522) It is written, \u201cHas the Lord as much delight in burnt offerings and sacrifices as in obeying the voice of the Lord?\u201d The Creator does not wish for a person to sin and make an offering for his sin. Rather, an offering without an iniquity is a complete offering. It is called a \u201cpeace offering.\u201d A \u201cperpetual offering\u201d is also complete. Although the perpetual atones for iniquities, it is still a complete offering.<\/p>\n\n\n\n
523) It is written, \u201cThe sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise.\u201d This verse was explained\u2014the Creator\u2019s wish is not for a person to bring an offering for his sin. Rather, He wants a broken spirit, and people do not know what they are saying. When a person comes to be defiled in his iniquities, he extends upon him a spirit from the side of Tuma\u2019a<\/em> [impurity], and the spirit takes pride over the man and controls him to all that it wishes. That side of Tuma\u2019a<\/em>\u2014from which the spirit extends\u2014prevails in its power and intensifies, and controls him to its wish. A person comes and governs it in order to be purified, he is purified from above.<\/p>\n\n\n\n 524) When the Temple existed, the sinner would sacrifice his offering. Any atonement of his hangs on him until he regrets and breaks from his pride the spirit from the side of Tuma\u2019a<\/em> that he drew on himself by his sin, and degrades it. This is the shattering to that degree of Tuma\u2019a<\/em> from which the spirit extended. When that spirit of Tuma\u2019a<\/em> breaks and he offers his offering, it is an offering that is willingly accepted, as it should be.<\/p>\n\n\n\n 525) And if that spirit of Tuma\u2019a<\/em> does not break, his offering is nothing and he is given to the dogs, since that offering is not the Creator\u2019s but the dogs\u2019.<\/p>\n\n\n\n This is why a proper offering to God is a broken spirit, for that spirit of Tuma\u2019a<\/em> to be broken and not rule. Hence, it is written about one who breaks it properly: \u201cThe spirit goes and will not return.\u201d That man will be certain that it will never return to him, as it is written, \u201cAnd will never return.\u201d<\/p>\n\n\n\n \u201cA broken and contrite heart\u201d is that man who is not proud, who does not delight in worldly pleasures, \u201cO God, do not despise,\u201d since He respects him.<\/p>\n\n\n\n 526) \u201cCommand the children of Israel, and say unto them: My bread, which is presented unto Me for offerings made by fire, of a sweet savor unto Me.\u201d \u201cCommand\u201d is idol worship, so he does not let himself be defiled by the spirit of Tuma\u2019a<\/em>, which is actual idol worship.<\/p>\n\n\n\n 528) The Creator said, \u201cI have come to My garden, My sister, My bride.\u201d \u201cI have come to My garden,\u201d since when all the offerings in the world rise for MAN<\/em>, they all enter the Garden of Eden first, the Assembly of Israel, Malchut<\/em>. And how is the beginning of the offering when entering the Garden of Eden first? When a person confesses his sins with an offering, during the slaughter and the throwing of the blood on the altar, the offering ascends as MAN<\/em> to the Garden of Eden. At that time the Creator, ZA<\/em>, says, \u201cI have come to My garden,\u201d to the Garden of Eden, Malchut<\/em>, since the MAN<\/em> of the offering awakens the Zivug<\/em>.<\/p>\n\n\n\n 529) Now we should consider how these holy spirits enjoy the raising of MAN<\/em> of the offering, and the reason for which the offering is of a beast. Would it not be more important for that person to break that spirit which he extended by his sin and repent? What is the reason for the slaughtering of the beast and burning it by the fire of the altar?<\/p>\n\n\n\n 530) There is a beast that lays on a thousand mountains, the Malchut<\/em>, HaVaYaH<\/em> filled with the letters Hey<\/em>, which is a Behama<\/em> [beast] in Gematria<\/em> (52). She eats a thousand mountains each day. All thousand mountains are the degrees of Hochma<\/em> that extend from the left, since the Hochma<\/em> is called \u201cone thousand,\u201d as it is written, \u201cAnd I will teach you wisdom\u201d [A\u2019Aleph<\/em> (from the word Eleph<\/em>, 1000) means \u201cI will teach\u201d]. They are called \u201cbeasts in the mountains of one thousand,\u201d a beast that eats beasts.