The
Fragrance
187.
“The
fragrance
of
your
oils
is
good.”
There
are
many
fragrances.
There
is
a
fragrance
that
ascends
from
below
upward,
like
the
fragrance
of
the
offerings,
which
is
a
fragrance
that
rises
and
ties
ties
with
one
another,
and
cascades
in
one
another,
combining
in
one
another
on
the
descent
until
everything
becomes
one
tie
and
one
light.
188.
There
is
another
fragrance,
which
is
the
Messiah
king,
as
it
is
written,
“And
will
smell
in
the
fear
of
the
Lord.”
This
is
a
smell
that
connects
to
the
fragrance
of
the
offering.
The
fragrance
of
the
offering
is
the
illumination
of
Hochma
that
rises
from
below
upward,
from
the
left
line,
and
unites
with
the
right,
and
becomes
one
with
it.
At
that
time,
the
illumination
of
Hassadim
on
the
right
descends
incorporated
in
the
illumination
of
Hochma
on
the
left,
and
shines
to
all
the
worlds.
The
fragrance
of
the
offering
is
a
fragrance
that
ascends,
illumination
of
Hochma
that
shines
only
from
below
upward,
and
ties
ties
with
one
another,
where
the
left
line
connects
and
unites
with
the
right
line,
and
the
right
with
the
left.
They
cascade
in
one
another,
where
the
illumination
of
the
right,
incorporated
with
the
left,
cascades
and
descends,
and
shines
to
all
the
worlds
until
the
right
and
the
left
become
one
tie
and
one
light
under
the
control
of
Hassadim.
There
are
three
states
in
the
offering,
as
it
is
written,
“An
offering
made
by
fire,
a
fragrance.”
Then
there
is
a
different
fragrance,
which
is
the
Messiah
king.
This
fragrance
connects
to
the
fragrance
of
the
offering,
which
the
fragrance
that
the
Messiah
king
uses,
as
it
is
written,
“and
smelled
in
the
fear
of
the
Lord.”
This
is
the
fragrance
in
the
three
phases,
“An
offering
made
by
fire,
a
fragrance,”
which
is
written
about
the
offering.
189.
“An
offering
made
by
fire,
a
fragrance
to
the
Lord.”
“An
offering
made
by
fire”
is
outside
the
connection,
for
the
nourishments
and
the
light
of
the
hosts
and
the
camps
of
fire
were
restricted
at
noon.
The
fragrance
is
in
front
of
it,
which
is
why
it
connects
in
the
front
and
shines
in
the
holy
covenant.
This
is
why
he
is
called
the
Messiah
king,
which
is
a
fragrance
from
among
those
high
perfumes.
There
are
two
states
in
Malchut.
In
the
first
state,
she
grips
the
left
line
of
Bina,
in
which
there
is
illumination
of
Hochma,
and
she
is
left
without
right,
Hochma
without
Hassadim,
as
big
as
him,
as
it
is
written,
“the
two
great
lights.
For
this
reason,
she
cannot
shine
to
the
lower
ones
since
Hochma
without
Hassadim
cannot
shine.
Hence,
she
is
full
of
judgment,
and
then
she
is
a
burning
fire,
and
she
is
in
the
complaint
of
the
moon.
To
correct
that,
she
was
told
“Go
and
diminish
yourself,”
and
then
she
diminished
herself
and
descended
into
a
dot
under
Yesod
of
ZA.
This
is
the
second
state,
and
she
is
built
anew
into
the
Nukva
of
ZA,
to
make
a
coupling
with
him
face-to-face,
which
is
the
completion
of
the
wholeness
of
Malchut
before
the
end
of
correction.
There
is
a
merit
to
the
first
state,
when
she
receives
Hochma
from
the
left
line
of
Bina,
whereas
in
the
second
state,
she
can
no
longer
receive
from
Bina
and
she
has
nothing
of
her
own,
and
must
receive
everything
from
her
husband
ZA.
But
then
there
is
a
merit
to
the
second
state,
when
she
is
face-to-face
with
ZA
and
shines
Hochma
and
Hassadim
to
the
lower
ones,
whereas
in
the
first
state,
although
she
receives
complete
Hochma
from
the
left
line
of
Bina,
she
cannot
shine
to
the
lower
ones
since
she
is
darkness
and
not
light
because
the
Hochma
in
her
could
not
shine
due
to
lack
of
Hassadim.
