BeHukotai [In My Statutes]
Remember What Balak Counseled
1) “My people, remember now what Balak king of Moab counseled and what Balaam son of Beor answered him.” Happy is this people whose Master rebukes them so. Even though you have strayed off the path you are My people, and I do not wish to repay you according to your deeds.
2) Happy is the nation whose Master tells them, “My people, what have I done to you, and how have I wearied you? Answer Me.” What did Balak king of Moab counsel? He considered obliterating you from the world by several words and deeds, and he has awakened against you several spells.
3) The Creator said to Israel, “Remember now.” Woe, for we cry everyday. We weep and we cry, “Remember, O Lord, what has befallen us,” “Remember, O Lord, against the children of Edom,” yet He does not wish to watch over us. This is because He requested of us, “Remember now,” as a request, and we did not watch over Him. This is why we cry, “Remember, O Lord, what has befallen us,” “Remember, O Lord, against the children of Edom,” “Remember Your congregation, which You have purchased of old,” “Remember me, O Lord, when You favor Your people.” Yet, He does not wish to watch over us.
4) Certainly, the Creator always watches over us and remembers us. And if He did not watch over Israel and remember us, they would not endure in exile even one day, as it is written, “And yet for all that, when they are in the land of their enemies,” since the Creator does not do with us as we do.
5) Balak was wise. In his deeds he was the greatest of the wizards, greater than Balaam. I learned that everything that one wishes for in this world in the work of the Creator, he should awaken with an act below. This is so because with the act below, the act above is awakened. And the act below should be in holiness. And where there is no act, there is speech, and the awakening of the act above depends on the words of the mouth. As we need to evoke the higher holiness with deeds and words, those who come from the side of impurity should awaken their side with deeds and with words.
6) And although Balaam was the greatest of all the wizards in the world, Balak was a greater wizard than him, since in magic, Balak was greater than the sages. And Balaam was great with the serpent. Magic and serpent are two degrees. Magic depends on action, and serpent does not depend on action but on observation and the words of the mouth. And then the spirit of impurity awakens upon them, to clothe in them, and it does what it does.
7) Israel are all holy, and all their actions are to evoke upon them the spirit of holiness upon themselves, as it is written, “Until the spirit be poured upon us from on high.” This is why it is written, “For there is no enchantment with Jacob, neither is there any divination with Israel,” since Israel grip onto the side of the high sanctity, their deeds come in holiness, and holiness awakens upon them and they clothe in it.
8) Balak was greater than all the sages in magic, and Balaam with the serpent. Hence, when Balak wished to bond with him, it is written “And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand.” In words of the mouth, Balaam was greater than all the wizards in the world. By the look of that serpent, he knew how to set the hour and curse. And for this reason, his curses came true. For this reason, Balak wished to complement it with a spell and a serpent. This is why he bonded with him.
9) The Creator told him, “Wicked, but My sons preceded you!” There is an act among them that all the evil sides and evil kinds, and all the spells in the world cannot draw near them; they all run from him. This is the tent of meeting, and the holy vessels, and the instruments of the Temple, and the incense that revokes any anger and irritation in the world from above and from below, and offerings and sacrifices every day, and two altars to do the work of sacrificing, and a table, and the showbread, and the laver and its base. And several tools for action, for the words of the mouth, which are the ark and the two tables of the Torah, and Aaron who atones for the whole nation everyday with prayer. Since that wicked looked at it, he said, “For there is no enchantment with Jacob, neither is there any divination with Israel,” since “The Lord his God is with him, and the shouting for the King is among them.”
10) This is why the Creator said, “My people, remember now,” please remember that time when Balak and Balaam conjoined in order to destroy them, and they failed because I was holding you like a father holding his son without leaving him in the hands of another. Please remember that as long as you held on to Me, that wicked one could not rule over you with his spell and magic. Since you let go of holding Me and you were in Shittim, it is written, ‘And the people ate, and bowed down to their gods.’ And then your enemies governed you.” And what is all that for? ‘That ye may know the righteous acts of the Lord,’ so that all the just deeds I had done to you while you were holding Me, and that I never allowed anything in the world to govern you, and the anger above and below, and the evil kinds could not draw near you.
