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349) It is written, “This is the law of the burnt offering. It is that which goes up on its firewood upon the altar all night.” In the next world, Bina, all will be one. The burnt offering is called “the holy of holies,” after the Dvekut [adhesion] with Bina. This is why Malchut is called “burnt offering,” for it rises and crowns in ZA and in Bina, for everything to be one, in one connection in joy.
350) Because she rises up to ZA and to Bina, it is written, “This is the law of the burnt offering” [Ola means both “burnt offering” and “rising” in Hebrew], which is a male and female together. “This” is the Nukva, “The law” is ZA, who is called Torah [law]. The written Torah is ZA; the oral Torah is Malchut. “Rising” [also “burnt offering”] means rising to the next world, Bina, to connect within her, since Bina is called “the holy of holies.” Also, a burnt offering is the holy of holies, as well.
351) This is why the order of the slaughtering is to the north, the left side, since the oral Torah, Malchut, rises in love only when the north side, left line, from which is her construction, awakens, as it is written, “His left under my arm, and his right shall embrace me.” At that time, she ascends in love and is crowned in the right, the light of Hesed. She connects with the middle line, which unites right and left, and illuminates to all from the holy of holies, Bina. This is out of man, by the will of the priests, the right line, by the singing of the Levites, the left line, and by the prayer of Israel, the middle line.
352) A burnt offering is the holy of holies in the upper spirit that it clothes, since three spirits are tied together in the burnt offering: 1) The bottom spirit is called “the spirit of holiness,” Malchut. 2) The spirit inside, in the middle, is called “the spirit of Hochma and Bina, ZA, who is a son to HB. It is also called “the bottom spirit” in relation to Bina, who is above him. Yet, ZA is called “a spirit coming out of the Shofar” [ram’s horn used as an instrument for making festive sounds on festivals], consisting of fire and water. 3) The uppermost spirit that is hidden in concealment, Bina. In it, all the holy spirits exist, and all the illuminating faces. For this reason, the burnt offering returns to the actual upper spirit.
353) Afterwards, the outer ones suffice with feeding on the beast that is offered, by which to take out and connect the spirit inside the Tuma’a, to bring out the holy sparks in the Sitra Achra through the fat and the oil that they offer. This is why a burnt offering is the holy of holies and is entirely for the high one. There is no food in it for the outer ones.
But the rest of the offerings come to make peace in the whole world, from several Behinot [discernments], and from the litigators in the world, to remove them and illuminate from within the desire, to mitigate them through the offerings. They are called “light [weight] holies” because they are not crowned above in the holy of holies, Bina, and are therefore light holies and are slaughtered anywhere. But a burnt offering, which is the holy of holies, is not like other sacrifices, for all its works are holy.
354) It is written, “And the priest shall put on his linen garment,” special garments for Kedusha. Linen means unique, dedicated to Kedusha. And it is written, “They are holy garments; and he shall bathe his flesh in water, and shall wear them.” The offering is the holy of holies because it ascends entirely and is crowned in the holy of holies, Bina, in one connection. Afterwards, the spirit of Tuma’a that defiles everything is removed and passes away, and does not govern nor comes near the Temple. It is removed from all the sides of Kedusha, and everything remains holy, only in Kedusha.
355) It is written, “You preserve man and beast, O Lord.” This is how it certainly turns out, a man from a man, meaning through Torah and prayer. A breast from the side of the beast is by offering to the altar. This is why it is written, “When any man of you brings an offering.” A man is one whose offering is from Torah and prayer, tying a knot above, in Adam, ZA, in HaVaYaH de MA, which is Adam in Gematria. Afterwards, it is written, “From the beast,” for offering on the altar, which rises up to Malchut, HaVaYaH de BON, which is a beast in Gematria (52). It is all in the matter of man and beast, for an offering of a man and a beast is required, since when the Creator created the world, He made man and beast.
356) It is written, “And the fowl shall fly above the earth.” Yet, are sacrifices made of them, even burnt offerings? Of all the fowls, only turtledoves and nestlings of pigeons are offered. What is permissible in one is forbidden in the other. The red is permissible in turtledoves and forbidden in nestlings of pigeons because nestlings of pigeons are right, and red is forbidden in them, while turtledoves are left, hence red is permitted in them.
357) “And the fowl shall fly above the earth” are the Merkava, Angels Michael and Gabriel, on whom the Malchut rides. They are called “fowl.” The holy spirit, Malchut, rises in them, to rise up to ZA, and they are two, one to the right, and one to the left. “Fowl” is to the right, which is Michael, and “Fly” is to the left, and this is Gabriel. This is why these two fowls, turtledoves and nestlings of pigeons, are offered, to raise the spirit of holiness, Malchut. The left of ZA crowns and nurtures below to the left side of Malchut, and the right to the right, and a woman, Malchut, connects to her husband, ZA, to be one, and all ascend and connect together above and below, and the Creator rises alone and strengthens.
