The sacrifices

522. "Command the children of Yisrael, and say to them: My offerings, the provisions of My sacrifices made by fire" (Bemidbar 28:2). It is written: "Has Hashem as great a delight in burnt offerings and sacrifices, as in obeying to the voice of Hashem?" (I Shmuel 15:22). The Holy One, blessed be He, does not desire that a man sin and then offer a sacrifice because of his sin; but a sacrifice that is without any iniquity is the perfect sacrifice (Heb. shalem). And it is called "peace offerings" (Heb. shelamim). The daily offering is also PERFECT, for although THE DAILY SACRIFICE atones for sins, IT IS NEVERTHELESS A PERFECT SACRIFICE.

523. Rabbi Aba began by quoting: "The sacrifices of Elohim are a broken spirit" (Tehilim 51:19). This verse has been interpreted to mean that the Holy One, blessed be He, does not want a man to bring a sacrifice for his sin, but, rather, HE WANTS a broken spirit. People do not know what they say. From the Holy Luminary I heard as follows: When a man becomes impure in his iniquities, he draws down onto himself a spirit from the side of uncleanliness, and THE SPIRIT dominates that person and controls him at will. The aspect of uncleanliness, FROM WHICH THE SPIRIT IS DRAWN DOWN, grows stronger with his strength and becomes more powerful and controls him to its wish. When a man comes and takes control over it, in order to become pure, he is helped to be purified FROM ABOVE.

524. In the period when the Temple was still standing, THE SINNER would offer his sacrifice, his whole atonement being dependent on it, until he feels remorse and breaks down that spirit FROM THE SIDE OF UNCLEANLINESS THAT HE DREW TO HIMSELF WITH HIS SIN, from its pride, and humiliates it. And it is this that is meant by the breaking down of that grade of uncleanliness, FROM WHICH THE SPIRIT IS DRAWN, and when that spirit of uncleanliness is broken, and he offers his sacrifice, this is an acceptable and proper SACRIFICE.

525. But if that spirit OF UNCLEANLINESS is not broken, then his sacrifice is worth nothing and is given to the dogs, for this is a sacrifice not for the Holy One, blessed be He, but for the dogs. And this is why Scripture says that the proper sacrifices of Elohim are a broken spirit, for that spirit of uncleanliness has to be broken so that it will not be in control. Consequently, about the one who breaks it as it should be broken, it is written: "A wind (or spirit) that passes away, and comes not again" (Tehilim 78:39). And that man can be assured that it will not ever come to him again. Hence "and comes not again." "A broken and a contrite heart" (Tehilim 51:19). This is a man who is not proud and does not take pleasure in the delights of the world. And "Elohim, You will not despise" (Ibid.), for He has a place of honor with him.

526. "Command the children of Yisrael." To what does 'command' refer? It refers to idolatry, that is, he should not bring himself in to become impure in the spirit of uncleanliness, for this would be real idolatry.

527. Rabbi Elazar began by quoting: "I am come into my garden, my sister, my bride" (Shir Hashirim 5:1). We have already learned this verse, yet it contains secrets concerning the sacrifices. But then we have already learned it all. Rabbi Shimon said to him, It is good that you have started the discussion on these matters, BUT why have you concealed them? BECAUSE HE SAID THAT EVERYTHING HAS BEEN SAID. Tell us WHAT YOU KNOW ABOUT THE SACRIFICES. RABBI ELAZAR replied, It was because I saw something in the Book of Enoch and learned it THAT I SAID THAT EVERYTHING HAS BEEN SAID. Rabbi Shimon said, Tell us that matter that you have seen and heard.

528. He said: It is all really just one matter. The Holy One, blessed be He, said "I am come into my garden" because all the sacrifices that are made in the world, when they ascend AS MAYIN NUKVIN (LIT. 'FEMALE WATERS') first enter into the Garden of Eden, which is the secret of The Congregation of Yisrael, WHICH IS MALCHUT. But initially how is it at the beginning of the sacrifice? FOR I HAVE SAID THAT THEY FIRST COME INTO THE GARDEN OF EDEN, MEANING when a man confesses his sins over THE SACRIFICE, at the time of the slaughtering and the scattering of the blood over the altar, THEN THE SACRIFICE ASCENDS AS MAYIN NUKVIN, TO T THE GARDEN OF EDEN. AND THEN, SAYS THE HOLY ONE, BLESSED BE HE, WHO IS ZEIR ANPIN: "I AM COME INTO MY GARDEN" WHICH IS THE GARDEN OF EDEN, MALCHUT, FOR THE MAYIN NUKVIN OF THE SACRIFICE AWAKEN THE UNION.

529. Now one has to concentrate to understand how these holy spirits benefit from this, FROM THE ASCENT OF MAYIN NUKVIN OF THE SACRIFICE. Also, what is the reason that the sacrifice has to be of an animal, when it is more important that a man should break that spirit THAT HE HAS DRAWN DOWN BY HIS SIN, and return in repentance? What is the reason for the ritual slaughtering of the animal, and the burning of it by fire on the altar?

