are ‎‎“We shall do” and “We shall hear.” When keeping Torah and commandments in “we shall ‎do,” prior to being rewarded with hearing, the commandments are called “613 counsels,” ‎preparation, back. When rewarded with hearing, the 613 commandments become deposits. ‎This is so because in each commandment, the light of a degree is deposited opposite a unique ‎organ in the 613 organs and tendons of the soul and of the body. It follows that by performing ‎the commandment he extends the light that belongs to that organ and tendon through his ‎soul and body. This is the face of the commandments, hence the face of the commandments ‎are called “deposits.”‎

Rabbi Shimon explains the fourteen commandments, which include all 613 commandments, ‎as the seven days of creation include 7,000 years. This is why he divided them into seven ‎days of creation and tied each to its ascribed day. And since they include all 613 ‎commandments, it is worthwhile exerting to keep each day.‎

‎2) The first commandment is fear because He is great and rules over everything. This is the ‎whole of the Torah and the commandments, the degree of AVI of Atzilut, Yod of HaVaYaH, ‎pure air of GAR of Bina. “Great” refers to upper Aba, in whom the HS of AA, Yod, is hidden. ‎‎“Rules over everything” refers to upper Ima, the filling of Vav-Dalet of Yod. And since the HS ‎of AA is hidden in them, meaning that the worlds are unfit to receive her from them prior to ‎the end of correction, they only give out light of Hassadim, called “pure air.” For this reason, ‎they do not have a revealed verse in the Torah, as it is written, “In the beginning God ‎created,” which is an obscure verse, for the speaker is not mentioned.‎

The second verse, “And the land was unformed and void, and darkness over the face of the ‎deep, and the spirit of God,” is the punishment for one who does not keep the ‎commandment of fear. They are four deaths: Tohu is strangulation, Bohu is stoning, ‎darkness is burning, and wind is killing.‎

‎3) The second commandment is love on two sides: the side of Hesed [mercy/grace] and the ‎side of harsh judgment. It is also to always include fear in love, to not part one from the ‎other. We must include fear in love from the side of Hesed, too, and also in love from the side ‎of harsh judgment. This is the degree of YESHSUT of Atzilut, ZAT of Bina, divided also into ‎GAR—upper AVI—and ZAT—YESHSUT. This is the first verse, “Let there be light,” which is ‎light that was created on the first day of the six days of creation, when Adam saw in it from ‎the end of the world to its end. The Creator saw that the world was unfit for using, He stood ‎and concealed it for the righteous in the next world.‎

It was said, “Let there be light” for this world. First, YESHSUT gave this great light down to ‎this world, and then—to reveal the quality of love on two sides—He stood and concealed it for ‎the next world, for AVI in YESHSUT from their Chazeh and above, which are called “the next ‎world.” This light no longer shines from Chazeh of YESHSUT and below, which are called ‎YESHSUT of YESHSUT, TNHY in them, which clothe in ZA, as when they clothe in ZA they ‎are already regarded as “this world.”‎

‎4) When the light was concealed for the next world, the harsh judgment came out on the ‎second day of the work of creation in the verse “Let there be a firmament in the midst of the ‎waters, and let it separate between water and water.” In other words, Hell was created on the ‎second day, the harsh judgment, enabling the keeping of the commandment of love on both ‎sides—the side of harsh judgment, too—even when He takes his soul, as it is written, “And ‎you shall love the Lord your God with all your heart, with all your soul, and with all your ‎might.” That quality of love that he was awarded from the side of Hesed will not be deficient ‎in any way even when he takes his soul and might.‎

Indeed, that harsh judgment emerged only below the firmament, in the lower water, in ‎Malchut, Nukva of ZA, Rachel, who stands from his Chazeh and below. From the Chazeh ‎down in each Partzuf indicates below the Parsa in him—the firmament that separates ‎between the upper and lower waters in him. Thus, from the Chazeh down in each Partzuf it is ‎the lower water of that Partzuf.‎

‎5) The third commandment is to know that there is a great and ruling God in the world, and ‎to properly unify Him in upper VAK and in lower VAK, called “upper unification” and “lower ‎unification.” The six words in the verse “Hear O Israel” are the unification of the upper VAK, ‎and the six words in the verse “Blessed be the name of the glory of His kingship forever and ‎ever” are the lower unification.‎

