(înapoi la pagina ZOHAR CUPRINS / ACHAREI MOT – click)
236) “In the seventh month, on the tenth of the month,” for “on the tenth” is Malchut. “You will torment your souls,” since the matter depends on the soul because the light of Malchut is called Nefesh [soul], and Nefesh is always Malchut. For this reason, eating and drinking from the ninth of the month, which is Yesod, is then more than on another day.
Hochma cannot be revealed unless harsh Dinim appear with her, to shower on the heads of the wicked so they do not extend the Hochma from above downward. This is the meaning of the five torments on Yom Kippur [Day of Atonement], from which the Dinim are extended to the heads of the wicked, for then Hochma can be revealed. It is written, “For whatsoever soul that shall not be afflicted in that day shall be cut off from its people.” It is so because if he did not receive these five torments to remove the wicked, the Hochma will not be able to appear in the soul. And because the light of Hochma is the light of life, it “will be cut off from its people.”
”On the tenth of the month” is Malchut, as there is the place of disclosure of Hochma, for there is no disclosure of Hochma in any Sefira but Malchut. For this reason, this correction must be established there—that Dinim will extend from her to the heads of the wicked when the Hochma appears in her. This is why it is written, “You will torment your souls,” for we must evoke in Malchut the five torments from which these Dinim are drawn out. The matter depends only on the Nefesh, which is considered Malchut, for only there is the place of disclosure of Hochma, and nowhere else.
For this reason, when the Dinim appear in her, she can receive Hochma from Yesod de ZA, for there no fear of the wicked sucking from her anymore. For this reason, eating and drinking from the ninth of the month, Yesod, is more than on other days, for thus Malchut will be able to receive from Yesod the Mochin of illumination of Hochma, called “eating and drinking,” more than on other days, as Malchut receives only from Yesod.
This is the reason why on the Eve of Yom Kippur, which is the ninth of the month, Yesod, we should eat and drink plentifully. By receiving the five torments on Yom Kippur she is fit to receive eating and drinking from Yesod. In this way, the correction of the torment of the soul on Yom Kippur illuminates in the correction of eating and drinking on the ninth of the month, as she is kept from the wicked.
Also, all who eats and drinks on the ninth, it is as though he tormented himself on the ninth and tenth, since the torment of the soul on the tenth illuminates on the Mochin imparted on the ninth and keeps them.
237) On that day, every joy, every light, and every relinquishment in the worlds, which is atonement for sins, depends on upper Ima, for all the fountains extend and come out from her, both illumination of Hochma and illumination of Hassadim. At that time all the candles light up, meaning the lights of fire in Malchut, and illuminate in light and gladness until everything is perfumed. At that time all those Dinim are in illumination because those Dinim that extend from the five torments cause Hochma to shine. Were it not for them, Hochma would not appear. The Din is not done; it only threatens. It is written about it, “You will torment yourself,” to enable illumination of Hochma.
238) Israel were not exiled from their land until they denied the Creator, as it is written, “We have no portion in David nor an inheritance in the son of Yishai [Jesse],” since David is Malchut. They said, “We have no portion in Malchut [the kingship],” and in another verse it is written, “Now see your house, David,” and Malchut is called “the house of David,” as it is written, “O house of Jacob, come let us walk in the light of the Lord.” The house of Jacob is as it is written, “And I will glorify My house of glory.” Jacob is Tifferet, and a house of glory is Malchut. Likewise, the house of David is Malchut.
“O house of Jacob, come let us walk in the light of the Lord,” as it is written, “And a river went out from Eden to water the garden.” The river, ZA, waters the garden, Malchut. He planted the garden to play in it with the righteous who are in it. It is written about it, “House of Jacob,” Malchut, “Come let us walk in the light of the Lord,” ZA, who waters Malchut.
239) It is written, “But on the tenth of the seventh month it is the day of atonement, a holy reading it shall be to you, and you will torment your souls.” It is also written, “And it shall be an everlasting statute unto you; in the seventh month, on the tenth of the month you will torment your souls.” It does not write there, “But on the tenth.”
The word “but” comes to diminish, because it is written, “And you will torment your souls on the ninth of the month in the evening. But on the tenth…” The verse, “And you will torment your souls” depends on the “But on the tenth,” diminishing the ninth of the month.
240) “Seven days shall you eat unleavened bread [Matzot], but on the first day you shall put away leaven from your houses.” “But” divides—half is forbidden in eating unleavened bread, and half is permitted. Likewise, in the verse, “But on the tenth of the month,” half of it is prohibition to eat and half is permission. Here, too, the text is divided, “And you will torment your souls,” since torment is only from midday onward, after the time of eating.
241) It is written, “For on this day he will atone for you.” It should have written, “I will atone for you.” However, it includes the Yovel [jubilee/50th year anniversary], Bina, from whom fountains extend, meaning illumination of Hochma, to water on this day to every direction, to satiate everything and to water everything. “For you” means for you, to purify you on that day, as it is written, “You will be purified before the Lord,” and the Din will not govern you.
242) Happy are Israel, whom the Creator desires. He wanted to purify them so that no iniquity would be found in them, so they would be dwellers of His palace and would live in His palace. In the future, it is written, “I will sprinkle pure water on you and you will be purified.”
(înapoi la pagina ZOHAR CUPRINS / ACHAREI MOT – click)