Keep Away from a False Matter

(înapoi la pagina ZOHAR CUPRINS / MIŞPATIM – click)

436) “Keep away from a false matter, and do not kill the clean and the righteous.” It is a Mitzva [commandment] to equalize the litigators and to keep away from a false matter, so they will not say that there is bias in the matter. This is so because it is written of the Creator, “Who does not show partiality nor take a bribe.” At the ends of the letters there is one. This judge should be like the one who is one HaVaYaH, who will not take a bribe, meaning be in His form.

437) Similarly, in judging, the two litigators should be equalized as one so the judgment will not lean to one more than to the other. Rather, they will be of equal weight until they accept the judgment. Afterwards, each is judged according to his actions.

438) A righteous is judged by the good inclination. A wicked is judged by the evil inclination. An intermediate, both judge him. One who is from the tree of life, which extends from ZA, is not judged at all, for he has no evil inclination. He is a complete righteous. This is, “A righteous who is happy.” And there is no good except the Torah, as it is written, “For I give you good doctrine; do not forsake My teaching.” And a righteous who is suffering is from the tree of knowledge of good and evil, Malchut. He is called “righteous” although he is suffering, which is the evil inclination. But because the good inclination governs him, he is called “A righteous who is suffering,” for he suffers under its authority.

439) A wicked who is happy. The Torah is called “good.” He is called “evil” because he rose to being a Rosh in his evil inclination, and the good is under his dominion as a slave under his master. And even though a wicked is crowning the righteous, and a complete righteous can punish him, it is not good to punish the righteous, too, since because that good one is under the feet of the wicked, he must not be punished, for perhaps he will repent and overcome his inclination, and the evil inclination will be dust under his feet.

440) From the perspective of a wicked who is happy, Divinity lays, as it is written, “And uncovered his feet and lay down.” This is “And a maidservant that is heir to her mistress,” a maidservant of the evil inclination. The evil inclination is a male, for whom it is said, “I will not give My honor to another,” and “But the stranger who comes near shall be put to death,” since the evil inclination is called “other” and called “stranger.”

441) On the part of the righteous who is suffering, Divinity is a crown on a man’s head, and the maidservant, the evil inclination, surrenders under her mistress. And on the part of the complete righteous, there are neither foreigner nor evil inclination. And on the part of the complete wicked, he has no part in Divinity, for man has no part of Divinity except on the part of the good.

442) The Divinities are not the same because the Divinity of the tree of knowledge of good and evil, the throne, is in the world of Beria or in man’s body. But the Divinity of the tree of life is in the world of Atzilut. It is written about her, “Evil shall not dwell with you.” But because it is written in regard to her, “And His kingdom rules over all,” one who flaws her place in Beria or in man’s body, it is regarded as though he has disgraced the queen herself, in Atzilut, for the disgrace of the queen is one who has contempt for her place. Also, scorn for the queen is scorn for the King, ZA, thus he flaws ZA, too.

443) It is even more so for one who removes her from her place in Beria, and places a maidservant in her place. This is because in every place that he flaws, the queen is not present, but the maidservant, who is flawed and dwells in a flawed place. And man’s flaw due to his iniquities flaws all of his organs until the queen finds no place to dwell there. Thus, he cannot be corrected until he reinstalls her over all his organs, when he repents on all his iniquities.

444) Rabbi Shimon said, “Moses, this is why you establish in this composition of the 248 Mitzvot, to enthrone the Creator over all the organs of Divinity in each and every Mitzva, and you have no concern for your own honor. Happy are you, for as you enthrone the Creator over all the organs of Divinity, who are the virtuous ones in all of Israel—for the virtuous ones are the organs of Divinity—so the Creator works to instill His name over you and will enthrone you over all the camps above and below.

(înapoi la pagina ZOHAR CUPRINS / MIŞPATIM – click)

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