(înapoi la pagina ZOHAR CUPRINS / ACHAREI MOT – click)
174) “God, God the Lord has spoken and called the earth.” “God, God the Lord” are HGT, the wholeness of everything. “Spoken and called the earth,” “spoken” means bestowal. “Earth” is Malchut, to be in the Assembly of Israel in wholeness, in joy, from Yesod de Malchut, called Zion.
175) When the Creator wished to create the lower world, He made all of it such as above. He made Jerusalem the middle of the whole earth, and a place on it, called Zion, Yesod, a place from which it is blessed. From that place of Zion, the world began to be built, and from it, it was built, as it is written, “God, God the Lord has spoken and called the earth.” “From the rising of the sun unto its setting, from Zion, the perfection of beauty, God appeared.” “From Zion,” who is “The perfection of beauty,” of the world, “God appeared.” Jerusalem, Malchut, was blessed only from Zion, Yesod, and Zion was blessed from above, from ZA. Everything connects one in one, ZA and Malchut, one in one, unite through Zion.
176) “And he shall go out to the altar that is before the Lord, and make atonement for it.” Simply “to the altar” implies the altar of above, Yesod de Malchut. And as it was done below, so it was done above. Everything was connected one in one by the altar, Yesod of Malchut. And as on this day, the priest atones below, in the Temple, so it is above. And when the priest below establishes his work, likewise, the priest above, Hesed de ZA, bestows upon Malchut. And the work above—the bestowal of Hesed to Malchut—is not performed before the work of the priest below is performed, since the Kedusha [holiness] of the upper king first begins to rise from below, and all the worlds are one before the Creator.
177) If Israel knew why the Creator commanded to afflict them more than all the nations, they would know that the Creator has relinquished His own and did not avenge them even one out of a hundred. How many Merkavot [chariots/assemblies] and how many armies does the Creator have? How many appointed rulers are in His work? When He summoned Israel in this world, He crowned them with holy crowns such as above, and placed them in the holy land, which is opposite from Malchut, so they would be in His work. He tied all the upper ones to Israel.
178) Joy does not come before Him and work is not done before Him above until Israel work below. As long as Israel below are serving their master, so it is above. When Israel revoke the work below, it is revoked above, as well, and there is no work above or below. And because Israel revoked the work of the Creator while they were in the land, so it was above, especially afterward, in exile.
179) The Creator said, “Israel, if you knew how many battalions and armies are being detained in their work above because of you, you would know that you are not worthy of being in the world even for one hour.” It is written about it, “And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covenant with them.”
180) It is written, “And he shall atone for the holy place, from the impurities of the children of Israel.” The wicked ones flaw above, evoking Dinim and causing the Temple to be defiled, and the strong serpent begins to be revealed. At that time Dinim awaken in the world, and on that day the priest must purify everything and crown his holy Sefira, Hesed de ZA, the Rosh [head] of the king, for Hesed is his first Sefira, so the king will come to be in the queen, in Malchut. And when the Rosh of the king journeys, everyone journeys, all of his Sefirot, and he comes to mate with the queen and evoke joy and blessings in the world.
181) It follows that all the wholeness of above and below depends on the priest. If his Sefirot awaken, everything awakens and everything is in wholeness. This is why it is written first, “And he shall atone for the holy place,” to increase peace in the world and increase joy in the world. And when the joy of Zivug is present in the king and in the queen, all the servants and all the dwellers of the palace are glad, and all the sins that they had made before the king are atoned for them, as it is written, “From all your sins you will be purified before the Lord.” This is why it is written afterward, “And every man shall not be in the tent of meeting when he comes to atone in the holy place until he leaves,” which is when he enters to make them mate. And when the king and queen mate, it is written, “And he shall atone for himself, for his household, and for the whole of the congregation of Israel.”
(înapoi la pagina ZOHAR CUPRINS / ACHAREI MOT – click)