530. HE ANSWERS, It is a mystery. There is an animal that lies on a thousand hills, WHICH IS THE SECRET OF MALCHUT, WHICH IS THE ASPECT OF YUD HEI VAV HEI, FULLY SPELLED WITH HEI'S, WHOSE NUMERICAL VALUE IS THE SAME AS THAT OF ANIMAL (HEB. BEHEMAH = 52). And it devours a thousand hills each day, ALL OF THE THOUSAND BEING THE SECRET OF THE GRADES OF CHOCHMAH THAT ARE DRAWN DOWN FROM THE LEFT, FOR CHOCHMAH IS TERMED A THOUSAND (HEB. ELEF) IN THE SECRET OF THE VERSE: "AND I SHALL TEACH (HEB. A'ALFECH) YOU WISDOM" (IYOV 33:33), and they are called: "and the cattle upon a thousand hills" (Tehilim 50:10). And we have already learned about this, that there is an animal that devours animals. And what do THE ANIMALS consist of? They are of fire, and this animal, WHICH IS MALCHUT, consumes all of them with one gulp, as it is written: "For Hashem your Elohim is a consuming fire, a jealous El" (Devarim 4:24). And all the waters of the Jordan, WHICH IS YESOD OF ZEIR ANPIN, that is filled within six years, WHICH IT RECEIVES FROM CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF ZEIR ANPIN, THAT ARE CALLED 'SIX YEARS', are made into one gulp, NAMELY ONE SWALLOW, by it, MALCHUT, as it is written: "he trusts that river will thrust some food into his mouth" (Iyov 40:23).

531. And the secret of the matter is that the yeast of those ANIMALS ON A THOUSAND HILLS, WHICH ARE THE SECRET OF THE ILLUMINATION OF CHOCHMAH THAT IS ON THE LEFT, is the principle and basis for those animals below, for the spirit spreads downwards from them, and this spirit is formed in the animals below, THAT IS TO SAY, IT BECOMES THE SPIRIT OF THE ANIMAL BELOW. And when a sinner brings an animal for sacrifice, then that spirit of the animal ascends and returns to its place, TO THE UPPER ANIMAL, WHICH IS MALCHUT, and this spirit spreads through all THE ANIMALS THAT ARE ON A THOUSAND HILLS, AS ABOVE. And all those that are of this sort, NAMELY, THE OTHER SIDE THAT ARE DRAWN DOWN FROM THE LEFT, approach and enjoy that fat and blood that are the raiment of this spirit. And this spirit is from their side, NAMELY FROM THE LEFT SIDE, and they all benefit and are nourished and become advocates of that person, FOR THE PROSECUTOR BECOMES DEFENSE COUNSEL, AND MAYIN NUKVIN OF THE SACRIFICE enter by way of the esophagus, as we have learned. This is why the sacrifice is taken from an animal.

532. Rabbi Shimon said, Blessed is my son to the Holy One, blessed be He. About you it is said: "Let your father and your mother be glad, and let her who bore you rejoice" (Mishlei 23:25). Let your father on high be glad, THAT IS ZEIR ANPIN, and your mother is the Congregation of Yisrael, WHICH IS MALCHUT. And let her that bore you rejoice, namely the daughter of the pious Rabbi Pinchas ben Ya'ir, THE MOTHER OF RABBI ELAZAR. Elazar, my son, what you have said is CORRECT regarding the sacrifice of an animal, BUT what is the reason for the offering of fowls? For it is written: "And if the burnt sacrifice for his offering to Hashem be of birds" (Vayikra 1:14). He said to him: I have not seen, but I draw an analogy from what is said about animals to what is said about fowl. Nevertheless, I will not speak, because I have not seen it nor, until now, have I heard it.

533. Rabbi Shimon said: Elazar, what you have said is good, but there are many secrets among the secrets of the sacrifices, and they have not been handed down to be revealed, except to the truly righteous, from whom their Master's secret is not hidden. The secret of the sacrifices is the secret of the holy living creatures, the four forms engraved on the Throne, this being the Throne of the Holy King, NAMELY MALCHUT, WHICH IS A THRONE FOR ZEIR ANPIN, AND THESE FOUR ARE: The face of an ox, the face of an eagle, the face of a lion, the face of a man. The face of a man includes all of them, FOR LION, OX, AND EAGLE ARE THE SECRET OF THE THREE COLUMNS, AND THE FACE OF A MAN IS MALCHUT THAT RECEIVES THEM AND THEREFORE INCLUDES ALL OF THEM. And all FOUR faces look at each other and are included in each other, and from them they spread out in many directions, and tens of thousands, above and below, without measure, number, or account.

534. From the face of an ox, WHICH IS THE SECRET OF THE LEFT, spreads a spirit to the animals, to four species, that are included in each other, as one, namely; oxen, sheep, rams and goats, and these serve for the sacrifices. And since THE SACRIFICE is from them, these holy hosts that spread out from the face of that ox, and draw close, BY THE ACT OF SACRIFICE, to their element, WHICH IS THE FACE OF AN OX, and benefit from that element and their apparel. And were it not that they contain the element of this world, WHICH IS THE SACRIFICE THAT ASCENDS TO THEM, they would not draw close there, TO THEIR ELEMENT, WHICH IS THE FACE OF AN OX.

