Fourteenth Commandment

‎247) The fourteenth commandment is to keep the Sabbath day, which is the day of rest from ‎the entire deed of creation. Two commandments are included here: to keep the Sabbath day, ‎and to tie that day to its holiness, meaning to extend the Mochin of Hochma, called ‎‎“holiness,” to keep the Sabbath day, as it is mentioned that it is the resting day for the world ‎and all the deeds are perfected in it and done before the day begins.‎

On the Sabbath day, ZA rises to AA, Nukva to AVI, BYA rise to YESHSUT, to ZON of ‎Atzilut. Man’s NRN rise with them to Atzilut, where they receive light of Haya. Thus, there ‎are two commandments:‎

‎1. Keeping the Sabbath day so that one does not fail in performing work and carrying from ‎domain to domain. Once the worlds have completely parted from the shells, we must be ‎careful not to make the shells strong enough to return and mingle with that day. One who ‎does such work causes the mingling of shells in Kedusha [sanctity].‎

‎2. Tying that day in its holiness, as it should. Through the delight of the Sabbath, we extend ‎the light of Atzilut to our NRN. The light of Atzilut is light of Hochma, called “holiness,” ‎and we are sanctified by it.‎

Keeping the Sabbath day refers to all the toils and works implied in the works and wars with ‎the Sitra Achra, which separate us from adhering to the Creator. The rule is that where there ‎is toil, there is Sitra Achra, since through the wars and toils we sort out the holy sparks ‎absorbed within the Sitra Achra, and each sorting is considered a separate work.‎

First, all those sorts were done by the Emanator Himself, which are all the works of the ‎Creator presented in the six days of creation. When all the sorts were done, it is considered ‎that they were perfected and came to their end. At that time, the Sabbath began, which is the ‎day of rest, since the work has been completed and there was nothing more to mend.‎

This is why the Sabbath day is the day of rest for all the worlds, since each Sabbath, that ‎wholeness that prevailed in the first Sabbath—the day of rest when all the shells were ‎separated and stuck in the great deep—returns and comes, and the worlds rise to Atzilut, the ‎complete unification. We must extend that Kedusha, and it is extended to us through the two ‎commandments of remembering and keeping.‎

‎248) When the day began, what remained was the creation of spirits for whom no body was ‎created. Did the Creator not know how to delay the start of the day until bodies were created ‎for those spirits? Indeed, the tree of knowledge of good and evil was evoking the evil side ‎and sought to strengthen in the world. Thus, many spirits parted and came out in many arms ‎to strengthen and clothe in bodies in the world.‎

When the day began, there remained the creation of the spirits for whom no bodies were ‎created. In other words, the day began before the Creator managed to create bodies for those ‎spirits, as it is written, “Because in it He rested from all His work which God had created and ‎made.”‎

Did He really complete His work with the desired aim and create nothing for us to do ‎because He had done and completed everything by Himself? Rather, the Creator made all the ‎scrutinies and completed all the works so that we would have an opportunity to do, meaning ‎that we could do them and complete them through our work in Torah and commandments. ‎The resting was said only in relation to that which belongs to the Emanator’s work, since the ‎Creator has already rested from all His work because nothing was missing on His part. All ‎that the Creator has created and completed allows us to do and to complete them on our part, ‎as well.‎

Hence, there remained spirits that the Creator did not manage to make bodies for them ‎before He sanctified the Sabbath. Bare spirits remained, bodiless. These bodiless spirits are ‎the shells and evildoers that bring man to sin. He left them deliberately, for by that we ‎were given the power of choice and a place of work in Torah and commandments.‎

Did the Creator not know how to detain Himself from beginning the day until bodies were ‎created for those spirits? Rather, the tree of knowledge of good and evil was evoking that ‎evil side and sought to increase in the world. Malchut is called “the tree of knowledge of ‎good and evil: if he is rewarded, it is good; if he is not rewarded; it is bad.” When Adam ‎HaRishon sinned with the tree of knowledge, he became “Not rewarded.” Hence, the evil in ‎the tree of knowledge of good and evil awakened, and the evil wished to intensify in the ‎world, to overcome the good, and to cling to the world so that the good would never be able ‎to defeat it. Then several spirits came out with all kinds of arms, to strengthen in the world ‎and to clothe in bodies.‎

