Smoke and the Smell of Incense

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

203) It is written, “Command the children of Israel and say to them, ‘My bread which is presented unto Me for offerings made by fire, of a fragrance unto Me.” There is smoke in an offering, and smell, and fragrance. Smoke comes from the side of Din, as it is written, “For then the anger of the Lord will billow smoke.” And likewise, “Smoke went up His nostrils, fire from His mouth devoured.” The fragrance comes from the side of Rachamim, as it is written, “And the smell of your breath as apples.”

204) But both smoke and smell are in the nose. They are called “testimony”: one is in the nose, as it is written, “Smoke went up His nostrils,” and the other is as it is written, “And the smell of your breath as apples.” Therefore, why is smoke considered Din and smell regarded as Rachamim? There are two windows in the nose, two holes. In the left hole it is written, “Smoke went up His nostrils,” which is Din. The smoke rose from the heart, which is on the left, opposite Gevura. From the right, wind comes down to him to cool him and quiet his anger from the side of Hesed, where the brain is found.

That is, Hochma is on the right, as we learn, “he who wishes to grow wise will go south.” And BinaHochma of the left, is in the heart, opposite the left, for one who wishes to grow rich will go north. For this reason, “Smoke went up his nostrils” is from Bina, in the left, to Hochma, in the right. And the Hochma receives him gladly, with the tune of the Levites.

205) Smoke goes up by fire, which is lit by woods, being organs full of Mitzvot, called “timbers of the burnt-offering.” The Torah of disciples of Torah lights the fire in them, in Mitzvot, by the power of Gevura. And smoke goes up in them, in Bina, called “smoke of the altar.”

206) When the smoke goes up to the nose, it is called “incense,” as it is written, “They shall put incense before Your nose.” Nothing revokes death like incense. It is the tying of Din with Rachamim, with fragrance in the nose, since the translation of Kesher [connection] is Ketiro [Aramaic], hence Ketoret [incense] means Kesher [connection]. The prayer is as a sacrifice; hence, one who says the filling of the incense after the praise of David cancels death from the house.

The Dinim that rise from the left line, prior to its connection with the right line, are called “smoke.” However, these Dinim do not go up and are not recognized for correction, unless by the Masach de Hirik, which raises the middle line. The Masach de Hirik is called “fire and timber,” by which the sacrifice is burned. This implies the diminution of the GAR of the left, and from them rises the smoke, the Dinim of the left, prior to its correction with the right. The making of the sacrifice is discerned in two things: 1) the smoke, Dinim of the left that part from the right; 2) the fragrance, the great illuminations that emerge after the unification of the left with the right in VAK de Hochma. They illuminate from below upward, as does the scent that goes up the nose from below upward, and not as eating or drinking, which enter the body from above downward.

The smoke, from the side of Din, is the Dinim that rise from the left line before it has connected with the right. The fragrance, from the side of Rachamim, is VAK of the left, which connects to the right. It is the clothing of VAK de Hochma in Hassadim. Thus, both smoke and scent are in the nose, and they are called “testimony.” Therefore, why is smoke called Din, and scent called Rachamim?”

The root of the smoke, the Dinim of the left line—being separated from the right—is in Bina. It is so because there the two lines, right and left, emerged separate from one another until ZA came and united them in the middle line. When they are in ZA, the two lines come to him in unification. It follows that the source of the smoke is only in Bina, and from her the smoke emerges through the unification of the middle line, and connects with the right, Hochma, since the right line of Bina is called Hochma, and she is Hassadim.

After the lines unite with one another, the Hochma of the left clothes in Hassadim of the right, and the smoke stops, the smoke with the Hochma that is mitigated in Hassadim awakens and goes up the two nostrils of the nose. There they divide—the smoke in the left hole and the smell, Hochma clothed in Hassadim, in the right hole of the nose.

The smoke, which is in the place of the left hole in the nose, is not regarded as Din now, for the Hochma and Hassadim have united with each other through HB. Rather, it is regarded as a witness, since the smoke and the scent are there in the two holes of the nose, as two witnesses that testify to the great action of the middle line, by which the right and left unite.

The smoke testifies to the harsh Dinim that were in the left before it united with the right. The fragrance testifies to the measure of its greatness and merit of the light after the right and left have united. Thus, the smoke that stands in the nose is not Din, but to the contrary, it is a witness to the work of the middle line, by whose testimony that unification is kept from any grip in the world.

There are two windows in the nose, two holes of the nose. In the left hole it is written, “Smoke went up His nostrils.” The smoke rose from the heart, which is in the left, opposite Gevura, since the heart is Bina, in the left line, Hochma on the left. Hochma on the right is the right line, Hassadim.

For this reason, “Smoke went up his nose,” from Bina, which is on the left, to Hochma, which is on the right. The smoke is the Dinim on the left without right, as it is Hochma without Hassadim—whose origin is in Bina. It goes up and is mitigated by the Hochma on the right, which is Hassadim.

Hochma receives it gladly because the right receives the left very gladly, since the right is also incomplete without its unification with the left, for right without left is devoid of GAR. That unification occurs at the time of the tune, when the Levites sing over the offering.

As ZA rises to Bina and becomes the middle line in her through his Masach de Hirik, which diminishes the GAR of the left and unites the two lines with one another, likewise, ZA is also regarded as right, and Malchut as left. And they need a middle line that will unite them with each other.

By engaging in Torah and Mitzvot, the souls of Israel raise MAN in the Masach de Hirik and become their middle line. Were it not for the MAN that the souls of Israel raise, ZA and Malchut would not unite with one another. The MAN that they raise, the Masach de Hirik, is through the Mitzvot they do. However, lighting it in a manner that it diminishes the GAR of the left is done by the Torah.

The smoke rises only through the work of the middle line. For this reason, it goes up only by the fire that is lit in the timber, which are organs full of Mitzvot, called “timbers of the offering.” The souls are called “organs of the Shechina,” like the organs of the body. Through the plentiful Mitzvot that these organs perform, they raise the Masach de Hirik. This is why the Torah of the disciples of Torah lights the fire in them with Mitzvot, through the Gevura, and smoke goes up in them.

Through the Torah that these organs engage in, they light up a fire in the ascending Masach so it performs its act of diminishing the GAR of the left and unites it with the right. By that, the smoke goes up, meaning the Dinim of the left line before it has united with the right. It is so because it is not recognized and does not go up before the middle line appears with the Masach de Hirik. And while that smoke is in Bina, prior to the unification, it is called “smoke of the timber of the altar.” After Bina has united with Hochma and the smoke has gone up to the nose, the smoke there is called “incense.” This is the connection of Din with Rachamim with the fragrance in the nose, for in the nose, the smoke is connected with the fragrance into one, as they are both witnesses.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

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