What
Does
It
Mean
that
by
the
Unification
of
the
Creator
and
the
Shechina,
All
Iniquities
Are
Atoned?
Article
No.
13,
1990
It
is
written
in
The
Zohar
(Vayigash,
Item
23),
“Rabbi
Yehuda
started
and
said,
‘For
behold,
the
kings
assembled’
refers
to
Judah
and
Joseph,
for
both
were
kings.”
(In
Item
27)
“Rabbi
Yehuda
says,
‘When
the
desire
and
the
unification
are
revealed,
the
two
worlds,
ZON,
connect
together
and
are
assembled
together.
One
is
ZA,
to
open
the
treasure
and
bestow,
and
one
is
Malchut,
to
gather
and
collect
the
abundance
into
her.
And
then,
‘For
behold,
the
kings
assembled.’’”
(And
in
Item
28)
He
says,
“‘Passed
by
together,’
since
all
the
iniquities
in
the
world
do
not
pass
away
and
are
not
pardoned
until
ZON
connect
together,
as
it
is
written,
‘And
passes
by
the
transgression.’
Similarly,
‘Passed
by
together’
means
the
iniquities
have
passed
away,
were
pardoned.”
(And
in
Item
30)
He
says,
“As
they
saw,
so
they
were
puzzled.
When
both
kings
are
assembled
in
a
single
desire,
they
saw
that
desire
of
the
two
worlds,
ZON.
‘They
were
puzzled,
terrified,
and
hasted,’
since
all
the
litigants
were
silenced
and
were
removed
from
the
world,
and
cannot
govern.
Then
their
existence
was
revoked
and
their
governance
rescinded.”
We
should
understand
why
the
atonement
of
iniquities
depends
on
the
connection
of
two
worlds,
called
ZA
and
Malchut,
for
he
says
that
the
kings
“assembled,
passed
by
together.”
We
should
also
understand
why
they
are
not
always
connected,
but
there
is
a
time
when
the
judgments
govern,
as
it
is
written,
“As
they
saw,
so
they
were
puzzled,
terrified,
and
hasted”
through
the
atonement
of
iniquities,
for
atonement
of
iniquities
comes
by
connecting
ZA
and
Malchut.
Thus,
they
are
not
always
connected.
Why
is
this
so?
Who
is
detaining
them
from
always
being
connected
and
not
letting
the
judgments
rule?
It
is
known
that
all
the
iniquities
come
through
the
will
to
receive
for
oneself.
That
is,
since
all
creations
come
from
Malchut,
called
“will
to
receive,”
which
is
the
core
of
creation,
called
“creation
existence
from
absence,”
this
lack,
where
the
creatures
yearn
to
receive
delight
and
pleasure
in
order
to
satisfy
their
deficiency,
comes
from
the
desire
in
Malchut.
As
we
learn,
since
the
purpose
of
creation
is
to
do
good
to
His
creations,
and
pleasure
and
delight
are
measured
by
the
intensity
of
the
deficiency
and
yearning
for
the
matter,
to
that
extent
they
can
enjoy
when
attaining
the
matter.
For
this
reason,
Malchut
was
created,
who
contains
the
full
measure
of
the
deficiency
for
the
light
and
the
abundance
that
the
Creator
wants
to
impart
upon
the
creatures.
This
Malchut
is
the
general
will
to
receive.
That
is,
we
must
say
that
to
the
extent
of
the
delight
and
pleasure
that
He
wanted
to
impart
upon
the
creatures,
to
that
extent
He
created
the
desire
for
that
light.
In
the
words
of
the
ARI,
this
is
called
Ein
Sof
[no
end/infinity].
In
order
not
to
have
the
matter
of
the
bread
of
shame
while
receiving
the
pleasure,
there
was
a
correction
called
“Tzimtzum
[restriction]
and
concealment,”
where
the
delight
and
pleasure
shine
only
to
the
extent
that
they
can
aim
in
order
to
bestow,
for
by
this,
the
matter
of
shame
will
be
corrected.
And
so
was
the
order
in
Kedusha
[holiness],
that
they
will
never
receive
more
than
the
amount
they
can
aim
in
order
to
bestow.
However,
after
that
correction
come
more
things.
That
is,
something
new
took
place,
namely
the
breaking
of
the
vessels,
when
there
was
a
mingling
of
the
will
to
receive
for
oneself
with
Kedusha,
because
of
which
the
vessels
broke.
Also,
there
was
the
matter
of
the
sin
of
the
tree
of
knowledge,
which
caused
holy
sparks
to
fall
into
the
Klipot
[shells/peels].
It
follows
that
the
breaking
of
the
vessels
and
the
sin
of
the
tree
of
knowledge
caused
the
creatures
that
come
after,
that
the
will
to
receive
receives
its
sustenance
from
ABYA
of
Klipa
[singular
of
Klipot].
This
is
as
it
is
written
(“Introduction
to
The
Book
of
Zohar,”
Items
10-11),
“And
in
order
to
mend
that
separation,
which
lies
on
the
Kli
[vessel]
of
the
souls,
He
created
all
the
worlds
and
separated
them
into
two
systems,
which
are
the
four
worlds
ABYA
of
Kedusha,
and
opposite
them
the
four
worlds
ABYA
of
Tuma’a
[impurity].
And
He
imprinted
the
desire
to
bestow
in
the
system
of
ABYA
of
Kedusha,
removed
the
will
to
receive
for
themselves
from
them,
and
placed
it
in
the
system
of
the
worlds,
ABYA
of
Tuma’a.
Because
of
this,
they
have
become
separated
from
the
Creator
and
from
all
the
worlds
of
Kedusha.”
It
therefore
follows
that
as
long
as
one
has
not
emerged
from
the
governance
of
the
will
to
receive
for
himself,
it
makes
him
sin,
meaning
be
separated
from
the
Kedusha.
That
is,
through
the
iniquities,
a
person
grows
farther
from
the
Kedusha
and
is
drawn
into
the
Klipot.
Hence,
it
extends
from
this
that
each
of
the
created
beings
causes,
through
his
sin,
separation
at
the
root
of
his
soul
in
Malchut
of
Atzilut—who
is
the
collection
of
all
the
souls,
which
is
why
Malchut
is
called
“the
assembly
of
Israel,”
who
is
the
Malchut
of
Kedusha—to
be
separated
from
the
Kedusha.
This
is
regarded
as
a
person
causing
through
his
sin,
the
descent
of
Kedusha
into
the
Klipa.
It
follows
that
this
is
regarded
as
causing
at
the
root
of
his
soul,
separation
between
the
Creator
and
the
Shechina
[Divinity].
This
means
that
Malchut
is
not
in
equivalence
of
form
with
ZA.
ZA
is
called
the
“giver,”
the
Creator,
and
Malchut
is
the
receiver,
the
opposite
of
the
giver.
That
is,
all
the
sins
come
only
from
a
person
wanting
to
satisfy
his
will
to
receive
for
himself.
It
follows
that
he
causes
separation
above,
at
the
root
of
his
soul,
which
is
in
Malchut.
When
a
person
repents,
what
is
the
repentance
that
a
person
takes
upon
himself?
It
is
when
a
person
says
that
from
now
on
he
will
do
everything
for
the
sake
of
the
Creator
and
not
for
his
own
sake,
meaning
that
all
his
actions
will
be
in
order
to
bestow,
which
is
called
“equivalence
of
form.”
It
follows
that
through
repentance,
he
causes
the
root
of
his
soul,
Malchut,
to
also
be
only
in
bestowal,
like
ZA,
who
is
the
giver,
called
the
Creator.
This
is
called
“the
unification
of
the
Creator
and
the
Shechina.”
That
is,
as
the
Creator
is
the
giver,
likewise,
Malchut,
who
is
called
“the
Shechina,”
works
in
order
to
bestow.
Naturally,
the
Creator
can
bestow
upon
Malchut,
and
then
the
abundance
extends
downward.
It
follows
that
through
the
sin,
a
flaw
was
made
above,
which
caused
separation.
Now,
through
the
repentance,
the
separation
has
been
corrected
and
unification
was
made.
This
is
considered
that
through
the
unification,
the
iniquities,
meaning
the
corruptions
he
caused
by
his
actions,
were
corrected.
By
this
we
can
interpret
what
is
written,
“Return,
O
Israel,
unto
the
Lord
your
God.”
What
does
“unto
the
Lord
your
God”
mean?
It
is
known
that
“the
Lord”
is
called
ZA,
which
is
the
quality
of
mercy,
namely
a
giver.
“Your
God”
is
judgment,
meaning
Malchut,
who
is
the
will
to
receive
on
whom
there
was
a
Tzimtzum
and
judgment
that
it
is
forbidden
to
use
the
will
to
receive
without
a
correction
of
the
Masach
[screen]
called
“in
order
to
bestow.”
Since
Israel’s
sin
caused
Malchut
to
move
away
from
ZA,
who
is
called
“the
giver,”
since
all
the
sins
come
only
from
the
will
to
receive
for
himself,
it
follows
that
there
is
judgment
on
Malchut.
Hence,
we
must
repent
to
the
extent
that
Malchut
will
draw
near
to
ZA,
which
is
called
“equivalence
of
form”
and
Dvekut
[adhesion].