Two points conjoined in Malchut: 1. the mitigation in Bina, the quality of mercy; 2. the ‎quality of judgment in Malchut herself. When Malchut is properly corrected in Kedusha, the ‎point of the quality of judgment is hidden and concealed, and the point of the quality of ‎mercy is revealed. Then one is rewarded, and it is good. If one sins and blemishes it, the ‎quality of judgment in Malchut appears, and power is given to doers of harm and ruin to ‎govern him, and it is bad.‎

If he is rewarded and the point of mercy dominates in disclosure, he is rewarded with raising ‎Malchut to the upper Bina through his actions, and the upper mercy and Mochin appear over ‎him. If he is not rewarded and discloses the quality of judgment in her, not only does he ‎blemish Malchut, he also blemishes the point of Bina that joined with the Malchut, as she has ‎been turned from mercy to judgment due to the appearance of judgment in Malchut, for the ‎whole of the disclosed quality governs.‎

Thus, after the sin of the tree of knowledge, the power of judgment in Malchut appeared, ‎blemishing the point of Bina in her, which turned into the quality of judgment, and this point ‎of Bina is the whole of the possibility for correction in Malchut, who on her part is called ‎‎“good,” when the point of Bina is disclosed. But now that the point of Bina has been turned ‎into judgment, as well, the Sitra Achra thought that it was his time to increase in the world ‎and clothe in people’s bodies, those of Adam HaRishon and his sons.‎

The body of the Sitra Achra inherited the body of Adam HaRishon, and no correction of ‎Malchut is perceivable there from the side of the good, since he saw that the point of Bina in ‎Malchut has also been inverted into the quality of judgment, and no correction was ‎perceivable there any longer.‎

Therefore, many spirits went out to be strengthened in the world, with several types of arms, ‎meaning the power of ruin, to clothe in bodies of people in this world and to permanently ‎rule here. They thought that there would be no deliverer from them due to the flaw that ‎Adam caused in the point of mercy in Malchut with his sin.‎

‎249) When the Creator saw it, He evoked the blowing of wind from the tree of life, ZA, and ‎knocked on another tree, the Malchut. Then the other, good side, awakened, and the day ‎began. It is so because the creation of the bodies and the awakening of the spirits on this ‎night of the Sabbath are on the good side and not on the other side.‎

When the Creator saw that the sentence was with the Sitra Achra and they had power to ‎clothe in bodies in the world, which would completely prevent further correction, He evoked ‎blowing of spirit [also wind] of life from the tree of life and made a coupling with the other tree, ‎Malchut, giving Her the breath of the spirit of life. And once again, the other side, the good, ‎awakened in Malchut as it was prior to the sin of Adam HaRishon, for if he was rewarded it ‎was good. Then the day began, and the sanctity of the Sabbath was extended to the world.‎

In other words, although the ruling was that the Sitra Achra would have the power to clothe ‎in bodies, the Creator acted in contrast to the ruling and did not take the flaw that Adam ‎HaRishon caused into consideration whatsoever. And ZON, which are the tree of life and the ‎tree of knowledge of good, made a coupling as before the sin and extended the sanctity of the Mochin ‎of the Sabbath day in the world.‎

It was said in The Zohar that the light that operated in the six days of creation was concealed ‎only after the Sabbath. And through this act, when the Sabbath day was extended to the ‎world, the plot of the Sitra Achra to clothe in bodies of people in this world was thwarted, and ‎they remained bodiless spirits. Thus, a person could repent.‎

The creation of the bodies and the awakening of the spirits on this night of the Sabbath are ‎from the good side, not from the Sitra Achra because the Creator’s work exists forever. As on ‎the first Sabbath, He did not take into any consideration the fact that Adam had already been ‎blemished by the sin of the tree of knowledge, ZON made a coupling, and He sanctified the day as prior ‎to the sin, since He revoked the entire domination of the Sitra Achra although they had the ‎power to dominate.‎

Similarly, on all the Sabbaths during the 6,000 years, although man is full of filth because he ‎still did not correct the sin of the tree of knowledge, when he makes a coupling on Sabbath eve, the evil ‎forces have no control over him whatsoever. In his coupling, he extends the body and spirit ‎of the newborn as though there was no flaw in him from the tree of knowledge, as though he ‎has already corrected the sin of the tree of knowledge by himself.‎

