- Zohar
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- Vayak'hel
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- Chapter 41
"And you shall make an altar for the burning of incense"
Rabbi Yosi says there are two altars, an inner one for fragrant spice burnt incense and an outer one for burnt offering. The Other Side is bound and tied to the altar; when he saw the smoke of incense rising he fled, leaving the tabernacle purified. Wherever the section of the incense is said with dedication death has no sway, even as Aaron bound the angel of death so he could have no power nor could he pronounce judgment. A man can escape judgment if he says twice a day the passage of the incense ordinance; upon this passage the world exists, and also the World to Come. If it is not said, judgment and plagues hover over the land and it is ruled by other nations. Rabbi Yosi tells us that the section of the incense is dearer to God and more important than all prayers. Incense does more than prayer by creating unity and bringing light and removing filth from the world. The incense unites Zeir Anpin and Malchut. Malchut then becomes Hei; the Hei unites with Vav, that is Zeir Anpin; the Vav arises to be adorned by the first Hei, Binah; that Hei is glittering by the Yud that is Chochmah. Then all their will rises to infinity, and all of them become one; the Holy Name shines and adorns itself, all the worlds rejoice, candles burn brightly, and there is food and blessing for all the worlds.
471. He opened and said "And you shall make an altar for the burning of incense" (Shemot 30:1). We should look carefully into this verse. For there are two altars, of fragrant spice burnt incense and of burnt offering, the former an inner and the latter an outer one. Why is it called an altar if no animals are sacrificed upon it, to give it the name of altar?
471. פָּתַח וְאָמַר, וַיַּעַשׂ מִזְבֵּחַ מִקְטַר קְטֹרֶת וְגוֹ'. הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ, בְּגִין דִּתְרֵין מַדְבְּחִין הֲווֹ, מַדְבְּחָא דְּעִלָּוָון, וּמַדְבְּחָא דִּקְטֹרֶת בּוּסְמִין, דָּא לְבַר, וְדָא לְגוֹ. הַאי מַדְבְּחָא דִּקְטֹרֶת, דְּאִיהוּ פְּנִימָאָה, אֲמַאי אִקְרֵי מִזְבֵּחַ, וְהָא לָא דַּבְחִין בֵּיהּ דִּבְחִין, וּמִזְבֵּחַ ע"ד אִקְרֵי.
472. Since some evil beings were neutralized and bound, and the Other Side is bound, it cannot rule nor denounce. Therefore it is called an altar (Heb. mizbeach), FOR THE OTHER SIDE IS BOUND AND TIED TO IT LIKE A SACRIFICED ANIMAL (HEB. ZEVACH). And when the Other Side saw the smoke of incense rising, he surrendered and fled, and could not approach the tabernacle, so it was purified. And no one delighted in that high joy but the Holy One, blessed be He, alone. Since He is very fond of it, the altar stands inside, for there are blessings in such an altar, and therefore it is not exposed, THAT IS, IT STANDS INSIDE.
472. אֶלָּא בְּגִין דְּבָטִיל וְכָפִית לְכַמָּה סִטְרִין בִּישִׁין, וּבְגִין דְּהַהוּא סִטְרָא בִּישָׁא כְּפִית לָא יָכִיל לְשַׁלְּטָאָה, וְלָא לְמֶהֱוֵי קַטֵּיגוֹרָא, וְע"ד אִקְרֵי מִזְבֵּחַ. כַּד הַהוּא סִטְרָא בִּישָׁא הֲוָה חָמֵי עֲשָׁנָא דִּקְטֹרֶת דְּסָלִיק, אִתְכַּפְיָיא וְעָרַק, וְלָא יָכִיל לְקָרְבָא כְּלַל לְמַשְׁכְּנָא. וּבְגִין דָּא אִתְדָּכֵי וְלָא אִתְעֲרָב בְּהַהוּא חֶדְוָה דִּלְעֵילָּא, בַּר קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי, וּבְגִין דְּחֲבִיבָא כ"כ, לָא קָאֵים הַהוּא מִזְבֵּחַ, אֶלָּא לְגוֹ. דְּהַאי אִיהוּ מִזְבֵּחַ דְּבִרְכָּאן אִשְׁתְּכָחוּ בֵּיהּ, וְע"ד סָתִים מֵעֵינָא.
