Small Aleph

Synopsis

Here, the child, whom the rabbis encountered in section 59, first discourses on the verse, "And The Creator called to Moses." The small Aleph א in this verse, he explains, refers to Malchut alone. This is also the case in the verse, "and The Creator spoke to him out of the tent of meeting," since these words also came from Malchut alone. The Tent of Meeting is the Malchut, upon whom the calculation of time, all festivals, and Shabbat depends. The verse indicates that God spoke from above, from Binah. Zeir Anpin receives from Binah and gives to Malchut. In this way, Malchut was given permission from above to reveal supernal knowledge. We then learn about the verse, "And they brought the Tabernacle to Moses." The reason the Tabernacle was brought to Moses is that he corresponds to Zeir Anpin. Therefore, Moses is the master of the house and may do what no other man can. When Moses is addressed in the verse, "If any man of you bring an offering," it is Binah who is speaking. We are told that "an offering to The Creator" involves bringing the lower to join with that which is above, and "your offering" involves joining the upper with that which is below. All this is alluded to in the opening verses of Vayikra.

Relevance

Light radiates in the lives of all mankind when the realm of Zeir Anpin, the Upper World, conjoins with Malchut, our Lower World. Here, we connect to the Hebrew letter, the small Aleph א, which embodies our physical dimension of time, space and motion, known as Malchut. The Zohar's reference to the festivals, Shabbat, the Tabernacle, and Moses, is the mechanism by which Malchut [our world] makes contact with Zeir Anpin. Thus, each time our eyes fall upon these words, the two worlds are united and the Light of The Creator sparks our souls.

Moses

611. A man should therefore keep away from them, and turn his way from them. I therefore left and turned away from him. Now that I have found you, I shall recite these verses before you. He opened the discussion saying, "And (Hashem) called (Heb. vayikra) to Moses" (Vayikra 1:1). Here IN VAYIKRA, the Aleph is small. HE ASKS why? HE ANSWERS, THIS SHOWS US that this calling was not perfect. Why? Because it was only in the tabernacle, WHICH IS TEMPORARY, and in a foreign land. For perfection is to be found only in the land of Yisrael.

611. בְּג"כ, בָּעֵי לֵיהּ לְב"נ לְאִתְפָּרְשָׁא מִנַּיְיהוּ, וּלְמִסְטֵי אוֹרְחֵיהּ מִנַּיְיהוּ, עַל דָּא אִתְפְּרָשְׁנָא וְסָטִינָא אָרְחָאי. מִכָּאן וּלְהָלְאָה דְּאַשְׁכַּחְנָא לְכוּ, אֵימָא הַנֵּי קְרָאֵי קַמֵּיכוֹן. פְּתַח וַאֲמַר, וַיִּקְרָא אֶל מֹשֶׁה, הָכָא אָלֶ"ף זְעֵירָא אַמַּאי, בְּגִין דְּהַאי קְרִיאָה לָא הֲוָה בִּשְׁלִימוּ. מַאי טַעְמָא דְּהָא לָא הֲוָה אֶלָּא בְּמִשְׁכְּנָא, וּבְאַרְעָא אָחֳרָא, בְּגִין דִּשְׁלִימוּ לָא אִשְׁתַּכַּח אֶלָּא בְּאַרְעָא קַדִּישָׁא.

Aba and Ima Adam Enosh Female Hebrew Letters Male Moses Nukva Seth Shechinah Tents Zeir Anpin

612. WE HAVE TO EXPLAIN further ABOUT THE SMALL ALEPH. IT IS SO BECAUSE here, IN THIS CALLING TO MOSES, is the Shechinah; while there is perfection of a male and a female TOGETHER, AS IT IS WRITTEN "Adam, Seth, Enosh" (I Divrei Hayamim 1:1), 'Adam' IS SPELLED WITH A BIG ALEPH, WHICH ALLUDES TO the perfection of male and female IN UNION. But here THE ALEPH IS SMALL, WHICH ALLUDES TO THE NUKVA ALONE; NAMELY THE SHECHINAH. ANOTHER EVIDENCE comes from the end of the verse "and Hashem spoke to him out of the Tent of Meeting" (Vayikra 1:1). THE TENT OF MEETING IS THE NUKVA, HENCE THE WORDS CAME FROM THE NUKVA ALONE. Therefore the Aleph is small, AS SMALL LETTERS ALLUDE TO THE NUKVA, REGULAR ONES TO ZEIR ANPIN AND THE BIG TO IMA, OR TO THE PERFECTION OF MALE AND FEMALE TOGETHER, WHICH COMES THROUGH IMA ALONE.

