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329) The Creator gives dominion to the Sitra Achra, and there is a need to subdue the spirit of Tuma’a from all the sides. Come let me tell you a secret that can be disclosed only to those who are high and holy.
330) The Creator gave the spirit of Tuma’a dominion so it would rule in several ways and be able to harm. We have no permission to treat it with contempt because we must beware of it, so it does not slander us in our Kedusha. Hence, we have a secret: it must be given a little bit of room within our Kedusha, since out of the Kedusha, its dominion expires.
331) A single hair of a calf must be placed inside the Tefillin, so it sticks out and is visible, since this hair-string does not defile except when that hair connects and becomes as the measure. But less than that does not defile. That hair should be placed inside our upper Kedusha, and should be given room so he does not slander us in our Kedusha.
332) A bit of the hair will be outside the Tefillin, so it is visible. This is because when the Sitra Achra sees that man in the upper Kedusha, and his own part participates there, he will not slander him and will not be able to harm him above or below, for he has given him room. And if he is not given a part in this Kedusha, he could harm him below, and he ascends and slanders him above. He says, “So and so, who is now sanctifying, did this and that on a certain day, and these are his sins,” until the Din reaches that man and he is punished by it.
First, we should understand why we sometimes say that the disclosure of Malchut of Midat ha Din [quality of judgment], called Man’ula [lock], is a correction for all the Mochin, and we sometimes say that the disclosure of the Dinim de Man’ula defiles and separates the holy Zivug, and that it inflicts death upon a person. The thing is that the disclosure of the Man’ula that brings Tuma’a or a man’s death is not done all at once. Rather, through one’s sins, he causes multiple disclosures of the Man’ula above, and the connection of all those disclosures joins into a sufficient amount to take out the spirit of life from the person.
And yet, you should understand that the disclosure of the Man’ula in the Masach de Hirik that corrects the Mochin is less than the amount that will defile and chase the lights away. Therefore, it is possible to use it for correcting the Mochin. Moreover, the correction of the Mochin is inconceivable without it.
The calf’s hair is the disclosure of Malchut of Midat ha Din, since the calf indicates the calf that Israel made in the words, “These are your gods, Israel,” extending Hochma from above downward. It is written about it, “If you do not do well,” but extend the Hochma from above downward, then “Sin crouches at the door.” Eventually, Malchut of Midat ha Din shall be disclosed, which is why it is considered the calf’s hair, the storm that comes with the deed with the calf.
It was said that we are not permitted to treat the spirit of Tuma’a with contempt, since its dominion comes from the Kedusha. This is so because the disclosure of the Man’ula is the correction of the Kedusha that was done by the middle line. Hence, we cannot treat a slanderer with contempt, mocking it and not dealing with it, for because there is already the disclosure of the Man’ula in the Kedusha, he can always slander, mention a man’s iniquities, which are enough to chase the lights of life away from him. This is what was said, that since the root of the disclosure is already in Kedusha, we must fear his slandering.
“A single hair of a calf must be placed inside the Tefillin, so it sticks out and is visible,” since the calf’s hair implies the disclosure of the Man’ula. However, for a Tefillin, which are three lines corrected above in that disclosure, we should place a calf’s hair inside the Tefillin, and it should be disclosed outside the Tefillin, for then the slanderer will see that we include the part of his slandering in the correction of the Kedusha. Thus, he will not be able to turn it into slandering for harming a person.
To avoid the question, “How can the disclosure of Midat ha Din de Man’ula be in Kedusha, once it is known that wherever it appears, it defiles?” it was said that this hair-string defiles only if that hair connects and becomes as the measure. There is a measure for Tuma’a, made by proliferation of the iniquities of the lower ones, but less than that does not defile. The correction of the calf’s hair is less than that measure, hence it does not defile.
333) This is what Israel—who knew that secret—would do. When they began to be sanctified in high Kedusha on Yom Kippur [Day of Atonement], they would instantly see to giving a part to that place, and to giving him a portion among them so he would not slander them and would not come to mention Israel’s iniquities. There are several associations and several camps that are ready to that take that thing from him when he comes to slander. Happy is he who can keep from his iniquities being mentioned above, and he is not looked upon for harming.
335) On the day of Rosh Hashanah [New Year’s Eve], the world is sentenced, and the Creator sits and judges the entire world. The Sitra Achra stands on this side, watching over all those who were sentenced to death, and they are written before him. When Israel evoke mercy with the sound of the Shofar [ram’s horn], everything gets mixed up for him and he does not know and does not notice those who were sentenced. Until after all that, they do not repent and are sentenced to death, decrees come out from the King’s house and are given to the Sitra Achra. Once the decrees have been given to him, they do not return until the sentence is carried out.
336) All of Israel must beware the slanderer, and especially a person alone, for by the high meaning of above, one should beware. Because he has a root in Kedusha, he is to be given one he-goat each month, when the moon, Malchut, should be renewed, so he does not slander the renewal and takes his portion from the he-goat, while the holy moon, Malchut, suckles in the Kedusha to be renewed properly.
337) When she is renewed each month, she is called “a lad.” The Sitra Achra, who is always in Tuma’a and does not come out of it, is called “An old and foolish king.” For this reason, the holy Israel, which is a single nation in holy unification, the Creator gives them a counsel by which to be saved from everything. Happy are they in this world and in the next world, as it is written, “And Your people are all righteous; they shall forever inherit the land, the branch of My planting, the work of My hands to be glorified.”
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