And God Came unto Balaam
11) When the sun sets and the gates shut, and the night falls and darkens, several regiments come loose from their chains and walk and wander in the world. And there are several appointees over them who are leading them. And there is one appointee from the left side who is greater than all, and that wicked one, Balaam, was more versed in the charms of that high appointee than anyone. He would say his spells at night, when he ruled with all his companions, and the appointee would come to be with him and would inform him what he wished.
12) Similarly, “And God came to Laban the Aramean,” that the appointee was present with him. “And God came to Abimelech.” They are all as this one—his is called by these spells in all the places. Hence, he was more common at night than during the day, since the night is the time when he rules. And Abimelech had all those wizards and sages, as it is written, “Abimelech king of the Philistines looked out the window,” for he was a wizard and Balaam was like him, too.
13) This is why it is always written “God” in regards to them, and not HaVaYaH [the Lord], as it is written, “And God came unto Balaam,” “And God came unto Laban,” “And God came unto Abimelech.” God means the appointee. He came to them and not they to Him, for He has no set place.
How is it said that God is Sitra Achra? This name, God, is shared by all. Even idolatry is called “God,” meaning other gods. And these appointees are among those other gods, for they are generally referred to as gods. And that wicked one was saying spells and called him and he came to him.
This is why it is written, “Lodge here this night, and I will bring you back word, as the Lord may speak unto me.” It does not say “God,” since that wicked one was praising himself saying HaVaYaH, but it is written about him, “And God came.”
It Pleased the Lord to Bless Israel
14) “As the Lord may speak unto me,” through an emissary of the Sitra Achra, the appointee. But he was with him during the day, as well, as it is written, “And God met Balaam,” which was during the day. And he replies that certainly, there was looking in the serpent in him, and this, too, is called “gods.” At that time, he was looking to aim the hour. This is the meaning of the words, “He went not, as on the other times, to meet with enchantments.”
“And when Balaam saw that it pleased the Lord to bless Israel.” How did he see? That day, he was looking to aim the hour, to curse Israel, and he did not find, as on other days. And then he saw that there was no great anger in the world. Then he knew that it pleased the Lord to bless Israel. At that time, he removed himself from all the enchantments in the world and did not look in them, as it is written, “He went not, as on the other times, to meet with enchantments.”
15) When there is anger, the left awakens above. Then that wicked one would know the place to grip on the left side, to curse. At that time, he looked but could not find. Then it is written, “How shall I curse whom God has not cursed? And how can I denounce whom the Lord has not denounced?” This is why it is written, “My people, remember now what Balak… counseled and what Balaam son of Beor answered him.” Happy are Israel; they are happy in this world and in the next world.
If You Walk in My Statutes
16) “If you walk in My statutes.” “In My statutes” is Malchut, the place upon which the sentences of the Torah depend, as it is written, “My statutes shall you keep.” Malchut is called “law.” The sentences of the Torah are included in her. “My ordinances shall you keep.” An ordinance is another, high place, ZA, to which that statute, Malchut, grips. Thus, upper and lower conjoin. The statutes in Malchut are in the ordinances in ZA, and all the Mitzvot [commandments] in the Torah and all the sentences in the Torah and all the sanctities in the Torah are gripped to these ZA and Malchut, since the written Torah is ZA and the oral Torah is Malchut.
17) Hence, “In My statutes” are all those sentences, Dinim [judgments], punishments, and the Mitzvot, which are in the place called “oral Torah,” Malchut, called “statute.” “My ordinances shall you keep” means in a place called “written Torah,” ZA, as it is written, “An ordinance of the God of Jacob”; ZA is called “Jacob.” And one is gripped to the other, and all is one. And this is the rule of the Holy Name, the unification of ZA and Malchut. And one who breaches the words of Torah, it is as though he breaches the Holy Name because law and ordinance is the name of the Creator. Hence, “If you walk in My statutes” is the oral Torah and “My ordinances shall you keep” is the written Torah. This is the whole of the Holy Name.
18) “And do them.” Since he already said “walk” and “keep,” why the “do,” as well? Indeed, one who performs the Mitzvot of the Torah and follows His ways, it is as though he made Him above. The Creator said, “It is as if he made Me.” Hence, “And do them,” as a law and ordinance, meaning ZA and Malchut. Because they are awakened by you, they can bond with one another so the Holy Name will be as it should be. Certainly, “And do them.”
