Daily Zohar # 4887 – Acharei Mot – Responsibility and consequence

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Hebrew translation:

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Zohar Acharei Mot
Continued from previous DZ
#395
We learned that Bat Sheva was destined for David from the day the world was created. What prevented him from taking her earlier was that he had taken the daughter of King Shaul. And on that day, [Bat Sheva] was taken by Uriah through Divine compassion, even though she was not his. Later, David came and took what was his.
However, since David pressured the moment before the Holy One, Blessed be He—by causing Uriah to be killed and doing what he did—he sinned before Him, and therefore Hashem punished David.
Because the Holy One, Blessed be He, wanted to return Bat Sheva to David, to establish through her the kingdom of holy supernal kingship. For Bat, Sheva was a chariot to Malchut, and when David longed for her, he was longing for what was his.
Notes:
The Zohar teaches that Bat Sheva was always spiritually destined for King David. His early union with Michal (King Saul’s daughter) delayed this pairing. Bat Sheva’s temporary marriage to Uriah was only permitted through Divine compassion and was not a true soul match. David sinned not in desiring her but in rushing the process by sending Uriah to war, where he was killed. Despite this, God’s will was to unite Bat Sheva with David to establish the supernal kingship through their son Solomon. Bat Sheva is depicted as the chariot to Malchut, and her union with David was essential for manifesting Divine sovereignty in the world and establishing the line that leads to Mashiach, son of David.

#396
We learned: Rabbi Yossi said, regarding the verse “I am Hashem (אני ה׳),” its meaning is: “I am Hashem — I am destined to give a good reward to the righteous in the future; I am Hashem — I am destined to take vengeance upon the wicked in the future,” namely those about whom it is written, “those who rebel against Me” (הַפֹּשְׁעִים בִּי). He asks: But the verse says “I am Hashem” (אני ה׳), which denotes the Attribute of Mercy; And elsewhere it says “I put to death and I bring to life” ( אֲנִי אָמִית וַאֲחַיֶּה) — indicating the Attribute of Judgment. He answers: The explanation is that even though I am [inherently] the Attribute of Mercy, the wicked turn Me into the Attribute of Judgment. We have learned that the full Holy Name “ה’ אֱלֹהִים” “Hashem Elokim” represents both attributes — “Hashem” being Mercy, and “Elokim” being Judgment. If one is praiseworthy, the revealed force is Hashem (י-ה-ו-ה) (Mercy); If not, Elokim (Judgment). Rabbi Shimon said: The wicked cause damage above. What is the nature of this damage? It is, as we have explained, a real blemish in the higher worlds.
Notes:
Though God’s essential attribute is Mercy, the wicked, through their deeds, transform this Mercy into Judgment. The names “Hashem Elokim” reflect this duality, where the same Divine essence responds differently depending on human conduct. Thus, the righteous draw compassion, while the wicked cause spiritual blemishes above, shifting God’s conduct to strict justice.
This section teaches the importance of responsibility and consequence: our actions influence the Divine flow into the world, for good or for ill. The statement “the wicked cause damage above” is not metaphorical — it reflects a view where spiritual structures are directly affected by human morality.

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