It is so because once the quality of fear appeared in the verse “In the beginning God ‎created,” and the quality of love on the part of Hesed in the verse “Let there be light” for the ‎next world, with the concealing for the next world on the first day of the work of creation, and ‎the quality of harsh judgment on the second day, in the verse “Let there be a firmament,” we ‎were given room to unify Him in love on both sides. This is all that is needed, for the quality ‎of love is incomplete without it. Thus, we have the strength to make that unification in full.‎

This is the third commandment, the third day of the work of creation. Through an awakening ‎from below in Torah, prayer, and good deeds, called “raising MAN,” we raise the discernment ‎of “from Chazeh of ZON of Atzilut and above” to AVI of YESHSUT, and he receives from ‎them the Mochin of “Let there be light,” which is the love from the side of Hesed from Chazeh ‎of YESHSUT and above. This measure of light is called VAK of ZA, and they are the upper ‎VAK, upper water from Chazeh and above, the next world where there is light of the first day.‎

It is called VAK because it indicates lack of HBD, as reception of complete light requires the ‎Partzuf to have all ten vessels, called HBD, HGT, NHYM. We did not raise the entire Partzuf ‎of ZON to AVI of YESHSUT, only the part from the Chazeh and above in it, HBD HGT, for we ‎could not raise from Chazeh of ZON and below because of the harsh judgment there, which is ‎the lower water.‎

Since we raised only six vessels from the Chazeh of ZA and above, we receive only six lights. ‎Thus, the six lights, HGT NHY, clothe in the six vessels HBD HGT of ZA, and there is no ‎room to receive the three lights HBD due to absence of NHY of the vessels from his Chazeh ‎and below, which could not rise to AVI due to the coarseness and harsh judgment in them.‎

It follows that now we unify only VAK of ZA, lacking GAR of lights because of the absence of ‎the bottom three of the vessels. And opposite those six lights, HGT NHY, there are six words ‎in the verse “Hear O Israel,” receiving only in the upper unification from the upper water ‎from the Chazeh and above in Mochin of love only from the side of Hesed.‎

‎6) However, fear should also be included in these Mochin of VAK, in the concealing of the ‎light, which was done in the place from Chazeh of YESHSUT and below. It is called “dry” and ‎‎“desolate” because the light remained entirely from Chazeh and above, and below the Chazeh ‎became dry and devoid of light. This is the big Dalet in Ehad [“one”], implying to NHY of ‎Tevuna that was dried of this light. This dry land is received in Nukva of ZA from the Chazeh ‎and above, Leah, which can rise with him to AVI, as she is from his Chazeh and above. But ‎now the small Nukva, Rachel, cannot rise with ZA in a higher unification, as she is considered ‎lower water from the Chazeh and below, which is the place of the harsh judgment.‎

This upper unification‏ ‏is as it is written, “Let the waters gather unto one place, and let the ‎dry land appear,” said in the third day of the work of creation, when the degrees below the ‎heaven gathered into one place to be wholeness for VAK. “And let the dry land appear” ‎means to also connect the degrees of ZA to the Dalet in Ehad, called “dry land,” who is ‎received by Leah, the great Nukva of ZA from the Chazeh and above. That completes the ‎upper unification, and this is the first, “It was good,” said in the third day of the work of ‎creation.‎

‎7) Once this dry land was tied in the upper unification, Leah, Nukva of ZA, it must also be ‎tied below, in the VAK below, which are “Blessed be,” “the name,” “of the glory,” “of His ‎kingship,” “forever,” “and ever.” It is so because once the Chazeh and above of ZON extended ‎and descended with the Mochin of the six words of “Hear O Israel,” to her place below, she ‎bonded with his NHY below into a single Partzuf as before.‎

NHY cannot receive the Mochin of the upper unification, which are the next world and upper ‎waters, since they are from the Chazeh and below, lower waters. Yet, the dry land that was ‎included in these Mochin can still come down and be received below Chazeh of ZA, as it ‎essentially comes from the lower water of YESHSUT, the place of the light’s departure.‎

Hence, we should extend Leah, the dry land, to the place of Rachel, from the Chazeh and ‎below. Then, what was dry land becomes a land for bearing fruit and offspring, and for ‎planting trees. In the unification below, “Blessed be the name of the glory of His kingship ‎forever and ever,” when it becomes Eretz [earth], a complete desire.‎

Even though ZA received his Mochin of from-Chazeh-and-above and descended to his place, ‎he could not give them to his Nukva, Leah, for she received the dry land of Tevuna, which are ‎unfit for reception of any light because the power of concealment governs them. Hence, at ‎that time Leah is regarded as a place of desolation, which does not bear fruit. For this reason, ‎there was also no wholeness in ZA, for the wholeness of the male is in bestowal upon the ‎Nukva. And since he had no one upon whom to bestow, he was lacking wholeness.‎

