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500) Happy are Israel, whom the Creator wishes to honor more than all the people in the world. In the beginning, He said to them, “And you will be unto Me, a kingdom of priests.” The great love was not removed from them until He called them “A holy nation,” which is more important. The love was not removed from them until He called them “For you are a holy nation.” The love was not removed from them until He called them, “You shall be holy men unto Me,” which is more important than anything.
501) The Torah emerged from the place called “holiness,” Hochma. Hochma emerged from the place called “Holy of Holies,” Keter. Likewise, Yovel, Bina, is called “holiness.” Israel consist of HB.
502) In the beginning, the Creator called them “holy,” and now He calls them “holiness.” Holiness is up above in HB, and holy is the Malchut, in Zion and Jerusalem, which is Malchut, who is called “holy.”
503) “And you shall be holy men unto Me,” Hochma, as it is written, “Israel are holiness to the Lord, the first of His harvest.” Beginning is called Hochma, as it is written, “Fear of the Lord is the beginning of wisdom.”
504) Because Israel are called “holiness,” which is the entire perfection, it is written, “And you shall not eat flesh in a non kosher field,” since Israel, who are more whole than everyone, do not suckle from the side of the harsh Din, to which non kosher implies. “You shall throw it to the dog,” which is an insolent Din, a stronger Din than all. Because there is a strong Din over the non kosher meat and he cast filth in it, it is forbidden for those who are called “holy” to eat from it, as it is written, “And you shall be holy men unto Me, and you shall not eat flesh in a non kosher field.” The text ties the prohibition on non kosher meat to men of holiness. Rather, “You shall throw it to the dog,” indeed, for it is insolent and a stronger Din than anything, as it is written, “And the dogs are insolent.”
505) When a carcass is mentioned in the Torah, it is written about Israel “holy” and not “holiness.” And here with the non kosher meat it writes, “And you shall be holy men unto Me, and you shall not eat flesh in a non kosher field.” It is written in regard to the carcass, “You shall not eat any carcass,” for you are a holy nation. It writes “holy” and not “holiness,” since the carcass was made on the part of Israel, by slaughtering. It follows that it was Israel who made it non kosher, hence the Din is not so strong. However, with non kosher meat that was made non kosher by evil animals, the Din is harsh. This is why abstention from non kosher meat is called “holiness” and from a carcass is called “holy.”
506) “And you shall be holy men unto Me.” It is written, “For you are a holy nation to the Lord your God.” Why does it say, “To the Lord your God,” and does not say, “To Me”? Here it is up above, in HB, and there it is in Divinity, Malchut. This is why it is written, “To the Lord your God,” Malchut. In Malchut, which is called “Zion” and “Jerusalem,” it is holy, and above in HB—holiness. And it writes, “Israel are holiness to the Lord, the first of His harvest,” with an extra letter Hey, Bina, the first Hey of HaVaYaH, and beginning is Hochma.
507) “Israel are holiness to the Lord.” The end of the verse is “All who ate of it became guilty.” It is written, “But if a man eats a holy gift unintentionally,” and “No foreigner is to eat the holy gift.” And because Israel are called “holy,” it is written, “All who ate of it became guilty.”
508) “Holiness” is superior to “holy.” But is written, “Holy, holy, holy, is the Lord of hosts,” which is the perfection of everything. When the three “holies” join together they become one house, holiness, containing all three holies. This is why it is the perfection of everything, and this is why holy is a whole in which everything is included. And when complete faith is included in Israel, they are called “holy,” the whole of everything, as it is written, “Israel are holiness to the Lord.” This is why it is written, “And you shall be holy men unto Me.”
509) It is written, “And you shall not eat flesh in a non kosher field.” Hence, why does it say, “He gives prey to those who fear Him”? It should have written, “He has given prey to the dogs.” Why did He give to those who fear Him? However, He did not give non kosher meat to those who fear Him. It writes “prey,” which means food. And even if you say that prey [Teref] is like non kosher meat [Trefa], He certainly gave to those who fear Him, so they would beware of it and would not eat it. “To those who fear Him,” since only those who fear His name can beware, since they fear Him. This is why this matter was not given to you, since He knew that you do not fear Him or keep His Mitzvot. And because this is among the hardest things in the Torah, and requires care, He gave it to those who fear Him, and not to others. He has given all the hard things in the Torah only to those who fear sin, to those who are fearful about keeping His commandments.
510) “And you shall be holy men unto Me.” It would be enough to say, “You shall be holy unto Me.” It is holy men since Israel came out to freedom only from the Yovel, Bina. And after they went out to freedom, Yovel welcomed them with His wings and they are called “His men,” “His sons.” It is written about the Yovel, “Yovel shall be holy unto you.” This is why it is written, “And you shall be holy men unto Me,” actually His men.
511) The Creator said, “And you shall be holy men unto Me.” This is why Israel were rewarded with being named “brothers of the Creator,” as it is written, “For the sake of My brothers and friends,” since Israel are sons of the Yovel, Bina, and ZA is also the son of Bina. It follows that they are brothers of ZA. Afterwards, they are actually called “holiness,” as it is written, “Israel are holiness to the Lord, the first of His harvest.” It writes “holiness,” and not “men of holiness.” Because of it, “All who ate of it became guilty,” as it is written, “No foreigner is to eat the holy gift,” and “But if a man eats a holy gift unintentionally.”
512) Israel are called “holiness.” Because they are holiness, one is forbidden to call one’s friend by a derogatory name or give a nickname to one’s friend. Indeed, his punishment is grave. It is especially so with other things. It is written, “Hold your tongue from evil,” since it is because of slander that diseases come down to the world.
513) Anyone who names his friend by a name that is not in him and despises him is caught into judgment for what is not in him. Anyone who calls his friend “wicked” is brought down to Hell and is struck on his cheeks. An exception are those insolent ones on the Torah, which are permitted for people to call them “wicked.”
514) One man was cursing his friend. Rabbi Yissa told him, “You acted as a wicked.” He came before Rabbi Yehuda to be judged. He told him, “I did not say that he was wicked, but that he was as a wicked, that his actions appeared as those of a wicked one.” Rabbi Yehuda came and asked Rabbi Elazar about the incident. He told him, “Of course he is not guilty because it is written ‘The Lord was as an enemy,’ and not ‘An enemy.’ Otherwise, none of the race of Israel would remain in the world. Likewise, ‘She was as a widow,’ and not ‘A widow.’ As a widow means that her husband went overseas and she is awaiting him, and being alone, without her husband makes her seem as a widow.”
515) This is the reason for the prohibition on statues and images, as it is written, “And upon the likeness of the throne was a likeness as the appearance of a man.” As the appearance is not like “An appearance.” It is also written, “As an apple in the trees of the forest.” “As an apple,” and not “An apple.” As an apple that is recognized by its colors, and in the colors, the matter is unified because the unification of the Creator is in three lines—white, red, and green—as it is in an apple—Hesed, Din, and Rachamim.
516) “And he that stumbles among them on that day shall be as David,” only “As David,” and not “David.” “As David,” who said, “And behold, in my poverty I have prepared for the house of the Lord.” It is also written, “For I am afflicted and needy,” and he was the king of kings and called himself that way. Happy are Israel whom the Creator did not call “as holiness,” but “holiness” indeed, as it is written, “Israel are holiness to the Lord.” For this reason, “All who ate of it became guilty,” like a foreigner who eats the holy gift.
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