פריה ורביה והלכות אישות א

According to the Talmudic saying: “Rabbi Akiva said: When you reach the stones of pure marble, do not say ‘water, water!’ as it is written, ‘one who speaks falsehood shall not stand before My eyes’” — see the words of Rabbeinu, of blessed memory, may I be an atonement for his resting place, where this entire teaching is explained well ((Siman 51)). 1

And this is the aspect of the mitzvah of milas avadim [circumcision of slaves]. For the orlah, which is the zuhamas ha-nachash [the filth of the serpent], is in the aspect of falsehood — which is the evil, which is the impurity, the aspect of the zuhamas ha-nachash, as is known. For when the orlah is removed, he is then in the aspect of the chosam emes [seal of truth], the aspect of the os emes [sign of truth], which is the aspect of the holy bris [covenant] — as the orlah that covers over the bris, which is in the aspect of falsehood, in the aspect of m’shakker b’chosamah d’malka [forging the king’s seal], is removed from him. For the primary tzelem Elokim [image of God], the tzelem d’mus tavniso [likeness of His form], as it were, is a circumcised man who is sealed with the seal of truth. But when the orlah covers over the bris, it is in the aspect of falsehood — for it is not the image of a human being at all, since as long as the orlah is upon him he is entirely blemished, as Rashi explains on the verse “hishalech l’fanai v’heyai tamim” [“Walk before Me and be wholesome”] — see there. Thus the orlah is in the aspect of falsehood literally, for it misrepresents the form of the human being; for in truth the orlah is not from the form of the human being at all, and it clings to the person through utter falsehood — it appears as though it is part of the body, yet in truth it is complete falsehood, for it is not the image of a human being, since the primary form of man, the tzelem Elokim, is when one is sealed with the holy bris with the seal of the sign of truth, through the removal of the orlah — for then one is called tamim [wholesome], as above. And so it is explained in many places that the guarding of the bris, which is the aspect of the mitzvah of milah, is the aspect of truth, the aspect of “kulah zera emes” [“all of her seed is truth”] ((Yirmiyahu 2)). And conversely, blemishing the bris in the aspect of orlah d’chafya al bris [the foreskin that covers the covenant] is in the aspect of falsehood — which is the zuhamas ha-nachash. And this is the aspect of the slave, who is cursed, in the aspect of “arur Kenaan eved avadim” [cursed is Canaan, a slave of slaves], who is the seed of Cham, in the aspect of blemishing the bris, the zuhamas ha-nachash, of whom it is said: “arur atah” [cursed are you], as is cited. It is thus found that the orlah — which is the aspect of falsehood, the zuhamas ha-nachash — is the aspect of the slave who is cursed, as above. For the slave is in the aspect of falsehood, whose grip comes from the chain of post-creation. For through falsehood, post-creation is not included within pre-creation, as above — as it is written, “one who speaks falsehood shall not stand before My eyes” ((Tehillim 101)) — and then Father and Son are not as one, as it were, as above. And then one falls into bondage, God forbid, for the slave is the opposite of the son — when one is in the aspect of son, post-creation is included within pre-creation in the aspect of Father and Son as one, Father and Son precisely, for the son is drawn from the mind of the father and therefore when he is in the aspect of son, Father and Son are automatically as one, and post-creation is included within pre-creation. But through falsehood, God forbid, there is no Father and Son as one, and then one is in the aspect of slave, for the slave is distant from the master and is not in the aspect of oneness with the master. Thus the slave is in the aspect of falsehood, in the aspect of orlah, in the aspect of distance from oneness. For the primary aspect of being entirely one — that post-creation be as pre-creation — is only in the aspect of son, the aspect of Father and Son as one, Father and Son precisely, as above. And so it is hinted at in the words of Rabbeinu, of blessed memory, in another place ((Siman 117)), that the slave is in the aspect of falsehood which is the zuhamas ha-nachash — see there. 3

And therefore the Torah commanded to circumcise the son — to remove the orlah which is falsehood — in order that His blessed providence be drawn upon us, so that post-creation be as pre-creation, in the aspect of Father and Son as one, in the aspect of all being one. For this is the primary purpose of our service and the primary goal: to merit that post-creation be included within pre-creation. For the orlah is in the aspect of ananin d’mechasyan al ainin [clouds that cover the eyes] — and thereby His blessed providence does not rest upon him, for the orlah is the blemishing of the bris, which is the blemishing of the eyes, as is cited. But when the orlah d’chafya al bris is removed, thereby the clouds that cover the eyes are removed, and His blessed providence rests upon us, and thereby Father and Son are as one — for thereby one exits from the aspect of slave, which is the aspect of falsehood, to the aspect of son, and then all is one, Father and Son as one, as above. 4