The reason for it is that the concealment was only to disclose a complete quality of love on ‎both sides, on the harsh side, as well. And since from Chazeh of ZA and above it is upper ‎water, in which there is no harsh judgment at all, the concealing came up empty handed on ‎both counts, since the concealing and the dry land were already governing there. Yet, it was ‎not sufficiently completed, as she lacked the purpose—the harsh judgment that gives room ‎for disclosing the complete love on both sides, complementing the Mochin from all sides, at ‎which time the Mochin grow more than when they were only from the side of Hesed.‎

But before it is revealed in the Mochin of harsh judgment, the land in Leah is empty from ‎here and from there. Hence, by extending the dry land to Chazeh of ZA and below, to the ‎place of the small Nukva, Rachel—where the harsh judgment is revealed, since it is lower ‎water—we are allowed to disclose a complete quality of love on both sides. With it, those ‎Mochin were completed in all the desired completeness, and the Mochin grew even more than ‎when they were in only the upper water, in the quality of love from only the side of Hesed.‎

Hence, her being thus far dry land from Chazeh of ZA and above, in the upper unification, ‎has now, upon the descent to from-the-Chazeh-and-below, become the lower unification in ‎the place of harsh judgment, discerned as earth, a settled place in which to bear fruit and ‎offspring, and to plant trees, as it should be. When the love united on both sides, henceforth ‎it was said, “Let the dry land bring forth grass,” since it was made to bear fruits and offspring ‎as it should.‎

This is why it is called “lower unification,” since the unification is particularly in the lower ‎water. This is the second “it was good” of the third day, said in the verse “Let the land bring ‎forth grass,” of the work of creation. Now the Nukva receives all the Mochin of VAK in the ‎upper unification because they were completed only in the place of the lower Nukva, and the ‎lower one that complements the upper one takes the entire measure that he complemented ‎in him. These VAK are implied in the six words [in Hebrew] “Blessed be the name of the ‎glory of His kingship forever and ever.”‎

‎8) The fourth commandment is “Know that the Lord He is the God,” to include the name ‎Elokim [God], Nukva of ZA, in the name HaVaYaH, ZA, to know that they are one and there ‎is no separation in them. This is the verse “Let there be lights in the firmament of heaven,” ‎said on the fourth day of the work of creation. This is so because here the Nukva of ZA was ‎included in ZA in a single name, “lights,” indicating that there is no separation between them, ‎for they are of equal level.‎

We have already extended the VAK to Nukva in the lower unification of “Blessed be the name ‎of the glory of His kingship forever and ever” on the third day of the work of creation, in the ‎verse “Let the land bring forth grass.” Now we must extend the GAR to it, so it will be face-‎to-face with ZA on an equal level without any difference of degree between ‎them, as the name “lights” indicates—both of them together—that HaVaYaH is Elokim.‎

The unification was explained in the third commandment, in which we drew only VAK ‎because the from-the-Chazeh-and-above of ZA rose with Leah to AVI, meaning only the six ‎vessels HBD HGT of ZA. Because of the harsh judgment from Chazeh of ZA and below, they ‎could not rise to AVI, which are pure without any judgment. And since there were only six ‎vessels in ZA, he received only six lights, HGT NHY, and three lights, HBD remained outside ‎because he did not have the vessels to receive them.‎

The mode by which the lights enter is that the lower ones enter first. Hence, the three upper ‎ones remained outside. And since ZA had VAK lacking GAR, the Nukva, too, did not receive ‎more from him.‎

However, now that the unification in Rachel, from Chazeh of ZA and below, who was dry, was ‎already done and she became a land that bears fruits and offspring precisely because of the ‎harsh judgment from Chazeh of ZA and below—who complemented the love on both sides—it ‎becomes revealed that this harsh judgment in Rachel is a great merit, more than the great ‎merit from Chazeh of ZA and above. This is so because from Chazeh of ZA and above, the ‎Mochin could not receive in the upper Nukva because of the dry land. But now, through the ‎harsh judgment, the dry land became a fruit bearing land.‎

Hence, the harsh judgment was inverted into complete light, but was regarded as black light, ‎a light that exists only by the power of the black—the harsh judgment. It follows that now ‎there is no difference between Chazeh of ZA and above or from the Chazeh and below, since ‎the whole difference was only because of the harsh judgment in Rachel, and now the harsh ‎judgment has been turned into complete light.‎

