211. It is written, \u201cAnd he smelled the smell of his garments, and blessed him.\u201d What did Isaac see that although Jacob brought him the food and the drink, he did not bless him until he smelled those garments?<\/p>\n\n\n\n
212. Those garments were not Jacob\u2019s, for the Torah testifies as it is written, \u201cAnd Rebekah took the best garments of Esau her older son,\u201d and here it is written, \u201cthe smell of his garments.\u201d Should it not have written \u201cthe smell of the garments\u201d?<\/p>\n\n\n\n
213. However, they were truly Jacob\u2019s garments, and not Esau\u2019s. Although it is written, \u201cthe garments of Esau,\u201d they were abomination for him.<\/p>\n\n\n\n
It is like that well, Malchut, on which Jacob sat and Moses sat, and was an abomination for others. When Jacob came, the well recognized its owner and the water rose to him. So it was for Moses, too.<\/p>\n\n\n\n
214. These garments, too, were an abomination for Esau. When Jacob wore them, the clothes recognized their owner. Since the day when the Creator made them, they did not emit their smell until that time when Jacob, the middle line, wore them, since the garments returned to their form. Jacob was indeed the form of Adam and his beauty, the middle line. When the garments saw the shape of Adam, they emitted a smell.<\/p>\n\n\n\n
215. \u201cAnd he smelled the smell of his garments and blessed him and said, \u2018See, the smell of my son is as the smell of a field that the Lord has blessed.\u2019\u201d Three smells came up here: 1) the smell of his garments, 2) the smell of my son, 3) the smell of a field that the Lord has blessed. All three rose to Isaac when Jacob came to him.<\/p>\n\n\n\n
216. All three smells are written in the verse, \u201cThe fragrance of your oils is good.\u201d The smell of his garments is \u201cTherefore, maidens love you.\u201d \u201cThe smell of my son\u201d is \u201cgood oils.\u201d \u201cThe smell of a field\u201d is \u201cYour name is oil poured forth.\u201d It is all one connection, and in it is the fragrance of the offering that we explained, as it is written, \u201cAn offering made by fire, a fragrance to the Lord.\u201d<\/p>\n\n\n\n
The offering made by fire is \u201cmaidens love you.\u201d The fragrance is \u201cYour name is oil poured forth,\u201d \u201cfragrance\u201d is \u201cgood oils,\u201d and it is all one, for the Lord, this is \u201cthe fragrance,\u201d and it is all one thing and one matter in one connection.<\/p>\n\n\n\n
The Zohar<\/em> compares three verses: 1. \u201cAn offering made by fire, a fragrance to the Lord\u201d in the offerings. 2. \u201cThe fragrance of your oils is good; your name is oil poured forth; therefore, maidens love you\u201d in The Song of Songs<\/em>. 3. \u201cAnd he smelled the smell of his garments and blessed him and said, \u2018See, the smell of my son is as the smell of a field that the Lord has blessed.\u201d<\/p>\n\n\n\n It explains that they are all one matter and one connection, as it is written, about the offerings, \u201can offering made by fire, a fragrance to the Lord,\u201d where an offering made by fire is the posterior vessels extended from the first state of Malchut, the smell is the anterior vessels of the second state, the fragrance is the lights of ZA, and to the Lord is the lights of Bina.<\/p>\n\n\n\n It compares them all together, where \u201cmade by fire\u201d is as it is written, in The Song of Songs<\/em>, \u201cmaidens love you.\u201d That the maidens also love you means the posterior vessels from the first state of Malchut, who are called \u201cmaidens.\u201d And also, \u201cthe smell of his garments,\u201d since the posterior vessels are called garments, from the words \u201cFor the traitors have betrayed, with betrayal the traitors have betrayed.\u201d<\/p>\n\n\n\n \u201cThe smell\u201d is the anterior point in the second state, and it is \u201cYour name is oil poured forth,\u201d which was poured from vessel to vessel. Also, the light has been poured from the posterior point to the anterior point, and then it emitted fragrance. Also, \u201cthe smell of a field that the Lord has blessed,\u201d since Malchut is called a field, and Malchut in the second state, the Lord has blessed it, unlike Malchut in the first state, which the Lord did not bless.<\/p>\n\n\n\n Fragrance is the lights of ZA, meaning \u201cYour oils are good,\u201d which are the three lights of ZA. Also, \u201cThe smell of my son\u201d that is written about Jacob are the lights of ZA since Jacob is ZA.<\/p>\n\n\n\n \u201cTo the Lord\u201d is the lights of Bina, \u201cto the smell\u201d is the upper smell, which shines in Bina.<\/p>\n\n\n\n 217. It is written, \u200e\u201cDraw me, we will run after you,\u201d and it is written, \u201cAnd I will place My Temple among you.\u201d\u200e The Creator placed His Shechina [Divinity] among Israel so she would lie over them as a mother over \u200ethe children, protecting them on all sides.