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109) It is written, “Happy are they that keep justice, that do righteousness at all times.” Happy are they that keep justice” means happy are Israel that the Creator gave them a true law [Torah] to engage in day and night, for anyone who engages in the Torah is liberated from everything. He is freed from death for it cannot govern him. This is so because anyone who engages in Torah and clings to it, clings to the tree of life. And if he lets himself go of the tree of life, the tree of death will be on him and will cling to him, as it is written, “If you are slack in the day of adversity, your strength is small indeed.” “If you are slack” means if you let go of the Torah.
110) “In the day of adversity, your strength is small indeed.” This is so because when one is negligent in the Torah the strength of Divinity—who is called “strength”—is lessened, and she does not protect him. Divinity is always on the right, always guarding a man when he walks in the ways of Torah. At that time, she repels the evil outside so it will not come near the man and so that it will not be able to slander him. But when a person strays from the ways of Torah and becomes slack in it, the strength of Koh, which is Divinity, lessens because that evil, the left, dominates the man and repels the Koh, Divinity, outside until the place becomes narrow for him, “In siege and in distress.”
111) When a person clings to the ways of Torah, he is loved above and loved below, and he becomes the Creator’s loved one. He is loved by the Creator and the Creator loves him. But when a person strays from the ways of Torah, the power of Koh, Divinity, lessens and she becomes his foe and enemy, and he becomes her enemy. Then, that evil, the evil inclination, governs him until it slanders him in this world and in the next world.
112) That wicked one, the evil inclination, governs the world in many ways and has much governance in the world. It is the tyrant serpent in which there is the sin of Adam ha Rishon, and the people of the world fail in him, throwing it at them until he takes their souls from them.
113) When the evil inclination governs the body, and since it governs the body, its soul departs it, since because the body is defiled, the soul departs it. It does not rule, taking out man’s soul, until it receives permission. Also, many are those who come from the side of the evil inclination and govern the world. And they govern all the deeds that were made in the world, which are made by seductions. And he has appointees and servants, all of them serving in the actions of the world, meaning seducing people to do evil deeds.
114) This is why it is the end of the left, as it is written, “The end of all flesh.” But it is not called “The end of all spirit.” There are two ends: the end of flesh, which is appointed over the body. This is external and impure. And the end of spirit, appointed over man’s spirit, is therefore internal, holy.
115) On the right side, south, it is the high and holy secret of faith, the male world, ZA, and the female world, the Nukva de ZA, as well as the whole of the Holy of Holies and all the secrets of faith, which is the Nukva. They emerge from here, and all of life, freedom, all the good, and all the lights are from here. All the blessings, the dew of benevolence, and all the love that is in the loves are from that side, the right, the south.
116) From the north side, the degrees spread until the waste of gold reaches down to BYA. On the impure side, the filth of impurity, she grips the one above, which is the male, and grips the one below, which is the female, and here male and female mate. They are the rider of the serpent and the serpent—male and female—and this is Azazel, which includes male and female of impurity.
117) From here, the degrees split and several discernments come out to the world, expanding from here and governing the world. They are all impurity and ministers appointed over the world. It is explained that when Esau came out to the world, he was as red as a rose. This implies to the left, to the Se’arot [hair], like Se’ir [“hairy,” but also “he-goat”], which is from impurity. And from there are the appointed fierce rulers that govern the world.
118) “Happy are they that keep justice,” who keep the faith of the Creator. The Creator is called “Justice,” and man must keep himself from straying to another way, but keep the justice, since the Creator is justice, for all His ways are just.
The name, “Justice,” indicates to deciding about matters. This comes after hearing two opposite sides. It is like a judge: once he has thoroughly listened to the arguments of the two sides in dispute, he gives his sentence and says, “So and so, you are innocent. And so and so, you are guilty.” This sentence is called “justice,” and this is the middle line, which decides between the two lines—right and left—which are opposite from one another in a way that both shine to the side of holiness. Because of this sentencing of His, He is called “Justice.”
To explain the words, “Happy are they that keep justice,” The Zohar brings the ways and results of the two opposite sides—the right side and the left side—and the merit of one who engages in Torah with respect to the tree of life in it, which is all right, opposite one who is negligent in Torah and falls to the tree of death, which is all left. And there is also the matter of the end to the right and opposite that, the end to the left, and the results from the south side compared to the north side.