19) Similarly, “And David got him a name.” But did David do it for Him? Rather, because David went in the ways of Torah, kept the Mitzvot of the Torah, and conducted the Malchut properly, he seemingly made the name above. And there was no other king in the world who was rewarded with it besides David. He would rise at midnight and praise the Creator until the Holy Name, Malchut, rose in its chair at daybreak. Hence, it is as though he actually made a name there, meaning raised them for Zivug with ZA, as it is written on the other side, “And the son of the Israelite woman blasphemed the Name, and cursed.” For this reason, “And David got him a name.” This is why it is said, “And do them.” If you try to do them, to correct the Holy Name as it should be, all those blessings above will be properly corrected in you.
I Will Give Your Rains in Their Season
20) “I will give your rains in their season.” Each one will give his strength over you. Who are they? It is that correction that you made, unifying the Holy Name. That unification of law and ordinance, ZA and Malchut, will bestow upon you. It is written, “Keep the way of the Lord, to do righteousness and justice.” Since it is written, “Keep the way of the Lord,” why does it need to write, “To do righteousness and justice,” since one who keeps the ways of Torah does righteousness and justice? Righteousness and justice is the Creator. Woe unto people who do not know and do not consider the glory of their Master, for who makes the Holy Name every day? One who gives righteousness to the poor.
Alms for the Poor
21) The poor is gripped in Din and all his feeding is in Din, in a place called “justices,” which is Malchut, as it is written, “A prayer for the poor when he is weakened.” This prayer is the Tefillin of the hand, Malchut. When she is not in a Zivug with ZA, she is poor and she is called “justice,” and one who gives Tzedaka [alms, but also righteousness in Hebrew] to the poor makes the Holy Name above properly whole, connecting her with ZA, which gives her everything. Because Tzedaka is the tree of life, ZA, and Tzedaka gives and bestows upon justice, Malchut, when she gives to justice, ZA and Malchut connect with one another and the Holy Name is complete.
One who evokes that awakening below, who gives Tzedaka, it is certainly as though he made he Holy Name in completeness. As one does below, so it awakens above. This is why it is written, “Happy are they that keep justice, that do righteousness at all times.” The one who does righteousness is the Creator, as though he made Him.
22) The poor’s place is Malchut when she is not in Zivug with ZA. This is because the poor has nothing of his own, except what he is given. The moon, Malchut, has no light of her own but what the sun, ZA, gives her.
23) The poor is as good as dead because that place caused him, since he is in a place of death. Malchut is the tree of knowledge of good and evil. If one is rewarded, it is good and life. And if he is not rewarded, it is evil and death. This is why he is called “dead.” And one who pities him gives him alms and makes the tree of life, called “righteousness,” be over the tree of knowledge, which is the tree of death, as it is written, “But righteousness delivers from death.”
It turns out that as one does below, reviving the poor, who is called “dead,” precisely so he affects above, placing the tree of life over the tree of death. Happy is he for he is rewarded with making the Holy Name above, uniting her with ZA. For this reason, righteousness exceeds everything.
24) These words refer to righteousness for her sake, since by that, righteousness awakens the justice, meaning ZA to Malchut, to unite them together, and all will be the Holy Name as it should be. This is so because justice is neither corrected nor completed but in righteousness, as it is written, “In righteousness shall you be established.” This is said to the assembly of Israel, Malchut, which is completed only in righteousness, as it is written, “And do them,” which is done by the awakening of the lower one.
I Will Give Peace in the Land
25) “Tremble, but do not sin.” A man should anger the good inclination over the evil inclination, and this is good. But when the night has fallen and one lies in one’s bed, several litigants, harm-doers, awaken and roam and wander in the world. And people should tremble before the Creator and fear Him so that one’s soul will not be among them and he will be saved from them.
Also, one must neither utter a word of them nor speak of their existence whatsoever, so he will not awaken them upon him and they will not be with him, as it is written, “Tremble, and sin not; commune with your own heart upon your bed, and be still. Selah.” Meaning, one should not utter a word of them.
26) When Israel are worthy before the Creator, it is written, “I will give peace in the land.” This is above, when the Creator comes to bind with the assembly of Israel. Peace means Yesod, and in the land means Malchut. Then, “and you shall lie down, and none shall frighten you,” since “I shall eliminate harmful beasts from the land.” This is the beast of the evil kind below, Igeret, daughter of Mahalat, which is an evil Klipa [shell] and all her company. This is at night. During the day, “I shall eliminate harmful beasts from the land” means people who come from her side, harm-doers, as it is written, “And no sword will pass through your land.”
