Powtórzonego Prawa 13:5 Kabała: The Wars & Sha'arei Orah

27) 27) This is the understanding of the Zohar and the subsequent Kabbalistic teachings that all our service and prayers are specifically directed to Zeir Anpin (the Lesser Countenance). As it is stated in the Zohar, "Look, fear the Lord your God" (Deuteronomy 10:12). It is written not as "elohaykha" (your God) but as "et Hashem elohaykha" (the Lord your God). What is the meaning of "et," which precedes the word "Hashem"? It is explained in the Galyon Malkhut (an exposition of the Zohar) with the interpretation "et Hashem elohaykha" means "Fear the 'et' of the Holy One, blessed be He." Because from there, "Bar Nash" (the Son) needs to fear before his Master, for He is in the house of judgment. And that service, which is of a higher degree, sustains the lower degree and is not revealed to the worlds. "Et" and "v'et" are connected and are not separated. What is "v'et"? It is the sign of the Holy Covenant, an eternal sign, for that quality does not descend, and it does not reveal itself but rather ascends. But that quality ascends on high. Therefore, "v'et" signifies service (meaning the service is to Zeir Anpin, as it is stated: "And serve Him, and cleave to Him" (Deuteronomy 13:5)). Refer to the Sefer Hamitzvot (Book of Commandments) in the prayer of Elijah the Prophet, which is explained at length. This is the language of the Zohar, according to the commentary of the Rashba (Rabbi Shlomo ben Aderet) in Galyon. The intention of the Zohar is to interpret why it is not written, "Fear the Lord your God and serve Him," but rather it is written "et" (the word "et" adds emphasis). This is to include and amplify the attribute of Malchut (Kingship), which is the female aspect of Zeir Anpin, in the aspect of fear. And from what is written "v'et oto ta'avod" (and you shall serve Him), it minimizes it from the service, specifically "v'et oto ta'avod" (and you shall serve Him), and not "oto ta'avod" (Him you shall serve). This means that it amplifies the aspect of fear and minimizes it from the service, because the service is specifically to Zeir Anpin.

That is, the ninth (Foundation-Yesod) is His, whereas the tenth (Kingship-Malchut) is ours, being that it is our inheritance and portion.¹⁰¹That is, the ninth Sefirah (Foundation-Yesod) and all the Sefirot above it are all HaShem’s-יהו״ה, whereas the tenth Sefirah, which relative to all the other Sefirot is the receptacle and recipient, is the Sefirah of Kingship-Malchut, That is, the Ingathering of Israel-Knesset Yisroel (Shechinah) as discussed before. When the tenth Sefirah (Kingship-Malchut) adheres and becomes united with the ninth (Foundation-Yesod), all the Jewish people, as one, then adhere to HaShem-יהו״ה , as it states,¹⁰²Deuteronomy 4:4 “You who adhere-HaDveikim-הדבקים to HaShem-יהו״ה your God, are all alive today.” Torah does not depart from its simple meaning,¹⁰³A common principle throughout Torah. but rather,¹⁰⁴Deuteronomy 10:20 “HaShem-יהו״ה your God, shall you fear, Him shall you serve, to Him shall you adhere-Tidbak-תדבק,” and,¹⁰⁵Deuteronomy 13:5 “Him you shall serve, and to Him shall you adhere-Tidbakun-תדבקון,” in that you shall surely adhere to Him, without a doubt. Now, about what our sages, of blessed memory, said,¹⁰⁶Talmud Bavli, Ketubot 111b “Is it possible for man to adhere to the Indwelling Presence of HaShem-יהו״ה, blessed is He, (the Shechinah)?” They revealed the answer in the continuation of their words, where they instruct man to adhere to Torah scholars, and as well-known, Torah scholars are called,¹⁰⁷Isaiah 54:13 “Those who are educated in [the Name] HaShem-יהו״ה.”