The
Incense
343.
Such
as
that
was
the
incense.
Anyone
who
smelled
that
smoke,
when
that
pillar
of
smoke
would
rise
from
that
smoke
chimney,
he
would
clarify
his
heart
in
a
clear
manner
and
in
the
light,
with
joy
and
good
will,
to
serve
his
master,
and
He
removed
from
him
the
dirt
and
filth
of
the
evil
inclination,
and
he
had
only
one
heart
corresponding
to
his
Father
in
heaven.
344.
Because
the
incense
is
the
breaking
of
the
evil
inclination
on
all
sides,
and
as
the
plate
would
stand
on
the
banner,
so
the
incense
stood
on
the
banner,
for
there
is
nothing
in
the
world
that
will
break
the
Sitra
Achra
except
for
incense.
345.
“And
Moses
said
to
Aaron,
‘Take
the
censer
and
put
fire
in
it
from
the
altar,
and
put
incense,”
since
the
breaking
of
the
Sitra
Achra
is
incense,
since
nothing
is
more
delightful
and
favored
by
the
Creator
than
incense,
and
it
is
destined
to
revoke
the
charms
and
bad
things
from
the
house.
The
smell
and
the
smoke
of
the
incense,
which
people
do
to
that
work
of
magic,
revokes
it,
much
less
the
incense.
346.
It
is
the
decree
of
the
covenant
before
the
Creator,
that
anyone
who
looks
and
reads
the
work
of
the
incense
each
day
is
saved
from
all
the
work
of
magic
in
the
world,
and
from
any
harms,
from
bad
thoughts,
and
from
bad
judgment,
and
from
death.
He
will
not
be
harmed
throughout
that
day
since
the
Sitra
Achra
cannot
control
him,
and
he
must
aim
his
heart.
347.
If
people
knew
how
important
is
the
work
of
the
incense
to
the
Creator,
they
would
take
every
word
from
Him
and
raise
it
as
a
crown
on
their
heads,
like
a
crown
of
gold.
One
who
engages
in
it
to
look
at
the
work
of
the
incense,
and
aims
his
heart
in
it
each
day,
has
a
part
in
this
world
and
in
the
next
world,
and
he
will
remove
death
from
himself
and
from
the
whole
world,
and
will
be
saved
from
all
the
judgments
of
this
world,
and
from
evil
sides
and
the
judgments
of
Hell,
and
the
judgments
of
the
other
Malchut.
348.
When
the
pillar
of
smoke
would
rise
from
the
incense,
the
priest
would
see
the
letters
of
the
holy
name
spreading
in
the
air
and
rising
up
in
the
pillar.
Afterwards,
several
holy
Merkavot
[pl.
of
Merkava]
would
encircle
the
name
from
every
side
until
it
has
risen
and
delighted
whomever
it
delighted.
High
ties
would
be
tied
in
that
incense,
the
Sefirot
of
ZA,
descending
to
draw
to
the
degree
that
shines
from
below
upward,
Malchut.
At
that
time,
Malchut
says,
“Draw
me,
we
will
run
after
you,”
since
the
incense
ties
ties
above
and
below,
to
ZA
and
to
Malchut.
349.
“You
shall
make
an
altar
for
burning
incense.”
There
were
two
altars:
the
altar
of
the
sacrifices
and
the
altar
of
the
incense.
One
was
outside,
and
one
was
inside.
The
altar
of
the
incense
was
inside.
350.
Why
was
the
altar
of
the
incense
called
“an
altar,”
since
no
sacrifices
were
slaughtered
on
it,
and
an
altar
is
called
so
because
there
is
slaughtering
on
it?
It
is
because
it
revokes
and
ties
several
evil
sides,
and
that
Sitra
Achra
was
tied.
Like
the
calf
that
is
tied
for
the
slaughter,
the
Sitra
Achra
was
tied,
so
it
could
not
control
or
slander.
This
is
why
it
was
called
“an
altar.”
351.
When
the
Sitra
Achra
would
see
the
pillar
of
smoke
of
the
incense
rising,
it
would
surrender
and
flee,
and
could
not
approach
the
tabernacle,
Malchut.
Because
of
it,
it
is
oppressed
and
another
does
not
interfere
with
the
joy
of
above,
but
only
the
Creator.
352.
The
Sitra
Achra
does
not
enjoy
the
incense
and
has
no
part
in
it,
as
it
has
in
the
rest
of
the
offerings
and
sacrifices,
since
in
the
rest
of
the
sacrifices,
there
is
a
part
and
closeness
to
everyone
in
that
sacrifice.
But
in
the
incense,
no
one
connects
or
comes
near
but
only
the
Creator,
and
all
the
evil
sides
run
away,
and
the
holy
sides
approach
and
connect
organ
to
organ
to
one
another,
each
one
as
it
should.
353.
Because
the
incense
is
so
favored,
that
inner
altar
on
which
the
incense
is
offered
stands
only
within
the
Temple,
as
this
is
the
altar
where
the
blessings
are
found.
This
is
why
it
is
covered
from
the
eye,
standing
inside.
354.
It
is
written
about
Aaron,
“And
he
stood
between
the
dead
and
the
living,”
since
he
tied
the
angel
of
death
so
he
could
not
control
at
all
or
execute
judgment.
We
were
given
this
sign
that
wherever
we
say
the
work
of
the
incense
with
intention
and
the
will
of
the
heart,
death
does
not
control
in
that
place,
and
they
will
not
be
harmed,
and
idol-worshipers
and
the
rest
of
the
other
degrees
will
not
be
able
to
approach
them.
355.
It
is
written
about
Jacob,
“He
put
his
own
flocks
by
themselves,”
sorting
the
waste
from
the
holy,
and
placing
his
own
part
alone
with
all
the
Merkavot
that
are
suitable
for
him
for
the
holy
faith,
Malchut.
“And
did
not
put
them
with
Laban’s
flock,”
meaning
he
placed
the
part
of
the
rest
of
the
nations
alone
so
they
would
not
mingle
with
the
holy
faith.
The
flocks
that
are
connected
are
those
who
connect
in
one
knot,
who
do
not
mingle
with
the
rest
of
the
nations
and
never
mingle
with
them.
356.
So
is
the
incense,
for
all
the
holy
Merkavot
of
faith,
Malchut,
connect
in
her,
and
all
the
organs,
the
Sefirot,
upper
ones
and
lower
ones,
of
ZA
and
of
Malchut,
connect
with
one
another
since
the
holy
Merkavot
of
below
were
approaching
and
connecting
with
each
other
so
they
would
all
be
in
one
unification,
to
rise
up
to
ZA
in
unification,
as
it
should
be.
357.
All
the
camps
of
the
rest
of
the
nations
spread
and
split
from
one
another.
This
is
why
Israel
are
called
“one
nation,”
since
they
are
in
unity
and
one
connection.
This
is
why
they
are
called
“the
tied
flocks,”
unlike
the
rest
of
the
nations.
358.
It
is
forbidden
to
burn
incense
except
at
the
altar,
and
not
in
another
vessel
besides
the
censer.
One
who
is
pursued
by
judgment
needs
this
incense
and
to
repent
before
his
lord,
since
it
is
help
to
remove
the
judgments
from
himself.
359.
The
judgments
are
removed
from
him
if
he
is
accustomed
to
mentioning
the
incense
twice
daily,
in
the
morning
and
in
the
evening,
as
it
is
written,
“Aaron
shall
burn
fragrant
incense
on
it
every
morning,”
and
it
is
written,
“And
when
Aaron
sets
up
the
lamps
at
twilight,
he
shall
burn
incense.”
This
is
the
existence
of
the
world
below,
and
of
the
world
above.
360.
In
a
place
where
the
work
of
the
incense
is
not
mentioned
every
day,
judgments
of
above
are
on
it,
there
is
ample
plague
in
it,
and
other
nations
govern
it.
This
is
so
because
it
is
written,
“There
shall
be
perpetual
incense
before
the
Lord
throughout
your
generations.”
It
is
ever
standing
before
the
Creator,
more
than
all
the
other
works.
There
is
a
scent
that
rises
from
these
perfumes
because
the
left
line,
from
which
the
illumination
of
Hochma
is
extended,
and
which
is
called
“smell,”
is
already
corrected
from
the
unification
of
right
and
left.
Hence,
the
perfumes
extended
from
there
emit
fragrance
by
themselves,
without
the
correction
of
the
fire.
There
is
a
scent
that
rises
from
the
perfumes
only
by
the
correction
of
the
fire,
which
is
the
incense,
since
the
perfumes
are
extended
from
the
left
line,
which
is
not
corrected
with
the
right.
This
is
why
there
is
a
need
for
the
correction
of
the
fire,
which
is
the
judgments
in
the
screen
of
Hirik
of
the
middle
line,
which
diminish
the
GAR
of
Hochma
that
there
is
in
the
left
without
right,
and
unite
it
with
the
right.