And therefore the Torah commanded to circumcise the slave — in order to subdue and nullify the orlah at its root, which is the aspect of slave, which is the opposite of son: the aspect of post-creation when it is not included, God forbid, within pre-creation, through the grip of falsehood which takes hold of it — for then creation is not in the aspect of son but in the aspect of slave, and there is where the orlah takes hold, which is the aspect of falsehood, as above. And therefore when one circumcises the slave and removes the orlah from him, thereby the orlah is subdued in its place and at its root — for there is its place, in the aspect of slave, as above. And then, when the orlah is subdued and removed from the slave, the slave too can become included within the aspect of son, for the primary bondage is due to the grip of falsehood, through which he is distanced from oneness, and then he is not in the aspect of son but in the aspect of slave. But when the orlah, which is falsehood, is removed, the slave is included within son, and all becomes one. 6

And this is the aspect of what is forbidden: to emancipate the slave — as it is written, “and you shall bequeath them to your children after you… you shall work them forever”. For this work and this refinement — to subdue and nullify the evil gripping the totality of creation so that post-creation be included within pre-creation — this refinement we must perform all our days, in every generation, until the end — until the spirit of impurity passes entirely from the earth. And then everything will truly be nullified and return to its root, and all will be one as before creation. But now, as long as the Blessed One desires the continued existence of the world, we must pursue all our service in the aspect of ratzo va-shov [running and returning] — that the totality of creation be included within pre-creation, and yet the existence of creation continue and not be nullified entirely, God forbid — for the Blessed One desires the continued existence of the world. And therefore the primary service is to refine, elevate, and include the left within the right, and yet the existence of the left remain — for the side of the left is the sustaining of the world, as is known. 9

And this is the aspect of S’firas ha-Omer and Shavuos. For it is stated that during the S’firah one ascends from impurity to purity through counting the Omer — for then we purify ourselves from the impurity of Egypt in order to merit receiving the Torah on Shavuos. And at first glance this is puzzling: how does counting the days purify us? What does counting days have to do with purity? But according to the above, the matter of the counting is well explained. 11

And this is the aspect of what we find in the words of our Sages, of blessed memory, that one must not count Israel — for wherever there is counting, a curse rests, God forbid. And therefore the Torah warned that when it is necessary to know the count of the children of Israel, one must take from each person a half-shekel as ransom for his soul. And it is also stated in the holy Zohar that before the count they would bless Israel, and similarly afterward — all of this to guard them so that the curse that grips the count and the tally would not have power, God forbid, as explained in the holy Zohar. For certainly the primary grip of the curse — which is the aspect of arur [cursed], the aspect of arur Kenaan, arur ha-nachash — descends from the aspect of number and tally. And therefore it is forbidden to count Israel, so that the curse that grips the count not have power, God forbid — in the aspect of “they sought many calculations”, as above. 15

And this is the aspect of S’firas ha-Omer — to ascend from impurity to purity through the counting of the Omer, which is the aspect of mispar d’kedushah included in its root in the aspect of all being one, as above. Precisely through this does one ascend from impurity to purity, as above. For we count the days of the Omer, and the offering of the Omer was also in this same aspect — that post-creation be included within pre-creation through left being included within right, animal within human, for the Omer of barley is animal fodder, as it is stated in the holy Zohar, and as cited above many times. And through waving the Omer before God and offering it, we thereby raise and wave the totality of creation so that it be included within pre-creation — through waving the Omer of barley, which is in the aspect of animal, the aspect of post-creation, before God, as above. And therefore afterwards we count the S’firas ha-Omer, seven weeks corresponding to the seven days of creation — in order to connect all of creation that was created in the seven days of creation, which is in the aspect of number, for after creation number begins as above — to connect it all to the Omer, which is the aspect of connecting post-creation to pre-creation, as is the aspect of the waving of the Omer of barley, as above. And precisely through this counting one ascends from impurity to purity, as above — and then we are purified from the filth of the bondage that was in Egypt, where the primary bondage was in the aspect of Cham, as above. For the primary filth of the aspect of slave, which is impurity, the aspect of orlah, the aspect of blemishing the bris, the aspect of the impurity of Egypt, the aspect of falsehood — all of it is only due to distance from oneness, and their grip is from the aspect of number and tally, as above. And they are sweetened at their root — precisely through the number of holiness that is included within the aspect of One, the aspect of S’firas ha-Omer — thereby they are sweetened at their root and their grip is nullified, for all number which is post-creation is included within the aspect of all being one, and then they have no grip at all, as above. 18

