Isaac’s Fire

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72) “This is the law of the burnt offering.” “This is the law” is the Assembly of Israel. “The offering” is an evil thought that appears in man’s desire, to divert him from the path of truth. It is the offering that rises and slanders against a person. It must be burned in fire to not allow it to slander. For this reason, “Upon the altar all night.” Night is the Assembly of Israel, which is called “This” in the beginning of the text, to purify man from this desire.

73) “On its firewood” means in the river of fire, the place to burn all those who are not as they should be. They are brought through that burning fire and their governance is removed from the world. To prevent it from ruling, it must be on its firewood all night, and it surrenders and does not govern.

74) It is written, “And behold, the Lord was passing by and a great and strong wind was rending the mountains … not by the spirit of the Lord.” The “Great and strong wind” is the stormy wind that stands prior to everything and keeps the Kedusha [holiness] as the Klipa [shell] that keeps the brain. It is written, “And after the wind, a noise, not by the noise of the Lord.” “Noise” means as it is written, “Then the wind lifted me up, and I heard a great rumbling sound behind me, ‘Blessed be the glory of the Lord in His place.’” This noise is after the wind, like the rumbling of Elijah. Here the noise is because we say, “Blessed be the glory of the Lord in His place.” And after the noise there is fire, as it is written, “A river of fire passes and comes out from before him,” and this is the fire that Elijah saw.

75) It is written, “The image of the animals appeared like coals of fire, burning like the appearance of torches, darting among the animals and there is brightness to the fire, and lightning came forth from the fire,” the fire that Elijah saw. These animals are a Merkava [chariot/assembly] to the Malchut. It is written, “And after the fire, a sound of thin silence.” The sound is the last sound, Malchut, silence, for she has nothing private of her own. Instead, she is stilled from herself because Malchut has nothing of her own, but ZA gives her everything.

And when the Sefirot de ZA gather about her, to impart upon her, she is heard in all the worlds, for all the worlds BYA receive from her, and all are startled by her. She is called “thin silence” because she is thinner and smaller than all the Sefirot de Atzilut.

76) A perpetual fire burns at the altar; it will not be put out. This is the fire of Isaac, as it is written, “Here are the fire and the wood.” They are Dinim that extend from the left line, prior to his inclusion in the right line. The perpetual fire always stands in Malchut so she will receive the Hassadim from ZA, and the trees are the trees of Abraham, the Hassadim that extend from the right line. It is written about it, “And the priest shall kindle wood on it in the morning in the morning,” and the priest is a man of Hesed.

77) Isaac’s fire, the Din of the left line of ZA, comes down and reaches the altar, Malchut. An ember comes out to the east, an ember to the west, an ember to the north, and an ember to the south, which is HG TM, to the four corners of the altar, and the priest brings her back to the four corners.

The ember comes from the north, the left line, the fire of Isaac. Thus, it should have come to the north side of the altar. But the priest, Hesed, right line, accepts this ember, which is from the left, he is included in it and it, in him, through the middle line, Israel. The altar itself, Malchut, which receives it, is included with it, as well, and thus the ember is included in all three lines—south, north, and east—and in Malchut. By that, it reaches the four corners of the altar through the priest.

78) There is a lamb in the altar, a degree that the priests stand on to work in the altar. It has certain degrees in it, HGT NHYM, and the lowest degree, Malchut in it, reaches and descends to the upper deep, Bina de Klipa, out of one foramen that reaches through the deep. When these embers reach the four corners of the altar, a spark of fire awakens from them and descends through the hole into that upper deep. From that spark, the Klipa receives the strength to punish the wicked.

79) In that place, on the ramp, there are armies over armies, saying “Holy” with a great and high voice, from the right line, Hesed. From another side, they say “Holy” with a voice of high pleasantness, from the left line, Gevura. And from another side, other armies say “Holy” from the middle line, Tifferet.

So it is in the four corners of the ramp. At each corner stand three groups, saying three times “Holy.” These correspond to the twelve combinations of the diagonal, which are the four Behinot HG TM, in each of which are three lines, and they are twelve.

In six hundred thousand armies, six is HGT NHY, the illumination of Bina is hundreds, and from the Hochma she is one thousand, and from Keter—tens of thousands. Yesod is armies, meaning there is the illumination of GAR on them. They are at each corner of the ramp, and there is one appointee over them, and all wear a vest, garments of priesthood, and stand on the ramp to arrange the work of the altar, Malchut, corresponding to the lower ones in the Temple.

80) In another place, opposite from the ramp, there are the noisy waves of the sea, as it is written, “And He raised a stormy wind that lifted up its waves.” This is as it is written, “And after the wind a noise,” when they descend in degrees and there the armies speak in a pleasant voice, “Blessed be the glory of the Lord in His place.” It is written about it, “Then the wind lifted me up, and I heard a great rumbling sound behind me, ‘Blessed be the glory of the Lord in His place.’” This is so because they stand opposite the armies that stand on the ramp of the altar, saying three times, “Holy, Holy, Holy.” “And opposite them they praise and say, ‘Blessed be the glory of the Lord in His place.’” And they all praise with singing and do not keep silent at day or at night, and all praise with a pleasant voice.

81) In another place, there are armies that stand with fear, quivering, and trembling, as it is written, “They were high and they had fear.” Also, those who say, “Holy,” correspond to Hesed, right line, and those who say, “Blessed,” correspond to Gevura, left line, and those who are here correspond to Tifferet, the middle line. Hence, there are no innovations in them because all the innovations are on the right and on the left, and the middle line adds nothing to them, but includes them both within it. And everyone looks to the altar above, Malchut, meaning receives their abundance.

82) When the fire of Isaac arrives—Dinim of the left line, on the altar—several glimmers rise and fall to each side, and out of those, several fierce ones with strength, the mighty ones of the world, heat up. And if the priest did not stand on the altar to arrange the wood, the world would not be able to resist them, those embers and glimmers that come out of them, setting ablaze the backs of animals, as it is written, “The image of the animals appeared like coals of fire, burning like the appearance of torches.”

83) From the right side of these animals awakens one wind [Ruach] from above, from Hesed de ZA, which blows and settles in the fire of the animals. It heats up, becomes perfumed and blazing, and is silent in the precious effulgence, illuminating to several armies, which are on the right side. On the left side of the animals there awakens another strong wind, from Gevura de ZA. It shatters rocks and blows in the fire of the animals, and becomes stronger and intensifies.

At that time, that fire, the wind from the left side of ZA, dresses in her and shines to several armies that stand on the left side of the animals. So it is to the four directions HG TM, to the four camps, which extend from the four directions HG TM de ZA—four directions to four camps in the HG TM of the animals, and all are perfumed when the priest steps up on the altar.

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