Acharei Mot
Blessing Earth Jerusalem Sun Zeir Anpin Zion

175. We have learned that when the Holy One, blessed be He, wanted to create the lower world, He made it all similar to the upper. He made Jerusalem the center of the entire earth, and one place above it called Zion, WHOSE SECRET IS YESOD. It receives blessings from this place. Through this place of Zion, the earth started to be built, and through it the world was built. This is what the verse says, "El Elohim, Hashem, has spoken, and called the earth from the rising of the sun to the going down thereof" (Tehilim 50:1). From which place? "Out of Zion, the perfection of beauty, Elohim has shown forth" (Ibid. 2), meaning Elohim did appear from Zion, which is the ultimate beauty of the world. Come and see that Jerusalem, WHICH IS MALCHUT, was blessed only from Zion, WHICH IS YESOD, and Zion WAS BLESSED from above, MEANING ZEIR ANPIN. Everything is one, one bonded into one, AS ZEIR ANPIN AND MALCHUT, THE SECRET OF ONE ON ONE, ARE JOINED BY ZION.

175. תָּאנָא כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי עָלְמָא דִּלְתַתָּא, כֺּלָּא כְּגַוְונָא דִּלְעֵילָּא עֲבַד לֵיהּ. עֲבַד יְרוּשְׁלֵים, אֶמְצָעִיתָא דְּכָל אַרְעָא. וַאֲתַר חַד דְּאִקְרֵי צִיּוֹן, עָלָה. וּמֵהַאי אֲתַר מִתְבָּרְכָא. וּבְהַאי אֲתַר דְּצִיּוֹן שָׁארִי עָלְמָא לְאִתְבָּנָאָה, וּמִנֵּיהּ אִתְבְּנֵי. הה"ד, אֵל אֱלֹהִים יְיָ' דִּבֶּר וַיִּקְרָא אָרֶץ מִמִּזְרָח שֶׁמֶשׁ עַד מְבוֹאוֹ. וּמֵאָן אֲתַר. מִצִּיּוֹן מִכְלַל יוֹפִי אֱלֹהִים הוֹפִיעַ. כְּלוֹמַר, מִצִיּוֹן דְּהוּא שְׁלִימוּ דְּיוֹפִי דְּעָלְמָא, אֱלֹהִים הוֹפִיעַ. ת"ח, לָא אִתְבָּרְכָא יְרוּשְׁלֵם, אֶלָּא מִצִּיּוֹן. וְצִיּוֹן מֵעֵילָּא, וְכֺלָּא חַד בְּחַד אִתְקְשַׁר.

Altar Atonement Holiness (Kedushah) Kedushah (Holiness) Priests Temple, The Unity Zeir Anpin

176. Rabbi Yehuda said that it is written, "And he shall go out to the altar that is before Hashem, and make atonement for it" (Vayikra 16:18). "To the altar" is WRITTEN without further qualification, HINTING AT THE CELESTIAL ALTAR, NAMELY THE SECRET OF YESOD OF MALCHUT. As it is done below, so it is done above. All is intertwined one with one THROUGH THE ALTAR THAT IS YESOD OF MALCHUT. We have learned that just as on this day the priest procures forgiveness here below, IN THE TEMPLE, so it is above. When the priest here performs his service, so does the celestial priest, REPRESENTING CHESED OF ZEIR ANPIN THAT POURS ABUNDANCE TO MALCHUT. There is no SERVICE above, WHICH IS THE SECRET OF CHESED POURING TO MALCHUT, until there is SERVICE OF THE PRIEST below, since the holiness of the supernal King starts to rise from below. All worlds are in one unity before the Holy One, blessed be He.

176. תָּאנָא, אָמַר רִבִּי יְהוּדָה, וְיָצָא אֶל הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי יְיָ' וְכִפֶּר עָלָיו. אֶל הַמִּזְבֵּחַ סְתָם. כְּמָה דְּאִתְעָבֵיד לְתַתָּא, אִתְעָבֵיד לְעֵילָּא, וְכֺלָּא אִתְקְשַׁר חַד בְּחַד. וְתָאנָא, כְּמָה דִּבְהַאי יוֹמָא מְכַפֵּר כַּהֲנָא לְתַתָּא, הָכִי נָמֵי לְעֵילָּא. וְכַד כַּהֲנָא דִּלְתַתָּא מְסַדֵּר פּוּלְחָנֵיהּ, כַּהֲנָא דִּלְעֵילָּא הָכִי נָמֵי, לָא אִשְׁתְּכַח לְעֵילָּא, עֵד דְּאִשְׁתְּכַח לְתַתָּא. וּמִתַּתָּא שָׁארִי לְסַלְּקָא קְדוּשָּׁה דְּמַלְכָּא עִלָּאָה, וּמִשְׁתַּכְחִין כֻּלְּהוּ עָלְמִין חַד קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא.