The
name
“offering
made
by
fire”
is
outside
the
connection,
meaning
that
the
left
and
right
in
it
are
not
connected
in
her
together,
but
she
is
rather
left
without
right,
which
is
the
first
state
of
Malchut.
The
nourishment
and
the
light
of
the
armies
and
camps
that
are
extended
from
her
in
that
state,
which
are
of
fire
due
to
the
profusion
of
judgments
in
them,
are
crumpled
and
restricted
at
noon.
That
is,
although
the
Hochma
shines
in
her
from
the
left
line
of
Bina
in
the
full
wholeness,
like
the
sun
at
noon,
their
nourishment
and
light
are
nevertheless
crumpled
and
restricted
due
to
the
lack
of
Hassadim
in
Malchut,
since
Hochma
does
not
shine
to
the
lower
ones
without
Hassadim.
This
is
why
that
state
is
implied
by
the
name
“offering
made
by
fire,”
implying
fire
and
judgments.
Although
Malchut
departs
from
that
state
and
comes
to
the
second
state,
nevertheless,
there
is
no
absence
in
the
spiritual,
and
the
first
state
remains
in
her,
as
well,
but
in
posterior
and
in
externality,
the
point
of
posterior.
For
this
reason,
the
fragrance
is
in
front
of
it,
of
the
offering
made
by
fire.
“An
offering
made
by
fire”
is
posterior
and
externality,
the
first
state
of
Malchut.
However,
the
fragrance
concerns
the
second
state
of
Malchut,
the
internality.
This
is
why
it
connects
in
front
and
shines
in
the
holy
covenant,
where
here,
in
the
internality,
the
right
and
left
connect
with
one
another
and
shine
in
all
the
wholeness.
This
is
done
for
her
in
the
holy
covenant,
Yesod,
the
middle
line,
below
the
Tabur,
which
connects
right
and
left
with
one
another.
In
that
fragrance
of
the
second
state
of
Malchut,
he
is
called
the
Messiah
king,
and
it
is
written
about
him,
“and
smelled
in
the
fear
of
the
Lord.”
That
state
of
Malchut
is
called
the
anterior
point.
This
explains
the
words
“an
offering
made
by
fire,
a
fragrance,”
where
the
fire
is
the
posterior
point
in
the
first
state,
when
she
is
full
of
judgments
like
fire,
and
is
therefore
called
“fire,”
and
then
there
is
no
fragrance
in
her,
illumination
of
Hochma,
and
fragrance
is
the
anterior
point,
which
is
in
the
second
state,
when
left
and
right
are
connected
together
through
the
middle
line,
Yesod.
At
that
time,
illumination
of
Hochma
shines
in
her,
which
is
called
“fragrance,”
from
below
upward.
190.
The
name
“fragrance”
is
illumination
of
all
the
upper
colors—white,
red,
green—HGT,
of
the
glory
of
Israel,
ZA,
who
is
the
beauty
of
everything.
This
is
the
upper
contentment
from
Bina,
which
is
on
him
and
shines
for
him,
for
HaVaYaH,
the
king
of
everything,
Bina.
Everything
connects
with
one
another
and
shines
in
one
another
to
be
one,
in
the
joy
of
everything
in
the
offering.
The
name
“fragrance”
implies
the
three
lines
of
ZA,
which
extend
the
illumination
of
Hochma,
the
illumination
of
all
the
upper
colors—white,
red,
green—HGT
of
ZA,
which
are
above
Malchut.
Because
of
the
three
lines
in
him,
ZA
is
called
“the
glory
of
Israel,”
as
he
is
the
beauty
of
everything
since
he
is
the
source
of
the
illumination
of
Hochma,
which
is
called
“beauty,”
and
from
whom
everyone
receives.
However,
the
source
is
in
Bina
and
not
in
ZA,
but
the
upper
spirit
that
is
in
Bina
is
on
ZA
and
shines
for
him.
This
is
why
ZA
is
regarded
as
the
source.
It
concerns
the
spirit
of
Bina,
which
is
on
ZA
in
his
three
lines,
and
in
that
respect,
ZA
is
regarded
as
the
source
of
the
illumination
of
Hochma.