For this reason, now the entire Partzuf of ZA and Nukva can rise to AVI, even the vessels ‎NHY from Chazeh of ZA and below, regarded as black light. It is so because black light in ‎white light are one, without any difference. Moreover, the black light enhanced the Mochin ‎far more than when they were white light of above the Chazeh. And since all ten vessels of ‎Partzuf ZON rose to AVI, he can now receive all ten Sefirot of lights, including the lights of ‎HBD that he lacked, and which are called “light of the face.” The Nukva, Rachel, who caused ‎all that to ZA, also takes these Mochin of the face from ZA, and ZA becomes face-to-face with ‎Nukva, on an equal level, as it is written, “Let there be lights.” This explains the order of the ‎unification of GAR of ZON on the fourth day of the work of creation.‎

We could ask, “But on the fourth day was the diminution of the moon, so why is he saying ‎here that it is the unification of ZON face-to-face?” It is so because the emanation of the ‎worlds and the commandments are separate and must not be compared to one another.‎

‎9) We could ask, “Why were the Mochin of ZON divided into two days—the third day, VAK of ‎Mochin, and the fourth day, GAR of Mochin?” Also, “Why were they not both on the same ‎day?” In the beginning, only Chazeh of ZA and above could rise to AVI, since from the Chazeh ‎and below was the harsh judgment. Through extension of Mochin of VAK to from the Chazeh ‎and above, Mochin of VAK were extended from the Chazeh and below, in the lower ‎unification, too, and the harsh judgment became the black light on the third day.‎

Once it was completed, it became possible to raise the from-the-Chazeh-and-below of ZA on ‎the fourth day, too, since after the harsh judgment became black light, the vessels from ‎Chazeh and below could rise, as well, since black light and white light are one without any ‎difference. And since the vessels NHY from the Chazeh and below rose, too, the GAR were ‎extended to them. Thus, it was impossible to extend them at once because before the harsh ‎judgment became light, it was impossible to raise the from-the-Chazeh-of-ZA-and-below ‎along with Rachel to AVI, but only from Chazeh of ZA and above with Leah, who receive only ‎VAK. After the completion of VAK, a second time is required—to raise from the Chazeh of ZA ‎from below along with Rachel, and then they receive the GAR.‎

There is also a difference between Mochin of VAK and Mochin of GAR regarding the rise of ‎ZON to AVI. ZON cannot rise to Mochin of VAK by themselves. Rather, YESHSUT raises ‎them to him. But Mochin of GAR, ZON, rise by themselves and do not need YESHSUT to ‎raise them, since upper and lower are discerned by the degree. It is so because the lower one ‎is not as pure as the upper one, hence it is considered lower. Accordingly, it is difficult to ‎understand how the lower one could rise to the upper one, who removed the difference ‎between them to the point that the lower one would equal the upper one and rise to him. ‎After all, it is necessary that if the lower one rises to the upper one, it is equal to it.‎

The explanation is in the association of the quality of judgment with the quality of mercy. ‎When Malchut rose to the place of Bina, the degrees split into two halves—GE and AHP, or ‎MI ELEH. This is so because the ten Sefirot are called Galgalta, Einayim, Ozen, Hotem, Peh, ‎which are KHB ZON. These are the five letters of the name Elokim, and since the Malchut ‎rose to the place of Bina, it follows that the bottom Hey of HaVaYaH was established as a ‎place of coupling in NE, and the point, the bottom Hey, Malchut, rose to being a thought, ‎Bina. It is so because she rose in her place and became the coupling of Rosh in the place of ‎NE, where the Rosh ends. The three Sefirot, AHP, fell from the Rosh to the degree below it. ‎This is considered that they did not remain there in the Rosh, but in the two vessels GE, ‎called MI, with only lights of NR, and the three vessels AHP, called ELEH, departed and fell ‎to the degree below it.‎

This discernment is apparent primarily in Partzuf YESHSUT, in which there are only VAK of ‎lights in GE of the vessels, for which reason it is called MI. Her AHP, which are the three ‎letters ELEH, fell to the degree below it, to ZON. Also, ZON have only GE in lights of VAK, ‎and their AHP fell to the degree below them, which are three worlds BYA.‎

