427. This Is the Constitution of the Torah [Law] – 1
March 1980
It is written in The Zohar about the verse, “This is the constitution of the Torah,” why it is written, “And this is the Torah.” It explains that “and this” means unification of general and particular together. “And” is regarded as Zeir Anpin, which is general, and Malchut is the particular.
However, “this” without the added “and” is the constitution of the Torah, which is Malchut, called “constitution.” It comes from Zeir Anpin, who is called “Torah,” and not the Torah itself, which is Zeir Anpin, but only the judgment of the Torah, the decree of the Torah, which is Malchut. This is what is explained in the Sulam [Ladder commentary on The Zohar].
We should understand why Zeir Anpin is called “general” and Malchut is called “particular,” and why Malchut is called “judgment” and “the decree of the Torah.” The thing is that it is known that the heart of the work is faith, meaning above reason. We must go above reason because there was a judgment on Malchut, called “will to receive,” that it is forbidden to receive in order to receive because there must be Dvekut [adhesion], which is equivalence of form. Otherwise, there is separation. Hence, wherever there is a lack of Kedusha [holiness], it is because there is judgment on this place, meaning a prohibition on self-reception.
When one takes upon oneself the burden of the kingdom of heaven above reason, there is no room for reception there. This is called “the decree of the Torah,” since the receiver cannot agree to work above reason, for man’s view asserts that one must not make a single move without profits. When one wants to walk on the path of truth, meaning only in order to bestow, the body disagrees with it.
For this reason, he must take upon himself the work in this manner only above reason, and this is called “particular,” and this work is regarded as “righteousness,” as it is written, “And he believed in the Lord and He regarded it for him as righteousness.”
However, once he has taken upon himself the work above reason, he is rewarded with the quality of the Torah. Torah is regarded as “general” because it contains two things—faith and Torah—for it is forbidden for idol-worshippers to learn Torah, as it is written, “They have not known the ordinances.”
Hence, the first quality with which one must be rewarded is faith. Afterward, he comes to the quality of the Torah, and this is called “The unification of Zeir Anpin and the kingdom of heaven,” male and female.
When one engages in acceptance of the burden of the kingdom of heaven, he is still deficient. However, when he is rewarded with the quality of the Torah, he is called “male” because the Torah bestows upon him the light of Torah, and then there is no longer judgment because he can already work in order to bestow.
By this we will understand what is written in The Zohar, that a red cow is called Malchut in the first state, called “the left line of Bina,” meaning that it is complete with respect to Hochma.
This is called “in which there is no flaw and on which a yoke has not been placed.” He interprets there that “yoke” means Hesed, and this is why there is a need to burn the cow, which is regarded as the diminution of the moon, and she is rebuilt into the second state, and in the second state is all of her existence… (in the Sulam [Ladder commentary on The Zohar], Item 20).