The Offerings

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

522) It is written, “Has the Lord as much delight in burnt offerings and sacrifices as in obeying the voice of the Lord?” The Creator does not wish for a person to sin and make an offering for his sin. Rather, an offering without an iniquity is a complete offering. It is called a “peace offering.” A “perpetual offering” is also complete. Although the perpetual atones for iniquities, it is still a complete offering.

523) It is written, “The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise.” This verse was explained—the Creator’s wish is not for a person to bring an offering for his sin. Rather, He wants a broken spirit, and people do not know what they are saying. When a person comes to be defiled in his iniquities, he extends upon him a spirit from the side of Tuma’a [impurity], and the spirit takes pride over the man and controls him to all that it wishes. That side of Tuma’a—from which the spirit extends—prevails in its power and intensifies, and controls him to its wish. A person comes and governs it in order to be purified, he is purified from above.

524) When the Temple existed, the sinner would sacrifice his offering. Any atonement of his hangs on him until he regrets and breaks from his pride the spirit from the side of Tuma’a that he drew on himself by his sin, and degrades it. This is the shattering to that degree of Tuma’a from which the spirit extended. When that spirit of Tuma’a breaks and he offers his offering, it is an offering that is willingly accepted, as it should be.

525) And if that spirit of Tuma’a does not break, his offering is nothing and he is given to the dogs, since that offering is not the Creator’s but the dogs’.

This is why a proper offering to God is a broken spirit, for that spirit of Tuma’a to be broken and not rule. Hence, it is written about one who breaks it properly: “The spirit goes and will not return.” That man will be certain that it will never return to him, as it is written, “And will never return.”

“A broken and contrite heart” is that man who is not proud, who does not delight in worldly pleasures, “O God, do not despise,” since He respects him.

526) “Command the children of Israel, and say unto them: My bread, which is presented unto Me for offerings made by fire, of a sweet savor unto Me.” “Command” is idol worship, so he does not let himself be defiled by the spirit of Tuma’a, which is actual idol worship.

528) The Creator said, “I have come to My garden, My sister, My bride.” “I have come to My garden,” since when all the offerings in the world rise for MAN, they all enter the Garden of Eden first, the Assembly of Israel, Malchut. And how is the beginning of the offering when entering the Garden of Eden first? When a person confesses his sins with an offering, during the slaughter and the throwing of the blood on the altar, the offering ascends as MAN to the Garden of Eden. At that time the Creator, ZA, says, “I have come to My garden,” to the Garden of Eden, Malchut, since the MAN of the offering awakens the Zivug.

529) Now we should consider how these holy spirits enjoy the raising of MAN of the offering, and the reason for which the offering is of a beast. Would it not be more important for that person to break that spirit which he extended by his sin and repent? What is the reason for the slaughtering of the beast and burning it by the fire of the altar?

530) There is a beast that lays on a thousand mountains, the MalchutHaVaYaH filled with the letters Hey, which is a Behama [beast] in Gematria (52). She eats a thousand mountains each day. All thousand mountains are the degrees of Hochma that extend from the left, since the Hochma is called “one thousand,” as it is written, “And I will teach you wisdom” [A’Aleph (from the word Eleph, 1000) means “I will teach”]. They are called “beasts in the mountains of one thousand,” a beast that eats beasts.

The beasts are of fire. That beast, Malchut, grazes on all of them in one lick, as it is written, “The Lord your God is a consuming fire, a jealous God.” And all the water of the Jordan, Yesod de ZA that was filled in six years, which it receives from HGT NHY de ZA, called “six years,” Malchut makes them one gulp.

531) The beasts in the mountains of one thousand are illumination of Hochma on the left, the heart and core of those beasts of below, since the spirit spreads from them downward. That spirit is depicted below, in the beasts, which became the spirit of the beast below. When a person sins, he brings a beast as an offering, that spirit of the beast goes up and returns to its place, to the upper beast, Malchut, and that spirit spreads through all the beasts in the mountains of one thousand.

