Kedoshim
Court Death Death and the Afterlife Head Yeshivah

49. With all this, heads of the Yeshivah, not all honor is the same. "A son honors his father, and a servant his master" (Malachi 1:6). A son honors without the object of receiving reward, but nonetheless, he is commanded to honor father and mother. If he does not want to perform this, his parents can punish him until he unwillingly agrees. If he is a grown son, the court of justice can force him. If he does not want to, it is written about him: "This our son is stubborn and rebellious, he will not obey our voice" (Devarim 21:20). He is then sentenced to stoning. But in the case of a servant who serves primarily to receive reward, if he does not comply with the orders of his master, his master can dismiss him from his house and take someone else. He cannot do so with his son; either he complies and performs his command, or he puts him to death.

49. וְעִם כָּל דָּא מָארֵי מְתִיבְתָּא, לָא כָּל כָּבוֹד שָׁוֶה, דְּהָא בֵּן יְכַבֵּד אָב וְעֶבֶד אֲדוֹנָיו. בֵּן יְכַבֵּד, עַל מְנָת דְּלָא לְקַבְּלָא אַגְרָא, אֲבָל מְצוּוֶּה הוּא בִּכְבוֹד אַבָּא וְאִימָּא. וְאִי לָא בָּעֵי לְמֶעְבַּד צִוּוּיֵיהּ, יִכְתַּשׁ לֵיהּ אַבָּא וְאִימָּא, עַד דְּיַעֲבִד עַל כָּרְחֵיהּ. וְאִי הֲוֵי בְּרָא רַבְרְבָא, ב"ד כּוֹפִין לֵיהּ. דְּאִי לָא בָּעֵי לְמֶעְבַּד מַה כְּתִיב בֵּיהּ, בְּנֵנוּ זֶה סוֹרֵר וּמוֹרֶה אֵינֶנּוּ שׁוֹמֵעַ בְּקוֹלֵנוּ, וְדָנִין לֵיהּ בִּסְקִילָה. אֲבָל עֶבֶד דִּמְשַׁמֵּשׁ עַל מְנָת לְקַבֵּל פְּרָס, אִי לָא עָבֵיד צִוּוּיֵיהּ דְּרַבֵּיהּ, מָארֵיהּ אַעְבָּר לֵיהּ מִגּוֹ בֵּיתֵיהּ, וְיִטּוֹל אָחֳרָא. מַה דְּלָא הֲוָה יָכִיל לְמֶעְבַּד הָכִי לִבְרֵיהּ, אֶלָּא אוֹ יַעְבֵיד צִוּוּיֵיהּ אוֹ יִקְטוֹל לֵיהּ.

Converts Destruction Evil Heaven (Holy) Temple Messiah, The Shepherd Sin

50. The holy luminary, NAMELY RABBI SHIMON, said to him: What caused THE SON not to perform his command, even though he is his son? The Faithful Shepherd replied: Surely the mixture of evil WITHIN HIM. This secret caused Yisrael to sin before their Father in heaven. This is the secret of, "but were mingled among the nations" (Tehilim 106:35). This caused the slaying of Yisrael and the destruction of the Temple. For this reason, we do not accept converts in the days of the Messiah, but "so Hashem alone did lead him, and there was no strange El with him" (Devarim 32:12).

50. אָ"ל בּוּצִינָא קַדִּישָׁא, מַאן גָּרִים דְּלָא יַעְבֵיד צִוּוּיֵיהּ, הוֹאִיל וּבְרֵיהּ הוּא. אָמַר רַעְיָא מְהֵימָנָא, וַדַּאי תַּעֲרוֹבֶת דְּרַע, וְרָזָא דָּא גָּרַם לְיִשְׂרָאֵל, לְמֶחֱטֵי גַּבֵּי אֲבוּהוֹן דְּבִשְׁמַיָּא. וְרָזָא דָּא, וַיִּתְעָרְבוּ בַגּוֹיִם. וְדָא גָּרַם קִטּוּלָא לְיִשְׂרָאֵל, וְחָרִיב בֵּי מַקְדְּשָׁא. וּבְגִין דָּא, אֵין מְקַבְּלִים גֵּרִים לִימוֹת הַמָּשִׁיחַ, אֶלָּא יְיָ' בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר.