<\/p>\n\n\n\n The beasts are of fire. That beast, Malchut<\/em>, grazes on all of them in one lick, as it is written, \u201cThe Lord your God is a consuming fire, a jealous God.\u201d And all the water of the Jordan, Yesod<\/em> de<\/em> ZA<\/em> that was filled in six years, which it receives from HGT<\/em> NHY<\/em> de<\/em> ZA<\/em>, called \u201csix years,\u201d Malchut<\/em> makes them one gulp.<\/p>\n\n\n\n 531) The beasts in the mountains of one thousand are illumination of Hochma<\/em> on the left, the heart and core of those beasts of below, since the spirit spreads from them downward. That spirit is depicted below, in the beasts, which became the spirit of the beast below. When a person sins, he brings a beast as an offering, that spirit of the beast goes up and returns to its place, to the upper beast, Malchut<\/em>, and that spirit spreads through all the beasts in the mountains of one thousand.<\/p>\n\n\n\n And all those from the Sitra Achra<\/em>, which extends from the left, approach and come, and enjoy those tallow and blood\u2014the clothing of that spirit, since that spirit is from their side, the left side, and everyone enjoys and becomes advocates of that person, for the prosecutor has become an advocate. The MAN<\/em> of the offering enters through the gullet, and this is why that offering comes from the beast.<\/p>\n\n\n\n 532) Rabbi Shimon said to his son, Rabbi Elazar: \u201cMy son is blessed by the Creator. It is written about you: \u2018Your father and mother will be glad, and she who bore you will rejoice.\u2019 Your father above, ZA<\/em>, and your mother, the Assembly of Israel, Malchut<\/em>, will be glad, and she who bore you, the daughter of Rabbi Pinhas son of Yair, the mother of Rabbi Elazar, will rejoice.<\/p>\n\n\n\n \u201cElazar my son, say, \u2018This is true with an offering of a beast, but with an offering of the fowl, what is the reason? And it is written, \u2018And if his offering to the Lord be a burnt-offering of fowls?\u2019\u2019 He said to him, \u2018I did not see, but I am looking at the thing that was said of the beast in relation to the fowls, and I am not saying, since I did not see, and thus far I have not heard.\u2019\u201d<\/p>\n\n\n\n 533) Rabbi Shimon said to him: \u201cWell said, Elazar. The meaning of the offering was given for the disclosure of true righteous. The meaning of the offerings is the meaning of those holy animals, the four shapes engraved in the throne of the holy king, in Malchut<\/em>, a throne for ZA<\/em>, which are the face of an eagle, the face of an ox, the face of a lion, and the face of a man.<\/p>\n\n\n\n The face of a man includes all of them, since lion, ox, and eagle are three lines, and the face of a man is Malchut<\/em> who receives them. This is why she includes all of them. All four faces look at each other and are mingled in one another. From them there are expansions to several sides and tens of thousands, above and below, immeasurable and countless and incalculable.<\/p>\n\n\n\n 534) From the face of an ox, the left, a spirit for the beasts spreads to four kinds, which are included as one. These are bulls, sheep, male goats, and female goats. These are the ones that are to be offered. And because the offering from them are the holy armies that spread from the face of an ox, they approach their foundation, the face of an ox, through the offering, and they enjoy that foundation and their clothing. Were there no foundations of this world in them, the offering that rises to them, they would not approach their foundation there, the face of an ox.<\/p>\n\n\n\n 535) The holy Shechina<\/em> has contentment from the spirits of the righteous who rise to her for MAN<\/em>, and she approaches to accept the spirit of the righteous and enjoys him because that spirit extended from her. Likewise, those armies that spread from the face of an ox enjoy from the side of their foundation, the face of an ox. They enjoy that clothing, the offering, which approaches their foundation. It is so because the spirit of the offering is from the clothing of their spirit, and this is why the enjoy them.