27) Even a sword of peace will not go through your land, such as Pharaoh Neco, who wished to pass through the land of Israel and Josiah the king did not leave him. “And no sword will pass” refers to her company, which comes from the side of Klipa. “I shall eliminate harmful beasts” means that the Klipa itself will not rule over the earth, and even the ferryboat will not pass through you, and even the sword of the rest of the nations, and even one armed man will not pass through you.
28) This is what Josiah the king said. He would not allow the soldiers of Pharaoh Neco through the land, for he was caught by the iniquities of Israel and was therefore killed then, as it is written, “The breath of our nostrils, the anointed of the Lord, was taken in their pits.” We learned that if the head of the people is good, the whole world is saved by his merit. And if the head of the people is dishonest, all the people are caught for his iniquity. And Josiah, who was an honest head, whose deeds were upright, why was he caught for the iniquity of Israel?
29) He did not believe in Jeremiah and did not torment Israel so they would repent because he thought that they were all as righteous as he was. And Jeremiah told him that, but he did not believe him, and this is why he was caught for their iniquities. Moreover, the moon, Malchut, was waning its light and about to be completely hidden, since it was already nearing the ruin of the Temple.
And I Will Set My Tabernacle among You
30) “And I will set My tabernacle among you.” My tabernacle is Divinity, My pawn, Divinity, was mortgaged by the iniquities of Israel because she goes into exile with them. There is an allegory about a man who loved his friend. He told him, “Certainly, because of the sublime love that I have for you, I wish to dwell with you.” His friend replied, “How will I know that you will dwell with me?” He went and took all the good things in his home and brought them to him and said, “My pawn is with you, so I will never part from you.”
31) So is the Creator. He wished to dwell with Israel. He took His treasure, Divinity, and lowered it down to Israel. He told them, “Israel, here is My pawn with you, so I will never part from you.” And although the Creator was removed from us, He left the pawn in our hands because Divinity is with us in exile and we keep His treasure. And when He asks for His pawn, He will come to dwell with us. This is why it is written, “And I will set My tabernacle among you.” “I will give you a pawn so I will dwell with you.” And even though Israel is in exile now, the Creator’s mortgage is with them and they have never left it.
32) “And My soul shall not abhor you.” This is similar to a man who loves his friend and wishes to dwell with him. What did he do? He took his bed and brought it to his house. He said, “Here, my bed is in your house, so I will not draw far from you, from your bed and from your vessels.” Thus said the Creator, “And I will set My tabernacle among you, and My soul shall not abhor you.” Thus, My bed, Divinity, is in your home. “And since My bed is with you, know that I will never part from you.” And for this reason, “My soul shall not abhor you,” I will not part from you.
33) “And I will walk among you, and will be your God.” Since my pawn is with you, you should know for certain that I am going with you, as it is written, “For the Lord your God walks in the midst of your camp, to deliver you, and to give up your enemies before you; therefore shall your camp be holy.”
And Moses Took the Tent
35) “And Moses took the tent and set it outside the camp.” Moses said, “Since Israel lied to the Creator and have replaced His glory with a calf, His pawn, Divinity, called ‘tent of meeting,’ is to be in the hands of a trustee until we see who will remain with the pawn.”
36) He said to Joshua, “You will be the trustee between the Creator and Israel and the pawn will remain in your faithful hand, and we will see with whom it remains. What does it say? “His servant Joshua, the son of Nun, a young man, would not depart from the tent.” He gave it to Joshua because with respect to Moses, he was like the moon with respect to the sun. The moon, Malchut, is called “the tent of meeting.” This is why he is worthy of keeping the pawn, which is his own essence. And this is why he “would not depart from the tent.”
37) The Creator said to Moses, “Moses, he is not worthy of doing so. I gave My pawn to Israel, and even though they have sinned before Me, the pawn will be with them and they will not part with it. Would you wish that I should part from Israel and never return to them?” Indeed, Divinity is the pawn in the hands of Israel that He will not leave them. “Rather, return My pawn to them, and for it, I will not leave them wherever they are.”
38) Although Israel sinned before the Creator, they did not leave His pawn and the Creator does not take it from them. Hence, wherever Israel exile, Divinity is with them. This is why it is written, “And I will set My tabernacle among you.”