And all those from the Sitra Achra, which extends from the left, approach and come, and enjoy those tallow and blood—the clothing of that spirit, since that spirit is from their side, the left side, and everyone enjoys and becomes advocates of that person, for the prosecutor has become an advocate. The MAN of the offering enters through the gullet, and this is why that offering comes from the beast.

532) Rabbi Shimon said to his son, Rabbi Elazar: “My son is blessed by the Creator. It is written about you: ‘Your father and mother will be glad, and she who bore you will rejoice.’ Your father above, ZA, and your mother, the Assembly of Israel, Malchut, will be glad, and she who bore you, the daughter of Rabbi Pinhas son of Yair, the mother of Rabbi Elazar, will rejoice.

“Elazar my son, say, ‘This is true with an offering of a beast, but with an offering of the fowl, what is the reason? And it is written, ‘And if his offering to the Lord be a burnt-offering of fowls?’’ He said to him, ‘I did not see, but I am looking at the thing that was said of the beast in relation to the fowls, and I am not saying, since I did not see, and thus far I have not heard.’”

533) Rabbi Shimon said to him: “Well said, Elazar. The meaning of the offering was given for the disclosure of true righteous. The meaning of the offerings is the meaning of those holy animals, the four shapes engraved in the throne of the holy king, in Malchut, a throne for ZA, which are the face of an eagle, the face of an ox, the face of a lion, and the face of a man.

The face of a man includes all of them, since lion, ox, and eagle are three lines, and the face of a man is Malchut who receives them. This is why she includes all of them. All four faces look at each other and are mingled in one another. From them there are expansions to several sides and tens of thousands, above and below, immeasurable and countless and incalculable.

534) From the face of an ox, the left, a spirit for the beasts spreads to four kinds, which are included as one. These are bulls, sheep, male goats, and female goats. These are the ones that are to be offered. And because the offering from them are the holy armies that spread from the face of an ox, they approach their foundation, the face of an ox, through the offering, and they enjoy that foundation and their clothing. Were there no foundations of this world in them, the offering that rises to them, they would not approach their foundation there, the face of an ox.

535) The holy Shechina has contentment from the spirits of the righteous who rise to her for MAN, and she approaches to accept the spirit of the righteous and enjoys him because that spirit extended from her. Likewise, those armies that spread from the face of an ox enjoy from the side of their foundation, the face of an ox. They enjoy that clothing, the offering, which approaches their foundation. It is so because the spirit of the offering is from the clothing of their spirit, and this is why the enjoy them.

536) A spirit spreads to the fowls from the face of an eagle. An eagle is on two sides: right and left, since an eagle is Tifferet, the middle line, which includes right and left, as it is written, “And a fowls will fly,” indicating two spirits. For this reason, the offering of a fowl spreads and descends from the right and from the left. It is so because an offering of a beast is only from the face of an ox, left, while an offering of a fowl is from the face of an eagle, which includes both lines.

537) From the whole of the pure side in the fowls, only doves and turtledoves are offered, since they are loyal to their mates more than all other birds. They are pursued and do not pursue, and they are loyal to each other, the female to her mate. This is why the offering is from them. These holy spirits descend and approach, and enjoy their foundation and essence.

538) How does the little bit that ascends from the dove or the turtledove expand to several sides and armies of above, which are immeasurable? Or also what goes up from a single beast? Indeed, when one fine candle burns, the whole world is filled with light by it. A thin tree lights a big tree, and so is man’s raising of MAN: nourishing all the upper worlds.

539) Thus far we have explained the offering from the two engraved sides of the throne, from the face of an ox to a beast, and from the face of an eagle to the fowls. Now we should ask, “But four shapes are engraved in the throne, so why is there no offering from the other forms?” Indeed, there is an offering from all of them, since when the offering is complete, the lion engraved in the throne comes down, enters the fire, eats, and takes pleasure from there.