473. It is written about Aaron, "And he stood between the dead and the living, and the plague was stayed" (Bemidbar 17:13). For he bound the Angel of Death, so he could not have power at all, nor carry out punishment. A sign was given to us, that wherever the section of the incense is said with intention and a willing heart, death has no sway over that place, nor can it harm. Also other nations have no power over that place.
473. מַה כְּתִיב בְּאַהֲרֹן, וַיַּעֲמוֹד בֵּין הַמֵּתִים וּבֵין הַחַיִּים וַתֵּעָצַר הַמַּגֵּפָה, דְּכָפִית לֵיהּ לְמַלְאַךְ הַמָּוֶת, דְּלָא יָכִיל לְשַׁלְּטָאָה כְּלַל, וְלָא לְמֶעְבַּד דִּינָא. סִימָנָא דָּא אִתְמְסַר בִּידָנָא, דִּי בְּכָל אֲתָר דְּקָאָמְרֵי בְּכַוָונָה, וּרְעוּתָא דְּלִבָּא עוֹבָדָא דִּקְטֹרֶת, דְּלָא שַׁלְטָא מוֹתָנָא בְּהַהוּא אֲתָר, וְלָא יִתְזַק, וְלָא יַכְלִין שְׁאַר עַמִּין לְשַׁלְּטָאָה עַל הַהוּא אֲתָר.
474. Come and look at the verse, "an altar for the burning of incense" (Shemot 30:1). HE ASKS: Why is it called an altar, if it is meant for burning incense? HE ANSWERS: this is because FIRE is taken from that place to burn incense, like Aaron did, AS IS WRITTEN: "TAKE A CENSER, AND PUT FIRE IN IT FROM OFF THE ALTAR" (BEMIDBAR 17:11). Moreover, since it is an altar, it must be sanctified by that incense, therefore it is for the burning of incense. ANOTHER SENSE is that 'the burning of incense' literally means that incense must be burnt only in a censer.
474. ת"ח מַה כְּתִיב, מִזְבֵּחַ מִקְטַר קְטֹרֶת. כֵּיוָן דִּכְתִּיב מִזְבֵּחַ, אֲמַאי אִקְרֵי מִקְטַר קְטֹרֶת. אֶלָּא בְּגִין דְּנַטְלֵי מֵהַאי אֲתָר לְאַקְטְרָא, כְּמָה דְּעֲבַד אַהֲרֹן. תּוּ, מִזְבֵּחַ אִצְטְרִיךְ לְאַקְטְרָא לְקַדְּשָׁא לֵיהּ בְּהַהוּא קְטֹרֶת, וְע"ד מִקְטַר קְטֹרֶת. תּוּ, מִקְטַר קְטֹרֶת, כְּתַרְגּוּמוֹ, לְאַקְטְרָא קְטֹרֶת, דְּהָא אָסִיר לְאַקְטְרָא בַּאֲתָר אַחֲרָא קְטֹרֶת, בַּר מִמַּחְתָּה.
475. Come and see, whoever is pursued by Judgment, is in need of incense and must repent before his Master. For INCENSE helps Judgment to disappear from him. And assuredly Judgment leaves him, if he is wont to say twice a day, morning and evening, the passage of the incense, as is written: "sweet incense every morning... at evening, he shall burn incense upon it" (Shemot 30:7-8). Upon this the world perpetually exists, as is said, "a perpetual incense before Hashem throughout your generations" (Ibid. 8). Assuredly, this world is sustained by it and so is the World to Come.
475. ת"ח, הַאי מַאן דְּדִינָא רָדִיף אֲבַתְרֵיהּ, אִצְטְרִיךְ לְהַאי קְטֹרֶת, וּלְאָתָבָא קַמֵּי מָארֵיהּ, דְּהָא סִיּוּעָא אִיהוּ לְאִסְתַּלְּקָא דִּינִין מִנֵּיהּ, וּבְהַאי וַדַּאי מִסְתַּלְּקִין מִנֵּיהּ, אִי הוּא רָגִיל בְּהַאי, לְאַדְכְּרָא תְּרֵין זִמְנִין בְּיוֹמָא, בְּצַפְרָא וּבְרַמְשָׁא, דִּכְתִּיב קְטֹרֶת סַמִּים בַּבֹּקֶר בַבֹּקֶר וּכְתִיב בֵּין הָעַרְבַּיִם יַקְטִירֶנָּה. וְדָא אִיהוּ קִיוּמָא דְּעָלְמָא תָּדִיר, דִּכְתִּיב קְטֹרֶת תָּמִיד לִפְנֵי יְיָ' לְדוֹרוֹתֵיכֶם וַדַּאי הוּא קִיוּמָא דְּעָלְמָא לְתַתָּא, וְקִיּוּמָא דְּעָלְמָא לְעֵילָּא.
