The Order of Judgments in Laws of Torts [damages]

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445) Rise Moses, to establish sentences in lows of torts in the order of HaVaYaH. It is as it is written, “The chariots of God are myriads, thousands upon thousands,” which are ox, eagle, lion, and man. On the right, where there is HaVaYaH, it is so in the order of the four animals: Man, lion, eagle, and ox, where ox, Gevura, is last. According to the change that is done in them is the movement and the order of the animals. The animals of the other side, the torts on the left, their order is as follows: SHANAAN [translated as “Thousands upon thousands”] is ox, eagle, lion, and man. This is the reason why their beginning, the ox, ties to the four primary torts: ox, pit, uncovering, and burning, and their conclusion: man—who is always stumbling.

446) “ADNI [Lord], open my lips, that my mouth may declare Your praise.” ADNI with its letters reversed is DINA [Aramaic: Din]. Because Malchut is called ADNI, with the letters of DINA, all the Dinim are sentenced under that name. They are sentenced in four and in three. In four is the Divinity that corresponds to the three patriarchs, and she is the fourth in regard to them. In three is the middle pillar, ZAHGT, a true arbiter. It is an arbiter to judge on the part of ADNIMalchut, where there is the true arbiter. On the part of the name ElokimBina, it is a judge, as it is written, “For God judges.”

447) The Dinim are 1) to discuss ox damages; 2) to discuss pit damages; 3) to discuss fire damages; 4) to discuss human damages; and 5) to discuss the sentence of four guards—who guards for nothing, who guards for pay, who borrows, and who rents. Accordingly, there are four laws—the law of division among partners, the law of land division, the laws of menservants and maidservants, and the laws of plaintiff and defendant in several kinds of lawsuits concerning money, theft, loss, or damage to one’s neighbor, and killing him in one of the four executions of the court.

448) The Master is the Creator, in ADNI, since Master [Adon] comes from the word “judgment” [Din], discussing all kinds of sentences, meaning for an evil maidservant that is heir to her mistress, from whom come all the damages, which are harm-doing angels, from whom come the souls of the wicked. The souls of the wicked are the harm-doers in the world. Another god is a wicked, thieving harm-doer, and his mate is the potion of death.

449) The tort of cessation, shame, and healing must be paid to Divinity and her sons, who are Israel. Cessation means cancellation of Torah, when the Sitra Achra cancels her from the sons. Healing means that she caused them to be healed from words of Torah. Torts are several damages of harm-doing angels, saboteurs, anger, and wrath. Shame means that they would despise Divinity with their false idols, and would say, “Where is your God.” How many thefts did the evil maidservant steal, as it is written about her, “The plunder of the poor is in your houses.”

450) How many blessings did the evil maidservant steal from Divinity by weight of the tax and by weight of several odd sentences on her sons? Also, how many offerings of the Temple did she revoke from the queen? The shame of the queen who remained naked from the four garments of gold that illuminate from the four lines of stone, HG TM, in twelve gemstones, where each of the HG TM consists of three lines, hence they are twelve. A coat of several crows and pomegranates, and the four white garments in which the queen would adorn herself before the King, as it is written, “And I will look upon it to remember the everlasting covenant.” And the stealing of the queen, Divinity, several foods of the offerings.

451) A prone ox, the evil maidservant’s husband, enters the house of the King, his master, in his four primary torts—iniquity, saboteur, anger, and wrath—all of which are intended to spoil. With his body, he strikes the vessels of the altar, the Menorah [the Temple candelabrum], the table, and the rest of the vessels, crouches on them and breaks them. With its tooth, it eats all the offerings and the foods on the table, and tramples the rest with its feet. In its horn, it kills priests and Levites, and ruins everything, desecrating a kingdom and its ministers.

452) The pit is the evil female, Lilit, in her house, the prison. The evil maidservant kidnapped the queen and her sons, Israel, in her exile, placed them under several chains, and imprisoned her sons, their hands tied behind them, as it is written, “She dwells among the nations.” Furthermore, “All who honored her despise her.”

453) The evil Klipa [shell] is a whore, flaring, fire, as it is written, “And He has kindled a fire in Zion.” Afterwards came an evil man, a wicked one, a fourth to the primary torts, the uncovering, of whom we learn, “A man forever fails, whether he is awake or whether he is asleep.” “And lets his beast loose,” meaning his camps, and it eats, consumes, chops the vineyards and orchards of Jerusalem, and destroys everything.

454) Master of the world, You are true and Your law is true. You have given us the Mitzva of Tefillin, which, to the complete righteous, are rewards according to their actions, and are stateliness on their heads. By that, they serve their father and mother, ZON, like the body whose every organ serves the head. Similarly, the woman, the Malchut and the hand Tefillin, serves her husband, ZA.

455) There are angels who serve the body, and angels who serve the soul. As is the difference between the body and the soul, so is the difference between the angels of the body and the angels of the soul.

Also, there is a soul to a soul, and angels to angels. These soul to a soul [Neshama to Neshama] from Atzilut are all one; there is no separation among them. Allegorically, each inferior degree in relation to its superior one is as a body toward a soul, since they receive from one another. So is Divinity: Even though she corresponds to the rest of the lights in the world of Beria, she is as a body to a soul because they receive from one another. And so is Divinity, even though she corresponds to the rest of the lights in the world of Beria, as a body to a soul, in regard to the Creator, ZA, she is regarded as a body. However, here the body and the soul are one. But in man, the body and the soul are separated—one is matter and one is mind, one is life and one is death. But the Creator is life, and His Divinity is life, as it is written, “She is a tree of life to them who hold her.”

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