The Fragrance

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186) Happy are those who engage in Torah, for they are at a higher degree than everyone. One who engages in Torah needs neither sacrifices nor burnt offerings, since the Torah is better than anything; it is the bond of the faith of everything, the bond of Malchut. This is why it is written, “Her ways are ways of pleasantness, and all her paths are peace.” And it is written, “Those who love Your law have great peace, and they have no obstacles.”

187) The three branches of myrtle are to give relief to the one who is lost, to the added soul that is lost from man’s soul at the end of the Sabbath. Why three? Is one myrtle not enough? One is for Abraham, one for Isaac, and one for Jacob, who are three lines—HesedGevuraTifferet. They are bound together and they are smelled because it is written, “Your oils have a pleasing fragrance, your name is like purified oil,” for in this fragrance, the weakness of the soul is sustained and she is sustained with faith, Malchut.

Also, blessings extend from above and from below, since fragrance indicates illumination of Hochma, which appears in Malchut, which extends from the three lines of ZA, three myrtles. Hence, when smelling the myrtles, one should aim to extend illumination of Hochma from them to the Malchut.

188) The world exists only on the fragrance that is smelled below. There is another fragrance above, illumination of Hochma, since when the Sabbath ends and the added Nefesh that one acquires on Sabbath departs, and the Nefesh and Ruach of a person remain parted and sad, this fragrance comes, drawn by the scent of the myrtles, and through it, the Nefesh and Ruach draw close to each other and are glad.

189) Hence, after the Ruach above, ZA, man’s Ruach must receive the fragrance, illumination of Hochma, since when the fragrance is received, the Ruach and Nefesh above grow close to one another—meaning ZON, as well as the Ruach and Nefesh of the person—and rejoice. Similarly, by this scent of an offering, everyone draw together, all the Sefirot de ZA, and the candles are flamed by them, meaning the Sefirot of Malchut, and they rejoice.

190) Two candles, one above and one below. If one lights that candle below and puts out that candle above, that smoke, which rises from the candle below, lights that candle above. Thus, the smoke of the offering that rises from the offering causes the extension of illumination of Hochma above and lights up the upper candles, ZA and Malchut, and they light up together. Thus, all the Sefirot grow close together by this scent. This is why it is written, “A sweet savor unto the Lord.”

191) Hence, the scent of the offering is the sustenance of everything and the existence of the world, and the offering is by the priest, who sacrifices everything. For this reason, the seven days of filling, which correspond to the seven Sefirot HGT NHYM, are completed in it so everyone will be blessed by his work and there will be joys and blessings above and below.

192) It is written, “Lord, You are my God; I will exalt You, I will give thanks to Your name, for You have done wonders, counsels from afar with great and strong faith.” “Lord, You are my God” means that one needs to thank the holy Name and to praise Him for everything. And his praise is from the deepest one of all, Keter, as it is written, “For You have done wonders.” “Wonders” is Keter. “Counsels” are as it is written, “A wondrous counselor,” Bina, who is called “counsel.” “From afar” is as it is written, “From afar, the Lord has appeared to me.” And it is written, “She brings her bread from afar,” meaning Hochma, and “counsels,” which is Bina, receives from her.

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