<\/p>\n\n\n\n 536) A spirit spreads to the fowls from the face of an eagle. An eagle is on two sides: right and left, since an eagle is Tifferet<\/em>, the middle line, which includes right and left, as it is written, \u201cAnd a fowls will fly,\u201d indicating two spirits. For this reason, the offering of a fowl spreads and descends from the right and from the left. It is so because an offering of a beast is only from the face of an ox, left, while an offering of a fowl is from the face of an eagle, which includes both lines.<\/p>\n\n\n\n 537) From the whole of the pure side in the fowls, only doves and turtledoves are offered, since they are loyal to their mates more than all other birds. They are pursued and do not pursue, and they are loyal to each other, the female to her mate. This is why the offering is from them. These holy spirits descend and approach, and enjoy their foundation and essence.<\/p>\n\n\n\n 538) How does the little bit that ascends from the dove or the turtledove expand to several sides and armies of above, which are immeasurable? Or also what goes up from a single beast? Indeed, when one fine candle burns, the whole world is filled with light by it. A thin tree lights a big tree, and so is man\u2019s raising of MAN<\/em>: nourishing all the upper worlds.<\/p>\n\n\n\n 539) Thus far we have explained the offering from the two engraved sides of the throne, from the face of an ox to a beast, and from the face of an eagle to the fowls. Now we should ask, \u201cBut four shapes are engraved in the throne, so why is there no offering from the other forms?\u201d Indeed, there is an offering from all of them, since when the offering is complete, the lion engraved in the throne comes down, enters the fire, eats, and takes pleasure from there.<\/p>\n\n\n\n As for the man who is engraved in the throne, man is the heart of everything, he offers there before a person\u2014who is Malchut<\/em>\u2014his spirit and soul, and the upper man enjoys the lower man. Thus, each kind approaches its kind and truly enjoys of its own, from its own foundation.<\/p>\n\n\n\n 540) The lion has no foundation below, in the offering. The face of an ox has a foundation below, in the beasts. The face of an eagle has a foundation below, in the fowl. The face of a man has a foundation below, in the spirit and soul of the sacrificing person. But the lion has no foundation below at all.<\/p>\n\n\n\n The lion is included in everyone because he is to the right, Hesed<\/em>, and Hesed<\/em> includes everyone. For this reason, he eats into everyone, who are below him. All the others\u2014ox, eagle, and man\u2014do not eat of his kind because he is higher than them. Thus, all four shapes engraved in the throne approach the offering, which is why it is a complete offering. And when they enjoy their core and foundation, a spirit descends to light upper candles, meaning that a Zivug<\/em> of ZA<\/em> and Malchut<\/em> takes place.<\/p>\n\n\n\n 541) Priests, Levites, and Israelites give the foundation and core to the upper degrees, from which they extend. Each degree gives to its foundation above. First, in the four shapes of the throne, each kind corresponds to its kind, and first, a kind approaches its kind. The face of an ox, all the faces, armies, and camps that spread to kinds approach their core and foundation: the face of an ox, the face of an eagle, the face of a lion, and the face of the offering man, whose spirit and soul approach the upper Adam, Malchut<\/em>.<\/p>\n\n\n\n 542) The priest who unifies the holy name on the offering approaches the high priest, Hesed<\/em> de<\/em> ZA<\/em>, the one who enters the house of the Holy of Holies, Yesod<\/em> of Malchut<\/em>, who approaches her and lights the candles of Malchut<\/em> with his corrections in illumination of the face, opposite the priest of below who offers the offering.<\/p>\n\n\n\n The Levites play joyfully at the time of the offering of the offering. Their side, Gevura de<\/em> ZA<\/em>, is happy and welcoming. Israel, who are making the offering, are standing over the offering in a prayer because the prayer was on all the offering, and the holy, hidden Ysrael<\/em> Saba<\/em> awakens to them and is welcoming.