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26) “And it came to pass on the eighth day,” “for He shall ordain you seven days.”
27) Happy are the priests who are crowned with the crowns of the Holy King, ZA, whose crowns are the lights of Bina. They are anointed with the holy anointing oil, by which the upper oil awakens, which is the abundant Hochma in Bina, which waters all seven Sefirot HGT NHYM that are anointed by that holy oil in Bina. And all these seven candles, which are seven Sefirot, are lit up by her, and the holy oil, Bina, is the sum of all seven. Hence, it is said about them, “He shall ordain you seven days.” Seven days are the seven Sefirot included in Bina. They will fill your hands with the anointing oil by imparting in the seven Sefirot de [of] ZA, and each seven Sefirot de ZA are included in Bina.
28) They are only six days, HGT NHY, included in Bina, and Bina includes them all. This is why she is considered as a separate day. This, also, is why it is written, “He shall ordain you seven days,” which are HGT NHY de ZA with the Bina, since HGT NHY de ZA depend on Bina; hence, she is counted with them. And this is why Malchut, Bat Sheva [Hebrew: having seven], is called “the assembly of Israel,” since she is made of six other Sefirot.
But then, she should have been called Bat Shesh [Hebrew: having six]. However, together with her Sefira, she is seven. Here, too, since Bina consists of six others, she is regarded as a separate day, as well, to be counted along with them, and they are seven days.
29) Since they are seven—Bina with the six days included in her—he complemented the priests, crowned them, and anointed them with everything when they came to the assembly of Israel, Malchut, which is the eighth day, after Bina, HGT, NHY. Aaron was commanded to sacrifice a calf, the offspring of a cow—which implies Malchut—to atone for the sin of the other calf that Aaron had committed and had sinned, to the cow, to Malchut, which is the eighth to the seven days, and she is called, “…who are peaceable and faithful in Israel.” Then the priest is complete with everything, the eight attires of glory, complete with all the Sefirot, complete above, and complete below.
30) Everything should be shown in action below. This is why there was the deed with Aaron below, when he did not leave the tabernacle for seven days and made the offering of the sacrifice on the eighth day, to thus awaken above so everything will be in the same way. Then, all the worlds are blessed and the blessings are present because of the priest. And thus the priest is completed as he should be.
31) “…a bull-calf for a sin-offering” because of that sin he had initially committed, which is the calf. “…and a ram for a burnt-offering” because of the ram that Abraham had sacrificed, instead of Isaac, the mitigation of Isaac, the unblemished offering. And this ram was fitting for sacrifice and to complement and to mitigate the left and to complement the Malchut from the side of Isaac. Since Malchut is built from the left side, Isaac, it must be complemented from there.
And this ram was sacrificed as an offering because of Isaac’s ram, since the offering rises to Bina to crown Malchut in completeness. A calf is for her, to correct the flaw in Malchut from the deed with the calf. And the ram is to complement her with the perfection of Isaac, since Isaac is the left, an ox, and the ram is his mitigation and completion.
32) Israel, who sinned along with the priest in the sin of the calf, sacrifice, as it is written, “And an ox and a ram for peace-offerings, to sacrifice before the Lord.” An ox is to correct the flaw for having sinned with the calf, and a ram is to complete the Malchut in Isaac’s perfection.
33) Why does it say, concerning a priest, “…a bull-calf for a sin-offering,” and does not say about Israel, “an ox for a sin-offering”? Israel were punished first, and in several ways through the sons of Levi. Hence, the Creator did not wish to mention their sin as in the beginning. This is why it does not say here, “a sin-offering,” but “for peace-offerings,” to show peace, that the Creator is at peace with Israel in that regard.
34) But Aaron was not punished for the sin of the calf because of Moses’ prayer. And until now, the sin was in the air, which is why it is written, “…a bull-calf for a sin-offering,” to atone for his sin and purify him, so he will be fully completed.
35) On that day, the upper and lower were completed, and he was complete in everything, joy above and below. And if the obstruction to the sons of Aaron had not been found on that day, since Israel rose from the sea, there would not be joy of upper and lower as on that day. On that day, the sin of the calf was removed from the world, and the priests and Israel were purified from it. On that day, all the accusers above were removed, and they were walking and wandering around Israel, but they were not found at that time.