And this is the aspect of the t’vilah [immersion] of the slave — for one must raise him from impurity to purity, from the aspect of falsehood, the aspect of many calculations, so that he ascend to the aspect of purity from which their grip descends and where they are sweetened and purified, as above. And therefore all immersions are in the waters of a mikveh, for water is in the aspect of pre-creation — for water preceded the world, for water is the aspect of Chesed, the aspect of right, which is the aspect of pre-creation. And through entering the waters and the entire body submerging and becoming nullified and hidden within the water — thereby one is nullified and included within the aspect of pre-creation, and then he is in the aspect of all being one, as above, and he is purified from all impurities and ascends from them — for all impurities are nullified there in the aspect of all being one, for their primary grip is due to distance from oneness, as above. And therefore when Israel drew close to the Blessed One, they drew close also through milah and immersion, as above. 20

And this is the aspect of the ger [convert] who comes to convert — who must also undergo milah and immersion, to subdue the orlah which is the evil, which is the impurity of the nations (tumas ha-akum), for all the nations are uncircumcised (areilim). For the nations are in the aspect of falsehood and Israel is in the aspect of truth, as it is written: “sh’eris Yisrael” [the remnant of Israel…] and as is cited. And therefore all the nations are called by the name of the orlah, as above, and as our Sages said that the orlah is only called by the name of the nations, for the orlah is in the aspect of falsehood, the aspect of the impurity of the nations. And therefore the convert cannot enter the holiness of Israel except through milah and immersion — for through removing the orlah which is falsehood, the impurity of the nations is thereby nullified from him, and then he becomes all one, entirely good, and then he too returns to the holiness of Israel, as above. And this is the aspect of the immersion, as above. 21

And this is the aspect of the bais din [court] of three that is required for the milah and immersion of a convert — derived by our Sages from the word mishpat [judgment] in relation to the convert: just as judgment requires three, so too a convert requires three. For in every judgment and adjudication, three are required — for judgment is to subdue falsehood and clarify truth, for this is the primary purpose of adjudication before judges: one litigant argues truth and one argues falsehood, and the judges must clarify the truth and subdue the falsehood. 23

And this is the aspect of Birchas Kohanim [the Priestly Blessing]. For the Kohanim are in the aspect of right, which is the aspect of pre-creation, as above — and from there all blessings are drawn, for the primary grip of the curse is only in the aspect of post-creation, as above. And therefore Aharon the Kohen would wave all the Levites — for the Levites are in the aspect of purity, the aspect of post-creation, from which a grip can descend to the aspect of many calculations, which is the Sitrah Achara, etc. Therefore the Kohen was required to wave the Levites, so that post-creation be included within pre-creation in the aspect of all being one — to nullify the grip of the Sitrah Achara, whose grip is due to distance from oneness, as above. 27

And this is the aspect of Shavuos, on which the Torah was given — after they counted the days of the S’firah through which they were purified from the filth of Egypt, from the aspect of slave, the aspect of orlah, the aspect of falsehood, etc., as above — and afterwards they merit to receive the Torah on Shavuos, which is the Torah of truth, through which all worlds are connected and post-creation is included within pre-creation. For the primary realization of this aspect is accomplished through the Torah of truth. And therefore the entire Torah is in the threefold aspect, as our Sages, of blessed memory, said ((Shabbos 88a)): “B’rich Rachmana d’yahiv lan oraisa t’li’ta’ah al y’dai t’li’ta’i b’yom t’li’ta’i b’yarcha t’li’ta’i” [Blessed is the Merciful One who gave us the threefold Torah through the threefold one [Moshe, the third of his mother’s children], on the third day, in the third month]. For the Torah is the aspect of truth, the aspect of peace, which comprises the three aspects above through which post-creation is included within pre-creation — which is the purpose of all creation, and for this the world was created, as is known. And this is accomplished through the three aspects above. 29

However, the explanation is based on what our Rebbe of blessed memory elucidated on the verse "And I beseeched Hashem at that time, saying" (Deuteronomy 3:23), in the discourse that begins with the topic of the conduct of peshitus [simplicity] of the true tzadik — see there well (in Likutay Moharan II, Torah 78).

