Let
Us
Make
Man
658.
“And
God
said,
‘Let
us
make
man
in
our
image.’”
It
is
written,
“What
is
man,
that
You
should
remember
him,
and
the
son
of
man,
that
You
should
visit
him?
For
You
have
made
him
a
little
lower
than
the
angels.”
When
the
Creator
wanted
to
create
the
man,
He
consulted
with
the
angels
surrounding
His
throne
and
said
to
them,
“Let
us
make
man.”
They
said
to
Him,
“Lord
of
the
world,
what
is
the
nature
of
this
man,
what
is
man,
that
You
should
remember
him?”
659.
In
the
whole
of
the
Torah,
we
never
find
that
the
Creator
consults
with
the
angels,
about
any
of
the
things
that
He
must
do.
660.
Above
and
below,
there
is
no
one
who
attains
the
mind
of
the
Creator.
When
they
want
to
attain,
they
immediately
retreat
from
their
attainment
like
a
bird
that
flies
and
returns
to
the
place
where
it
dwells.
So
are
the
angels,
until
they
return
and
say,
“Blessed
is
the
glory
of
the
Lord
from
His
place.”
Therefore,
how
can
it
be
that
the
Creator
would
consult
with
the
angels?
661.
You
find
that
the
Creator
created
the
first
light,
and
from
that
light,
He
created
the
rest
of
His
servants.
If
He
did
not
consult
with
the
first
light,
which
was
created
first,
when
He
wanted
to
extract
from
it
the
rest
of
His
hosts,
He
certainly
did
not
need
to
consult
when
He
came
to
create
the
man,
for
man
was
akin
to
mouth
vapor.
663.
As
the
king
was
the
ruler
of
everything,
and
wanted
to
show
Himself,
that
everyone
is
incorporated
in
Him
and
He
is
everything,
He
spoke
of
Himself
in
plural
form.
So
is
the
Creator:
Since
He
wanted
to
show
that
the
whole
world
is
His,
and
everything
is
given
to
His
hand,
He
used
plural
form
to
show
that
He
is
everything.
664.
Rabbi
Shimon
came
to
Tiberias
to
purify
all
the
markets
of
Tiberias.
Rabbi
Pinhas
and
Rabbi
Yitzhak
saw
him
and
said,
“Until
when
will
we
sit
in
one
existence
and
will
not
be
able
to
walk?”
665.
Rabbi
Abaho
came;
he
said
to
Rabbi
Shimon,
“If
we
do
not
hear
an
answer
to
this
matter,
the
thieves
will
have
a
pretext
in
this
verse,
‘Let
us
make
man
in
our
image,
after
our
likeness,’
for
it
is
written
‘let
us
make’
in
plural
form.”
666.
It
is
written,
“The
deaf
heard
and
the
blind
looked
to
see.”
Did
the
Torah
say
this
to
the
blind
and
the
deaf?
Rather,
“blind”
means
blind
in
the
Torah,
that
they
have
a
straight
path
ahead
of
them,
yet
they
walk
in
twisted
ways
like
blind,
and
do
not
know
the
crux
of
the
matter.”
667.
When
the
Creator
created
the
world,
everything
was
essentially
water,
and
from
water,
He
planted
the
whole
world.
The
Creator
made
three
craftsmen
to
do
His
craft
in
this
world:
the
sky,
the
earth,
and
water.
Through
these,
all
that
there
is
in
this
world
was
created.
668.
He
invited
these
three
so
each
of
them
would
elicit
creations
that
the
world
needs.
He
summoned
the
water
and
said
to
them:
“You,
bring
out
the
earth
that
is
beneath
you,
and
you,
go
gather
into
one
place.”
The
water
did
that,
as
it
is
written,
“Let
the
waters
be
gathered.”
669.
He
called
the
earth
and
said
to
her:
“You,
extract
creations
from
you,
beasts
and
animals.”
She
promptly
did
so,
as
it
is
written,
“And
God
said,
‘Let
the
earth
bring
forth
the
living
soul
after
its
kind.’”
