An Offering for the Lord

50) On the day when the tabernacle was made good, the Creator hurried to be in it. Promptly, “And [the Lord] called unto Moses, and spoke unto him out of the tent of meeting.” “And spoke unto him” means He alerted him that Israel would sin before Him and that this tent of meeting would be mortgaged for their sins and will not persist in their hands, as it is written, “And [the Lord] spoke unto him out of the tent of meeting.” He told him that it was destined to be mortgaged for the sins of Israel and will not persist. But the cure for it is, “When any man of you brings an offering unto the Lord.” Thus, offerings protect everything.

51) The Korban [offering] should have been called Kiruv [bringing closer]. Why is it called Korban? Korban means drawing closer of the holy Ketarim [plural of Keter], the Sefirot, HGT NHYM, which come close together and connect to one another until they all become one, in complete unification, when the Holy Name is properly corrected. When it writes, “An offering unto the Lord,” it means Korban, the drawing closer of those holy Ketarim, HGT NHYM, to HaVaYaH, which is Rachamim, middle line, so the Holy Name is corrected, and to unite it properly, so as to find Rachamim in all the worlds. Then the Holy Name will be crowned in His crowns, meaning that everything will be perfumed.

52) All this is so that the Rachamim will awaken, rather than the Din. This is the reason why He is for HaVaYaH and not for Elokim [God], since HaVaYaH indicates Rachamim and Elokim indicates Din, as Rachamim are what is needed rather than the Din. However, it is written, “The sacrifices of God are a broken spirit.” It writes, “The sacrifices of God,” and not “The sacrifices of HaVaYaH.”

53) Also, it does not write, “The offering of God,” but “The sacrifices of God.” Only the slaughtering is named after Elokim. This is why their slaughtering is in the north, since the north indicates the name Elokim, Din, since offering is to that name, Elokim, which is the side of Gevura, so it would be perfumed and the spirit of Din would be broken, the Din would be weakened, and the Rachamim would overcome the Din. This is why it writes, “The offering of God,” to break the power and assertiveness of a harsh Din.

It writes, “A broken spirit,” so that this forceful spirit of the Din will be broken and its spirit, strength, and assertiveness will not increase. At that time, man should stand on the altar with a broken spirit and be ashamed of his actions, so that this assertive spirit will be broken. It is all in order for the Din to be perfumed and for Rachamim to prevail over the Din.

54) “When any man of you brings an offering unto the Lord.” What is “Of you”? The writing comes to exclude Adam ha Rishon, who made an offering when the Creator created the world. He did not offer cattle or flock, but a horned ox with a single horn. “When any man of you brings an offering,” excluding Adam ha Rishon, who was not one of you.

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

כלכלת המזון - שיחה מס׳ 2

כלכלת המזון - שיחה מס׳ 2

כלכלת המזון - שיחה מס׳ 2

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם