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.‎

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי13 мая 2011 г.שיעור בנושא "פתרון בעיות העולם"

שיעור בנושא "פתרון בעיות העולם"

שיעור בנושא "פתרון בעיות העולם"

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי13 мая 2011 г.
שיעור בנושא "פתרון בעיות העולם"

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם