Tzav [Command]

This Is the Law of the Burnt-Offering

1) “Command Aaron and his sons, saying, ‘This is the law of the burnt-offering.’” This burnt-offering elevates and connects the assembly of Israel above, and its Dvekut [adhesion] with the next world, Bina, thus making everything one, in one connection, in joy. And because it rises up to Bina, it is written, “This is the law,” male and female together, ZA and Malchut, written Torah and oral Torah, rising in love to Bina, since “this” is Malchut, the oral Torah, and “law” is ZA, the written Torah.

2) When the north side awakens, Gevura de [of] ZA, the left line, it is written, “His left is under my head,” meaning that Malchut receives from the left line of ZA. Then the Malchut rises with love and crowns in the right of ZA, Hesed, and connects in the middle line, in the middle line of ZA, Tifferet de ZA, and everything shines from within the holy of holies, Bina. This is from within man, by the will of the priests, the right line, and with a prayer of Israel, the middle line, and the song of the Levites, the left line.

3) A burnt-offering is the holy of holies, the upper Ruach, Bina, since three Ruchot [plural of Ruach] are tied together in the offering:

A) The lower Ruach is called “the spirit of holiness,” Malchut.

B) The Ruach in the middle is called “the spirit of Hochma and Bina [wisdom and understanding], ZA, a son to Hochma and Bina. Also, it is called the lower Ruach, since it is lower compared to Bina. However, this Ruach comes out of the Shofar [horn] that consists of fire and water.

C) The upper Ruach is hidden in secret, Bina, and all the holy Ruchot exist in it. Also, all the Panim [faces] shine from it and hence the burnt-offering returns to the actual Ruach.

4) Afterwards, the external ones are satiated and settle for the beast that is offered, to connect another Ruach [spirit/wind] in Kedusha [holiness], which is within them, inside the impurity, through the tallow and the fat that they sacrifice. For this reason, the offering is the holy of holies. The rest of the sacrifices are to make peace in the whole world, from several sides, and to remove the litigants in the world and illuminate out of the desire to be perfumed. They are called “light holies” [as in light-weight] because they are not crowned above in the holy of holies, which is Bina. Hence, they are light holies and their slaughter is in any place. However, an offering that is the holy of holies is not as the rest of the sacrifices, for all its deeds are holiness.

5) “And the priest shall put on his linen garment.” These are special garments for Kedusha [holiness]: Bad [cloth/linen], like Badad [alone/isolated], which is dedicated to Kedusha. It is written, “And he shall bathe his flesh in water and wear them.” Holy is the holy of holies, when everything rises and crowns in the holy of holies, Bina, in one connection. Afterwards, the spirit of impurity, which defiles everything, passes away and does not govern or approach the Temple. It passes from all the sides of Kedusha and everything remains only in holiness.

Turtledoves and Young Pigeons

6) “Man and beast You deliver, O Lord.” Thus, man rises from the side of man through the desire and the prayer. And a beast, from the side of the beast, is sacrificed on the altar. This is why it is written, “If any man of you brings an offering.” Indeed, man’s offering is of the desire and the prayer, to tie a connection above, as man, and then from the beast. It is all in the verse, “Man and beast You deliver, O Lord,” that man’s offering and an offering of a beast are required. This is what the Creator did when He created the world—man and beast.

7) But it is written, “Let birds fly above the earth.” Sacrifices are made of them, and even burnt-offerings, as it is written, “But if his offering to the Lord is a burnt offering of birds, then he shall bring his offering from the turtledoves or from young pigeons.” Thus, with birds, it is not quite as you say about the beast. Of all the fowls, only turtledoves and young pigeons are sacrificed. However, what is kosher [qualified/permissible] in one is disqualified in the other. The red is kosher in turtledoves and disqualified in young pigeons. The young pigeons are right [side]; turtledoves are left. Hence red is kosher in it because it implies to the left.

8) “Let birds fly above the earth” are the Merkava [assembly]—angels Michael, Gabriel, Uriel, and Raphael—who are called “fowl.” The spirit of holiness, Malchut, rises in them, ascending above to ZA for a Zivug. They are two—one to the right and one to the left, “birds” to the right, Michael, and “will fly” to the left, Gabriel.

9) This is why two are sacrificed—turtledoves and young pigeons, Michael and Gabriel—to elevate the spirit of holiness, Malchut, to ZA. And the left of ZA crowns and feeds below, to that left side of Malchut, and the right to the right. And a woman connects to her husband, Malchut in ZA, to become one, and everything rises and connects together above and below, and the Creator rises and is sublime alone.

10) The poor, who sacrificed turtledoves and young pigeons, does not give a share to nourish the worlds, but to unite above. However, everything is above and below, each connecting to his side.

How High Does the Dvekut [adhesion] of the Priests, Levites, and Israel Rise?

11) The tie of everything is tied in the holy of holies, in Bina, to illuminate. How high does the Dvekut of the desire of the priests and the Levites and Israel rise?

12) Their Dvekut rises through Ein Sof because any connection and unity and perfection is to conceal in humbleness, which is unattained and unknown, and in which there is the desire of all desires. Ein Sof is not about to become known or to become finite, nor is it to be a beginning. It is not like Ein [naught/nil], Keter, the first, who elicited a Rosh [head/beginning] and a Sof [end]. Rosh is the uppermost point, the hidden Rosh of everything, which stands within the thought, Hochma, who is called Resheet [beginning]. Also, Hochma was emanated from the Keter, who is called Ein, and made Sof, Malchut, who is called “the end of the matter.” But in Ein Sof, there is no Sof [end].

13) There are neither desires nor lights, nor candles in Ein Sof. All those lights and candles in Atzilut depend on Ein Sof. They exist in them but they are not to be attained. Those that are known and unknown, that can be spoken of in terms of knowing are but the high, concealed desire, which is called Ein, Keter, but in Ein Sof, there is no knowing whatsoever.

14) When the uppermost point, Hochma, and the next world, Bina, rise in their illumination, they know only scent, VAK de Hochma, and not GAR de Hochma, as one who smells a scent and is perfumed. This is not considered contentment, which is considered fragrances, as it is written, “And I will not smell your sweet odors.” Thus, scent and fragrance are two things. A fragrance means the smell of the desire, meaning all those desires of prayer, the desire for singing, and the will of the priest. All of them are man, and then they all become one will, and that one is called “fragrance,” desire. Then, everything connects and illuminates together as it should.

15) This is the reason why this other side was given to the priest, as it is written, “Command Aaron and his sons, saying, ‘This is the law of the burnt-offering.’” A command is always idolatry, Sitra Achra. And here it was made possible for him to burn that evil thought and remove it from the Kedusha [holiness] by that desire that rises up, with that smoke and with those burning milks, to remove them from the holiness. And that command, the Sitra Achra, stands in their authority to separate him from the holiness through this sacrifice.

However, it is written, “Command the children of Israel.” How can it be interpreted that “command” is the Sitra Achra? The Sitra Achra stood in their authority, for as long as Israel do their Maker’s will, the Sitra Achra cannot govern them.

16) “Command Aaron” comes to crown that spirit of holiness up above, separate the spirit of impurity and lower it down from Israel by desire and prayer, and from the priests in the act of sacrificing the sacrifice, each by what is appropriate for him.

17) This verse proves about them, for it is written, “Command Aaron and his sons, saying.” “Command” is idolatry, the spirit of impurity. “Saying” is a woman who is regarded as fearing the Creator, Malchut. This is why everything was said to crown the Malchut and to lower the Sitra Achra. And the priest is poised to correct everything, as it is written, “Man and beast You deliver, O Lord.”

This Is the Law of the Burnt-Offering

18) Happy are the righteous in this world and in the next world, who know the ways of Torah, and who follow it on the path of truth. It is written about them, “The Lord, by them they live.” “By them” are the ways of Torah. “Live” means that they will exist in this world and in the next world.

19) It is written, “This is the law of the burnt-offering.” “This is the law” is the assembly of Israel, Malchut. “The burnt-offering” rises and is crowned up above to connect, up to the place called “the holy of holies,” Bina.

20) “This is the law” is the assembly of Israel, Malchut. “The burnt-offering” is an evil thought that comes up in one’s thought to divert him from the way of truth. It is the burnt-offering that rises and slanders a person, and must be burned in fire to not allow it to slander.

21) This is why it is written, “On its firewood upon the altar all night.” “Night” is the assembly of Israel, Malchut, which comes to purify the man from that desire. “On its firewood,” since the river of fire is a place to burn all those who are not present in their existence, the Sitra Achra, for they are taken through the burning fire and their governance is removed from the world. To prevent it from ruling, it must be “On its firewood upon the altar all night,” and then it surrenders and does not rule.

22) Hence, when the Sitra Achra surrenders, the assembly of Israel, Malchut, rises. This is the spirit of holiness, for she rises and crowns above because her ascent is while that other force surrenders and parts from her. This is the reason why an offering is needed, to separate the Sitra Achra from the spirit of holiness, Malchut, and to give her a part, so the spirit of holiness will rise upward.

23) “And the fire upon the altar shall be kept burning in it; it shall not go out, and the priest shall kindle wood on it first thing in the morning.” Fire is Din [judgment]. The priest comes from the right side, far from the Din. The priest is never present in Din, and here he must light up the Din in the world, for he must burn the wood, as it is written, “And the priest shall kindle wood on it.”

24) A person who comes to sin before his Master burns himself in the flame of the evil inclination. The evil inclination comes from the side of the spirit of impurity. But the spirit of impurity is in him. Also, it is known that sometimes his offering comes from this side—a goat that must be sacrificed on the altar, which is akin to a sinner. It is not consumed and does not revoke that spirit of impurity, neither from the sinful person nor from that side from which it comes, but only in the fire of the altar. This fire uproots the spirit of impurity and evil kinds from the world, and the priest intends it—to establish the fire to clear out evil kinds from the world. This is why it requires a priest to do it, since he is from the right, and the right clears out the left.

25) Hence, it must never be put out, but an eternal fire must burn in it so that power and might in it will not wane and it will be able to break the power of the other, evil force from the world. This is why it is written, “It shall not go out,” and the priest will set up the fire on it “First thing in the morning,” when his side governs, for in the morning, the right side governs and awakens in the world, to perfume the world by setting up the fire on the altar. Thus, the Dinim [judgments] will surrender and will not awaken in the world.

We learned about it that there is fire that consumes fire. This is because the fire above, of Malchut, consumes another fire. The fire of the altar consumes another fire, that of the other side. For this reason, this fire will never go out and the priest sets it up each day.

26) It is a Mitzva [commandment/good deed] to make the offering according to the rule. It is said about it, “This is the law of the burnt offering.” Five kinds of fire would come down upon the offering:

Fire that eats but does not drink;
Fire that drinks but does not eat;
Fire that eats and drinks;
Fire that eats moist and dry;
Fire that neither eats nor drinks.

Opposite that are:

This is the law of the burnt offering;
That which goes up on its firewood;
Upon the altar;
All night
And by which the fire of the altar burns.

The five Dinim are called “five fires.” Three are in HGT above the Chazeh, extending from the three sowings, called Holam, Shuruk, and Hirik, and two are from the Chazeh down—the first is in NH and Yesod, extending from the Masach at the point of Chazeh, and the second is in Malchut.

The Dinim in the three lines, HGT above the Chazeh, are considered fire that does not burn but only eats, meaning that it extends Hassadim. But the two fires from the Chazeh and below burn the external ones. It is known that extending Hassadim is called “eating,” and extension of the Hochma on the left line is called drinking.

Fire that eats and does not drink is the Dinim on the right line, extending from the point of Holam, which eats, extending the Mochin de Hassadim. And does not drink means that it does not extend Hochma.

Fire that drinks and does not eat is the Dinim on the left line, which extend from the point of Shuruk, which drinks, meaning that it extends Mochin de Hochma and does not eat, meaning that it does not extend Hassadim because the left is Hochma without Hassadim.

Fire that eats and drinks is the Dinim on the middle line—which extend from the point of Hirik—which eats, meaning extends Hassadim, as well as drinks, meaning extends Hochma, as well, since it consists of both lines—right and left—and has the merit of both of them. Thus far it refers to above the Chazeh.

However, below the Chazeh there is fire that eats moist and dry, meaning the Dinim in NHY, which extend from the Masach in the Chazeh, which eats and burns the Klipot on the right, which are moist, having some moisture of light. It eats and burns the Klipot on the left, which are completely dry. Also, there is fire that neither eats nor drinks. This is the Dinim in Malchut that do not extend any light, neither of Hochma nor of Hassadim, since Malchut itself has no light at all, except that which ZA gives to her.

And opposite that are the five divisions in the verse, “This is the law of the burnt offering”:

“This is the law of the burnt offering” is the right line, Hesed, opposite the first fire.

“It is that which goes up on its firewood” is the left line, Gevura, opposite the second fire. This is why “Its firewood” is mentioned here.

“Upon the altar” is the middle line, Tifferet, since the altar is Malchut, and on the altar is above the altar, Tifferet, corresponding to the third fire.

“All night” is the Masach that governs from the Chazeh down, which belongs to Malchut, who is called “night,” corresponding to the fourth fire.

“And by which the fire of the altar burns” is the Din of Malchut herself, who is called “altar,” corresponding to the fifth fire.

27) An offering rises entirely to the high one. This is Bina, the first Hey of HaVaYaH. She is named so after her five mirrors, the five fires that extend from Bina to ZON. Yod is an only daughter, the pupil of the eye, Malchut, of whom it was said, “The appearance of the glory of the Lord was like a consuming fire.” However, for itself, Malchut is fire that neither eats nor drinks, but Vav, Tifferet, the middle line, eats and drinks; he is the light of the pupil of the eye.

And when Malchut receives from Vav, she is also fire that drinks all the waters of the Torah and eats all the offerings in the prayer, receiving from the Vav all three fires of HGT that are included in it. She also receives from the fourth fire in NHY, of the Vav from the Chazeh and below. Hence, she eats moist and dry, like the fourth fire. She continues the literals of the Torah, which are as dry wood, and extends the secrets of the Torah, which are as moist wood. By burning the Klipot on the left, which are dry, the literals of the Torah are extended. And by burning the Klipot on the right, which are moist, the secrets of Torah are extended. This is the fire that eats moist and dry.

28) We should interpret “Eats moist” as all the offerings that are offered for the positive Mitzvot [commandments to perform some action], through the prayer, as in, “So will we render for bullocks the offering of our lips.” “Eats dry” refers to all the offerings that were offered during prayer, for the negative Mitzvot [commandments to avoid certain actions], the one for which the punishment is four deaths: stoning, burning, killing, and suffocating.

These are the offerings for the positive Mitzvot and for the negative Mitzvot. These are the offerings of Divinity, which is called “prayer,” coming for the positive and negative Mitzvot. And opposite those five mirrors, which extend from Bina, five prayers have been established on Yom Kippur [Day of Atonement]. Opposite the pupil of the eye, the Malchut, Yod, are the ten penitential days. The first Hey of HaVaYaH is the light of the pupil of the eye, which extend to her from the Vav. The five torments on Yom Kippur, when they do not eat or drink, correspond to the bottom Hey of HaVaYaH, Malchut herself, which neither eats nor drinks.

Offering, Sin, and Blame

29) The Mitzva that follows it is to make the sin according to its law. Tanna’im and Amora’im, you who come from the qualities of the Creator, who so exerted to clean up My daughter, which is the law, Malchut, from the Klipot of the mixed multitude, which are the evil questions that cannot be settled or answered, and of whom it is said, “That which is crooked cannot be straightened and that which is lacking cannot be counted,” but were considered undecided in the law, and any indecision in prohibition is resolved toward harshness. It is a Tiko [draw/indecision], lacking Nun, implying that it has no Tikkun. It is lacking the Nun, which is the next world, Bina, who has fifty gates. This is so because Tiko in the next world is Shetika [silence], as in “Shtok [Silence (imperative form)], thus I have conceived.” This means that the correction for it is silence, as the Creator said to Moses, “Silence,” which is a Tiko that in the next world, with a Nun, is a Tikkun.

30) There are questions that are garments of Halachah [code of law], Malchut. It was said of them, “squares of gold,” as it is written, “The King's daughter is all glorious within; her clothing is interwoven with gold.” This is so because the questions are Dinim, which are regarded as engravings, like the squares, and they became garments for Malchut. Those Dinim cause the disclosure of the Hochma and thus the squares of gold, since gold points to disclosure of Hochma from the left. And you, the Amora’im, determine the garments of the squares in several sentences, and then you correct and settle them in several settlements.

31) And if some chapter is missing from the Mishnah, you correct it. In the places where it says in the Gemarah, “Indeed it is lacking and so he learns,” it is a lack that can be counted. And should some fool come and bring a bad name to that craftsman who cuts the clothes and says, “But is the Torah deficient, saying about the Mishnah that it is indeed lacking? After all, it is written, ‘The law of the Lord is whole,’ complete with all the organs of the body, which are the 248 positive Mitzvot. And it is written, ‘You are all beautiful, my wife, and there is not a flaw in you.’ And she is complete in her garments, so how will it be lacking from the Mishnah?”

32) It replies, “You will tell him, ‘Be precise and find the missing piece. You will find it mingled with the rest of the verses and the paragraphs.’” Such is the way of Torah: it is poor in this place and rich in another place. The way of the craftsman is to cut the clothes into several pieces and the absence in this place fills another place, and a student who is not proficient in tying the laws in these pieces, which are elsewhere, the verses and paragraphs become mixed up for him and he cannot answer them until the craftsman comes and answers all their doubts. At that time, the law, which is the daughter, Malchut, rises before the king complete in everything: in body, in clothes, and in jewelry, and the words, “Then I will look upon it, to remember the everlasting covenant,” will come true. And sometimes the craftsman has a well versed erudite disciple, who sends for them to correct them, meaning Elijah.

33) They all rose up and said, “Moses, you must be the craftsman, for it was said of you, ‘Moses received the Torah out of Sinai,’ and henceforth, all are your disciples, from Joshua to the end of all the generations.” This is the meaning of what we learn, “And he handed it to Joshua, and Joshua to the elders, and the elders to the prophets, through the last of them.” Who is a well-versed disciple of yours? After all, it was said, “All will be laid down until Elijah comes.” Thus, Elijah is your well-versed disciple.

34) He told them, “Indeed, so it is, for Elijah is a student friend. It is written about him, “Pinehas, son of Elazar, son of Aaron the priest,” as it was said that Pinehas is Elijah. And as it was said of Aaron, “He will be as a mouth for you,” so his son, Elijah, will be as a mouth for me—he will establish the oral Torah. This is so because as I was initially “Slow of speech and slow of tongue,” at the time of the end of correction, the Creator will raise me slow of speech in the oral Torah, and slow of tongue in the written Torah, so those who did not know me will not say it is another. It is written about it, “The dead are destined to rise with their flaws so it will not be said, ‘It is another.’” And Elijah will be as a mouth for me. He will come to mend all those doubts and answer them.

35) At that time, it was said, “This is the law of the burnt offering, meaning the daughter, Malchut, who is called “This” and “Torah,” who was trampled over and lowly in the exile. The burnt offering rises on all the degrees above, as it is written, “Many daughters have done valiantly, but you have excelled them all.” Her ascent will be to Aba, to the right, to Hesed, of whom they said, “He who wishes to grow wise should go south.” Hesed is in the south and Hochma [wisdom] comes from there, since in Gadlut, HGT de ZA became HBD, Hesed de ZA became Hochma, Aba, and hence Hochma is from the south, Hesed, from which comes Hochma, which is the letters Koach MA [“power,” MA respectively]. ZA is HaVaYaH of Alephs, which is 45 in Gematria. And Hesed, which became Hochma, is its force.

36) Indeed, for this reason it was said in Moses, “Who caused His glorious arm to go at the right of Moses,” since his bride, called “an arm of magnificence [Tifferet],” will have wholeness only in her. This is so because when he is whole in her, in Malchut, it is said of him, “With him I speak mouth to mouth, in plain view, and not in riddles.” “In plain view” is as a bride undresses from her garments and unites with her husband in proximity of flesh in her 248 organs and does not cover even one of her organs. This is “In plain view,” which amounts to 248.

All the questions, which are the Dinim, are in the clothes of Malchut, which are called “squares of gold.” This is so because when she discloses the Hochma on the left line, from Bina that returned to Hochma, she dresses in those garments so the outer ones will not be able to suckle from her. However, when she unites with the right—with the Hochma on the right line, Hesed that became Hochma, who is Aba, as it is written, “Who caused His glorious arm to go at the right of Moses?”—she undresses from all these garments because the disclosure of light of Hassadim needs no clothing as there is no grip there to the outer ones. Also, the light of Hochma on the right line, which is upper AVI, is the light of Hassadim, called “pure air.”

“She undresses from her garments and unites with her husband” means that when she is to Moses’ right, there is no fear of external ones, and she unites with Moses, ZA—her husband—without any clothes, in proximity of flesh in her 248 organs, meaning with disclosure of her Hassadim, called “248 organs,” corresponding to the 248 positive Mitzvot, which are Hassadim. And the 365 tendons correspond to 365 negative Mitzvot, which are Gevurot from the left line. And when it was said, “In plain view,” which is 248 in Gematria, it is to show that she discloses the sight of Hochma on the right line, as in the 248 organs of Hassadim.

37) First, this sight appeared to Moses, of which it was said, “In plain view,” meaning Malchut, which is to him, the great vision in the bush. The bush is mentioned five times in the Bible, corresponding to the five Behinot [discernments] KHB TM in her garments, which extend from the left, as it is written, “In a blazing fire from the midst of a bush,” etc.. And now this vision appeared to him in the 248 positive Mitzvot, in Hassadim, which are in the Five Books of Moses, in five Behinot KHB TM de ZA, who is called “Torah.”

It is written, “And not in riddles,” which are her garments, extending from the left line, in which all the prophets saw. This is so because it is not the conduct of the bride, Malchut, to be disclosed in proximity of flesh, without the garments that extend from the left, except to her bridegroom, Moses, who was looking at the illuminating mirror, from Hassadim de ZA. But the rest of the prophets were looking at a mirror that is not illuminating, in her garments, which are called “riddles,” as well as “squares of gold.” And she was not seen without these garments.

38) At that time, the words, “And they were both naked, the man and his woman,” will come true in them, in ZA, who is called “Moses,” and in Malchut, “And they were not ashamed,” as were Adam and his woman prior to the sin. This is so because the mixture of bad, the mixed multitude, the evil question, meaning evil Dinim, has already been removed from the world.

This is the nakedness of the Creator and His Divinity, the nakedness of Israel. Even more so, it is the nakedness of Moses. They are nakedness from your law, Malchut, for which the secrets of Torah must be covered, as it is written, “The glory of God is to conceal a matter” until He removes it from the world. Also, there are no kings but Israel, as it is written, “All of Israel are the children of kings.” At the time of the end of correction, it is said, “And the glory of kings, which are Israel, is to explore a matter.” The loyal shepherd, Moses, said, “Blessed are you for the Atik Yomin [ancient of days], Keter, as from there you are as a branch that spreads from the tree,” and so are the souls branches from Him.

39) Moses, the loyal shepherd, said to the Tana’im and to the Amora’im, “Certainly, the offering, the sin, and the blame are three Mitzvot, three fathers,” meaning HGT. Complete is the queen, Malchut, who is an organ of ZA, his tenth Sefira, completing each organ of ZA, since Malchut was taken from ZA and was built into a complete Partzuf.

It follows that ZA is lacking the Sefira of Malchut, and as it is generally lacking from the Malchut, it is lacking from her in each of his elements, since each particular Sefira consists only of nine Sefirot, and not of ten. Hence, when the Malchut rises and joins ZA, she complements each of his elements into ten Sefirot, complementing each of his organs. It is similar to the first day of a festival, when the offering for seeing is sacrificed, by which the Malchut rises and complements each of the organs of ZA into ten Sefirot.

40) One who did not celebrate the first good day of a festival, who did not bring a vision-offering and a festival-offering to unite the Malchut with ZA, once the festival is over and he did not bring, it is said about him, “That which is crooked cannot be straightened and that which is lacking cannot be counted.” This is a Hatat, a sin that detains the offering, for by not bringing the vision-offering, he detained the ascent of Malchut to ZA, which is the offering [Ola means both “offering” and “rising” in Hebrew].

Het [sin] is male and Hatat [another word for sin] is female, and both have the same meaning. Sometimes the Hatat is perfumed, meaning the sin, and departs from the offering, no longer detaining the Malchut from ascending—through a male goat—as it is said, “And one male goat for a sin offering,” that is, if he brings a sin offering, a sacrifice. Malchut rises to ZA and to Bina through the right line, Hassadim. Hatat means the sins that make the left line prevail over the right. They quench one another and Malchut cannot rise to ZA. Through the sin offering, the left line is corrected into being included in the right, and Malchut can rise to ZA.

41) The iniquity that brings hanging guilt with it grips to both of them, as one who grips to both and hangs between them in the middle, blemishing the middle line, which includes right and left. Everything hangs until Elijah arrives and separates Malchut from the Klipot. This will be at the end of correction.

Thus, the hanging blame grips to both of them, blemishing the right and the left until the Sitra Achra is given his food and bribery with a hanging blame-offering that he sacrifices. At that time, the Sitra Achra will part from there and the organs of the bride, the two lines—right and left—of Malchut will draw near to one another. This is so because such are the blames and the sins, like attachments that cling to the lung—membranes that attach the lobes of the lungs to each other and do not let Malchut fly and rise up to ZA, to blow in the spirit [Ruach] of holiness.

