Israel Provide for Their Father in Heaven

98) When there are nourishments below, there are nourishments above. It is like a king who fixed a meal for himself but did not fix one for his servants. After he fixes for his servants, he eats his own meal, as it is written, “I have eaten my honeycomb with my honey,” which is the King’s meal. “Eat, friends; drink, drink abundantly, O beloved” is His servants’ meal, and the meal is from the scent of the offering, when the scent of the offering would come up.

This is why it is called, “A sweet savor unto the Lord.” The savor is illumination of Hochma from the left. This is for His servants. The sweetness is illumination of Hassadim from the right, and this is for the Creator. This is why the King’s meal was delayed because of His servants’ meal. For this reason, we learned that Israel provide for their father in heaven, since He does not eat before he sets up the meal for His servants, and only the souls of the righteous eat from the King’s meal.

ZA is always in a state of delighting in mercy, for He delights in Hassadim and not in Hochma. He receives Hochma only to bestow upon Malchut, and to His servants, which are the Merkava [chariot/assembly] to Malchut. Also, it is known that Hassadim without Hochma lack perfection, they are VAK without Rosh. Hence, ZA does not receive its illumination of Hassadim before He imparts illumination of Hochma for His servants, which depend on Malchut, for then His Hassadim are mingled with Hochma and become Rosh and GAR.

It is written that the scent is to His servants, meaning illumination of Hochma, called “scent,” and sweet is to the Creator, meaning Hassadim, which are called “sweet [savor].” This is why the King’s meal was delayed because of His servants’ meal. Had He received the Hassadim, meaning His meal, before He set up the meal of illumination of Hochma for His servants, His Hassadim would have been without any Hochma at all; they would be VAK without a Rosh. This is why He first waits to correct and extend the meal of illumination of Hochma for His servants, and then His meal of Hassadim is included “by the way” with the illumination of Hochma that He extended for His servants, and the Hassadim become GAR.

It turns out that Israel, who are His servants, provide for their Father in Heaven. It is because of them that His meal is complete with GAR, although His own meal of Hassadim is not for Himself, but to bestow upon the lower ones.

It is written that the souls of the righteous eat from the King’s meal. This is so because if His servants receive the discernment of scent, illumination of Hochma, who receives the Hassadim from the meal of the Creator? The souls of the righteous, which extend from ZA, are the ones who receive the Hassadim from ZA. But the ordinary Israel receive from the illumination of Hochma that is mingled with Hassadim, meaning scent, since they are dependent upon Malchut.

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ניהול עצמי ופיתוח אישי על פי השיטה האינטגרלית

ניהול עצמי ופיתוח אישי על פי השיטה האינטגרלית

ניהול עצמי ופיתוח אישי על פי השיטה האינטגרלית

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