Crowns Head Throne

613. תוּ אָלֶ"ף זְעֵירָא, מְתַל לְמַלְכָּא, דַּהֲוָה יָתֵיב בְּכָרְסְיֵהּ, וְכִתְרָא דְמַלְכוּתָא עֲלֵיהּ, אִקְרֵי מֶלֶךְ עִלָּאָה, כַּד נָחֵית וַאֲזַל לְבֵי עַבְדֵיהּ, מֶלֶךְ זוּטָא אִקְרֵי, כָּךְ קוּדְשָׁא בְּרִיךְ הוּא, כָּל זִמְנָא דְּאִיהוּ לְעֵילָא עַל כֹּלָּא, מֶלֶךְ עִלָּאָה אִקְרֵי, כֵּיוָן דְּנָחֵית מָדוֹרֵיהּ לְתַתָּא, מֶלֶךְ אִיהוּ, אֲבָל לָאו עִלָּאָה כְּקַדְמֵיתָא, בְּגִין כָּךְ אָלֶ"ף זְעֵירָא.

Astrology Mochin Moon Nukva Shabbat Tents

614. "And he called," as we learned, MEANS THAT he called and invited him to his palace. "From the Tent of Meeting (Heb. moed):" What is it? It is a tent, upon which depends the reckoning of times (Heb. moed), festivals and Shabbat, as it says, "And let them be for signs, and for seasons" (Beresheet 1:14). In her abides the reckoning. Who is she? The moon, NAMELY THE NUKVA, FROM WHICH COME ALL THE CHANGES FROM WEEK DAYS TO FESTIVALS AND SHABBAT, THROUGH CHANGES IN THE STATURE OF HER MOCHIN, as it says, "A tent that shall not be taken down, its pegs shall not be removed forever" (Yeshayah 33:20), WHICH ALLUDES TO THE NUKVA CALLED TENT.

614. וַיִּקְרָא: הָכֵי תָּנִינָן, זַמִּין לֵיהּ לְהֵיכָלֵיהּ. מֵאֹהֶל מוֹעֵד. מַאן אֹהֶל מוֹעֵד. אֹהֶל דְּבֵיהּ תַּלְיָין מוֹעֵד וְחַגָּא וְשַׁבַּתָּא לְמִמְנֵי, כְּד"א וְהָיוּ לְאוֹתוֹת וּלְמוֹעֲדִים, בֵּיהּ שַׁרְיָא חוּשְׁבְּנָא לְמִמְנֵי. וּמַאן אִיהוּ, סִיהֲרָא, כְּמָא דְאַתְּ אָמֵר אֹהֶל בַּל יִצְעָן בַּל יִסַּע יְתֵדוֹתָיו לָנֶצַח.

Astrology Moon Moses Nukva Zeir Anpin

615. לֵאמֹר, מַאי לֵאמֹר. בְּגִין לְגַלָּאָה, מַה דַּהֲוָה סְתִים לְגוֹ. וּבְכָל אֲתַר לֵאמֹר, כְּד"א וַיְדַבֵּר ה' אֶל מֹשֶׁה לֵאמֹר, דְּאִתְיְיהֵיב רְשׁוּ לְגַלָּאָה. אֲבָל כֹּלָּא חַד הוּא, וְשַׁפִּיר הוּא, בְּגִין דְּהָא אִתְמַנֵּי לְסִיהֲרָא הַהִיא מִלָּה, מֵאֲתַר דְּמֹשֶׁה קָיְימָא.

Moses Mountains Mount Sinai Nukva Zeir Anpin

616. "And Hashem spoke," above, BINAH, "to Moses," who is in the middle, ZEIR ANPIN, AS BINAH GIVES TO ZEIR ANPIN, "saying," which is the last one, THE NUKVA, WHO RECEIVES FROM ZEIR ANPIN. She is the place where permission to reveal is given. "And (Hashem) called to Moses:" It is written before, "And they brought the tabernacle to Moses" (Shemot 39:33). Why bring it to Moses? They said, "Moses saw it upon Mount Sinai, for the Holy One, blessed be He, showed it to him before his eyes, as it says "as it was shown you in the mountain" (Shemot 27:8) "according to the pattern which Hashem had shown Moses" (Bemidbar 8:4) and "And look that you make them after their pattern, which was shown to you in the mountain" (Shemot 25:40). They THEREFORE brought him THE TABERNACLE now, so he will see whether it resembles the tabernacle he has seen.

