(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)
216) Offerings come only to repel the impure sides and attract the holy sides. There are big and small among the arteries in the liver, the armies of SAM, and they expand to several sides. These take the inner parts and the fats that are consumed on the altar all night long, since the offering is entirely to the Creator, and the Sitra Achra takes only from the inner parts and the tallow.
217) The offerings of the Creator are to bring the letter Yod in the letter Hey, and the Vav in the Hey. But even though all the sacrifices must be offered to the Creator, and He dispenses to all the camps the food from the offering, to each what it deserves.
To the ones of the intellect, meaning to the side of Kedusha, he gives the nourishments of the Torah, and a drink of wine and water of the Torah, the middle line, which is called Torah, by which all the lights are established.
To the natural ones, which are demons that are as people, the Sitra Achra, He gives natural foods, whose fire comes down to eat them. That is, the illuminations that come from the left line of separation, without correction of the middle line, called Torah.
218) If Israel are rewarded, He would come down like a lion of fire to eat the sacrifices. If they are not rewarded, He goes down there like a dog of fire. Even so, when a man dies, if he is rewarded, an image of a lion comes down to receive his soul. If he is not rewarded, an image of a dog descends, of which David said, “Deliver my soul from the sword; mine only one from the power of the dog.”
219) Because the Creator wanted to deliver from them the bodies and souls of Israel, He commanded to sacrifice sacrifices of beasts and bodies instead, so the Sitra Achra would not govern them. The Sitra Achra will enjoy them, to keep the verse, “If your enemy is hungry, give him bread to eat. And if he is thirsty, give him water to drink.” And then the prosecutor becomes an advocate.
But the Creator receives from the offering only the will of the heart and the breaking of the heart, as it is written, “The sacrifices of God are a broken spirit, a broken and a shattered heart, O God, You will not despise,” like clay vessels, of which it was said, “Were broken and purified.”
220) The priest, brain, ZA, is right. The Levite, heart, Malchut, is left. Israel, the body, are the middle line. When the souls of Israel go up to MAN, they become the middle line between ZA and Malchut. It was said about them, “priests in their work and Levites in their stand, and Israel in their standing. If the liver, SAM, wishes to offer the tallow, which are impure, to the heart, it takes only the fat of pure tallow.
The GAR of the separated left are impure tallow. The VAK de Hochma of the left, which are united in the right by the middle line, are pure tallow. There is pure tallow and impure tallow in the body, clear blood without waste and blood that is murky with waste, since the arteries of the blood in the heart, Malchut, are holy armies. The arteries of the liver, SAM, are impure armies.
Likewise are the camps of the evil inclination and the camps of the good inclination. These are appointed over the arteries of the heart, and those are appointed over the arteries of the liver. Opposite them there are two nations: Israel are the arteries of the heart, and the nations of the world are the arteries of the liver.
221) But not even all of Israel are equal. There are children of Malchut among them, from the side of the holy Malchut, comprising ten Sefirot and all the HaVaYot [pl. of HaVaYaH] and the appellations. And there are among them those who are servants, from the side of the servant, Matat, his servant, the housekeeper of Malchut. And there are among them those who are as beasts. It is written about them, “You are My sheep, the sheep of My pasture, you are men.”
Those who are as sheep, the Creator commanded them to offer beasts in their stead, to atone for them. Those who are similar to angels, their offerings are good deeds, on which there are appointed angels who offer the good deeds before the Creator in their stead.
222) Those who are sons of HaVaYaH, by their iniquities, the letters of HaVaYaH separate, there is no upper Zivug, Yod–Hey, and there is no Zivug of ZA and Malchut, Vav–Hey. And their correction is the Torah, the name HaVaYaH, to bring the letters closer through their offering, Yod in Hey, Zivug AVI, Vav in Hey, Zivug of ZA and Malchut.
223) But in all the offerings of those who are in all the Behinot [discernments]—beasts, angels appointed over the Mitzvot, Malchut, and the name HaVaYaH—the offering must bring all of them closer to the Creator, the Zivug of the four holy letters of HaVaYaH.
The Creator rides with the four letters HaVaYaH in four animals of the angels Michael, Gabriel, Uriel, Raphael, who are the Merkava in Beria. And the Creator rides with four letters HaVaYaH in four foundations: fire, wind, water, and dust, HG TM in Yetzira, Yesod, from which four animals of nature were created, HG TM in the world of Assiya.