This is why it is said, “Happy are they that keep justice,” who keep the faith of the Creator. The Nukva is called “faith.” The faith of the Creator means the unification of the Creator and His Divinity. During the unification, the Creator is called “Justice” because the Creator is right, Divinity is left, and their Zivug is the sentence. Without the unification, He is not sufficiently complete, even though He is the tree of life, and then He is not called “Justice” because He leans to the right.
This is the reason why Adam was expelled from the Garden of Eden, as it is written, “Lest he put forth his hand, and take also of the tree of life, and eat, and live forever.” The idea was for him to raise MAN to unite the Creator and His Divinity like a keeper of sentence, which is a sentence, the result of the two lines together, leaning neither to the right nor to the left. The Creator, in a Zivug with Divinity, is called “Justice,” since then all His ways are just, in the middle line, containing both right and left together and leaning neither to the right nor to the left.
119) It is written, “That do righteousness at all times.” But can man do righteousness at all times? One who walks in the ways of Torah and does righteousness with those who need righteousness is regarded as one who does righteousness at all times, since anyone who does righteousness with the poor increases righteousness, the Nukva, above and below, meaning causes a Zivug of ZON above, and plentiful blessings below.
120) One who exerts in righteousness, the righteousness that he does rises and reaches the place where Jacob dwells, the upper Merkava [chariot/assembly], the Nukva. He extends blessings to that place from the fountain of all fountains, from Bina, from which all the Mochin come. And from the righteousness, from the Nukva, after she received blessings from Bina, he extends plenty of blessings to all the lower ones and all the Merkavot [plural of Merkava] of angels and all the upper armies. Then they are all blessed and the lights increase. And because all the lower ones and the angels are called “time,” since they extend from the Nukva, who is called “time,” it is written, “That do righteousness at all times,” increasing the bounty in all the dwellers of the worlds BYA, who expand from the Nukva and who are called “time,” like the Nukva.
121) While Israel were in the holy land, they were drawing blessings from above downwards. When Israel departed from the holy land, they came under another authority and the world was denied the blessings.
122) Jacob was under the authority of holiness, in the land of Israel. When he departed the land, he came into another authority, which is unholy. And before he came under another authority, the Creator appeared to him in a dream. He saw all that he saw and the holy angels went with him until he sat by the well. When he sat by the well, the waters rose toward him.
This was the same with Moses, since there he met his wife. The well rises only when she sees her connection, a mate to bond with. The well indicates to the Nukva de ZA, and Moses and Jacob were a Merkava for ZA, hence the waters rose toward them like a Nukva toward her mate.
123) In the beginning, it is written, “And Jacob went out from Beer-Sheba, and went toward Haran,” and Laban was dwelling in Haran. Thus, why did he go from there, as it is written, “Then Jacob went on his journey, and came to the land of the children of the east”? And how do we know that Laban’s dwelling place was in Haran? It is because it is written, “And Jacob said unto them, ‘My brothers, where are you from?’ And they said, ‘We are from Haran.’ And he said to them, ‘Do you know Laban the son of Nahor?’ And they said, ‘We know him.’” This means that Laban’s dwelling place was in Haran. Hence, why did he go to the land of the children of the east?
124) Jacob said, “I want to bond with Divinity, the well, since I want to marry a woman. When my father was about to marry a woman and sent the servant, the servant found the fountain of water and then a woman was found for my father. But in this place, in Haran, I did not find a fountain or a pit or water.” Promptly, “Jacob went on his journey, and came to the land of the children of the east,” where he came across the well and met his wife.
125) Haran is the land of the east, and the well in the field was of Haran. If this is not so, why does it say, “And she ran and told her father”? It is because he was near the city.
126) Why did Leah not meet him at the well? After all, she is the one who bore all those tribes for Jacob? However, the Creator did not wish to mate her with Jacob openly, as it is written, “And it came to pass in the morning that, behold, it was Leah.” But this was not revealed earlier, and this was the will of the Creator.
127) For this reason, Leah did not appear but Rachel, to attract Jacob’s eye and heart with Rachel’s beauty, so he would set up his dwelling there. And thanks to her, Leah, too, was coupled with him and bore all these tribes. How did Jacob know who Rachel was? After all, he did not know her? The shepherds told him, as it is written, “And, behold, Rachel his daughter comes with the sheep.”
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