Vm
P

Holy Zohar text. Daily Zohar -4833

Hebrew translation:

308. וְאֶת חֻקֹּתַי תִּשְׁמְרוּ (ויקרא יח). חֻקֹּתַי – אֵלּוּ הֵן הַנְהָגוֹת הַמֶּלֶךְ. מִשְׁפָּטַי – אֵלּוּ הֵן גְּזֵרוֹת הַתּוֹרָה. רַבִּי יְהוּדָה אָמַר, כָּל אוֹתָן הַנְהָגוֹת שֶׁנִּקְרָאוֹת צֶדֶק, נִקְרְאוּ חֻקֹּתַי, וְהֵן גְּזֵרַת הַמֶּלֶךְ. וּבְכָל מָקוֹם שֶׁנִּקְרָא מִשְׁפָּט, הֵן נִקְרָאוֹת דִּינוֹ שֶׁל הַמֶּלֶךְ, שֶׁהוּא הַמֶּלֶךְ הַקָּדוֹשׁ, הַקָּדוֹשׁ בָּרוּךְ הוּא הַמֶּלֶךְ שֶׁכָּל הַשָּׁלוֹם שֶׁלּוֹ, שֶׁהוּא הַמֶּלֶךְ הַקָּדוֹשׁ בְּמָקוֹם שֶׁשְּׁנֵי חֲלָקִים אֲחוּזִים זֶה עִם זֶה. וְעַל זֶה כָּתוּב, (תהלים פט) צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ, וְהֵם דִּין וְרַחֲמִים. וּמִשּׁוּם כָּךְ חֹק וּמִשְׁפָּט. וְעַל זֶה כָּתוּב, (שם קמז) חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל. לְיִשְׂרָאֵל וְלֹא לִשְׁאָר הָעַמִּים.
309. מַה כָּתוּב אַחֲרָיו? לֹא עָשָׂה כֵן לְכָל גּוֹי. וְשָׁנִינוּ, אַף עַל גַּב שֶׁנִּמּוֹל וְלֹא עָשָׂה אֶת מִצְווֹת הַתּוֹרָה, הֲרֵי הוּא כְּמוֹ גּוֹי בַּכֹּל, וְאָסוּר לְלַמְּדוֹ דִּבְרֵי תוֹרָה. וְעַל זֶה שָׁנִינוּ, (שמות כ) מִזְבַּח אֲבָנִים, זֶה מִזְבַּח אֲבָנִים מַמָּשׁ. וַהֲרֵי קְשִׁי הַלֵּב עוֹמֵד בִּמְקוֹמוֹ, וְהַזֻּהֲמָה לֹא פָסְקָה מִמֶּנּוּ.

.

Zohar Acharei Mot
Continued from previous DZ
#308
“אֶת מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם.” “And you shall guard My statutes (חֻקֹּתַי, chukotai)…” “My statutes (chukotai)”—these are the customs of the King, which refers to Zeir Anpin. “My ordinances (מִשְׁפָּטַי,mishpatai)”—these are the decrees in the Torah. Rabbi Yehuda said: All these customs come from the place called Tzedek (Righteousness), which is Malchut. They are called “My statutes” (chukotai)—They are the decrees of the King. And wherever the term “mishpat” (מִשְׁפָּט, judgment) is used, these are the laws of the King, who is the Holy King, the Holy One, Blessed be He, the King to whom peace belongs entirely, who is the Holy King in the place where two aspects are joined—that is, judgment and mercy. And about this, it is written: “צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ” “Righteousness (Tzedek) and justice (mishpat) are the foundation of Your throne” (Psalms 89:15)—These are judgment and mercy. And therefore, they are statute and ordinance (חֹק וּמִשְׁפָּט, chok u’mishpat). And regarding this, it is written: “חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל” “His statutes and His ordinances for Israel.” (Psalms 147:19) For Israel—and not for the other nations.

#309
Following that, what is written? “לֹא עָשָׂה כֵן לְכָל גּוֹי” “He did not do so for any other nation” (Psalms 147:20). And we have learned:
Even if one is circumcised but does not fulfill the commandments of the Torah, he is considered a complete idolater (goy), and it is forbidden to teach him words of Torah. Therefore, it is taught: “וְאִם מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִּי לֹא תִבְנֶה אֶתְהֶן גָּזִית כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלְלֶהָ.” “An altar of stones you shall make for Me” (Exodus 20:21)—This refers to circumcision, which is a true altar of stones, meaning that it softens the heart of stone. But one who is circumcised and does not fulfill the commandments of the Torah—his hardness of heart remains, and the impurity is not removed from him. Because of this, the circumcision does not ascend (is not accepted) and does not benefit him. Therefore it is written:  “כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלְלֶהָ” “If you wield your sword upon it, you have profaned it” (Exodus 20:21)—Meaning: Even though you have drawn your sword upon it—that is, you have circumcised—still since you do not fulfill the mitzvot, you have profaned it. The circumcision becomes profaned and is of no value, and it is forbidden to teach him Torah.

Notes:
his Zohar teaches that external signs without internal commitment are insufficient. For the covenant to be honest, the heart must be softened, the soul awakened, and the Torah lived.

{||}