42) A lamb is for an offering, as it is written, “An unblemished male lamb,” meaning whole, for it is an offering, which is on the right. Is a lamb to the right and a male goat to the left, as it is written, “One male goat for a sin-offering,” where Izim [goats] indicate Dinim Azim [fierce Dinim], which are on the left? There is a male goat and there is a male goat. One male goat is for the Lord, and one male goat is for Azazel, as it is written, “And Aaron placed lots on the two male goats, one lot for the Lord and one lot for Azazel.” In the male goat for Azazel, it is said of Esau “A hairy man” [in Hebrew, Seir means both “male-goat” and “hairy”]. It is considered heavy, taking and sucking all the yeast in the blood, which are boils, scabbiness, psoriasis, and every kind of leprosy.

It is written about it, “The male goat shall bear on itself all their iniquities to a deserted land.” “Their iniquities” has the letters of “Iniquities of a whole one” [in Hebrew], being the heart, which is called “whole.” At that time, he parts from mingling with the heart, which is Malchut, and then he is perfumed. And he, Azazel, is heavy with those iniquities that he carries on him. He is not light, able to rise up to Jacob, who is a whole man, ZA.

43) A male goat for Azazel is on the left. But where does the blame hang?

44) The right and left, HG, grip to the middle pillar, like a body that grip between one’s two arms, or like an eagle that two wings grip to it—by which to fly—since the face of an eagle is the middle line in the four animals, which include right and left. And like a dove, Malchut, that two wings cling to her, where she is compared to the Torah, and her wings to the positive Mitzvot, right and Hassadim, by which she rises and flies upward to ZA, similarly, the negative Mitzvot, which are left and Dinim—her traps—are like birds that cling to a tin, and all her traps that detain her from flying up to ZA and to Bina. These are called “the attachments,” meaning membranes that cling to the lobes of the lungs. These membranes detain the lobes of the lung from breathing [in Hebrew, Kenafaim means both “lobes” and “wings”].

45) Such is the blame. Israel grip to the wings of Divinity, which are the animals that carry the throne, the Hatat that hinders the rising of Malchut in them to the Creator, ZA, through the merits of Israel, whose sins detain her and make the wings heavy. The blame is the mother of the mixed multitude, an attachment that clings to the throne where the queen is, and not only to the wings, like the Hatat. She does not leave her to rise from the exile.

And the merits that Israel perform cling to her to raise her from the exile, hence she remains in the air, like an attachment that is hanging in the air. This air is the middle pillar, and she hangs like an attachment in the middle line, ZA, due to the blame, and she cannot unite with him except through a blame-offering. This is why it is called “a hanging blame,” for it is hanging in the air. Thus, blame depends on the righteous, Yesod de ZA, where he blemishes, and where he corrects the guilt-offering. He is gripped between heaven and earth, hanging between ZA and Malchut, hence it is called “a hanging blame.”

The place of the Hatat is on the left. It blemishes the wings of Divinity, the animals that carry the throne, the Malchut, and not the throne itself. But the place of the blame is in the middle line, in Tifferet or in Yesod, and it blemishes the throne itself.

46) Hatat is the surplus of the liver, since it lies heavy on Malchut with sins from the filth of the iniquities of Israel. As the liver lies heavy on the yeast, which is the blood, on the arteries of the heart, those sins lie heavy on the wings of Divinity, which are the positive Mitzvot, which are similar to the wings of a dove. The negative lie heavy on the positive. When the iniquities of Israel are more than the merits, it is said in the Torah, which is a body, ZA, “And it will cast truth to the ground,” and Malchut yells, “The Lord has given me into the hands of those against whom I am unable to stand.” “She has fallen, she will not rise again.”

47) For this reason, the Tanna’im and Amora’im established prayers instead of offerings, to remove the sins and blames from the Malchut. And for this reason, they established the morning prayer, as a morning offering, and the noon prayer as a twilight offering, and the evening prayer as the internal organs and tallow that would be consumed upon the altar all through the night. And the three patriarchs, who established three prayers corresponding to the Merkava [assembly], HGT, to which they are tied, as it is written, “The patriarchs are the Merkava,” which are the face of a lion, to the right, Hesed, the face of an ox, Gevura, and the face of an eagle, Tifferet, corresponding to which there are three prayers.

A Perpetual Fire Shall Burn on the Altar

48) “And Isaac spoke unto Abraham his father, and said, ‘My father.’ And he said, ‘Here I am, my son.’ And he said, ‘Here is the fire.’” Why was “And he said,” said three times of Isaac, and one “And he said” in Abraham? Isaac’s three “And he said” were corresponding to the three days of the act of creation, and corresponding to the fourth day in the act of creation is Abraham's one “And he said.” It is written, “Here I am, my son.” And when it is not written, “And Abraham said, ‘Here I am, my son,’” it indicates that he told him, “Here I am” out of pressure. It corresponds to the words, “Let there be lights in the firmament of the heaven.” There, too, “Lights” is written without a Vav [in Hebrew], indicating the complaining of the moon.

49) The words, “And he said,” that are written in this portion are more. Why does he interpret only four “And he said”? The other “And he said” that are written in the portion are concealed in thought; they are from the right, which extends from upper AVI, who are called “thought,” who are blocked, meaning Hassadim that are covered from Hochma. These four “And he said,” however, appear in Hochma out of the darkness, disclosure of Hochma of the left line, which appears only with the darkness and the Dinim that extend from there. “And Isaac spoke unto Abraham” corresponds to the words, “And God said, ‘Let there be light,’ and there was light.”

“And he said, ‘My father,’” corresponds to the words, “And God said, ‘Let there be a firmament in the midst of the water, and let it separate between water and water.’” “And he said, ‘Here is the fire’” corresponds to the words, “And God said, ‘Let the water be gathered.’” “And he said, ‘Here I am’” corresponds to the words, “And God said, ‘Let there be lights.’”

“And he said” is a phrasing of bestowal. “And Isaac spoke unto Abraham” is inclusion of Isaac—left line—and disclosure of Hochma in Abraham, who is the right line and Hassadim. And this is the meaning of, “And there was light,” on the first day of the act of creation. Of the inclusion of the left, which is the second day, in the first day, the right line, it was said, “Let there be light,” on the first day. Thus, “And Isaac spoke unto Abraham,” who is the inclusion of left in right, is the words, “Let there be light, and there was light,” on the first day in the act of creation.

“And he said, ‘My father,’” is separation, for he knew the right line as his root and as upper water, and he himself was a son and a branch to the right line, the lower water. This is why it corresponds to the words, “And God said, ‘Let there be a firmament in the midst of the waters, and let it separate between waters and waters.’”

“And he said, ‘Here is the fire and the wood.’” This is the appearance of the Dinim on the left line, which are called “fire and wood,” which correspond to the words, “And let the dry land appear,” on the third day. This is so because due to the appearance of the Dinim of the left line, Malchut became dry, unable to bear fruit. Thus, “And he said, ‘Here is the fire and the wood’” corresponds to “And let the dry land appear.”

“And he said, ‘Here I am.’” In Abraham, Hesed, it is not mentioned that he had to say, “And Abraham said, ‘Here I am, my son.’” This indicates that at that time the left was ruling without the right, Abraham. This corresponds to the words, “Let there be lights,” without the Vav, Hassadim, since at that time the left was governing without right. This is why the moon, who was without Hassadim that extend only from the right, complained. Thus, “And he said, ‘Here I am, my son’” corresponds to the words, “Let there be lights” on the fourth day.

50) “A perpetual fire shall burn on the altar; it shall not go out.” This is the Torah, which is called “fire.” It was said about it, “‘Is not My word like fire’ declares the Lord?” meaning that it should always shine on the altar, on Malchut. “It will not go out.” Of course the fire of Torah will not go out, since a transgression does not put out the Torah, but a transgression puts out a Mitzva, and one who commits a transgression puts out a Mitzva, which is called “a candle.” Thus, one puts out one’s candle from one’s body, meaning the soul, of which it was said, “Man’s soul is God’s candle.” This is putting out, since the body remains in the dark.

Thus, one whose actions cause the departure of Divinity from her place, causes putting out and darkness to that place. And a transgression is darkness, as it is written, “And a handmaid that is heir to her mistress,” since the transgression, which is the handmaid and the darkness, will inherit the place of the mistress, Divinity, who has departed from her place.

