The Smoke of the Altar-Wood

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52) The smoke that rises from the mouths of those who study the Torah, with words of Torah, is like the smoke of the altar-wood, Malchut. It is called “altar-wood” because she is arranged and set up for ZA, her husband, as it is written, “When you raise the candles,” said about the elevation of Malchut, the candles, to ZA, of which it was said, “To make a candle burn continually.” Malchut is called “a candle,” and it is in the smoke of the altar-wood of the outer altar, where smoke is considered Malchut.

In the smoke of the altar-wood and the cloud of incense—in the inner altar, where the Torah, ZA, is her smoke—ZA awakens from the heart, Bina, and rises to the Hochma, which is as the brain because the mind and the heart are HB. And the smoke of the altar-wood of the inner altar, ZA, will rise to them for MAN and will connect Hochma and Bina to each other like the cloud, where the awakening of the cloud is from the heart, as it is written, “But a mist used to rise from the earth.” ZA, called “mist,” “smoke,” will rise from the Bina, the upper land. Subsequently, it is written, “And water the whole surface of the ground,” since once ZA rose for MAN and received abundance from Hochma and Bina, he waters the whole surface of the ground, the Malchut.

53) So will the smoke awaken from Bina, which is in the heart, as it is written, “The heart understands,” and rises to the Hochma, the brain. Smoke is the middle line, ZA, which rises, unites Hochma and Bina, and becomes a Daat to them, a heart that understands knowledge [Daat], since Daat—the middle line, uniting HB—rises from the heart, Bina.

54) After the smoke—ZA and Daat—comes down from Hochma to Bina, one to the left and one to the right—Bina on the left, to ZA, and Hochma to his right—he comes down filled with the abundance of AVIHochma and Bina, filled with the abundance of Koh, to burn the wood—wise disciples, who are from the side of the tree of life, ZA. This is why they are called “trees,” which are the organs of the body because there is the Hey of the tree, the organs of Malchut, who is called “body.”

She is called Hey since the souls of the wise disciples are the offshoots of ZA and Malchut. The intent is certainly to burn them in the flame of the Torah, of which it was said, “‘Is not My word like fire’ declares the Lord?” and in the flame of the candle of Mitzvot with love, with the sparks of the fire of the love of Mitzva.

55) It is a Mitzva to sacrifice the continuals each day and then to light a fire, as it is written, “A perpetual fire shall burn on the altar; it shall not go out.” Then there is the contribution of the ashes. Subsequently, it is an offering of a vow or a largess. Tanna’im and Amora’im, all those continuals are the qualities of the Creator, the Sefirot, which must have rest.

And although all the Sefirot are one, each Sefira is appointed over Sabbaths and occasions and good days. Each Sabbath and each good day is governed by a different Sefira. That quality governs at that time, and all the Sefirot are included in it because all ten Sefirot are included in each Sefira, and they are all named after the ruling Sefira. In Hesed, it is Hassadim, and in Gevura, it is Gevurot. If the ruling Sefira is Hesed, all ten Sefirot included in it are called Hassadim. And if the ruling Sefira is Gevura, all ten Sefirot in her are Gevurot, and so it is in each quality that governs.

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