670.
He
called
the
sky
and
said
to
them,
“You,
divide
between
water
and
water.”
They
did
so,
as
it
is
written,
“And
God
made
the
firmament.”
He
called
the
earth
and
said
to
her,
“Bring
forth
grasses
and
herbs,
crops
and
the
fruits
of
the
tree.”
Promptly,
“And
the
earth
brought
forth
grass,
herb-yielding
seed.”
671.
He
called
the
sky
and
said
to
them,
“There
will
be
lights
in
you,
and
candles
to
shine
on
the
earth,
as
it
is
written,
‘Let
there
be
lights
in
the
firmament
of
the
sky.’”
He
called
the
water
and
said
to
them,
“You,
bright
forth
insects,
fish,
and
birds,
and
the
likes
of
them,
as
it
is
written,
‘Let
the
water
swarm
with
swarms
of
living
souls.’”
Through
those
three,
all
the
works
of
creation
were
done,
each
according
to
its
kind.
672.
When
the
sixth
day
came,
in
which
the
man
was
created,
they
were
all
ready
to
create
as
on
the
rest
of
the
days.
The
Creator
said
to
them,
“None
of
you
can
create
this
creation
alone,
as
with
all
the
creations
have
been
thus
far.
Rather,
all
of
you
will
unite
together,
and
I
am
with
you,
and
we
will
make
the
man,
for
you
will
not
be
able
to
do
him
on
your
own.
But
the
body
will
be
yours,
the
three
of
you,
and
the
soul
will
be
Mine.”
673.
Therefore,
the
Creator
called
them
and
said
to
them,
“Let
us
make
man,
you
and
I,
I
the
soul,
and
you
the
body.”
And
so
it
is—the
body
is
from
the
three
of
them,
who
were
the
craftsmen
in
the
rest
of
the
work
of
creation,
and
the
Creator
gave
the
soul,
participating
with
them
in
her.
674.
“‘In
our
image,
after
our
own
likeness,’
as
it
should
be
for
us,
since
the
body
that
was
taken
from
you
will
know
and
be
similar
to
you,
like
the
one
that
was
taken
from
Me,
which
is
the
soul.
He
will
be
similar
to
Me,
aloof
from
worldly
matters
and
desiring
and
yearning
for
the
upper,
holy
ones.”
675.
“‘In
our
image,
after
our
own
likeness,’
that
the
body
that
was
taken
from
you
will
not
exist
forever,
because
of
you,
as
it
is
like
those
creations
you
have
produced,
since
it
is
dust
like
the
rest
of
creations.
And
the
holy
soul
that
I
have
placed
in
him
will
exist
forever,
as
she
is
not
a
body
and
will
be
similar
to
me—in
eternal
existence.”
676.
That
answer
is
the
clarification
of
the
matter
since
it
was
found
in
the
work
of
creation
that
there
were
those
three:
the
sky,
the
earth,
and
the
water.
This
is
why
it
is
possible
that
the
Creator
told
them
“Let
us
make
man,”
that
He
participated
with
them.
677.
However,
only
the
earth
took
the
power
of
the
three
of
them
until
there
were
four
elements
in
her:
fire,
wind,
water,
and
dust.
She
took
two
from
the
sky,
fire
and
wind,
and
one
from
the
water:
water.
And
one
that
is
in
her,
the
earth,
brought
forth
the
mass
of
the
man,
and
the
Creator
placed
in
it
the
soul,
as
it
is
written,
“And
the
Lord
God
made
the
man
dust
from
the
earth,
and
breathed
into
his
nostrils
the
soul
of
life.”
Thus,
both
of
them,
the
earth
and
the
Creator,
participated
together
in
making
him.
This
is
why
He
said,
“Let
us
make
man,”
and
the
Creator
told
her,
“Make
the
body,
and
I
the
soul.”
678.
In
a
similar
manner,
the
Creator
engaged
the
dwellers
of
the
world
in
the
creation
of
the
people,
since
there
are
three
partners
in
a
person:
the
man,
his
wife,
and
the
Creator.