51) And the ascension of a Mitzva from the uneducated, who has no Torah, for him the transgression puts out the Mitzva to keep the words, “But the wicked ones are silenced in darkness” for him. However, among those with Torah, the Mitzva is never put out in them because they illuminate to the Mitzva with several secrets of the Torah. This is so because light is called Raz [secret], for light is 207 in Gematria [same as Raz]. This implies that the secrets of Torah are lights and the Mitzvot of the Torah that the sages keep are regarded by them as the Torah. It is as it is written, “It will not be quenched night or day,” since they keep in it what is written, “You shall meditate on it day and night.”

The Smoke of the Altar-Wood

52) The smoke that rises from the mouths of those who study the Torah, with words of Torah, is like the smoke of the altar-wood, Malchut. It is called “altar-wood” because she is arranged and set up for ZA, her husband, as it is written, “When you raise the candles,” said about the elevation of Malchut, the candles, to ZA, of which it was said, “To make a candle burn continually.” Malchut is called “a candle,” and it is in the smoke of the altar-wood of the outer altar, where smoke is considered Malchut.

In the smoke of the altar-wood and the cloud of incense—in the inner altar, where the Torah, ZA, is her smoke—ZA awakens from the heart, Bina, and rises to the Hochma, which is as the brain because the mind and the heart are HB. And the smoke of the altar-wood of the inner altar, ZA, will rise to them for MAN and will connect Hochma and Bina to each other like the cloud, where the awakening of the cloud is from the heart, as it is written, “But a mist used to rise from the earth.” ZA, called “mist,” “smoke,” will rise from the Bina, the upper land. Subsequently, it is written, “And water the whole surface of the ground,” since once ZA rose for MAN and received abundance from Hochma and Bina, he waters the whole surface of the ground, the Malchut.

53) So will the smoke awaken from Bina, which is in the heart, as it is written, “The heart understands,” and rises to the Hochma, the brain. Smoke is the middle line, ZA, which rises, unites Hochma and Bina, and becomes a Daat to them, a heart that understands knowledge [Daat], since Daat—the middle line, uniting HB—rises from the heart, Bina.

54) After the smoke—ZA and Daat—comes down from Hochma to Bina, one to the left and one to the right—Bina on the left, to ZA, and Hochma to his right—he comes down filled with the abundance of AVI, Hochma and Bina, filled with the abundance of Koh, to burn the wood—wise disciples, who are from the side of the tree of life, ZA. This is why they are called “trees,” which are the organs of the body because there is the Hey of the tree, the organs of Malchut, who is called “body.”

She is called Hey since the souls of the wise disciples are the offshoots of ZA and Malchut. The intent is certainly to burn them in the flame of the Torah, of which it was said, “‘Is not My word like fire’ declares the Lord?” and in the flame of the candle of Mitzvot with love, with the sparks of the fire of the love of Mitzva.

55) It is a Mitzva to sacrifice the continuals each day and then to light a fire, as it is written, “A perpetual fire shall burn on the altar; it shall not go out.” Then there is the contribution of the ashes. Subsequently, it is an offering of a vow or a largess. Tanna’im and Amora’im, all those continuals are the qualities of the Creator, the Sefirot, which must have rest.

And although all the Sefirot are one, each Sefira is appointed over Sabbaths and occasions and good days. Each Sabbath and each good day is governed by a different Sefira. That quality governs at that time, and all the Sefirot are included in it because all ten Sefirot are included in each Sefira, and they are all named after the ruling Sefira. In Hesed, it is Hassadim, and in Gevura, it is Gevurot. If the ruling Sefira is Hesed, all ten Sefirot included in it are called Hassadim. And if the ruling Sefira is Gevura, all ten Sefirot in her are Gevurot, and so it is in each quality that governs.

Remission of Work

56) There is remission of work on Sabbath and on good days for each according to its Behina [discernment/essence]—like the ox, on which there is the yoke, and the donkey, on which there is the load—between those who have the burden of the kingdom of heaven, like Tefillin, who are exempted on Sabbath and good days, and the burden of the kingdom of idol worship. All have days of remission of work and rest according to their deeds. One who does not engage in Torah and Mitzvot has the burden of the kingdom of idol worship, and one who engages in Torah and Mitzvot has the burden of the kingdom of heaven, which is the bottom Hey of HaVaYaH, called “the kingdom of heaven.”

57) It is certainly the burden of Mitzvot, since all the creations in the heaven and on earth were created in it, for the whole of reality in the three worlds, BYA, emerged from Malchut. It is written about it, “These are the generations of the heaven and the earth when they were created,” which are the letters of “He created them in Hey” [in Hebrew]. When Sabbath and a good day come, Bina, Yod-Hey-Vav, HBD de Bina, come down over the Hey, the kingdom of heaven, and then she is an added Neshama, Bina, carved on the tablets. The tablets are Malchut, and the instilling of Bina on it makes her free from all the Klipot.

She is the Anochi [Me/I] in the exodus from Egypt, as it is written, “I am the Lord your God who brought you out of the land of Egypt.” Bina spread her wings on the daughter, Malchut, and on her camps, and they have rest. At that time, it is said about the camps of SAM and the serpent, “And all the peoples of the earth will see that you are called by the name of the Lord, and they will fear you.” “The name of the Lord” is the letter of the Tefillin. The letter of Tefillin, the letter of the Sabbath, the letter of a good day, and the letter of the covenant are all the same. It is said about all of them, “And all the peoples of the earth will see that you are called by the name of the Lord.”

58) And there is a letter of the name Shadai—the angel Matat—who is called “a slave.” Several slaves extend from him, which are appointed over those that perform the Mitzvot in order to receive reward. Matat and his camps are appointed over them. It is said about them, “So that your ox and your donkey may rest.”

But those who keep the Mitzvot not in order to receive reward are the children of the King and queen, ZA and Malchut. On regular days, they are Ketarim [plural of Keter] and crowns over the heads of the slaves. It is for them that they said, “One who uses the Keter will die,” meaning one who works with the sons, who are a crown to the slaves, passes away from the world. And the foreigner who approaches the sons will be put to death, for during the regular days, they are called “Sabbaths” with regard to the slaves.

NRN of Regular Days and NRN of the Sabbath

59) This is why it is said in the supplement for the Rosh Hashanah prayer, “If as sons; if as slaves.” “If as sons,” since it is written about them, “You are children to the Lord your God.” “If as slaves,” as it is written, “For the children of Israel are My servants, and not the rest of the nations.” However, those wicked ones who do not engage in Torah and Mitzvot and on whom there is no burden of Torah and burden of Tefillin and the rest of the Mitzvot, they are servants to the nations of the world, who enslave them, as in “We were slaves to Pharaoh in Egypt.”

60) And if they keep Sabbaths and good days, it is said about them, “And the Lord brought us from Egypt,” and the verse, “So that your ox and your donkey may rest” will come true in them, being a donkey in Torah and Mitzvot, “And the son of your female slave, as well as your stranger will repose.”

An uneducated one is called “a beast.” And once he places himself under the discernment of “a man” in the Torah, the words “O Lord, You preserve man and beast” will come true in him. If he is as a horse, whose master is riding him, and the horse tolerates him and does not kick his master, so he should be—as a horse under the wise disciple.

61) And what is the suffering that the uneducated must tolerate the wise disciple? The wise disciple is like the Sabbath day—he must be as one who has nothing of his own, since the weekdays prepare for the Sabbath, and on the Sabbath there is nothing. And if the uneducated tolerates him with his money and deals with him in doing his wishes—serving him and behaving in Mitzvot according to his will—he will live in him, “O Lord, You preserve man and beast.” He will preserve him from robbery and from theft, preserve him from the angel of death, so it does not govern him and slaughters him with his flawed knife, and anything that is slaughtered with a flawed knife is a carcass, of whom it is said, “You shall throw it to the dog,” who is SAM, who is called “a dog.”

62) The soul of a wise disciple is called “Sabbath the Queen.” It is the added Nefesh of the Sabbath, and her pleasure is the soul of life and a noetic spirit [Ruach], which are the added soul [Neshama], the soul of every living thing and an added spirit to the Neshama, Ruach, and Nefesh, which are slaves that govern the Guf [body] during the weekdays.

The added Neshama is Keter [a crown] over the head of the righteous, which is the day of Sabbath, ZA. His Keter is from AVI, and with this added Neshama you will praise Koh, AVI, of whom it was said, “Neither has the eye seen a God besides You,” since they are the Merkava [chariot/assembly] for the cause of causes, AA, who is covered and the eye does not govern him. For this reason, the eye does not see AVI, too, who are his Merkava, and from them comes the added Neshama of the Sabbath, which are Keter de ZA.

