50. Come and see: On the day that the tabernacle was complete, the Holy One, blessed be He, quickly come and rested in it. Immediately, literally, "He called to Moses, and Hashem spoke to him out of the Tent of Meeting, saying..." (Vayikra 1:1). "And Hashem spoke to him...:" He informed him that in the future Yisrael will sin before Him, and this Tent of Meeting will be taken as pledge because of their sins and will not remain in their hands. This is what is written, "And Hashem spoke to him out of the Tent of Meeting," meaning regarding the Tent of Meeting that it will be taken as pledge in the future because of Yisrael's sins, and it will not remain in existence. The remedy for this is: "If any man of you bring an offering to Hashem" (Vayikra 1:2). Here are sacrifices for you, which protect for all.

51. Rabbi Chizkiyah was in the presence of Rabbi Shimon. He said to him: That which is called an offering (Heb. korban) should have been titled 'bringing near' (Heb. keruv) or 'drawing near' (Heb. krivut). Why then is it called an offering (Heb. korban)? He responded: It is known among the friends that an offering is THE DRAWING NEAR of those holy crowns, NAMELY THE SFIROT CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, who are all drawn together and mutually connected until they all form a perfect unity so that the Holy Name be properly set. That is THE MEANING OF, "An offering to Hashem," an offering IS THE DRAWING NEAR of those holy crowns - CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT - to Yud Hei Vav Hei, WHICH PERTAINS TO MERCY, DENOTING THE CENTRAL COLUMN. Thus this Holy Name may be perfected and unified properly so that mercy can prevail throughout the worlds and the Holy Name will assume its crowns to perfume everything.

52. All this is done to awaken Mercy and not to awaken Judgment. Therefore it is to Yud Hei Vav Hei and not to Elohim, FOR YUD HEI VAV HEI INDICATES MERCY WHILE ELOHIM INDICATES JUDGMENT, and we require Mercy and not Judgment. Rabbi Chizkiyah said, Happy is my portion that I have asked and merited these words. It is a clear explanation, but is it not written: "The sacrifices of Elohim are a broken spirit. A broken and a contrite heart, Elohim, You will not despise" (Tehilim 51:19). Thus, it is written, "The sacrifices of Elohim" instead of, 'the sacrifices of Hashem.'

53. RABBI SHIMON responded: Certainly this is true; namely, 'the offerings of Elohim' is not written but "The sacrifices of Elohim." THIS ALLUDES ONLY TO THE ACTUAL SLAUGHTERING THAT IS DESIGNATED BY THE NAME ELOHIM, for which reason it was performed at the north side of the altar, FOR THE NORTH SIDE ALLUDES TO THE NAME OF ELOHIM WHICH IS JUDGMENT. Sacrificing is to the name of Elohim, which is the side of Gvurah so that the spirit of Judgment will be mitigated and broken and Judgment thus be weakened, thus bringing Mercy to overpower Judgment. Therefore, IT IS WRITTEN, "The sacrifices of Elohim" to break the strength and power of harsh Judgment, as it is written, "A broken spirit." This implies that the strong spirit of Judgment is broken, and its spirit and power shall not be overpowering. Thus, man is to stand by the altar with a broken spirit and feel remorse for his actions, in order that this strong spirit be broken, so that Judgment may be softened and Mercy overpower Judgment.

54. Rabbi Elazar said, The scriptural verse: "If any man of you bring an offering to Hashem" should have been written in this manner: 'If any man brings an offering to Hashem.' Why is the phrase "of you" interposed here? HE ANSWERS, The scriptural verse comes to exclude the first man, who also brought an offering when the Holy One, blessed be He, created the world. HE DID NOT BRING AN SACRIFICIAL OFFERING FROM THE CATTLE AND SHEEP, BUT A HORNED OX WITH ONE HORN. We have stated that "of you" alludes to any man, so "If any men of you bring an offering..." would exclude the other man, IMPLYING THE FIRST MAN, since he is not one "of you." Rabbi Shimon said to him, you explained it quite satisfactorily! Indeed it is so.