233. "And Hashem smelled the weet savor" (Beresheet 8:21). It is also written: "An offering made by fire, of a sweet savor" (Vayikra 1:13). I have heard that THE TERM "an offering made by fire" REFERS TO AN OFFERING IN WHICH smoke and fire are conjoined, since there is no smoke without fire. This is similar to the verse: "Now Mount Sinai was altogether smoke, because Hashem descended upon it in fire" (Shemot 19:18).

234. Come and behold: Fire comes from inside and is tenuous. It must attach itself to something on the outside that is not so tenuous. When fire and matter hold on to each other, smoke rises. Why? Because fire affects whatever reacts to it. An example is the nose, which reacts to the smoke that issue from the fire.

235. Hence it is written: "They shall put incense before You (lit. 'in Your nose')" (Devarim 33:10), MEANING THAT THE JUDGMENTS WHICH ARE THE FIRE AND SMOKE ISSUING FROM THE NOSE ARE APPEASED BY INCENSE. It sends the fire FROM THE NOSE back to its place. Because of the smell of the incense, the nose contracts and reaches its innermost levels, until all are united. THEN EVERYTHING returns to its point of origin and they all come closer to Thought, WHICH IS ARICH ANPIN. Then they are combined into one desire, which is a sweet (Heb. nichoach) savor, which appeases anger and restores satisfaction (Heb. nachat).

236. When the smoke is gathered, it enters and folds itself onto the fire, and the fire catches on to the smoke. Together, they enter the innermost levels, until anger is appeased. After they are all united and anger is appeased there is satisfaction and all are bonded together, and it is called 'appeasement', satisfaction, and universal rejoicing, all together. They are the radiance of the candles FROM THE LEFT SIDE and the brightness of the faces FROM THE RIGHT. Thus, it is written: "And Hashem smelled the sweet savor," as one who smells and gathers everything to himself.

237. Rabbi Yesa then approached THE YOUNG BOY and kissed him, saying that he did not realize that the boy possessed all these precious goods, and added that he would change his route in order to accompany the boy. So they all proceeded together. Rabbi Chizkiyah said: We are walking along this route accompanied by the Shechinah, so it is cleared for us! He then took hold of the young boy's hand and walked on. Then both rabbis requested that he tell them one of the scriptural expositions that his father has told him.

238. The young boy started with the verse, "Let him kiss me with the kisses of his mouth" (Shir Hashirim 1:2). This, he continued, is the supernal passion. Because when the fire was issued, the desire came from the mouth and not from the nose. Because when one mouth is connected TO SOMEONE ELSE'S for the purpose of a kiss, fire emerges in the form of desire, brightness of face, the rejoicing of all, and satisfied union.

239. This is also why IT IS WRITTEN: "For your love is better than (also 'from') wine" (Ibid.). That is wine, it is come from the wine that brightens the face and causes the eyes to laugh, bringing affection and friendship. It is not from the wine that leads to drunkenness and that brings anger and rage, causing darkening of the face and burning of the eyes.

240. Therefore, because this wine is good, it brightens the face, makes the eyes merry, and arouses the passion for love. Thus, it is offered daily as a sacrifice on the altar in a specific amount that makes whoever drinks it merry and satisfied. As it is written: "And the wine offering thereof shall be a fourth part of a hin" (this is a unit of measurement) (Bemidbar 28:7). This is the reason IS, "your love is better from wine," for wine induces love and passion.

241. And all, as it occurs below arouses love above. For there are two candles, and when the light of the one on high is extinguished by rising smoke from the one below, the upper one is lit. Rabbi Chizkiyah then said that it is clearly true that the upper world, WHICH IS BINAH, depends on the lower world, WHICH IS THE FEMALE PRINCIPLE. FOR, THE FEMALE PRINCIPLE REKINDLES THE EXTINGUISHED BINAH. The lower world, THE FEMALE PRINCIPLE, depends on the upper world, BINAH, BECAUSE THE LIGHT THAT THE FEMALE PRINCIPLE CAUSED TO SHINE IN BINAH IS MERITED BY THE FEMALE PRINCIPLE AS WELL. The fact that since the destruction of the Temple, there are no more blessings above IN BINAH or below IN THE FEMALE PRINCIPLE, shows that the two depend on each other.

242. And Rabbi Yosi said that there are no blessings, but curses do exist, because sustenance is drawn from that side, NAMELY, FROM LIGHTING THE UPPER CANDLE WITH THE SMOKE THAT RISES FROM THE LOWER ONE. Why? Because Yisrael do not reside in the land of Yisrael and do not worship properly. To worship properly is to light the candles, TO LIGHT THE UPPER CANDLE WITH THE LOWER ONE, and to draw down the blessings TO BE PASSED ONTO THE WORLDS. This is why there are no blessings above or below. Therefore the world is not maintained as it should.