Table of contents
Rabbi Shimon bar Yochai (Rashbi)/Zohar for All
The Ninth Commandment
Vol. 1
Introduction of The Book of Zohar
The Rose
The Rose (Mirrors of the Sulam [Ladder)
The Flower Buds
Who Created These
Who Created These of Elijah
Mother Lends Her Clothes to Her Daughter
The Letters of Rav Hamnuna Saba
Hochma [wisdom], on which the World Stands
Lock and Key
BeHibaraam [When They Were Created] – BeAvraham [In Abraham]
The Vision of Rabbi Hiya
You Are Partners with Me
The Donkey Driver
Two Points
On the Night of the Bride
Heaven and Earth
Among All the Sages of the Nations of the World, There Are None Like You
Who Is This
Rejoicing in Holidays and Not Giving to the Poor
Torah and Prayer
Rabbi Shimon’s Exit from the Cave
The Commandments of the Torah, the First Commandment
The Second Commandment
The Third Commandment
The Fourth Commandment
The Fifth Commandment
The Sixth Commandment
The Seventh Commandment
The Eighth Commandment
The Ninth Commandment
The Tenth Commandment
The Eleventh Commandment
The Twelfth Commandment
The Thirteenth Commandment
The Fourteenth Commandment
General Explanation for All Fourteen Commandments and How They Divide into the Seven Days of Creation
Explanation of the Division of the Fourteen Commandments into Ten Utterances
Vol. 2
Beresheet - 1
Beresheet - 2
Noah
Lech Lecha
Vol. 3
VaYera
Chayei Sarah
Toldot
VaYetze
VaYishlach
VaYeshev
Miketz
VaYigash
VaYechi
Vol. 4
Shmot
VaEra
Bo
BeShalach
Yitro
Mishpatim
Vol. 5
Truma
Safra DeTzniuta
Tetzaveh
Ki Tisa
VaYakhel
Pekudei
Vol. 6
VaYikra
Tzav
Shmini
Tazria
Metzora
Acharei Mot
Kdoshim
Emor
Behar
BeHukotai
Vol. 7
Bamidbar
Naso
Behaalotcha
Shlah Lecha
Korach
Chukat
Balak
Pinchas
Matot
Vol. 8
Va'Etchanan
Ekev
Shoftim
Ki Tetze
VaYelech
Haazinu
Vol. 9
New Zohar, Bereshit
New Zohar, Noah
New Zohar, Lech Lecha
New Zohar, VaYera
New Zohar, Toldot
New Zohar, VaYetze
New Zohar, VaYeshev
New Zohar, BeShalach
New Zohar, Yitro
New Zohar, Truma
New Zohar, Tzav
Vol. 10
New Zohar, Ki Tisa
New Zohar, Acharei
New Zohar, Behar
New Zohar, Naso
New Zohar, Chukat
New Zohar, Balak
New Zohar, Matot
New Zohar, Va'Etchanan
New Zohar, Ki Tetze
New Zohar, Ki Tavo
New Zohar, Shir Hashirim
New Zohar, Midrash Ruth
New Zohar, Eicha
Vol. 11
Pesach
Shavuot
Rosh Hashana
Yom Kipurim
Sukot
Vol. 12
אברהם
אדם הראשון
אהבה
אהבת חברים
אור
אותיות
גברים ונשים
גלות וגאולה
הטבע
השגה רוחנית
השכינה
זיווג
חיבור
טוב ורע
ימות המשיח
יציאת מצרים
יצר הרע ויצר הטוב
יראה
ירושלים
ישראל
ישראל והעמים
מדרגה רוחנית
מחשבת הבריאה
מטרת החיים
נשמות
ספר הזוהר
עליות וירידות בדרך
עניים ועשירים
ערב רב
צדיקים ורשעים
קו אמצעי
רבי שמעון בר יוחאי (רשב"י)
רצון
שלום
שמחה
תורה
תורה - לימוד בלילה
תיקון וגמר התיקון
תפילה
תפיסת המציאות
Vol. 13
Tikkuney Zohar

The Ninth Commandment

233) The ninth commandment is to pardon the poor and give them prey. It is written, “Let us make man in our image, after our likeness.” “Let us make man” in collaboration, for he consists of male and female. “In our image” means rich; “After our likeness” refers to the poor.