616. וַיְדַבֵּר ה,' לְעֵילָא. אֶל מֹשֶׁה, בְּאֶמְצָעִיתָא. לֵאמֹר, בַּתְרַיְיתָא, אֲתַר, דְּאִית רְשׁוּ לְגַלָּאָה. תוּ, וַיִּקְרָא אֶל מֹשֶׁה מַה כְּתִיב לְעֵילָא, וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה וגו.' אַמַּאי אֶל מֹשֶׁה. הָכֵי אָמְרוּ, בְּגִין דְּמֹשֶׁה חָמָא לֵיהּ בְּטוּרָא, וְקוּדְשָׁא בְּרִיךְ הוּא אַחְמֵי לֵיהּ בְּחֵיזוּ דְעֵינָא, כְּד"א כַּאֲשֶׁר הֶרְאָה אוֹתְךָ בָּהָר, וּכְתִיב כַּמַּרְאֶה אֲשֶׁר הֶרְאָה ה' אֶת מֹשֶׁה וגו.' וּכְתִיב וּרְאֵה וַעֲשֵׂה בְּתַבְנִיתָם אֲשֶׁר אַתָּה מָרְאֶה בָּהָר, הַשְׁתָּא אַיְיתִיאוּ לֵיהּ, בְּגִין דְּיֶחֱמֵי, אי אִיהוּ כְּהַהוּא מִשְׁכְּנָא דְּחָמָא.

Matron Moses Nukva Zeir Anpin

617. But ACCORDING TO THIS, IT IS YET HARD TO UNDERSTAND why they brought the tabernacle to Moses, INSTEAD OF MOSES COMING TO THE TABERNACLE. This is like a king who wanted to build a palace for the Matron. He ordered the craftsmen to build a room in one place, and a room in another place. Here will be the bed and there a place to recline. When the craftsmen finished it, they showed it to the King. So "they brought the tabernacle to Moses," who is the master of the house and a man of Elohim. MOSES DID NOT GO TO THE TABERNACLE BUT IT WAS BROUGHT TO HIM. When the palace was built, the Matron invited the King to it, invited her husband THE KING to be with her. Therefore "called to Moses" IS SPELLED WITH A SMALL ALEPH. THE SMALL ALEPH, WHICH IS THE NUKVA, CALLED TO MOSES, ZEIR ANPIN, HER HUSBAND, TO BE WITH HER.

617. אֲבָל אַמַּאי וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה. אֶלָּא, לְמַלְכָּא דְּבָעָא לְמִבְנֵי פַּלְטְרִין לְמַטְרוֹנִיתָא, פַּקֵּיד לְאוּמָנִין הֵיכָלָא דָּא בְּדוּךְ פְּלַן, וְהֵיכָלָא דָּא בְּדוּךְ פְּלַן, הָכָא אֲתַר לְעַרְסָא, וְהָכָא אֲתַר לְנַיְיחָא. כֵּיוָן דַּעֲבִידוּ לוֹן אוּמָנִין, אַחְמִיּוּ לְמַלְכָּא. כָּךְ וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה, מָארֵי דְבֵיתָא, אִישׁ הָאֱלֹקִים, כֵּיוָן דְּאִשְׁתַּכְלֵל הֵיכָלָא, מַטְרוֹנִיתָא זְמִינַת לְמַלְכָּא לְהֵיכָלָא, זְמִינַת לְבַעֲלָהּ עִמָּהּ, בְּגִין כָּךְ וַיִּקְרָא אֶל מֹשֶׁה.

Camp Matron Moses Nukva Tents Zeir Anpin

Astrology Grades Habakkuk Moon Moses Nukva Offering Sun

619. "And Hashem spoke to him." This is a different, supernal grade, BINAH. "AND HE CALLED," THE NUKVA CALLED "TO MOSES," TIFERET, "AND HASHEM SPOKE" IS BINAH. And so when Moses was entering THE NUKVA, BINAH opened the discussion saying, "If any man of you bring an offering" (Vayikra 1:2); BINAH IS THE SPEAKER HERE. HE ASKS, Why say "man" HERE WHEN IT WOULD HAVE SUFFICED TO SAY, 'IF ANY OF YOU BRING AN OFFERING?' HE ANSWERS, When the sun and moon were united, TIFERET AND MALCHUT TOGETHER, BINAH opened and said, "Man," IF "ANY MAN" BRING AN OFFEFERING, HE SHOULD BE "OF YOU," THAT IS, AS MALE AND FEMALE LIKE YOU. AND THEY WERE BOTH NAMED "MAN" IN THE SINGULAR, as it is written, "The sun and moon stood still in their habitation" (Chavakuk 3:11), "stood still" in the singular instead of the plural, BECAUSE THE SCRIPTURE SPEAKS OF THEIR BEING IN UNION.