As for the man who is engraved in the throne, man is the heart of everything, he offers there before a person—who is Malchut—his spirit and soul, and the upper man enjoys the lower man. Thus, each kind approaches its kind and truly enjoys of its own, from its own foundation.

540) The lion has no foundation below, in the offering. The face of an ox has a foundation below, in the beasts. The face of an eagle has a foundation below, in the fowl. The face of a man has a foundation below, in the spirit and soul of the sacrificing person. But the lion has no foundation below at all.

The lion is included in everyone because he is to the right, Hesed, and Hesed includes everyone. For this reason, he eats into everyone, who are below him. All the others—ox, eagle, and man—do not eat of his kind because he is higher than them. Thus, all four shapes engraved in the throne approach the offering, which is why it is a complete offering. And when they enjoy their core and foundation, a spirit descends to light upper candles, meaning that a Zivug of ZA and Malchut takes place.

541) Priests, Levites, and Israelites give the foundation and core to the upper degrees, from which they extend. Each degree gives to its foundation above. First, in the four shapes of the throne, each kind corresponds to its kind, and first, a kind approaches its kind. The face of an ox, all the faces, armies, and camps that spread to kinds approach their core and foundation: the face of an ox, the face of an eagle, the face of a lion, and the face of the offering man, whose spirit and soul approach the upper Adam, Malchut.

542) The priest who unifies the holy name on the offering approaches the high priest, Hesed de ZA, the one who enters the house of the Holy of Holies, Yesod of Malchut, who approaches her and lights the candles of Malchut with his corrections in illumination of the face, opposite the priest of below who offers the offering.

The Levites play joyfully at the time of the offering of the offering. Their side, Gevura de ZA, is happy and welcoming. Israel, who are making the offering, are standing over the offering in a prayer because the prayer was on all the offering, and the holy, hidden Ysrael Saba awakens to them and is welcoming.

543) Each kind approaches its kind, and everything follows its foundation above. The lower degrees awaken upper degrees, everyone awakens, and the degrees engraved in the throne, the four animals, awaken to the degrees in the earth, which are their foundation: the face of an ox to the beasts; the face of an eagle to the fowls, and those high and hidden degrees. All of them awaken and approach the feast of the offering and are refined.

However, not one of them is permitted to eat—neither the upper degrees, nor the lower degrees—and take any pleasure, nor stretch out a hand to the offering until the high king, ZA, eats and enjoys, and permits them.

544) Once he has permitted them, each and every one enjoys and eats, as it is written, “I have gathered my myrrh with my perfume.” These are the upper degrees of ZA. “My myrrh with my perfume,” properly eating and enjoying, and this is the unification of the right arm, Hesed, with the left thigh, Hod.

“I ate my honeycomb with my honey” is Jacob in Rachel, the unification of Tifferet with Malchut. It is proper eating, since only here is eating written. “I drank my wine with my milk” is the unification of the left arm with the right thigh, Gevura in Netzah.

These are all the upper degrees from which the holy king enjoys first. Thus far the food of the high king first.

There are three kinds of unifications of Hochma and Hassadim: unification of the smell, unification of eating, and unification of drinking. Unification of the smell is in the Rosh [head], in the Hotem [nose], and it is essentially Hochma. However, because it is illumination of Hochma in the left, it is received only from below upward, which is NHY de Rosh. Hence, the smell, the left in it, Hod, dresses in the light of Hesed de Guf, as it is written, “My myrrh with my perfume.” This unification is the right arm with the left thigh, Hesed de Guf with Hod de Rosh.

The unification of eating is primarily Hassadim, in the Guf. It is the inclusive unification of ZA and Malchut, as it is written, “I ate my honeycomb with my honey.” This is Jacob in Rachel, ZA with Malchut. It is proper eating, the primary Zivug of ZA and Malchut.

The unification of drinking is also in the Guf, such as eating, but it is essentially Hochma of the left, in drinking the wine, and the drinking of the milk, and the water, Hesed, as it is written, “I drank my wine with my milk.” It is a unification of the left arm with the right thigh, Gevura in Netzah, since the wine is the left of the GufGevura, milk, Netzah of the Guf.

