And Shall Behead the Heifer There in the Valley

(înapoi la pagina ZOHAR CUPRINS / Vayera – click)

376) It is written, “The elders of that city, shall take a heifer of the herd … and shall behead the heifer there in the valley.” And the rule is to behead it with an ax.

377) Woe unto a world that follows the heifer, for which it needs to be beheaded. Since that day when Adam was seduced by the serpent, he has controlled Adam and controlled the people of the world, and is poised to slander the world. And the world cannot escape the death punishment until the arrival of the Messiah King, since the sword of the angel of death is the disclosure of the point of Man’ula [lock] in man’s body, which is unfit for reception of light. And this point will not be corrected until the revival of the dead. Hence, the world cannot be redeemed from its punishment, and the Creator will revive those who sleep in the dust, as it is written, “And death shall be swallowed up forever. It is also written, “And I will also remove … the unclean spirit from the land.” And until then, he is poised to take souls from all the people in this world.

378) The soul of all the people in the world leaves through the angel of death, meaning by disclosing the point of Man’ula. And if you say that the soul of this person, who was killed, came out by the angel of death, it is not so. Rather, the one who killed him is the one who took out his soul, prior to the arrival of the time when the angel of death was to dominate, meaning before it was time for the point of Man’ula to appear in him, when the angel of death still could not control him and put him to death.

But by the killing, the murderer elevates the force of Tzimtzum [restriction] in the Man’ula into the Kelim de Miftacha [key] in Malchut—which are Kelim de Bina—and Malchut returns to being a point, without the lights of life. And with that flaw in Malchut, the killer takes the murdered man’s soul. It turns out that the transgression of murder adds the force of impurity in the pure Kelim from Bina, too.

379) This is why it is written, “And no expiation can be made for the land.” It is not enough for the murderers that the evil serpent is going to slander the world for nothing and that he always accuses even though they did not sin. It is especially so when he is robbed of what he is entitled to take, since with this theft from the angel of death he adds impurity and blemishes the pure Kelim of Malchut that come from Bina, as well, and removes the lights from the who of Partzuf Malchut. This is why it is written, “And no expiation can be made for the land … but by the blood of him who shed it.” This means that the land, Malchut, must be atoned for and be given back the GAR of its lights that had departed it by the transgression of the murder.

The Creator has mercy over His sons; hence, the heifer is sacrificed to correct two things: 1) The soul of man that was taken from the murdered, by which the lights of GAR departed Malchut and must return the GAR to her. 2) So he will never slander, since after the GAR in the first correction were drawn out for her, the serpent has the strength to slander against the world, and he blocks the lights of the world by clinging to these GAR that extend from the left line. Thus, to remove the slandering, a second correction is required.

380) Ox, cow, calf, heifer, all are in the upper one and are therefore corrected by the heifer. It is written, “Our hands have not shed this blood.” “Have not shed,” and we also did not cause his death. Thus, he was not accusing them. For everything, the Creator gives an advice to the world, since He said that two corrections are required for the transgression of murder: 1) to extend GAR to Malchut once again; and 2) to remove the slandering from the GAR of Malchut.

The first correction is done by bringing the heifer and lowering it to a perennial stream. The illumination of the left is called “the face of an ox,” and contains four degrees HB TM, which are ox, cow, calf, and heifer. Each Behina [discernment] corrects its corresponding Behina, and since the entire Malchut should be corrected here, a heifer is brought, which corresponds to Malchut, to evoke extension of Mochin de GAR of the left to the Malchut.

However, since the GAR of the left of Malchut are drawn out, there is fear of the slandering of Satan, meaning his grip on the left. For this reason, a second correction is required—to remove the slandering. This is the beheading of the heifer in the stream, where by this beheading, the GAR de GAR of illumination of the left is revoked and only VAK de GAR remains, at which time there is no longer a hold for Satan in these Mochin.

Also, it is known that for each correction above, a speech and an act are required below. For this reason, it is necessary that the elders will say, “Our hands have not shed this blood,” when they return and extend to Malchut the GAR that departed her by the iniquity of the bloodshed. This corresponds to the act of bringing the heifer to the perennial stream, which was the first correction. “Neither have our eyes seen it” means the concealing of the GAR, which are called “seeing.” By that, the accusing of the serpent is removed from the illumination of the left, and this is the second correction, which corresponds to the act of beheading the heifer. The first correction is the extension of GAR of the left, and the second correction is to remove the slandering of Satan.

(înapoi la pagina ZOHAR CUPRINS / Vayera – click)

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