When we wish to extend Mochin of Gadlut to the ZON, which are a complete Partzuf of ten ‎Sefirot, which are themselves divided into GAR and VAK of GAR—VAK of Gadlut and GAR of ‎Gadlut—we need two Iburim [plural of Ibur] for that, two raisings of MAN. First, MAN is ‎raised to ZON through the top degree, and Mochin are drawn out of AB SAG of AK to ‎YESHSUT. Through these Mochin, the point comes out of a thought and arrives at its place, ‎to Malchut. The bottom Hey descends from NE to Peh, and her coupling in the Peh is done as ‎prior to the association. Thus, the three vessels AHP, ELEH, rise to her once more, and ‎connect to her degree. And since the five letters Elokim, five vessels, have now been ‎completed for her in the Rosh, she also obtains GAR of lights, and YESHSUT are completed ‎in ten Sefirot of lights and ten Sefirot of the vessels.‎

However, when YESHSUT raise the three letters ELEH to them, for their completion, ZON ‎rise along with them, since the upper one that descends to the place of the lower one ‎becomes like it. Hence, since the three letters ELEH previously fell to ZON, by that, they ‎became as a single degree with the ZON. Hence, now that YESHSUT return and raise the ‎three letters ELEH to them, ZON are drawn out with them to YESHSUT, for they are already ‎attached to one another at a single degree. And since ZON rose with ELEH to YESHSUT, ‎they receive there the Mochin of YESHSUT.‎

This explains how YESHSUT raise ZON to Mochin of VAK with their letters ELEH. Were it ‎not for that, ZON would be unable to rise by themselves, for anyone who is lower than his ‎friend is necessarily coarser than him, so how can he rise to him?‎

In this ascent, the unification of the Shema reading was made on the third day in the verse ‎‎“Let the waters be gathered onto one place,” as well as the lower unification of “Blessed be ‎the name of the glory of His kingship forever and ever.” Through the Mochin that YESHSUT ‎received, they extended to them the three letters ELEH, with whom the ZON rose and ‎received Mochin of VAK in their inclusion there with YESHSUT, since there were only six ‎vessels there. It follows that this whole unification is primarily YESHSUT, since they are the ‎ones who receive the Mochin, and they are the ones who raise the ZON to them.‎

However, only after ZON obtained the Mochin of VAK and came to their place, and—through ‎the lower unification—extended the Mochin of VAK to the Nukva from the Chazeh and ‎below, whose harsh judgment became light, the ZON can rise for MAN by themselves, to ‎obtain Mochin of GAR, and do not need ELEH of YESHSUT to raise them. This is because ‎they equalize with one another, since now the whole difference between YESHSUT and ZON ‎has been revoked. The coarser ZON are, the more the judgment from YESHSUT is ‎completely sucked out, so even the harsh judgment becomes black light of ZON, which is now ‎regarded as white light of YESHSUT.‎

Hence, ZON rise to YESHSUT because they are now one without any difference, receiving ‎there GAR of Mochin of Gadlut. Thus, for the purpose of GAR, ZON can rise by themselves ‎without the assistance of YESHSUT. For this reason, the unification of GAR is considered a ‎special day, as it greatly differs from the unification of VAK, both on the part of the vessels of ‎ZON—since Mochin of VAK rise only half a Partzuf from Chazeh and above—and from the ‎perspective of the ascent, since ZON cannot rise by themselves to Mochin of VAK. These two ‎kinds of ascent are called “the first Ibur for VAK” and “the second Ibur for GAR.” They apply ‎to all the degrees, for it is possible to extend any degree only in two times.‎

‎10) The fifth commandment comprises three commandments: 1) to engage in Torah, 2) to engage ‎in procreation, 3) to circumcise after eight days. This is the verse of the fifth day of the work of ‎creation, “Let the waters swarm with swarms of living creatures, and let fowl fly above the ‎earth.” In the four commandments thus far, we have completed the correction of Atzilut ‎through Mochin of GAR of ZON face-to-face. Through the first commandment, the fear of ‎greatness—because He is great and rules over everything—we extended the correction of ‎upper AVI in the first verse in the Torah, “In the beginning God created.”‎

The interpretation of the punishment in the second verse, “And the land was Tohu ‎‎[formless],” and through the second commandment, of love, on the side of Hesed, we ‎extended the correction of YESHSUT of Atzilut that is in the verse of the first day of the work ‎of creation, “Let there be light.” This is a light that was created in the six days of creation, in ‎which Adam saw from the end of the world to its end.‎

Through a third commandment, of the Shema reading, and “Blessed be the name of the glory ‎of His kingship forever and ever” in the upper unification of Shema, we extended Mochin of ‎VAK to ZA and Leah through their ascent to YESHSUT. These are the six words of “Hear O ‎Israel.”‎