The creation of the bodies and the awakening of spirits on this night of the Sabbath are on ‎the good side. Even though the person has not been rewarded, on this night, the Sitra Achra ‎has no governance over him at all, and he can extend bodies and spirits through his coupling ‎from the side of the tree of knowledge of good, and not from the Sitra Achra. This is the ‎force of correction that prevailed on the first Sabbath, when the Creator did not mind the evil ‎that Adam HaRishon had extended over himself at all.‎

‎250) If he had given precedence to the other side on that night before he gave precedence to ‎the good side, the world would not be able to exist before them for even a moment. But the ‎Creator prevented that by skipping the sanctification of the day before Him, and was early to ‎come before the other side, and the world existed. And instead of the other side’s thought of ‎being established and strengthened in the world, the good side was established and ‎strengthened on that night, building holy bodies and spirits on that night from the good side. ‎For this reason, the time of wise people, who know it, is from Sabbath to Sabbath.‎

‎251) Then, when the other side saw it—that the side of Kedusha did what he wished to do—‎he went and roamed through several of his armies and sides and saw all of them naked ‎performing intercourse in their beds by candlelight. Hence, all the children born from there ‎suffer from epilepsy because the spirits from that other side are on them. These are the naked ‎spirits of the wicked, who are called “evildoers.” And Lilit is over them and kills them.‎

‎252) When the day begins and the Kedusha governs the world, that other side diminishes ‎itself and hides through the Sabbath night and throughout the Sabbath day, except for ‎Asimon and his entire sect, who walk on the candles in secret, to see the revealing of the ‎intercourse. Afterwards, they hide in the hole of the great deep. When the Sabbath was over, ‎several armies and camps fly and roam the world. This is why the psalm of evildoers, “He ‎who dwells in the shelter of the Most High,” was written so that they would not govern the ‎holy nation.‎

The sentence was for the Sitra Achra to be able to clothe in bodies. Had they managed to ‎clothe in bodies, the land would have been given to the hands of wickedness. Then, the ‎bodies and offspring coming to the world would all be from the evil of the Sitra Achra. They ‎would not have the strength to be corrected in the good side forever. Therefore, had the other ‎side come first on that night, before the good side came, the world would have been unable ‎to resist them for even a moment because their filth would govern all the offspring in the ‎world, and it would be impossible to cling to the good side even for a moment.‎

But the Creator prevented it and skipped to start the day ahead of him, arriving before the ‎other side, since the Kedusha of the Sabbath preceded the Sitra Achra and the light of rest ‎and arrest appeared in the worlds, yielding and dropping the Sitra Achra and all the shells to ‎the hole of the great deep. Hence, the world existed because through it, an opportunity came ‎to beget bodies and spirits from the good side in a coupling on the Sabbath night, and the ‎world exists in the desirable manner.‎

It was said that He skipped to start the day ahead of him, since anything that does not follow ‎the order of the system of the worlds is called “skipping.” And since the Kedusha of the ‎Sabbath comes only by awakening from above, since man has not made any repentance and ‎correction to be worthy of it, but the Emanator Himself brought the remedy for the world’s ‎correction first, hence it is called “skipping.”‎

And instead of the plan of the Sitra Achra to be established in the world and strengthen, the ‎good side was established and strengthened on that night, since that night, after the flaw of ‎the tree of knowledge, was to rightly belong solely to the construction of the Sitra Achra in ‎all his might. And this is what the Sitra Achra thought. But the opposite took place: Kedusha ‎took his place and holy bodies and spirits from the good side were built on that night, since ‎preparation was made that anyone who makes a coupling on that night extends bodies and spirits from ‎the good side, where there is no grip to the Sitra Achra whatsoever, the complete opposite of ‎the plan of the Sitra Achra.‎

For this reason, the time of sages, who know it, is from Sabbath to Sabbath, since then the ‎bodies and the spirits are built from the good side because then the Sitra Achra sees that what ‎he had planned to do, the good side did first. He contemplated being built and strengthened ‎on that night of the Sabbath, but in the end, the side of Kedusha was built.‎

At that time, the Sitra Achra walks and roams through several of her evil camps and sides, ‎and sees them all naked, performing intercourse on their beds by the candlelight. And all the ‎children that are born from them suffer from epilepsy, and the Sitra Achra places evil spirits ‎over those children, wicked spirits that are called “evildoers.” Because of them, Lilit is ‎over them and kills them.‎