Similarly,
in
the
creation
of
Adam
HaRishon,
there
were
the
sky,
the
earth,
and
the
Creator.
The
sky
corresponds
to
the
man;
the
earth
corresponds
to
his
wife,
and
the
Creator
always
participates
with
them.
This
is
why
it
is
written,
“Let
us
make
man,”
phrased
as
partnership.
But
the
Creator
never
partners
with
any
creation
in
the
world
except
with
man,
in
whom
He
placed
the
soul.
679.
Who
participates
with
the
rest
of
the
creations?
After
all,
they
have
a
living
soul!
The
power
of
the
earth,
which
is
a
living
soul.
But
the
Creator
participates
only
with
man.
680.
Woe
to
the
wicked,
who
do
not
want
to
adhere
to
the
partnership
with
the
Creator,
who
do
not
want
to
adhere
to
that
soul
that
He
has
given,
but
go
and
adhere
to
the
power
of
the
beasts,
as
it
is
written,
“Nevertheless,
man,
though
in
honor,
does
not
remain;
he
is
like
the
beasts
that
perish.”
“Does
not
remain”
means
he
did
not
want
to
stand
in
that
preciousness
and
glory
of
the
soul.
But
the
sin
that
he
made
was
that
he
was
like
the
beasts,
in
the
same
power
as
theirs.
“Like”
means
cut
off
and
quickly
becoming
similar,
and
not
rising
above.
681.
It
is
written,
“And
his
eye
sees
every
precious
thing.”
These
are
the
souls
of
the
righteous,
who
are
precious
and
glory
for
the
world
and
for
all
eternity.
682.
Man’s
merit
is
that
the
Creator
distinguished
him
from
all
other
creations.
How
did
He
distinguish
him?
Everything
that
the
Creator
created,
He
said
to
those
workers—the
sky,
the
earth,
and
the
water—to
do
it
on
their
own,
and
He
did
not
unite
with
them.
He
said
about
creations,
“Let
the
earth
bring
forth
a
living
soul.”
He
said
to
the
water,
“Let
the
water
swarm,”
and
He
did
not
unite
with
them.
683.
When
He
created
the
man,
the
Creator
united
with
them
in
making
him,
and
said,
“Let
us
make
man.”
He
placed
in
him
dignity,
sight,
smell,
stature,
walking,
touching,
speech,
and
doing.
He
likened
him
to
the
work
of
His
hands,
as
it
is
written,
“You
have
made
him
to
have
dominion
over
the
works
of
Your
hands;
You
have
put
all
things
under
his
feet.”
684.
When
He
threw
the
soul
in
him,
he
rose
to
his
feet
and
was
like
the
lower
ones
and
the
upper
ones.
His
body
was
similar
to
the
earth,
and
his
soul
to
the
upper
ones
in
appearance,
in
beauty,
in
honor,
in
dread,
and
in
fear,
as
it
is
written,
“You
have
crowned
him
with
glory
and
honor.”
685.
It
is
written,
“For
You
have
made
him
a
little
lower
than
God.”
What
equivalence
is
that?
In
his
soul,
which
is
holy
and
similar
to
Him.
But
the
flaw
in
him
is
over
the
body,
which
was
taken
from
the
earth.
686.
The
equivalence
with
God
cannot
be
in
knowledge
or
in
wisdom,
since
man
is
far
from
the
upper
ones.
The
angels
who
are
close
receive
the
power
of
abundance
of
the
mirror
of
above
first,
and
from
them
it
descends
to
those
angels
who
are
not
near,
and
from
them,
it
descends
to
the
sky
and
to
all
their
hosts,
and
from
them
to
man.
687.
The
throne
receives
first,
and
from
it
to
the
upper
angels,
and
from
them
to
those
who
are
not
so
superior
and
high
as
they
are,
and
from
them
to
the
sky,
and
from
them
to
man.
688.
