Зехарья 4:10 Каббала: Zohar, Sha'arei Kedusha, Reshit Chokhmah & Idra Zuta

But this sentence can be taken in two ways. One is based on the saying of the son of the great fish. whose scales reached the highest clouds (i.e. whose wisdom was great), that when David swore he swore by his sword upon which was engraved the Ineffable Name (Tetragrammaton); and thus he swore to Shimei, as it is written: “I sware to him by the Lord (TETRAGRAMMATON)… I will not put thee to death (swearing) by the sword.” But Solomon interpreted it differently. He said: “This man cursed my father with words; he shall die by means of a Word (Tetragrammaton).” And, in fact, he did not kill him with the actual sword, but with the Name. There is still, however, a difficulty, namely, that since David swore to him he ought not to have killed him, and that David said something with his lips which he did not mean in his heart.

Our sages, of blessed memory, stated,⁴⁶²Mishnah Avot 4:21 “Lust removes a person from the world,” since it causes his mind to be preoccupied and distracted, thus uprooting him from studying HaShem’s-יהו"ה Torah and fulfilling His mitzvot. Moreover, he denies HaShem’s-יהו״ה Divine Providence, in that he does not believe that everything comes about according to HaShem’s-יהו״ה Supernal will and supervision, blessed is He. As our sages, of blessed memory, stated,⁴⁶³Talmud Bavli, Sotah 48b “Whoever has bread in his basket and says to himself, ‘What will I eat tomorrow,’ has little faith. About such a person the verse states,⁴⁶⁴Zachariah 4:10 ‘For who wastes the day? Small things.’ That is, what is it that causes the reward of the righteous to be wasted from the coming future? It is their small-mindedness and their smallness of faith in the Holy One, blessed is He.”

The advantage of one who unifies ‘night’ with ‘day’ via the study of Torah is explained by the verse “Behold, the eye of Hashem is toward them that fear Him, toward them that wait for His mercy; To deliver their soul from death, and to keep them alive in famine" (Psalms 33:18). The “eye of Hashem” was explained in the Zohar in the Idra Rabba: “54. It is written: “Behold, the eye of Hashem is upon those who fear him” (Tehilim 33:18) and it is also written: “The eyes of Hashem, they rove to and fro through the whole earth” (Zechariah 4:10). MEANING: If they merit, “the eye of Hashem is upon those who fear him”: that is, the upper eye OF ARICH ANPIN. If they have no merit, “the eyes of Hashem, they rove to and fro”: THAT IS the lower eye OF ZEIR ANPIN.” Certainly one who does this corrects the attribute of ‘Tzadik’ with the Shechinah, since a thread of grace is drawn to him and Her, as it says in many places. That which he caused separation to the Shechinah with the drop in vain, and the secret of the drop is ‘white’, which corresponds to Chesed as it says in the Tikkunei Zohar about “and the manna was like coriander seed” (Numbers 11:7); corresponding to this he ties ‘night’ with ‘day’ to receive the thread of grace (Chesed). As it says in the Zohar in Vayigash (verse 48) about the verse “Hashem, God of my Salvation” (Psalms 88:2) that one who wakes up at midnight and deals with the Torah is established with the attribute of “Tzadik Chai Haolam”, and then during the day he merits the thread of grace, thus “God of my Salvation”, since the thread of grace is redemption, as it says “save with Your right hand, and answer me” (Psalms 60:7), and we will not quote it here as to not lengthen.