<\/p>\n\n\n\n 543) Each kind approaches its kind, and everything follows its foundation above. The lower degrees awaken upper degrees, everyone awakens, and the degrees engraved in the throne, the four animals, awaken to the degrees in the earth, which are their foundation: the face of an ox to the beasts; the face of an eagle to the fowls, and those high and hidden degrees. All of them awaken and approach the feast of the offering and are refined.<\/p>\n\n\n\n However, not one of them is permitted to eat\u2014neither the upper degrees, nor the lower degrees\u2014and take any pleasure, nor stretch out a hand to the offering until the high king, ZA<\/em>, eats and enjoys, and permits them.<\/p>\n\n\n\n 544) Once he has permitted them, each and every one enjoys and eats, as it is written, \u201cI have gathered my myrrh with my perfume.\u201d These are the upper degrees of ZA<\/em>. \u201cMy myrrh with my perfume,\u201d properly eating and enjoying, and this is the unification of the right arm, Hesed<\/em>, with the left thigh, Hod<\/em>.<\/p>\n\n\n\n \u201cI ate my honeycomb with my honey\u201d is Jacob in Rachel, the unification of Tifferet<\/em> with Malchut<\/em>. It is proper eating, since only here is eating written. \u201cI drank my wine with my milk\u201d is the unification of the left arm with the right thigh, Gevura<\/em> in Netzah<\/em>.<\/p>\n\n\n\n These are all the upper degrees from which the holy king enjoys first. Thus far the food of the high king first.<\/p>\n\n\n\n There are three kinds of unifications of Hochma<\/em> and Hassadim<\/em>: unification of the smell, unification of eating, and unification of drinking. Unification of the smell is in the Rosh<\/em> [head], in the Hotem<\/em> [nose], and it is essentially Hochma<\/em>. However, because it is illumination of Hochma<\/em> in the left, it is received only from below upward, which is NHY<\/em> de<\/em> Rosh<\/em>. Hence, the smell, the left in it, Hod<\/em>, dresses in the light of Hesed<\/em> de<\/em> Guf<\/em>, as it is written, \u201cMy myrrh with my perfume.\u201d This unification is the right arm with the left thigh, Hesed<\/em> de<\/em> Guf<\/em> with Hod<\/em> de<\/em> Rosh<\/em>.<\/p>\n\n\n\n The unification of eating is primarily Hassadim<\/em>, in the Guf<\/em>. It is the inclusive unification of ZA<\/em> and Malchut<\/em>, as it is written, \u201cI ate my honeycomb with my honey.\u201d This is Jacob in Rachel, ZA<\/em> with Malchut<\/em>. It is proper eating, the primary Zivug<\/em> of ZA<\/em> and Malchut<\/em>.<\/p>\n\n\n\n The unification of drinking is also in the Guf<\/em>, such as eating, but it is essentially Hochma<\/em> of the left, in drinking the wine, and the drinking of the milk, and the water, Hesed<\/em>, as it is written, \u201cI drank my wine with my milk.\u201d It is a unification of the left arm with the right thigh, Gevura<\/em> in Netzah<\/em>, since the wine is the left of the Guf<\/em>, Gevura<\/em>, milk, Netzah<\/em> of the Guf<\/em>.<\/p>\n\n\n\n Hassadim<\/em> are at a lower degree than Hochma<\/em> because in the smell, Hochma<\/em> is in the Rosh<\/em>, and Hassadim<\/em> are in Hesed<\/em> de<\/em> Guf<\/em>. Likewise, in drinking, Hochma<\/em> is in Gevura<\/em> and Hassadim<\/em> are in Netzah<\/em>. It is so because the Hochma<\/em> cannot be the principal over the Hesed<\/em>, which clothes it, unless the Hesed<\/em> is from a lower degree.<\/p>\n\n\n\n Therefore, the unification is Hochma<\/em> in Hod<\/em> de<\/em> Rosh<\/em> with Hesed<\/em> de<\/em> Guf<\/em>, Hochma<\/em> in Gevura de<\/em> Guf<\/em> with the Hesed<\/em> in Netzah de<\/em> Guf<\/em>, since the right, Hesed<\/em>, is in one degree with the left, Hochma<\/em>, and is always higher and more important, as Hesed<\/em> is the KH<\/em> of the degree, and Hochma<\/em> is Bina<\/em> and TM<\/em> that returned to the degree.<\/p>\n\n\n\n 545) From here the king, ZA<\/em>, grants permission to the four shapes engraved in the throne\u2014and to all who spread from them\u2014to enjoy and to eat, as it is written, \u201cEat, friends, drink and be drunken, O beloved.