Chariot Crowns Holy Land Hosts

177. Rabbi Yehuda said: If Yisrael knew why the Holy One, blessed be He, visited to punish them more than all other nations, they would be aware that the Holy One, blessed be He, overlooks and forgives His own and does not punish them even one percent. We have learned how many Chariots and how many hosts are possessed by the Holy One, blessed be He, and how many rulers and appointees are in His service. When He designated Yisrael in this world, He crowned them with holy crowns similar to those above and caused them to dwell in the Holy Land, WHICH CORRESPONDS TO MALCHUT, in order that they should worship Him. And He connected all the exalted beings with Yisrael.

177. א"ר יְהוּדָה, אִלְמָלֵא הֲווֹ יַדְעִי יִשְׂרָאֵל אֲמַאי קוּדְשָׁא בְּרִיךְ הוּא פָּקִיד עָלַיְיהוּ דְּיִשְׂרָאֵל, לְאוֹכָחָא לְהוּ יַתִּיר מִכָּל שְׁאָר עַמִּין, יִנְדְּעוּן דְּהָא קוּדְשָׁא בְּרִיךְ הוּא שָׁבִיק דִּידֵיהּ, וְלָא גָּבֵי מִנְּהוֹן חַד מִמֵּאָה. תָּאנָא, קוּדְשָׁא בְּרִיךְ הוּא כַּמָה רְתִיכִין, כַּמָה חַיָּילִין אִית לֵיהּ, כַּמָה שׁוּלְטָנִין מְמָנָן מִשְׁתַּכְּחִין בְּפוּלְחָנֵיהּ, כַּד זַמִּין לְהוּ לְיִשְׂרָאֵל בְּהַאי עָלְמָא, אַכְתַּר לוֹן בְּכִתְרִין קַדִּישִׁין כְּגַוְונָא דִּלְעֵילָּא, אַשְׁרֵי לוֹן בְּאַרְעָא קַדִּישָׁא, בְּגִין דְּיִשְׁתְּכָחוּ בְּפוּלְחָנֵיהּ, קָשִׁיר לְכֻלְּהוּ עִלָּאֵי בְּהוּ בְּיִשְׂרָאֵל.

Exile

178. No joy enters before Him, and the service is not performed before Him above until Yisrael perform below. As long as they are found below in the service of their Master, so it is above. But when Yisrael stop the service below, it stops above also, so no service is performed above or below. Since Yisrael voided the service of the Holy One, blessed be He, when they dwelt in the land of Yisrael it was likewise so above, and certainly later IN EXILE.

178. וְחֶדְוָון לָא עַאָלִין קַמֵּיהּ, וּפוּלְחָנָא לָא אִתְעָבֵיד קָמֵיהּ לְעֵילָּא, עַד דְּיִשְׂרָאֵל עַבְדִּין לְתַתָּא. כָּל זִמְנָא דְּיִשְׂרָאֵל מִשְׁתַּכְּחִין בְּפוּלְחָנֵיהּ דְּמָארֵיהוֹן לְתַתָּא, הָכִי נָמֵי לְעֵילָּא. בְּזִמְנָא דְּיִשְׂרָאֵל בְּטַלֵּי פּוּלְחָנָא לְתַתָּא. בְּטַלֵּי לְעֵילָּא, וּפוּלְחָנָא לָא אִשְׁתְּכַח לָא לְעֵילָּא וְלָא לְתַתָּא. וְעַל דְּיִשְׂרָאֵל בַּטְלוּ פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא כַּד שָׁארָן בְּאַרְעָא, הָכִי נָמֵי לְעֵילָּא, כ"ש לְבָתַר.

Altar Atonement Hosts Offering Temple, The Zeir Anpin

179. The Holy One, blessed be He, said, 'O Yisrael, if you would only know how many troops, how many hosts hold up THEIR SERVICE because of you ABOVE, you would have realized that you do not deserve to be in this world even one instant.' In spite of this, it is written, "And yet for all that, when they are in the land of their enemies, I will not cast them away..." (Vayikra 26:44). THEREFORE, in "And he shall go out to the altar," "the altar" is written unspecified AND DOES NOT NECESSARILY INDICATE THE LOWER ALTAR IN THE TEMPLE. ALSO, "that is before Hashem," is again unqualified, NOT NECESSARILY IN THE TEMPLE. YET THE ALTAR ALLUDES TO THE SUPERNAL ALTAR, WHICH IS MALCHUT THAT IS BEFORE HASHEM, ZEIR ANPIN. Afterwards, it reads, "And make atonement for it," then "offer his burnt offering, and the burnt offering of the people..." (Vayikra 16:24). HE ASKS: IF THE ALLUSION IS TO MALCHUT, then what is the meaning of, "And make atonement for it?" IS ATONEMENT APPLICABLE ABOVE? Rabbi Yosi said, "AND MAKE ATONEMENT FOR IT" MEANS to awaken Chesed in the world first.