But when the day begins, the sanctity of the day governs the world, the Sitra Achra ‎diminishes himself and hides throughout the night of the Sabbath and the day of the Sabbath. ‎Hence, then is the time of the wise. The exception is the evildoer called Asimon and his ‎entire camp, who walk in secret with candles to see the revealing of the intercourse and then ‎hide in the hole of the great deep. Although that Asimon has the power to see the intercourse ‎by candlelight on the Sabbath, too, he does not have the power to harm on Sabbath, but must ‎promptly return to the hole of the great deep. Only after the Sabbath can he harm.‎

Explanation: Rabbi Shimon sensed a question here about the words “The time of sages is ‎from Sabbath to Sabbath.” Each day at midnight, the Creator walks with the righteous in the ‎Garden of Eden and there is coupling for the sages, and not necessarily on Sabbath nights. To ‎explain that, he elaborated on the difference between a coupling on Sabbath and a coupling ‎on a weekday in performing intercourse by candlelight. According to the literal meaning of ‎the words, the difference is that on nights of weekdays, the Sitra Achra has the power to ‎strike the newborn children with epilepsy, and Lilit has the power to kill them.‎

But on Sabbath nights, although there is the evildoer Asimon and his sect, who have the ‎power to see them on Sabbath, too, at that time, he does not have the power to harm them, but ‎only after the Sabbath. And there is a correction for that, as well, in the separation. In prayer ‎and in separating over the cup, the power of this evildoer is completely annulled. Thus, ‎there is a big difference between a coupling on the Sabbath night and a coupling of a night of ‎a weekday at midnight.‎

There are “lights of light,” ZA, the upper unification, and there are “lights of fire,” Nukva of ‎ZA, the lower unification. Also, there are three discernments in her flame: 1) white light, 2) ‎azure light under the white light, 3) a crude thing such as fat or oil or wick to which the ‎azure clings.‎

The azure light is the judgment in the flame; hence, it is a consuming fire that eats and ‎consumes everything that is below it. It eats the fat and the wick to which it clings. Also, ‎white light is the mercy in her because white means mercy.‎

For this reason, the children of one who performs intercourse by candlelight suffer from ‎epilepsy, and Lilit can kill them because the azure light of the candle, the quality of judgment ‎is there and the Sitra Achra has the power to cling to the coupling. This is so because their ‎bodies, the filth of the serpent that exists in the bodies of the performers, appears through the ‎quality of judgment, and each finds its own kind and awakens.‎

Thus, the coupling was permitted at midnight specifically in the dark, when there is no light, ‎because then it was said of Malchut, “She rises while it is still night,” and the mercy appear. ‎However, if there is candlelight there, it causes the filth to appear in bodies, and the Sitra ‎Achra clings to the coupling and sees all those who are performing intercourse naked by ‎candlelight. Through the light of the candle, the Sitra Achra sees the disclosed filth in their ‎bodies and slanders them, clinging to their coupling.‎

However, on the Sabbath night all the judgments come out of her, and the azure light turns into ‎white light, too, by which it was permitted to perform intercourse even by the light of the ‎candle. Moreover, even the filth in man’s body completely disappears by the power of the ‎sanctity of the Sabbath, and there is no longer fear of exposing the body by the candlelight. It ‎was said about it, “Except for Asimon and his entire sect,” who walk by candles in hiding to ‎see the revealing of the intercourse.‎

Even on Sabbath, when the azure light becomes white and there is no judgment there at all, it ‎is still necessary for the candlelight to cling to something crude. This is necessarily ‎considered judgment because a crude thing is turbid and implies judgments. But on Sabbath, ‎the judgment form is not apparent in it and is regarded as an unstamped coin. It is unknown ‎what it is, hence this evildoer, implied in the crude thing to which the candle clings, is ‎called Asimon, which is an unstamped coin.‎

This is why it was said that they walk by the candles in hiding, for it is the crude thing that ‎extends in hiding with the candle, for the candle would not burn without it. Hence, he sees ‎the revealing of the coupling and can thus harm him after the end of the Sabbath. Indeed, ‎because of the revealing of their bodies, there is no fear on the eve of the Sabbath because ‎the filth of the body is not apparent on Sabbath. But after the Sabbath, he has the power to ‎reveal the form of evil in him and harm him.‎