\u201d<\/p>\n\n\n\n \u201cEat friends\u201d are four shapes\u2014lion, ox, eagle, man. \u201cDrink and be drunken, O beloved\u201d is what extends from them. Everyone eats, spreads, enjoys, and their faces shine, and all the worlds are in gladness. Each one, in the upper degrees and in the lower degrees, approaches his foundation, each to his corresponding Behina<\/em> [discernment]: Hesed<\/em> to the face of a lion, Gevura<\/em> to the face of an ox, and they enjoy. This is the secret and the hiding place of the offering.<\/p>\n\n\n\n 546) The students said, \u201cIf the Torah were not given on Mount Sinai, but the Creator would say, \u2018Here is Rabbi Shimon to give you My Torah and My secrets,\u2019 it would suffice the world. Woe, when you part from the world, who will light the candles of Torah? Everything will darken after that day, for until the arrival of the Messiah king, there will not be a generation as that generation that Rabbi Shimon is in it.\u201d<\/p>\n\n\n\n 547) Rabbi Shimon said about that secret: \u201cA man must taste nothing until the high king eats.\u201d His eating is prayer, instead of an offering. A man\u2019s prayer is akin to above, in an offering. At first, the four shapes engraved in the throne are invited to dwell over those creations, over the fowls and the beasts that the spirits of the four animals expand on them, who will be the offering. These are creations that the foundation of their spirit in this world is from the four animals, as it is written, \u201cHow plentiful are Your woks, O Lord.\u201d<\/p>\n\n\n\n The four shapes in the throne, which are summoned on those offerings, expand on the creations whose spirit is worthy of an offering. This is why we say, \u201cThe Ophanim<\/em>, and the holy animals,\u201d the four animals in the throne, and all those other armies that expand from them, to which the spirit of the beasts and fowls fit for offering is connected.<\/p>\n\n\n\n 548) Afterward the high priest unites the holy names, and this is the blessing, \u201cThe Lord our God, You have loved us with an everlasting love,\u201d for love is Hesed<\/em>, the quality of the priest. The unification that the priest unites, is \u201cHear, O Israel, the Lord our God, the Lord is one.\u201d<\/p>\n\n\n\n Afterward the Levites awaken to play, and this is, \u201cAnd it shall come to pass if you will surely listen to My commandments\u201d; \u201cBeware lest your heart will stray.\u201d This portion is opposite the left, Gevura<\/em>, the singing of the Levites. The singing of the Levites is from the left, to awaken the left side in this offering in a prayer instead of an offering.<\/p>\n\n\n\n Afterward there is Israel\u2014the blessing, \u201cTrue, and sound, and proper,\u201d implying Ysrael<\/em> Saba<\/em> who is standing over the offering, the ten internal, upper degrees, the ten Sefirot<\/em> that are on the table. They are true, and sound, and proper, and existing.<\/p>\n\n\n\n 549) However, not one of them is permitted to eat or stretch out the hand toward the offering, the prayer, before the upper king, ZA<\/em>, has eaten, which are the first three blessings and the last three blessings in the Eighteen Prayer, where there is the Zivug<\/em> of ZA<\/em> and Malchut<\/em>, regarded as the eating of the king. Once he has eaten, he permits the four shapes, the four animals in the throne, and all the sides that expand from them to eat.<\/p>\n\n\n\n 550) Then, man\u2014a shape that includes all other shapes\u2014drops and falls on his face, and gives himself and his spirit to the man above, who stands over those shapes, who includes all the shapes, so he would awaken toward him properly. He says, \u201cTo you, O Lord, I carry my soul,\u201d to awaken other forms and all who expand from them. This is the meaning of what is said in the praise for David, \u201cwill utter,\u201d \u201cwill sing,\u201d \u201cwill say,\u201d and \u201cwill speak,\u201d related to the forms that expand from them. And everyone eats and enjoys the prayer, each according to what befits him.