(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)
61) “God in her palaces has made Himself known as a stronghold. For, lo, the kings assembled themselves, they passed by together.” Netzah and Hod are called “palaces,” from which all the blessings are gathered, meaning the collection of joys that emerge from there through that degree called “righteous,” Yesod. And there, in Yesod, the blessings gather to perfume this holy city, Malchut, to be blessed from there. “For, lo, the kings assembled themselves” are all the Sefirot of the king, ZA, in one collective under the name, “King.” Malchut, too, is called, “king,” and it says, “kings,” of both of them, and these matters relate to another issue.
62) When a man corrects his actions through the offering, everything is perfumed, draws closer, and connects with one another in a perfect unification, as it is written, “When any man of you brings an offering.” “Brings an offering” means connecting things properly.
63) “When any man of you brings an offering” means excluding one who did not marry a wife, since his offering is not an offering and there are no blessings in him, neither above nor below. This means that when it writes, “When any man of you brings an offering,” and he is different, not a human and not included in man, Divinity is not over him because he is flawed and called “maimed,” and one who is maimed is removed from everything, all the more so from the altar, from offering sacrifices.
64) Nadab and Abihu prove, as it is written, “Then fire came out from before the Lord,” since they were unmarried. This is why it is written, “When any man of you brings an offering unto the Lord.” Man who has male and female is fit for offering this sacrifice, but none other.
65) Nadab and Abihu were so because they were unmarried. The incense is the highest of all offerings in the world, and through it, upper and lower are blessed. They were not worthy of offering that offering, which is above all offerings, since they were not married to a woman. Hence, they were not worthy of making an offering, all the more so for such high things as incense, for they were not worthy of having the world blessed through them.
66) “Then fire came out from before the Lord,” and consumed them. Why were they punished so harshly? It is like a man who comes to the queen to tell her that the king has come to her house to be with her and to rejoice with her. The man came before the king and the king saw that the man was crippled. The king said, “It is dishonorable for me to come to the queen through this crippled man. In the meantime, the queen had fixed the house for the king, and when she saw that the king was ready to come to her and that that man caused the king to depart her, she commanded that this man would be put to death.
67) Similarly, when Nadab and Abihu entered with the incense in their hands, the queen (Malchut) was glad and fixed herself to receive the King’s (ZA) face. When the King saw that these men were flawed, the King did not wish to come to be with the queen through them, and the King departed her. When the queen saw that the King had left because of them, promptly, “Fire came out from before the Lord” and consumed them.
68) And all this is because one who is not married is flawed. He is maimed before the King, and the sanctity of the King departs him and does not remain in the flaw. It is written about that, “When any man of you brings an offering,” meaning those who are called “men” will bring an offering and those who are not called “men,” the unmarried, will not bring an offering.
69) “You shall bring your offering of cattle from the herd or the flock.” “Of cattle” is general and includes all kinds of beasts, pure an impure. “From the herd and from the flock” is particular, after the general, for the general contains only what is in the particular, meaning specifically those that are fit for eating. And those that are not fit for eating must not be an offering.
(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)