But
the
man
is
similar
to
the
Creator
in
the
soul,
which
is
holy
and
will
never
perish,
since
she
was
taken
from
Him,
from
His
power
and
might,
unlike
the
body,
which
was
taken
from
the
ground
and
will
perish
and
return
to
dust,
as
it
was.
699
The
man
and
his
mate
were
created
together,
as
it
is
written,
“He
created
them
male
and
female.”
He
took
her
from
his
ribs
and
prepared
her,
and
brought
her
to
the
man,
as
it
is
written,
“And
He
took
one
of
his
ribs.”
690.
The
rib
that
He
took
from
his
ribs
was
the
first
Eve.
He
took
it
from
him,
and
she
harms
people,
as
it
is
written,
“And
He
took
one
of
his
ribs.”
This
is
the
first
one
that
was
taken
from
him,
since
she
is
a
harmful
spirit.
“And
closed
up
with
flesh
under
it,”
meaning
He
established
another
one
instead
of
her,
flesh
and
not
spirit.
691.
“And
closed
up
with
flesh
under
it,”
meaning
she
was
flesh,
but
the
first
one
was
not
flesh,
but
was
rather
the
filth
of
the
earth
and
its
yeast.
692.
When
the
Creator
created
the
man,
He
gave
him
luster
in
his
face
which
shines
all
over
the
world.
When
he
sinned,
it
is
written,
“and
the
sternness
of
his
face
is
changed.”
693.
“And
God
said,
‘Let
us
make
man.’”
Why
is
it
not
written
right
away,
“and
it
was
so,”
as
on
the
rest
of
the
days,
when
the
Creator
would
say
something,
and
it
is
immediately
written,
“and
it
was
so”?
Rather,
here
it
is
not
written,
but
rather
after
He
said
“Let
us
make
man,”
it
is
written,
“And
God
created
the
man.”
It
should
have
been
written
“and
it
was
so.”
694.
However,
there
was
not
only
that
in
the
work
of
creation,
that
it
is
not
written
in
it
“and
it
was
so,”
since
it
is
written,
“And
God
said,
‘Let
there
be
a
firmament
in
the
midst
of
the
waters,’”
and
it
is
not
written
“and
it
was
so,
but
rather
“and
God
made
the
firmament.”
Also,
“Let
there
be
lights
in
the
firmament
of
the
sky”;
it
should
have
been
written
immediately
“and
it
was
so,”
but
it
is
written,
“And
God
made
the
two
great
lights.”
695.
However,
anything
that
did
not
have
in
it
a
force
that
is
emanated
from
above
that
would
come
and
complete
it,
it
is
immediately
written,
“and
it
was
so,”
since
the
earth
extracted
them
in
completeness
of
all
their
operation
and
they
did
not
need
to
wait
for
the
upper
force
to
come
and
complete
the
completeness
of
that
operation.
696.
However,
anything
that
the
earth
extracted
that
did
not
have
the
completeness
of
the
operation
in
it
had
to
wait
until
the
force
would
come
from
above
and
make
the
existence
and
completeness
of
the
operation.
And
then
it
is
not
written
immediately,
“and
it
was
so.”
697.
In
the
man,
too,
the
earth
extracted
the
thing
that
she
could
do,
and
stood
until
He
would
give
the
force
that
He
is
able
to
give.
This
is
why
it
is
not
written
immediately,
“and
it
was
so,”
until
the
Creator
came
and
installed
in
him
the
force
from
above,
and
made
the
existence,
and
then
it
is
written,
“And
God
created.”
698.
What
did
the
Creator
see
that
He
made
the
man
only
on
the
sixth?
It
was
in
order
for
the
man
not
to
be
able
to
say
that
he
helped
in
some
way
with
anything
that
was
created.
699.
Rabbi
Elazar
rose,
lowered
his
head,
placed
his
hands
on
his
mouth
and
wept.
Rabbi
Akiva
told
him,
“Rabbi,
why
are
you
crying?”
He
told
him,
“Over
your
question
why
Adam
was
crated
on
the
sixth;
I
saw
a
vision
and
the
matter
is
troubling
me.
700.