476. Wherever the section of incense formulation is not daily mentioned, WHEN NOT RECITED, judgment and many plagues hover above this place, and it is ruled by other nations. Therefore it is written: "a perpetual incense before Hashem." It stands always before Hashem, more than other devotions. The section of the incense is more precious and delightful to the Holy One, blessed be He, than all worship and petitions. And though prayer is most valuable, the section of the incense formulation is MORE highly regarded and precious to the Holy One, blessed be He.
476. בְּהַהוּא אֲתָר דְּלָא אִדְכַּר בְּכָל יוֹמָא עוֹבָדָא דִּקְטֹרֶת, דִּינִין דִּלְעֵילָּא שַׁרְיָין בֵּיהּ, וּמוֹתָנִין סַגִיאוּ בֵּיהּ, וְעַמִּין אַחֲרָנִין שַׁלְטִין עָלֵיהּ. בְּגִין דִּכְתִּיב, קְטֹרֶת תָּמִיד לִפְנֵי יְיָ'. תָּמִיד אִיהוּ קַיְּימָא לִפְנֵי יְיָ', יַתִּיר מִכָּל פּוּלְחָנִין אַחֲרָנִין, חֲבִיבָא אִיהוּ עוֹבָדָא דִּקְטֹרֶת, דְּהוּא יַקִּיר וְחָבִיב קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, יַתִּיר מִכָּל פּוּלְחָנִין וּרְעוּתִין דְּעָלְמָא. וְאע"ג דִּצְלוֹתָא אִיהִי מְעַלְּיָיא מִכֹּלָּא, עוֹבָדָא דִּקְטֹרֶת הוּא יַקִּיר וְחָבִיב קָמֵי קוּדְשָׁא בְּרִיךְ הוּא.
477. Come and see the difference between prayer and the section of incense. Prayer was composed instead of the sacrifices offered by Yisrael. But all those sacrifices are not as valuable as the incense. Also, the difference between them is that prayer perfects whatever needs perfection. Incense, on the other hand, does more by both perfecting and binding, THAT IS, CREATING UNITY, and brings more light than anything else, which removes filth and cleanses the tabernacle. And everything is shining, perfected and joined together.
477. תָּא חֲזֵי, מַה בֵּין צְלוֹתָא לְעוֹבָדָא דִּקְטֹרֶת. צְלוֹתָא אַתְקִינוּ לָהּ בַּאֲתָר דְּקָרְבְּנִין, דַּהֲווֹ עַבְדֵי יִשְׂרָאֵל, וְכָל אִינּוּן קָרְבְּנִין דַּהֲווֹ עַבְדִּין יִשְׂרָאֵל, לָאו אִינּוּן חֲשִׁיבִין כִּקְטֹרֶת. וְתוּ מַה בֵּין הַאי לְהַאי. אֶלָּא צְלוֹתָא אִיהוּ תִּקּוּנָא לְאַתְקְנָא מַה דְּאִצְטְרִיךְ, קְטֹרֶת עָבֵיד יַתִּיר, מְתַקֵּין וְקָשִׁיר קִשְׁרִין, וְעָבֵיד נְהִירוּ יַתִּיר מִכֹּלָּא. וּמַאן אִיהוּ דְּאַעְבַּר זוּהֲמָא וְאִידְכֵּי מַשְׁכְּנָא, וְכֹלָּא אִתְנְהִיר וְאִתְתָּקַּן וְאִתְקָשַּׁר כַּחֲדָא.
478. Therefore the section of incense is recited before the prayer every day, to remove filth from the world; for it perfects everything on that day, like a desired sacrifice with which the Holy One, blessed be He, is pleased.
478. וְע"ד בָּעֵינָן לְאַקְדְּמָא עוֹבָדָא דִּקְטֹרֶת לִצְלוֹתָא, בְּכָל יוֹמָא וְיוֹמָא, לְאַעְבְּרָא זוּהֲמָא מֵעָלְמָא, דְּאִיהוּ תִּקּוּנָא דְּכֹלָּא, בְּכָל יוֹמָא וְיוֹמָא. כְּגַוְונָא דְּהַהוּא קָרְבָּנָא חֲבִיבָא דְּאִתְרְעֵי בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא.