My Beloved Is Like a Gazelle
39) “My beloved is like a gazelle or a young hart.” Happy are Israel for they have been rewarded with having this pawn from the High King among them. And although they are in exile, the Creator comes every beginning of the month, Sabbath, and good day to watch over them and to observe this pawn that they have, which is His darling one.
40) Like a king whose queen rebelled against him, he took her out of his palace. She took her son with her, who is the king’s beloved and the apple of his eye. And because the king’s mind is with her, he left him in her hand. When the king wished for the queen and her son, he would climb up attics, climb down stairs, and climb over walls to watch them and to peep through the clefts in the wall. Since he saw them, he began to cry behind the clefts of the wall.
41) So are Israel. Even though they have departed the King’s palace and have been exiled, they did not leave that pawn. And because the King’s wish is with them, He has left it with them. When the Holy King desired the queen and Israel, He climbed up attics, climbed down stairs, and climbed over walls to watch and to gaze at them from among the clefts in the wall.
Since He saw them, He began to cry, as it is written, “My beloved is like a gazelle or a young hart,” and to jump from the wall to the attic and from the attic to the wall. Behold, He stands behind our walls, in synagogues and seminaries, watching from the windows, since a synagogue certainly needs windows, peeping from among the clefts to watch and gaze at them. For this reason, Israel must be happy on that day, since they know it and say, “This is the day which the Lord has made; we will rejoice and be glad in it.”
Justice in Its Judgments
42) “My son, do not reject the discipline of the Lord or loathe His reproof.” How beloved are Israel by the Creator. The Creator wishes to reprove them and to lead them in the straight path, as a father has mercy on his son. And out of his love for him his cane is always in his hand, to lead him in the straight path and so that he will not stray to the right or to the left, as it is written, “For whom the Lord loves He reproves, even as a father corrects the son in whom he delights.” And the one whom the Creator does not love and loathes, He removes His reproach from him, removes the cane from him.
43) “I have loved you, says the Lord,” and out of His love, His cane is always in His hand to guide us. “But Esau I hated,” which is why I removed the cane from him, removed the reproof from him so I would not give him a part in Me, for My soul loathes him. But you I love, and this is why, “My son, do not reject the discipline of the Lord or loathe His reproof.” Do not loathe, as one who runs from thistles, for those kings that enslave Israel are as thorns in one’s body.
44) When justice, which is the Din side of Malchut, awakens in his Dinim, several spirits awaken on the right and on the left, and several scepters come out. Some are scepters of fire, some are scepters of ember, and some are scepters of flame. They all come out and awaken in the world, and strike people. Beneath them are other damaging appointees, forty appointees minus one. They roam, descend, strike, and ascend, and take permission and enter to puncture the great abyss, and they point and climb. And a scorching fire joins with them, and burning embers come out and roam, descend, and stand opposite people. This is why it is written, “then I will chastise you… more,” meaning I will give the litigants addition to their Din.
There are two types of Dinim in Malchut, from the two points, Man’ula [lock] and Miftacha [key]. First, the Dinim of Man’ula awaken in Malchut, which are Malchut de [of] Tzimtzum Aleph [first restriction] that is not mitigated in Bina, harsh Dinim. Subsequently, through Malchut’s ascent to Bina, the Dinim de Miftacha awaken and the Klipot that extend from the Dinim in Malchut rise after Malchut and cling to Bina. From here comes Bina de Klipa, called “Nukva of the great abyss.” They extend from the first, but they are damaging because they jump from Malchut’s place and sabotage Bina. And they are forty minus one, since by jumping to cling onto Bina, they lose the Malchut de Malchut, the Man’ula. Also, they contain four Sefirot of Klipot HB TM, in each of which are ten, but lacking Malchut de Malchut.
First, they roam and descend and are flawed by the Dinim below, the Man’ula, like the first Klipot. Then they rise to cling to Bina, and they take permission and take the strength for it from Malchut herself, who rose to Bina, who is the section of those Klipot that cling to Bina. This is so because the place of the Klipot that cling to Man’ula are called “Nukva of the small abyss,” where they paint themselves red like the Dinim from Bina. And they climb and rise to cling to Bina, to which a burning fire from Bina is added. Then they emerge from the Nukva of the great abyss like scorching ember from the Dinim of Bina, descending and judging people with those additional Dinim that they received from Malchut in the place of Bina. And besides clinging to the Malchut of the quality of Din, the Man’ula, I will give them additional grip to Bina, too.