“Akiva,
who
will
be
rewarded
with
this
prolonged
exile,
which
has
been
ongoing?
After
all,
no
man
will
rise,
the
Messiah,
who
is
destined
to
come
to
reach
the
clouds
in
the
sky,
before
the
sixth
day,
for
Adam
was
created
on
the
sixth
day,
which
is
in
the
6,000
years,
in
the
sixth
millennium,
and
not
in
its
completion
but
during
the
sixth
millennium,
except
if
they
strengthen
themselves
in
repentance.
This
is
so
because
the
governance
of
man
is
only
on
the
sixth,
which
is
Yesod,
since
the
six
days
are
HGT
NHY,
and
the
sixth
day
is
Yesod.
And
also,
6,000
are
HGT
NHY,
and
the
sixth
millennium
is
Yesod.
701.
“On
the
seventh
millennium,
the
world
will
remain
in
remission
and
ruined,
and
on
the
eighth
millennium,
the
world
will
be
renewed
as
before,
and
what
will
be
will
be,
as
it
is
written,
“And
it
shall
come
to
pass
that
he
who
is
left
in
Zion
and
remains
in
Jerusalem
will
be
called
‘holy,’”
and
it
is
written
about
them,
“May
the
glory
of
the
Lord
endure
forever;
may
the
Lord
rejoice
in
His
works.”
702.
“These
are
the
generations
of
the
heaven
and
the
earth
when
they
were
created,
on
the
day
when
the
Lord
God
made
earth
and
heaven.”
After
he
told
all
the
generations
that
the
heaven
and
the
earth
extracted,
so
you
will
not
say
that
they
were
all
created
in
six
days—this
creation
on
this
day,
and
that
creation
on
that
day—but
rather
all
the
generations
that
were
made
from
the
heaven
and
the
earth,
were
“on
the
day
when
the
Lord
God
made
earth
and
heaven,”
meaning
on
the
very
same
day
that
the
heaven
and
earth
were
made,
all
the
generations
that
formed
from
the
heaven
and
the
earth
were
immediately
within
them,
as
it
is
written,
“on
the
day
when
the
Lord
God
made
earth
and
heaven,”
that
heaven
and
earth
and
all
their
generations
emerged
and
were
formed
at
the
same
moment
as
His
thought
when
He
thought
of
their
formation.
However,
they
emerged
and
were
revealed
each
in
his
day.
703.
It
is
written,
“This
is
the
book
of
the
generations
of
Adam
on
the
day
when
God
created
man.”
Thus,
on
the
very
day
when
the
man
was
created,
all
his
generations
were
created,
as
with
the
heaven
and
the
earth.
704.
Similarly,
on
the
same
day
when
the
man
was
born,
all
his
generations
were
made
with
him.
On
that
day,
the
Creator
showed
him
all
his
generations
and
passed
the
souls
before
Him
in
their
form.
He
would
say,
“This
is
so
and
so,
and
this
is
so
and
so,
this
is
the
sage
of
the
generation,
and
this
is
the
judge
of
the
generation,
and
likewise
all
the
generations
and
their
leaders.
705.
It
is
written,
“Thus
the
heavens
and
the
earth,
and
all
the
host
of
them,
were
finished,”
after
it
is
written,
“And
God
saw
everything
that
He
had
made,
and
indeed,
it
was
very
good.”
What
is
“all
that
He
had
done”?
“All”
comes
to
include
the
matter
of
the
angels,
who
are
very
good.
About
all
the
created
beings,
it
is
written
only
“that
it
was
good,”
but
here,
“and
behold,
indeed,
it
was
very
good,”
teaching
that
the
angels
were
created,
and
it
is
written
about
them,
“and
indeed,
it
was
very
good.”
706.
Why
does
the
text
also
add
“finished”
after
it
is
already
written
“all
that
He
had
done”?
It
is
a
term
of
yearning,
from
the
words,
“my
soul
yearns
for
You.”
“And
all
their
hosts,”
in
general,
are
the
angels,
who
are
called
“the
hosts
of
heaven,”
as
it
is
written,
“and
all
the
hosts
of
heaven
standing
over
him.”
