Kabbalah su Esodo 31:14

"From afar" (Jer. 31:2), refers to the upper Point in His Palace. And the verse refers to it with the words, "You shall keep" (Lev. 19:30), where it is included [in what we must] 'Keep'. "And reverence My sanctuary" refers to the Point in the center that should be most greatly awed, since the penalty for transgressing it is death. For it is written, "Everyone who profanes it shall surely be put to death" (Ex. 31:14). And who "profanes it?" Those who penetrate into the space of the circle and the square - into the spot where that Point is situated - and damage it. They "shall surely be put to death!" This is why it is written, "and reverence." And this Point is called "I" [ani] where the Most High and Concealed One, HaVaYaH, prevails. Thus, "I am the LORD" (Lev. 19:30), all is One. Rabbi Elazar and Rabbi Aba dismounted, and kissed him. They said, "With all this wisdom in your possession you are leading donkeys behind us?!" They asked him: 'who are you?' He answered them, 'Do not ask me who I am, but let us, me and you, walk along and deal in the Torah. Let each of us speak words of wisdom to illuminate the way.

Similarly, if one breaks away from any fence or safeguards of the Sages might become defiled, since the safeguards that the Sages put up are for the sake of not letting the Chitzonim have space to enter the holiness. One who breaks away from the safeguard [of the Sages] will be bit by the snake, since he gives it place to enter by breaking the fence. This concept was brought in the Introduction of the Tikkunei Zohar: 262. “Thus, Yisrael should keep the Shabbat” (Shemot 31:16). This only daughter, Malchut, that is the safeguard to Yisrael each and every Shabbat. 263. And he, who desecrates the Shabbat, the Holy One, blessed be He, does not guard him. Furthermore, it says about it, “He who desecrates her should be put to death...” (Shemot 31:14). That means, anyone that places in her domain a profaned immoral maiden. As her domain is the border limits of Shabbat, similar to the limits and borders of the sea, as it says, “I placed sand (Heb. chol), a border limit to the sea” (Yirmeyah 5:22). MEANING FIXING THE DIVIDING CURTAIN, SO NO LIGHT WILL PASS FROM THE DIVIDING CURTAIN OF MALCHUT AND LOWER. 264. HE ASKS, Who is this border of the sea? AND ANSWERS. This is what is written, “And the number of the children of Yisrael will be like the sand (Heb. chol) of the sea (Heb. yam)” (Hoshea 2:1). MEANING TO SAY, THAT THE CHILDREN OF YISRAEL WATCH THEMSELVES NOT TO DRAW DOWN THE MOCHIN OF THE SHABBAT FROM ABOVE BELOW. And sea (Heb. yam) is only the Torah, THE MOCHIN IS CALLED TORAH. Whoever transgress over this, AND WISHES TO DRAW THE LIGHT FROM THE DIVIDING LINE AND LOWER, it is as if he returns the world to a shapeless and empty state. Therefore it is written proximate to this, BERESHEET – YERE – SHABBAT. The verse, “The earth was formless and empty” (Beresheet 1:2). 265. THIS EMENDATION, that like sand to the sea, MEANING NOT TO EXTEND THE MOCHIN FROM THE DIVIDING CURTAIN AND BELOW, IS like the ring that links the dog to the chain, whoever removes him from the chain causes many painful bites BY THE DOG THAT WILL BITE HIM. For this sake, did David say, “Save my soul from the sword, my special darling from the dog” (Tehilim 22:21). And this SPECIFIC DOG is Samael, who is seized in the collar chain, by the side of those who tie him up by the signpost of the Tefilin THAT IS CALLED OT (ENG. ‘SIGN’) and a strap on his arm, and is bound by two straps over his horns, SINCE SAMAEL is an ox, notoriously forewarned (with a liability to injure), ABOUT WHOM IT SAYS, “AND THE OX SHOULD BE STONED” (SHEMOT 21:29). Thus it has been explained that the domain of Shabbat and the sand of the sea are one aspect: to distance the Samech-Mem angel from the holiness, and anyone who penetrates the fence causes the Samech-Mem angel to bite him.

[The Holy One wanted to create the human] like the form of His image/d’yoqna, without nakedness and without rupture or division, as it said: “Let us make a human in our image as our likeness”, to have all the Sefirot included in him . . . and to unite Son and Daughter (Tif ’eret and Malkhut), who are siblings.