63) The added Ruach is a river that comes out of Eden, from between Aba and Ima, who is ZA, the son of Koh, for he was emanated from Koh. His duration is five hundred years, five Sefirot HGT NH that extend to him from Bina, whose digits are hundreds, hence they are five hundred years. And he reaches the sixth Sefira, which is a righteous, Yesod, to water the garden, which is the added Nefesh, the Malchut.

64) The Neshama that governs during the weekdays of the servant of the Creator is from the throne, the world of Beria. All the souls stem from under the throne, and the Ruach that governs the servant of the Creator during the weekdays is from the King’s servant, Matat, who is in the world of Yetzira. It includes the six orders of the Mishnah—his six Sefirot HGT NHY, in which he is subordinate to ZA, and he is the six ascensions of the throne.

This is so because HGT NHY de Yetzira are six ascensions to the world of Beria, which is called “a throne,” and the Nefesh that governs during the week days is from a throne of Din, from the world of Assiya from Sandalfon, the azure in the Tzitzit, “As the deed of the pavement of sapphire,” which comes from the word Assiya [doing].

But the King’s daughter is the noetic Nefesh of a wise disciple. On Passover, he is a night of watching, a kept Matza, extending from Malchut, which—on Passover—is called “a night of watching” and “a kept Matza” for its great merit. And the Ruach that is kept corresponding to her is a good day and the day of Sabbath.

These are the “Remember and keep.” Ruach is the “remember,” ZA, the Sabbath, and Nefesh is the “keep,” the Malchut, the night of watching and the night of the Sabbath, since Nefesh de Atzilut is from Malchut.

65) And so are the disciples of the wise, the children of the King and queen, whose Nefesh is the Malchut de Atzilut, and whose Ruach is from ZA de Atzilut. They are called “Sabbaths” and “good days,” and they have nothing of their own, like Sabbaths and good days, for they do not perform work like the rest of the servants who are the children of the three worlds BYA, which are the regular ones. Their reward in this world and in the next world is to delight them with all kinds of food and drink, to honor them with handsome garments, like the Sabbath, of which it was said, “Honor it with clean garments.” All that one does for Sabbaths and good days should be done for them.

66) And one who desecrates the Sabbath must be stoned. Similarly, one who uses a crown is doomed, and so it is with one who uses one who studies the laws, who desecrates his Torah, and all the more so if he despises him. It is as though he despises Sabbaths and holy days. And the authors of the Mishnah declared, “Any one who despises the holy days, it is as though he has become heretical.”

67) And like all the Kelim [vessels] of the Temple, which are called “holy,” all those who serve the wise disciples are called “holy.” And the disciples of the rav, which correspond to the organs of the body of the rav, are called “the holy of holies.” And the meaning of it is that it is implied in them, and the curtain shall separate for you between the holy and the holy of holies. And Matat and his camps must bring them close, an offering before the Creator each night.

68) The action that must be done to take upon himself the burden of the kingdom of heaven is the acceptance of the torments of poverty, which to the wise disciple is the death of his beastly body, for the food of Torah is the food of the noetic NRN are the priest, the Levite, and Israel. In the priest, there is Yod, Hochma. In the Levite, there is Hey, Tevuna. In Israel, there is Daat, Vav. The added Nefesh is the bottom Hey de HaVaYaH, Malchut, which includes 248 positive Mitzvot [commandments to perform certain actions] and 365 negative Mitzvot [commandments to avoid certain actions].

This law is man, ZA, as it is written, “This is the law when a man,” which includes the explicit name, Yod-He-Vav-He, the four letters HaVaYaH filled with Alephs. This is the law—food for man in his four faces: the face of a lion, the face of an ox, the face of an eagle, and the face of a man. Also, they are HG TM because man’s face comprises all four faces. It corresponds to the food of the beastly body, which is four kinds: bread, wine, meat, and all the kinds of fruit. “God has made them one corresponding to the other”: bread corresponds to the face of a lion, Hesed; wine corresponds to the face of an ox, Gevura; meat corresponds to the face of an eagle, Tifferet; and all the kinds of fruit correspond to the face of a man, Malchut.

69) Each night, one must offer a sacrifice of his beastly NRN before the Creator, confess with several kinds of confessions, and elevate them in his thought during the Shema reading, to bring them out as an offering before the Creator. He should aim to bring out his spirit [Ruach], which beats in the arteries of the heart, and aim for the burning, slaughtering, and snoring of the soul [Nefesh], like the priests, who would snore, as it is written, “And shall nip its head at the front of its neck, but he shall not sever it.” This is the choking.

Here there is reception of three deaths: burning, slaughtering—which are killing—and snoring, which is the choking. These three deaths are as red gall, green gall, and black gall, which are in the liver, in the gall bladder, and in the spleen, and correspond to the three shells of a nut.

The four galls correspond to HB TM, as well as the lung, liver, gall bladder, and spleen, and four shells of the nut. He says that the three deaths—burning, killing, and choking—correspond to the three galls—Bina, Tifferet, and Malchut. The red corresponds to Bina, the green to ZA, and the black to Malchut. Also, death by burning corresponds to what blemished the Hochma; death by killing corresponds to what blemished ZA, and death by choking corresponds to what blemished the Malchut.

70) Prior to that, he will correct the altar of stone, aiming to make the stoning, meaning take upon himself death by stoning, which is from the white gall, corresponding to Hochma, which governs the lobes of the lung with those attachments, the Klipot that attach the lobes of the lung to each, and they cannot blow. These beasts, the beastly NRN, are caught there, and then azure fire comes down from the Malchut and consumes them. And his beastly NRN are considered pure animals, beasts and fowl, to sacrifice them to the Creator and to instill His name over them.

At that time, the words, “And you who cleave unto the Lord are alive” will come true in them. They will be as a horse whose master is riding it, a Merkava [chariot/structure] for the Creator, as it is written, “That You rode on Your horses on Your chariots of salvation.” At that time, “Man and beast You deliver, O Lord,” which are the noetic NRN, who are called “man,” and the beastly NRN, who are called “a beast.”

71) A wise disciple should see himself equal to all the students of Torah. This is how he should consider himself from the perspective of the Torah, from the perspective of the noetic NRN. But from the perspective of the organs of the body, the perspective of the beastly NRN, he should regard himself equal to all the uneducated people, as it is written, “One should always see himself as though the whole world depends on him.” For this reason, he should aim his mind, spirit, and soul to make those sacrifices with all the people in the world, and the Creator adds a good thought to the act. By that, “Man and beast You deliver, O Lord.”

Isaac’s Fire

72) “This is the law of the burnt offering.” “This is the law” is the Assembly of Israel. “The offering” is an evil thought that appears in man’s desire, to divert him from the path of truth. It is the offering that rises and slanders against a person. It must be burned in fire to not allow it to slander. For this reason, “Upon the altar all night.” Night is the Assembly of Israel, which is called “This” in the beginning of the text, to purify man from this desire.

73) “On its firewood” means in the river of fire, the place to burn all those who are not as they should be. They are brought through that burning fire and their governance is removed from the world. To prevent it from ruling, it must be on its firewood all night, and it surrenders and does not govern.

74) It is written, “And behold, the Lord was passing by and a great and strong wind was rending the mountains ... not by the spirit of the Lord.” The “Great and strong wind” is the stormy wind that stands prior to everything and keeps the Kedusha [holiness] as the Klipa [shell] that keeps the brain. It is written, “And after the wind, a noise, not by the noise of the Lord.” “Noise” means as it is written, “Then the wind lifted me up, and I heard a great rumbling sound behind me, ‘Blessed be the glory of the Lord in His place.’” This noise is after the wind, like the rumbling of Elijah. Here the noise is because we say, “Blessed be the glory of the Lord in His place.” And after the noise there is fire, as it is written, “A river of fire passes and comes out from before him,” and this is the fire that Elijah saw.

75) It is written, “The image of the animals appeared like coals of fire, burning like the appearance of torches, darting among the animals and there is brightness to the fire, and lightning came forth from the fire,” the fire that Elijah saw. These animals are a Merkava [chariot/assembly] to the Malchut. It is written, “And after the fire, a sound of thin silence.” The sound is the last sound, Malchut, silence, for she has nothing private of her own. Instead, she is stilled from herself because Malchut has nothing of her own, but ZA gives her everything.

And when the Sefirot de ZA gather about her, to impart upon her, she is heard in all the worlds, for all the worlds BYA receive from her, and all are startled by her. She is called “thin silence” because she is thinner and smaller than all the Sefirot de Atzilut.

76) A perpetual fire burns at the altar; it will not be put out. This is the fire of Isaac, as it is written, “Here are the fire and the wood.” They are Dinim that extend from the left line, prior to his inclusion in the right line. The perpetual fire always stands in Malchut so she will receive the Hassadim from ZA, and the trees are the trees of Abraham, the Hassadim that extend from the right line. It is written about it, “And the priest shall kindle wood on it in the morning in the morning,” and the priest is a man of Hesed.

77) Isaac’s fire, the Din of the left line of ZA, comes down and reaches the altar, Malchut. An ember comes out to the east, an ember to the west, an ember to the north, and an ember to the south, which is HG TM, to the four corners of the altar, and the priest brings her back to the four corners.

The ember comes from the north, the left line, the fire of Isaac. Thus, it should have come to the north side of the altar. But the priest, Hesed, right line, accepts this ember, which is from the left, he is included in it and it, in him, through the middle line, Israel. The altar itself, Malchut, which receives it, is included with it, as well, and thus the ember is included in all three lines—south, north, and east—and in Malchut. By that, it reaches the four corners of the altar through the priest.

78) There is a lamb in the altar, a degree that the priests stand on to work in the altar. It has certain degrees in it, HGT NHYM, and the lowest degree, Malchut in it, reaches and descends to the upper deep, Bina de Klipa, out of one foramen that reaches through the deep. When these embers reach the four corners of the altar, a spark of fire awakens from them and descends through the hole into that upper deep. From that spark, the Klipa receives the strength to punish the wicked.

79) In that place, on the ramp, there are armies over armies, saying “Holy” with a great and high voice, from the right line, Hesed. From another side, they say “Holy” with a voice of high pleasantness, from the left line, Gevura. And from another side, other armies say “Holy” from the middle line, Tifferet.

So it is in the four corners of the ramp. At each corner stand three groups, saying three times “Holy.” These correspond to the twelve combinations of the diagonal, which are the four Behinot HG TM, in each of which are three lines, and they are twelve.

In six hundred thousand armies, six is HGT NHY, the illumination of Bina is hundreds, and from the Hochma she is one thousand, and from Keter—tens of thousands. Yesod is armies, meaning there is the illumination of GAR on them. They are at each corner of the ramp, and there is one appointee over them, and all wear a vest, garments of priesthood, and stand on the ramp to arrange the work of the altar, Malchut, corresponding to the lower ones in the Temple.

80) In another place, opposite from the ramp, there are the noisy waves of the sea, as it is written, “And He raised a stormy wind that lifted up its waves.” This is as it is written, “And after the wind a noise,” when they descend in degrees and there the armies speak in a pleasant voice, “Blessed be the glory of the Lord in His place.” It is written about it, “Then the wind lifted me up, and I heard a great rumbling sound behind me, ‘Blessed be the glory of the Lord in His place.’” This is so because they stand opposite the armies that stand on the ramp of the altar, saying three times, “Holy, Holy, Holy.” “And opposite them they praise and say, ‘Blessed be the glory of the Lord in His place.’” And they all praise with singing and do not keep silent at day or at night, and all praise with a pleasant voice.

81) In another place, there are armies that stand with fear, quivering, and trembling, as it is written, “They were high and they had fear.” Also, those who say, “Holy,” correspond to Hesed, right line, and those who say, “Blessed,” correspond to Gevura, left line, and those who are here correspond to Tifferet, the middle line. Hence, there are no innovations in them because all the innovations are on the right and on the left, and the middle line adds nothing to them, but includes them both within it. And everyone looks to the altar above, Malchut, meaning receives their abundance.

82) When the fire of Isaac arrives—Dinim of the left line, on the altar—several glimmers rise and fall to each side, and out of those, several fierce ones with strength, the mighty ones of the world, heat up. And if the priest did not stand on the altar to arrange the wood, the world would not be able to resist them, those embers and glimmers that come out of them, setting ablaze the backs of animals, as it is written, “The image of the animals appeared like coals of fire, burning like the appearance of torches.”

83) From the right side of these animals awakens one wind [Ruach] from above, from Hesed de ZA, which blows and settles in the fire of the animals. It heats up, becomes perfumed and blazing, and is silent in the precious effulgence, illuminating to several armies, which are on the right side. On the left side of the animals there awakens another strong wind, from Gevura de ZA. It shatters rocks and blows in the fire of the animals, and becomes stronger and intensifies.

At that time, that fire, the wind from the left side of ZA, dresses in her and shines to several armies that stand on the left side of the animals. So it is to the four directions HG TM, to the four camps, which extend from the four directions HG TM de ZA—four directions to four camps in the HG TM of the animals, and all are perfumed when the priest steps up on the altar.

Two Altars

84) Two altars are below and two altars are above. In the two altars above, 1) One is more internal than all, and thin, inner incense is offered in it—the tie of faith. And the highest priest ties this incense with the tie of faith. This is called “the altar of gold.” From here, the tie of faith is smoked and tied, to tie everything in one connection. 2) And one is another altar, called “the altar of copper.” It is on the outside. And Michael, the great minister, offers a scent offering to the Creator on it.

Two altars are below in the Temple—the altar of gold and the altar of copper, in one it is incense and in one it is tallow and internal organs.

There are three Partzufim in Malchut, clothed in one another. Partzuf HBD is the most internal, Partzuf HGT clothes over it, and Partzuf NHY clothes over that. They divide into internal and external, where Partzuf HBD is internal and the two Partzufim HGT NHY are external. And the incense is Bina.

One altar is the inner Partzuf of Malchut, HBD, the innermost of all of her three Partzufim. In it, the internal and fine incense is offered, implying to Bina, which is too fine to attain. This makes the tie of faith, Malchut, in the incense, Bina. Hochma, called “the great priest,” ties incense, Bina, to the altar, in the inner Malchut. This is so because Bina is called gold after the incense in Malchut, which is Bina and called “the altar of gold.”

Through the tie of Bina in Malchut, all the Sefirot are tied in one connection, meaning they all unite with one another. The altar is in her VAK, in the two external Partzufim, HGT NHY, and Michael, the great minister, offers an offering on it, the offering of the souls of the righteous.

85) This is why it is written, “Oil and incense rejoice the heart,” and it is not written, “Oil and tallow and internal organs rejoice,” although they, too, are a mitigation of the anger and the Din, like the oil and the incense. However, there is a difference; oil and incense imply the unification of HB, since the oil is Hochma and the incense is Bina. They are the joy of all, and not from the side of anger and Din, since in them themselves there is no Din at all.

But the tallow and the internal organs by which the unification of ZA and Malchut is made, it is not said about them, “Will rejoice the heart,” since there is a grip to the Dinim in them.

This is the inner altar, where the finest incense, Bina, which cannot be attained due to its fineness, is in a tie of faith, meaning that she ties to Malchut, who is called “faith.” It is called “the voice of thin silence,” since it is the inner altar, tied in the tie of faith.

86) The inner one is called “the altar of God.” And another altar is called “the outer altar,” “the alter of copper,” as it is written, “For the copper altar that was before the Lord was too small to contain.” It is written, “And whole burnt offerings on Your altar,” where the letter Het [in the words “Your altar”] is Segula [special merit], which indicates plural, meaning two. And it is written, “Even Your altars, O Lord of hosts,” which means two.

87) There is only one altar here, which is sometimes called “internal” and sometimes “external.” It is written, “And Moses built an altar.” He built it opposite the internal one. This is why it is called “The Lord is my banner,” since the inner one is called “the altar of HaVaYaH [the Lord].” “My banner” means he inscribed and corrected the inscription of the token of the holy covenant, since when Amalek came to remove this holy inscription, the circumcision, from Israel, that altar, the Malchut stood opposite him to avenge the token of the covenant. This is why Malchut is called “A sword that avenges the vengeance of the covenant,” and Malchut corrected the holy inscription for Israel. And corresponding to that, Moses built this altar and called “The Lord is my banner.” This is the inner altar, called “The sound of thin silence.”

88) It is said about the inner altar, “A perpetual fire shall burn on the altar.” This is Isaac’s fire, Dinim of the left line, which are always present. And the name of the altar is ADNI, Din, and then it is called “the outer altar.” And when the priest arranges the wood over it—Hassadim that the left line clothe in them—the name of the altar is perfumed and it is called by the name of Rachamim: “the altar of the Lord [HaVaYaH],” which is then the inner altar.

But they are not two separate altars. Rabbi Shimon said, “There were two, and the inner one stood over the altar on the outside, clothing one another, since the inner Partzuf of Malchut is clothed in the outer Partzuf, the outer is nourished by the inner one and they are tied to one another.

89) “The Lord is righteous in all His ways and kind in all His deeds.” People should regard the glory of their Master and they will not stray from their ways outwards, since each and every day, Din is hanging in the world, for the world was created in Din and stands on Din.

