Three
Smells
211.
It
is
written,
“And
he
smelled
the
smell
of
his
garments,
and
blessed
him.”
What
did
Isaac
see
that
although
Jacob
brought
him
the
food
and
the
drink,
he
did
not
bless
him
until
he
smelled
those
garments?
212.
Those
garments
were
not
Jacob’s,
for
the
Torah
testifies
as
it
is
written,
“And
Rebekah
took
the
best
garments
of
Esau
her
older
son,”
and
here
it
is
written,
“the
smell
of
his
garments.”
Should
it
not
have
written
“the
smell
of
the
garments”?
213.
However,
they
were
truly
Jacob’s
garments,
and
not
Esau’s.
Although
it
is
written,
“the
garments
of
Esau,”
they
were
abomination
for
him.
It
is
like
that
well,
Malchut,
on
which
Jacob
sat
and
Moses
sat,
and
was
an
abomination
for
others.
When
Jacob
came,
the
well
recognized
its
owner
and
the
water
rose
to
him.
So
it
was
for
Moses,
too.
214.
These
garments,
too,
were
an
abomination
for
Esau.
When
Jacob
wore
them,
the
clothes
recognized
their
owner.
Since
the
day
when
the
Creator
made
them,
they
did
not
emit
their
smell
until
that
time
when
Jacob,
the
middle
line,
wore
them,
since
the
garments
returned
to
their
form.
Jacob
was
indeed
the
form
of
Adam
and
his
beauty,
the
middle
line.
When
the
garments
saw
the
shape
of
Adam,
they
emitted
a
smell.
215.
“And
he
smelled
the
smell
of
his
garments
and
blessed
him
and
said,
‘See,
the
smell
of
my
son
is
as
the
smell
of
a
field
that
the
Lord
has
blessed.’”
Three
smells
came
up
here:
1)
the
smell
of
his
garments,
2)
the
smell
of
my
son,
3)
the
smell
of
a
field
that
the
Lord
has
blessed.
All
three
rose
to
Isaac
when
Jacob
came
to
him.
216.
All
three
smells
are
written
in
the
verse,
“The
fragrance
of
your
oils
is
good.”
The
smell
of
his
garments
is
“Therefore,
maidens
love
you.”
“The
smell
of
my
son”
is
“good
oils.”
“The
smell
of
a
field”
is
“Your
name
is
oil
poured
forth.”
It
is
all
one
connection,
and
in
it
is
the
fragrance
of
the
offering
that
we
explained,
as
it
is
written,
“An
offering
made
by
fire,
a
fragrance
to
the
Lord.”
The
offering
made
by
fire
is
“maidens
love
you.”
The
fragrance
is
“Your
name
is
oil
poured
forth,”
“fragrance”
is
“good
oils,”
and
it
is
all
one,
for
the
Lord,
this
is
“the
fragrance,”
and
it
is
all
one
thing
and
one
matter
in
one
connection.
The
Zohar
compares
three
verses:
1.
“An
offering
made
by
fire,
a
fragrance
to
the
Lord”
in
the
offerings.
2.
“The
fragrance
of
your
oils
is
good;
your
name
is
oil
poured
forth;
therefore,
maidens
love
you”
in
The
Song
of
Songs.
3.
“And
he
smelled
the
smell
of
his
garments
and
blessed
him
and
said,
‘See,
the
smell
of
my
son
is
as
the
smell
of
a
field
that
the
Lord
has
blessed.”
It
explains
that
they
are
all
one
matter
and
one
connection,
as
it
is
written,
about
the
offerings,
“an
offering
made
by
fire,
a
fragrance
to
the
Lord,”
where
an
offering
made
by
fire
is
the
posterior
vessels
extended
from
the
first
state
of
Malchut,
the
smell
is
the
anterior
vessels
of
the
second
state,
the
fragrance
is
the
lights
of
ZA,
and
to
the
Lord
is
the
lights
of
Bina.
It
compares
them
all
together,
where
“made
by
fire”
is
as
it
is
written,
in
The
Song
of
Songs,
“maidens
love
you.”
That
the
maidens
also
love
you
means
the
posterior
vessels
from
the
first
state
of
Malchut,
who
are
called
“maidens.”
And
also,
“the
smell
of
his
garments,”
since
the
posterior
vessels
are
called
garments,
from
the
words
“For
the
traitors
have
betrayed,
with
betrayal
the
traitors
have
betrayed.”