In
other
words,
as
ZA
gives,
so
will
Malchut
acquire
such
a
correction,
where
by
repenting,
when
we
say
that
henceforth,
all
the
actions
will
be
in
order
to
bestow,
which
is
called
Rachamim
[mercy],
like
ZA,
it
follows
that
repentance
causes
Malchut,
who
is
called
“the
quality
of
judgment”
prior
to
the
correction,
to
become
Rachamim
[mercy]
after
the
correction,
like
ZA.
By
this
we
can
interpret
“Return,
O
Israel,”
meaning
that
the
repentance
that
a
person
should
make
is
to
make
Malchut—who
is
called
“your
God,”
the
quality
of
judgment—become
“the
Lord,”
which
is
mercy.
This
unification
corrects
all
the
corruptions
that
the
iniquities
caused,
creating
remoteness
between
the
Creator
and
the
Shechina.
It
follows
that
through
this
unification,
all
the
iniquities
have
been
atoned.
According
to
the
above,
we
should
interpret
what
we
asked,
Why
does
the
atonement
of
iniquities
depend
on
the
connection
of
two
worlds,
called
ZA
and
Malchut?
As
said
above,
by
repenting,
to
the
extent
that
“the
Lord
will
be
your
God,”
meaning
by
causing
unification,
meaning
equivalence
of
form
between
Malchut
and
ZA,
the
corruption
that
is
done
through
the
iniquities—which
caused
separation
between
Malchut
and
ZA
by
committing
iniquities
with
the
will
to
receive—will
be
corrected.
Because
we
must
believe
the
words
of
our
sages,
who
said
that
each
one,
through
his
iniquities,
causes
separation
at
the
root
of
his
soul,
in
Malchut,
that
the
separation
that
is
done
means
that
he
brings
the
Kedusha
down
to
the
Klipot,
it
follows
that
by
correcting
and
repenting,
and
saying
that
henceforth
everything
will
be
in
order
to
bestow
and
not
to
receive
for
oneself,
now
this
causes
what
he
had
corrupted
at
his
root
to
reconnect
with
the
Kedusha,
meaning
it
becomes
a
giver
like
ZA.
It
follows
that
through
the
iniquities
there
was
a
departure
of
the
abundance,
since
there
was
a
separation
between
the
receiver
and
the
giver,
meaning
between
ZA
and
Malchut,
and
now
it
has
reunited.
This
is
the
meaning
of
the
words,
“When
the
desire
and
the
unification
are
revealed,
the
two
worlds,
ZON,
connect
together
and
are
assembled
together.
One
is
ZA,
to
open
the
treasure
and
bestow,
and
one
is
Malchut,
to
gather
and
collect
the
abundance
into
her.
And
then,
‘For
behold,
the
kings
assembled.’”
The
meaning
is
that
once
the
unification
between
the
giver
and
the
receiver
has
been
done
through
the
repentance,
for
the
receiver
to
receive
everything
in
order
to
bestow,
it
follows
that
through
equivalence
of
form,
the
giver
can
give
to
the
receiver.
According
to
the
above,
we
can
understand
what
we
asked,
Why
are
they
not
always
connected,
but
there
are
times
when
the
judgments
govern?
The
reason
is
that
while
there
are
iniquities,
the
iniquities
cause
the
separation,
and
naturally,
there
are
judgments.
Judgments
means
that
since
there
was
a
judgment
on
the
will
to
receive
for
oneself,
where
the
abundance
cannot
shine
there
due
to
disparity
of
form,
hence,
when
there
are
iniquities
below,
it
causes
disparity
of
form
above,
at
the
root
of
Malchut.
It
follows
that
the
judgments
govern.
That
is,
the
Sitra
Achra
[other
side],
which
extend
only
from
the
iniquities,
which
is
the
will
to
receive
for
himself,
governs.
In
other
words,
the
iniquities
of
those
who
engage
in
the
will
to
receive
for
oneself
cause
an
addition
of
power
to
the
Sitra
Achra.
That
is,
just
as
when
we
engage
in
order
to
bestow,
we
cause
an
addition
of
power
of
the
desire
to
bestow
at
the
root
above,
which
causes
unification,
which
is
equivalence
of
form,
so
it
is
to
the
contrary:
When
engaging
in
the
will
to
receive
for
oneself,
the
Klipot
receive
the
power
to
control.
This
is
the
meaning
of
the
words,
that
then
the
judgments
rule.
At
that
time,
the
abundance
does
not
extend
below,
since
all
the
abundance
will
go
to
the
Sitra
Achra,
since
Malchut
of
Kedusha
cannot
receive
because
of
the
separation
and
remoteness
between
her
and
ZA.
This
is
considered
that
the
kings
do
not
assemble
together.
That
is,
when
there
is
equivalence
of
form,
called
“connection,”
they
“pass
by
together,”
meaning
that
the
iniquities
passed
away
and
were
atoned.