Aba and Ima Hebrew Letters Metatron Precepts Samael Tree Tree of Life World to Come, The Yud Hei Vav Hei (YHVH) Zeir Anpin

51. As Yisrael stems from the Tree of Life, THERE IS a good and bad servant. From the part of Metatron stems the good servant, SINCE HE IS a loyal servant to his Master. The bad servant stems from Samael. HOWEVER, he who stems from the Tree of Life has part in the World to Come. He is a son from the aspect of the son of Yud-Hei, DENOTING ZEIR ANPIN, SINCE Binah (Bet-Yud-Nun-Hei) CONSISTS OF THE LETTERS OF 'SON (HEB. BEN) OF YUD-HEI,' and he inherits Malchut, which is Hei OF YUD HEI VAV HEI. How does he inherit her? By performing the precepts of Aba and Ima, HE THUS INHERITS HER. For Malchut is the command of the King. About it, it says: "Why are you trespassing the King's commandment?" (Ester 3:3). The commandment and the King's command affect the positive and the negative precepts.

51. דְּיִשְׂרָאֵל אִינּוּן מֵאִילָנָא דְּחַיֵּי, עֶבֶד טוֹב וְעֶבֶד רָע, מִסִּטְרָא דִּמְטַּטְרוֹ"ן עֶבֶד טוֹב, עֶבֶד נֶאֱמָן לְרַבֵּיהּ. עֶבֶד רָע סָמָאֵ"ל. מַאן דְּאִיהוּ מֵאִילָנָא דְּחַיֵּי, אִיהוּ בֶּן העוה"ב, בֶּן מִסִּטְרָא דְּבֵן יָ"הּ, בִּינָ"ה. וְיָרִית מַלְכוּתָא דְּאִיהִי ה.' וְאֵיךְ יָרִית לָהּ. אִי עָבֵיד צִוּוּיֵיהּ דְּאַבָּא וְאִימָא, בְּגִין דְּאִיהוּ מַלְכוּתָא מִצְוַת הַמֶּלֶךְ, וְעָלֵיהּ אִתְּמַר, מַדּוּעַ אַתָּה עוֹבֵר אֵת מִצְוַת הַמֶּלֶךְ. אִיהִי מִצְוָה, וְצִוּוּיֵיא דְּמַלְכָּא עַל עֲשֵׂה וְלֹא תַּעֲשֶׂה.

Atzilut Briyah Death Death and the Afterlife Evil Precepts Sin Soul, The Torah Worlds Zeir Anpin

52. The precept is from the Torah, which is Tiferet. Here, there is no division BETWEEN THE TORAH AND THE PRECEPT, SINCE THE TORAH IS GENERAL AND HER PRECEPTS ARE HER PARTICULARS. THUS, THEY ARE ONE. The Holy One, blessed be He, is Truth, His Torah is a Torah of truth. He is His Torah and His Precepts, SINCE THEY ARE ONE. Just as Binah is the Torah and the precept of Chochmah - SINCE THE SUPERNAL TORAH AND PRECEPT ARE THE SECRET OF CHOCHMAH AND BINAH, WHICH ARE ONE AND NEVER PART - there is the Torah of Briyah, MEANING ZEIR ANPIN OF THE WORLD OF BRIYAH, Chochmah of Briyah and Binah of Briyah. And so in all the attributes THERE IS CHOCHMAH AND BINAH, TORAH AND PRECEPT. Here, IN THE WORLD OF BRIYAH, it is possible that the son be in this Torah without the precepts, or the precepts without the Torah, in separation. From here, FROM THE ASPECT OF THE WORLD OF BRIYAH, IS DRAWN the stubborn and rebellious son - SINCE IN THE WORLD OF BRIYAH THERE ARE ALREADY KLIPOT, IN THE SECRET OF THE VERSE, "ELOHIM HAS MADE THE ONE AS WELL AS THE OTHER" (KOHELET 7:14). But in the world of Atzilut, there is no division. Thus, no sin can come through THE SOUL THAT IS DRAWN from there. There is IN IT no penalty, no reward, no death from there, BECAUSE THERE ARE NO KLIPOT THERE AT ALL, IN THE SECRET OF THE VERSE, "NOR SHALL EVIL DWELL WITH YOU" (TEHILIM 5:5).

52. מִצְוָה מִדְּאוֹרַיְיתָא, דְּאִיהִי תִּפְאֶרֶת. וְהָכָא לֵית תַּמָּן פֵּרוּדָא, קוּדְשָׁא בְּרִיךְ הוּא אֱמֶת, תּוֹרָתוֹ תּוֹרַת אֱמֶת, אִיהוּ תּוֹרָתוֹ וּמִצְוָתוֹ. כְּגַוְונָא דְּבִינָה, תּוֹרָתוֹ וּמִצְוָתוֹ דְּחָכְמָה. דְּאִית תּוֹרָה דִּבְרִיאָה, וְחָכְמָה דִּבְרִיאָה, וּבִינָה דִּבְרִיאָה, וְהָכִי בְּכָל מִדּוֹת. בְּהַאי, יָכִיל בֵּן בְּהַאי אוֹרַיְיתָא, לְמֶהֱוֵי בְּלָא מִצְוָה, וּמִצְוָה בְּלָא תּוֹרָה בְּפֵרוּדָא. וּמֵהָכָא, בֵּן סוֹרֵר וּמוֹרֶה. אֲבָל מִסִּטְרָא דַּאֲצִילוּת, לֵית אַפְרְשׁוּתָא, תַּמָּן, וְכֵן מִתַּמָּן אֵין חֵטְא בָּא עַל יָדוֹ וְלֵית בָּהּ עוֹנֶשׁ וְלָא שָׂכָר וְלָא מִיתָה.

Atzilut Deeds Thought Torah Tree Tree of Life World to Come, The

53. Therefore, IN ATZILUT, the Torah is the Tree of Life, CONCEIVING IT TO BE the reward of the World to Come, NAMELY BINAH. This tree is called the Tree of Life, called 'the World to Come' FROM THE ASPECT OF BINAH. No reward pertains to it because the son from there does not toil in Torah in order to receive reward - not in deed, speech, or in thought.

53. וּבְגִין דָּא, אוֹרַיְיתָא דָּא אִילָנָא דְּחַיֵּי, שְׂכַר הָעוֹלָם הַבָּא, וְאִילָנָא דָּא, אִילָנָא דְּחַיֵּי אִתְקְרֵי, וְאִתְקְרֵי הָעוֹלָם הַבָּא, וְלָא אִתְקְרֵי בֵּיהּ שָׂכָר. בְּגִין דְּאִיהוּ בֵּן. מִתַּמָּן, לָא אִשְׁתְּדַּל בְּאוֹרַיְיתָא לְקַבְּלָא אַגְרָא, לָא בְּמַעֲשֵׂה וְלָא בְּדִיבּוּר וְלָא בְּמַחֲשָׁבָה.

Aba and Ima Atzilut Deeds Form Head Kisses Light Other Side Shepherd Thought

54. The holy luminary approached to kiss his hands. He said: Surely you are a son from there, FROM THE WORLD OF ATZILUT, in the form of its first born son, BEING Tiferet. For the son of the supernal Aba and Ima, his Atzilut never ceases. 'No other son preceded you, not in thought, speech nor deed.' The Faithful Shepherd said, 'You and the friends and the heads of the Yeshivot that are present with me are all without any interruption or mixture FROM THE OTHER SIDE, NAMELY OF THE ASPECT OF THE WORLD OF ATZILUT.' They kissed one another, intermingled in brotherhood, and wept.

54. אָתָא בּוּצִינָא קַדִּישָׁא, לְנַשְּׁקָא לֵיהּ יְדֵיהּ. אָמַר, וַדַּאי אַנְתְּ הוּא בֵּן מִתַּמָּן, בְּדִיּוּקְנָא דִּבְרָא בּוּכְרָא דִּילֵיהּ, תִּפְאֶרֶת בְּרָא דְּאַבָּא וְאִימָא עִלָּאָה, אֲצִילוּת דִּילֵיהּ בְּלָא הַפְסָקָה, לָא קְדָמָךְ בְּרָא אָחֳרָא, לָא בְּמַחֲשָׁבָה, וְלָא בְּדִבּוּר, וְלָא בְּמַעֲשֶׂה. אָמַר רַעְיָא מְהֵימָנָא, וְאַנְתְּ, וְחַבְרַיָּיא, וְרָאשֵׁי מָארֵי מְתִיבְתָּאן, דִּמְזַמְּנִין הָכָא, אִתִּי, בְּלָא הַפְסָקָה כְּלַל, וּבְלָא תַּעֲרוֹבֶת. נַשְׁקוּ כֻּלְּהוּ דָּא לְדָא, וְאִשְׁתְּמוֹדָעוּ בְּאַחְוָה, וּבָכוּ.