And although on Sabbath, Asimon and his sect cannot harm because there is still no form of ‎evil in him, after the Sabbath he and his sect reacquire their form and fly out of the great ‎deep into the settled place and roam the world and may harm. This is why the psalm of ‎damagers was set up, “He who dwells in the shelter of the Most High,” for by this repentance ‎and prayer, the one who dwells in the shelter is saved from them.‎

‎253) To which place do they roam on that night after the Sabbath? When they come out in a ‎hurry and contemplate ruling the world, over the holy nation, they see them standing in ‎prayer and saying the psalm “He who dwells in the shelter of the Most High,” first ‎separating within the prayer and then separating over the cup, they fly away from there. They ‎walk and roam and arrive in the desert, may the Merciful one save us from them and from ‎the evil side.‎

This relates only to the end of the Sabbath, not to all the nights of the week, since at the end ‎of Sabbath there is still a record from the Kedusha [sanctity] of the Sabbath. Why do they fly ‎out and rise from the great deep when Sabbath ends? When they come out in a hurry and ‎contemplate ruling the world, over the holy nation, Israel, and see them standing in prayer ‎saying, “He who dwells in the shelter of the Most High,” first saying the separation in prayer ‎and then separation on the wine, they leave and fly out of them. They walk and wander and ‎arrive in the desert, a place where people do not dwell. Thus, people are saved from them.‎

The Sitra Achra has three places: 1) On Sabbath, they are in the hole of the great deep and ‎are powerless to harm. 2) At the end of Sabbath, through prayer and separation, they are in ‎the desert, a place where there are no people. They have the power to harm, but they are ‎repelled from the settled place. 3) On the rest of the nights, they are present in settled places, ‎too.‎

‎254) Three are the ones who inflict harm upon themselves: 1) one who curses himself, 2) one ‎who throws bread or crumbs more than the size of an olive, 3) one who lights the candle at ‎the end of Sabbath, before Israel reach the service, Kedusha, in “And You are holy.” With ‎that fire, he causes the lighting of the fire of Hell until their time comes.‎

‎255) There is a place in Hell for those who desecrate Sabbaths. Those who are punished in ‎Hell curse those who light the candles before it is time, telling him, “Behold, the Lord will ‎hurl you up and down with a man's throw. ...He will violently roll and toss you like a ball ‎into an expansive country.”‎

Commentary: There is an evildoer, called Evil Eyed, who loves curse, as it is written, “And ‎he loved cursing and it came to him; and he does not desire blessing.” When a person curses ‎himself, he thus gives strength to that Evil Eyed, who loves curse, to govern him, thus ‎inflicting harm on himself.‎

‎“One who throws bread or crumbs more than the size of an olive.” There is nothing in this ‎world without an important root above. It is all the more so with bread, upon which man’s ‎life depends. Thus, it has a very important root above. Therefore, one who slights one’s bread ‎flaws the root of his life above. This is clear to any person only in a satiating meal, which ‎gives him life.‎

However, with bread and crumbs that are only the size of an olive, some people slight them ‎and throw them because they are not satiating. But since one must bless the blessing for the ‎food even on as much as an olive, they must be regarded as a satiating meal and must not be ‎slighted. One who slights them inflicts harm upon himself.‎

The ministering angels said to the Creator: “It is written in Your law: ‘Who does not show ‎partiality nor take a bribe,’ yet You are partial toward Israel, as it is written, ‘The Lord will ‎lift up His countenance to you.’” He replied, “How would I not lift up My face to Israel, for ‎whom I wrote in the Torah, ‘When you have eaten and are satisfied, you shall bless the Lord ‎your God,’ and they are meticulous about themselves to the size of an olive and the size of ‎an egg?” Thus, because of the meticulousness on the size of an olive, considering it a ‎satisfying meal although it is not, we are rewarded with the Creator lifting up His face to us, ‎even though we are not worthy. It follows that those who slight crumbs the size of an olive ‎and do not consider them a satisfying meal are not rewarded with the Creator’s favor and ‎cause themselves harm.‎

Also, one who lights a candle at the end of the Sabbath before Israel reach the service, ‎Kedusha, causes lighting of the fire of Hell with that fire. This is so because until that time it ‎is Sabbath, the sanctity of the Sabbath governs him, and the fire of Hell still does not govern ‎him, as on Sabbath. One who lights the candle prior to the service, Kedusha, is regarded as ‎desecrating the Sabbath, for he lights the fire of Hell before its time, thus harming himself.‎