358) The poor, who offers turtledoves and nestlings of pigeons, does not give a portion to nourish the worlds, but to unite above. But above and below, each side connects to its side.
359) The tie of the burnt offering ties to the holy of holies, Bina, to illuminate. To where does the Dvekut of the will of the priests, the Levites, and the Israelis above, in the offering of the sacrifice, rise?
360) Their Dvekut rises up to Ein Sof, since every connection and unity and perfection is to hide and conceal that which is unattainable and unknown, that the desire of all desires is in him, in Ein Sof. Ein Sof is neither about to be known nor to become a Sof [end], nor become a Rosh [head/beginning]. It is also not like the first absence, Keter, which elicited Rosh and Sof. Rosh, the uppermost point, the concealed beginning of everything, stands within the thought, Hochma, since Hochma emerged from Keter, as it is written, “But wisdom, from where shall it be?” He made an end, called “the end of the matter,” Malchut, the end of all the lights. But there, in Ein Sof, there is no end.
361) There are no desires in Ein Sof, nor are there lights or candles, which are lights of Gevura. All the candles and lights in Atzilut depend on Ein Sof, to exist in them. However, it is unattainable. One who is known and unknown, in whom there is knowing but is unknown, is the highest and most concealed desire, called Ein [absence/null] the Sefira Keter. But in Ein Sof, not a word can be said, for there is zero attainment in it.
362) When the uppermost point, Hochma, and the next world, Bina, ascend in their illumination, they know only scent, VAK of illumination of Hochma, and not GAR, as one who smells a fragrance and is perfumed. It is not considered contentment, called “a fragrance,” for it is written, “And I will not smell the savor of your sweet odors.” Thus, “smell” and “fragrance” are two separate things, since a fragrance means the scent of the desire, all those desires of prayer, the desire of singing, and the desire of the priest, which are Adam. Then they all become one will, called “a fragrance,” which means a desire. Then everything becomes connected and illuminates together as it should.
363) By that, the Sitra Achra is given to the hand of the priest, as it is written, “Command Aaron and his sons saying, ‘This is the law of the burnt offering.’” There is no commandment except for idol-worship, Sitra Achra, and here he was allowed to burn the evil thought and remove it from the Kedusha with this desire, which rises up, and with this smoke, and with the burning fats, so they would be removed from the holy. That commandment is in their possession to separate it from the holy through the offering.
It is written, “Command the children of Israel.” Here, too, the meaning of the word “command” relates to the Sitra Achra, for the Sitra Achra was under their authority, for as long as Israel do their Master’s will, the Sitra Achra cannot govern them.
364) This text comes to show and to crown the holy spirit, Malchut, above, and to separate the spirit of Tuma’a and bring it down—the Israelis by will and prayer, and the priests by the work of offering the sacrifice—each according to what befits him.
365) This verse proves what is written about them, “Command Aaron and his sons saying.” “Command” is idol-worship, which is the spirit of Tuma’a. “Saying” is a woman, called “The fear of the Lord,” Malchut. It is all to crown the Malchut and lower the Sitra Achra. The priest is poised to correct everything in man and in beast. Happy are the righteous in this world and in the next world, for they know the ways of Torah, and walk in it in the path of truth. It is written about them, “Lord, by these they will live.” “By these” are the ways of Torah. “Will live” means that they will exist in this world and in the next world.
366) “This is the law of the burnt offering.” “This is the law” is the Assembly of Israel, Malchut. The burnt offering rises and crowns up above to connect up to the place called “the holy of holies,” Bina.
367) “This is the law” is the Assembly of Israel, Malchut. “The burnt offering” is an evil thought that rises over man’s desire to deflect him from the path of truth. It ascends and slanders a person, and must be burned in fire to not let it multiply.
368) This is why it is written, “On its firewood upon the altar all night.” “Night” is the Assembly of Israel, Malchut, which comes to purify a man from that desire. “On its firewood,” since the river of fire is a place to burn all those who are unsustainable, who are flawed by the Sitra Achra, for they are taken through the burning fire and their governance is removed from the world. So he would not rule, it must be “On its firewood upon the altar all night,” and then he surrenders and does not govern.
369) Therefore, when the Sitra Achra surrenders, the Assembly of Israel, the spirit of holiness, Malchut, rises up and is crowned above, since her ascent is when that other force surrenders and parts from her. For this reason, a sacrifice is needed, to separate that side from the spirit of holiness, Malchut, and to give it a portion so that the spirit of holiness would rise up.
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