479. It is written of Moses, "And Hashem said to Moses, take to you sweet spices, balm..." (Shemot 30:34). This was already explained. Nevertheless, why is it written here: "take to you" (Ibid.) that was not said elsewhere?" HE ANSWERS: "Take to you" MEANS for your pleasure and benefit. For it is as a purified wife bringing pleasure to her husband. FOR INCENSE PURIFIED THE TABERNACLE, WHICH IS MALCHUT, THE BRIDE OF MOSES, WHO WAS A CHARIOT OF ZEIR ANPIN. This is the inner meaning of "take to you sweet spices," to remove the filth, so that the wife, MALCHUT, is sanctified by her husband, ZEIR ANPIN. Blessed is the portion of Moses.
479. מַה כְּתִיב בְּמֹשֶׁה וַיֹּאמֶר יְיָ' אֶל מֹשֶׁה קַח לְךָ סַמִּים נָטָף וְגוֹ' אע"ג דְּאוֹקְמוּהָ, אֲבָל מַאי שְׁנָא בְּעוֹבָדָא דָּא יַתִּיר מִכָּל מַה דְּאָמַר לֵיהּ. אֶלָּא קַח לְךָ, לַהֲנָאָתָךְ וּלְתוֹעַלְתָּךְ. בְּגִין דְּכַד אִתְּתָא אִתְדַכְּאַת, הֲנָאוּתָא דְּבַעְלָהּ אִיהוּ. וְרָזָא דָּא קַח לְךָ סַמִּים, לְאַעְבְּרָא זוּהֲמָא, לְאִתְקַדְּשָׁא אִתְּתָא בְּבַעְלָהּ. זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה.
480. In the same manner, it is written of Aaron, "take you a young calf" (Vayikra 9:2). THIS ALSO MEANS FOR YOUR PLEASURE AND BENEFIT, NAMELY, to atone for his sin of the golden calf that he brought upon Yisrael. Therefore it is written of Moses, "'take to you," NAMELY, for your pleasure and benefit.
480. כְּגַוְונָא דָּא קַח לְךָ עֵגֶל בֵּן בָּקָר, דְּאִתְּמַר לְאַהֲרֹן. לְכַפָּרָא עַל חוֹבֵיהּ, עַל הַהוּא עֵגֶל דְּאִיהוּ גָּרִים לוֹן לְיִשְׂרָאֵל. וְע"ד כְּתִיב בְּמֹשֶׁה, קַח לְךָ, לַהֲנָאָתָךְ, וּלְתוֹעַלְתָּךְ.
481. The incense joins things together, TO WIT, IT UNIFIES, brings light and removes filth. The Dalet becomes Hei, FOR BEFORE UNITING WITH ZEIR ANPIN, MALCHUT IS DALET, FOR WITHOUT CHASSADIM SHE DOES NOT SHINE AND IS POOR (HEB. DALA). BUT WHEN ZEIR ANPIN UNITES WITH HER, CHOCHMAH IN HER IS CLOTHED BY CHASSADIM AND SHE SHINES WITH ALL PERFECTION AND BECOMES HEI. THE INCENSE UNIFIES ZEIR ANPIN WITH MALCHUT, CAUSING THE DALET TO BECOME HEI. BY THIS the Hei is united with Vav, WHICH IS ZEIR ANPIN, and the Vav rises to be adorned by THE FIRST Hei, WHICH IS BINAH, AND SO RECEIVES PLENTY FOR MALCHUT. That Hei, BINAH, is glittering from the Yud, WHICH IS CHOCHMAH, IN ORDER TO BESTOW ON ZEIR ANPIN. And their will rises to the Endless Light, and all of them, NAMELY, CHOCHMAH, BINAH, ZEIR ANPIN AND MALCHUT, THAT ARE YUD HEI VAV HEI become one, bound together in the one high secret, which is the loftiest bond. AND ALL THIS IS DONE BY THE INCENSE.
481. קְטֹרֶת קָשִׁיר קְשִׁירוּ, נָהִיר נְהִירוּ וְאַעְבַּר זוּהֲמָא. וְד' אִתְעָבֵיד ה', ה' אִתְחַבָּר בְּו'. ו' סָלִיק וְאִתְעַטָּר בְּה'. ה' אִתְנְהִיר בְּי'. וְכֹלָּא סָלִיק רְעוּתָא לְאֵין סוֹף. וַהֲוֵי כֹּלָּא קְשִׁירוּ חַד, וְאִתְעָבֵיד חַד קְשִׁירוּ, בְּרָזָא חֲדָא דְּאִיהוּ קִשְׁרָא עִלָּאָה דְּכֹלָּא.
