Who Is Like You among the Gods

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315) A big, high, and strong tree, ZA, in which upper and lower nourish, is limited by twelve boundaries of the diagonal—the four Sefirot HG TM with three lines in each. It is strengthened by the four directions of the world, which are HG TM that connect in their places. Seventy branches—which are seventy ministers are appointed over the seventy nations of the world—rise within it and are nurtured by it. From its main roots, they suckle from the surroundings, and they are branches that are in the tree.

316) When the time for each branch to govern comes, they all wish to completely annihilate the stem of the tree, which is the essence of all the branches, the one that governs Israel, and to which they grip. And when the reign of the stem of the tree comes to them, meaning the part of Israel, it wishes to keep them and to give peace in everyone. This is the reason for offering the seventy fruits of the festival, to give peace to the seventy branches in the tree, meaning the seventy ministers of the nations of the world.

317) It is said about that, “Who is like You among the gods, O Lord.” “Among the gods” is a tree, as it is written, “For they will be ashamed of the oaks that you have desired.” This is the tree, that they were serving a form that was engraved within it. “Who is like You,” meaning who will do as Your deeds and have mercy over all. “Who is like You” in the entire surroundings of the tree, that even though it governs, it keeps everything for all the others and does not wish to destroy them, as do they when they reign. “Who is like You, majestic in holiness,” majestic in the upper force, called “holiness.” Truly majestic in holiness, in Mochin de Bina. This is called “the force of the Creator,” “the pleasantness of the Creator.”

318) “Who is like You among the gods, O Lord.” “I have seen all the works … all is vanity and striving after wind.” How could King Solomon, whose wisdom surpassed that of all the people in the world, say that all the works are vanity and striving after wind? Is even the work of righteousness vanity and striving after wind? But it is written, “And the work of righteousness shall be peace.” However, it is written, “All the works which have been done under the sun.” This differs from a work of righteousness, which is above the sun.

319) And yet, What does “All is vanity and striving after wind” mean? “All is vanity” is as it is written, “Vanity of vanities, says Kohelet,” and these vanities are the existence of the upper world and the lower world.

320) When there are good deeds in the world and man engages in the work of the holy King, that thing that he does, a Hevel [vanity, as well as breath fume] is made of it above. And there is no Hevel without a sound, which rises and becomes an advocate before the Creator.

321) And all those deeds in which one engages that are not the work of the Creator become Hevel and walk and wander in the world. And when one’s soul departs, that Hevel rolls him in the world like a stone in a sling, as it is written, “But the souls of your enemies He will sling out as from the hollow of a sling.”

322) What does “He will sling out” mean? Hevel rolls it around in the world. Then all the things that are done and are not the work of the Creator are made into Hevel, which is the breaking of the wind that breaks the wind, which rises and falls and rolls in the world, as it is written, “Vanity and striving after wind.”

323) But the work of his Master rises above the sun and becomes actual holy Hevel, this is the seed that one sows in that world, and its name is righteousness, as it is written, “Sow for yourselves for righteousness.”

324) This leads a man when his soul departs him and elevates him to the place of honor above, and bundles him in the bundle of life, as it is written, “And thy righteousness shall go before you,” to guide you and to raise you to the place called “the glory of the Lord,” Malchut, as it is written, “The glory of the Lord will be behind you.”

325) He gathers all those souls that the holy Hevel—called “The glory of the Lord”—leads, and they are bundled in him. Then there is contentment. But the other Hevel, which is not the work of the Creator, is called “Striving after wind.”

Happy are the righteous who do all their deeds above the sun, the work of the Creator, and sow a seed of righteousness to reward them with the next world, as it is written, “But unto you that fear My name shall the sun of righteousness arise.”

326) When the Temple was first built below, it was built with Din and anger. This is because it was in a place where Din was present. In the future, the Creator will build it and erect it in a different, high degree, called “righteousness,” which is the corrected Malchut, as it is written, “In righteousness shall you be established.” For this reason, it will persist and will not be ruined again, and its name shall truly be called Tzedek [justice], as it is written, “And this is his name whereby he shall be called, The Lord is our righteousness.”

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