535. And just as the Holy Shechinah takes pleasure in the spirits of the righteous THAT ASCEND HER AS MAYIN NUKVIN, and She draws her to welcome the spirit of a righteous person, and enjoys it because that spirit is drawn from her, so is it also with those HOSTS THAT SPREAD FORTH FROM THE FACE OF AN OX. They benefit from the aspect of their element, WHICH IS THE FACE OF AN OX, and from that raiment that is offered TO THEIR ELEMENT, WHICH IS THE SACRIFICE, for the spirit OF THE SACRIFICE is from the raiment of their spirit, which is why they enjoy it.

536. From the face of an eagle spreads a spirit to the fowl, FOR THE SPIRIT THAT IS IN THE FOWL IS DRAWN FROM THE FACE OF AN EAGLE. And an eagle is on two sides, ON THE RIGHT AND ON THE LEFT, FOR EAGLE IS TIFERET, THE CENTRAL COLUMN THAT INCLUDES THE RIGHT AND THE LEFT. And this is the secret of "And let birds fly" (Beresheet 1:20) WHICH INDICATES two spirits. For this reason, the sacrifice of fowl spreads out and descends from the right and from the left. WHILE THE SACRIFICE OF CATTLE IS ONLY FROM THE FACE OF AN OX, WHICH IS THE LEFT, AS ABOVE, THE SACRIFICE OF FOWL IS FROM THE FACE OF AN EAGLE THAT INCLUDES THE TWO COLUMNS.

537. Of all the pure aspects OF FOWL, only a dove and turtle doves are sacrificed, because they are true to their partners more than all the other fowl. And they are preyed upon but do not prey; they are faithful to each other, the female to her partner, and therefore the sacrifice is of them. And those holy spirits descend and draw near and enjoy their element and essence, AS ABOVE.

538. And you might well ask: How can the little that ascends from the dove or from the turtledove spread out in the number of directions to the hosts on high who are without measure? AND THE SAME QUESTION CAN BE ASKED ABOUT WHAT ASCENDS of the single animal. HE ANSWERS: Come and see, the whole world fills with light from one thin burning candle. Again: One thin piece of wood enkindles a large piece.

539. So far the sacrifice HAS BEEN CLARIFIED from two sides engraved on the Throne, NAMELY FROM THE FACE OF AN OX FOR CATTLE, AND FROM THE FACE OF AN EAGLE FOR FOWL. Now the question has to be put: There are four shapes that are engraved on the Throne, so what is the reason for there being no sacrifice from shapes of the other FORMS? HE ANSWERS, There is certainly sacrifice from all of them. The lion that is engraved on the Throne: When the sacrifice is perfect, the lion descends and enters the fire, eats and has enjoyment from there. And as for the man that is engraved on the Throne: Man is the essence of all of them, and he sacrifices there TO THE FACE OF A MAN, WHICH IS MALCHUT, his spirit and his soul, and upper man benefits from lower man. And each species draws near to its own and benefits from it, from that which is really its own, and from its own element.

540. You might well ask: But lion has no basis below in the sacrifice, WHILE THE FACE OF AN OX HAS A BASIS BELOW, IN THE ANIMALS; THE FACE OF AN EAGLE HAS A BASIS BELOW, IN THE BIRDS; THE FACE OF A MAN HAS A BASIS BELOW, IN THE SPIRIT AND SOUL OF THE MAN OFFERING THE SACRIFICE, BUT THE LION HAS NO BASIS BELOW AT ALL. AND HE ANSWERS, lion is included in all of them, for it is on the right, WHICH IS CHESED, AND CHESED INCLUDES ALL OF THEM. For this reason, it eats from all of them THAT ARE BELOW IT, while the others, OX, EAGLE, AND MAN, do not eat from its species, because it is to the right AND HIGHER THAN THEY. Thus, all four of the forms that are engraved on the Throne come close to the sacrifice, which is why it is a perfect sacrifice. And when they enjoy their principle and element, then a spirit descends to kindle the upper candles, NAMELY THE UNION IS MADE BETWEEN ZEIR ANPIN AND MALCHUT.

541. Priests, Levites and Yisrael give a basis and principle to the upper grades from which THEY ARE DRAWN, and each grade gives to its element ON HIGH. First, the four shapes of the Throne, as we have said IN THE PRECEDING PARAGRAPH, each species unto its like, are they first to draw near, like unto like. The face of an ox, all the faces, NAMELY THE HOSTS AND CAMPS, that spread out to those species, as we have noted, all of them draw near to their principle and element, THE FACE OF AN OX. AND SIMILARLY FOR THE face of an eagle it is as we have noted. SO, TOO, WITH the face of a lion it is as we have noted AS WELL AS the face of a man who offers a sacrifice, his spirit and soul approaching to the upper man, WHICH IS MALCHUT.