The
three
phases
in
the
verse,
“An
offering
made
by
fire,
a
fragrance
to
the
Lord,”
are
clarified.
The
offering
made
by
fire
is
the
posterior
point,
the
fragrance
is
the
anterior
point,
and
both
are
the
two
states
of
Malchut.
Fragrance
is
the
three
lines
in
ZA,
the
origin
of
bestowal
of
illumination
of
Hochma.
These
three
phases
connect
with
one
another
to
reveal
the
illumination
of
Hochma
in
the
offering,
for
although
the
fragrance,
illumination
of
Hochma,
is
revealed
only
in
the
second
state
of
Malchut,
at
that
time,
she
still
needs
to
use
the
vessels
of
the
first
state,
since
the
vessels
of
the
second
state
are
unfit
to
receive
Hochma.
Thus,
these
two
phases
need
each
other,
since
in
the
first
state
alone
there
is
no
disclosure
of
the
fragrance
due
to
lack
of
Hassadim,
and
in
the
second
state
alone
there
are
no
vessels
for
reception
of
Hochma.
Hence,
they
both
become
one
for
reception
of
Hochma,
and
receive
the
Hochma
from
phase
three,
which
is
a
fragrance,
meaning
the
three
lines
of
ZA.
Although
ZA
bestows
Hochma,
the
Hochma
is
not
received
in
him,
but
only
in
Malchut.
Thus,
“An
offering
made
by
fire,
a
fragrance,”
are
connected
to
each
other
during
the
revealing
of
the
Hochma.
The
vessels
are
from
the
offering
made
by
fire,
the
fragrance
is
the
place
of
the
revelation
of
Hochma;
the
fragrance
is
the
giver,
and
everything
connects
to
one
another
and
shines
in
one
another
to
be
one,
in
the
joy
of
all
in
the
offering.
With
the
illumination
of
Hochma,
which
is
the
fragrance
revealed
upon
making
the
sacrifice,
all
three
phases
must
connect,
“An
offering
made
by
fire,
a
fragrance,”
with
one
another,
for
if
one
of
them
were
missing,
the
illumination
of
Hochma
would
not
be
able
to
be
revealed.
191.
The
fire
on
the
outside,
in
the
restricted
place,
is
the
offering
made
by
fire.
Several
armies
and
camps
are
restricted
from
that
fire,
and
blaze
in
several
kinds
to
several
sides,
and
all
return
and
are
restricted
in
the
offering,
and
return
and
come
in
that
fire.
192.
Hence,
they
return
and
come
in
the
fire,
in
the
offering,
since
they
are
all
with
shields
and
judgments,
and
when
they
return
in
the
offering,
they
are
akin
to
anger
that
comes
out
of
the
nostrils
and
returns
to
its
place
after
its
anger
has
subsided.
As
those
armies
and
camps
of
the
first
state
of
Malchut
blaze
and
are
restricted
in
their
place,
so
the
high
and
holy
armies
and
camps,
which
are
extended
from
ZA—who
are
those
with
contentment
and
good
will—shine
and
return
to
connect
in
the
light,
inside
that
letter
Hey,
Malchut.
And
all
of
them,
these
in
those,
the
camps
of
the
first
state
and
the
camps
of
ZA,
and
one
in
the
other
in
one
connection,
are
called
“an
offering
made
by
fire,”
the
fire
of
the
Lord,
which
is
the
contentment
and
the
nourishment,
and
the
light
that
shines
to
all
sides.
The
name
“offering
made
by
fire”
is
not
about
the
vessels
of
the
first
state
of
Malchut
when
they
are
empty
and
restricted
from
light,
but
about
the
vessels
of
the
first
state
of
Malchut,
which
already
receive
the
light
from
ZA,
for
at
that
time,
Malchut
is
called
Hey
and
not
Dalet.
“An
offering
made
by
fire”
has
the
letters
of
“fire
of
the
Lord”
[in
Hebrew].
Fire
implies
the
vessels
of
the
first
state,
when
they
return
to
awaken
in
the
fire
of
their
judgments
in
the
offering,
when
the
awakening
of
the
judgments
and
the
darkness
that
they
had
in
the
first
state
of
Malchut
now
causes
them
the
great
adhesion
with
ZA
with
great
thirst,
as
the
advantage
of
the
light
from
within
the
darkness.
