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104) “Sanctify yourselves, therefore, and be holy.” One who sanctifies himself from below is sanctified from above. One who defiles himself from below is defiled from above. It is good that he is sanctified from above, for the sanctity of his Master is upon him. However, from which place is he defiled? Is there impurity above?
105) The act below awakens an act above. If the act below is in holiness, holiness awakens above and comes and stays on a person, and he is sanctified in it. If he defiles himself below, the spirit of impurity awakens from above and comes and stays over him, and he is defiled in it. It depends on one’s actions.
106) There is no good or bad, holy or unholy that does not have its essence and root above. By the act below, the act above awakens, and what depends on the act awakens above and a deed is done. And that which depends on speech is in speech because when speech is sentenced below, so it awakens above.
107) What is a speech that awakens above? It is written, “And speak a thing.” speech evokes another speech, above, which is called “a thing,” the Malchut, as it is written, “The word of the Lord which was,” and as it is written, “And the word of the Lord was precious.” It is also written, “By the word of the Lord the heavens were made.” All those imply to Malchut, which is called “thing,” since man’s speech rises and breaks through the firmaments until it rises to its place and evokes either good—and then it is good—or bad—and then it is bad. In other words, either he evokes the Malchut of Kedusha [holiness] to affect him, or he evokes the Malchut of Tuma’a [impurity] to affect him. This is why it is written, “Keep yourself from every evil thing.”
It follows that both the act and the speech that one does and speaks below, if they are Mitzvot, he draws Kedusha from above, from Malchut. And if they are sins, he draws Tuma’a from above. The difference between an act and speech is that through Mitzvot that depend on an act, one evokes and draws from the externality of Malchut, where it is considered action, and through Mitzvot that depend on speech, he evokes and draws from the internality of Malchut, which is considered speech.
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