We also included the concealing of the light in it, as it was said, “And there was light for the ‎next world,” of YESHSUT, and not for this world of YESHSUT. This is so because it was ‎hidden from Chazeh of YESHSUT and below and became dry land there. This extension is in ‎the big letter Dalet in Ehad [one], and Leah receives it because the rule is that any deficiency ‎or screens are not in the male, but in the female of that Partzuf.‎

Through the lower unification “Blessed be the name of the glory of His kingship forever and ‎ever,” we sweetened the harsh judgment of from the Chazeh of ZA and below, which extends from ‎the verse of the second day of the work of creation, “Let there be a firmament in the midst of ‎the waters,” in which Hell, the harsh judgment, was created. Its place is from the Chazeh of ZA ‎and below, though it is in the Nukva, Rachel, and not in the male, ZA.

The sweetening is ‎through completion of the commandment of love, so it will be on both sides, even if He takes ‎your soul. For this reason, we must assume the complete devotion in the Dalet in Ehad prior ‎to the lower unification, to complement the quality of love on both sides in extending the ‎Mochin to Rachel’s place, since then the lower VAK of the Mochin are drawn to ‎Rachel in the six words “Blessed be the name of the glory of His kingship forever and ever,” ‎and the harsh judgment becomes light, called “black light.”‎

The upper unification is the verse “Let the waters be gathered onto one place, and let the dry ‎land appear.” This is the first “It was good” in the third day of the work of creation.‎

The lower unification is the verse “Let the earth put forth grass.” This is the second “It was ‎good,” in the third day of the work of creation.‎

The fourth commandment is to know that the Lord [HaVaYaH], He is the God [Elokim], to ‎completely equalize the Nukva, Rachel, to ZA without any difference, through completion of ‎the love on both sides in such wholeness that the harsh judgment becomes light. Also, there ‎is no separation between black light and white light because by completing the love on both ‎sides, the black light becomes even more important. Thus, Rachel and ZA truly united into ‎one and can both rise to YESHSUT by their own strength.‎

Through it, ZON are completely equal to YESHSUT because ZON being coarser than him is ‎not a deficiency but a merit and advantage over them. At that time, ZON receive from ‎YESHSUT Mochin of GAR, as well, and ZON become of equal level in one unification, face-to-‎face. This is the verse of the fourth day of the work of creation, “Let there be lights in the ‎firmament of the heaven,” where Nukva, Rachel, and ZA are both equally included in the ‎name Ehad of lights, which is “HaVaYaH He is the Elokim.”‎

Thus, through these four commandments, we have now completed the entire correction of ‎Atzilut, through ZON face-to-face on an equal level. Now we should copulate ZON once more ‎by raising MAN and good deeds, to draw Mochin of the face to us from them. These are the ‎three phases of Mochin: NRN of Katnut, NRN of the first Gadlut, and NRN of the second ‎Gadlut. They are drawn to us through the rest of the commandments.‎

NRN of Katnut, the fifth day of the work of creation, are in the verse “Let the waters swarm ‎with swarms of living creatures.” The completion of the Katnut is in the sixth day. Also, VAK ‎and GAR of the first Gadlut, and VAK of the second Gadlut, are on the sixth day of the work ‎of creation, and GAR of the second Gadlut is on the Sabbath day.‎

‎11) These are the three commandments included in the fifth commandment: 1) Engage and ‎toil in the Torah daily, by which one acquires holy Nefesh from the ZON. 2) Engage in ‎procreation, by which one acquires holy Ruach from the coupling of ZON. 3) Circumcise after ‎eight days and remove the foreskin from there, by which one acquires Neshama from the ‎coupling of ZON.‎

All these NRN are only NRN of Katnut. This is the verse of the fifth day of the work of ‎creation, “Let the waters swarm with swarms of living creatures, and let fowl fly above the ‎earth over the firmament of heaven.” “Living creatures” are Nefesh, “Let fowl fly” is Ruach, ‎and “Over the firmament of heaven” is Neshama.‎

We could ask, “Why did we not engage in drawing NRN of Katnut in ZON, while in our ‎Mochin we must draw NRN of Katnut?” It is so because ZON are never deficient of anything ‎from the Katnut, since this has already been corrected by the Emanator Himself. Hence, the ‎beginning of extension is from VAK of Gadlut, through the Shema reading. Yet, we must ‎correct everything by ourselves, since in one who is born, there is only Nefesh on the part of a ‎pure beast. He does not even have Nefesh of Kedusha [holiness] on the part of the Ofanim.‎