<\/p>\n\n\n\n 218. As long as the holy mother, the Shechina, sits over Israel, \u200ethe Creator comes to dwell with them because the Creator never leaves the Shechina, and all the \u200elove of above is in her.\u200e<\/p>\n\n\n\n 219. For this reason, the Creator has placed her as a collateral in the midst of Israel, so they might \u200eknow that He will not forget them and would never leave them because of the collateral \u200ewithin them. The Shechina says to the Creator, \u201cI was collateral in the lower ones, I shall be \u200ecollateral with You, so You will not forget my children. To rise before You, I and my children will \u200erun after You.\u201d\u200e<\/p>\n\n\n\n 220. \u201cAn offering made by fire,\u201d for when the desire rises in the offering from below, the Shechina ascends and says to her loved one, \u201cDraw me, stretch out Your right hand to welcome me, and raise me in an awakening of the left side by the bestowal of Hochma on the left. And the right will embrace me with the illumination of Hesed on the right.\u201d This is the meaning of \u201cDraw me,\u201d meaning with both hands, with Hochma and with Hassadim.<\/p>\n\n\n\n 221. \u201cAn offering made by fire\u201d is the posterior vessels of Malchut from the first state. She says to the smell, to the anterior vessels of Malchut from the second state, and the smell says to the fragrance, to the lights of AB of ZA, and the fragrance to the Lord, to Bina. That is, they connect to one another. If one of them were missing, the Hochma would not be revealed.<\/p>\n\n\n\n Then, when these four degrees are tied to one another, \u201cwe will run after You,\u201d we will be in good will, as it is written, \u201cand it shall be accepted for him to make atonement for him,\u201d and as it is written, \u201cAnd they rushed him out of the pit.\u201d \u201cThey rushed him,\u201d they appeased him with good things, things of good will, since he was sad from the pit. Also, Narutza [\u201cwe will run,\u201d from Ratzon (desire)] means \u201cwill be in good will, in a complete desire as it should be.<\/p>\n\n\n\n 222. \u201cWe will run after You\u201d means that You will receive the desire first, and after you receive, I and all the maidens will be in good will. This is why the \u201cDraw me.\u201d<\/p>\n\n\n\n Malchut says to ZA that after you accept the desire, the illumination of Hochma from Bina, I, Malchut in the second state, the anterior point, and all the maidens, the vessels of Malchut from the first state, from the posterior point, which are \u201can offering made by fire, a fragrance to the Lord,\u201d will run; we will be in good will.<\/p>\n\n\n\n 223. It is implied from this that desires and blessings, Hochma and Hassadim, are present only where the male and female, ZA and Malchut, connect together. This is why Malchut said to ZA, \u201cDraw me\u201d to you, at first, so I will receive the desire, the illumination of Hochma, from the place from which all the desires are drawn, from Bina, and after that, we will run after You, we will be in good will to receive from You the Hassadim. If You do not draw me to You, the desire and the upper desire, which are Hochma and Hassadim, will not be on You, for a male without a female, the blessings are not present in him.<\/p>\n\n\n\n ZA is always in Hassadim that are covered from Hochma, since his state is desiring mercy and he is not in illumination of Hochma, except when in a coupling with Malchut and must draw to her the illumination of Hochma from Bina, since when ZA is without a coupling with Malchut, the illumination of Hochma is not in him.<\/p>\n\n\n\n 224. All those secrets are in the form of the Aleph in the verse, \u201cAn offering made by fire, a fragrance to the Lord,\u201d and it is a secret above and below of ZA and of Malchut, and all the faith, Malchut, depends on him. For this reason, the number of Aleph is one, and it is all one, all the Mochin of ZA and of Malchut that receive from Bina, are implied in the Aleph.<\/p>\n\n\n\n 225. When this letter flies in the air, 1,100 worlds departed and were incorporated within it, and other letters were inscribed and engraved after it, and it was crowned with an engraved crown that contains all the worlds.<\/p>\n\n\n\n Bina restricted herself from light into air, from GAR to the level of Ruach, in order to give Mochin to ZON, for without it, ZON would not be able to receive light. For this reason, Bina raised the Malchut to her under her KH, which is the ascent of the Yod to the light of Bina, and Malchut ended the degree of Bina there, and Bina and TM of Bina went out from the degree of Bina and fell to the degree of ZON.<\/p>\n\n\n\n Since only two vessels KH remained in the degree of Bina, in which Nefesh-Ruach clothed, the GAR departed. They are Neshama-Haya-Yechida from Bina since there are no vessels there in which to clothe. Also, the light became air since light means GAR, and air means the level of Ruach, VAK.