45) “I will never again curse the ground on account of man.” “I will never again,” meaning I will not give addition to the litigants to destroy the world, but only add as much as the world can bear. It is written about that, “then I will [chastise you] more,” meaning add what the world can bear.
Seven Times More for Your Sins
46) To chastise you seven times more for your sins. What is Seven? If the Creator were to collect what He deserves, if He were to punish by the same weight as the sin, the world would not be able to withstand for even a minute, as it is written, “If You, Lord, should mark iniquities O Lord, who could stand?” And you say, “Seven times more for your sins.”
47) However, it is seven opposite you, which is Shmita [release, fallow (of land)], Malchut that is mitigated in Bina, which is seven because she is called “seven,” as it is written, “At the end of every seven years thou shall make a release.” This is why it is written, “Seven times more for your sins.”
Malchut is called Sheva [Seven] and she is also called Bat Sheva [daughter of seven]. When he says only Sheva, it is to release and to perform Dinim [judgments], to liberate everything in her. Thus, Sheva by itself indicates Malchut when she is in Dinim de Bina. These Dinim are preparation to be able to receive the Mochin of illumination of Hochma from the Bina. And these Mochin are the liberation of everything. But she is still in preparation and in Dinim and not in Mochin.
Bat Sheva means that she has connected with ZA, to shine and to govern her Malchut together, to announce the kingship in the land and in everything, for the Mochin have already come out in her. And then she is called Bat Sheva, as it is written, “Therefore the name of the city is Be’er Sheva [Beer-sheba] unto this day.” Be’er Sheva [the well of seven] is the well of Isaac, the Mochin of illumination of Hochma. Sheva and Bat Sheva are the same thing; they both indicate her adhesion to Bina, called Sheva. But Sheva is in Katnut [infancy], during the Dinim, and Bat Sheva is in Gadlut [adulthood].
48) “And I also will chastise you seven times for your sins.” “I will chastise you” through other appointees. “Also,” since I am ZA, who awakens to you to save you. Thus, Sheva, Malchut, will awaken over you to save you, meaning ZA and Malchut will be included with them in exile and will therefore deliver them from exile, as he interprets before us.
49) The Creator’s sublime love for Israel is like a king who had an only son who sinned before the king. One day, he sinned before the king. The king said, “All those days I have been striking you but you did not receive. Henceforth, see what I will do to you. If I expel you from the land and take you out of the kingdom, bears might charge you in the field, or wild wolves or murderers could obliterate you from the world. What should I do? Instead, you and I will go out of the land.”
50) “You and I will leave the land and go into exile.” This is what the Creator said to Israel. “What shall I do with you? I have stricken you but you would not listen; I have brought upon you enemies at war and harm-doers to strike you, but you would not listen. If I take you out of the land alone, I fear that several bears and several wolves will rise against you and obliterate you from the world. But what shall I do with you? Thus, you and I will leave the land and go into exile, as it is written, ‘And I will chastise you,’ to go into exile. And if you say that I will leave you, I, too, am with you.” “Seven times more for your sins” refers to Sheva, Malchut, who will be expelled with you. And why? For your sins.
For Your Transgressions Was Your Mother Sent Away
51) “For your transgressions was your mother sent away.” The Creator said, “You caused it that Me and you will not dwell in the land. Thus, the queen leaves the palace with you; and thus, all is ruined; The palace of Me and you is destroyed. A palace is fit for a king only when he enters it with a queen, Malchut. And the king rejoices only when he enters the queen’s palace, and her sons are with her in the palace, and all rejoice together. Now that the son and the queen are gone, My palace is more ruined than everything. Thus, what shall I do? I am with you.” And now, even though Israel are in exile, the Creator is with them and does not leave them. And when Israel come out of exile the Creator will return with them, as it is written, “Then the Lord thy God will turn,” meaning the Creator will return.
These Are the Words of the Covenant
52) “These are the words of the covenant.” “The words of the covenant”? It should have said, “The words of the Creator.” And these curses in the law of the priests were said by the Creator, and the ones in Deuteronomy by Moses himself.
