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84) Two altars are below and two altars are above. In the two altars above, 1) One is more internal than all, and thin, inner incense is offered in it—the tie of faith. And the highest priest ties this incense with the tie of faith. This is called “the altar of gold.” From here, the tie of faith is smoked and tied, to tie everything in one connection. 2) And one is another altar, called “the altar of copper.” It is on the outside. And Michael, the great minister, offers a scent offering to the Creator on it.
Two altars are below in the Temple—the altar of gold and the altar of copper, in one it is incense and in one it is tallow and internal organs.
There are three Partzufim in Malchut, clothed in one another. Partzuf HBD is the most internal, Partzuf HGT clothes over it, and Partzuf NHY clothes over that. They divide into internal and external, where Partzuf HBD is internal and the two Partzufim HGT NHY are external. And the incense is Bina.
One altar is the inner Partzuf of Malchut, HBD, the innermost of all of her three Partzufim. In it, the internal and fine incense is offered, implying to Bina, which is too fine to attain. This makes the tie of faith, Malchut, in the incense, Bina. Hochma, called “the great priest,” ties incense, Bina, to the altar, in the inner Malchut. This is so because Bina is called gold after the incense in Malchut, which is Bina and called “the altar of gold.”
Through the tie of Bina in Malchut, all the Sefirot are tied in one connection, meaning they all unite with one another. The altar is in her VAK, in the two external Partzufim, HGT NHY, and Michael, the great minister, offers an offering on it, the offering of the souls of the righteous.
85) This is why it is written, “Oil and incense rejoice the heart,” and it is not written, “Oil and tallow and internal organs rejoice,” although they, too, are a mitigation of the anger and the Din, like the oil and the incense. However, there is a difference; oil and incense imply the unification of HB, since the oil is Hochma and the incense is Bina. They are the joy of all, and not from the side of anger and Din, since in them themselves there is no Din at all.
But the tallow and the internal organs by which the unification of ZA and Malchut is made, it is not said about them, “Will rejoice the heart,” since there is a grip to the Dinim in them.
This is the inner altar, where the finest incense, Bina, which cannot be attained due to its fineness, is in a tie of faith, meaning that she ties to Malchut, who is called “faith.” It is called “the voice of thin silence,” since it is the inner altar, tied in the tie of faith.
86) The inner one is called “the altar of God.” And another altar is called “the outer altar,” “the alter of copper,” as it is written, “For the copper altar that was before the Lord was too small to contain.” It is written, “And whole burnt offerings on Your altar,” where the letter Het [in the words “Your altar”] is Segula [special merit], which indicates plural, meaning two. And it is written, “Even Your altars, O Lord of hosts,” which means two.
87) There is only one altar here, which is sometimes called “internal” and sometimes “external.” It is written, “And Moses built an altar.” He built it opposite the internal one. This is why it is called “The Lord is my banner,” since the inner one is called “the altar of HaVaYaH [the Lord].” “My banner” means he inscribed and corrected the inscription of the token of the holy covenant, since when Amalek came to remove this holy inscription, the circumcision, from Israel, that altar, the Malchut stood opposite him to avenge the token of the covenant. This is why Malchut is called “A sword that avenges the vengeance of the covenant,” and Malchut corrected the holy inscription for Israel. And corresponding to that, Moses built this altar and called “The Lord is my banner.” This is the inner altar, called “The sound of thin silence.”
88) It is said about the inner altar, “A perpetual fire shall burn on the altar.” This is Isaac’s fire, Dinim of the left line, which are always present. And the name of the altar is ADNI, Din, and then it is called “the outer altar.” And when the priest arranges the wood over it—Hassadim that the left line clothe in them—the name of the altar is perfumed and it is called by the name of Rachamim: “the altar of the Lord [HaVaYaH],” which is then the inner altar.
But they are not two separate altars. Rabbi Shimon said, “There were two, and the inner one stood over the altar on the outside, clothing one another, since the inner Partzuf of Malchut is clothed in the outer Partzuf, the outer is nourished by the inner one and they are tied to one another.
89) “The Lord is righteous in all His ways and kind in all His deeds.” People should regard the glory of their Master and they will not stray from their ways outwards, since each and every day, Din is hanging in the world, for the world was created in Din and stands on Din.
90) For this reason, one must be careful from one’s iniquities because he does not know when the Din is on him. When he sits in his home, the Din is on him. When he leaves his home to go outside, the Din is on him, and he does not know if he will return to his home or not, for he could die and not return to his home. When he leaves for the road, it is all the more so, he should fear that he will not return to his home, for then the Din goes out before him, as it is written, “Righteousness will go before Him.” For this reason, one should first ask for mercy before the King, to be saved from the Din when it is in the world, since the Din is in the world each day, as it is written, “And God is angry each day.
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