542. The priest who pronounces the unity of the Holy Name OVER THE SACRIFICE is himself approaching to the upper priest, WHICH IS CHESED OF ZEIR ANPIN, the same that enters the house of the Holy of Holies, WHICH IS YESOD OF MALCHUT, and he draws close to the latter and kindles THE CANDLES OF MALCHUT by his being complete with a shining countenance, corresponding to the priest below WHO OFFERS THE SACRIFICE. When the Levites play their instruments happily WHEN THE SACRIFICE IS MADE, their side, WHICH IS GVURAH OF ZEIR ANPIN, rejoices and illuminates the faces. Yisrael, who bring the sacrifices - who begin to pray over the sacrifice, for prayer was ordained for all THE SACRIFICES - awakens Yisrael-Saba, the Holy Indefinite, towards them and Yisrael-Saba welcomes them.

543. And each species is sacrificed to its own kind, and everything follows its element ON HIGH. The lower grades awaken the higher grades, and although all of them awaken, and the grades that are engraved on the Throne, WHICH ARE THE FOUR LIVING CREATURES, awaken towards the grades that are on earth, being their basis, NAMELY THE FACE OF AN OX FOR ANIMALS, THE FACE OF AN EAGLE FOR FOWL, AS ABOVE, and also those upper hidden grades, they all stir and come close for the meal OF THE SACRIFICE and find pleasure; yet none of them has permission to eat, neither the higher grades nor the lower grades, and not to enjoy it, nor to put out a hand to the sacrifice, until after the Supernal King, WHO IS ZEIR ANPIN, has eaten and enjoyed it, and given them permission.

544. After He gives them permission, each one of them enjoys it and eats, this being as it is written: "I have gathered my myrrh with my spice" (Shir Hashirim 5:1). These are the upper grades OF ZEIR ANPIN; "my myrrh and my spice" - that eat and enjoy as is fitting, and this is THE UNITY OF the right arm, WHICH IS CHESED, with the left leg, WHICH IS HOD. "I have eaten my honeycomb with my honey": This is Jacob with Rachel, NAMELY THE UNITY OF TIFERET WITH MALCHUT. And this is eating proper, FOR ONLY HERE IS THE WORD "EAT" USED. "I have drunk my wine with my milk." This is the unity of the left arm with the right leg, NAMELY GVURAH WITH NETZACH. And these are all the upper grades from which the Holy King has enjoyment first. AND THIS IS HIS EATING AND HIS PLEASURE. So far we have discussed the food of the Supernal King, who eats first.

545. From this point on, THE King, WHO IS ZEIR ANPIN, gives permission to the four forms that are engraved on the Throne, and to all those that spread out from them, to enjoy and eat. For the verse continues: "Eat, O dear ones; drink, drink deep, loving companions" (Ibid.). "Eat, O dear ones" are four forms that we have mentioned: LION, OX, EAGLE, MAN. "Drink, drink deep, loving friends" meaning all those who spread out from them, and they all eat, stretch out and enjoy as is fitting, and their faces shine. And all the worlds rejoice, and each one, whether at the upper levels or at the lower levels, draws closer to its element, NAMELY EACH ONE TO ITS PARALLEL ASPECT: CHESED TO THE FACE OF A LION; GVURAH TO THE FACE OF AN OX..., and they enjoy. This is the secret and mystery of the sacrifices in a proper manner.

546. Rabbi Elazar and Rabbi Aba, together with the other companions, came and prostrated themselves before him, BEFORE RABBI SHIMON. Rabbi Aba said, Had the Torah not been given at Mount Sinai, but instead the Holy One, blessed be He, had said: 'Here is the son of Yochai TO GIVE YOU the Torah and My secrets, it would have sufficed for the world'. Woe for when you depart from the world! Who will then kindle the lights of the Torah? Everything will be in darkness from that day! For until the arrival of King Messiah there will be no generation such as this generation, in whose midst is Rabbi Shimon!

547. Rabbi Shimon said concerning THE ABOVE MENTIONED secret, a man is forbidden to taste anything until the Supreme King has eaten. And what is meant by HIS EATING? This means prayer, WHICH IS IN THE STEAD OF SACRIFICES. A man's prayer is similar in respect TO WHAT WE SAID ABOVE ABOUT THE SACRIFICES. First the four forms that are engraved on the Throne are invited, THAT THEY SHOULD DWELL over these creatures, over the fowl and the animals, for the spirits OF THE FOUR LIVING CREATURES spread out over them so that they should be sacrifices, FOR THEY ARE creatures the basis of whose spirit in this world is of them, OF THE FOUR LIVING CREATURES, and that is: "Hashem, how manifold are Your works" (Tehilim 104:24). For over the creatures whose spirit is suitable for sacrifice spread out the four forms THAT ARE IN THE THRONE, which are come over these sacrifices. And it is to this that we refer when we say 'The wheels and holy living creatures'. FOR THIS IS THE SECRET OF THE FOUR LIVING CREATURES THAT ARE IN THE THRONE, and all those other hosts who spread out from them, TO WHICH ARE JOINED THE SPIRIT OF ANIMALS AND FOWL THAT ARE FIT FOR OFFERING AS SACRIFICES.

