You Shall Not Follow the Masses in Doing Evil

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429) “You shall not follow the masses in doing evil, nor shall you testify in a dispute so as to turn aside after a multitude in order to pervert.” “Turn aside after a multitude in order to pervert.” There is no multitude of less than three. If there are no court of three, it is forbidden to follow its sentence. The court is Divinity. Three are the three animals of her Merkava [chariot/assembly], HGT. Divinity is called “the law of Torah,” the true law, where the middle pillar, ZA, is called “truth,” and Divinity is his Din. Any judge that does not judge truthfully, it is as though he made SAM govern the world, as it is written, “And truth shall be cast to the ground,” meaning ZA, who drops Divinity with him. He raises Hell, SAM’s partner, along with SAM. In a place of true judgment, He establishes the language of falsehood. A true judgment is the middle pillar, the language of deceit, Hell, and SAM.

430) For this reason, when the judge judges, Hell is open before him on the left, SAM’s mate, and a sword is on his throat, which is the angel of death. SAM is behind the neck, the Garden of Eden is open to his right, and the tree of life is open before him on his head.

431) If he sentences falsely, the angel of death governs him and slaughters him, then burns him in Hell. If he sentences truthfully, the Creator brings him to the Garden of Eden and gives him a taste of the tree of life, of which it is written, “And he shall take also of the tree of life and eat and live forever.” It is the “forever” that is created in the Torah, of which it is written, “She is a tree of life to them who hold her.” The tree of life is Tifferet, and his life is HB, the life of the King.

432) The sentence of Malchut is always Din. The Din is in the heart, as we learn, “The heart sees.” This is why the judge has only what his eyes see. Also, there is no judge but the Creator, what His eyes see, “For the eyes of the Lord wander,” His eyes are on the ways of a man.

433) “Watching through the windows” means through man’s seven holes: the two eyes, the two ears, the two holes of the nose, and the mouth, thus the seven Sefirot of upper Ima. This is how He looks at his ways with seven, from the perspective of the lower Divinity: with the two hands and the neck, which are three, with a body and a covenant, Tifferet and Yesod, which are five, and with two legs, thus seven. These are the seven Sefirot of the lower Divinity: the two letters of the name YodHeyGAR, with the filling of YodVavDalet HeyAleph, which are seven letters.

Through these seven letters of His, He looks at the seven holes of the head. They are called “holes” after the female, upper Ima, whose holes are open to receive. The two letters VavHey in the Guf are the lower Divinity, with their letters of filling—VavAlephVav HeyAleph. They are seven letters, and in these seven letters of His, He looks at the seven organs below: hands, neck, body, circumcision, and legs, which are the correction of the body, in which there is the making of the Mitzvot.

434) The wife of ZA, Divinity, is similar to a body from which the body of the lower man extends. It is called “organs,” “248 organs,” after the Mitzvot, and it is called “body” after Divinity. This is so because on the other side, there is no body but only clothing, which is as it is written, “Clothe me with skin and flesh, and knit me together with bones and sinews.” In a place where there is no Divinity, it is not considered the body of that lower man, but it is called “man’s clothing,” ZA.

The Torah is called “man,” as it is written, “This is the law [Torah]: should a man die in a tent.” “As the beauty of man, to dwell in the house.” In a place where there is Mitzva, Divinity, it is called “the body of the lower man, “man’s body,” like the bodies of laws and sentences, which are the names of Divinity.

435) A judge, an arbiter, an officer, and a ruler. The Creator is a judge, the middle pillar. ZA from the side of Bina, the Mochin de GAR that extend from Bina, which is HaVaYaH, is called “a judge.” An arbiter is considered from the side of Malchut. An officer is a ruler, as it is written, “And Joseph is the ruler.” All the Sefirot are judges on the part of upper ImaBina, in whom there is the MochinTifferet, which extends from her, is a judge, and all the Sefirot are included in it. These are officers on the part of Malchut, in whom there is the domination, and the righteous is policing and ruling from there.

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