179. אָמַר קוּדְשָׁא בְּרִיךְ הוּא, יִשְׂרָאֵל אִי אַתּוּן יַדְעִין, כַּמָה אוּכְלוּסִין, כַּמָה חַיָּילִין, מִתְעַכְּבִין בְּגִינַיְיכוּ, תִּנְדְּעוּן דְּלֵית אַתּוּן כְּדַאי לְמֵיקָם בְּעָלְמָא, אֲפִילּוּ שַׁעֲתָא חֲדָא. ועכ"ד מַה כְּתִיב, וְאַף גַּם זֺאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם לֹא מְאַסְתִּים וְגוֹ,' וְיָצָא אֶל הַמִּזְבֵּחַ, אֶל הַמִּזְבֵּחַ סְתָם, אֲשֶׁר לִפְנֵי יְיָ' סְתָם. וְכִפֶּר עָלָיו לְבָתַר, וְיָצָא וְעָשָׂה אֶת עוֹלָתוֹ וְאֶת עוֹלַת הָעָם וְגוֹ.' וְכִפֵּר עָלָיו מַאי קָא מַיְירֵי. א"ר יוֹסֵי, לְאִתְּעָרָא חֶסֶד בְּעָלְמָא בְּקַדְמֵיתָא.

Atonement Blessing Crowns Head Judgment Point Priests Purification Sanctuary Serpent Wicked Wickedness Zeir Anpin

180. We have learned that it is written, "And he shall make atonement for the holy place, because of the uncleanness of the children of Yisrael" (Ibid. 16). HE QUESTIONS: What is meant by "and he shall make atonement for the holy place?" However, Rabbi Elazar said: Behold, we learned that the wicked cause a defect above and awaken Judgments. They cause the sanctuary to become unclean and the mighty snake begins to reveal itself. At that point, Judgments are awakened in the world. On this day, the priest needs to bring purification to all and to crown His holy Sfirah, NAMELY CHESED OF ZEIR ANPIN, which is the head of the King, AS CHESED IS HIS FIRST SFIRAH, in order that the King come to dwell with the Queen, NAMELY MALCHUT. As the head of the King travels, all move along, MEANING ALL HIS SFIROT, to join with the Queen and instill joy and blessings in the world.

180. תָּאנָא, כְּתִיב וְכִפֶּר עַל הַקֺּדֶשׁ מִטֻּמְאוֹת בְּנֵי יִשְׂרָאֵל. מַאי וְכִפֶּר עַל הַקֺּדֶשׁ. אֶלָּא א"ר אֶלְעָזָר, הָא תָּנֵינָן, חַיָּיבַיָּא עַבְדִּין פְּגִימוּתָא לְעֵילָּא, וּמִתְעָרִין דִּינִין, וְגַרְמִין לְאִסְתַּאֲבָא מַקְדְּשָׁא. וְחִוְיָא תַּקִּיפָא שָׁארִי לְאִתְגַּלָּאָה. וּכְדֵין דִּינִין מִתְעָרִין בְּעָלְמָא, וּבְהַאי יוֹמָא, בָּעֵי כַּהֲנָא לְדַכְּאָה כֺּלָּא, וּלְאִתְעַטְּרָא כִּתְרָא קַדִּישָׁא דִּילֵיהּ, דְּהִיא רֵישָׁא דְּמַלְכָּא. בְּגִין דְּיֵיתֵי מַלְכָּא לְאַשְׁרָאָה בְּמַטְרוֹנִיתָא, וְכַד רֵישָׁא דְּמַלְכָּא נָטִיל, כֺּלָּא נָטִיל, וְיֵיתֵי לְאִזְדַּוְּוגָא בְּמַטְרוֹנִיתָא וּלְאַתְעֲרָא חֵידוּ וּבִרְכָּאן בְּעָלְמָא.

Atonement Peace Priests Sin Tents

181. It is apparent that perfection above and below depend on the priest. If his Sfirah is awakened, all are awakened and perfection is present. Therefore, it is written, "And he shall make atonement for the holy place." At first, "he shall make atonement for the holy place," MEANING to increase peace in the world and multiply joy in the world. When there is the joy of the joining of the King and Queen, all courtiers of the palace and all that serve show joy. All sins done before the King are atoned for, as it is written, "That you may be clean from all your sins before Hashem" (Ibid. 30). For this reason, it is written, "And there shall be no man in the Tent of Meeting when he goes in to make atonement in the holy place, until he comes out" (Ibid. 17). This is at the time when he enters to join them. At that hour, when the King and Queen are joined, he will "have made atonement for himself, and for his household" (Ibid.).