This
is
the
meaning
of
the
words,
“As
they
saw,
so
they
were
puzzled,
terrified,
and
hasted,
since
all
the
litigants
were
silenced
and
were
removed
from
the
world,
and
cannot
govern.”
It
follows
that
everything
a
person
does,
so
he
causes
at
the
root
of
his
soul,
whether
for
better
or
for
worse.
By
this
we
can
interpret
what
is
written
in
the
Neila
[concluding]
prayer,
“You
lend
a
hand
to
the
transgressors,
and
Your
right
is
stretched
out
to
welcome
the
returning.”
Also,
our
sages
said,
“Anyone
who
stretches
out
his
hand
is
given.”
Normally,
each
one
closes
his
hand
and
does
not
want
to
give
to
the
other
unless
he
sees
that
he
will
get
some
reward,
in
which
case
he
stretches
out
his
hand.
In
other
words,
he
opens
his
hand
to
receive
the
reward.
For
this
reason,
the
other
person
also
opens
his
hand
and
gives
to
the
other.
But
to
stretch
out
one’s
hand
just
like
that,
without
a
reward,
a
person
closes
his
hand
and
cannot
give
anything
to
the
other.
Therefore,
when
we
speak
of
the
work,
meaning
what
a
person
wants
to
receive
from
above,
meaning
that
the
Creator
will
bestow
upon
him
into
the
person’s
Kelim
[vessels],
called
“hands,”
the
order
in
the
act
below
is
that
in
whatever
way
a
person
does,
so
it
awakens
above,
at
the
root
of
his
soul.
Therefore,
if
a
person
stretches
out
his
hand,
meaning
opens
his
hand
and
does
not
close,
but
wants
to
bestow
above,
it
follows
that
at
the
root
of
his
soul,
Malchut,
becomes
regarded
as
a
giver,
which
is
called
“equivalence
of
form.”
At
that
time
he
is
given,
since
now
there
is
equivalence
of
form,
called
“the
kings
assembled,
passed
by
together.”
In
other
words,
the
abundance
pours
to
Malchut,
and
from
her
to
those
who
caused
the
unification
of
the
kings,
who
are
ZA
and
Malchut.
This
is
why
they
said,
“Anyone
who
stretches
out
his
hand
is
given,”
since
he
caused
unification
above,
in
his
root.
Hence,
if
a
person
wants
to
be
given
something
from
above,
he
must
awaken
in
his
essence,
the
vessels
of
bestowal.
However,
sometimes
a
person
wants
to
stretch
out
his
hand
and
be
a
giver,
but
he
cannot.
His
body
disagrees
with
it.
What
can
he
do?
His
only
way
is
prayer.
Yet,
he
sees
that
he
has
prayed
many
times
for
the
Creator
to
satisfy
his
deficiency,
meaning
to
be
able
to
work
in
order
to
bestow,
yet
the
Creator
did
not
answer
him,
as
though
He
does
not
watch
over
him.
Thus,
how
can
he
pray
once
more?
He
sees
that
he
receives
no
attention
whatsoever.
These
thoughts
remove
him
from
prayer.
Thus,
what
should
he
do
then,
when
he
comes
to
a
state
where
these
thoughts
poke
his
mind?
The
answer
is
as
Baal
HaSulam
said,
that
a
person
must
believe
what
is
written,
“And
it
came
to
pass
that
before
they
call,
I
will
answer;
while
they
speak,
I
will
hear.”
He
said
that
it
means
that
a
person
should
believe
that
the
fact
that
now
he
has
come
to
pray
is
because
I
made
him
see
that
he
is
deficient
and
should
come
to
pray
that
the
Creator
will
satisfy
his
deficiency.
That
is,
a
person
should
not
think
that
he
started
first.
Rather,
the
Creator
started
by
giving
him
a
desire
to
pray.
Thus,
he
cannot
say
that
the
Creator
is
not
watching
over
him
by
him
not
seeing
the
answer
to
the
prayer
when
he
prays
for
his
lack.
Rather,
it
is
the
Creator
who
began.
This
is
called
“I
am
the
first
and
I
am
the
last.”
That
is,
“I
began
the
contact
with
you,”
and
the
person
should
wake
up
from
this.
However,
a
person
does
not
complete
the
work.
Rather,
it
is
as
it
is
written,
“The
Lord
will
finish
for
me.”
By
this
we
should
interpret,
“You
lend
a
hand
to
the
transgressors.”
It
means
that
the
Creator
gives
the
hand,
meaning
the
power
to
the
transgressors
to
pray
for
their
deficiency,
and
not
the
person.
Also,
a
person
must
trust
the
Creator
to
help
with
his
prayer
and
not
give
up.