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456) All who are written in the signs of the Creator and His Divinity, which—on weekdays—are the letter of the Tefillin and the letter of a word, on the Sabbath they are written in “Remember” and “Keep.” They are written in the written Torah, which was given from the right, and in the oral Torah, which was given from the left.
The Creator is “Remember” on the right and “Keep” on the left. Divinity is remembering on the right and keeping on the left. The head Tefillin are on the right, and the one of the hand is on the left. Divinity is called “The perfect law of the Lord,” on the right, and the Mitzva is to her left. This is so on the part of the middle pillar, ZA, which comprises Din and Rachamim, “Remember” and “Keep,” and on whose part Malchut is called “remembering and keeping” because from the perspective of the Mitzvot, she is on a par with him.
457) However, on the part of Hesed, the Creator is “Remember” and Divinity is “Keep.” “Remember” is for the male, and “Keep” is for the bride because on the right and left from the Chazeh and above of ZA, the branches part like the lobes of the lungs, which are separated from above.
Opposite them are the animals: From Chazeh and below the Nukva is called Mitzva, and ZA and Malchut are united. This is why they are considered equal. And as ZA is called “Remember,” she is called “remembering” and “keeping.” But above the Chazeh, on the right and on the left, Malchut is called only “Remember” and not “Keep.” This is the reason why in the place of unification, the Guf [body], Malchut, she is similar to the spine of a palm branch: If its leaves are breached or separated, it is disqualified.
458) The Creator wrote Israel in several places so they would be recognized by the angels. Those of Israel who extend from the right depend on the Creator. Those on the left depend on Divinity, or those who depend on the Creator and His Divinity in one unification. Those in whom there is Torah are written on the right, Hesed; those in whom there is a Mitzva are written on the left, Gevura, and those who own the Tefillin, the token of the Sabbath and the token of the covenant, are written in Tzadik [righteous], Yesod.
459) Those of Israel who are beasts, uneducated, are written by removing the foreskin and the exposing, which are the two purity marks. There are also two signs in fowls, in the maw and in the peeled off gizzard. In removing the maw and the peel of the gizzard, they are written in fowls for eating.
The beasts are in two signs, “ruminants” and “ungulates.” They are all written in two signs, like the foreskin and the exposing, which are transferred from the holy people.
460) But the disciples of sages are all written above, in the throne, in Malchut, or in the angels, in the four animals that carry the throne, or in the stars and signs, or in qualities or Sefirot in which the Creator is known. Those who engage in Torah and Mitzvot for the Creator and His Divinity not in order to be rewarded, but as a son who must keep the glory of his father and mother, connect and register in the middle pillar—the Creator and His Divinity—as though they were one. And one in whom there is Torah without a Mitzva, or a Mitzva without Torah, it is as though they are separated in him. But in the Torah and Mitzva, it is as a tree whose branches part to the right and to the left, and the tree is the unification of the two of them in the middle.
461) The wicked are written without purity marks, or have no Tefillin on the head and on the arm, or are not written in Torah and Mitzvot, or do not keep “Remember” and “Keep,” and are not written in the azure and white of the Tzitzit. Those who are not written in these signs are abomination to you. They are not Israel but are nations of the land [a.k.a. uneducated]. As those who have no purity marks are abomination and vermin, they, too, are abomination and vermin, as we learn, “The nations of the land are abomination, and their wives are vermin.” It is also written about their daughters, “Cursed is he who lies with a beast.”
462) Their death is death in exposure, and there is no death but poverty. Their death of poverty will not be in secret, like fowls, who imply to keepers of Mitzvot, who cover their blood, but rather openly, before the eyes of the people. It is so because a poor man is as important as a dead one. There is poverty that is covered from the eyes of people, and there is poverty in front of everyone, such as throwing the blood of a beast, whose throwing is in front of everyone, meaning that the blood is spilled before everyone. So are the poor, whose blood is spilled before them in the eyes of people and they become as green as dead.
463) And if they repent and do not open their mouths to throw matters upward, and their death is by closing of the mouth, like a beast, who dies and has neither voice nor speech, in their confession they will say, “I have no mouth with which to reply or a forehead to raise the head.” He will confess and make unifications to the Creator each day and take upon himself that his death will be in one, such as the slaughtering of a beast in twelve examinations of the slaughtering knife, which are thirteen with the knife itself, and count as one.
464) He blesses and sanctifies the Creator each day in his blessing and sanctity, and in each eating and drinking of his, as the priest—Hesed—blesses, “Blessed are You”—blessing—“Who sanctified us”—sanctification. When the spirit blesses the Creator each day with “Bless,” sanctifies with sanctity, and unites in the unification of His Divinity, the Creator comes down on the spirit in several camps.
(înapoi la pagina ZOHAR CUPRINS / MIŞPATIM – click)