“The
smell”
is
the
anterior
point
in
the
second
state,
and
it
is
“Your
name
is
oil
poured
forth,”
which
was
poured
from
vessel
to
vessel.
Also,
the
light
has
been
poured
from
the
posterior
point
to
the
anterior
point,
and
then
it
emitted
fragrance.
Also,
“the
smell
of
a
field
that
the
Lord
has
blessed,”
since
Malchut
is
called
a
field,
and
Malchut
in
the
second
state,
the
Lord
has
blessed
it,
unlike
Malchut
in
the
first
state,
which
the
Lord
did
not
bless.
Fragrance
is
the
lights
of
ZA,
meaning
“Your
oils
are
good,”
which
are
the
three
lights
of
ZA.
Also,
“The
smell
of
my
son”
that
is
written
about
Jacob
are
the
lights
of
ZA
since
Jacob
is
ZA.
“To
the
Lord”
is
the
lights
of
Bina,
“to
the
smell”
is
the
upper
smell,
which
shines
in
Bina.
217.
It
is
written,
“Draw
me,
we
will
run
after
you,”
and
it
is
written,
“And
I
will
place
My
Temple
among
you.”
The
Creator
placed
His
Shechina
[Divinity]
among
Israel
so
she
would
lie
over
them
as
a
mother
over
the
children,
protecting
them
on
all
sides.
218.
As
long
as
the
holy
mother,
the
Shechina,
sits
over
Israel,
the
Creator
comes
to
dwell
with
them
because
the
Creator
never
leaves
the
Shechina,
and
all
the
love
of
above
is
in
her.
219.
For
this
reason,
the
Creator
has
placed
her
as
a
collateral
in
the
midst
of
Israel,
so
they
might
know
that
He
will
not
forget
them
and
would
never
leave
them
because
of
the
collateral
within
them.
The
Shechina
says
to
the
Creator,
“I
was
collateral
in
the
lower
ones,
I
shall
be
collateral
with
You,
so
You
will
not
forget
my
children.
To
rise
before
You,
I
and
my
children
will
run
after
You.”
220.
“An
offering
made
by
fire,”
for
when
the
desire
rises
in
the
offering
from
below,
the
Shechina
ascends
and
says
to
her
loved
one,
“Draw
me,
stretch
out
Your
right
hand
to
welcome
me,
and
raise
me
in
an
awakening
of
the
left
side
by
the
bestowal
of
Hochma
on
the
left.
And
the
right
will
embrace
me
with
the
illumination
of
Hesed
on
the
right.”
This
is
the
meaning
of
“Draw
me,”
meaning
with
both
hands,
with
Hochma
and
with
Hassadim.
221.
“An
offering
made
by
fire”
is
the
posterior
vessels
of
Malchut
from
the
first
state.
She
says
to
the
smell,
to
the
anterior
vessels
of
Malchut
from
the
second
state,
and
the
smell
says
to
the
fragrance,
to
the
lights
of
AB
of
ZA,
and
the
fragrance
to
the
Lord,
to
Bina.
That
is,
they
connect
to
one
another.
If
one
of
them
were
missing,
the
Hochma
would
not
be
revealed.
Then,
when
these
four
degrees
are
tied
to
one
another,
“we
will
run
after
You,”
we
will
be
in
good
will,
as
it
is
written,
“and
it
shall
be
accepted
for
him
to
make
atonement
for
him,”
and
as
it
is
written,
“And
they
rushed
him
out
of
the
pit.”
“They
rushed
him,”
they
appeased
him
with
good
things,
things
of
good
will,
since
he
was
sad
from
the
pit.
Also,
Narutza
[“we
will
run,”
from
Ratzon
(desire)]
means
“will
be
in
good
will,
in
a
complete
desire
as
it
should
be.
222.
“We
will
run
after
You”
means
that
You
will
receive
the
desire
first,
and
after
you
receive,
I
and
all
the
maidens
will
be
in
good
will.
This
is
why
the
“Draw
me.”
Malchut
says
to
ZA
that
after
you
accept
the
desire,
the
illumination
of
Hochma
from
Bina,
I,
Malchut
in
the
second
state,
the
anterior
point,
and
all
the
maidens,
the
vessels
of
Malchut
from
the
first
state,
from
the
posterior
point,
which
are
“an
offering
made
by
fire,
a
fragrance
to
the
Lord,”
will
run;
we
will
be
in
good
will.
223.
It
is
implied
from
this
that
desires
and
blessings,
Hochma
and
Hassadim,
are
present
only
where
the
male
and
female,
ZA
and
Malchut,
connect
together.
This
is
why
Malchut
said
to
ZA,
“Draw
me”
to
you,
at
first,
so
I
will
receive
the
desire,
the
illumination
of
Hochma,
from
the
place
from
which
all
the
desires
are
drawn,
from
Bina,
and
after
that,
we
will
run
after
You,
we
will
be
in
good
will
to
receive
from
You
the
Hassadim.
If
You
do
not
draw
me
to
You,
the
desire
and
the
upper
desire,
which
are
Hochma
and
Hassadim,
will
not
be
on
You,
for
a
male
without
a
female,
the
blessings
are
not
present
in
him.
ZA
is
always
in
Hassadim
that
are
covered
from
Hochma,
since
his
state
is
desiring
mercy
and
he
is
not
in
illumination
of
Hochma,
except
when
in
a
coupling
with
Malchut
and
must
draw
to
her
the
illumination
of
Hochma
from
Bina,
since
when
ZA
is
without
a
coupling
with
Malchut,
the
illumination
of
Hochma
is
not
in
him.
224.
All
those
secrets
are
in
the
form
of
the
Aleph
in
the
verse,
“An
offering
made
by
fire,
a
fragrance
to
the
Lord,”
and
it
is
a
secret
above
and
below
of
ZA
and
of
Malchut,
and
all
the
faith,
Malchut,
depends
on
him.
For
this
reason,
the
number
of
Aleph
is
one,
and
it
is
all
one,
all
the
Mochin
of
ZA
and
of
Malchut
that
receive
from
Bina,
are
implied
in
the
Aleph.
225.
When
this
letter
flies
in
the
air,
1,100
worlds
departed
and
were
incorporated
within
it,
and
other
letters
were
inscribed
and
engraved
after
it,
and
it
was
crowned
with
an
engraved
crown
that
contains
all
the
worlds.
Bina
restricted
herself
from
light
into
air,
from
GAR
to
the
level
of
Ruach,
in
order
to
give
Mochin
to
ZON,
for
without
it,
ZON
would
not
be
able
to
receive
light.
For
this
reason,
Bina
raised
the
Malchut
to
her
under
her
KH,
which
is
the
ascent
of
the
Yod
to
the
light
of
Bina,
and
Malchut
ended
the
degree
of
Bina
there,
and
Bina
and
TM
of
Bina
went
out
from
the
degree
of
Bina
and
fell
to
the
degree
of
ZON.
Since
only
two
vessels
KH
remained
in
the
degree
of
Bina,
in
which
Nefesh-Ruach
clothed,
the
GAR
departed.
They
are
Neshama-Haya-Yechida
from
Bina
since
there
are
no
vessels
there
in
which
to
clothe.
Also,
the
light
became
air
since
light
means
GAR,
and
air
means
the
level
of
Ruach,
VAK.
However,
by
this,
ZON
achieved
a
great
correction
by
this,
for
because
Bina
and
TM
of
the
degree
of
Bina
fell
to
ZON,
they
became
one
with
them
since
the
upper
one
that
descends
to
the
lower
one
becomes
like
it.
For
this
reason,
when
Bina
takes
out
the
Yod
from
the
Avir
[air],
and
raises
Bina
and
TM
to
herself
once
more,
to
complete
her
five
vessels
KHB
TM,
and
five
lights
NRNHY,
ZON,
too,
rise
to
Bina
along
with
the
three
vessels
Bina
and
TM
that
are
adhered
to
them,
and
they,
too,
receive
the
Mochin
of
Bina.
All
this
is
implied
in
the
shape
of
the
[letter]
Aleph,
since
the
Rosh
[top/head]
of
the
Aleph,
the
top
Yod
in
it,
is
Bina,
the
line
underneath
it
is
ZA,
and
the
bottom
Yod
of
Aleph
is
Malchut.
The
top
Yod,
Bina,
corrected
herself
in
the
ascent
of
the
Yod
to
the
air,
so
she
could
bestow
Mochin
to
ZA
and
to
Malchut.
When
that
letter
flies
in
the
air—when
Bina
flew
in
the
air,
she
corrected
herself
by
raising
Yod
to
her
light,
and
it
became
air—1,100
worlds
departed.
