320. \u201cWhoever curses his God shall bear his sin. And whoever punctures [blasphemes] the name of the Lord shall indeed be put to death.\u201d It is written, \u201cHear, My people, and I will warn you, Israel, if you listen to Me. There shall be no foreign god within you, nor shall you worship any foreign god.\u201d Since it is written, \u201cThere shall be no foreign god within you,\u201d what is \u201cnor shall you worship any foreign god\u201d? \u201cThere shall be no foreign god within you,\u201d that one must not let the evil inclination into himself, for anyone who comes to bond with it, a foreign god is in him, since when one bonds with it, it immediately comes to breach the words of Torah and breach the faith of the holy name, and then it comes to bow to a foreign god. Hence, since there will be no foreign god within you, you will not come to bow to a foreign god, which is man\u2019s bad faith and breaching the faith of the holy name.<\/p>\n\n\n\n
321. Hence, \u201cWhoever curses his God,\u201d he can argue that he cursed a foreign god, the evil inclination, which is sometimes present on him, and we do not know whether his words are true or not. Hence, he alone shall bear his sin. However, one who curses the name of the Lord shall indeed be put to death.<\/p>\n\n\n\n
322. Why then, is it written, \u201che shall bear his sin,\u201d when it refers to the evil inclination? Should it not have written \u201cand his sin is forgiven\u201d? However, this is similar to saying \u201cmy god\u201d plainly without interpreting that he means a foreign god, the evil inclination. Hence, it cannot be written, \u201chis sin is forgiven,\u201d since it is doubtful. Plainly \u201ccursed his God\u201d without interpreting is certainly, \u201che shall bear his sin,\u201d that he is not punished. However, one \u201cwho blasphemes the Lord will indeed be put to death,\u201d since on this depends the faith of everyone, and he has no permission to argue anything about him, since he cannot say that he meant another god.<\/p>\n\n\n\n
323. Certainly, the name HaVaYaH is the faith of the upper ones and the lower ones, and all the worlds stand on this, and a thousand thousand and ten-thousand ten-thousand worlds of passions are dependent on one tiny letter, Yod. For this reason, the letters of HaVaYaH are connected to each other, and several thousand and tens of thousand worlds are dependent upon each and every letter; they rise and connect with the faith, Malchut, and what the upper ones and lower ones did not attain is hidden in them. The Torah depends on them, and this world and the next world, He and His name are one. This is why it is written, \u201cI will guard my ways, that I may not sin with my tongue,\u201d and as it is written, \u201cDo not let your mouth make your flesh sin.\u201d<\/p>\n\n\n\n
324. It is written, \u201cNo hand shall touch him, but he shall be stoned or shot; whether beast or man, he shall not live. When the trumpet sounds a long blast, they shall come up to the mountain.\u201d As with Mount Sinai, which is a mountain like the rest of the mountains in the world, and because the glory of the holy king was seen on it, it is written, \u201cNo hand shall touch him, but he shall be stoned or shot,\u201d especially one who approaches the king. As with Mount Sinai, in which a person can stretch out his hand in a manner of respect, in fear, and it is written, \u201cNo hand shall touch him,\u201d plainly, even in a manner of honor, and especially one who stretches out his hand in a contemptible manner against the king.<\/p>\n\n\n\n
325. \u201cDo not come near; take your sandals off your feet, for the place on which you are standing is holy ground.\u201d Since the day he was born, the high and holy radiance was not removed from Moses. Yet, it is written about him, \u201cDo not come hear.\u201d The Creator told him, \u201cMoses, until now, you are not worthy of using My glory; take off your shoes.\u201d If Moses is so, where although he was near in fear and in holiness, this is what is written about him, it is much more so for one who approaches the king in a disgraceful manner.<\/p>\n\n\n\n
326. \u201cWhoever curses his God shall bear his sin.\u201d When Israel were in Egypt, they knew of those ministers of the world, the appointees over the rest of the nations, and each of them had its own god. Since they connected in ties of faith, and the Creator brought them near to His work, they parted from them and drew near to the upper, holy faith. This is why it is written, \u201cWhoever curses his God,\u201d one of the seventy ministers. Although it is idol-worship, since I appointed them as appointees to lead the world, he who curses and demeans them shall certainly bear his sin, since they are standing and walking and leading the people of the world with My permission.<\/p>\n\n\n\n
However, \u201cWhoever blasphemes the name of the Lord shall indeed be put to death.\u201d It is not written that he shall bear his sin, as with those seventy ministers. Rather, he \u201cshall indeed be put to death,\u201d he will die in this world, and be put to death in the next world. And to those seventy ministers, \u201che shall bear his sin,\u201d since he despises the work of My hands, despises My servants, which I appoint, and he is incarcerated. However, it does not require death.<\/p>\n\n\n\n
327. Along the way, Rabbi Shimon and Rabbi Yosi came to a crevice with water. Rabbi Yosi stepped into the water with his clothes. He said, \u201cCorrecting crevices and rifts of water that people make in their fields to convey water, I wish they did not exist.\u201d Rabbi Shimon told him, \u201cYou must not say this; it is serving the world, and man must not treat the servant of the Creator with contempt, even if it is harmful, and especially if these crevices in the fields are works of truth, for they are under the high Providence, as there is a root above to this correction.\u201d<\/p>\n\n\n\n
328. \u201cAnd God saw all that He had made, and behold, it was very good.\u201d \u201cAnd God saw all \u200ethat He had made\u201d is written plainly, to include even snakes, scorpions and mosquitoes, and \u200eeven those that seem like the harm-doers of the world. About all of them, it is written, \u201cAnd \u200ebehold, it was very good.\u201d They all serve the world, the leaders of the world, and people do \u200enot know.<\/p>\n\n\n\n
\u200e329. While they were walking, they saw a serpent walking ahead of them. Rabbi Shimon \u200esaid, \u201cThis one is going to make a miracle for us, for certain.\u201d That serpent ran before then \u200eand was tied to an adder [extremely venomous snake] in the middle of the road. They fought \u200eeach other and died. When they reached them, they saw them lying on the road. Rabbi \u200eShimon said, \u201cBlessed be the merciful One who has made a miracle for us, for anyone who looks \u200eat an adder when it is alive\u2014or if the adder looks at the person\u2014is certain not to be saved from it, \u200eespecially if it is close to him.\u201d He called upon it, \u201cNo harm shall come to you and affliction \u200eshall not come near your tent. The Creator does His mission through everything, and we must \u200enot be contemptuous of anything that He has done. It is written about this, \u2018The Lord is \u200egood to all, and His mercies are over all His works,\u2019 and it is written, \u2018All Your works shall give thanks to \u200eYou, O Lord.\u2019\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"
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