36) Until the time came when Nadab and Abihu rose and mixed the joy of all, and anger was made in the world, as it is written, “And the glory of the Lord appeared unto the people.” Promptly, “And Nadab and Abihu, the sons of Aaron, took each of them his censer.”
37) On that day, there was the joy of the assembly of Israel, Malchut, connecting in ties of faith with all the holy ties in all the Sefirot of ZA. This is so because the incense connects all as one, which is why it is called “incense.” Nadab and Abihu came and tied all these together to the Sitra Achra, and left the Malchut outside because they did not connect her with the Sefirot de ZA. They tied another thing instead of the Malchut, which is why he later warns the priests, as it is written, “With this shall Aaron come into the holy place,” when he ties this Malchut, called, “this.”
38a) In several ways was the joy of the assembly of Israel mixed:
- That they did not marry a woman and were not qualified to sacrifice and to have the worlds blessed through them;
- The time was not ripe for burning incense, since it was not during the raising of the candles and the making good of the candles;
- They prematurely attempted to inherit the priesthood, while their father was still alive;
- Before they gave the incense, their sentence had come out, as it is written, “And offered strange fire before the Lord,” when the Sitra Achra was connected in that tie and they immersed the assembly of Israel, Malchut, from the outside.
38b) It was not placed outside, but the assembly of Israel was not tied to ZA by them, since wherever there are male and female, the assembly of Israel is not among them whatsoever. This is why he warned the priests, as it is written, “With this shall Aaron come into the holy place,” that male and female will be found. Otherwise, this Malchut will not be and hence the priest will not come unto the holiness until he marries a woman, to partake in the connection of the assembly of Israel. This is so because he who did not marry a woman leaves the assembly of Israel outside and she does not join with him. Hence, for them it is a mixture on that day.
39) “Like a lily among the thorns, so is my wife among the daughters.” The lily among the thorns is the assembly of Israel. The Creator praises the assembly of Israel, and the Creator’s love is to cling unto her. Hence, he who marries a woman should praise the Creator and praise the assembly of Israel, since in every Mitzva [commandment/good deed], one should show love in the act, as a man who clings to his mate and his love is accordingly. This is so because when he comes to stand before the Holy King, he evokes another Zivug, a higher one, since the love of the Creator is to cling unto the assembly of Israel, and one who evokes it—the Creator blesses him and the assembly of Israel blesses him.
40) The praise that the Creator praises the assembly of Israel, Malchut, is like a lily among the thorns, since she is better and higher than all. Such is the assembly of Israel among the rest of the camps, since she rises above all and crowns them. And this is the lily among the thorns and the citron among the thorns, since “lily” and “citron” are the names of Malchut, who is among the thorns, to show the praise of the assembly of Israel above all.
Malchut’s Kelim de Achoraim [posterior vessels] fell into the world of Beria, where there is a grip to the external ones. At that time, she is among the thorns. In Gadlut [adulthood], when she is in Zivug with ZA, she raises her Kelim de Achoraim from the world of Beria and from the external ones, and they become Kelim for light of Hochma, since the light of Hochma is received only in these Kelim de Achoraim. It follows that they rise above all others, and this is why He praises her, “As a lily among the thorns.” But she is also a citron among the thorns because she takes all the praise from there.
41) The assembly of Israel is blessed by the priest, and Israel are blessed by the priest, and the priest is blessed by the high priest, Hesed de ZA, as it is written, “So shall they put My name upon the children of Israel, and I will bless them.”
42) “Remember, O Lord, Thy compassions and Thy mercies, for they are from the world.” “Remember… Thy compassions” is Jacob, and “Thy mercies” is Abraham. “…they are from the world” means that the Creator took them from the world and raised them, and made them into a holy chariot to protect the world. And because they are from the world, He remembers them, to protect the world and to have mercy on it. Similarly, the Creator takes righteous from the world and raises them, to protect the world.
43) Isaac is not mentioned here because he remained to avenge those who afflict his sons, as it is written, “stir up Thy might.” It is also written, “The Lord will go forth as a mighty man, He will stir up jealousy like a man of war.” This is Isaac, the quality of Gevura, whose merit is kept for a day of vengeance.
“Remember, O Lord, Thy compassions and Thy mercies” are Jacob and Abraham, whom we need to protect us. But Isaac is there only to wage wars, which is the opposite of mercy and compassion. Hence, they do not need him with them, so he will not evoke the judgment.
