(înapoi la pagina ZOHAR CUPRINS / ACHAREI MOT – click)
194) The voice, ZA, the middle line, connects with the priest. That is, the priest becomes a Merkava [chariot/assembly] for ZA. He replies to them and says, “Be purified.” Being a Merkava for the middle line, he gives them illumination of Hochma that yields atonement for iniquities and purification. The rest of the priests and the people do not say, “Be purified,” only the high priest, when the voice, ZA, connects to him. Then he can impart to them the purification and he says, “Be purified.”
195) “To cleanse you from all your sins you will be purified before the Lord.” Actually before the Lord, for the illumination of the face of the Creator, which is illumination of Hochma, as it is written, “A man’s wisdom illuminates his face,” and atones for the iniquities and yields purification.
196) From Rosh Hashanah [Hebrew New Year’s Eve], the books are open and the judges judge. Each day, the courthouses are given to be opened in Din [judgment] until the ninth of the month. On that day all the Dinim [judgments] rise to the litigator and establish a high throne of Rachamim to the holy king. On that day Israel below must rejoice and be glad before their Master, who is destined on the next day to sit regarding them in the throne of Rachamim, a throne of relinquishment, in atonement for iniquities.
Malchut is called a “throne.” Each Rosh Hashanah the world, Malchut, reverts to its prior state, as it was on the fourth day of the work of creation. At that time Malchut was emanated concerning the two great lights, where ZA was clothing the right line of Bina, Hassadim, and Malchut was the left line of Bina, Hochma without Hassadim, at which time Dinim extend from her and she is called a “throne of Din.”
This is the meaning of the Creator, ZA, sitting on a throne of Din, that Malchut imparts Dinim and sentences the world. By blowing the Shofar [ram’s horn] and by all the Dinim that extend from GAR of the left until Yom Kippur, the left surrenders and unites with the right through the middle line. At that time Malchut rises to Bina, once the left line has been united with the right by the middle line, Rachamim, which unites Hesed and Din. And since Malchut receives from the left line that has already been mitigated by the middle line, she is called a “throne of Rachamim.”
It follows that the Creator is sitting on the throne of Rachamim, and the worlds receive from the throne of Rachamim. It follows that all those Dinim that emerged from the left line, from Rosh Hashanah to the ninth of the month in the evening, forced the left line to be included in the right, and the establishment of the throne of Rachamim on Yom Kippur.
On that day all the Dinim rise to the litigator, the left line of Bina, the root of all the Dinim. By that the left unites with the right through the middle line on Yom Kippur. They establish the high throne of Rachamim, where the Dinim force the left line to be included in the right through the middle line, Rachamim, and Malchut receives from the left, which is united with the right, and she is a throne of Rachamim.
However, the correction of Malchut herself so she receives from that corrected left is on Yom Kippur. On that day, Israel below must rejoice in gladness before their Master because on Yom Kippur Malchut becomes a throne of Rachamim, in a throne of relinquishment. At that time, the corrected illumination of Hochma, which atones for the sins, appears in Malchut.
197) All the books are open before Him, and all the iniquities are written before Him; He cleanses and purifies them from all of them, as it is written, “From all your sins you will be purified before the Lord.” “Before the Lord” is the illumination of the face of the Creator, illumination of Hochma that atones for the sins. Those who say that verse, say until the words, “Before the Lord,” and no further. It is so because there is no permission for another to say, “Be purified,” except for the high priest, who is doing the work and unifying the holy name with his mouth. And when he unifies the holy name and it is blessed in his mouth, the voice, ZA, descends and beats in him, the word illuminates in the mouth of the priest, and he says, “Be purified.” He works his work and all the upper ones that remained are blessed.
198) Afterward he washes his body and sanctifies his hands to enter another holy work, until he intends to enter the highest and holiest place, the Holy of Holies. Three lines surround the high priest: his brothers the priests, the Levites, and the rest of the people, corresponding to three lines. A priest and a Levite are right and left, and Israel is the middle line. They raise their hands in prayer, and a knot of a golden rope is hanging on his leg for fear he might die in the Holy of Holies, at which time they would bring him out of there with this rope.
199) He walks three steps, and everyone stands still and do not follow him. He walks three more steps and turns in his place. He walks three steps, closes his eyes, and connects above. He enters the Holy of Holies, hears the voice of the wings of the cherubim singing and flapping with their spread out wings above. He burns incense and the sound of their wings is silenced, and they cling in a whisper.
200) If the priest is rewarded, because he is in joy above, below, too, a will of light comes out at that time, perfumed by the scents of the mountains of pure persimmon of above, and walks in that whole place. The scent enters his two nostrils and the heart settles. Then everything is in a whisper and there is no room for complaints there. The priest opens with a prayer willingly and gladly, and prays his prayer.
201) When he has concluded his prayer, the cherubim flap their wings as in the beginning and sing. Then the priest knows there is a will and a time of joy for all, and the people know that his prayer was accepted, as it is written, “Though your sins be as scarlet, they shall be as white as snow.” Then the priest turns back and prays his prayer.
Happy is the priest because by him there is doubled joy on that day above and below. It is written about that time, “Happy is the people that such is its state, happy is the people whose God is the Lord.”
(înapoi la pagina ZOHAR CUPRINS / ACHAREI MOT – click)