548. And afterwards the High Priest proclaims the unity of the Holy Name, namely 'With abounding love', WHERE LOVE IS CHESED, THE ATTRIBUTE OF THE PRIEST. The unity THAT THE PRIEST PROCLAIMS IS: "Hear, O Yisrael, Hashem our Elohim, Hashem is one" (Devarim 6:4). And afterwards the Levites arise to play the music, which is: "And it shall come to pass, if you hearken diligently to My commandments..." (Devarim 11:13). "Take heed to yourselves, that your heart be not deceived..." (Devarim 16 21) WHICH PORTION PARALLELS THE LEFT WHICH IS GVURAH. For this is the melody of the Levites, THAT IS TO SAY THAT THE SIGNING OF THE LEVITES IS FROM THE LEFT, in order to awaken this side, THE SIDE OF THE LEFT with this sacrifice, NAMELY, WITH THE PRAYER THAT IS IN PLACE OF THE SACRIFICE. And then come Yisrael with: 'True and firm, established and enduring', WHICH ALLUDES TO Yisrael-Saba, who stands over the sacrifice. For He, the ten upper inner levels to everything, NAMELY THE TEN SFIROT, is at the table WHILE THEY ARE, TRUE AND FIRM AND ESTABLISHED AND ENDURING.

549. But not one of them has permission to eat and to stretch a hand out to the sacrifice, NAMELY THE PRAYER, until the Supernal King, WHO IS ZEIR ANPIN, has eaten, by which is meant the first three blessings and the last three blessings OF THE AMIDAH PRAYER, WHICH IS WHERE THE UNION OF ZEIR ANPIN AND MALCHUT TAKES PLACE, AND THIS IS THE SECRET OF THE KING'S EATING. After He has eaten, He grants permission to the four forms, NAMELY THE FOUR LIVING CREATURES IN THE THRONE, and to all those parties that spread out from them, to eat.

550. And then man, who is the form that includes all the other forms, lowers himself, and throws himself on his face and gives himself and his spirit to Supernal Man who stands over these forms and who includes all the forms, that he should awaken towards him as is fitting. And this is what is meant by SAYING: "To You, Hashem, do I lift up my soul" (Tehilim 25:1), namely in order to awaken other forms and all those who spread out from them. And this is what is meant WHEN SAYING IN "A PRAISE OF DAVID" (TEHILIM 145): "They shall utter...and shall sing" (Ibid. 7); and "They shall speak...and talk" (Ibid. 11). And they all eat and enjoy THE PRAYER, each one as is fitting for him.

551. From here on a man may mention the troubles that are in his heart, as it is written: "May Hashem hearThe Lord hearh you in the day of trouble" (Tehilim 20:2), for example, a pregnant woman in labor, so that they should all become advocates for the person. Therefore, it is written: "Happy is the people that is in such a case" (Tehilim 144:15).

552. Rabbi Shimon was on his way to Tiberias when Elijah met him and said, Greetings, sir. Rabbi Shimon said to him: With what is the Holy One, blessed be He engaged in the firmament? Elijah replied: He is occupied with the sacrifices, and saying new things in your name. Happy are you! And I came to welcome you with greetings, and there is one thing that I wanted to ask you to settle for me. A question has been asked in the Yeshivah of the firmament: In the World to Come there is no eating and drinking, yet it is written: "I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey..." (Shir Hashirim 5:1). Would one for whom there is no eating nor drinking say: "I have eaten my honeycomb with my honey; I have drunk my wine with my milk?"

553. Said Rabbi Shimon: And what did the Holy One, blessed be He, reply to them? Elijah answered: The Holy One, blessed be He, said, 'There IS the son of Yochai. Let him tell you!' So I came to ask you. Rabbi Shimon said: In what great affection did the Holy One, blessed be He, hold the Congregation of Yisrael, and out of the intense love with which He loved her, He altered his deeds from the way He had been NORMALLY doing. For, although He does not usually eat and drink, NEVERTHELESS, because of the love of her, He ate and drank. Since He had come to her, He did as she wanted. If a bride just entering the wedding canopy wants to eat, does it not follow that her bridegroom will eat with her, even if he is not used to doing so? This is what is written: "I have come into my garden, my sister, my bride." Since I have come to her, to go with her into the wedding canopy, "I have eaten my honeycomb with my honey; I have drunk my wine with my milk."

554. And we can learn this also from David, who invited the Holy One, blessed be He, and changed his actions from the way the Holy One, blessed be He, was accustomed, and the Holy One, blessed be He, accepted it and did as he wanted, for he (David) invited the King, together with the Queen, as it is written: "Arise, Hashem, to Your resting place; You and the ark of Your strength" (Tehilim 132:8), namely the King together with the Queen. And in order not to make any separation between them, he changed the vessels, and he altered the customs of the King.

