Daily Zohar # 4637 – Acharei Mot – You shall be purified

Show DZ reading video

Hebrew translation:

.

Zohar Acharei Mot
Continued from previous DZ
#194
The “voice,” which refers to Zeir Anpin and the middle line, connects with the High Priest. This means that the High Priest becomes a chariot for Zeir Anpin. He (Zeir Anpin through the High Priest) responds to the people and says, “You shall be purified” (תִּטְהָרוּ). Since the High Priest is a vehicle for the middle line, he can bestow upon them the light of Chokmah that brings atonement for sins and purification. The term “you shall be purified” (תִּטְהָרוּ) is not spoken by the other priests or the people but only by the High Priest when the voice (Zeir Anpin) is connected to him. He can impart purification at that moment and say, “You shall be purified.”

Notes:
When the High Priest is aligned with Zeir Anpin, he has the spiritual ability to purify the people. The declaration “you shall be purified” (תִּטְהָרוּ) indicates the moment when the High Priest channels this divine influence to cleanse the people of their sins, bringing them spiritual purification. This act is unique to the High Priest, especially when he is connected to the middle line, and it symbolizes his unique role in mediating between the people and Hashem.

#195
We have learned from the verse “מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ” “from all your sins before YHVH” (Leviticus 16:30). The question is asked: since it is already written “to cleanse you from all your sins,” why is it also written “before YHVH, you shall be purified”? Rabbi Yitzchak explained: “before YHVH” refers to the direct presence of YHVH. In other words, it means the illumination of Hashem’s countenance, for the lighting of the face of YHVH, which is the illumination of Chokmah, as it is written, “חָכְמַת אָדָם תָּאִיר פָּנָיו” “the Chokmah of a person shines on his face” (Ecclesiastes 8:1). This illumination atones for sins and brings purification.

#196
As we have learned, from the beginning of the month, meaning on Rosh Hashanah, the books are opened, and the judges begin their judgments. Each day, the courts are handed the authority to open and carry out judgment until the day known as the ninth of the month. On that day, all judgments rise to the “Owner of Judgment,” and they prepare the upper throne of mercy for the Holy King. On this day, the people of Israel below must rejoice before their Master, who on the following day is destined to sit upon the throne of mercy, a throne of clemency, meaning the atonement of sins.

Explanation (Hasulam). The Malchut is called the throne. And on every Rosh Hashanah, the world, which is Malchut, returns to its original state, as it was on the fourth day of creation, when Malchut was emanated in the secret of the two great lights, with Zeir Anpin clothing the right line of Binah, which is Chessed, and Malchut clothing the left line of Binah, which is Chokmah without Chessed, from which judgments are drawn. And it is called the throne of judgment. And this is the secret of the Holy One, Blessed Be He, who is Zeir Anpin, sitting on the throne of judgment, meaning that Malchut influences judgments, and he judges the world.
And through the blowing of the shofar and all the judgments that are drawn from the upper three of the left until Yom Kippur, the left is subdued and united with the right by the middle line. Then Malchut rises to Binah after the left line has already been united with the right through the middle line, which is mercy that unites Chessed and Din (judgment). And since Malchut receives from the left line that has already been sweetened by the middle line, it is called the throne of mercy.
Thus, it is found that the Holy One, Blessed Be He, sits on the throne of mercy, and the worlds receive from the throne of mercy. And it is found that all these judgments that were drawn from the left line from Rosh Hashanah until the evening of the ninth day of the month forced the left line to be included in the right, and the throne of mercy is rectified on Yom Kippur.

{||}