When
He
completed
the
work,
she
was
longed
and
yearned
for
by
all
who
see
her.
707.
“Finished”
means
finished
from
action
and
finished
from
thought.
The
Creator
made
the
day
of
Shabbat
[Sabbath]
similar
to
the
next
world,
when
the
Creator
is
destined
to
rest
on
the
seventh,
the
seventh
millennium,
when
the
world
is
ruined.
708.
On
the
day
of
Shabbat,
an
additional
soul
is
added
to
a
person.
This
is
the
holy
spirit
that
is
on
him,
which
crowns
a
person
with
the
holy
crown,
the
crowns
of
the
angels.
It
is
of
that
same
spirit
that
is
destined
to
be
in
the
righteous
in
the
days
to
come.
For
this
reason,
a
person
must
cherish
the
day
of
Shabbat
for
that
holy
guest
who
is
with
him.
709.
That
additional
spirit
of
Shabbat
is
called
“glorified”
and
called
“holy,”
as
it
is
written,
“and
call
the
Shabbat
‘delight,’”
literally.
“The
holy
day
of
the
Lord
honorable”
is
the
additional
spirit
that
is
called
“holy
day
of
the
Lord,”
who
is
called
“honorable.”
710.
When
they
completed
all
the
works,
the
Creator
blessed
them
and
prepared
them
in
the
world,
and
commanded
each
one
not
to
change
His
preparation
from
the
matter
that
He
had
made
him,
and
that
each
one
would
bring
forth
its
appropriate
generation
from
now
and
forever,
as
it
is
written,
“which
God
has
created
to
do.”
“To
do”
means
that
he
will
engender
and
extract
everything
like
Him.
Also,
“to
do”
concerns
the
body
of
the
demons,
whose
work
was
not
completed
until
the
sanctification
of
the
Shabbat.
711.
When
Shabbat
entered
[began],
all
the
things
that
were
created
in
the
work
of
creation
rested
and
calmed,
each
according
to
its
creation.
Those
craftsmen
that
extracted
their
generations
each
of
the
six
days
of
creation
quieted
and
rested
on
the
day
of
Shabbat,
and
saw
that
they
were
all
completed,
and
all
their
generations
were
with
them
in
existence
and
in
action.
712.
These
are
the
generations
of
the
heaven
and
the
earth
when
they
were
created,”
like
a
person
praising
and
saying
“These
are
the
things
that
there
is
nothing
like
them.”
“When
they
were
created”
means
“He
created
them
with
a
Hey.”
“When
they
were
created”
means
truly
in
their
image
and
completeness.
713.
Rav
Nachman
said,
“Do
not
pronounce
it
“when
they
were
created”
but
“in
Abraham,”
for
he
accepted
His
law
and
His
covenant,
which
he
had
placed
in
him.
Were
it
not
for
Abraham,
who
accepted
the
law
and
the
covenant
of
the
Creator,
the
heaven
and
earth
would
not
have
existed,
as
it
is
written,
“If
not
for
My
covenant
day
and
night,
I
have
not
placed
the
ordinances
of
heaven
and
earth.”
714.
It
is
written,
“The
high
mountains
are
for
the
wild
goats;
the
rocks
are
a
refuge
for
the
rock
rabbits.”
It
is
no
wonder
that
the
world
was
created
for
Abraham,
who
observed
the
whole
Torah
and
all
that
he
was
commanded
by
the
Creator.
Also,
“When
they
were
created”
means
“in
the
bottom
Hey
of
the
name
HaVaYaH
He
created
them,”
as
it
is
written,
“for
My
name
is
in
the
midst
of
him.”
715.
The
name
of
the
Creator
was
not
unified
in
all
the
created
beings,
but
only
in
those
where
it
is
written,
“on
the
day
when
the
Lord
God
made
earth
and
heaven.”
No
animals
or
beasts
were
mentioned,
nor
any
created
being
from
among
those
that
are
flawed
and
fleeting.