53) Both are the words of the covenant. Even though the words come from the Creator, they are the words of the covenant because good and evil depend on it. Good comes from the Tzadik [righteous], Yesod. Evil comes from Din, Tzedek [justice], Malchut, and Tzadik and Tzedek, Yesod and Malchut, are a covenant. Hence these words are the words of the covenant. And the covenant means Yesod and Malchut that are tied together. For this reason, “Remember and keep” are Tifferet and Malchut, which are tied together—“remember” during the day and “keep” during the night.
And they are together, as it is written, “And there was evening and there was morning, one day.” Thus, the covenant, meaning Yesod and Malchut together, means that ZA is not tied to Malchut but to Yesod. This is why it writes covenant, since these are certainly the words of the covenant. The admonition in the law of the priests and in Deuteronomy and wherever the covenant is mentioned is in this place.
54) So it is. And this is why the Sabbath, which is “Remember and keep,” Yesod and Malchut, is called “covenant,” as it is written, “And the sons of Israel shall observe the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant,” and all is one thing. And this place, Yesod and Malchut together, is called “a covenant” in all the places.
55) “And I will give peace in the land.” Peace is Yesod, the peace of the land, peace at home and peace in the world. This is so because Malchut is called “earth,” it is called “home,” and it is called “world.” “And I also will chastise you seven.” Seven is Tzedek, Malchut from the side of Din. And this is a covenant, and for this reason, they are the words of the covenant. Peace is from Yesod and affliction is from Malchut, and both appear from Yesod and from Malchut when they are in a Zivug together, which is a covenant.
56) “Also, when they are in the land of their enemies.” “Also,” also is like saying, “And I also,” meaning ZA. “Also” includes the assembly of Israel, called “this,” Malchut, which never leaves them. “When they are in the land of their enemies” means when they are everything together, “I will not reject them, neither will I abhor them,” although I do not join them. “To break My covenant with them,” for if I do not redeem them then My covenant is divided, meaning the Zivug of Yesod and Malchut is cancelled. This is why it is written, “To break My covenant with them.”
I Will Not Reject Them, Neither Will I Abhor Them
57) “I will not reject them, neither will I abhor them, to destroy them utterly.” It should have said, “I will not strike them, neither will I kill them, to destroy them utterly.” But no, “I will not reject them, neither will I abhor them,” meaning anyone who hates another is loathsome before him and he is abhorred in abhorrence before him. But here, “I will not reject them, neither will I abhor them” because My beloved one is among them, meaning Divinity, for whom they are all My beloved. It writes, “To destroy them utterly” without the Vav [in Hebrew], indicating Divinity, who is called “a bride.” “To destroy them utterly” [UleChalotam] is like “for the bride” [UleCalatam (the same letters in Hebrew)], meaning it is for the bride that I did not reject them and did not abhor them, since she is My soul’s beloved, and My beloved is with them.
58) Like a man who loves a woman who lives in a tanners’ market whose smell is foul, if she did not live there, he would never walk in there. Since she is there, the tanners’ market seems like a perfume market to him, where all the finest fragrances in the world are found.
59) And even when they are in the land of their enemies, which is the foul-smelling market, “I will not reject them, neither will I abhor them.” Why? “To destroy them utterly,” meaning for their bride, Divinity, which I love, who is My soul’s beloved and is there. Hence, to me, it seems like the finest scents in the world because that bride is among them.
A Son Honors His Father
60) “A son honors his father, and a servant his master.” “A son honors his father,” as it is written, “Honor thy father and thy mother,” honor with food and drink and with everything. This is his duty in life. After he dies, if you say that he is exempt from honoring, it is not so. Even though he died, he is even more obliged to honor, as it is written, “Honor thy father” even after his death. And if that son takes the wrong path, he certainly dishonors his father, and certainly causes him disgrace. And if that son takes the right path and corrects his deeds, this certainly honors his father—honors him in this world, among people, and honors him in the next world, with the Creator. And the Creator has mercy on him and places him on His throne. Certainly, “A son honors his father.”
61) Like Rabbi Elazar, who honored his father in this world and in that world, now he increased the merit of Rabbi Shimon in both worlds, in this world and in the next world even more than during his life, for he has been rewarded with holy sons and holy races. Happy are the righteous who are rewarded with holy sons and holy races. It is said about them, “All who see them will recognize them for they are the offspring whom the Lord has blessed,” Amen.