Daily Zohar # 5128 – Vayikra – Masters of Teshuvah

Hebrew translation:

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Zohar Vayikra
Continued from previous DZ
#270
Another interpretation: “אִישׁ תַּהְפֻּכוֹת יְשַׁלַּח מָדוֹן” “A man of perverse heart sends forth strife.” What is “יְשַׁלַּח” (“yeshalach”, sends)? It means that he sends to those plantings — which are Zeir Anpin and Nukva — “madon,” that is, he causes them to suckle from the side of judgment, which is the left side of Binah. And “madon” means din (judgment).
“And a whisperer separates a chief” — this is as we have said, that the wicked cause a defect above. “Separates” means that there is no unity between Zeir Anpin and Nukva; he separates the Queen from the King and the King from the Queen. And because of this, “One” is not proclaimed, for “One” is proclaimed only when Zeir Anpin and Malchut are in one union.
Woe to those wicked ones who cause separation above! Fortunate are the tzaddikim, who sustain the existence above — that is, the union of Zeir Anpin and Nukva. And fortunate are those who do teshuvah, and return everything to its place.
#271
“מָּקוֹם שֶׁבַּעֲלֵי תְשׁוּבָה יוֹשְׁבִים, צַדִּיקִים גְּמוּרִים לֹא יוֹשְׁבִים בּוֹ”
And therefore we have learned: In the place where people who do teshuvah sit, the completely righteous do not sit. What is the reason?
And he answers: Rather, the people of teshuvah are rectified in a supernal place, in the place where the watering of the Garden is found — that is, in Binah, who waters the Garden, which is Malchut. And this is teshuvah, as explained above — that Malchut returns to Binah. And therefore they are called “בַּעֲלֵי תְשׁוּבָה” “owners of teshuvah.”
But the completely righteous are rectified in another place, which is called “tzaddik” — that is, Yessod of Zeir Anpin.
Notes:
The Zohar continues to explain how the wicked, through perverse speech and actions, cause a defect in the upper levels: they force Zeir Anpin and Nukva to suckle from the harsh left side of Binah (din), thereby separating the King from the Queen and preventing the proclamation of “YHVH is One.” In contrast, the tzaddikim sustain the supernal union, while the masters of teshuvah perform the highest repair by returning Malchut to Binah, achieving complete rectification.
This is why the masters of teshuvah occupy a higher spiritual station — in Binah, the source of watering and return — while the completely righteous (tzaddikim) are rooted in Yessod of Zeir Anpin. This teaching highlights the supreme value of teshuvah: it not only repairs personal sin but restores the divine union itself, elevating the penitent even above those who never sinned.

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