I Am the Lord Your God

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504) “And God spoke all these things, saying.” “All these things”: this rule is the rule of everything—the rule of above and of below; everything is included in the Ten Commandments.

505) “I am the Lord your God.” “I” is the upper world, the Nukva from Chazeh de ZA and above, the holy name YodHeyVav, which are the three lines HGT that the Nukva receives from ZA. “I” is Malchut that appeared and was then concealed. She appeared in the throne, Bina, to which Malchut became a fourth leg. At that time, the moon, Malchut, stands in wholeness with ZA as one. Their level is equal and both use the same Keter. Then the moon is concealed, when the sun, ZA, governs, and she shines from him. At that time, she has no merit of her own except for the merit of the light that ZA shines upon her. It follows that her own essence is hidden, a state which occurred after the moon was diminished.

506) “I” is Malchut when she is in completion of the wholeness of the bottom throne after she has been diminished and descended from above, from the Chazeh to below the Chazeh and was established there in the bottom throne, and the holy animals from Chazeh and above departed her. She is established in her corrections, and when she is of comely appearance and her husband, ZA, comes to her, she is called “I.”

507) “I” includes everything together. It includes together 22 letters and 32 paths of Hochma in all the letters, which are 22, and in the paths of the Torah, which are 32, which come out of the upper one, from Hochma. The secrets of the upper ones and lower ones depend on this “I.” “I” is about giving a good reward to the righteous who are awaiting Him and keep the Mitzvot of the Torah. In “I,” they have confidence as it should be for the next world, as it is written, “I am Pharaoh,” who said so to give Joseph confidence that his words would be kept.

508) “I am the Lord your God, you shall have no other gods.” “I,” and “You shall have no” are “remember” and “keep.” “I” is “remember” and “You shall have no” is “keep.” “I” is hidden and concealed in all those degrees of the upper world, which are YodHeyVav, in one rule. And since it was said, “I,” everything joined together in one, meaning that “I” is the essence of the joining of all the degrees together.

509) “I” is the two thrones: the upper throne, Bina, where Malchut serves as a fourth leg, and the bottom throne, Malchut, after she has been diminished. Ani of Anochi [Anochi means “I” in Hebrew] implies to the bottom throne, and Chaf of Anochi implies to the upper throne.

510) “I” indicates that the Temple, Malchut, has been purified and no stranger approaches it, and only the Temple shines. At that time, the evil inclination was annulled from the world and the Creator Himself rose by Himself. Then it is written, “I am the Lord your God.” This is whole in the holy name. The Aleph of Anochi indicates the unification of the holy name in its degrees to become one, for it is the Vav of HaVaYaHNun of Anochi is to fear the Creator and to know that there is a judgment and there is a judge, and there is good reward for the righteous and a punishment to the wicked, for He is the bottom Hey of HaVaYaH.

511) The Chaf of Anochi is to sanctify the holy name each day, to be sanctified in the holy degrees, and to pray a prayer to Him at all times, to properly raise the upper Keter, the upper throne, Bina, over the upper animals, which are HG TM from Chazeh de ZA and above, the four legs of the throne, where Malchut is a fourth animal and a fourth leg. This is so because Chaf is the first Hey of the name HaVaYaH, Bina, since with regard to Malchut being a fourth leg to the upper throne, Bina, she is regarded as Bina and as the first Hey of HaVaYaH.

512) The Yod of Anochi is to engage in Torah night and day, to circumcise after eight days, to sanctify the firstborn, to wear Tefillin, Tzitzit, and Mezuzah, and to dedicate oneself to the Creator and to cleave unto Him. These are the twelve upper Mitzvot implied in the Anochi, which include 236 other Mitzvot, which are in the Anochi. Together, they are 248 positive Mitzvot [commandments to do something], which are the rule of “remember.”

“Remember” consists of all 248 positive Mitzvot, and “Keep” consists of the 365 negative Mitzvot [commandments to avoid actions]. This letter Yod is not replaced in another place like Aleph, Nun, Chaf of Anochi, who are replaced with Hey, Vav, Hey de HaVaYaH, since she is the Yod, the upper secret, the whole of the Torah, the bottom Hochma that unites with Yod de HaVaYaH, upper Hochma. Hence, this is not a change of place.

Also, there are twelve Mitzvot in these twelve qualities of Rachamim that hang down from them, and one governs all of them, which is the actual Malchut. Called Anochi. And they are thirteen, corresponding to the thirteen qualities of Rachamim.

513) “You shall have no” is a kept secret that includes the 365 negative Mitzvot in the Torah. The Lamed of “Shall not have” is to not give honor and greatness to other gods. Lamed is a tower that flies and rises in the air, Hochma that appears through the exit of Yod from Avir [air], living Ohr [light]. By that, Bina returns to being Hochma, so his heart will not stray to build a tower for other gods, as there is one who builds a tower in the generation of Babylon. The Lamed is so he will not look at the form of idol worship, not think about it, not bow before it, and will not subdue himself to other gods.

514) The Aleph of “You shall have no” is so he will not exchange the unification with his Master for other gods. The Aleph is so he will not think that there is another god besides Him. Aleph is so he will not stray after sorcery and soothsayers in a human form or in some other form. Aleph is so he will not consult with the dead or perform witchcraft. Aleph is so he will not swear with his mouth in the name of other gods. Thus far are the twelve other Mitzvot, which are the Mitzvot included in “keep.” 353 other Mitzvot depend on those Mitzvot of “keep” and are included in those twelve, and together they are 365. This is the meaning of “I” and “You shall have no.”

515) “I” is the rule of above and of below, the rule of the upper ones and lower ones, the rule of the holy animals included in it. Everything is in the “I.” “You shall have no” is below, the twelve lower animals that are in Malchut.

516) “You shall not make for yourself an idol, or any likeness.” Pesel [idol] means Pesolet [waste] from the high place, from a holy place, from the left side of Kedusha [holiness]. Waste of Kedusha is other gods, as it is written, “And I looked, and, behold, a stormy wind came out of the north, a great cloud, and a blazing fire.” The north is the left of Kedusha. “Or any likeness” is as it is written, “And a blazing fire.” It is also written, “For I the Lord your God am a jealous God.” “I the Lord your God” is in order to evoke the heart upwards, and to not descend or draw near the gate of the house of the Sitra Achra. “A jealous God,” since there is envy in this place.

517) “Under three was the earth vexed”: “You shall not make you” is one, “An idol” is two, and “Or any likeness” is three.

518) “Visiting the iniquity of the fathers on the children, on the third and the fourth.” Thus, why does it say, “Sons shall not be put to death for fathers”? However, it is one soul which He has planted once, twice, thrice, and four times. In other words, it has reincarnated and came in four bodies. He visits for the first iniquities in the fourth incarnation because a father and son and third and fourth, these four incarnations are one soul, when he is not corrected and was not concerned with being corrected. This is why he was punished for the first incarnations. And vice versa—when he is properly corrected through the incarnations and persists, it is written about him, “Showing mercy [Hesed].”

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