Hence, we must always begin in Nefesh of Katnut. Thus we have explained the three ‎commandments in the fifth commandment. The fifth is to engage in Torah to correct the ‎Nefesh of Katnut, the sixth is to engage in procreation to correct the Ruach of Katnut, and ‎the seventh is to circumcise oneself and remove the foreskin from oneself for the correction ‎of the Neshama of Katnut. All these are the fifth day.‎

‎12) The eighth commandment is to love the proselyte who comes to be circumcised and be ‎admitted under the wings of the Shechina [Divinity], to extend from there the Nefesh of the proselyte from ‎the holy Shechina. By that, we draw for ourselves Neshama from the body of the tree of life—‎the end and completion of our Katnut. This is the verse of the sixth day of the work of ‎creation, “Let the earth bring forth the living creature after its kind,” each as it should.‎

‎13) The ninth commandment is to pardon the poor and to willingly give them prey. By that, ‎we cause the association of the quality of judgment with the quality of mercy above, since ‎Bina partakes with Malchut in the bottom Hey in NE and returns from there into MI, which is ‎GE in lights of NR. Her ELEH descend to ZON, ZON return to GE in lights of NR, their ELEH ‎descend to BYA, inside our NRN in BYA, and we receive from ZON the lights of VAK of ‎Gadlut. This is the verse “‘Let us make man’ of the sixth day of the work of creation,” since ‎Bina said, “Let us,” and partook with Assiya, Malchut, to beget VAK for man.‎

‎14) The tenth commandment is to wear Tefillin and to complement oneself in the upper form. ‎By that, we cause the return of Gadlut above, when the bottom Hey descends from NE to Peh ‎once more, and the letters ELEH return to their degree. When ZON raise their letters ELEH ‎from BYA to their degree, to Atzilut, our NRN rise along with them. Then we receive from ‎ZON GAR of the first Gadlut, regarded as Mochin of Neshama of the first Gadlut.‎

This is the verse of the sixth day of the work of creation, “And God created man in His own ‎image.” These Mochin of GAR of Gadlut are drawn in the Tzelem of YESHSUT, which is ‎called Elokim, HBD. The Mem in Tzelem is Hochma, upper AVI; the Lamed in Tzelem is ‎Bina, YESHSUT, and the Tzadi in Tzelem is Daat, ZON.‎

Also, they are the four portions in the Tefillin: 1) “Sanctify” is the Mem in Tzelem; 2) “And it ‎shall be when the Lord brings you” is Lamed in the Tzelem; 3) “Hear” is Hesed of Tzadi in the ‎Tzelem; and 4) “And it shall come to pass, if indeed you listen” is Gevura of Tzadi in Tzelem. ‎These are the four Mochin of ZA in the head Tefillin.‎

The four portions of the hand Tefillin are the four Mochin received by Nukva of ZA, Rachel. It ‎is the two times Tzelem, presented in the verse “And God created man in His own image; in ‎the image of God did He create them.” “In His own image” applies to the head Tefillin, the ‎Tzelem of ZA, and the image of God applies to the hand Tefillin, the Tzelem of Nukva. This ‎completes the NRN of the first Gadlut for a person, meaning NR of the first Gadlut, through ‎the commandment to pardon the poor, and GAR—Neshama, Haya, Yechida of the first ‎Gadlut—through the commandments of wearing Tefillin.‎

‎15) The eleventh commandment is to give tithing [ten percent] of the land. Through this ‎commandment one is rewarded with receiving Nefesh of light of Haya from upper AVI, since ‎once a person has been completed with NRNHY of the first Gadlut through the Tefillin, he ‎should begin to obtain the second Gadlut: the light of Haya. This divides into four phases—‎Nefesh, Ruach, Neshama, Haya—and to obtain them we were given the four commandments.‎

One is rewarded with Nefesh by the commandment of giving the tithing of the land, since ‎Eretz [earth] is considered Nefesh, as it is written, “Behold, I have given you every herb ‎yielding seed upon the face of all the earth,” said on the sixth day of the work of creation. ‎Here it writes, “Behold, I have given,” and it is written, “And to the sons of Levy, I have given ‎every tithing in Israel.” As it is tithing there, it is the tithing of the earth here, as well.‎