Hassadim are at a lower degree than Hochma because in the smell, Hochma is in the Rosh, and Hassadim are in Hesed de Guf. Likewise, in drinking, Hochma is in Gevura and Hassadim are in Netzah. It is so because the Hochma cannot be the principal over the Hesed, which clothes it, unless the Hesed is from a lower degree.

Therefore, the unification is Hochma in Hod de Rosh with Hesed de GufHochma in Gevura de Guf with the Hesed in Netzah de Guf, since the right, Hesed, is in one degree with the left, Hochma, and is always higher and more important, as Hesed is the KH of the degree, and Hochma is Bina and TM that returned to the degree.

545) From here the king, ZA, grants permission to the four shapes engraved in the throne—and to all who spread from them—to enjoy and to eat, as it is written, “Eat, friends, drink and be drunken, O beloved.”

“Eat friends” are four shapes—lion, ox, eagle, man. “Drink and be drunken, O beloved” is what extends from them. Everyone eats, spreads, enjoys, and their faces shine, and all the worlds are in gladness. Each one, in the upper degrees and in the lower degrees, approaches his foundation, each to his corresponding Behina [discernment]: Hesed to the face of a lion, Gevura to the face of an ox, and they enjoy. This is the secret and the hiding place of the offering.

546) The students said, “If the Torah were not given on Mount Sinai, but the Creator would say, ‘Here is Rabbi Shimon to give you My Torah and My secrets,’ it would suffice the world. Woe, when you part from the world, who will light the candles of Torah? Everything will darken after that day, for until the arrival of the Messiah king, there will not be a generation as that generation that Rabbi Shimon is in it.”

547) Rabbi Shimon said about that secret: “A man must taste nothing until the high king eats.” His eating is prayer, instead of an offering. A man’s prayer is akin to above, in an offering. At first, the four shapes engraved in the throne are invited to dwell over those creations, over the fowls and the beasts that the spirits of the four animals expand on them, who will be the offering. These are creations that the foundation of their spirit in this world is from the four animals, as it is written, “How plentiful are Your woks, O Lord.”

The four shapes in the throne, which are summoned on those offerings, expand on the creations whose spirit is worthy of an offering. This is why we say, “The Ophanim, and the holy animals,” the four animals in the throne, and all those other armies that expand from them, to which the spirit of the beasts and fowls fit for offering is connected.

548) Afterward the high priest unites the holy names, and this is the blessing, “The Lord our God, You have loved us with an everlasting love,” for love is Hesed, the quality of the priest. The unification that the priest unites, is “Hear, O Israel, the Lord our God, the Lord is one.”

Afterward the Levites awaken to play, and this is, “And it shall come to pass if you will surely listen to My commandments”; “Beware lest your heart will stray.” This portion is opposite the left, Gevura, the singing of the Levites. The singing of the Levites is from the left, to awaken the left side in this offering in a prayer instead of an offering.

Afterward there is Israel—the blessing, “True, and sound, and proper,” implying Ysrael Saba who is standing over the offering, the ten internal, upper degrees, the ten Sefirot that are on the table. They are true, and sound, and proper, and existing.

549) However, not one of them is permitted to eat or stretch out the hand toward the offering, the prayer, before the upper king, ZA, has eaten, which are the first three blessings and the last three blessings in the Eighteen Prayer, where there is the Zivug of ZA and Malchut, regarded as the eating of the king. Once he has eaten, he permits the four shapes, the four animals in the throne, and all the sides that expand from them to eat.

550) Then, man—a shape that includes all other shapes—drops and falls on his face, and gives himself and his spirit to the man above, who stands over those shapes, who includes all the shapes, so he would awaken toward him properly. He says, “To you, O Lord, I carry my soul,” to awaken other forms and all who expand from them. This is the meaning of what is said in the praise for David, “will utter,” “will sing,” “will say,” and “will speak,” related to the forms that expand from them. And everyone eats and enjoys the prayer, each according to what befits him.

551) Henceforth, a person should say the troubles of his heart, as it is written, “The Lord will answer you in the day of trouble,” like a gravid [pregnant] woman sitting in her pangs, so that everyone becomes advocates of that person. This is why it is written, “How fortunate is the people that such is its state.”

552) Rabbi Shimon was going to Tiberias. Elijah met him. He said to him, “Greetings my lord,” Rabbi Shimon replied, “What is the Creator doing in heaven?” He replied, “He is busy with offerings, and saying new words in your name; how fortunate you are. I have come to greet you, and there is a thing I would like to ask of you, to settle it for me: In the seminary of above, a question arose. There is no eating or drinking in the next world, but it is written, ‘I have come to My garden, My sister, My bride,’ ‘I have gathered my myrrh with my perfume; I ate my honeycomb with my honey.’ Can it be that one in whom there is no eating or drinking will say, ‘I have gathered my myrrh with my perfume; I ate my honeycomb with my honey’?”

553) Rabbi Shimon replied, “And the Creator, what did He reply to them?” He said to him: “The Creator said, ‘But Rabbi Shimon will tell,’ and so I have come to ask of you.”

Rabbi Shimon said, “How fond is the Creator of the Assembly of Israel. Because of the love He has for her, He has changed His works from His usual works. Although He does not eat or drink, for His love for her, He ate and drank. For because He came to her, He did as she wished.”

A bride who enters the Huppah [wedding canopy] and wants to eat, the rule is that her groom will eat with her, even if his conduct is not to do so, as it is written, “I have come to My garden, My sister, My bride.” And because I have come to her to go with her to the Huppah, “I have eaten my honeycomb with my honey; I drank my wine with my milk.”

554) We learn from David, who summoned the Creator and changed His works from the usual conduct of the Creator, and the Creator accepted it and did as he wished. It was so because he summoned the king and queen with him, as it is written, “Arise, O Lord, to Your resting place, You and the ark of Your strength,” which are the king and queen together. In order to not separate them, he changed the Kelim and changed the king’s works.

555) It is written, “Your priests will wear righteousness and your pious ones will sing for David.” It should have said, “Your Levites will wear righteousness,” since Tzedek [righteousness/justice] is from the side of the Levites, for Malchut from the left is called Tzedek, and left is the Levites. It should have said, “Your Levites will sing,” for singing and chanting are from the side of the Levites, from the left. But David changed and said, “Your priests and Your pious ones,” who are from the right side.

556) The Creator told him: “David, this is not My way.” David said, “For the sake of David Your servant, do not turn away the face of Your Messiah. The correction that I have corrected, do not change it.” The Creator replied to him: “David, because you have summoned Me, I should do as you wish, and not as I wish.” We learn from that the custom that when one summons another, the one who arrives at the other’s should do his wish, even if this is not his usual way.

557) Such is the text, “And he took from the stones of the place.” When the groom comes to the bride—since Jacob is Tifferet and a place is Malchut, and Tifferet and Malchut are groom and bride—although he is used to laying only on pillows and featherbeds, and she gave him stones to lay on, he will accept everything willingly. It is written about it, “And he laid down in that place,” on those stones, although this was not his custom.

558) Here, too, “I ate my honeycomb with my honey.” Although this was not His custom, He did it for the love of the bride. And yet, it is only in the bride’s home, and not elsewhere. In His own place, He neither eats nor drinks. In her place, He eats and drinks, as it is written, I have come to My garden,” the Garden of Eden is the place of Malchut. Likewise, the angels that the Creator sent to Abraham did not eat or drink in their place, but for Abraham they ate and drank.

Elijah told him: “Rabbi, as you live, the Creator wished to say this matter, but in order to not to make the Assembly of Israel indebted, He raised the matter to you. How fortunate are you in the world that your Master is praised by you above. It is written about you, ‘A righteous rules over the fear of God.’”