At
that
time,
Malchut
is
the
Hey,
implying
that
she
is
filled
with
abundance.
The
fire
in
the
externality
of
Malchut
in
the
first
state,
which
is
the
place
that
is
restricted
of
light,
is
the
one
called
“offering
made
by
fire,”
where
from
the
fire
of
the
judgments,
the
light
and
the
nourishment
of
the
camps
and
the
armies
extended
from
Malchut
in
that
state
is
restricted.
Several
kinds
of
judgment
to
several
sides
gather
there,
and
they
are
all
restricted
again
in
the
offering
and
come
in
that
fire
once
again.
All
the
armies
and
camps
and
the
vessels
of
the
first
state
of
Malchut
awaken
in
their
judgments
once
again,
in
the
offering,
for
then
Malchut
approaches
for
a
coupling
with
ZA,
which
is
why
she
is
called
“an
offering.”
Their
judgments
reawaken
since
they
are
all
with
shields
and
judgments,
meaning
they
are
all
in
the
phase
of
judgments,
and
when
they
reawaken
the
judgments
in
the
offering,
it
is
akin
to
anger
that
comes
out
of
the
nostrils
and
returns
to
its
place
after
the
anger
has
subsided.
This
is
so
because
once
the
anger
has
been
sweetened,
it
reawakens
in
its
place
in
order
to
increase
its
sweetening.
So
it
is
here:
As
those
armies
and
camps
that
are
extended
from
the
first
state
of
Malchut
blaze
in
judgments
and
are
restricted
in
their
place
in
the
first
state,
so
the
high
and
holy
armies
and
camps,
which
are
the
Sefirot
and
the
forces
extended
from
ZA,
which
bestow
contentment
and
good
will,
shine
once
more
to
connect
in
Malchut
in
a
coupling
called
Hey,
and
not
Dalet.
And
all
of
them,
the
armies
and
the
vessels
of
the
first
state
of
Malchut,
and
those
of
ZA
that
are
filled
with
light,
when
they
are
connected
in
one
connection,
the
armies
and
vessels
of
the
first
state
are
called
“an
offering
made
by
fire,”
which
is
the
contentment
and
the
nourishment
and
the
light
that
shines
to
all
the
sides,
at
which
time
Malchut
is
in
the
contentment
and
the
nourishment
and
light
that
she
receives
from
ZA.
193.
Fragrance
is
a
point
in
the
anterior,
since
“an
offering
made
by
fire”
is
the
posterior
point,
Malchut
from
the
first
state,
and
the
fragrance
is
the
anterior
point,
Malchut
from
the
second
state,
the
holy
covenant,
for
the
anterior
point
is
adhered
to
the
holy
covenant,
Yesod.
It
is
called
“fragrance”
since
the
fragrance
is
from
the
upper,
holy,
hidden
perfumes
which
are
not
revealed
because
fragrance
is
the
illumination
of
Hochma,
which
is
not
revealed
in
the
upper
Sefirot
above
Malchut.
When
the
upper
perfumes,
the
illumination
of
Hochma
in
the
Sefirot
of
ZA,
are
on
Malchut,
she
smells
them,
as
one
who
smells
the
scent
of
the
myrtle.
This
is
so
because
HGT
of
ZA
are
called
myrtles,
and
illumination
of
Hochma
is
the
fragrance
emitted
from
the
myrtle,
which
is
bestowed
from
ZA,
who
is
called
“myrtle.”
Hence,
the
anterior
point
is
called
“fragrance
that
emerges
from
the
myrtle”
because
the
illumination
of
Hochma
in
it
is
received
from
the
myrtle,
ZA.
194.
Fragrance
is
the
place
on
which
the
upper
spirit,
Bina,
descends
and
stays,
meaning
HGT
of
ZA,
so
that
HGT
will
be
an
upper
Merkava
[structure/chariot]
for
Bina,
in
seventy-two
name
that
emerge
from
the
three
verses
“And
journeyed…”
“And
came…”
“And
pitched…”
which
are
HGT
of
ZA.
And
the
upper
Merkava
is
all
one
knot,
for
the
three
lines
HGT
are
connected
in
one
tie,
as
it
is
written,
“a
fragrance
for
the
Lord,”
for
all
to
be
in
one
light.
