(înapoi la pagina ZOHAR CUPRINS / HUKAT – click)
5) “And this was before in Israel concerning the redemption and the exchange to confirm any matter: a man removed his shoe and gave it to another.” If the first agreed to buy every thing using a shoe, in the sentence of the Torah, the last ones came and cancelled it. We should ask, “Why did they cancel it? After all, one who cancels a word of Torah, it is as though he destroyed an entire world.” And if this was not by the law of Torah, but only by agreement, we should ask, “Why specifically a shoe here, and not some other thing?”
6) It was certainly by the law of Torah, and it was done with a high meaning. Because the first ones were righteous pious, the matter was revealed among them. But when the wicked multiplied in the world, the matter was done in a different way, to cover the matters, which are of a high meaning.
7) “And he said, ‘Do not come near here; take your shoes off your feet.’” Why a shoe here? It is because he commanded him to retire from his wife and bond with another woman—of the upper, holy light—Divinity.
8) A shoe places him in a different place. One who takes it removes the one who gives from this world and places him in another world. Hence, everything that the dead gives to a person in a dream is good. But if he took an object from the house, it is bad, such as taking his shoe, for it indicates that he has moved his leg, which is one’s existence, from this world, and gathered him into another world, to the place where the dead dwell. This is because the shoe implies his leg, which is his existence, as it is written, “How beautiful are your steps in shoes, O prince’s daughter.”
9) When the dead takes him, it indicates that he has moved him to the place of death. But when the live one removes his shoe and gives it to another, to keep the possession, he affects the decree of above, that it is decreed that the possession will move from the possession of one to the possession of another. A shoe of Halitzah (“removal,” release by the widow) is another shoe, such as above.
10) When this dead departs from the world without children, the daughter of that prince, Malchut, does not gather him to her. Rather, he walks and wanders in the world, finding no place, and the Creator takes pity on him and commands his brother to redeem him, so he may return and be corrected in another dust, meaning so he will reincarnate, as it is written, “And man shall return to dust.”
11) If this redeemer does not wish to revive his brother in this world, to marry his wife [the brother’s], so he may return and incarnate in the newborn son, a shoe must be tied to his leg, and that woman shall release him and take that shoe to her. And why a shoe? That shoe is for the dead, for it is regarded as belonging to the dead one. It is placed in his living brother’s leg, and the woman [the widow who was to marry the brother] receives that shoe to her, to show that that dead returns to being among the living by this act. The shoe indicates the woman [the widow], the marrying object, which is tied to the leg of his living brother, to bring his dead brother to be among the living, so he reincarnates in the newborn son.
12) It is the opposite of that shoe which the dead takes from the living one in the dream, where by taking the shoe he removes the living one from this world to the other world—that of the dead. Now, with the shoe of Halitzah, the living takes from the dead. For this reason, with that shoe, the dead goes to be among the living, since the living woman removed the dead from the other world to this world, among the living, who would reincarnate in the son that was to be born of the marrying of the brother. And now that he does not wish to marry, the woman takes it to her, to show that the woman is her husband’s crown, Divinity, taking him and accepting him to her.
13) That shoe must be thrown on the ground, to show that the body of that dead has gone still. At that time, or after some time, the Creator will take pity on him and accept him in the other world. Also, the striking of the shoe from the woman’s hand to the ground is to show that that dead will be built from another dust of this world, meaning reincarnate. And now he will first return to the dust from which he came. Then that woman is permitted to make another seed.
14) Hence, one who wishes to keep the possession takes his shoe and gives it to another, to keep the possession with him, as it is written, “And this was before in Israel concerning the redemption and the exchange to confirm any matter.” “And this,” Malchut, stood whole in everything. “Before in Israel,” when they were humble and holy. “To confirm any matter” implies the upper Zivug, Yesod and Malchut, since “any” is Yesod, “matter” is Malchut, as this is keeping. “And this was the attestation in Israel.” It is not mere consent to make a possession with the shoe, and they do it of their own accord. Rather, it is a high keeping, so their works below will be as the meaning of above, for it implies a Zivug of Yesod and Malchut, the upper keeping.
15) Once the wicked multiplied in the world, they covered the matter in a different way, making a possession with the edge of the garment. That garment is a high correction, ZA, and the edge of the garment, Malchut, which is called “edge,” implies the Zivug of ZA and Malchut, like the shoe. It is written, “And shall not uncover his father’s skirt.” Thus, the woman is called “an edge.”
(înapoi la pagina ZOHAR CUPRINS / HUKAT – click)