ZA is always adhered above, in Bina, in the next world, and there is no eating or drinking in him, since eating and drinking are Mochin de Hochma clothed in Hassadim. It is known that Hochma appears only in Malchut, and not in any other Sefira above her. It follows that there are eating and drinking only in Malchut.

Although He does not usually eat or drink, since Mochin de Hochma do not appear in ZA, but only Hassadim, still, for her love, He ate and drank. Because He came to her, He did as she wished. Because He came and united with MalchutZA was also included in Mochin of eating and drinking like Malchut.

And yet, it is only in the bride’s house, and not elsewhere, since there is no disclosure of Hochma in another place outside of hers. In the place of ZA, the Mochin of eating and drinking are not revealed.

559) An offering has smoke, smell, fragrance. Smoke are the angry ones, as it is written, “For then the anger of the Lord … will emit smoke.” The angry ones enjoy the smoke. Smoke means anger in the nose. Smell are the ones called “apples,” as it is written, “And the smell of your breath as apples.”

560) It is written, “The one lamb you shall offer in the morning.” In the morning is the morning of Abraham, the light of Hesed, as it is written, “And Abraham rose early in the morning.” How do we know that that morning is Abraham’s? It is written, “The morning light arose.” “The morning” is written with the “the,” for it is the first light that the Creator created in the work of creation. This is why it is written, “You shall offer in the morning,” meaning in that certain morning, for that offering was offered opposite Abraham’s morning.

The offering of the twilight corresponds to Isaac, and is offered corresponding to the evening of Isaac, the light of Gevura, judgment, as it is written, “And Isaac went out to stroll in the field toward evening,” Isaac’s evening.

561) It is a Mitzva to make an offering each day and make an additional offering on the Sabbath, then establish the bread offering, and the frankincense, and the additional offering on beginnings of months. Each day we must send a gift to the king, ZA, through the queen. And if she is in her husband’s domain, in a Zivug of Gadlut with ZA, we must give an addition, the addition [Musaf] on the Sabbath and on new moons, and the addition on all the good days.

562) Malchut is the private domain of ZA. And the middle pillar, ZA, is the husband of that domain. Jacob established the evening prayer. His degree is that of the middle pillar, ZA. This is why the evening prayer is optional, for the prayer, Malchut is in her husband’s domain. Although in the exile, which is similar to a night—the time of the evening prayer, where SAM and the serpent, and all his great appointees rule—and the Shechina descends into exile with Israel, she is still in her husband’s domain. It is written about it, “I am the Lord, it is My name, and I will not give My glory to another.”

563) This is why it is written, “And he came upon a place” [Pegia means “coming” as well as “hurting”]. There is no hurting, but rather conciliation and appeasement. The Assembly of Israel appeased ZA so he would not move from her, since the Creator, ZA, is the place of the world. The world is the Shechina, since the translation [into Aramaic] of Olam [world] is Alma, meaning UlemaHaalmah [the maiden]. Malchut is the maiden. It is written, “And he slept there,” meaning that ZA appeased her to stay there in the exile with the Shechina.

“And he came upon a place” means that Jacob appeased Malchut. But we should also interpret that Malchut appeased Jacob, ZA, so he would not move from her in exile. And because each night she is regarded as exile, in her husband’s domain, they established the evening prayer as optional, since a prayer is Malchut, evening is exile, and then, too, Malchut is in her husband’s domain.

Another interpretation to the evening prayer being optional, that it is not mandatory to pray, is that straw is food for material beasts, all the more so. It is easy to understand for one who is corporeal, material, and not to one who has an intellect.

564) This is why the rest of the prayers are mandatory because they are obliged to support Malchut with the righteous one who lives forever, Yesod. We learn about it, “Anyone who attaches redemption to prayer is not harmed throughout that day.” Redemption is Yesod; prayer is Malchut. It is supported on Yesod in the right arm, Hesed, as it is written, “As the Lord lives, lie down until morning,” until Hesed, called “morning,” illuminates.