Hochma
is
one
thousand;
Hassadim
is
one
hundred.
The
Hochma
and
Hassadim
in
Bina
departed
because
the
light
became
air,
and
were
incorporated
in
it
into
VAK
without
GAR.
At
that
time,
Bina
and
TM
descend
from
Bina
and
clothe
in
ZON,
by
which
the
ZON
are
corrected
into
being
worthy
of
rising
to
the
place
of
Bina
and
receiving
Mochin
from
them.
Other
letters
were
inscribed,
ZON—and
were
engraved
after
Bina
into
being
vessels—to
receive
the
Mochin
from
Bina.
When
Bina
returns
to
Gadlut
[greatness/adulthood]
and
draws
to
her
Bina
and
TM
of
her
degree,
ZON,
too,
will
ascend
with
them
and
receive
Mochin
from
her,
and
Bina
will
be
crowned
with
the
engraved
crown
when
she
returns
to
Gadlut,
to
being
the
light
of
GAR
and
drawing
the
ZON
to
herself.
Bina
is
crowned
with
an
engraved
crown
which
contains
all
the
worlds.
A
“crown”
means
Mochin,
and
all
the
worlds
are
ZA
and
Malchut,
which
contain
all
the
worlds.
226.
“An
offering
made
by
fire,
a
fragrance
to
the
Lord”
are
one
Aleph.
The
four
phases
in
them
are
implied
in
the
shape
of
the
Aleph.
“An
offering
made
by
fire”
is
the
posterior
vessels
of
Malchut
from
the
first
state.
It
is
the
tip
of
the
bottom
Yod
of
the
Aleph
that
is
hanging
below,
which
is
all
the
armies
and
camps,
these
and
those,
meaning
the
armies
and
camps
from
the
first
state
which
are
connected
in
the
armies
and
camps
extended
from
ZA.
“Smell”
is
the
anterior
Malchut,
the
bottom
Hey
of
the
Aleph,
the
anterior
point
in
the
second
state,
which
is
connected
to
the
bottom
tip,
which
is
an
offering
made
by
fire.
It
is
united
in
the
line
in
the
middle
of
the
Aleph,
which
is
ZA,
since
it
is
Malchut
in
the
second
state
which
is
in
a
coupling
with
ZA.
“Fragrance”
is
the
Merkava
[structure/chariot]
that
expands
in
the
middle
of
the
Aleph,
and
a
sublime
spirit
is
on
it.
This
is
ZA,
which
became
a
Merkava
for
Bina.
“To
the
Lord”
is
Bina,
the
top
point
on
the
middle
line
in
the
Aleph,
which
sustains
everything.
It
is
all
one
connection.
The
bottom
bit
of
the
bottom
Yod
of
the
Aleph,
which
is
the
posterior
vessels
of
Malchut,
an
offering
made
by
fire,
is
adhered
and
receives
from
the
bottom
Yod
of
the
Aleph,
which
is
the
anterior
Malchut
from
the
second
state,
which
is
a
smell.
The
bottom
Yod,
smell,
is
adhered
and
receives
from
the
light
in
the
middle
of
the
Aleph,
which
is
ZA,
fragrance.
The
middle
line,
the
fragrance,
is
adhered
and
receives
from
the
top
Yod,
Bina,
which
is
“to
the
Lord.”
All
four
phases
are
one
connection
in
the
shape
of
the
Aleph.
227.
The
Yod
that
stands
behind
the
middle
line
in
the
Aleph,
the
anterior
Malchut,
smell,
says
to
the
middle
line,
ZA,
the
fragrance,
“Draw
me
after
You,
to
bond
with
You,
to
receive
blessings
from
the
top
dot
that
is
on
You,
from
the
top
Yod
in
the
Aleph,
which
is
as
it
is
written,
‘the
smell,’
Bina.”
When
it
becomes
male
and
female
together,
when
she
receives
blessings
and
good
will,
Hochma
and
Hassadim,
I
and
the
tip
that
hangs
below
the
Aleph,
the
posterior
vessels,
the
offering
made
by
fire,
“will
run
after
You.”
We
will
run
after
You
in
order
to
be
with
You
in
one
wholeness
above
and
below,
so
all
will
shine
the
control
of
the
Hassadim
in
one
light,
and
each
one
will
be
Aleph
in
the
wholeness
that
is
fitting
for
him.