Kabbalah Ulangan 22:7: Reshit Chokhmah, Ohr Ne'erav & Sha'arei Kedusha

We study (accept) this version in the first chapter of Yerushalmi Kiddushin (Halakhah 7): Rebbi Abba in the name of Rebbi Abba bar Kahana: It is written (Prov.5:6), "She does not smooth the way of life." The Holy One, blessed be He, took away [knowledge about] the rewards of those who fulfill the commandments, so that they should do [them] with faith. So the Holy One, blessed be He, only revealed the rewards of the commandments with the most difficult one and the the easiest one. The most difficult one is honoring father and mother, and its reward is length of days, as it is stated (Exodus 20:12), "Honor your father and mother, etc." The easiest one is sending [away the mother bird] from the nest, as it is stated (Deuteronomy 22:7), "You must surely send away, etc." And it is written [in the continuation of the verse], "and you will live long." And we study (accept) this version in Menachot 44a): There is no commandment in the Torah that is too easy for there to be reward given in this world and in the world to come.

18. [The beginner] must also know that it is not proper for a student [of Kabbalah] to inquire as to the essence of the three first [sefirot], which constitute intellect, wisdom, and understanding.¹In this enumeration, Keter is referred to as sekhel, i.e., “intellect.” It is furthermore improper to investigate the hidden force which created all that exists.²This is a reference to Keter and Eyn Sof. Since He, His will and wisdom and understanding are one, and they are true qualities of His essence, it is not proper to inquire [into it]. However, from Ḥesed and Gevurah and below, there is no sin in investigating them, for they are qualities which have been emanated in order to direct the lower beings. One who increases his investigation into them is called industrious and will be rewarded. Similar to this [case] is that which is written, You shall surely send forth the mother—which is Binah³Binah, linked with Ḥokhmah, is the “mother” of all the lower sefirot.— and the sons⁴The seven lower sefirot. you will take for yourself (Deut. 22:7), to inquire and investigate. Thus also, inquire now as to the first days (Deut. 4:32).

The second is arrogance and haughtiness which is higher and worse than anger. It is equal to idolatry, and he is compared to an Ashera tree, ⁷⁴⁵This was a grove used for the ancient idolatry of tree worship. and is like one who stands in denial of the fundamental truth of HaShem’s-יהו״ה existence, and it is as if he violated every one of the forbidden sexual relations, and his dust will not stir at the time of the resurrection of the dead.⁷⁴⁶Talmud Bavli, Sotah 5a Nevertheless, when it comes to the punishment for the negative commandments, these are prohibitions for which one does not receive lashes, similar to a prohibitive commandment that has no action and that is transformable through a positive commandment.⁷⁴⁷An example of this is the negative commandment (Deuteronomy 2:6), “Do not take the mother [bird] together with the young.” If he violates this and takes the mother with the young, it is repairable by (Deuteronomy 22:7), “You shall surely send the mother,” which is a positive commandment. One is thus not administered lashes by the violation of the prohibition when he is still able to fulfill the positive commandment. (See Me’iri to Talmud Bavli, Makkot 13a and elsewhere.)