234) On the part of the male they are the rich, and on the part of the female they are the poor. And as they are united, compassionate to each other, giving to each other and doing good to one another, so should man be below: the rich and the poor united, giving to each other, and doing good to one another.

235) Anyone who is willingly merciful toward the poor, his form never changes from the form of Adam HaRishon. And since the form of Adam is inscribed in him, he governs all the people in the world through that form, as it is written, “And the fear of you and the dread of you shall be over all the animals of the earth.” They all tremble and fear that form that was inscribed in him, since this Mitzva to pardon the poor is better than all other Mitzvot for elevating man in the form of Adam HaRishon.

236) How do we know that? From Nebuchadnezzar. Even though he dreamed that dream, as long as he was pardoning poor, the dream did not come true for him. When he cast an evil eye, not pardoning the poor, it is written, “While the word was in the king's mouth, a voice came from heaven, saying, ‘King Nebuchadnezzar, to you it is declared: sovereignty has been removed from you.’” His form promptly changed and he stayed far from people.

This is why it is written, “Let us make man.” Here it writes “making,” and in Ruth it writes, “The name of the man with whom I made today is Boaz.” As making means Tzedakah [righteousness/alms giving], here it means Tzedakah, as well.

It explains the creation of male and female, rich and poor, but there is no hint that the rich should have mercy on the poor and sustain them. He says that this verse commands to pardon the poor. Indeed, there is great depth here, for this verse is different from all the previous verses, as in all of them you find the verse separately from the act. Thus, “And God said, ‘Let there be light,’ and there was light.’” “And God said, ‘Let there be a firmament’ ... and God made the firmament,” “And God said, ‘Let the water be gathered,’” and it was so.

Also, you do not find in any of them that the doing is mingled with the saying. The reason why creation came out in AVI is that Aba says and Ima does. Aba gave to Ima, and after the abundance was inscribed in the boundaries in Ima the abundance was activated. This is similar to potential and actual, since with Ima alone, no creation can be carried out because there is no boundary in her that depicts the actions in some form.

Hence, there is a verse from Aba, which is the bestowal upon Ima. And since it is still in potential, there cannot be a phrasing of action in it, but a phrasing of, “Let there be.” However, in the verse about Adam’s creation it uses “making” in the verse itself, for it is written, “And God said, ‘Let us make man.’” And there is another significant change here because it is written, “Let us make,” in plural form, and not “I will make man.”

The thing is that prior to the creation of the world of correction there was the breaking of the vessels in ZAT of the world of Nekudim, as we learn, “He created worlds and destroyed them.” Finally, He created this world and said, “This one gives Me pleasure.” Yet, through the breaking of the vessels in the seven Sefirot HGT NHYM de Nekudim the Kedusha mingled with the Klipot. Afterwards, the name MA appeared and brought out four worlds ABYA on the path of correction. This is the meaning of “This one gives Me joy,” since it sorted the holy sparks from the Klipot, and to the extent of the Kedusha, the worlds and everything in them were created.

This is what you find in every act of creation: separation and sorting, such as “And God divided the light from the darkness,” and “Let it divide the waters from the waters.” Similarly are between water and land, the “After its kind” in the verse, “Let the land put forth grass,” and “Between the governance of the day and the governance of the night,” as well as the matter of the emergence of a living soul from the water and from the earth.

All that points to sorting the Kedusha from the Klipot, and the good from the bad. Anything that is sorted becomes an existing reality, according to what befits it in Kedusha. This is why it was said that the whole act of creation is included in the first day in the verse, “Let there be light,” since there was complete separation there between the light and the darkness. Usually Kedusha is called “light” and Klipot are called “darkness,” as all the other titles of Kedusha and Klipot are but elements and branches of light and darkness.

With respect to the distinction between light and darkness, by which all the creations in Genesis are sorted, the correction is still incomplete. This is because in that respect, all the evil and the darkness remained as something needless. This is completely unlike the wholeness of the Creator, since the correction is not finalized. Rather, as it is written, “Even the darkness will not be dark to You, and night is as bright as the day; darkness is as light.”

To correct that, man was created consisting of everything—from absolute evil to absolute good—and through it, the end of correction will occur in the desirable perfection, turning evil into good, bitter into sweet, darkness will be as light, death will be swallowed up forever, and the Lord shall be King over all the earth.

Hence, the verse about the creation of man came out significantly different from the rest of the verses that relate to the rest of the creations in Genesis, since here the making mingled with the verse itself. This is so because this verse is from Ima, not from Aba. She said, “Let us make man,” implying collaboration, since she partook with Malchut de Atzilut to create man.