‎“Upon the face of all the earth” because one who is rewarded with Nefesh of light of Haya ‎governs all the earth, since all the shells surrender before him. It is written about this Nefesh, ‎‎“Bring the whole tithe into the storehouse, so that there may be food in My house, and test ‎Me now in this, ...if I will not open for you the windows of heaven and pour out for you a ‎blessing until it overflows.” Nefesh is called “tithing,” after Malchut who is the tenth. But ‎Nefesh of the light of Haya is the whole tithing, the complete wholeness of the tithing.‎

‎16) The twelfth commandment is to bring the first fruit of the tree. Through this ‎commandment, one is rewarded with receiving the light of Ruach from the light of Haya that ‎comes from AVI. It is so because “first fruit” comes from the word “firstborn,” and AVI are ‎first, beginning, as explained in the first commandment. And since it is from the tree, the first ‎fruit of the tree, they are regarded as Ruach, since the tree is vegetative, regarded as Ruach.‎

The still, vegetative, animate, and speaking correspond to NRNHY—still to Nefesh, ‎vegetative to Ruach, animate to Neshama, and speaking to Haya-Yechida. It is written about ‎it, “And every tree in which is the fruit of a tree yielding seed.” It is written, “Of the fruit of ‎the tree,” and it is written, “Thus all the tithe of the land, of the seed of the land or of the fruit ‎of the tree, is the Lord's.” As it is the first fruit in the fruit of the tree there, it is the first fruit ‎here, as he explains the words “is the Lord’s,” as “Anything that befits Me is forbidden for ‎you to eat.”‎

‎17) The thirteenth commandment is to redeem one’s son, to tie him to life, and to weaken the ‎appointee over death, of whom it was said, “Very.” This is the angel of death. By that, he is ‎rewarded with Neshama from the light of Haya.‎

In terms of order, he should have been rewarded with Haya from the light of Haya by this ‎commandment, since speaking is the light of Haya. Once he has been rewarded with NR ‎through the fruit of the land and the fruit of the tree, since they are still and vegetative, he ‎should have been rewarded with Neshama from the light of Haya through the firstborn of a ‎beast, as it is animate, and with Haya Yechida through the firstborn of man, as it is the ‎speaking.‎

However, the redemption of the firstborn does not completely surrender the angel of death, ‎only weakens him. Upon the giving of the Torah, he became completely liberated from the ‎angel of death, but then through the sin of the calf the work was taken from the firstborn of ‎Israel and was given to the priests, since the filth of the serpent from the sin of the tree of ‎knowledge that the angel of death brought to the world was mingled in Israel again through ‎the calf.‎

It is about this correction of the firstborn of Israel that the commandment of redeeming the ‎firstborn was given in five rocks, corresponding to the correction of all ten Sefirot, which are ‎five phases KHB ZON. The firstborn reaches through KH, upper AVI, Resheet ‎‎[beginning/head]. Through the correction of five rocks, we reconnect the firstborn to the ‎upper life, weakening the angel of death so he cannot govern them, though we do not ‎completely remove him, as he was liberated from the angel of death prior to the sin with the ‎calf.‎

Hence, the commandment of redemption of the firstborn is not enough to draw Haya out of ‎the light of Haya, as it is meant to be, canceling the angel of death as it was upon the giving of ‎the Torah, before the sin with the calf. Rather, it is a degree below it, the degree of Neshama, ‎light of Neshama from upper AVI, and not more.‎

It was said on the sixth day of the work of creation, “And God saw all that He has done, and it ‎was very good.” “Good” is the angel of life, and “Very” is the angel of death, since then the ‎angel of death was sweetened and was more important than the angel of life. However, now, ‎during the 6,000 years, he does not arrive at this great sweetening. Rather, this was said only ‎for the end of correction. Yet, by redemption of the firstborn, which only weakens him and not ‎more, he is rewarded only with Neshama of Haya, VAK of Haya, by the redemption.‎

‎18) The fourteenth commandment is to keep the Sabbath day and to connect the Sabbath day ‎to its Kedusha. Through these two commandments, one is rewarded with Haya of Haya on ‎the Sabbath day, as it is written, “And God blessed the seventh day and sanctified it,” since by ‎keeping from desecrating the Sabbath, one is rewarded with a blessing. And by sanctifying ‎the Sabbath with delights of the Sabbath, one is rewarded with Kedusha.‎

The light of Haya is Kedusha because upper AVI are called holy, and in the afternoon prayer ‎of Sabbath, VAK of light of Yechida is extended. Yet, it is impossible to extend GAR of ‎Yechida during the 6,000 years, but only at the end of correction.‎