<\/p>\n\n\n\n 551) Henceforth, a person should say the troubles of his heart, as it is written, \u201cThe Lord will answer you in the day of trouble,\u201d like a gravid [pregnant] woman sitting in her pangs, so that everyone becomes advocates of that person. This is why it is written, \u201cHow fortunate is the people that such is its state.\u201d<\/p>\n\n\n\n 552) Rabbi Shimon was going to Tiberias. Elijah met him. He said to him, \u201cGreetings my lord,\u201d Rabbi Shimon replied, \u201cWhat is the Creator doing in heaven?\u201d He replied, \u201cHe is busy with offerings, and saying new words in your name; how fortunate you are. I have come to greet you, and there is a thing I would like to ask of you, to settle it for me: In the seminary of above, a question arose. There is no eating or drinking in the next world, but it is written, \u2018I have come to My garden, My sister, My bride,\u2019 \u2018I have gathered my myrrh with my perfume; I ate my honeycomb with my honey.\u2019 Can it be that one in whom there is no eating or drinking will say, \u2018I have gathered my myrrh with my perfume; I ate my honeycomb with my honey\u2019?\u201d<\/p>\n\n\n\n 553) Rabbi Shimon replied, \u201cAnd the Creator, what did He reply to them?\u201d He said to him: \u201cThe Creator said, \u2018But Rabbi Shimon will tell,\u2019 and so I have come to ask of you.\u201d<\/p>\n\n\n\n Rabbi Shimon said, \u201cHow fond is the Creator of the Assembly of Israel. Because of the love He has for her, He has changed His works from His usual works. Although He does not eat or drink, for His love for her, He ate and drank. For because He came to her, He did as she wished.\u201d<\/p>\n\n\n\n A bride who enters the Huppah<\/em> [wedding canopy] and wants to eat, the rule is that her groom will eat with her, even if his conduct is not to do so, as it is written, \u201cI have come to My garden, My sister, My bride.\u201d And because I have come to her to go with her to the Huppah<\/em>, \u201cI have eaten my honeycomb with my honey; I drank my wine with my milk.\u201d<\/p>\n\n\n\n 554) We learn from David, who summoned the Creator and changed His works from the usual conduct of the Creator, and the Creator accepted it and did as he wished. It was so because he summoned the king and queen with him, as it is written, \u201cArise, O Lord, to Your resting place, You and the ark of Your strength,\u201d which are the king and queen together. In order to not separate them, he changed the Kelim<\/em> and changed the king\u2019s works.<\/p>\n\n\n\n 555) It is written, \u201cYour priests will wear righteousness and your pious ones will sing for David.\u201d It should have said, \u201cYour Levites will wear righteousness,\u201d since Tzedek<\/em> [righteousness\/justice] is from the side of the Levites, for Malchut<\/em> from the left is called Tzedek<\/em>, and left is the Levites. It should have said, \u201cYour Levites will sing,\u201d for singing and chanting are from the side of the Levites, from the left. But David changed and said, \u201cYour priests and Your pious ones,\u201d who are from the right side.<\/p>\n\n\n\n 556) The Creator told him: \u201cDavid, this is not My way.\u201d David said, \u201cFor the sake of David Your servant, do not turn away the face of Your Messiah. The correction that I have corrected, do not change it.\u201d The Creator replied to him: \u201cDavid, because you have summoned Me, I should do as you wish, and not as I wish.\u201d We learn from that the custom that when one summons another, the one who arrives at the other\u2019s should do his wish, even if this is not his usual way.<\/p>\n\n\n\n 557) Such is the text, \u201cAnd he took from the stones of the place.\u201d When the groom comes to the bride\u2014since Jacob is Tifferet<\/em> and a place is Malchut<\/em>, and Tifferet<\/em> and Malchut<\/em> are groom and bride\u2014although he is used to laying only on pillows and featherbeds, and she gave him stones to lay on, he will accept everything willingly. It is written about it, \u201cAnd he laid down in that place,\u201d on those stones, although this was not his custom.<\/p>\n\n\n\n 558) Here, too, \u201cI ate my honeycomb with my honey.