And the substance of the matter there is: that when the tzadik conducts himself in ways of peshitus [simplicity], like a simple person, and is not engaged in Torah — then he sustains himself through the aspect of the sustenance of the world before the giving of the Torah, when the world was sustained through His kindness, through chesed chinam [gratuitous kindness], since at that time there was no revelation of the Torah in the world. And in truth, even then the Torah was in the world, only it was in a state of concealment. For the Aseres HaDibros [Ten Commandments] were concealed within the Asarah Ma'amaros [Ten Utterances] through which the world was created. And the Ten Utterances are clothed within each and every thing in the world, for everything was created through the Ten Utterances — and there the Torah is concealed, in the aspect of the Ten Commandments, as mentioned above.

And the tzadik in the time of his simplicity — that is, at the time when he ceases from the Torah — sustains himself through this aspect: through the aspect of the Torah that is concealed in all the works of creation, in each and every thing in the world, for everything was created through the Ten Utterances, etc., as mentioned above.

And this is the aspect of the path to Eretz Yisra'ail. For through the aspect of the Ten Utterances, which are the aspect of "the power of His works" (Psalms 111:6) — through this one can conquer Eretz Yisra'ail. For it is for this reason that the Torah opened with "Beraishis" [i.e. with the account of creation] — so that the nations should not say, "You are robbers," etc. For this reason it opened with Beraishis: because by His will He gave it to them, and by His will, etc. [He took it from them and gave it to us] — see there well, the entire matter.

And this is the aspect of nedarim and shevuos — that a person can forbid upon himself any thing in the world, and make Torah from any thing in the world — that is, that there should be in it a mitzvah and an avayrah through a vow and an oath. For in truth, all things in the world receive their chiyus [life-force] through the Torah. For without the Torah there is no life-force for anything in the world, for "Oraysa v'Kudsha Berich Hu kola chad" [the Torah and the Holy One, blessed be He, are entirely one]. And certainly there is no life-force for anything in the world except from Him, blessed be He — and He, blessed be He, and the Torah are entirely one, as mentioned above. And because of this, one can serve Hashem through all things in the world, as it is written: "In all your ways know Him" (Proverbs 3:6). For the Torah is clothed, as it were, in all of them. And therefore one can connect everything to the Torah and make Torah from every thing.

And this is what the holy Torah revealed to us through this mitzvah of nedarim and shevuos — that through this mitzvah one can make Torah and mitzvos from all things in the world, as mentioned above. And through this, Hashem revealed to us that there is Torah and avodah [divine service] in every thing in the world, for they all receive their life-force from the Torah, as mentioned above.

And this is the aspect of nedarim and shevuos. For the divine life-force that is clothed in all things of the world — which is the aspect of the Torah — has in it two aspects. That is, the aspect of the sustenance of the world before the giving of the Torah. And likewise now, at the time when one ceases from words of Torah — in the aspect of "the nullification of Torah, this is its sustenance" — for then the world is sustained through gratuitous kindness, which is the aspect of the concealment of the Torah, that the Torah is concealed within the Ten Utterances, as mentioned above.

And this aspect is a very lofty aspect, for it is the aspect of the concealed Torah, the aspect of sisray Torah [the secrets of the Torah] — and this is the aspect of chesed chinam, the aspect of "a storehouse of gratuitous gift", which is a very lofty aspect. For at the time when the Torah is not in the world, then it is impossible for the world to be sustained through ordinary chesed, for the world is not worthy of being sustained through simple kindness since there is no Torah in the world. Therefore, when there is no Torah, then the sustenance of the world is through the aspect of chesed chinam, which is the aspect of the concealed Torah, which is a very lofty aspect — for from the greatness of the light of this kindness, which is gratuitous kindness, an exceedingly great kindness, the world can be sustained even though there is no revelation of the Torah in the world.

