Daily Zohar # 4654 – Acharei Mot – A maidservant who supplants her mistress

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Hebrew translation:

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Zohar Acharei Mot
Continued from previous DZ
#234
We have learned that this ‘שִׁפְחָה’ maidservant is destined to rule over the Holy Land below, just as the Queen (the Shechinah) initially ruled. As it is written, “צֶדֶק יָלִין בָּהּ” “Righteousness (Tzedek) dwelled there,” (Isaiah 1:21) referring to the Malchut, who is called Tzedek. But now, “the maidservant has inherited her mistress, both above and below. 
Proverbs 30:23
“תַּחַת שְׂנוּאָה כִּי תִבָּעֵל וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ.”
“A hateful woman when she is married, And a maidservant who supplants her mistress.”
However, the Holy One, blessed be He, will restore the Queen to her rightful place as it was in the beginning. Then, whose joy will it be? The joy will be both the King’s and the Queen’s. As we have said, the King’s joy will be in having restored the Queen and separated from the maidservant. The Queen’s joy will be in reconnecting with the King. As it is written, “גִּילִי מְאֹד בַּת צִיּוֹן” “Rejoice greatly, O daughter of Zion…” (Zechariah 9:9).

Notes:
The Zohar describes the imbalance caused when the “maidservant” (representing the forces of impurity or the external forces of the Sitra Achra) takes the place of the “Queen” (the Shechinah). Initially, the Shechinah ruled over Malchut, representing the aspect of righteousness. However, the current state is one where the maidservant has “inherited” the place of the Queen, symbolizing the rise of external forces and impurity both in the spiritual and physical realms. The prophet promises that the Holy One, blessed be He, will ultimately restore the Shechinah to her rightful place, and this restoration will bring about great joy. The King, Zeir Anpin, the central column, will rejoice because he will be reunited with the Shechinah (the Queen), and the impurity, represented by the maidservant, will be removed. The Shechinah will also rejoice as she reconnects with her King and resumes her role in uniting the upper and lower levels. 
“Rejoice greatly, O daughter of Zion,” – Zion is Yessod of Malchut, and the ‘daughter’ is Malchut. 

#235
Come and see, it is written: 
Leviticus 16:34
“וְהָיְתָה זֹּאת לָכֶם לְחֻקַּת עוֹלָם לְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל מִכָּל חַטֹּאתָם אַחַת בַּשָּׁנָה וַיַּעַשׂ כַּאֲשֶׁר צִוָּה יְהוָה אֶת מֹשֶׁה.”
“This shall be an everlasting statute for you, to make atonement for the children of Israel, for all their sins, once a year.” And he did as the LORD commanded Moses.”
He asks, why does it say “זֹּאת” “this” (zot) instead of simply “it shall be for you”? What is the meaning of zot? He answers that the verse’s meaning is connected to what we have already explained. Zot refers to the Chukat Olam (eternal statute), which is Malchut. In every place, the Malchut is referred to as Chukat Olam, meaning the decree of the King. All His laws and ordinances are placed within Malchut, as one who seals everything in a single treasury. This is indeed Chukat Olam. In Zot (this), which is Malchut, He engraved and inscribed all His treasures and all concealed secrets.

Notes:
The Zohar teaches that zot refers to Malchut, representing Hashem’s presence in the world and the ultimate receiver of the upper Light. Malchut is likened to a treasury or storehouse containing all the decrees, laws, and mysteries.
In using the word zot, the Torah is signaling that this “eternal statute” is not just a commandment but a reflection of the deeper spiritual order. Malchut is the channel through which Hashem’s rules are enacted in the world, containing all of God’s hidden treasures. 
The term Chukat Olam signifies more than a simple law; it represents an eternal, unchangeable aspect of Hashem’s will embedded in Creation, with the Malchut functioning as the vessel that holds and governs the unfolding of these decrees.

#236
Leviticus 16:29
“וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת נַפְשֹׁתֵיכֶם וְכָל מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם.”
“This shall be a statute forever for you: In the seventh month, on the tenth day of the month, you shall afflict your souls and do no work at all, whether a native of your own country or a stranger who dwells among you.”
The phrase “on the tenth” is precise, as we have explained that the tenth corresponds to Malchut. “You shall afflict your souls” —this is undoubtedly the case, as we have learned: “נַפְשֹׁתֵיכֶם” “your souls,” indeed, for the matter is dependent on the soul, as the Light of Malchut is called Nefesh (lower level of the soul), and Nefesh is always Malchut. And because of this, eating and drinking on the ninth day of the month, which corresponds to Yessod, is more significant than on any other day. Although we have learned this in another way (earlier in #223), both explanations are correct, and each has its place, and so it is.

Notes:
The tenth day of the seventh month—Yom Kippur. It highlights the importance of the Malchut, which corresponds to the tenth sefira of the Tree of Light. The Zohar ties the command of “afflicting your souls” on Yom Kippur to the concept that the soul (Nefesh) is closely linked to Malchut.
Eating and drinking on the ninth day (the day before Yom Kippur), linked to Yessod, has special significance, serving as a spiritual preparation for the next day. The idea here is that the Yessod prepares the individual spiritually through physical nourishment, which then leads to the affliction of the soul on the tenth. Even though the Zohar has offered other interpretations earlier, both views harmonize, emphasizing the different spiritual aspects of these holy days.

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