Anyone
who
smelled
that
smoke
from
that
chimney,
since
the
smoke
that
rises
is
from
the
burning
of
the
GAR
of
the
left
without
the
right,
because
of
the
judgments
in
the
screen
of
Hirik,
one
who
smelled
that
correction
would
scrutinize
his
heart
in
a
clear
manner
and
in
the
light,
with
joy
and
good
will,
to
serve
his
master,
scrutinizing
to
serve
his
master
by
revealing
VAK
of
Hochma,
where
there
are
the
joy
and
the
good
will.
He
removed
from
himself
the
dirt
and
the
filth
of
the
evil
inclination,
for
the
evil
inclination
could
no
longer
fail
him
into
drawing
illumination
of
Hochma
from
above
downward,
GAR
of
the
left,
since
they
have
been
burned
entirely.
The
magic
and
all
the
Sitra
Achra
are
drawn
from
GAR
of
the
left.
Since
the
GAR
of
the
left
are
burned
by
the
incense,
the
magic
and
the
Sitra
Achra
are
revoked.
It
will
remove
death
from
him
and
from
the
whole
world
since
through
the
extension
of
GAR
of
the
left,
the
quality
of
judgment
of
the
lock
is
revealed,
from
which
death
is
extended
to
the
whole
world.
Since
the
work
of
the
incense
cancels
the
GAR
of
the
left,
it
also
cancels
death
according
to
the
measure
of
correction,
for
himself
and
for
the
whole
world.
When
the
pillar
of
smoke
would
rise
from
the
incense,
the
priest
would
see
the
letters
of
the
holy
name
spread
out
in
the
air,
as
it
was
revealed
from
the
unification
of
right
and
left
of
the
names,
which
shine
in
illumination
of
VAK
of
Hochma
called
“air,”
the
level
of
Ruach,
which
remained
after
the
burning
of
the
GAR
of
the
left.
They
rise
up
in
the
pillar,
which
would
shine
from
below
upward,
and
not
from
above
downward.
With
this
incense,
high
ties
were
tied,
where
the
forces
of
the
right
and
left
of
above
would
become
tied
and
unite
with
one
another,
and
the
Sefirot
of
ZA
descend
and
are
drawn
by
their
lights
to
Malchut,
who
shines
from
below
upward
since
the
lights
of
ZA
are
extended
in
the
male
light
from
above
downward.
For
this
reason,
the
illumination
of
Hochma
cannot
be
revealed
in
ZA
itself
since
it
shines
only
from
below
upward.
Hence,
it
must
descend
to
Malchut
and
be
revealed
there,
for
she
is
the
one
who
shines
from
below
upward.
The
difference
between
the
incense
and
the
offerings
is
that
in
the
offerings,
in
the
beginning
of
the
coupling
and
the
bestowal
of
the
left
from
ZA
to
Malchut,
GAR
of
the
left
are
revealed,
for
it
is
impossible
for
VAK
to
be
revealed
without
GAR.
However,
they
promptly
disappear
and
only
VAK
of
Hochma
remains.
Nevertheless,
the
revealing
of
these
GAR
of
the
beginning
of
the
coupling,
although
it
departed,
is
sufficient
to
light
a
small
illumination
to
the
Sitra
Achra,
who
is
fed
only
from
GAR
of
the
left.
However,
it
is
very
little
illumination
which
does
not
harm
the
holiness.
Conversely,
in
the
work
of
the
incense,
whose
whole
essence
is
to
burn
the
GAR
of
the
left,
you
find
that
the
Sitra
Achra
has
no
part
in
it.
Moreover,
it
runs
away
so
as
not
to
be
completely
revoked,
and
it
has
no
part
in
it,
as
it
has
in
the
rest
of
the
sacrifices
and
offerings.
This
is
so
because
in
all
the
sacrifices,
there
is
a
part
to
everyone,
even
to
the
Sitra
Achra.
In
the
incense,
no
one
connects
or
approaches
but
the
Creator
alone,
since
all
of
it
comes
only
for
the
burning
of
GAR
of
the
left,
for
revoking
the
Sitra
Achra,
and
to
sustain
the
VAK
of
the
left,
which
is
the
correction
of
the
Creator
Himself,
the
middle
line,
in
order
to
sustain
the
illumination
of
both
of
them,
of
the
right
and
of
the
left,
and
all
the
evil
sides
run
away
for
fear
that
they
might
be
completely
canceled.