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230) “You have formed me behind and before, and laid Your hand upon me.” People should be respectful of the Creator because when the Creator created the world, He looked at Adam, who was the ruler of everything and was similar to the upper and to the lower. He brought him down to the world in a precious image, and when the creatures saw him they gathered and bowed down before him. And fear and dread of him fell upon them, as it is written, “And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air.”
231) He admitted him into the garden He had planted so he would keep it, to be joy over joy for him, and to entertain himself in it. He made for him a canopy covered with precious gems, and the high angels delight before him. Then He commanded him about a certain tree, to avoid eating from it. But he did not keep his Master’s command.
232) I have found in the book of Enoch that after He elevated Enoch and showed him all the upper and lower treasures of the King, He showed him the tree of life and the tree upon which Adam was commanded. He showed him Adam’s place in the Garden of Eden. He saw that had Adam kept this commandment of the tree of knowledge, he could have lived forever and be forever there. But he did not keep his Master’s commandment and was sentenced and punished.
233) Adam was created in two faces. It is written, “And He took one of his ribs,” meaning that the Creator sawed him and they became two, from the east and from the west, Adam from the east and Eve from the west, as it is written, “You have formed me behind and before,” where behind is west and before is east.
234) The Creator established the female and increased her beauty over all, and brought her to Adam, as it is written, “And God fashioned the rib.” It is written, “And He took one of his ribs,” one as in “My dove, My undefiled is but one unto her mother,” who is Malchut. “Of his ribs” means of his side, as it is written, “And for the [second] side of the tabernacle,” since she was taken from the left side.
235) The Creator placed a high soul in Adam and incorporated in it the wisdom and understanding to know everything. He placed a soul in him from the place from which the rest of the souls come, from Bina, since the light of Bina is called “a soul.”
236) “Let the earth bring forth living creatures,” from the same place where the Temple is found. This is because the earth is Malchut and the place of the Temple is the Bina in her. “Living creatures” is the soul of Adam ha Rishon. The light of Nefesh is the light of Malchut, but it extends from the Bina in her. This is why he says that it extends from the place of the Temple, which is the Bina in her.
237) Adam knew the high wisdom more than the upper angels. He observed everything, and knew and recognized his Master more than all the people in the world. After he sinned, all the fountains of wisdom were hidden from him, as it is written, “And the Lord God sent him forth from the Garden of Eden, to till the ground.”
238) Adam ha Rishon emerged from a male and a female, ZON, as it is written, “And God said, ‘Let us make man in our image, after our likeness.’” Hence, Adam, too, was made male and female together, which were later separated from one another. But it is written, “To till the ground from which he was taken,” and not from the upper ZON. So it is indeed, he was taken from the ground, which is Nukva de ZA, and the Creator, ZA, partook with her. These are the male and female that we mentioned, and it is all one.
239) “The Lord is my strength and song,” meaning those who are included in one another and who never separate from each other, who are always in love, in one desire, which are AVI, called Koh [Yod–Hey]. From there come the streams of the rivers and fountains to provide for all and to bless all, and the waters of these springs never run dry. This is why it is written, “And He will be my salvation,” for which the Holy King extends and bequeaths below, and the right awakens to perform miracles.
240) “This is my God, and I will praise Him.” This is Tzadik [righteous], Yesod, from whom blessings emerge in Zivug. “And I will praise Him” means in the same place where love is found, which is the Temple. Moses said, “My father’s God, and I will extol Him.” This is the left side, from which the Levites come. Since Moses said about this side, “And I will extol Him,” there is the perfection of everything in it, since “And I will extol Him” means that he includes it in the right side, which is the entire perfection.
241) “And He will be my salvation” is the Holy King, ZA, as it is written, “The Lord is my strength and song, and He will be my salvation.” The meaning of what he says is that HaVaYaH is “He will be my salvation,” which is the Holy King, called HaVaYaH, ZA.
242) “The Lord is my strength and song.” It is written, “A friend loves at all times, and a brother is born to adversity.” “A friend loves at all times” is the Creator, of whom it is written, “Do not forsake your friend and the friend of your father.”
243) “And a brother is born to adversity.” When your enemies trouble you, the Creator says, “For the sake of my brothers and my friends, I will say, ‘May peace be within you.’” Israel are called brothers and friends of the Creator. “Born” means that during the adversity, the one who will be as your brother will be born in the world, to save you from all those who trouble you.
244) “Is born” means that the holy King will awaken in this force, to avenge the nations on your behalf and to nurse you from mother Bina, in the left, as it is written, “The Lord is my strength and song, and He will be my salvation,” to evoke Gevurot against the idol worshipping nations.
245) Man should love the Creator because there is no other work before the Creator but love. Anyone who loves Him and works with love, the Creator calls him, “Lover.” Thus, what is the meaning of the verses, “Do not forsake your friend and the friend of your father,” and “Let your foot rarely be in your friend’s house”?
246) Indeed, “Do not forsake your friend and the friend of your father.” “Do not forsake” means serve Him and adhere to Him and do His commandments. This is written concerning offerings. But concerning sins and faults, it is said, “Let your foot rarely be in your friend’s house,” meaning leave out your inclination so it will not boil against you and will not govern you, and no foreign thought will rise. “Your friend’s house” is the holy soul, which your friend has instilled in you and placed within you.
247) Hence, serving the Creator is to love Him however He behaves with you, as it is written, “And you shall love the Lord your God.” “This is my God, and I will glorify Him.” All of Israel saw by the sea what Prophet Ezekiel did not see. Even fetuses in their mothers’ wombs saw and praised the Creator. They were all saying, “This is my God, and I will glorify Him, My father’s God, and I will extol Him.” “My father’s God,” as it is written, “The God of Abraham.”
248) Why does it say, “And I will extol Him”? After all, the God of Abraham, right line, is exalted; there is no need to extol Him. The God of Isaac, who is the left line, needs to be extolled, and not the right line. Even so, it needs to be extolled. It is all one thing. “And I will extol Him” on all sides, including those who know how to unite the great Holy Name, as well. It, too, needs to be extolled because this is the high work of the Creator.
249) “Your watchmen raise their voices, they sing joyfully together.” “Your watchmen,” are those who are longing for the time when the Creator will have mercy, to build His home. “Raise their voices,” meaning every person who weeps and raises his voice for the ruin of the House of the Creator is rewarded with them singing joyfully together, and rewarded with seeing it settled with joy.
250) “When the Lord returns Zion.” When Jerusalem below was ruined and the assembly of Israel, Malchut, was exiled, the holy King, ZA, rose up to Zion, Yesod de Malchut, and sighed opposite her, since the assembly of Israel has been exiled. And when the assembly of Israel returns to her place, the Holy King will return to Zion, to His place, to mate one in one. It is written, “When the Lord returns Zion,” and not “To Zion,” since “The Lord Zion” implies the Zivug of the Lord with Zion. And then Israel will say, “This is my God and I will glorify Him.” And it is written, “This is the Lord, for whom we waited; we will be glad and rejoice in His salvation,” the salvation of the Lord who returned to Zion.
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