44) When He created the world, He took Isaac and created the world, for He created the world with the quality of judgment. He saw that judgment alone could not hold, and took Abraham, Hesed, and sustained the world with him. It is written, “These are the generations of the heaven and the earth BeHibaram [when they were created].” Do not read, BeHibaram, but Be Avraham [with Abraham].
When He saw that more sustenance is required, He took Jacob, the quality of mercy, and associated it with Isaac, judgment, and sustained the world, as it is written, “in the day that the Lord God made earth and heaven.” HaVaYaH [the Lord] is the quality of mercy, and Elokim [God] is the quality of judgment. Hence, with Abraham and Jacob, the world persisted, which is why it is written, “For they are from the world.”
45) Once Aaron was completed in those seven days, which are Bina, HGT, and NHY, and was crowned in them, the eighth day, Malchut, should be completed by the seven fillings through the priest. Hence, the work in the eighth is to be crowned by the seven, which are Bina, HGT, and NHY, and for the priest to be corrected for the transgression of the calf that he initially sinned.
46) “And he said unto Aaron: ‘Take thee a bull-calf,’” to atone for the calf he had sinned in, as it is written, “…and made it into a molten calf.” A bull-calf and not a bull-cow since, he should be corrected with the cow, Malchut, whom he flawed by the deed with the calf; hence, he is unfit to sacrifice from her to her. This is why it did not say, “bull-cow.” The gift that he sends to the king should be from another house, and not from the king’s house. Thus, he is unfit to sacrifice from his own to his own, since he sinned with a calf and he sacrifices with a calf, and he should have sacrificed another species; hence a bull-calf and not a bull-cow.
Cattle implies an ox, Gevura de ZA, and a cow implies Malchut. And Malchut contains three faces: the face of a lion, the face of an ox, and the face of an eagle. A bull-calf implies the ox included in Malchut. Since he flawed Malchut, the correction should be from another place, since a bull-calf implies the face of an ox in ZA, from which the correction is extended to Malchut. Hence, it is not from his to his, but from another place, unlike a bull-cow, which would imply the ox in Malchut.
47) To atone for that sin which he had sinned. “…and a ram for a burnt-offering, without blemish.” A calf is not a sacrifice for an offering, but a sacrifice for a sin. Hence, “without blemish,” in plural tense [in Hebrew], relates only to the ram?
48) But Isaac’s ram must be sacrificed to the cow, as it is mentioned twice in the text. It is written, “And Abraham lifted up his eyes, and looked, and behold behind him a ram,” “And Abraham went and took the ram,” thus two. It is written about them, “and offered him up for a burnt-offering.” This is why it is said, “without blemish,” in plural tense, two rams. This is also why Gevurot are divided into several others.
The Binding of Isaac is diminution of GAR of the left line so it will unite with the right line, called “Abraham.”
Two actions occur in Masach de Hirik in the middle line when it comes to unite the left and the right: 1) It exposes the Masach of the quality of judgment of the first restriction, when the left line was entirely emptied of its lights. 2) It conceals the quality of judgment and elevates Malchut to Bina, where it is mitigated by the quality of mercy, since it first extends Bina’s Katnut [infancy] through this Masach.
Through the upper illumination, it lowers the Malchut from Bina and the Gadlut [adulthood] of Bina appears. Then it obtains the left line in VAK de GAR once more and unites with the right, which is GAR de Panim [face].
This is why it initially said from the middle line, ZA, to Abraham, Hesed and right, to slaughter his son, Isaac, by the force of the first action of the Masach de Hirik in the middle line, the disclosure of the quality of judgment that removes all the lights from the left line, which is considered “slaughtering.”
Afterwards he was told, “Lay not thy hand upon the lad.” This is the concealment of the quality of judgment.
Then it is said, “And Abraham… looked, and behold behind him a ram caught in the thicket by his horns,” that is, he saw how Malchut rose and was entangled in Bina. This is the second act of the Masach de Hirik. Through this seeing, the Katnut extends from Bina.
Subsequently, through higher illumination, Malchut descends from Bina and the Gadlut from Bina appears, as it is written, “…and took the ram, and offered him up for a burnt-offering instead of his son,” since then Isaac, his son was corrected through the Gadlut from Bina.
