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55) “I am the Lord your God.” This Mitzva [commandment] is the first of all the Mitzvot [plural of Mitzva], since the first beginning of all the Mitzvot is to know the Creator in general—to know that there is an upper Ruler who is the Master of the world and created all the souls, heaven and earth and all their hosts. And this is a rule. The end of everything is in the individual—to know Him individually.
56) General and individual are Rosh [head/beginning] and Sof [end], male and female, ZON, as one. ZA is called “general,” and Nukva is called “individual.” It turns out that a man who engages in Torah and Mitzvot in this world engages in general and individual, which are the Rosh and the Sof of the Mitzvot. Thus, a man in this world is general and individual and should be complemented in both. And the correction of this world is general and individual, where the general, ZA, will be united with the individual, the Nukva.
For this reason, the beginning of everything is to know that there is a governor and a judge in the world, who is the Lord of all the worlds and created man out of dust and breathed the breath of life in his nostrils, which is He in general.
57) When Israel came out of Egypt, they did not know the Creator. When Moses came to them, he taught them this first Mitzva, as it is written, “And you shall know that I am the Lord your God, who brings you out.” Had it not been for this Mitzva, Israel would not have been loyal to the Creator even after all those miracles and mighty deeds that the Creator had done for them in Egypt.
Once they knew this Mitzva in general, miracles and mighty deeds were done for them because there was already certainty that through them they would believe in the Lord, as it is written, “And they believed in the Lord and in his servant, Moses.”
58) At the end of the forty years, when they have already exerted in all the Mitzvot in the Torah that Moses told them, both those that apply to the land and those that apply abroad, he taught them the individual, as it is written, “Know this day and take it to your heart,” precisely today, which they had no permission to know before, “Because the Lord He is the God.” This is knowing individually. There are several secrets and hidden things in the word, “part.” Also, the words, “The Lord, He is the God,” with the words, “And you shall know that I am the Lord your God” are all one thing, except one is general and the other is individual.
ZA is called “general,” and Malchut is called “individual.” The Mochin that are received from ZA are light of Hassadim, and what is received from Malchut is light of Hochma. First, Mochin should be extended from all the degrees of ZA, which is general. In the end, they extend the Hochma from the Nukva, which is individual. However, individual does not mean only from Malchut, while general means only from ZA, and individual means from ZA and Malchut together, general and individual together.
When Moses came to them, he taught them this first Mitzva, as it is written, “And you shall know that I am the Lord your God.” This means that he extended Mochin de ZA to Israel in the form of Daat, on which it is said, “And you shall know that I am the Lord your God,” which is in general, future tense. This is so because these Mochin are extended daily, in each and every prayer and in each Mitzva, until they are completed.
Then Moses taught them the individual way, “Know this day and take it to your heart that the Lord, He is God,” in present tense. “This day” means you have reached your perfection, and not before. Without this Mitzva—which is the Mochin from the Daat de ZA that he extended for Israel in the beginning, as it is written, “And you shall know that I am the Lord your God”—Israel would not be faithful to the Creator even after all those miracles and mighty deeds. They would say that it is magic. However, by obtaining these Mochin from Daat de ZA, they recognized that the miracles were coming from the Creator, and through them they achieved complete faith, as it is written, “And they believed in the Lord and in His servant, Moses.”
It is all one thing, but this is the general way and that is the individual way. Here it is said, “Know this day that the Lord, He is God,” and there it says, “And know that I am the Lord your God,” since there is no difference between them. It is only that there the knowing comes from the general, ZA, and here the knowing comes from the individual, Malchut. There is the beginning, and here is the end and the perfection.
59) It is written, “The fear of the Lord is the beginning of knowledge.” Malchut, which is individual, is called “the fear of the Lord.” And yet, it says “Beginning” about her. Does that mean that the individual is the beginning, and not the general? Here it speaks of the individual itself, meaning the beginning of the individual, who should begin with knowing who is the fear of the Lord. However, the beginning of everything is the general and not the individual.
And even though a person should fear Him before he knows and attains the fear of the Lord, why does it say, “The fear of the Lord is the beginning of knowledge,” meaning that we first have to know Him? It is because here it writes, “Beginning of knowledge,” which means that first, we must know Him. Here it says, “Beginning of knowledge,” which means that first we should fear Him, and through fear we arrive at the beginning of knowledge and of knowing Him because the fear of the Lord is the beginning of knowing Him individually.
60) This is why the first Mitzva is to know the Creator generally and individually, in Rosh and Sof, as it is written about Egypt, “And you shall know the Lord your God,” in future tense. And it ends at the conclusion of the forty years with the individual. This is the meaning of, “I am the first, and I am the last.” “I am the first,” in general, and “I am the last,” in particular. All is said in one whole and in one meaning.
And once he knows this in general, he will complete all his organs, the 248 positive Mitzvot [commandments that should be done], which are the 248 organs of man’s soul, where each positive Mitzva corrects the corresponding organ in man’s soul. After he is complemented in that in a general way, then he will know individually, meaning he will extend illumination of Hochma from the Malchut because this—the individual—is a cure for everyone. And he will know how all the days of the year, all the Sefirot of Malchut, called “year,” join to render healing to all the organs, which are the Mitzvot, and complement them.
61) How do all the days of the year render healing to all the organs? After all, Malchut, the year, has nothing of herself? On the contrary, the organs, which are the general, are the 248 pipes of abundance of ZA, and they impart everything to Malchut. This is certainly so above, in ZA, and below, in man. The year and its days, which are its Sefirot, give healing to all the organs above, in ZA, and below, in man, since the organs impart abundance of blessings for the days of the year, which are the Sefirot of Malchut, the individual.
In each positive Mitzva that a person keeps, he extends abundance of blessings from an organ, a pipe of ZA, unto one of the days of the year, which is the individual. And then healing and life hang upon us from above until the organs are filled with all the perfection, imparting them upon the individual, which is the year. At that time, the Mochin of the individual appear.
Who caused the organs to be filled with all the perfection? The days of the year, since the organs came to complement it. If the year did not need correction, the organs—which are ZA’s pipes of bounty—would not be filled with abundance. This is why it is regarded as though the days of the year gave healing and life to the organs.
62) And so it is below. When a person complements himself in these 248 positive Mitzvot in the Torah, there is not a day that does not come to be blessed by man. And when they are blessed by him, then life and healing hang over him from above, meaning they do not extend to Malchut before a person completes all 248 positive Mitzvot to the fullest. And until then, they hang over him from above.
Who caused the pipes above to be filled with healing and life? It is the days of the year. This is why it is regarded as though the days of the year gave them healing and life. As the days of the year are blessed from above, from man, which is ZA, they are blessed below, from the lower man, through the Mitzvot that he observes.
63) Happy are Israel in this world, in those Mitzvot that they keep, for this is why they are called “man,” as it is written, “And you … are men.” This means that you are called “men,” and the idol worshippers are not called “men.” And because Israel are called “men,” they should exert in the Mitzvot of the Torah, which are 613, corresponding to the 248 organs and 365 tendons in a man’s body, which are all one body, man.
64) When the Creator gave the Torah to Israel on Mount Sinai, the first word is “I.” I means a lot of things. Here it concerns the first Mitzva, to know Him in general. “I” implies there is a God, a high Ruler over the world, ZA, which is general. It is written, “For the Lord your God is a consuming fire.” This is the first Mitzva, in general. Also, there is an intimation to the individual here, since it writes, “The Lord your God,” which is individual. And this general and individual is the first Mitzva that must be known in the beginning and in the end.
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