And He Smelled the Smell of His Garments

(înapoi la pagina ZOHAR CUPRINS / BO – click)

148) “And He smelled the smell of his garments… the smell of my son is as the smell of a field.” This means that the clothes were emitting fragrance and that that scent never vanished from them. It is written, “The smell of his garments,” and it is written, “The smell of my son.” It does not say, “The smell of the clothes,” but, “The smell of my son,” since Jacob entered the Garden of Eden with him, and those clothes were of Adam ha Rishon, as it is written, “And the Lord God made for Adam and for his wife garments of skins, and clothed them,” and took them out of the Garden of Eden.

149) And should you say, it is written, “and they sewed fig-leaves,” what are the garments of skins that the Lord had made for them? And why does it say, “And the Lord God made,” if they sewed by themselves? It is written, “garments of skins,” but were they not fig-leaves? Rather, garments of skins should be interpreted as the most precious of clothes. And they were emitting scent from the perfumes in Eden.

150) They were made with the full name, as it is written, “And the Lord God made,” which is the full name. The heaven and earth were not made so because it is only God in regard to them. But it is written, “In the day that the Lord God made earth and heaven.” Yet, this is not perplexing, since when they were made, they were not made with the full name, and when they existed, they existed in the full name. And the verse, “In the day that the Lord God made” refers to existence.

151) And what they said—that these garments came to that wicked, Esau, who took them from Nimrod—is perplexing, since it says, “For Adam and for his wife,” meaning He made garments for Adam and garments for Eve. And what was done with Eve’s garments? With what were they buried? Is it conceivable that they left the sublime radiance that the Creator gave them and threw them off themselves?

152) But these garments that Adam and Eve had worn, no other person wore them, since with these garments, they were similar to what is above. And if you consider that they had worn them by themselves, it is written, “And clothed them,” meaning the Creator clothed them. Happy are they.

153) “O Lord my God, You are very great, You are clothed with splendor and majesty.” And it is written, “Splendor and majesty are before Him.” It is also written, “Covering Yourself with light as with a cloak.” Since He was clothed, He created the world. This teaches that the Creator covered Himself in light and created the heavens. And the clothes of Adam ha Rishon were similar to this clothing. The “best garments” are attires of kingship, silk and gold. It is common practice to adorn them with perfumes and fragrances for the preciousness of the garments.

154) First, “he smelled the smell of his garments,” since he thought that the scent was coming from them. And when he felt, he said, “See, the smell of my son,” since he knew that it was up to him, that the scent was coming for him, and not from the clothes. “As the smell of a field which the Lord has blessed.” But how did Isaac know the smell of a field which the Lord has blessed?

155) These are two things, but it is all one. It is written, “Isaac went out to meditate in the field toward evening,” and he was one with the field which the Lord has blessed. But did he not have a house or some other place in which to pray? Rather, it was that field which Abraham bought, near the Cave of Machpelah, as it is written, “The field which Abraham purchased of the children of Heth.” And when Isaac came to the field, he saw Divinity over it, and it was emitting high and holy scents. Hence, he prayed there and set that place as a place of prayer.

156) Why did Abraham not pray there, in the field of the Cave of Machpelah, as did Isaac? It is so because in the beginning, he had permanency of a different place, and he saw another thing of scent on Mount Moriah. And why is it called, “Mount Moriah”? It is named after the good myrrh that was there.

157) And it was all with Jacob, since besides his smell, the Garden of Eden entered with him, too, and this is why he blessed him. For this reason, he did not ascribe the matter to the clothes but to Jacob himself, since he saw that the scent depended on him, and he was worthy and his merit was rising to be blessed, and entered the Garden of Eden with him. For this reason, when Esau complained, he said, “he shall be blessed,” as well.

158) The Torah should have been written only from, “This month shall be unto you,” since it is the beginning of the dominion of the moon. Hence, the Torah should have begun to be written from here. This was connected to the Creator because the moon is Malchut. When she is whole, she unites with the Creator; hence, the Torah should have begun at the start of the wholeness of the moon, which is, “This month shall be unto you the beginning of months.”

159) It is not perplexing that it does not say, “This,” “This month” [in feminine form], since the name of the moon is “this” [in feminine form]. This is so because “this” [masculine] and “this” [feminine] are tied together. And where there are male and female together, the merit is only for the male. This is why it says, “This month,” [in masculine] and not, “this” [in feminine]. Hence, it says, “It shall be the first month of the year to you.” “Month of the year” indicates that it concerns Malchut, called “year.” But the merit depends on the male. It writes “To you,” “To you.” This is because the doubling of the “To you” emphasizes that it is only for Israel, and not for the rest of the nations, as it is written, “For the Lord’s portion is His people.” This connection of the month is for you, and not for the rest of the nations.

(înapoi la pagina ZOHAR CUPRINS / BO – click)

error: Content is protected !!