The Offerings of My Bread

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368) “The offering of My bread.” The offering of the Creator each day is to nourish the world, to give provision above and below because by the awakening below with the offering of the perpetual offering, imparting of abundance awakens above. By that, each is given proper provision. Food is abundance of light of Hassadim, and provision is Hochma that is clothed in Hassadim, comprising both sides. This is the meaning of the word, “provision.”

369) “The offering of My bread,” as it is written, “I have eaten my honeycomb with my honey; I have drunk my wine with my milk,” which indicates provision. The Creator commands to evoke nourishments above to impart nourishments below from that food of above. One who gives nourishments to an afflicted, to keep the soul, the Creator blesses him several times over and imparts upon him nourishments of above, and the world is blessed because of him.

370) It is said about it, “No man should ever slight another person in the world.” This is so because in the beginning, they consider him a commoner and were almost deriding him. However, there are two ways by which one can be rewarded through that man: to be rewarded with the next world through him, by giving charity, and to be rewarded with hearing innovations in the Torah from him.

371) Another meaning to “The offerings of My bread to My fire, of a sweet savor unto Me”: “The offerings” is the assembly of Israel, the Nukva, “The.” “Offering” means approaching and connecting the Nukva to ZA. “My bread” is the nourishment, the abundance of Mochin that goes above due to the awakening below through the perpetual offering. “To My fire” includes all the other angels that must be nourished from here, each according to his essence. “Of a sweet savor unto Me” is the desire and the unification for everything to unite in the upper world, Bina, the disclosure of illumination of Hochma from the upper world, which shines from below upwards, which is the savor.

372) “Shall you observe to offer unto Me in its due season.” When Abraham awoke to do His will, as it is said, “And Abraham rose early in the morning,” it is the time of the perpetual offering of the morning. When Isaac was tied on the altar at twilight, it was the time of the perpetual offering of the afternoon. Thus, why does it say, “In its due season,” in singular form? It should have said, “In their due season,” in plural form, since there are two times. At the time of the offering of the perpetual offering, the quality of Abraham, water, is included with the quality of Isaac, fire, and vice versa. This is why it writes, “In its season” in singular form, since they were incorporated into being one.

373) With all the offerings, it does not say, “Observe,” as it is written, “Shall you observe to offer,” since observing is the Nukva, who should bring closer above, to ZA, as it is written, “Shall you observe to offer unto Me,” offer the Nukva in its time, in the right and left of ZA, who are Abraham and Isaac.

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