\u201d Although this was not His custom, He did it for the love of the bride. And yet, it is only in the bride\u2019s home, and not elsewhere. In His own place, He neither eats nor drinks. In her place, He eats and drinks, as it is written, I have come to My garden,\u201d the Garden of Eden is the place of Malchut<\/em>. Likewise, the angels that the Creator sent to Abraham did not eat or drink in their place, but for Abraham they ate and drank.<\/p>\n\n\n\n Elijah told him: \u201cRabbi, as you live, the Creator wished to say this matter, but in order to not to make the Assembly of Israel indebted, He raised the matter to you. How fortunate are you in the world that your Master is praised by you above. It is written about you, \u2018A righteous rules over the fear of God.\u2019\u201d<\/p>\n\n\n\n ZA<\/em> is always adhered above, in Bina<\/em>, in the next world, and there is no eating or drinking in him, since eating and drinking are Mochin de<\/em> Hochma<\/em> clothed in Hassadim<\/em>. It is known that Hochma<\/em> appears only in Malchut<\/em>, and not in any other Sefira<\/em> above her. It follows that there are eating and drinking only in Malchut<\/em>.<\/p>\n\n\n\n Although He does not usually eat or drink, since Mochin de<\/em> Hochma<\/em> do not appear in ZA<\/em>, but only Hassadim<\/em>, still, for her love, He ate and drank. Because He came to her, He did as she wished. Because He came and united with Malchut<\/em>, ZA<\/em> was also included in Mochin<\/em> of eating and drinking like Malchut<\/em>.<\/p>\n\n\n\n And yet, it is only in the bride\u2019s house, and not elsewhere, since there is no disclosure of Hochma<\/em> in another place outside of hers. In the place of ZA<\/em>, the Mochin<\/em> of eating and drinking are not revealed.<\/p>\n\n\n\n 559) An offering has smoke, smell, fragrance. Smoke are the angry ones, as it is written, \u201cFor then the anger of the Lord … will emit smoke.\u201d The angry ones enjoy the smoke. Smoke means anger in the nose. Smell are the ones called \u201capples,\u201d as it is written, \u201cAnd the smell of your breath as apples.\u201d<\/p>\n\n\n\n 560) It is written, \u201cThe one lamb you shall offer in the morning.\u201d In the morning is the morning of Abraham, the light of Hesed<\/em>, as it is written, \u201cAnd Abraham rose early in the morning.\u201d How do we know that that morning is Abraham\u2019s? It is written, \u201cThe morning light arose.\u201d \u201cThe morning\u201d is written with the \u201cthe,\u201d for it is the first light that the Creator created in the work of creation. This is why it is written, \u201cYou shall offer in the morning,\u201d meaning in that certain morning, for that offering was offered opposite Abraham\u2019s morning.<\/p>\n\n\n\n The offering of the twilight corresponds to Isaac, and is offered corresponding to the evening of Isaac, the light of Gevura<\/em>, judgment, as it is written, \u201cAnd Isaac went out to stroll in the field toward evening,\u201d Isaac\u2019s evening.<\/p>\n\n\n\n 561) It is a Mitzva<\/em> to make an offering each day and make an additional offering on the Sabbath, then establish the bread offering, and the frankincense, and the additional offering on beginnings of months. Each day we must send a gift to the king, ZA<\/em>, through the queen. And if she is in her husband\u2019s domain, in a Zivug<\/em> of Gadlut<\/em> with ZA<\/em>, we must give an addition, the addition [Musaf<\/em>] on the Sabbath and on new moons, and the addition on all the good days.<\/p>\n\n\n\n 562) Malchut<\/em> is the private domain of ZA<\/em>. And the middle pillar, ZA<\/em>, is the husband of that domain. Jacob established the evening prayer. His degree is that of the middle pillar, ZA<\/em>. This is why the evening prayer is optional, for the prayer, Malchut<\/em> is in her husband\u2019s domain. Although in the exile, which is similar to a night\u2014the time of the evening prayer, where SAM<\/em> and the serpent, and all his great appointees rule\u2014and the Shechina<\/em> descends into exile with Israel, she is still in her husband\u2019s domain. It is written about it, \u201cI am the Lord, it is My name, and I will not give My glory to another.\u201d<\/p>\n\n\n\n 563) This is why it is written, \u201cAnd he came upon a place\u201d [