Daily Zohar # 5108 – Vayikra – This is the gate to YHVH

Hebrew translation:

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Zohar Vayikra
#225
As we have learned, it is written, “וְהוּא יוֹשֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם” “And he was sitting at the entrance of the tent in the heat of the day” (Genesis 18:1). “The entrance of the tent” — this is the tenth sefirah of the King, that is, Malchut, which is the gate to every holy dwelling of the other sefirot. And King David called her “gate,” as it is written: “פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק” “Open for me the gates of righteousness” (Psalms 118:19) — which is Malchut. And it is written: “זֶה הַשַּׁעַר לַיהוָה” “This is the gate to YHVH” (Psalms 118:20). Behold, the entrance of the tent is Malchut.
“In the heat of the day” — that is, when the light of Chessed of Zeir Anpin illuminates, which is the portion of Avraham’s inheritance. And just as he sits in this — in the entrance of the tent which is Malchut — so too he sits in this — in Zeir Anpin — in his Chessed that is called “the heat of the day.” And when were both fulfilled in him? When he was circumcised. And because of this, it is called “brit (covenant) day and night.”
We have learned: it is written “וּפָסַח יְהוָה עַל הַפֶּתַח” “And YHVH passed over the entrance” (Exodus 12:23). What is “and YHVH passed over the entrance”? That is, Chessed dwells upon this entrance — which is Malchut — so that the entrance is sweetened. And because of this: “וְלֹא יִתֵּן הַמַּשְׁחִית” “and the destroyer will not enter” etc. (Exodus 12:23).
Notes:
Avraham’s sitting “at the entrance of the tent in the heat of the day” (Genesis 18:1) as Malchut (the tenth sefirah/gate/entrance) receiving the illuminating Chessed (“heat of the day”) from Zeir Anpin. Avraham dwells in both — Malchut (the gate) and Zeir Anpin’s Chessed — only after circumcision, fulfilling the “brit day and night” (Zeir Anpin/day/Chessed and Malchut/night/din sweetened). This mirrors Pesach: “YHVH passed over the entrance” means Chessed dwells on Malchut (“the entrance”), sweetening her so the destroyer cannot enter. The brit milah thus activates this protective, unifying mercy, as seen in Avraham’s transformation into wholeness (tamim/shalem) and the eternal covenant that balances din and Chesed.
#226
Rabbi Elazar said: Behold, we have learned: The convert (הַגֵּר), when he is circumcised and enters under the wings of the Shekhinah, is called ger tzedek (גֵּר צֶדֶק — righteous convert), and no more ger tzedek certainly, because he merited to enter this sefirah that is called tzedek, which is Malchut.
And you will say “day and night” — that the one who is circumcised merits both, that is, also Zeir Anpin.
Notes:
The Zohar clarifies that a male convert (הַגֵּר) who undergoes circumcision and enters under the Shekhinah attains the level of ger tzedek — meriting entry into Malchut, called “tzedek” (righteousness/justice). This represents the feminine aspect (Malchut/night/din sweetened). However, the verse “day and night” in the brit covenant (Jeremiah 33:25) indicates that the full merit of the brit grants both: Malchut (night) and Zeir Anpin (day/Chesed/rachamim). Circumcision thus unites the convert with both Zeir Anpin and Malchut, achieving complete balance and access to the two worlds — mercy and judgment harmonized — beyond the partial level of merely entering Malchut.

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