This
is
why
it
is
called
“fragrance,”
a
scent
that
emerges
from
HGT
of
ZA,
which
are
called
“fragrance.”
“An
offering
made
by
fire”
is
the
posterior
point
of
ZA
that
is
already
corrected
in
a
coupling.
Fragrance
is
Malchut
in
the
second
state,
the
anterior
point
where
the
scent
is
revealed.
The
fragrance
is
HGT
of
ZA
in
the
name
AB
in
them,
for
the
Hey,
the
unification
of
all
in
one
light
under
the
control
of
the
light
of
Hassadim.
195.
“The
fragrance
of
your
oils
is
good.”
In
every
place,
scent
is
from
an
ascent
that
stands
on
another,
lower
degree.
“The
fragrance”
is
a
fragrance
from
the
upper
one,
since
the
fragrance
is
the
top
dot
that
stands
in
concealment
from
he
who
is
more
hidden
than
all
who
are
hidden,
who
is
completely
unknown.
That
dot
is
a
scent
from
that
place
that
is
the
most
concealed.
Because
of
this
fragrance,
all
the
oils
and
the
perfumes
shine.
They
are
called
“good”
because
it
sustains
them,
so
they
will
all
be
one
connection
and
shine
as
one.
196.
Otherwise,
they
are
not
called
“good,”
since
when
that
upper
fragrance
enters
the
deep
river,
Bina,
in
concealment,
and
fills
it
properly,
all
the
degrees
are
called
good.
Scent
is
illumination
of
Hochma.
Its
origin
is
in
the
left
line
of
YESHSUT.
Hochma
of
the
left
line
of
YESHSUT
cannot
shine
due
to
lack
of
Hassadim,
except
when
ZA
ascends
for
MAN
to
YESHSUT
and
unites
the
two
lines
of
YESHSUT,
and
the
Hochma
is
incorporated
with
Hassadim.
At
that
time,
the
Hochma
can
shine.
You
find
that
the
scent,
the
illumination
of
Hochma,
emerges
through
the
ascent
of
the
lower
one,
ZA,
to
the
upper
one,
Bina.
In
all
the
places,
the
scent,
illumination
of
Hochma,
emerges
through
the
rising
of
a
degree
below
it
through
raising
the
MAN
of
ZA
to
YESHSUT.
“The
fragrance
of
your
oils
is
good”
is
fragrance
from
the
upper
one.
The
fragrance
is
revealed
by
drawing
from
the
degree
that
is
above
YESHSUT,
which
is
upper
AVI,
since
the
fragrance
is
the
top
dot,
upper
AVI,
which
always
stands
in
concealment
and
suckles
from
the
most
hidden,
who
is
unknown,
which
is
called
RADLA.
Similarly,
AVI
are
fragrance
when
they
receive
Hochma
from
the
most
hidden,
which
is
HS
of
AA,
and
bestow
upon
YESHSUT.
For
this
reason,
this
scent,
all
the
oils
and
perfumes,
shine
and
are
called
good,
for
all
the
degrees
that
receive
illumination
of
the
upper
fragrance
from
YESHSUT
are
called
good,
since
the
upper
fragrance
sustains
them.
When
AVI
enter
and
bestow
the
upper
scent
to
YESHSUT
and
fill
them,
all
the
degrees
that
receive
from
YESHSUT
are
called
“good.”
All
this
is
in
GAR
of
YESHSUT,
where
they
can
receive
the
Hochma
from
AVI
although
it
is
without
Hassadim,
since
only
in
ZAT,
Hochma
cannot
shine
without
Hassadim,
but
in
GAR,
they
can
shine
without
Hassadim,
as
well.
Hence,
AVI
can
draw
for
them
Hochma
from
HS
of
AA
and
fill
them
although
she
is
without
Hassadim.
Conversely,
in
ZAT
of
YESHSUT,
where
Hochma
cannot
shine
without
Hassadim,
the
Hochma
is
therefore
filled
with
judgments,
a
dispute
between
the
right
and
left
occurs,
and
she
is
not
completed
unless
through
a
lower
degree,
ZA,
which
rises
to
them
as
MAN
and
unites
the
right
and
the
left
with
one
another.