But in truth, even though this aspect is very lofty, this is not the complete sustenance of the world. For the primary sustenance of the world in its completeness is only through the acceptance of the Torah that Israel accepted, as it is written, "The sixth day" (Genesis 1:31) — [with a definitive "hei"] and Rashi explained that the entire world was suspended until the sixth of Sivan when Israel accepted the Torah. For there is no sustenance for the world without the Torah. For this life-force and great light, the aspect of chesed chinam that was sustaining the world before the giving of the Torah — it is very concealed, and from the greatness of its concealment, since it cannot clothe itself at all within the world, it could become entirely concealed and depart, G-d forbid, from the world — and the world would return to "chaos and void", G-d forbid.

Therefore Hashem foresaw that the world cannot be sustained without the Torah. Therefore He gave the Torah immediately after twenty-six generations, as our Sages of blessed memory expounded on the verse "He commanded a word for a thousand generations" (Psalms 105:8). For the primary sustenance of the world is through the Torah, through which Hashem clothed, as it were, the concealed and hidden light within the letters of the holy Torah. And through Israel fulfilling the Torah and engaging in it, through this they draw His G-dliness, blessed be He, into the world — through the tzimtzumim [contractions] of the letters of the Torah. And therefore through the Torah the world is established, for through the holy Torah the life-force is drawn to all things in the world — for without the Torah, G-d forbid, the hidden light would depart from the greatness of its concealment.

Only, nevertheless, also now — at the time when one is compelled to cease from words of Torah, for it is impossible to engage in the Torah day and night without a moment's pause — and as our Rebbe of blessed memory explained in the aforementioned discourse — then, at the time of cessation from Torah, the tzadik sustains himself through the aspect of the sustenance of the world before the giving of the Torah, which is the aspect of chesed chinam, which is the aspect of the concealed Torah within the Ten Utterances, etc. — as is explained there; see there.

And this is the aspect of nedarim and shevuos, which are the aforementioned two aspects. A neder [vow] — this is the aspect of the divine life-force, as it were, that was sustaining the world before the giving of the Torah, which is the aspect of the concealed Torah, as mentioned above, from which all things in the world receive their life-force in a great state of concealment.

Therefore, when a person makes a vow, he ascends to the place of the neder, which is the aspect of the concealed Torah — and this is the aspect of a neder, which is the aspect of Binah, alma d'iskasya [the concealed world], as is brought. And then he connects that thing upon which he is vowing to the aspect of the Torah concealed within it — for in every thing the Torah is concealed, as mentioned above. That is, through the vow that he utters with his mouth upon this thing, through this he reveals the divine life-force concealed in this thing, which is the aspect of the concealed Torah — and this itself is the aspect of a neder, as mentioned above.

And then, when he makes a vow and reveals that in this thing there is the concealed Torah, then this thing becomes Torah. For in truth, in every thing there is Torah, only it is in a great state of concealment and hiddenness. But when he makes a vow with his mouth, then he reveals this concealment, and then Torah is made from this thing. Therefore, a vow is primarily effective only when one utters it with his mouth, and "thoughts of the heart are not considered words" — because the essence of the matter is to reveal the concealment, and this is the aspect of Torah. As it is found in the holy Zohar: "What is Torah? That which reveals and discloses what was hidden" [Mai Torah? D'oray v'galay b'mah d'havay sesim].

And this is the aspect of a neder that one utters with his mouth, for the primary revelation is through the mouth, in the aspect of "From His mouth, knowledge and understanding" (Proverbs 2:6). And therefore, when he utters the vow with his mouth, he reveals the concealed Torah within that thing — which is the aspect of a neder, as mentioned above — through uttering the vow with his mouth, which is the aspect of revealing what was hidden. And therefore Torah is made from this, for this is the aspect of Torah, as mentioned above.

And this matter depends on the free choice of the person — according to how he wishes to reveal this concealed light, whether to do or not to do. For this concealed light is an aspect of simple light (or pashut) in which there is no form whatsoever of mitzvah and avayrah. Rather, it depends on the free choice of the person — according to how he draws the light downward, whether to do or to refrain. And then Torah is made from this, according to how he draws the light from concealment to revelation — that is, according to what he vows with his mouth, which is the aspect of revealing what was sealed, as mentioned above. Understand this well.