Thus, the two times that the text writes “ram” are two mitigations: one for Katnut and one for Gadlut. This is why it is said, “…a ram for a burnt-offering, without blemish,” twice ram, since while sacrificing the ram as an offering, one should aim toward the two discernments of offerings of ram, mentioned in the binding of Isaac. It is said about them, “without blemish,” in plural tense [in Hebrew], since there are two kinds of Gevurot: 1) of Katnut, which is the left line, Gevura, VAK without a Rosh, and 2) of Gadlut, when the left line has VAK de Hochma. And these two Gevurot divide into several discernments.
49) “Then to the sons of Israel you shall speak, saying, ‘Take a male goat for a sin offering.’” Should it not have said “a calf” for a sin offering, as with the priest? However, Israel had already received their punishment. This is why it does not say about them, “a calf for a sin offering,” but a calf for an offering, since all those who sinned with the calf in speech, in deed, and in service, had already received punishment. And even those who did not really serve but wanted to serve it were punished, too, as it is written, “…and made the sons of Israel drink it.” This caused punishment to those who wished to serve it.
But all those who did not wish to serve it, but only raised a shadow of a wish out of it were cleansed here with the sacrifice of the offering of the calf. This is why it is sacrificed as an offering and not as a sin-offering, since an offering is sacrificed for the contemplation of the heart.
50) “Take a male goat for a sin offering,” since they only sinned with the thoughts of the heart, for which an offering is sufficient, since they first sacrificed to the he-goats that rule over the high mountains. This is the meaning of sin-offering, since they needed a sin-offering to be purified from that sin. Moreover, they needed a sin-offering for the renewal of the moon, for it was the beginning of Nissan [eighth month in the Jewish calendar], and a sin-offering is sacrificed at the beginning of a month.
51) “And an ox and a ram for peace-offerings.” An ox and not a bull because a complete ox implies the face of an ox, Gevura de ZA, but bull and cow imply male and female in the left of Malchut, which is incomplete. Hence, the ox comes to show the peace in Malchut, where from Gevura de ZA, which is an ox, the Gevura of Malchut is mitigated. These are the bull and the cow, as it is written, “peace-offerings.”
Ox and ram come from the left side of ZA. An ox is from the left, as it is written, “the face of an ox on the left side,” and a ram is, too, because it is Isaac’s ram, which is from the left. “For peace-offerings,” to complement them to the assembly of Israel, which is Malchut. Hence, “And an ox and a ram for peace-offerings.”
52) Everything is because the assembly of Israel, Malchut, is crowned and blessed with fillings by the priest. And the eighth day, the joy of the assembly of Israel in the Creator, is the joy of upper and lower. And as the priest is completed below, the priest—which is Hesed de ZA—is seemingly completed above, as well, except for Nadab and Abihu, which caused obstruction between the mistress and the king, hence, “And there came forth fire from before the Lord, and devoured them.”
53) “And Moses said… unto Eleazar and unto Ithamar… ‘Let not the hair of your heads go loose…for the anointing oil of the Lord is upon you.’” By the act below, actions awaken above. And the act below should be seen as the act above.
54) All the joy above depends on the holy oil, Hochma [wisdom], from which joy and blessings come out to all the candles. And the high priest, Hesed, is crowned in the abundance of oil that extends from Hochma. For this reason, the priest, on whom the anointing oil is poured, such as above, should show gladness and a bright face, and no deficiency should be seen in his head and his clothes, but he should be utterly perfect, such as above, and no flaw should be seen in him, so he will not blemish elsewhere, above.
55) If Eleazar and Ithamar were seen as flawed at that time, in either their clothes or heads, they would not be saved at the time when Nadab and Abihu died, since the time was time to pass judgment. This is why we learned that when there is a plague in the world, one should not awaken himself to anything in the world so as to not make an impression, to awaken the litigants upon him, except if he awakens himself to a good thing and can repel the time of judgment.
This is so because when there is judgment in the world, one who meets it is picked up and taken away from the world. For this reason, “and you shall not die.” It is written, “and your brothers, the whole house of Israel, shall grieve over the burning,” since they do not come from the side of the priests and there is no fear that they will be harmed. Hence, they are permitted to awaken and grieve over the fire, but not the priests, which are ruled by the judgment at that time.
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