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8) When you consider things, all is one. The Mochin of Jubilee, Bina, shine in the Shmita, Malchut. This is why it is written, “Then the land shall have a Sabbath,” since when the earth rests, the slaves should rest. For this reason, “And in the seventh he shall go out free, for nothing.” Nothing means he gives nothing to his master.
9) It is written, “We remember the fish that we ate in Egypt for nothing.” Nothing means without blessing, for in Egypt, there was no burden from above on us. Slaves are exempted from the burden of Malchut [kingdom] above, hence they are exempted from the Mitzvot [commandments]. The burden of the kingdom of heaven is as that ox that is harnessed with the yoke [Ol, in Hebrew, means both “burden” and “yoke”], to work with it and to produce benefit to the world from it. But if it does not accept the yoke, it does not do a thing. Likewise, man should first assume the burden of the kingdom of heaven and then work in it, in anything that is needed. If he does not accept this burden to begin with, he cannot work.
10) “Serve the Lord with fear.” It is written, “The fear of the Lord is the beginning of wisdom.” This is the kingdom of heaven, since Malchut is called “fear.” This is why it is the burden of the kingdom of heaven, and this is why it is the beginning of everything. Malchut is the first Sefira from below upwards. First, the hand Tefillin is placed, meaning Malchut, and then the head Tefillin, ZA. This is so because in Malchut, one enters the rest of holiness. And if he does not have this, there is no holiness from above in him, as it is written, “With this shall Aaron come into the holy place.”
11) This burden is absent in one who is connected to another, which is why slaves are exempted from the burden of the kingdom of heaven, since they are tied to their masters. And if they are exempted from this burden, then they are exempted from the rest of the Mitzvot, since the rest of the Mitzvot do not apply to a person before he has this burden. This is why in Egypt, Israel were eating for nothing. Similarly, here he will go out free for nothing, since he was a slave and everything he did was for nothing, without the burden of the kingdom of heaven. And although his actions were for nothing, he will go out free and will get rest.
12) And once he is free and rested, a burden is placed upon him from that place that delivered him to freedom, from the seventh year, Malchut. And if a person refuses to go out free, as it is written, “But if the servant shall plainly say, ‘I love my master,’” it is certainly a flaw in Malchut, since he has left the Malchut above and assumed the burden of his master. This is why it is written, “Then his master shall bring him unto God, and shall bring him to the door.” “Then his master shall bring him unto God” means to the same place he had blemished, Malchut.
13) “And shall bring him to the door or unto the doorpost,” since Malchut is the opening upwards, the door by which to be rewarded with ZA, and it is called a Mezuzah [doorpost]. And since he intended to blemish Malchut, this flaw remains in his body, as it is written, “And his master shall pierce his ear through with an awl; and he shall serve him for ever,” meaning the slave will be under the feet of his master until the year of Jubilee [fiftieth year].
(înapoi la pagina ZOHAR CUPRINS / BEHAR – click)