A Small Aleph

612) He also said that in the calling to Moses, the small Aleph is the Shechina, and in the words, “Adam, Seth, Enosh,” Adam is with a big Aleph, indicating the completeness of male and female together. When a small Aleph is written, it implies the Nukva only, the Shechina.

Also, “And He called unto Moses, and spoke unto him out of the tent of meeting, saying...” The tent of meeting is the Nukva. Thus, the speaking was only from the Nukva. This is why it is written with a small Aleph, since small letters indicate Nukva, regular ones, ZA, and big ones, Ima, or the wholeness of male and female together, which is only through Ima.

613) Also, it is like a king who sat on his throne with his crown on him. He is called “the High King.” And when he comes down and goes to his servant’s house he is called, “a small king.” So is the Creator. As long as He is above everything, he is called “a High King.” When he lowers his abode below, to the tabernacle, He is a king, but He is no longer as superior as before. This is why it is written with a small Aleph.

614) “And He called” means that He called him and summoned him to His palace from the tent of meeting, a tent on which the count of the seasons, holidays, and Sabbath hang, as it is written, “And let them be for signs, and for seasons.” In it is the calculation of the counting. Also, she is the moon, the Nukva, and all the changes of regular days, seasons, holidays, and Sabbaths, come from changes in the stature of her Mochin. The Nukva is called “a tent.”

615) “And the Lord spoke to Moses, saying…” “Saying” means revealing what was hidden inside. Wherever it writes, “Saying,” it means that permission has been given to reveal. However, the disclosure is given into the hands of the moon, the Nukva, from the place where Moses, ZA, stands.

616) “And the Lord spoke” is above, Bina. “To Moses” is in the middle line, ZA, since Bina imparts to ZA, and “Saying” is the last one, the Nukva, who receives from ZA, the place where there is permission to reveal—the revealed world—since the Hochma appears only in her and not in the Sefira above her. Hence, the word, “Saying” relates to her, and implies revealing what was hidden inside, revealing what is hidden above her, which is considered internality with respect to the Nukva.

It is also written, “And they brought the tabernacle to Moses.” “To Moses,” since Moses saw it in the mountain, since the Creator showed him the vision, as it is written, “As it was shown to you in the mountain.” It is also written, “According to the vision that the Lord had shown Moses.” Hence, now they brought him the tabernacle, to see if it is like that other tabernacle that he saw.

617) However, why, “And they brought the tabernacle to Moses”? Why did Moses not go to the tabernacle? It is similar to a king who wished to build a palace for the queen. He commanded the craftsmen: “This palace in this place; that palace is in that place; a place for the bed, and a place for rest.” Once the craftsmen made it, they showed it to the king. Similarly, “And they brought the tabernacle to Moses,” the master of the house, the man of God. This is why Moses did not go to the tabernacle, but they brought the tabernacle to him.

When the palace was completed, the queen invited the king to the palace, meaning she invited her husband the king to be with her. This is why “And He called unto Moses” is with a small Aleph, the Nukva, since she called unto Moses, ZA, her husband, to be with her.

618) And because Moses, the master of the house, ZA, is the queen’s husband, it is written, “And Moses used to take the tent,” Nukva, “And pitch it outside the camp,” which no person is permitted to do.

619) “And the Lord spoke to him,” another degree, a high one, Bina, since “And He called” is the Nukva, “Unto Moses” is Tifferet, and “The Lord spoke” is Bina. Then, when Moses was summoned to come into the Nukva, Bina started and said, “When any man of you brings an offering,” since Bina is the one who speaks. What is “man” here? It would have been enough to say, “When one of you makes an offering” or “One who makes an offering.” However, when the sun and the moon conjoined, meaning TM, Bina started and said to them, “Man.” And then both of them were called “Man,” in singular form, as it is written, “The sun and the moon stood.” He does not say “stood” in plural form [in Hebrew], since the text speaks of a time when they are in a coupling.

620) “When any man of you brings an offering unto the Lord.” Anyone who performs the work of making a complete offering will be a male and a female, meaning he will be married to a wife. This is the meaning of the words “Of you,” that it will be in your vision. In other words, Bina said to TM, which is Moses, who is called “a man.” “Brings an offering” means who will be an offering from among you, a male and female, like you. “An offering” means uniting as one above and below. This is why he first says, “An offering to the Lord,” unifying from below upwards, and then he says, “Your offering,” unifying from above downwards.

621) “You shall bring your offering of the cattle, of the herd, and of the flock.” “Of the cattle” is to show the unification of man and cattle. The offering to the Lord is man, the unification from below upwards. And from him it is extended below, which is “Your offering of the cattle.” These two unifications shine together. “Of the herd and of the flock” are the pure Merkavot [chariots/assemblies]. When he says, “Of the cattle,” one might think this means any beast, pure or impure, hence he repeats and says, “Of the heard and of the flock.”

622) “You shall make your offering.” Should he not have said, “His offering”? However, first, there must be an offering to the Lord, and then your offering. “An offering to the Lord” is the unification called “man,” when Nukva must be raised for a coupling from Chazeh of ZA and above, which is called Adam [man/Adam]. “Your offering of the cattle, of the herd, and of the flock” is to draw the illumination of the coupling from the Chazeh and above to the lower ones from the Chazeh down, to show the unification from below upwards and from above downwards. From below upwards it is an offering to the Lord, and from above downwards it is your offering.

623) It is like a king who sits on the top of a very high mountain and the throne is set up on that mountain. The king who sits on the throne is superior to all. A man who offers a gift to the king should bring it up degree-by-degree until he raises it from below upwards to the place where the king sits, above everything, and then it becomes known that the gift is being raised for the king and that gift is the king’s. When a gift descends from above downwards, it is known that that gift of the king descends from above to the king’s loved one below.

624) Similarly, in the beginning, a person ascends in his degrees from below upwards, and then he is called “An offering to the Lord.” “Of the cattle, of the herd,” he descends in his degrees from above downwards and then he is called “Your offering.” This is why it is written, “I have eaten my honeycomb with my honey; I have drunk my wine with my milk,” meaning man and an offering to the Lord, since the Creator says, “I have eaten my honeycomb with my honey; I have drunk my wine with my milk.” “Eat, friends,” is “Of the cattle, of the herd, and of the flock,” and then make your offering.

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Правильная формула объединения

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Copyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені