The Palace of the Meaning of the Offering

944) Like the sacrifice for Azazel, as it is written, “And confess over him all the iniquities of the children of Israel,” so it is here, there is the conduct of confession of iniquities. It is so because when the offering mounts the altar and is not sent to the desert like the Azazel, it doubly deserves confession of iniquities. For this reason, one ascends to his place, and one ascends to his place; one is considered a man, and one is considered a beast, as it is written, “Man and beast, You deliver, O Lord.”

945) The pan-offering and all the other offerings should evoke the holy spirit by the will of the priests, the singing of the Levites, and the prayer of Israel. All the other litigators, who cannot rule the Din that was given to them, are satisfied by that smoke, oil, and flour that is mounted on the altar. It is all done at once; it is all done with faith, to bestow upon each other, so that right and left will bestow upon each other and will be complemented by one another, to elevate the illumination of Hochma that must be raised from below upward through Ein Sof.

946) Rabbi Shimon said, “I raise up my hand in prayer.” He prayed that the disclosure of those secrets would be pleasing to the Creator. When the upper will, up above, in Keter de AA, is on that will that is unknown and never perceived, which is RADLA who corrects Keter de AA, the blocking Rosh is higher up. That Rosh emanated what it emanated, and it is unknown, for it is Mocha de Avira [air] de AA, and it illuminated what it illuminated. It is all in concealment, which is Mocha Stimaa de AA.

947) The will of the upper thought, Keter de AA, is to chase RADLA and illuminate from him. Yet, a Parsa was spread between RADLA and Keter AA, and out of that Parsa, by the pursuing of the upper thought, by the pursuing of Keter de AA to obtain the light of RADLA, the light comes but does not reach him, since the Parsa detains it. Also, whatever illuminates in the Parsa illuminates, and not from the Parsa downward. At that time the upper thought illuminates in concealed illumination, which is not known for Mocha Stimaa. And the thought itself, which is Keter de AA, is considered “did not know.”

948) Then that illumination of the unknown thought struck the illumination of Parsa that stands and illuminates in three diminutions, which are from what is unknown, Mocha de Avira, not known, Keter, and not revealed, Mocha Stimaa. Thus, the illumination of the thought that is not known, RADLA, struck the light of the Parsa and they illuminate together.

949) Nine palaces were made in RADLA, since three heads are included in one another, which became nine palaces. Yet, these palaces are neither lights nor spirits, nor are they souls, and there is no one to stand in them. The will of all nine lights that are all standing is in the thought of AA, which is one of them in the count of nine.

The desire of all of them is to chase the nine palaces in RADLA, while nine lights are standing in the thought of AA. But the nine in RADLA are neither attained nor known, since those nine palaces of RADLA do not stand in the will or in the upper thought, which is AA. They perceive it and do not perceive. All the secrets of the faith stand in those nine palaces of RADLA, and all those lights from the upper thought, AA and below, are all called Ein Sof, since here the lights reach and do not reach, and are not known. There is neither will nor thought here.

950) When the thought that is not known from whom it illuminates—Mocha de Avira—illuminates, it was clothed and concealed inside Bina, and illuminates to whom it illuminates. They enter one another until they are all mingled as one.

951) When the offering ascends, everything connects to one another and illuminates in one another. At that time all those degrees are in ascent, and the thought is crowned in Ein Sof, since that illumination from which the upper thought illuminates, in which he did not know at all, is called Ein Sof, from whom he stands, illuminating to whomever he illuminates. Everything stands on that.

952) This Sitra Achra is the one called “end of all flesh.” As there is a connection above in joy—in Bina and in AA—so it is below—in ZON and in BYA. The connection with one another is done gladly, willingly, to bring satisfaction to all above and below, and Ima stands over Israel as it should be.

953) Every beginning of a month, when the moon is renewed, when Malchut renews her Zivug with ZA, this “end of all flesh” is given another portion, a he-goat of beginning of a month, in addition to the ordinary offerings, to engage in it and to use his portion. Then the side of Israel remains for them alone, so they will unite with their King.

954) A he-goat is offered because he is the portion of Esau, as it is written, “Behold, Esau my brother is a hairy man” [Seir means both “he-goat” and “hairy”]. This is why he is using his portion, and Israel use their portion. This is why it is written, “For the Lord has chosen Jacob unto Himself, Israel for His Segula [virtue/merit/power].”

955) “The end of all flesh” always wishes only for flesh, hence the correction of the flesh is always toward him, and this is why he is called “the end of all flesh.” When he rules, he rules over the body, and not over the soul. The soul ascends to her place, and the body is given to the end of all flesh, like the offering, when the desire ascends to ZON and the flesh ascends to the end of all flesh.

956) A person who is righteous, he himself is the offering to atone. And one who is not righteous is not so, since there is a flaw in him, as it is written, “Whatever has a blemish, you shall not offer, for it will not be accepted for you.” Hence, the righteous is an atonement in the world and really an offering. Happy are the righteous in this world and in the next world.

957) It is written, “And the cloud covered the tent of meeting.” It is so because when the cloud covered the tabernacle, Divinity was in the land, and the spirit of Tuma’a, which is the end of all flesh, passed away from the world. He departs and enters the hole of the great deep, and the holy spirit is over the world, as it is written, “And the cloud covered the tent of meeting.”

958) It is also written, “And Moses could not come to the tent of meeting, for the cloud was over it,” since the holy spirit was over the world and the spirit of Tuma’a departed, except if the wicked extend it on the world as before. But if they do not extend it, it is absent.

959) In the future, the Creator will remove it from the world, as it is written, “He will swallow up death forever, and the Lord God will wipe tears away from all faces, and remove the reproach of His people from all the earth, for the Lord has spoken.” It is also written, “And I will remove the impure spirit from the earth.”

קבלה מדיה

קבלה מדיה

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

תחושת ניכור

תחושת ניכור

תחושת ניכור

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