619. וַיְדַבֵּר ה' אֵלָיו, דַּרְגָּא אָחֳרָא עִלָּאָה, וּכְדֵין בְּשַׁעְתָּא דְּאִזְדַּמַּן מֹשֶׁה לְמֵיעַל, כְּדֵין פְּתַח וַאֲמַר, אָדָם כִּי יַקְרִיב מִכֶּם. מַאי אָדָם הָכָא. אֶלָּא כַּד אִתְחַבְּרוּ שִׁמְשָׁא וְסִיהֲרָא כַּחֲדָא, פְּתַח וַאֲמַר אָדָם. כְּדִכְתִיב, שֶׁמֶּשׁ יָרֵחַ עָמַד זְבוּלָהּ, עָמַד, וְלֹא עָמְדוּ.

Female Male Marriage Moses Offering Sacrifice

620. "If any man of you bring an offering:" It is hinted here that whoever makes a service of sacrifice flawlessly, should be there as male and female; NAMELY BE MARRIED. This is derived from the words "of you (plur.)," which indicates that he will have your images; MEANING, BINAH SAID THIS TO TIFERET AND MALCHUT, WHICH ARE THE SECRET OF MOSES CALLED "MAN." "An offering to Hashem," by sacrificing all in order to be united both above and below. HENCE IT IS FIRST SAID "AN OFFERING TO HASHEM," WHICH IS THE JOINING FROM BELOW UPWARD, AND THEN "YOUR OFFERING," JOINING FROM ABOVE DOWNWARD, AS WAS SAID BEFORE.

620. כִּי יַקְרִיב מִכֶּם, הָכָא אִתְרְמִיז, מַאן דְּיַעֲבֵיד פּוּלְחָנָא דְקָרְבְּנָא שְׁלִים, דְּיִשְׁתַּכַּח דְּכַר וְנוּקְבָא. מַשְׁמַע דִּכְתִיב מִכֶּם, דְיִשְׁתַּכַּח בְּחֵיזוּ דִלְכוֹן. קָרְבָּן לַה' דְּאַקְרֵיב כֹּלָּא, לְאִתְאַחֲדָא כַּחֲדָא, לְעֵילָא וְתַתָּא.

Animals Beasts Chariot Living Creatures Offering Ox Sheep Unity

621. "Of the cattle" (Vayikra 1:2) shows the unity of man and beast as one, AS WAS SAID BEFORE, "AN OFFERING TO HASHEM" IS MAN, WHO IS THE UNION FROM BELOW UPWARD, WHENCE IT IS DRAWN DOWNWARD BY THE SECRET OF "YOUR OFFERING" OF THE CATTLE. THE TWO UNIONS ILLUMINATE TOGETHER. "Of the oxen and of the sheep" (Ibid.): These are pure Chariots. In saying "of the cattle (lit. 'animal')," one might think it refers to all animals, both clean and unclean. It therefore continues "of the oxen and of the sheep."

621. מִן הַבְּהֵמָה, לְאַחֲזָאָה אָדָם וּבְהֵמָה, כֹּלָּא כַּחֲדָא. מִן הַבָּקָר וּמִן הַצֹּאן, אִלֵּין רְתִיכִין, דְּאִינוּן דַכְיָין, דְּכֵיוָן דַּאֲמַר מִן הַבְּהֵמָה, יָכוֹל מִכֹּלָּא, בֵּין דַּכְיָין, בֵּין מְסָאֲבָן, הֲדַר וַאֲמַר מִן הַבָּקָר וּמִן הַצֹּאן.

Nukva Offering Ox Unity Zeir Anpin

622. "Shall you bring your offering:" HE ASKS, It should have been 'His offering,' AS IT IS WRITTEN BEFORE "AN OFFERING TO HASHEM." Why say "your offering?" HE ANSWERS, First it should have been "an offering to Hashem" and now "your offering." HE EXPOUNDS UPON IT: "An offering to Hashem" is THE UNITY CALLED MAN, NAMELY THE RAISING OF THE NUKVA TO BE UNITED ABOVE THE CHEST OF ZEIR ANPIN, CALLED man. "Your offering...of the oxen, and of the flock" CONTINUES THE ILLUMINATION OF THE UNION OF THE CHEST UPWARD UNTO THE LOWER BEINGS WHO ARE FROM THE CHEST DOWNWARD in order to demonstrate the union from below upward and from above downward. From below upward is "the offering to Hashem" and from above downward is "your offering."