Rather,
He
mentioned
His
names
on
those
who
exist
forever,
namely
heaven
and
earth.
716.
“On
the
day
when
the
Lord
God
made
heaven
and
earth,”
a
day
when
the
creation
of
heaven
and
earth,
the
day
of
Shabbat,
were
pleasing
to
the
Creator.
It
is
written
about
it
that
they
were
finished,
which
is
a
term
of
delight.
He
saw
the
Shabbat,
that
it
is
rest
and
holiness;
He
prepared
it
for
posterity.
717.
There
is
not
a
single
Shabbat
when
the
Creator
does
not
go
to
make
a
dance
[also
forgiveness]
with
the
righteous
in
the
Garden
of
Eden,
and
they
are
nourished
from
the
brightness
of
the
shining
mirror,
as
it
is
written,
“until
the
day
breathes,”
which
is
the
day
of
Shabbat.
“I
will
go
to
the
mountain
of
myrrh
and
to
the
hill
of
frankincense,”
this
is
the
next
world.
718.
It
is
no
wonder,
and
as
in
this
world,
the
Creator
gives
the
holy
spirit
to
each
one
on
the
day
of
Shabbat,
and
crowns
them
with
it,
the
righteous,
who
are
in
the
next
world,
He
will
certainly
crown
them
with
a
crown
on
the
day
of
Shabbat.
719.
Even
the
wicked
in
Hell
are
crowned
on
the
day
of
Shabbat,
and
they
quiet
down
and
rest.
There
is
not
a
wicked
one
from
Israel
who
does
not
have
good
deeds
which
help
him
in
the
next
world.
When
do
they
help
him?
On
the
day
of
Shabbat,
so
they
will
all
be
crowned
with
the
crown
of
Shabbat.
720.
The
wicked
who
desecrated
the
Shabbat
in
front
of
everyone
have
a
merit
in
the
crown
of
Shabbat,
for
it
is
written,
“And
it
came
to
pass
that
on
the
sixth
day,
they
gathered
twice
as
much
bread.”
For
this
reason,
on
the
sixth
day,
the
wicked
are
sentenced
twice,
so
as
to
have
relief
on
the
day
of
Shabbat.
721.
The
day
of
Shabbat
is
called
“complete”
and
not
“deficient.”
Therefore,
it
does
not
deny
the
good
and
pleasure
in
it,
neither
to
the
righteous
nor
to
the
wicked,
and
to
show
that
it
is
with
good
reason
that
the
Torah
said,
“Observe
the
Shabbat,”
and
cautioned
about
the
day
of
Shabbat
more
than
about
the
whole
Torah,
and
anyone
who
observes
Shabbat,
it
is
as
though
he
observes
the
whole
Torah.
722.
The
Creator
did
not
sit
on
His
throne
until
Shabbat
came;
then
He
ascended
and
sat
on
His
throne.
But
before
the
world
was
created,
He
sat
was
present
and
future?
If
this
means
for
us
that
He
actually
sat
on
His
throne,
it
is
not
so.
723.
However,
before
the
world
was
created
there
was
no
one
to
praise
the
Creator
and
know
Him.
When
He
created
His
world,
He
created
the
angels
and
holy
animals,
the
sky
and
all
their
hosts,
and
He
created
man,
and
they
are
all
ready
to
praise
their
Maker
and
glorify
Him.
But
still,
there
were
no
praise
and
glory
before
Him
until
Shabbat
entered
and
everyone
were
quieted
and
began
to
sing
and
praise,
upper
ones
and
lower
ones,
and
then
He
sat
on
His
throne,
meaning
that
then
there
was
someone
to
know
His
glory
and
praise
His
glory.
724.
There
is
not
a
praise
of
the
Creator
as
the
praise
of
the
Shabbat,
as
the
upper
ones
and
lower
ones
all
praise
Him
as
one,
and
even
the
day
of
Shabbat
praises
Him,
as
it
is
written,
“A
psalm,
a
song
for
the
day
of
Shabbat.”