Kabbalah su Zaccaria 14:9

Rav Huna said, Come and behold, "For the children of Yisrael walked forty years in the wilderness because they obeyed not the voice of Hashem" (Joshua 5:6). In this verse, it is the same. Rabbi Yosef said, Everything that was said is the same, but for one thing. At the end of forty years, when the troubles pass away and the wicked are exterminated, the dead, the dwellers of the dust, shall live. Why? Because it is written, "affliction shall not rise up the second time" (Nehemiah 1:9). They had their fill with what they had. After the resurrection of the dead, the world will be settled, as it is written, "on that day Hashem shall be One and His Name One" (Zecharyah 14:9).

At that point, it is written, "And liberators shall ascend upon mount Zion to judge the mountain of Esau; and the kingdom shall be Hashem's" (Ibid.). The kingdom that Esau received in this world shall be for the Holy One, blessed be He, alone. Did this kingdom not already belong to the Holy One, blessed be He? Although the Holy One, blessed be He, rules above and below, He lets other peoples rule, giving each a part and inheritance in this world for their use. At that time He will take the kingdom from them all, and it will be solely His, as it is written, "And Hashem shall be king over all the earth, on that day Hashem shall be One, and His name One" (Zecharyah 14:9). "And Jacob was scarce gone out (lit. 'went out going')" (Beresheet 27:30): Rabbi Shimon said, "went out, going" refers to two goings out. Why? Because

34 (34) Said the Intellect - Now that we have returned to your hearts the order of HaShem's actions may he be blessed, All of the great actions He has done since placing man upon the earth (Job 20:4), and everything that her promised us to do through the holy prophets, behold that which is clear to us from this with complete clarity - is the might of His singularity may He be blessed. And you will see that all of the other characteristics of his completeness which is without limitation, are not clear to us at all, because we do not have the strength to grasp them. By example, We know that he is wise, but we cannot grasp the ends of his wisdom; we know that he is knowing, but we cannot grasp his knowledge. And therefore the Rabbis may their memory be blessed said (Prayer of Eliyahu, Tikunei Zohar, second introduction), "You are wise, and not with knowable wisdom, you are understanding and not with knowable insight", and since we are unable to understand these characteristics, a forbidding of examination of these emerges for us, for in regard to all like this it says (Chaggigah 13a in the name of Ben Sirah 3:21) "In that which is beyond your comprehension do not seek, in that which is hidden from you do not examine"; and similarly they said (Sefer Yetzira chapter 1), "If your heart runs - return to your place":