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109) “Serve the Lord with gladness.” Any work that a person wishes to do for the Creator should be done with gladness, willingly, so that his work will be whole. If you say that such is the work of the offering, this is not possible. Since that man has breached his Master’s commandment, the commandment of the Torah, and repented before his Master, with what face will he rise before Him? Certainly, with a broken spirit, meaning he should be with a sad spirit. Thus, where is the joy? Where is the singing?
110) But that man who sinned before his Master, who breached His commandments and came to offer a sacrifice and correct himself should be with a broken spirit, a sad spirit. And if he weeps, he is more handsome than all. And yet, these joy and singing are absent. Indeed, by what are they corrected? It is by those priests and Levites that complete the joy and singing for him. Joy exists in the priest because he is always remote from the Din, and the priest should always have a more shining and joyful face than the whole people, since his crown of priesthood causes it. Singing is in the Levites, for the Levites are forever on the song.
111) Those priests and Levites stand over him and the work of the Creator is completed in them. The priest stands atop him and aims words with joy and good will, to unite the Holy Name as it should be, and the Levites with a song. Then it is written, “Know that the Lord He is God,” and this is an offering, to bring the Rachamim close in Din, and everything is perfumed. This is so because HaVaYaH is Elokim and Rachamim is Din, and they are perfumed together as one.
112) Now that no offering has been found, whomever sinned before his Master and returned unto Him is certainly of a bitter soul, in sadness, and of a broken spirit. And how does he sustain the joy and singing? After all, they are not in him. We learned that the praising that one praises one’s Master and the joy of the Torah, as well as the singing of the Torah, this is joy and singing. No man should stand before his Master in sadness. But he cannot, since his heart is broken within him for his sins. Thus, what is his correction?
113) One should always enter as far as two openings and pray his prayer. The measure of two openings—as David said, “Lift up your heads, O gates”—are abode and place, which are at the very insides, at the beginning of the degrees, Hesed and Gevura, the openings of the world. Hence, one should aim one’s prayer to the Holy of Holies, which is the Holy Name, and pray his prayer. These are the two openings, the two Keters, two Sefirot Hesed and Gevura de ZA, since the head of the king, which is GAR de ZA, is established by Hesed and Gevura, when Hesed and Gevura de ZA rose and became his Hochma and Bina.
The beginning of the degrees is Hesed and Gevura, which are the beginning of the degree of ZA, which begins with Hochma. Hence, one should aim one’s prayer to the Holy of Holies, which are two openings, to aim that the two openings—Hesed and Gevura de ZA—will rise to the discernment of Hochma and Bina, called “Holy of Holies.”
114) And some learn that joy is the assembly of Israel, Malchut, which is called “joy.” It is also written, “For you shall go out with joy,” meaning that Israel are destined to come out of exile with joy. And who is she? The assembly of Israel, Malchut. It is written, “Serve the Lord with gladness,” in the quality of Malchut, as it is written, “With this shall Aaron come into the holy place,” with the quality of Malchut. Here, too, serve the Lord with Malchut, called “joy,” and called, “this.”
115) “Come before His presence with singing.” This is her perfection, since gladness is in the heart and singing is in the mouth. In the mouth, she is more perfect, and the perfection of this gladness is known; it is known what it is—that it is man’s correction, who needs to be corrected before his Master, to be rewarded with that. And when he is rewarded with that, then, “Know that the Lord He is God,” when he unites that unification of “HaVaYaH [the Lord] He is Elokim [God].”
And everything, the two interpretations, come in one thing—that afterwards the Holy Name should be properly united and tied to one another, so all will be one. This is the work of the Creator. Happy are the righteous who engage in the Torah and know the ways of the Creator.
Malchut’s perfection is in disclosure of illumination of Hochma, for there is no such disclosure in any other Sefira but her. There are two degrees in that—joy and singing. When this disclosure is not yet complete, Malchut is called “gladness.” This indicates that the disclosure is in the heart, since instilling the joy is only within the heart and not outside, in the mouth. But when the disclosure is complete, Malchut is called “singing” because singing is with the mouth. Thus we learn that the heart reveals to the mouth.
It was written, “Come before His presence with singing.” This is the perfection of the gladness in the heart, and the heart does not reveal to the mouth. Singing in the mouth means that it appears from the heart to the mouth, and this complete gladness is known. It is also known that it is the perfection of the disclosure of Hochma in her, and this is man’s correction before his Master, to be rewarded with that. Then, “Know that the Lord He is God,” and then he can make that great unification.
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