(înapoi la pagina ZOHAR CUPRINS / Noah – click)
118) Did “the end of all flesh,” the Sitra Achra, enjoy the offerings that Israel were sacrificing on the altar? They were all being satisfied together, both above and below.
119) Priests, Levites, and Israelites, which are three lines, are called “man” [Adam], by connecting these holy desires that rise from them for MAN from the priests in their work, from the Levites in their singing, and from Israel as they stand during the offering of the sacrifice.
Before a sheep, a buck, or a beast are sacrificed on the altar, one should retire over it, confess all the sins and bad desires over it, and then, within all those sins, evils, and thoughts he had confessed, that offering is called “beast.”
Adam [man] is 45 in Gematria. This is why he is an appellation of ZA, HaVaYaH filled with the letters Aleph, which is 45 in Gematria. A beast [Behemah] is 52 in Gematria, hence it is an appellation of the Nukva, HaVaYaH filled with the letter Hey, which is 52 in Gematria. That name indicates primarily the Mochin of the left that she receives. Therefore, the illumination of complete Mochin that come in a Zivug of all three lines is called Adam, and the illumination of Hochma, extended in the left line before he connects in a Zivug of three lines is regarded as a beast.
There are two discernments [Behinot] in offering the sacrifice: man and beast. It is so because through the MAN that the priests raise when they work, and the Levites when they sing, and Israel when they stand during the offering of the sacrifice, which are three lines, the Mochin extend in man. Through the confession that they confess about the offering, an illumination of Hochma that is only in the left line is extended, without Zivug from all the lines. This illumination is called a “beast.”
The end of all flesh, too, enjoys that illumination of the beast, and there is no atonement for iniquities except by extending the illumination of Hochma in the left. Through the confession and atonement for iniquities in the offering, he is regarded as a beast, which is illumination of Hochma in the left, from which comes the atonement of the iniquities.
120) It is like the offering of Azazel, of which it is written that he confessed on it all the iniquities of the children of Israel. There is confession of iniquities in every sacrifice, since when the offering is mounted on the altar and is not sent to the desert, it is twice as deserving to be confessed over. For this reason, it ascends to its place, and the other ascends to its place. This is man, three lines, and that is a beast, illumination of the left line only, as it is written, “Man and beast You preserve, O Lord.”
121) The Havitin offering [one of the gift-offerings] and all the other offerings should evoke the holy spirit, the Adam in the desire of the priests, in the singing of the Levites, and in the prayer of Israel, which are three lines. In that smoke, oil, and flour that are mounted on the altar, all the accusers are satisfied and satiated. They cannot govern that Din that is given to them, and they are regarded as beast. Thus, there are two discernments in the offerings: man and beast. Everything extends at one time, meaning both the man and the beast are extended as one while offering the offering.
It is all done with faith, to provide for one another and to raise what is needed through Ein Sof. To provide for one another applies to the right line, which complements to the left, and on the left line, which complements to the right. Raising what is needed applies to the illumination of Hochma in the left, which should be raised up and not drawn down. Through Ein Sof means raising everything to RADLA.
(înapoi la pagina ZOHAR CUPRINS / Noah – click)