I Acknowledged My Sin unto You

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

338) “I acknowledged my sin unto You, and my iniquity I did not hide; I said, ‘I will confess my transgressions to the Lord.’” Anyone who covers his sins and does not acknowledge them before the holy King to ask for mercy for them, is not permitted to open the door of repentance, since it is covered from him. But if he details them before the Creator, the Creator has mercy on him and the Rachamim prevail over the Din.

339) It is even more so if he cries, since he opens all the hidden doors and his prayer is accepted. Hence, the confession of his sins is the glory of the King, to make Rachamim prevail over the Din. This is why it is written, “He who offers a sacrifice of thanks honors Me.” “Honors Me” is written with two Nuns [in Hebrew] for two honors, above and below, in this world and in the next world.

340) Why does he say, “I acknowledged my sin unto You, and my iniquity I did not hide,” and then he says, “I will confess my transgressions to the Lord”? He should have said, “Before You”!

341) However, all of David’s words are said in the spirit of holiness. He was speaking to the kingdom of heaven, since she is the messenger from below upwards, the door to the high Sefirot, and man should enter her first. Then from above downwards, since the abundance is from the high Sefirot, she accepts him and imparts below.

He who needs the King alerts her first, which is why he said, “I acknowledged my sin unto You,” to the kingdom of heaven. “And my iniquity I did not hide” from the Righteous One of the world, Yesod de ZA. “I said, ‘I will confess my transgressions to the Lord,’” which is the holy King, ZA, that all the peace is His.

The peace that one should bring before Him is in confession. He should confess his sins because thus the whole ones approach, by confessing, as it is written, “With the sacrifice of his peace-offerings for thanks.” “And You forgave the guilt of my sin. Selah” is above in upper AVI, which are the place where Atik, the Keter, dwells. This is why this verse captures everything, MalchutYesodTifferet, and upper AVI, in whom there is the Keter.

342) One who makes a request of the King must unite the holy Name in his will from below upwards, from Malchut to Keter, and from above downwards, from Keter to Malchut—uniting everything in one unification in Ein Sof [infinity], and in this unification he will include his plea. Who is so wise as to make his pleas like King David’s, who was keeping the King’s door? He was a Merkava [chariot/assembly] to Malchut, which is called “the King’s door.” So it is, and this is why the Torah teaches us the ways of the holy King, so we will know how to follow Him, as it is written, “After the Lord your God shall you walk.”

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

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