555. This is what is written: "Let Your priests be clothed with righteousness; and Your pious ones shout for joy. For Your servant David's sake, turn not away the face of Your anointed" (Ibid. 9). It should have said: 'Let Your Levites be clothed with righteousness', and not: "Let Your priests be clothed with righteousness," since righteousness is from the side of the Levites; NAMELY MALCHUT FROM THE ASPECT OF THE LEFT IS CALLED 'RIGHTEOUSNESS', AND THE LEFT IS THE ASPECT OF THE LEVITES. Similarly, it should have said: 'and Your Levites shout for joy', and not: "and Your pious ones shout for joy," since joyous melody and song are from the side of the Levites, NAMELY FROM THE LEFT SIDE. But he changed things and said: "Your priests" and "Your pious ones," who are from the right side.

556. The Holy One, blessed be He, said to him: 'David, this is not the way I do things.' David replied: "For Your servant David's sake, turn not away the face of Your anointed" (Ibid. 10). Do not alter the correction that I have instituted. THE HOLY ONE, BLESSED BE HE said to him, 'David, since you have invited Me, I have to do what you want and not what I want.' From this we learn that if one invites another, the guest has to do as the host wishes, even if that is not his usual way.

557. Thus: "And he took of the stones of the place" (Beresheet 28:11). When the bridegroom comes to the bride, FOR JACOB IS THE SECRET OF TIFERET AND PLACE IS THE SECRET OF MALCHUT, WHERE TIFERET AND MALCHUT ARE THE SECRET OF THE BRIDEGROOM AND BRIDE, although it is not his custom to lie down without pillows and cushions, when she gave him stones to lie on, he accepts it all willingly, as it is written: "and lay down in that place" (Ibid.), on those stones, although that was not what he was used to.

558. This same applies in our case: "I have eaten my honeycomb with my honey." Although this was not His way, HE NEVERTHELESS DID IT because of love of the bride. And this ONLY happens in the house of the bride and not anywhere else. In His own place He neither eats nor drinks, but in her place He both eats and drinks, as it is written: "I have come into my garden," NAMELY THE GARDEN OF EDEN, WHICH IS THE PLACE OF MALCHUT. SIMILARLY, the angels whom the Holy One, blessed be He, sent to Abraham neither ate nor drank in their own place, but for the sake of Abraham they both ate and drank. ELIJAH said to him: Master, upon your life! The Holy One, blessed be He, wanted to relate this matter, but in order not to pay Himself a compliment before the Congregation of Yisrael He raised it to you. Happy are you in this world, that your Master on high is praised through you. About you is it written: "just, ruling in the fear of Elohim" (II Shmuel 23:3).

559. "My offerings, the provisions of My sacrifices made by fire" (Bemidbar 28:2). Rabbi Yudai said, In sacrifices there is smoke, there is smell, and there is sweet savor. Smoke is those with a temper, as it is written: "but then the anger (lit. 'nose') of Hashem...shall smoke" (Devarim 29:19). And those WITH A TEMPER enjoy smoke, smoke MEANING anger in the nose. Smell refers to those who are called 'apples'. Rabbi Aba said, They are like apples, as it is written: "the scent of your nose like apples" (Shir Hashirim 7:9).

560. "The one lamb shall you offer in the morning" (Bemidbar 28:4). What is meant by morning? This refers to the morning of Abraham, NAMELY THE LIGHT OF CHESED, as it is written: "And Abraham rose up early in the morning" (Beresheet 22:3). How do we know that this morning is that of Abraham? Rabbi Elazar answered: From here, WHERE IT IS WRITTEN: "As soon as the morning was light" (Beresheet 44:3). Not 'morning' but "the morning" is written, WITH THE DEFINITE ARTICLE (HEI), for this was the first light that the Holy One, blessed be He, created in the Work of Creation. Thus IS IT WRITTEN: "shall you offer in the morning," namely on the particular morning, for this sacrifice is offered corresponding to the morning of Abraham. The lamb that is offered as a sacrifice at dusk is CORRESPONDING TO Isaac, paralleling the evening of Isaac, WHICH IS THE LIGHT OF GVURAH, WHICH IS JUDGMENT. How do we know this? Because it is written: "And Isaac went out to meditate in the field at eventide" (Beresheet 24:63), which is the evening of Isaac. And we have already learned this.

561. Ra'aya Meheimna (the Faithful Shepherd). It is a precept to offer the afternoon sacrifice each day, and the additional sacrifice on the Shabbat. And after it, to arrange the shewbread and the frankincense and the additional sacrifice on the first day of the month. Holy Luminary, each day a gift has to be sent to the King, to ZEIR ANPIN, in the hands of the Queen. And if she is in her husband's domain, a supplement has to be given, namely the additional sacrifice of the Shabbat, the first day of each month and of all the festivals.