The Creator brings water in fire, the two lines, HG, Yod–Hey. And wind in dust, Tifferet, is called Ruach with Malchut, who is called dust, which is Vav–Hey, as it is written, “He makes peace in His high places.” Thus he brings the four animals of the angels, attracting Michael, intelligent water, with Gabriel, intelligent fire, right and left, Yod–Hey. He attracts Uriel, air, intelligent wind, with Raphael, ashes, intelligent dust, Vav–Hey, for as soon as the Creator departs from among them they have no power.
224) It is written in all the offerings, “To the Lord [HaVaYaH].” So how is it said that there is separation in the letters HaVaYaH, and the offering now comes to unite them? This was said about those degrees that were created and called by His name, and not that they are He, Himself. It is written about it, “All that is called by My name, and for My glory I have created it, formed it, and made it.” And there are letters HaVaYaH in Atzilut, in which there is no separation and cessation, which are as fountains for all the worlds, watering the trees. Four letters in Atzilut were depicted over those who were created, toward HaVaYaH clothed in the world of Beria: Yod for the head, Vav for the body, and Hey Hey were depicted as ten fingers.
225) But the cause of causes, Ein Sof, who is above all, called HaVaYaH, whose light is clothed in HaVaYaH, it is written about him, “To whom then will you liken Me, that I should be equal? says the Holy One,” and “To whom will you liken God? Or what likeness will you compare unto Him?” “I the Lord do not change.” The iniquities of the lower ones do not touch Him, separating the letters Yod from Hey in him, or Vav from Hey, for there is no separation in Him. It is written about Him: “No evil will dwell with You.”
He governs everything, and there is no one who governs Him. He perceives everything, and there is no one who perceives Him. He is not called HaVaYaH, or all the names, unless when His light expands over them, over the degrees in the four worlds ABYA. When He departs from them, there is no name of His essence in them at all. He is deep, deep; who can find Him?
226) There is no light that can look at Him and will not be darkened. Even the upper Keter of Atzilut, whose light is stronger than all the degrees and all the hosts of heaven, upper and lower, it is written about it with regard to His essence, “He made darkness His hiding-place.” And it is written about HB, “Cloud and mist surround Him.” It is even more so with the rest of the Sefirot, and much less with the animals, and much less with the foundations, who are dead, without vitality.
He surrounds all the worlds, and there is no one who surrounds them on all sides, above and below, and to the four sides, but Him. There is no one who can exit His authority. He fills all the worlds, and none other fills them.
227) He sustains all the worlds, and there is no other God over Him to give Him life, as it is written, “You sustain them all.” He connects and unites a kind to its kind above and below, and there is no closeness in the four foundations to each other, but the Creator when He is among them.
228) When those who are called “You are the children of the Lord your God,” from the side of HaVaYaH, sinned, He departed from the letters HaVaYaH and they remained separated. Its correction is to bring the lights closer to the Creator, Yod in Hey is Zivug of Hochma and Bina, and Vav in Hey is Zivug of Tifferet and Malchut.
Likewise, His servants, from the side of Matat, and from the side of the animals, Michael, Gabriel, Uriel, and Raphael, cause by their sins for His Godliness to depart from them. Their correction is to return and bring the Creator back over them, and bring them closer to each other.
Likewise, those who are from four foundations—fire, wind, water, and dust—who are called “the sheep of the Creator,” by their iniquities they cause the Creator to rise from them. The correction is to bring them closer to the Creator.
229) For this reason, He commanded in all of them an offering to the Creator, to unite the letters HaVaYaH that were parted and departed, as it is written, “My bread, which is presented unto Me for offerings made by fire.” Also, “The one lamb you shall offer in the morning and the other lamb you shall offer at twilight.” It is also written, “two turtle-doves, or two young pigeons.” Each kind goes to its kind and connects with it. And the Creator makes everything close in this place, which is the cause of everything, and there is no God besides Him, and no one who can bring the forces close but Him.
230) But the forces of the idol worshipping nations are from the side of separation. Woe to one who causes separation in the letters, in the animals, and in the foundations by his iniquities, for the Creator promptly leaves Israel, and the idol worshipping nations will enter among them. The idol worshipping nations have no closeness to the Creator because there are no offerings abroad, in the place of the nations. For this reason, one who dwells abroad is as one who has no God.
At the time when Moses said these words, all the holy letters descended to him from Atzilut, as well as the holy animals in Beria, and the four foundations in Yetzira and Assiya, and blessed him. They said, “By you, Moses, the Creator descended upon us and brought a kind to its kind. Blessed are you to the Creator in four foundations. Now everything is clarified as it should be established.”
(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)