622. תַּקְרִיבוּ אֶת קָרְבַּנְכֶם. קָרְבָּנִי מִבָּעֵי לֵיהּ, מַאי קָרְבַּנְכֶם. אֶלָּא בְּקַדְמֵיתָא קָרְבָּן לַה,' וְהַשְׁתָּא קָרְבַּנְכֶם. קָרְבָּן לַה' אָדָם. קָרְבַּנְכֶם מִן הַבְּהֵמָה מִן הַבָּקָר וּמִן הַצֹּאן: לְאַחֲזָאָה יִחוּדָא מִתַּתָּא לְעֵילָא, וּמֵעֵילָא לְתַתָּא. מִתַּתָּא לְעֵילָא, הַיְינוּ קָרְבָּן לַה.' מֵעֵילָא לְתַתָּא, הַיְינוּ קָרְבַּנְכֶם.

Mountains Throne

623. לְמַלְכָּא, דְּאִיהוּ יָתֵיב בְּטוּרְסְקָא עִלָּאָה, לְעֵילָא לְעֵילָא, וְכָרְסְיָא אִתְתַּקַּן עַל הַהוּא טוּרְסְקָא, וּמַלְכָּא עִלָּאָה עַל כֹּלָּא. בַּר נָשׁ דְּקָרֵיב דּוֹרוֹנָא לְמַלְכָּא, בָּעָא לְסַלְקָא מִדַּרְגָא לְדַרְגָא, עַד דְּסָלֵיק מִתַּתָּא לְעֵילָא לַאֲתַר דְּמַלְכָּא יָתֵיב, עִלָּאָה עַל כֹּלָּא, וּכְדֵין יָדְעִין דְּהָא סָלְקִין דּוֹרוֹנָא לְמַלְכָּא, וְהַהוּא דוֹרוֹנָא דְמַלְכָּא אִיהוּ. נָחֵית דּוֹרוֹנָא מֵעֵילָא לְתַתָּא, הָא יָדְעִין דְּהַהוּא דוֹרוֹנָא דְמַלְכָּא נָחֵית מֵעֵילָא, לִרְחִימָא דְמַלְכָּא, דְּאִיהוּ לְתַתָּא.

Grades Honey Milk Offering Ox Sheep Wine

624. So at first, man mounts the grades from below upward. This is "an offering to Hashem." "Of the cattle and of the oxen," he descends down the grades from above. This is "your offering." Hence it is written, "I have eaten my honeycomb with my honey; I have drunk my wine with my milk" (Shir Hashirim 5:1), which is a man and "an offering to Hashem," FOR IT IS THE HOLY ONE, BLESSED BE HE, WHO SAYS, "I HAVE EATEN...;" "Eat, O dear ones" "of the cattle, of the oxen and of the sheep." Then, "shall you bring your offering."

624. כָּךְ בְּקַדְמֵיתָא, אָדָם סָלֵיק בְּדַרְגּוֹי מִתַּתָּא לְעֵילָא, וּכְדֵין קָרְבָּן לַה.' מִן הַבְּהֵמָה מִן הַבָּקָר, נָחֵית בְּדַרְגוֹי מֵעֵילָא לְתַתָּא, וּכְדֵין קָרְבַּנְכֶם. בְּגִינֵי כָּךְ כְּתִיב, אָכַלְתִּי יַעֲרִי עִם דִּבְשֵׁי שָׁתִיתִי יֵינִי עִם חֲלָבִי, הַיְינוּ אָדָם וְקָרְבָּן לַה.' אִכְלוּ רֵעִים, הַיְינוּ מִן הַבְּהֵמָה מִן הַבָּקָר וּמִן הַצֹּאן, וּכְדֵין תַּקְרִיבוּ אֶת קָרְבַּנְכֶם.

Forehead Vine

625. אֲתוֹ ר' יִצְחָק וְרִבִּי יְהוּדָה, וּנְשָׁקוּהָ עַל רֵישֵׁיהּ, אֲמָרוּ, בְּרִיךְ רַחֲמָנָא דְּזַכֵּינָא לְמִשְׁמַע דָא, וּבְרִיךְ רַחֲמָנָא, דְּלָא אִתְאֲבִידוּ מִלִּין אִלֵּין בְּהַהוּא סָבָא. קָמוּ וַאֲזָלוּ, עַד דַּהֲווֹ אָזְלֵי, חָמוּ חַד גֶּפֶן נְטִיעַ בְּחַד גִּנָּא.