562. For she, MALCHUT, is his, ZEIR ANPIN's private property, and the Central Column, ZEIR ANPIN, is the owner of this property. And the level of Jacob, who instituted the evening prayers, is that of the Central Column, WHICH IS ZEIR ANPIN. For this reason, the sages of the Mishnah taught: The evening prayer is optional (Heb. reshut), FOR THE PRAYER, WHICH IS MALCHUT, IS IN THE DOMAIN (HEB. RASHUT) OF HER HUSBAND. For although being in exile, which is like the night time, WHICH IS THE TIME FOR THE EVENING PRAYERS, and where Samael and Serpent and all those appointed over his regiments have control, and although the Shechinah goes into exile with Yisrael, NEVERTHELESS she is to be found in the domain of her husband, as it is written: "I am Hashem, that is My name, and My glory I will not give to another" (Yeshayah 42:8).

563. Because of this IT IS WRITTEN: "And he lighted (Heb. vayifga) on a certain place" (Beresheet 28:11); which is reconciliation AND APPEASEMENT, as in: "Neither make intercession (Heb. tifgei) to Me" (Yirmeyah 7:16). The Congregation of Yisrael appeased ZEIR ANPIN, that He should not leave her, for the Holy One, blessed be He, ZEIR ANPIN, is the Place of the world. What is meant by world? The Shechinah. For the Aramaic word for 'world' is alma, which is derived from youth, as in the verse: ."..the maid (Heb. almah)..." (Beresheet 24:43), NAMELY MALCHUT THAT IS A MAIDEN. And what is written about him? "and tarried there all night" (Beresheet 28:11); THAT ZEIR ANPIN made peace with her, to stay there in the exile with the Shechinah. And should you suggest THAT THE MEANING OF "AND HE LIGHTED ON A CERTAIN PLACE" IS that Jacob appeased MALCHUT, that is fine. BUT IT CAN ALSO BE TAKEN TO MEAN THAT MALCHUT APPEASED JACOB, WHO IS ZEIR ANPIN, SO THAT HE SHOULD NOT LEAVE HER IN THE EXILE, AS ABOVE. And because every night, which is THE ASPECT OF exile, she is in the domain (Heb. rashut) of her husband, AS ABOVE, the sages taught that the evening prayers are optional (Heb. reshut). FOR PRAYER IS MALCHUT AND EVENING IS EXILE, SO THAT SAYING EVEN THEN IN THE DOMAIN (HEB. RASHUT) OF HER HUSBAND. And the other, LITERAL, explanation of the saying, NAMELY THAT THE EVENING PRAYERS ARE OPTIONAL AND NOT OBLIGATORY, is but straw for the fodder of material animals, by inference from minor to major (Heb. chomer); IT IS EASY FOR ONE WHO IS MATERIAL (HEB. CHOMER) TO UNDERSTAND, BUT NOT FOR ONE OF INTELLIGENCE. The sages of the Mishnah came down to him, prostrated themselves before him, and were happy over this matter, and they bound him with a number of knots of mysterious secrets, NAMELY THEY EXPOUNDED THAT MATTER IN A NUMBER OF WAYS WITH TORAH SECRETS. And they crowned him and raised him up to the other friends who had remained there.

564. The Faithful Shepherd said TO RABBI SHIMON: Holy Luminary, this is why it is obligatory with the remaining prayers, imposed on them as a promissory note, to bring near MALCHUT to the Righteous, the life of the worlds, WHICH IS YESOD. For in this connection THE SAGES TAUGHT: One who joins ge'ulah (Eng. 'Redemption') to the Amidah Prayer, will meet with no mishap for the whole of the day WHERE GE'ULAH IS YESOD AND TEFILAH IS MALCHUT. And how is she joined to Yesod? By the right arm, WHICH IS CHESED, as it is written: "As Hashem lives; lie down until the morning" (Rut 3:13), NAMELY UNTIL CHESED THAT IS CALLED 'MORNING' SHALL GIVE LIGHT.

565. The arrival time of Minchah (the afternoon prayer) IS THE SECRET OF "in the evening she would go" (Ester 2:14), NAMELY THE UNIFICATION JUST BEFORE DUSK, as it is written: "and the dove came unto him in the evening" (Beresheet 8:11), FOR THE DOVE IS MALCHUT, because "it is a present (Heb. minchah) sent to my lord" in the exile of "Esau" (Beresheet 32:19), FOR EVENING IS THE SECRET OF EXILE. "and, behold, also he is behind us" (Ibid.), NAMELY ZEIR ANPIN IS COMING AFTER US TO REDEEM HER FROM EXILE. Furthermore, "to my lord" refers to the lord of all the land, which is the Righteous, NAMELY YESOD. For from there, FROM THE ASPECT OF THE UNION, AT MINCHAH THAT IS AT EVENTIME, IT IS SAID ABOUT Joseph, the Righteous: "The firstling of his herd, grandeur is his" (Devarim 33:17). FOR THE UNIFICATION OF MINCHAH COMES FROM THE CONTROL OF THE LEFT THAT IS CALLED 'EVENING', AND SINCE THE MINCHAH IS "SENT TO MY LORD," NAMELY TO YESOD, WHICH IS JOSEPH, THEREFORE JOSEPH ALSO BECOMES THE ASPECT OF "FIRSTLING OF HIS HERD," WHICH IS THE LEFT COLUMN. And in the future Messiah the son of Efraim will issue from him, FOR MESSIAH THE SON OF DAVID IS THE ASPECT OF THE RIGHT AND MESSIAH THE SON OF EFRAIM IS THE ASPECT OF THE LEFT. And for his sake, FOR THE SAKE OF MESSIAH THE SON OF EFRAIM, it is said: "and, lo, my sheaf (Heb. alumah) arose, and also stood upright; and, behold, your sheaves came round about, and bowed down to my sheaf" (Beresheet 37:7), FOR MESSIAH THE SON OF EFRAIM IS CALLED 'MUTE' (HEB. ILEM) IN THE EXILE. And about the Righteous IT WAS SAID: Everyone who bows should do so at the word 'Blessed'. AND IT WAS THEREFORE SAID FOR HIS PART: "AND BOWED DOWN TO MY SHEAF," WHICH IS MESSIAH.