There is a special place in Hell to punish those who desecrate the Sabbath, as desecration of ‎the Sabbath is the worst. Those who are sentenced in Hell curse him for what he has caused ‎by his actions, lighting the fire of Hell before its time.‎

‎256) He is unfit for lighting the candle when the Sabbath ends before Israel separate by ‎prayer and separate over the cup, for until that time, it is Sabbath and the sanctity of the ‎Sabbath governs us. After the separation over the cup, all those hosts and all those camps ‎appointed over the weekdays return each to his place and to the work on which he is ‎appointed, since the prohibition is primarily only until the service of Kedusha. However, one ‎should be careful not to light a candle until after the separation because until that time it is ‎still considered Sabbath. However, it is certainly permitted to light a candle for the ‎separation and the “creator of lights of fire.”‎

‎257) When the Sabbath enters and the day begins, holiness awakens and governs the world, ‎and the secular [opposite of holy in Hebrew] is revoked from its governance. Until the time ‎when the Sabbath ends, they do not return to their places. Even when the Sabbath ends, they ‎do not return to their places until Israel in the land of Israel say, “Who separates between ‎holy and secular.” At that time, the holy departs and the camps appointed over the weekdays ‎awaken and return to their places, each to his appointed watch.‎

‎258) And yet, they do not govern until there are lights from the candlelight, all of which are ‎called “the lights of fire,” since they all come from the pillar of fire and from the foundation ‎of fire, and govern the lower world. This is all when a person lights the candle before Israel ‎complete the service of Kedusha. Malchut is called “pillar of light,” and the powers in the ‎candlelight are judgments. Hence, they do not have the power to activate the judgments ‎before the candle is lit.‎

‎259) However, if he waits until the service of Kedusha is completed, those wicked ones in ‎Hell justify the Creator’s judgment of them and keep on that person all the blessings that the ‎public says, “And may God give you of the dew of heaven,” “Blessed are you in the city, and ‎blessed are you in the country.”‎

By saying the service of the Kedusha, they extend a great illumination by which they are ‎saved from the judgment of Hell. And when the wicked in Hell see it, they regret their bad ‎deeds and justify the Creator’s sentence of them, meaning that they are worthy of their ‎punishments. And since that man caused them to justify their judgment and to sanctify the ‎name of the Creator, all those blessings that are said by the public at the end of the Sabbath ‎are kept in regard to that person.‎

‎260) “Happy is he who makes the poor wise; the Lord will deliver him in a day of evil.” It should ‎have said, “In a bad day”; what is, “In a day of evil”? It is on a day when that evil governs to ‎take his soul. “Happy is he who makes the poor wise.” The poor is one who is dangerously ill. He ‎wisely heals him from his sins before the Creator. A “Day” is one in which the judgment is ‎on the world, and he is wisely delivered from it, as it is written, “The Lord will deliver him ‎in a day of evil,” meaning on the day when the judgment was given to that evil to rule the ‎world, the Lord will save him.‎

He should have written, “The Lord will deliver him on a bad day.” Why does he say, “On a ‎day of evil,” which is the feminine form [in Hebrew]? The text implies the domination of the ‎shell [which is female in Hebrew] who is called “evil,” who takes man’s soul. “He who makes the poor wise” is one who speaks to the sick to repent. Thus, the Creator delivers him from the ‎domination of the shell called “evil.”‎

The Zohar brings it here because it says that they harm themselves. Hence, it offers an ‎advice: he should make the poor wise, persuade the sick to repent, and the Creator will heal him. In ‎return, the Creator will deliver him in a day of evil, which he caused to his soul.‎

Another interpretation: It is a day when there is judgment on the world. He wisely escapes it, ‎meaning that even if judgment day is over the entire world, the Creator will deliver him as a ‎reward for wisely making the sick repent. A day of evil is a day when the judgment has ‎already been given to the appointee who is called “evil” to govern the world. Yet, one who ‎ makes the sick wise, to make him repent, the Creator will deliver him from that evil.‎

The difference between the two interpretations is that the first interpretation relates only to ‎an individual who harmed himself. The second interpretation relates also to the evil to which ‎the entire world was sentenced. Even then, the Creator will deliver him by merit of the ‎commandment.‎

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