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18) “That they bring you an unblemished red heifer in which there is no flaw.” This heifer comes for purity, to purify the impure—Malchut that receives from the left. To the left is an ox, Gevura de ZA, as it is written, “And the face of an ox on the left.” “Red” means as red as a rose, as it is written, “As a rose among the thorns.” Red means the sentence of the Din, since the Dinim of the left line are called “red.”
19) “Unblemished,” as it is said in The Zohar on that matter, “An unblemished ox, a goring ox.” An unblemished ox means weak Din. A goring ox is harsh Din. Here, too, unblemished means weak Din, lower Gevura, Malchut. The upper Gevura, Gevura de ZA, is the strong and harsh hand.
The left side is called “an ox.” It is known that the illumination of Hochma extends from the left. However, this is only from below upward, which is female light, Malchut. This is called “An unblemished ox,” weak Din, as it is from below upwards. But with respect to the male light, which illuminates from above downward, the left line of ZA, Gevura de ZA, it is forbidden to extend. This is why it is called harsh Din and it is called “a goring ox.”
20) “In which there is no flaw” is as is written, “You are all beautiful, my wife, and there is not a flaw in you.” Because she illuminates in illumination of Hochma, she is called “beautiful,” for all the flaws are healed by the illumination of Hochma. “On which a yoke has never been placed.” It writes, “yoke” without a Vav, as it is written, “The man who was raised on high declares,” since she is “Those who are peaceable and faithful in Israel,” and he is not on her but with her. “On which a yoke has never been placed” is as is written, “The virgin of Israel,” “A virgin and no man had known her.”
There are two states in Malchut: 1. As she was on the fourth day in the work of creation, the two great lights, when ZA and Malchut clothed the two lines of Bina—ZA clothing the right line of Bina, and Malchut, the left line of Bina. At that time, Malchut was as big as ZA for she did not receive from ZA but from Bina, the same place from which ZA received. 2. After the diminution of the moon she was diminished and went below ZA, receiving from him.
There is greater merit to the first state than to the second state, since in the first state, she is in the completeness of the degree, like ZA. However, there is a great drawback because then she is in Hochma without Hassadim, and the Hochma in her cannot illuminate without Hassadim, so she is dark. This is why she complained. There is also a merit in the second state, for then she has Hesed from ZA, since the illumination of Hochma in her clothes in him and illuminates abundantly. However, there is the slight drawback of her diminishing and becoming the lower degree of ZA, having nothing of her own except what she receives from ZA.
A red heifer is Malchut from the first state, as it is written, “In which there is no flaw.” It is as it is written, “You are all beautiful, my wife, and there is not a flaw in you,” for then, in the first state, when she clothes the left line of Bina and receives Hochma from her, though Hochma cannot illuminate in her, she is still utterly perfect in herself and there is no flaw in her. Also, she is all beautiful due to the illumination of Hochma that she suckles from the left line of Bina.
“On which no yoke has been placed.” It writes “on” without a Vav, as it is written, “The man who was raised on,” since “Was raised on” means Hesed, which is called “on.” In the first state, Malchut still did not receive over her the light of Hesed from ZA, which is called “on.” Rather, at that time she was in Hochma without Hesed.
In the first state, Malchut is called “faith,” and ZA is called “Israel.” They are in one wholeness, which the name, “Those who are peaceable and faithful in Israel,” indicates. It is so because in the first state, Malchut is as big and as whole as ZA, hence she does not need to mate with ZA, but receives from Bina, as it is written, “On which no yoke,” which is ZA, “Has been placed.” It is not on her but with her, since then ZA is not above Malchut, but on an equal degree with the Malchut.
“On which no yoke has been placed” is as it is written, “The virgin of Israel,” as well as “A virgin and no man has known her,” since in the first state, Malchut is a virgin, not mating with ZA but receiving her abundance from Bina. For this reason, Malchut is a virgin because no yoke has been placed on her, meaning ZA.
The issue of burning the heifer to dust means that the first state cannot exist and she is reduced to a point, and is then rebuilt in the second state, and her entire existence is in that state.
21) “And you shall give it to Elazar,” since its commandment is in the coadjutor and not in the high priest. To Elazar and not to Aaron because Aaron was the queen’s best man, hence he was unfit for the deed with the heifer, which is Din. Moreover, Aaron does not come from a pure side, but from a holy side, and because a red heifer is for purity, it was not given to him.
22) Anything about the heifer, Malchut, is in seven, seven launderings, etc., since the Malchut is the seven years of Shmita [remission], which include the seven Sefirot HGT NHYM. She is called Bat-Sheba [daughter of seven]. Therefore, all her works are in seven. Everything that was made of this heifer is to purify and not to sanctify. And although it was given to the coadjutor of the priests, Elazar, he neither slaughters nor burns, so that no Din would come from his side. It is all the more so with Aaron, who is on a more complete degree than Elazar: he need not be there and be present there.
23) When this heifer becomes dust, cedar wood, hyssop, and scarlet should be tossed into it. A pure man, not a holy one, should collect and place outside the camp in a pure place, for it is not considered pure unless it is impure first.
24) “For the water for impurity, it is a sin offering,” since all the lower Dinim and all those who come from the side of Tuma’a receive their power from Malchut when she suckles from the other side, from the left, as she was in the first state. She sits in Din, as it is written, “Filled with blood, sated with fat.” At that time all the Dinim of the side of Tuma’a awaken and rise and are present in the world.
When the act of burning the heifer is performed below and all that Din is executed on that heifer, and cedar wood, hyssop, and scarlet are thrown at it, the force of the side of Tuma’a weakens. Wherever they are, they break and weaken and flee from there, as their power seems broken and downcast to them, as was done at the time of the burning of the heifer. Then they are not present in a man and he is purified.
25) This is why they are called “water for impurity,” which means water to purify when the world is in Din and the side of Tuma’a spreads in the world, as in the Tuma’a of menstruation. Here, every kind of impurity and every kind of purity is included. For this reason, impurity and purity are the highest rule of the Torah.
26) “An unblemished red heifer.” On Sabbath, it is forbidden to plow with a bull, as it is written, “The plowers plowed upon my back.” The lower Divinity, Malchut, is the red heifer on the part of Gevura. It is unblemished on the part of Hesed, Abraham, of whom it is written, “Walk before Me and be whole.” “In which there is no flaw,” on the part of the middle pillar, ZA, which unites its left and right. “On which a yoke has never been placed,” on the part of the upper Divinity, freedom, Bina. In the place where Malchut—who comprises everything—governs, “But the foreigner who comes near shall be put to death,” the Sitra Achra has no permission to govern, neither does Satan, nor a saboteur, nor the angel of death, who are from the side of Hell.
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