566. Said the Holy Luminary, THAT IS RABBI SHIMON: Faithful Shepherd, it is said about you: "And Moses took the bones of Joseph" (Shemot 13:19). SINCE MOSES IS TIFERET, WHICH IS CALLED 'BODY', AND JOSEPH IS YESOD, THAT IS CALLED 'COVENANT', AND we consider body and covenant to be one, it is therefore said about you: "And, lo, my sheaf arose, and also stood upright," NAMELY MALCHUT THAT IS CALLED 'EL' IN EXILE, for so is the Amidah prayer, said while standing upright, WHERE PRAYER IS THE SECRET OF MALCHUT. Likewise: Everyone who returns to an upright position, should do so at the mention of the Name, WHICH IS TIFERET, NAMELY MOSES, AND THEREFORE IT IS SAID ABOUT HIM: "MY SHEAF AROSE." And regarding the Righteous everyone who bows, should do so at the word 'Blessed'; and thus it is said "and bowed down to my sheaf." THE RISING UP, FROM THE POINT OF VIEW OF TIFERET, IS TO MALCHUT, WHILE THE BOWING DOWN, FROM THE POINT OF VIEW OF YESOD IS TO MALCHUT. For you are attached to the right and to the left, to the body and covenant, WHICH ARE TIFERET AND YESOD, AND TIFERET INCLINES TO THE RIGHT, AND YESOD INCLINES TO THE LEFT. Subsequently, you will ascend on them to Binah, to open there fifty gates of freedom for Yisrael, NAMELY TO DRAW DOWN THE GREAT MOCHIN OF FREEDOM, to fulfill the verse: "As in the days of your coming out of the land of Egypt, I will show to him marvelous things" (Michah 7:15). For this reason the morning prayer is obligatory and the evening PRAYER is optional.

567. In the evening prayer, MALCHUT is Hashkivenu (Eng. 'Cause us to lie down'), NAMELY she lies between the arms of the King in exile, FOR SHE LIES DOWN AND DOES NOT STAND UPRIGHT, SINCE NIGHT TIME IS THE ASPECT OF EXILE. When the morning, WHICH IS THE ASPECT OF REDEMPTION, comes, THE HOLIDAY OF PESACH (Passover,) WHICH IS THE SECRET OF RIGHT, NAMELY CHESED OF ZEIR ANPIN, hold her on the right, NAMELY BESTOWS CHASSADIM TO HER. But IT IS SAID about the left arm of ZEIR ANPIN, THAT IS CALLED 'Isaac', WHICH IS THE ASPECT OF Tishrei, "And it came to pass, before he had done speaking, that, behold, Rivkah came out" (Beresheet 24:15) from the exile, FOR THE REDEMPTION COMES FROM THE CORRECTION OF THE LEFT SIDE, WHICH IS ISAAC. And so that MALCHUT should not emerge FROM THE EXILE from the side of Judgment, FOR THE LEFT IS JUDGMENT, THEREFORE, Jacob, WHO IS ZEIR ANPIN, "changing his hands" (Beresheet 48:14), placed ox, WHICH IS LEFT, on his right, WHICH IS CHESED, and lion, WHICH IS RIGHT, he placed on the left, WHICH IS JUDGMENT, for which reason: "Hashem says to my master: Sit at My right hand" (Tehilim 110:1). This is the Righteous, WHICH IS YESOD, that parallels Messiah the son of Joseph, WHICH IS JUDGMENT; and He said to him: "Sit at My right hand," which is the arm of Abraham, WHICH IS CHESED AT THE TIME of the exile of Ishmael. THAT IS, BECAUSE JACOB, "CHANGING HIS HANDS," SAID "TO MY MASTER," WHICH IS THE LEFT OF YESOD, WHICH IS MESSIAH THE SON OF EFRAIM, WHICH IS JUDGMENT, THAT HE SHOULD SIT AT THE RIGHT, WHICH IS CHESED, "until I make your enemies your footstool" (Ibid.).