181. אִשְׁתְּכַח דְּכָל שְׁלִימוּ דְּעֵילָּא וְתַתָּא, בְּכַהֲנָא תַּלְיָיא. דְּאִי אִתְּעַר כִּתְרָא דִּילֵיהּ, כֺּלָּא אִתְּעַר וְכֺלָּא בִּשְׁלִימוּ אִשְׁתְּכַח. וְעַ"ד כְּתִיב וְכִפֶּר עַל הַקֺּדֶשׁ. בְּקַדְמֵיתָא וְכִפֶּר עַל הַקֺּדֶשׁ. לְאַסְגָּאָה שְׁלָמָא בְּעָלְמָא, וּלְאַסְגָּאָה חֵידוּ בְּעָלְמָא. וְכַד חֵידוּ דְּזִוּוּגָא אִשְׁתְּכַח בְּמַלְכָּא וּבְּמַטְרוֹנִיתָא, כָּל שַׁמָּשִׁין, וְכָל בְּנֵי הֵיכָלָא, כֻּלְּהוּ אִשְׁתְּכָחוּ בְּחֵידוּ. וְכָל חוֹבִין דְּחָבוּ קָמֵי מַלְכָּא, אִתְכַּפָּר לְהוּ. הה"ד, מִכֺּל חַטֺּאתֵיכֶם לִפְנֵי יְיָ' תִּטְהָרוּ. ובג"כ כְּתִיב וְכָל אָדָם לֹא יִהְיֶה בְּאֺהֶל מוֹעֵד בְּבֺאוֹ לְכַפֵּר בַּקֺּדֶשׁ עַד צֵאתוֹ. בְּשַׁעֲתָא דְּעָאל לְזַוְּוגָא לְהוּ, וּבְשַׁעֲתָא דְּמִזְדַּוְּוגִין מַלְכָּא וּמַטְרוֹנִיתָא, הַהִיא שַׁעֲתָא וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ.

Babylon Brit (Covenant) Covenant (Brit) Exile Isaac Jacob Righteous Shechinah Tents

182. "And there shall be no man in the Tent of Meeting." Rabbi Yitzchak said, "Then will I remember My covenant with Jacob, and also My covenant with Isaac..." (Vayikra 26:42). This verse has been explained. Come and see: When Yisrael are in exile, it is as if the Holy One, blessed be He, is with them in exile, as the Shechinah never forsakes them. When Yisrael were in exile in Babylon, the Shechinah resided among them and returned with them from exile. In the merits of these righteous people who remained in the land, She resided in the land and never left them. Rabbi Yehuda said: Then the Queen returned to the King and all returned TO BE IN the banquet of joy of the king. For this, they are called the men of the Great Assembly. The Great Assembly surely, AS MALCHUT CALLED ASSEMBLY RETURNED FROM ITS DIMINISHED STATUS DURING THE EXILE TO REGAIN HER PROMINENCE.

182. תָּאנָא, וְכָל אָדָם לֹא יִהְיֶה בְּאֺהֶל מוֹעֵד, רִבִּי יִצְחָק פָּתַח, וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֺב וְאַף אֶת בְּרִיתִי יִצְחָק וְגוֹ,' וְהַאי קְרָא אוּקְמוּהָ. תָּא חֲזֵי, בְּשַׁעֲתָא דְּיִשְׂרָאֵל בְּגָלוּתָא, כִּבְיָכוֹל קוּדְשָׁא בְּרִיךְ הוּא עִמְּהוֹן בְּגָלוּתָא, דְּהָא שְׁכִינְתָּא לָא אִתְעָדֵי מִנַּיְיהוּ לְעָלְמִין. ת"ח, בְּזִמְנָא דְּיִשְׂרָאֵל אִשְׁתְּכָחוּ בְּגָלוּתָא דְּבָבֶל, שְׁכִינְתָּא בֵּינַיְיהוּ שַׁרְיָא, וְתָאבָת עִמְּהוֹן מִן גָּלוּתָא. וּבִזְכוּת אִינּוּן צַדִּיקַיָּיא דְּאִשְׁתָּאָרוּ בְּאַרְעָא, שָׁארַת בְּאַרְעָא, וְלָא אַעְדֵּי מִנַּיְיהוּ לְעָלְמִין. א"ר יְהוּדָה, דְּאִתְהַדְּרַת מַטְרוֹנִיתָא בְּמַלְכָּא, וְאִתְהַדָּר כֺּלָּא בְּהִלּוּלָא דְּמַלְכָּא, בְּג"כ אִקְרוּן אַנְשֵׁי כנה"ג, כנה"ג וַדַּאי.