Kabbalah Library

163. As there is a name in holiness, so there is a name in impurity, which is impure.

It is written about this, “You shall have no other god over Me.” Anyone who blemishes one of his organs below, it is as though he blemishes above.

164. This is why destruction comes to the world, and hunger and death come to the world, as it is written, “And your wives shall be widows,” for one who brings the holy covenant into another authority. It is written, “You shall not wear a mixed garment,” and also “You shall not plow with an ox and a donkey together,” so the impurity and purity are not mixed together. It is written about this, “Damned be he who lies with any beast.” A beast is a foreigner, who is from the side of another beast above, the impure one.

165. He said about this, “Behold, I give you today life and good, and death and bad.” “Life and good” are HaVaYaH, NRN, and Neshama to Neshama. “Death and bad” is the name of Sam, Neshama to Neshama from the left side, and NRN from the left side, which is in a body that is not called Adam, a body from the rest of the nations. He said, “And you shall choose life,” NRN and Neshama to Neshama from the name HaVaYaH.

166. Hence, there are Jewish demons, which are neither holiness nor impurity, but secular [weekday], and the verse, “You shall have no other god” came only for the god of Ishmael and Esau. Other gods from Ishmael and Esau come out from the yeast of Jewish demons, as it is written, “since from the root of the serpent, the viper shall come out.” If the evil inclination tells you “Sin, and lie with a beast,” meaning with a foreigner from the children of Ishmael and Esau, do not listen to it.

167. Hence, there are Jewish demons, Ishmaelites, and Christians. The greatness is for the children of Esau and the children of Ishmael. The greatness is from their bodies, who are brothers with us from the side of the body, but not from the side of NRN, and not from Neshama to Neshama.

168. I am opening for you a great opening. All the children of Israel bow to the Creator, and the god of the children of Esau will bow to them, as it is written, “And God came to Balaam.” Thus, his God will bow to Him, and will come up to his house, and Balaam spoke with him from his window due to the respect for the body, which is the main thing for them.

169. Hence, any gentile who repents and parts from idol-worship and transgression, the Creator will instill in him a holy spirit and a holy soul. For this reason, he will have a portion in the next world. But not with the children of Israel, but a portion for himself and a world for himself.

170. This is so because of the yeast in his body, which are from the impurity. And the spirit of holiness and soul of holiness that will sit on the yeast will bring to this body with great strength, like a person who lives in the trash. And when he dies, his yeast are gone.

171. This is why they said, “A body from the idol-worshipers—impure in its life, pure in its death” because his soul has been lost, and the body will return to the dust as it was. “The Jew—pure in his life, impure in his death,” since his soul rises to a high place, and the beastly soul remains in the body. This is why he is called impure in his death, and the idol-worshiper is pure.

172. The matter is similar to two trees, a holy one and an impure one. The one that bears fruit is holy, and the one that does not bear fruit is impure. This is the one that gives shade to idol-worship. Nevertheless, they are planted in the ground, and one tree has water, and the other tree has water. Nevertheless, one tree will bear fruit, and one tree will not bear fruit.

173. Similarly, Israel and the people of the nations are two trees planted in the ground. These trees are the spirit of holiness and the spirit of impurity. They are in the same land, since in terms of the body, they are our brothers. One has water and bears fruit, which is the holy Torah of Israel, which is compared to water, as it is written, “Anyone who is thirsty, go to the water,” and there is no water but the Torah.

174. It is written about the body of Israel, “a fruit tree, bearing fruit after its kind, whose seed in it is on the ground.” It inherits the Garden of Eden and inherits the holy, spiritual body of above, and his soul enjoys the light of the Shechina.

175. If there are no fruits in the tree of impurity, which is idol-worship, why is it written, “and fruit trees bearing fruit in which is their seed, each according to its kind,” implying that there are fruits in all the kinds of trees? It is not said about the tree that makes a shade for idol-worship that it bears fruit, since we do not eat from them, and the wind blows them away, as it is written, “The wicked are not so, but are like chaff that the wind drives away.”

176. This tree of impurity has water, their Torah, and it does not bear fruit, but as it is written, “like the chaff that the wind drives away.” This is their Torah, for it is written, “The wicked are not so, but are like chaff that the wind drives away.” Conversely, regarding Israel, it is written, “And be like a tree planted by streams of water.”

178. The descendants of David are as the wheel of the tree of knowledge of good and evil. David is Malchut, and Malchut is the tree of knowledge of good and evil: good from the side of the kingship, and bad from the side of the mothers, who were from the nations. Nevertheless, there were no audacious ones among them.

178. Ruth was one of the most humble among them, and entered under the wings of the Shechina, and David came out from her. The kings must be from the descendants of David in order for them to be merciful and cruel, merciful from the side of the father, and cruel from the side of the mother, who is from the nations, and both need to be as one. For this reason, the descendants of David are vengeful toward the nations, and merciful toward Israel.

179. As a rose among the thorns emits a good scent, so is Ruth from the descendants of the nations, emitting a good scent before the Creator. As a rose that emits a good scent, by her good deeds, Ruth came under the wings of the Shechina.