Malchut de Atzilut includes everything, as it is written, “And His kingship rules over all.” She provides for and gives sustenance to the evil forces, too. Otherwise the evil would have no power to exist, as it is written, “And her legs go down to death.” The Klipot receive a tiny candle from her, enough to sustain them.

Also, Malchut is called Assiya [action/making] because she spreads and governs the whole of Assiya. She is also called darkness because she illuminates a tiny candle to sustain the darkness and the evil.

When Ima herself is included in Malchut in a single bonding, action and darkness mingle in her, herself. This is the meaning of “Let us make man in our image, after our likeness.” The light is called “their image,” and the darkness is called “likeness.” Once Ima partook in Malchut, the two forces, image and likeness, were made in her, and by them she created man consisting of the two forces—image and likeness—too. This is why she said, “In our image, after our likeness.”

“Let us make man” in bonding. The words “Let us” indicate collaboration, inclusion of male and female. It indicates that Ima herself consists of male and female, since although Ima is the male world and there is no Nukva in her at all, she partook with the Malchut, Nukva. “In our image” means rich, and “After our likeness” means poor. This is so because on the part of the male, they are the rich, and on the part of the female, they are the poor, as male is light and wealth, and Nukva [female] is darkness and poverty.

And since she said, “In our image, after our likeness,” darkness and poverty are in her, herself, due to her participation with Malchut for the creation of man. Thus, man came out comprising rich and poor, light and darkness. By that, the entire correction will be completed by him, and Malchut will expand in her Kedusha over all the earth, “And the Lord will be one, and His name, One,” since then the darkness in Malchut will turn into complete light, like the male, HaVaYaH, and it will be “He is one and His name, One.” Then the words, “There will be no poor among you” will come true.

And as they are bonded, compassionate toward each other, giving to each other, and doing good to one another, so should man be below—the rich and the poor in a single bond, giving to each other and doing good to one another, as the image and the likeness included in Ima are in a single bond because Ima is compassionate toward the likeness, Malchut, to correct all the darkness in her. Upper Ima diminished herself and gave of her share to the poor Malchut, doing good to her.

Similarly, man, who was created by her in image and likeness, should have mercy on the poor, who are the likeness in him, bond with them, provide for them all that they need, and do good to them. By keeping this Mitzva, he will draw upon himself the image and likeness of Ima, which are all the upper Mochin that Adam HaRishon was awarded when he was created with these image and likeness.

Then, “And let them rule over the fish of the sea.” Anyone who is willingly merciful toward the poor, his form never changes from the form of Adam HaRishon. And when the form of Adam is inscribed in him, he governs all the creations in the world through that form, as it is written, “And let them rule over the fish of the sea.”

This is so because through this Mitzva he was rewarded with those image and likeness of Adam, all those Mochin and upper brightness of Atzilut with which Adam HaRishon was rewarded, and by which he governed all the creations in the world. That is, there were still none of the powers of the evil powers that did not surrender to him. They all trembled and feared that form which was inscribed in him. They were all fearful and dreaded that image that was inscribed in him because he cancelled all the forces of evil and darkness, and they had no resurrection before him, since the name of the Lord was called upon him, and this is the image of God.

He brings evidence from Nebuchadnezzar, who did not have any Mitzvot, yet after he was sentenced in the dream and Daniel solved it, Daniel told him, “Unload your iniquity by righteousness,” and so he did. As long as he was merciful toward the poor, the sentence of the dream did not affect him. When he cast the evil eye of not pitying the poor, it was said, “While the word was in the king's mouth.” His form promptly changed and drew far from the people. Thus, this Mitzva is greater than all the Mitzvot in the Torah, for by itself it can revoke from a person all sorts of bad sentences to which he has been sentenced.

It writes “making” here. And as I made that with Boaz it was Tzedakah [righteousness/alms giving], here it is Tzedakah, as well. That is, the word “make” that was said regarding Adam’s creation indicates the Mitzva of Tzedakah, since Ima did Tzedakah with Malchut and was included in her.

He brings evidence from Ruth, who said, “The name of the man with whom I made.” This seems unexplained, for all she did with him was receive from him. But with the explanation that making means bonding of rich and poor, the word “making” with Boaz is justified, for they both joined in a single bonding through the Tzedakah.