565) When it is time for the afternoon prayer, it is written, “In the evening she came,” meaning the unification at twilight. It is also written, “And the dove came to him toward evening,” since the dove is Malchut. It is written, “It is a present sent to my lord, to Esau,” in the exile of Esau, since evening is exile. “And behold, he also is behind us,” meaning that ZA is coming after us to redeem us from that exile.

“To my lord” is the Lord of all the earth, a righteous, Yesod, because from there, from the Zivug of afternoon at twilight, it is written about the righteous Joseph, “His firstborn ox, majesty is his,” since the unification of the present is from the dominion of the left, the evening.

And because it is a present sent to my lord,” to Yesod, Joseph, Joseph, too, became the firstborn of the ox, the left line, for the Messiah son of Ephraim was destined to come from him. The Messiah son of David is right, and the Messiah son of Ephraim is left. It is written about the Messiah son of Ephraim, “And lo, my sheaf rose up and also stood erect; and behold, your sheaves gathered around and bowed down to my sheaf.” It is so because the Messiah son of Ephraim is called Elem [muteness] in the exile [Elem and Alumah (sheaf) have the same root]. It was said about a righteous, “All who kneel, kneel is ‘Blessed.’” This is why it is written in regard to him, “and bowed down to my sheaf,” which is the Messiah.

566) “And Moses took the bones of Joseph” because Moses is TifferetGuf, and Joseph is Yesod, covenant, and Guf and covenant are one, as it is written, “And lo, my sheaf rose up and also stood erect.” Malchut is called God in exile, for such is the prayer in standing, and the prayer is Malchut. All who stand upright, stand upright in the name, Tifferet, Moses. This is why it is written about Moses, “My sheaf rose up,” and about the righteous, “All who kneel, kneels in ‘Blessed,’” as it is written, “And bowed down to my sheaf.” From the side of Tifferet, rising is for Malchut; and from the side of Yesod, bowing is to Malchut.

Moses is gripped on the right and on the left, in Guf and in covenant, Tifferet and YesodTifferet leans to the right, and Yesod leans to the left. Afterward, Bina rises over them to open in her fifty gates of freedom for Israel, to extend the great Mochin of freedom and keep the verse, “As in the days when you came forth from the land of Egypt, I will show him wonders.” For this reason, the morning prayer is mandatory and the evening prayer is optional.

The prayer is Malchut. In the evening, in exile, she is in her husband’s domain. However, it is not mandatory to extend to her Hassadim, since it is impossible to extend Hassadim in exile because the light of Hassadim is extended only in the day, which is redemption. But the morning prayer, which is during the day, it is mandatory to extend to her Hassadim through the Yesod because then is the time of Hassadim.

567) In the evening prayer, Malchut is the blessing, “Lay us down,” when she lays in the arms of the king in exile, when she does not have rising but she lays. The night is exile. When the morning, redemption, comes, it is the festival of Passover, right, Hesed de ZA, who grips her on the right, imparting her with Hassadim. But concerning the left arm of ZA, Isaac, Tishrey, it is written about it, “And it came to pass, before he was done speaking, that, behold, Rebecca came out,” of the exile.

The redemption comes from the correction of the left side, Isaac. In order for Malchut to not come out of the exile, from the side of judgment, since the left is judgment, hence Jacob, ZA, folded his hands and gave an ox, left, in the right, Hesed, and placed a lion, right, in the left, judgment.

This is why it is written, “The address of the Lord to my Lord: ‘Sit at My right.’” This is a righteous, Yesod, corresponding to the Messiah son of Joseph, judgment. He told him, “Sit at My right,” which is the arm of Abraham, Hesed, at the time of the exile of Ishmael. Because Jacob folded his hands, he said, “To my Lord,” which is the left of Yesod, the Messiah son of Ephraim, judgment, to sit in the right, Hesed, “until I make Your enemies a footstool for Your feet.”

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

error: Content is protected !!