<\/p>\n\n\n\n However, by this, ZON achieved a great correction by this, for because Bina and TM of the degree of Bina fell to ZON, they became one with them since the upper one that descends to the lower one becomes like it.<\/p>\n\n\n\n For this reason, when Bina takes out the Yod from the Avir [air], and raises Bina and TM to herself once more, to complete her five vessels KHB TM, and five lights NRNHY, ZON, too, rise to Bina along with the three vessels Bina and TM that are adhered to them, and they, too, receive the Mochin of Bina.<\/p>\n\n\n\n All this is implied in the shape of the [letter] Aleph, since the Rosh [top\/head] of the Aleph, the top Yod in it, is Bina, the line underneath it is ZA, and the bottom Yod of Aleph is Malchut. The top Yod, Bina, corrected herself in the ascent of the Yod to the air, so she could bestow Mochin to ZA and to Malchut.<\/p>\n\n\n\n When that letter flies in the air\u2014when Bina flew in the air, she corrected herself by raising Yod to her light, and it became air\u20141,100 worlds departed. Hochma is one thousand; Hassadim is one hundred. The Hochma and Hassadim in Bina departed because the light became air, and were incorporated in it into VAK without GAR. At that time, Bina and TM descend from Bina and clothe in ZON, by which the ZON are corrected into being worthy of rising to the place of Bina and receiving Mochin from them.<\/p>\n\n\n\n Other letters were inscribed, ZON\u2014and were engraved after Bina into being vessels\u2014to receive the Mochin from Bina. When Bina returns to Gadlut [greatness\/adulthood] and draws to her Bina and TM of her degree, ZON, too, will ascend with them and receive Mochin from her, and Bina will be crowned with the engraved crown when she returns to Gadlut, to being the light of GAR and drawing the ZON to herself.<\/p>\n\n\n\n Bina is crowned with an engraved crown which contains all the worlds. A \u201ccrown\u201d means Mochin, and all the worlds are ZA and Malchut, which contain all the worlds.<\/p>\n\n\n\n 226. \u201cAn offering made by fire, a fragrance to the Lord\u201d are one Aleph. The four phases in them are implied in the shape of the Aleph. \u201cAn offering made by fire\u201d is the posterior vessels of Malchut from the first state. It is the tip of the bottom Yod of the Aleph that is hanging below, which is all the armies and camps, these and those, meaning the armies and camps from the first state which are connected in the armies and camps extended from ZA.<\/p>\n\n\n\n \u201cSmell\u201d is the anterior Malchut, the bottom Hey of the Aleph, the anterior point in the second state, which is connected to the bottom tip, which is an offering made by fire. It is united in the line in the middle of the Aleph, which is ZA, since it is Malchut in the second state which is in a coupling with ZA.<\/p>\n\n\n\n \u201cFragrance\u201d is the Merkava [structure\/chariot] that expands in the middle of the Aleph, and a sublime spirit is on it. This is ZA, which became a Merkava for Bina.<\/p>\n\n\n\n \u201cTo the Lord\u201d is Bina, the top point on the middle line in the Aleph, which sustains everything. It is all one connection.<\/p>\n\n\n\n The bottom bit of the bottom Yod of the Aleph, which is the posterior vessels of Malchut, an offering made by fire, is adhered and receives from the bottom Yod of the Aleph, which is the anterior Malchut from the second state, which is a smell. The bottom Yod, smell, is adhered and receives from the light in the middle of the Aleph, which is ZA, fragrance. The middle line, the fragrance, is adhered and receives from the top Yod, Bina, which is \u201cto the Lord.\u201d All four phases are one connection in the shape of the Aleph.<\/p>\n\n\n\n 227. The Yod that stands behind the middle line in the Aleph, the anterior Malchut, smell, says to the middle line, ZA, the fragrance, \u201cDraw me after You, to bond with You, to receive blessings from the top dot that is on You, from the top Yod in the Aleph, which is as it is written, \u2018the smell,\u2019 Bina.\u201d<\/p>\n\n\n\n When it becomes male and female together, when she receives blessings and good will, Hochma and Hassadim, I and the tip that hangs below the Aleph, the posterior vessels, the offering made by fire, \u201cwill run after You.\u201d We will run after You in order to be with You in one wholeness above and below, so all will shine the control of the Hassadim in one light, and each one will be Aleph in the wholeness that is fitting for him.<\/p>\n","protected":false},"excerpt":{"rendered":" 211. It is written, \u201cAnd he smelled the smell of his garments, and blessed him.\u201d What did Isaac see that […]<\/p>\n","protected":false},"featured_media":0,"parent":14603,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-14785","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n