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2) Here is the time to disclose a few hidden secrets of incarnation. It is written, “If you buy a Hebrew slave, he shall serve six years, and on the seventh he shall go out free for nothing.” In other words, when the soul must reincarnate due to iniquities or because she did not complete the Torah and Mitzvot during life, she is forced to return to this world and clothe in a body, to be reborn and to complete what she must during seventy years of life in this world. If she is from the side of the angel Matat in the world of Beria, who comprises six degrees HGT NHY, it is written about him, “He shall serve six years.” She is forced to reincarnate only until she completes the correction of six degrees HGT NHY from the place from which she was taken, Matat.
3) But a righteous who has been rewarded with a soul from the side of Divinity, from Malchut de Atzilut, who is seventh to HGT NHY de Atzilut, there is no work in him, and no scrutinies of Mochin are done in him, for he is considered Sabbath. And because there is no work in him, there is no enslavement in him. It is written about a soul that is from there, “And on the seventh he shall go out free for nothing,” meaning there is no enslavement in her.
4) What is the addition to the soul of which it is written, “You shall not do any work, you or your son or your daughter, your man-servant or your maid-servant?” “You or your son or your daughter” is NRN de Atzilut. “Your man-servant or your maid-servant or your cattle” is NRN de BYA. Thus, even in Neshama de Beria, where Matat is, it is written about it, “You shall not do any work,” and there is also this addition in it that there is no enslavement in it, just as with a Neshama [soul] from Atzilut.
5) It is said about a soul of a righteous that she is from Atzilut, that even though he is forced to come down by incarnation through all these, even in a man-servant and a maid-servant, and in cattle, which are Ofanim in the world of Assiya, or in all the animals from which are souls of people, it is written about it, “You shall not do any work.” That is, the Neshama is essentially from Atzilut, but she is forced to incarnate as a man-servant, a maid-servant, and a cattle, and then its sentence is that there is no work and enslavement in it. But if the Neshama essentially extends from BYA, there are work and enslavement in it, as it is written, “You shall not subject him to a slave’s service.” With a righteous, who is the Sabbath day, you will not subject him to a slave’s service, who is Matat, a weekday.
6) Sabbath is an only daughter, Malchut, the mate of the righteous, who is also Sabbath, as it is written, “And on the seventh he shall go out free for nothing.” Thus, why is it written about him, “If he takes to himself another”? It must be the difference that it is the secular part of the Sabbath. It is written about him, “If he takes to himself another” because there is another secular, which is not considered the secular part of the Sabbath, but of the impurity of a maid. The secular part of Sabbath is the maid-servant in Beria, the body of an only daughter, where the only daughter, Malchut de Atzilut clothes in it like a soul in a body. It is about that, that it is written, “If he takes to himself another.”
7) There is a soul called “maid,” there is a soul called “maid-servant,” and there is a soul called “the king’s daughter.” Each is named after the place from which it is extended or to which it incarnated. And here there is a man, as it is written, “A man who should sell his daughter for a maid,” it is written about him, “The Lord is a man of war,” meaning ZA de Atzilut. And there is a man of whom it is written, “And the man Gabriel,” in the world of Beria. And also, “Should a man,” meaning the Creator, “Sell his daughter,” Neshama de Atzilut, who is called an only daughter, “For a maid,” meaning that she would incarnate into the world of Beria where she is the body of Divinity, called “maid”?
8) For this reason, a soul that has been forced to incarnate, if she is the daughter of the Creator, extended from Malchut de Atzilut, do not say that she was sold in a foreign body of a Klipa, where there is domination of the evil inclination, from the side of SAM, since it is written, “I am the Lord, that is My name; I will not give My glory to another.” “Another” is the evil inclination, since if the Neshama is from Atzilut, even if she incarnates into the world of Beria, there is neither work in it nor enslavement by the Klipot.
9) Do not say that the body in which there is the king’s daughter, who is called a “maid,” was sold in the lower Ketarim [plural of Keter] of the Tuma’a [impurity]. It is written about it, “The land shall not be sold permanently, for the land is Mine.” The body of the king’s daughter is Matat, and she is the maid of Divinity, in which Divinity clothes. Even though she is a Neshama of a king’s daughter that is imprisoned there, she comes there in an incarnation, as it is written about it, “If a man sells his daughter as a maid, she will not go out as the man-servants do.”
10) “If a man sells” is the Creator. “His daughter” is Israel, from the side of the only daughter, extended from Malchut. Do not say that they will go out in the future, as they went out fleeing from Egypt, since they were from the side of the servant, Matat. It is written about that, “She will not go out as the man-servants do.” And it is written, “But you will not go out in haste, nor will you go as fugitives,” as it was during the exit from the side of the servant Matat.
11) When one is born, he is given Nefesh on the part of the beast, on the part of purity, on the part of those called “holy Ofanim,” from the world of Assiya. If he is rewarded further, he is given Ruach on the part of holy animals from the world of Yetzira. If he is rewarded further, he is given Neshama on the part of the throne from the world of Beria. Those three are maid, man-servant, and maid-servant of the king’s daughter, meaning NRN from the expansion of Malchut in BYA. Maid is Neshama in Beria, man-servant is Ruach in Yetzira, and maid-servant is Nefesh in Assiya.
12) If he is rewarded further, he is given Nefesh, as in Atzilut, on the part of the only daughter, who is called “the king’s daughter,” Malchut de Atzilut. If he is rewarded further, he is given Ruach de Atzilut on the part of the middle pillar, ZA, and he is called “a son of the Creator,” as it is written, “You are the children of the Lord your God.” If he is rewarded further, he is given Neshama on the part of AVI, Bina, as it is written, “And He breathed into his nostrils the breath of life.” “Life” is Yod–Hey, AVI, of whom it is written, “The whole soul praises Koh [the Lord, Yod–Hey],” and the name HaVaYaH is completed in them because Ruach and Nefesh de Atzilut are Vav–Hey, and Neshama de Atzilut is Yod–Hey, and together, they are HaVaYaH.
13) If he is rewarded further, he is given HaVaYaH with a filling of letters such as this: Yod–He–Vav–He, who is Adam [man], 45 in Gematria, as in Atzilut above, meaning ZA, when clothing upper AVI, who are Hochma, the letters Chaf–Het Mem–Hey [forming the word Hochma in Hebrew]. He is named after the form of his master, and it is written about him, “And reign over the fish of the sea and the bird of the sky, and any animal that swarms over the earth.” This is the one whose dominion is over all the firmaments, all the Ofanim and the Serafim, and the animals in all the hosts and powers above and below. For this reason, when one is rewarded with Nefesh on the part of the only daughter, it is written about him, “She will not go out as the man-servants do.”
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