(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)
269) “A perverse man spreads strife and a slanderer separates the champion.” “A perverse man spreads strife” are the wicked ones who cause a flaw above. Strife means a flaw, “And a slanderer separates the champion” means that he separates the champion of the world, the Creator.
270) “A perverse man spreads strife” means that he sends strife to those plantations, ZON, which causes them to be nourished from the side of Din, the left of Bina. Strife implies Din, “And a slanderer separates the champion” are the wicked ones that inflict a flaw above. He separates because there is no unification between ZON, for he separates the queen from the King. For this reason, he is not regarded as one, meaning ZA and Malchut are not in unity. Woe unto those wicked who cause separation above, and happy are the righteous who keep the sustenance above, the unification of ZON, and happy are those who repent, for they restore everything to its place.
271) For this reason, in a place where they who repent dwell, complete righteous do not dwell. Rather, they who repent are established in a high place, the place of the watering of the garden, Bina, who waters the garden, which is Malchut. This is the repentance that brings Malchut back to Bina, and this is why they are called “they who repent” [Hebrew: return]. And the complete righteous are corrected elsewhere, for they are called Tzadik [righteous], which is Yesod de ZA.
272) Hence, they who repent dwell in a high place, Bina, and the complete righteous dwell in a small place—Yesod de ZA—since they who repent bring back the water, the abundance, from the high place of the deep river, Bina, to the place called Tzadik, Yesod de ZA. And complete righteous extend the abundance from their dwelling place—Yesod de ZA—to this world. This is why they who repent are superior and the complete righteous are below. Happy are they who repent, for they extend the abundance from Bina to Yesod de ZA, and happy are the righteous, since the world exists for them, for they extend the abundance from Yesod de ZA to this world.
273) “Then it shall be, if he has sinned and is guilty.” It is also written, “Or has found what was lost and lied about it.” The sinner makes a flaw above, hence the Creator departs from everything. It is as though the Creator is nonexistent because the assembly of Israel, Malchut, was separated from her place, as it is written, “Faith has been lost.” Faith is the assembly of Israel, as it is written, “Your faith in the nights,” where night is Malchut.
“Faith has been lost,” as in, “Why is the land ruined?” It is all one, since Malchut is called “faith” and she is called “land.” And we already said that when it writes that she is lost, it means that Malchut has lost her mate, Yesod. It does not say, “Is being lost” or “lost,” which would mean that she herself has been lost. Similarly, it is written, “The righteous is lost.” It does not say, “Is lost” or “Was lost,” but “lost,” meaning that he has lost his mate, Malchut, as it was written, “Faith has been lost.” This is why it is written, “That he shall restore that which he took by robbery … or the lost thing,” since Malchut that was flawed by his sin is called “lost,” and the loss must be returned to the righteous, Yesod, who lost it.
(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)