90) For this reason, one must be careful from one’s iniquities because he does not know when the Din is on him. When he sits in his home, the Din is on him. When he leaves his home to go outside, the Din is on him, and he does not know if he will return to his home or not, for he could die and not return to his home. When he leaves for the road, it is all the more so, he should fear that he will not return to his home, for then the Din goes out before him, as it is written, “Righteousness will go before Him.” For this reason, one should first ask for mercy before the King, to be saved from the Din when it is in the world, since the Din is in the world each day, as it is written, “And God is angry each day.”

The Name El [God]

91) In all the places, the name El [God] is Hesed, as it is written, “The great God.” This is illumination of the upper Hochma, since Hesed rises and becomes upper Hochma at the time of Gadlut de ZA. But it is written, “God is angry each day,” meaning that the text leaves all those names that indicate Hesed, and grips to Din. Thus, the words are untrue. Moreover, it is written, “A mighty God.” Thus, do we place the name God in Din or in Rachamim?

92) The wicked turn the Rachamim to Din because in all the upper Sefirot of the holy King, it does not happen that the Rachamim are not included in Din, and the Din in Rachamim. And the wicked turn the Rachamim into Din, hence although the name God is Hesed, the wicked turn it into Din.

93) It is written, “A mighty God,” meaning that for the wicked, He turns into Din. But the words, “God is angry each day” means that He is standing in Din each and every day, whether the people of the world are righteous or not righteous. “God is angry each day” means that sometimes the name God is Din, and sometimes it is Rachamim. If the people of the world are worthy, the name God is Hesed. If they are not worthy, He is called “mighty.” This is why He stands each day, for each day there are those who are worthy and those who are unworthy. Thus, for the unworthy, “God is angry each day.”

94) But the good answer is that in all the places, God is the illumination of upper Hochma, Hesed, and He stands in His persistence each day, as it is written, “The grace of God endures all day long.” If this name did not awaken in the world, the world would not be able to stand even an hour due to the harsh Dinim that awaken in the world each day. It is written, “These are the generations of the heaven and the earth when they were created.” Do not pronounce them BeHibaram [when they were created], but BeAvaraham [in Abraham], Hesed, since the heaven and earth stand because of the awakening of Abraham. And when Abraham awakens in the world, meaning the Hesed, it repels and ejects all the Dinim that are present each day and they cannot resist him.

95) “And God is angry each day.” It writes “angry” because each day when the Din is present, it rejects and ejects it, and he stands and perfumes the world, as it is written, “The Lord will command His grace in the daytime.” Were it not so, the world would not have been able to endure for even a minute; hence, everything stands and persists for Abraham, Hesed.

96) When it writes, “A mighty God,” it does not mean that the name God is mighty. Rather, it implies to the patriarchs, HGT, to the upper and holy faith, Bina, as it is written, “Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” “Wonderful” is the upper Hochma, which is wonderment and covered from everything, as it is written, “If something is incomprehensible to you” [Nifla means both “wonderful” and “incomprehensible” or “abstruse”]. “Wonder” comes from the word “concealment.” “Counselor” means the upper river, which extends and comes out and does not stop, meaning Bina. It advises all and waters all, since all the Mochin of ZON and BYA come from Bina. “God” is Abraham, as it is written, “The great God,” Hesed. “Mighty” is Isaac, Gevura. “Eternal Father” is Jacob, who grips to the right and to the left and is in complete existence, since “Eternal Father” means wholeness. “Prince of Peace” means righteous, Yesod, world peace, domestic peace, and peace of the queen.

Ze [“this” (male form)] Zot [“this” (female form)]

98) “This is the offering of Aaron and of his sons, which they shall offer unto the Lord.” The wicked in the world cause the Creator to depart from the Assembly of Israel, as it is written, “A deceitful man sends strife and a quarrelsome one separates the champion.” The champion is the Creator, and they separate Zot, Malchut, from Ze, ZA, who is domestic peace, Yesod, and they are one bonding.

99) The holy Aaron and his sons came, and through them, the two of them drew closer and Ze, ZA, mated with Zot, Malchut, as it is written, “Ba Zot [By this] shall Aaron come to the holiness.” “Ze [This] is the offering of Aaron and his sons,” and they mate the upper, holy King, ZA, with the queen, Malchut. And through them, upper and lower are blessed, and blessings are present in all the worlds, and all is one, without separation.

100) Why does it not write Zot [“this” in female form] is the offering, bringing Zot, Malchut, to ZA? And why does it write Ze [this] is the offering,” which relates to ZA? After all, it is the Malchut that we need to bring closer to ZA, and not the other way around. When the priest offers the sacrifice below, the priest from above, Hesed, begins to bring the bonding to the Assembly of Israel, Malchut, until he reaches Ze, ZA, to unite it with Zot, Malchut, and to bring them together. In other words, as the priest below brings Malchut close to ZA, the priest above brings ZA to Malchut. This is the reason why the priest completes the offering and brings the Zivug closer.

Zion and Jerusalem

101) It is written, “For the Lord has chosen Zion; He has desired it for His habitation. ‘This is My resting place forever; here I will dwell for I have desired it.’” Sometimes, Zion, Yesod de Malchut, is referred to in masculine form, Rachamim. But why does it refer to him here in feminine form? It is because there is internality and externality in Yesod de Malchut. The internality is Rachamim, Zion, and the externality is Din, Jerusalem.

102) During the Zivug of ZA and Malchut, to show that the Nukva is included in ZA, the Nukva is named by the male name because then Malchut’s blessings are present and there is no separation in her at all, since Malchut, Nukva, is a female because she lacks the wholeness. However, during the Zivug with ZA, she is filled with blessings and the full perfection, hence she is regarded as a male. This is why it is written, “For His habitation,” and not “For Her habitation,” in feminine form.

“For His habitation” relates to the time of the Zivug, when she is a male. And it is written, “For the Lord has chosen Zion,” which means within Zion, Malchut’s inner Yesod. This is why it does not write, “For Zion,” which would mean for her externality. Thus, it is all one, whether it is named in masculine form or in feminine form, since they are at the same degree. Hence, at one time it writes in masculine form, “For His habitation,” and another time in feminine form, “For I have desired her.”

103) This is why it is written, “But it shall be said of Zion, ‘This man and that man were born in her.’” The two times “man” are because one man is Din and one man is Rachamim, since in Yesod de Malchut, called Zion, there are Din and Rachamim. The Din is called Jerusalem, but when ZA and Malchut mate, Yesod de Malchut is called only Zion. In Zion and Jerusalem, it is known that Zion is the internality of Yesod de Malchut, and Jerusalem is the externality of Yesod de Malchut. It follows that they are interdependent.

The Act Above Awakens by the Act Below

104) “Sanctify yourselves, therefore, and be holy.” One who sanctifies himself from below is sanctified from above. One who defiles himself from below is defiled from above. It is good that he is sanctified from above, for the sanctity of his Master is upon him. However, from which place is he defiled? Is there impurity above?

105) The act below awakens an act above. If the act below is in holiness, holiness awakens above and comes and stays on a person, and he is sanctified in it. If he defiles himself below, the spirit of impurity awakens from above and comes and stays over him, and he is defiled in it. It depends on one’s actions.

106) There is no good or bad, holy or unholy that does not have its essence and root above. By the act below, the act above awakens, and what depends on the act awakens above and a deed is done. And that which depends on speech is in speech because when speech is sentenced below, so it awakens above.

107) What is a speech that awakens above? It is written, “And speak a thing.” speech evokes another speech, above, which is called “a thing,” the Malchut, as it is written, “The word of the Lord which was,” and as it is written, “And the word of the Lord was precious.” It is also written, “By the word of the Lord the heavens were made.” All those imply to Malchut, which is called “thing,” since man’s speech rises and breaks through the firmaments until it rises to its place and evokes either good—and then it is good—or bad—and then it is bad. In other words, either he evokes the Malchut of Kedusha [holiness] to affect him, or he evokes the Malchut of Tuma’a [impurity] to affect him. This is why it is written, “Keep yourself from every evil thing.”

It follows that both the act and the speech that one does and speaks below, if they are Mitzvot, he draws Kedusha from above, from Malchut. And if they are sins, he draws Tuma’a from above. The difference between an act and speech is that through Mitzvot that depend on an act, one evokes and draws from the externality of Malchut, where it is considered action, and through Mitzvot that depend on speech, he evokes and draws from the internality of Malchut, which is considered speech.

Kabala Medya

Kabala Medya

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Hanukkah. Turn darkness into light

Hanukkah. Turn darkness into light

Hanukkah. Turn darkness into light

Kabala MedyaTelif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır

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Kabala Medya
Telif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır