If the Anointed Priest Should Sin

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

294) “If the anointed priest should sin so as to bring guilt on the people.” The anointed priest is the Creator. But why should He sin? It is because of the guilt of the people, since the iniquities of the world caused him that. It is certainly the people’s guilt, and not His own guilt. “Should sin” means that He will diminish His goodness and sentence everything with Din [judgment], as it is written, “That I and my son, Solomon, will be considered offenders.”

Another interpretation: “If the anointed priest,” the Creator, “Should sin,” He will be absent from the assembly of Israel and from the world, for He will not give them blessings according to their needs because of the iniquities of the people.

295) “Remember Abraham, Isaac, and Israel, Your servants.” Why does it write, “Isaac,” without a Vav [“and”]? Indeed, wherever the left is included in the right, it is considered right. This is so because this right is established to always contain the left in it. Hence, it does not divide by writing “And Isaac,” since the Vav [“and”] would divide between Abraham and Isaac, so as to include Isaac, who is left, in Abraham, who is right. This is why it is written, “Abraham, Isaac,” as one inclusion. And then, “And Israel,” which is another inclusion, since he grips them both with his wings. Through the concealment, called “wings,” which stem from the Masach de Hirik in the middle line, called “Israel,” he unites the two lines—right and left—Abraham and Isaac, and includes them together, and he is complete in everything.

296) “To whom You swore by Yourself” is the oath that the Creator had sworn the patriarchs in the patriarchs above, HGT de ZA. “By Yourself” means in those above, those who are in You, meaning he swore in HGT. “And said to them, ‘I will multiply your descendants … which I have spoken.’” Should it not have said, “Which You have spoken”? After all, Moses said it, so he should have said, “Which You have spoken.” However, it was the Creator who said it to the patriarchs once and twice. Thus, He already told them. Moreover, “Which I have spoken” means that I wanted in the will of My soul, so there is no need to say that He already told them because saying means wanting.

297) “And they shall inherit it forever” [“forever” also means “world”]. This refers to the upper world, ZA, to which the land, Malchut, grips and by which it is nourished. If this land is expelled to exile and is not gripped to ZA, why is it the fault of the people? This is why it is written, “And they shall inherit it forever,” meaning that Malchut will unite with ZA forever and will not go to exile. By that, he explains that if the anointed priest, ZA, sins, it will remove the unification from Malchut, who will go into exile, and it is the fault of the people.

298) “If the anointed priest should sin” is the priest below, who was set up for work at the Temple. If there is sin in him, it is certainly the fault of the people, and the people are blamed for it, for woe unto those who rely on his work. It is the same with an emissary of the public; if there is a sin in him, woe unto those who rely on him. It is even more so with the priest, since the whole of Israel, upper and lower, wait and are anxious to be blessed by him.

299) When the priest begins to aim intentions and to offer the high sacrifice, meaning to offer the unification of Malchut in ZA, all are in blessing and joy. The right—Hesed—begins to awaken, and the left—Din—is included in the right, all grip and connect to each other, and all are blessed together. Thus, through the priest, upper and lower are blessed. Therefore, if he should sin, an offering must be sacrificed for him so his iniquity will be pardoned.

300) A man’s sin is pardoned by the priest when he offers a sacrifice for him. But when he himself sins, who sacrifices for him and who will pardon him? If he offers for himself, since he has been corrupted, he is not worthy of the upper and lower being blessed for him, since if the lower ones are not blessed by him, it is all the more so with the upper ones. But no, it is written, “That he may make atonement for himself and for his household,” so why does he need another to atone for him because he sinned? He can atone for himself, as it is written, “He may make atonement for himself.”

301) It is known in which place the high priest is tied, in Hochma, and in which place another priest—the one called “secondary”—is tied: it is known that it is in Hesed. Hence, first, another priest offers the sacrifice of the high priest, called “the anointed priest,” and elevates him up to that place that is tied in him—Hesed de ZA. And after the priest raises the offering up to that place—Hesed—the high priest is no longer detained from rising to his place, Hochma, so his sin will be atoned. This is why another priest offers his sacrifice for him, and since another makes the offering, and it is not sufficient through him because he can only rise as high as Hesed—while the high priest reaches Hochma—afterwards the high priest himself makes an offering. Then all those upper ones join to atone for his sin, and the holy King agrees with them. Similarly, when one who prays errs, another will stand in for him.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

error: Content is protected !!