It emerges that the concept of nedarim is that one connects the thing to the divine life-force, which is the aspect of the concealed Torah that is hidden in every thing. That is, he reveals what was hidden — he reveals that also there, a great light is concealed, the aspect of the concealed Torah. And then, this thing becomes an aspect of Torah — that is, there is in it a mitzvah and an avayrah, for he is obligated to fulfill the matter and it is forbidden for him to transgress that which he vowed upon. It turns out that Torah and mitzvah are made from this thing, which initially had no mitzvah or avayrah in it at all. For now this thing has become an aspect of Torah through the vow that he uttered with his mouth — through which he reveals what was hidden, revealing the concealment of the Torah that was concealed there, as mentioned above. And this is the aspect of a neder — which reveals the aspect of the concealed Torah, which is the aspect of the sustenance of the world at the time of the cessation of Torah, at the time of the conduct of simplicity, as mentioned above.

And a shevuah [oath] — this is the second aspect. That is, in truth, the primary sustenance of the world is only through the Torah that Israel received, through which abundance and life-force is drawn to all things in the world, as mentioned above. And this is the aspect of a shevuah. For a shevuah is the aspect of the totality of the Torah, which is comprised of the shivas yemai habinyan [seven days of construction]. And this is the aspect of shevuah — from the root sheva [seven]. For the aspect of the concealed Torah — the aspect of a neder — is above the seven days of construction, as is known. But the Torah that was transmitted into our hands is the aspect of a shevuah, the aspect of seven, as mentioned above.

And the primary sustenance of the world in its completeness is only through the Torah — that is, through the engagement in Torah and mitzvos, through which abundance and life-force is drawn to all things in the world. Therefore, when a person says the expression of a shevuah and forbids himself regarding some thing, that thing also becomes Torah. For he has this power, since man draws the life-force of the Torah to all things in the world — therefore he has the power to make Torah from all things. That is, he has the power to draw the life-force there as he wishes — whether as an obligation, that he shall be obligated to do it, or the opposite — through mentioning the expression of a shevuah, which is the aspect of the totality of the Torah, from which all things receive their life-force. And when he mentions this expression to forbid upon himself some thing, or to obligate himself in a matter, behold, he draws the life-force of the Torah there in this aspect — that is, the life-force of the Torah is drawn to that thing as a mitzvah or the reverse — that is, to do or not to do. And then this thing also becomes Torah, and there is in it mitzvah and avayrah — through his having drawn the life-force of the Torah there in this aspect, according to his oath, whether affirmative or negative.

It turns out that nedarim and shevuos are one [unified] aspect — that is, that one makes Torah from worldly things — that is, mitzvah and avayrah — through connecting the thing to the Torah and revealing that also in them there is Torah, and they all receive life-force from the Torah, as mentioned above. Only, the neder is that which reveals the concealed Torah within that thing — which is above the Torah. And therefore nedarim take effect even upon a matter of mitzvah, for the neder is the aspect of the concealed Torah, which is above the Torah.

And a shevuah is the aspect of making Torah from that thing through the life-force and abundance that one draws to the thing from the Torah. And through this, he makes from that thing also Torah. And therefore a shevuah does not take effect upon a matter of mitzvah, for the primary power of the shevuah is from the Torah, as mentioned above. But a neder is an aspect that is above the Torah, the aspect of the sustenance of the world before the giving of the Torah, the aspect of the concealed Torah, as mentioned above.

And this is the aspect of what our Sages of blessed memory said: "A neder — the object is forbidden upon him. A shevuah — he forbids himself upon the object" [neder mitsar chaftzay alay; shevuah mitsar nafshay achaftzay]. For a person is himself the aspect of the Torah, as our Rebbe of blessed memory said. And as it is written, "This is the Torah: a man" (Numbers 19:14) [see Likutay Moharan, Torah 13]. For every person is comprised of the entire Torah — which is the 248 positive commandments and 365 negative commandments, corresponding to the 248 limbs and 365 sinews of a person.

Therefore, when one makes a shevuah, which is the aspect of the totality of the Torah, he forbids himself upon the object. That is, the primary prohibition of the shevuah is because he draws the life-force from the Torah to the thing in this manner — to do or not to do. And through this, Torah is made from it, and he is obligated to fulfill it accordingly. And therefore it is the aspect of forbidding himself upon the object — for he himself is the aspect of the Torah, and he sustains all things in the world through his being comprised of the Torah. For man is the totality of the world, and all things in the world receive life-force from him through his being comprised of the Torah. It turns out that when he makes the object into an aspect of prohibition, through this, Torah is made from it, and it becomes forbidden to him, as mentioned above.