482. From now onward, since everything was thus knotted together, it is all adorned according to the secret of the Endless Light, and the secret of the Holy Name shines and adorns itself on all sides, all the worlds rejoice, candles burn brightly, and there is sustenance and blessings for all the worlds. Everything was BROUGHT by the secret of incense. For if the filth had not been removed BY THE INCENSE, this would not have taken place, for everything depend on it.
482. מִכָּאן וּלְהָלְאָה, כֵּיוָן דְּכֹלָּא אִתְקַשְּׁרָא בְּהַאי קִשְׁרָא, אִתְעֲטָּר כֹּלָּא בְּרָזָא דְּאֵין סוֹף. וְרָזָא דִּשְׁמָא קַדִּישָׁא אִתְנְהִיר, וְאִתְעַטָּר בְּכָל סִטְרִין, וְעָלְמִין כֻּלְּהוּ בְּחֶדְוָה. וְאִתְנְהִירוּ בּוּצִינִין וּמְזוֹנִין וּבִרְכָּאן אִשְׁתְּכָחוּ בְּכָל עָלְמִין, וְכֹלָּא בְּרָזָא דִּקְטֹרֶת. וְאִי זוּהֲמָא לָא אִתְעַבָּר כֹּלָּא לָא אִתְעָבֵיד. דְּכֹלָּא בְּהַאי תַּלְיָיא.
483. Come and see, the incense always comes first and precedes everything. For this reason the section of the incense comes before prayer, hymns and praises. For nothing rises, is perfected or connected, before filth is removed BY INCENSE. It is written: "and he shall make atonement for the holy place" first, and then "because of their transgressions in all their sins" (Vayikra 16:16). Therefore, one should atone for the holy place, and remove filth, and purify the holiness BY USE OF INCENSE, and then sing hymns and pray, as we already said.
483. ת"ח, קְטֹרֶת אִיהוּ קַדְמָאָה תָּדִיר, קֳדָם לְכֹלָּא. וּבג"כ עוֹבָדָא דִּקְטֹרֶת אִצְטְרִיךְ לְאַקְדְּמָא לִצְלוֹתָא, לְשִׁירִין וְתוּשְׁבְּחָן. בְּגִין דְּכָל דָּא לָא סַלְּקָא, וְלָא אִתְתָּקַּן, וְלָא אִתְקָשָּׁר, עַד דְּאִתְעֲבָר זוּהֲמָא, מַה כְּתִיב וְכִפֶּר עַל הַקֹּדֶשׁ וְגוֹ' בְּקַדְמֵיתָא, וּלְבָתַר וּמִפִּשְׁעֵיהֶם לְכָל חַטֹּאתָם. וְעַל דָּא בָּעֵינָן לְכַפֵּרָא עַל קוּדְשָׁא, וּלְאַעְבְּרָא זוּהֲמָא, וּלְאִתְדַכְּאָה קֻדְשָׁא. וּלְבָתַר שִׁירִין וְתוּשְׁבְּחָאן וּצְלוֹתִין, כֹּלָּא כִּדְקָאָמְרָן.
484. Happy are Yisrael in this world and in the World to Come, for they know how to perfect above and below, as this perfection is ought to be done, from below upward, until everything is bound together into one supernal knot, THAT IS, THE INCENSE. It is done when improvement is necessary by perfecting the engraved letters which constitute the name of the Holy One, blessed be He, THAT IS, YUD HEI VAV HEI.
484. זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי, דְּהָא אִינּוּן יַדְעִין לְתַקְּנָא תִּקּוּנָא דִּלְעֵילָּא וְתַתָּא, כִּדְבָעֵינָן לְתַקְּנָא תִּקּוּנָא מִתַּתָּא לְעֵילָּא עַד דְּאִתְקָשָּׁר כֹּלָּא כַּחֲדָא, בְּקִשּׁוּרָא חַד, בְּהַהוּא קִשּׁוּרָא עִלָּאָה כַּד בָּעֵינָן לְתַקְּנָא בְּתִקּוּנָא דְּאַתְוָון רְשִׁימִין, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְקְרֵי בְּהוֹן.