{"id":16241,"date":"2026-01-24T02:09:03","date_gmt":"2026-01-24T02:09:03","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=16241"},"modified":"2026-01-24T02:09:04","modified_gmt":"2026-01-24T02:09:04","slug":"the-law-of-the-burnt-offering","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/the-law-of-the-burnt-offering\/","title":{"rendered":"The Law of the Burnt Offering"},"content":{"rendered":"\n

349) It is written, \u201cThis is the law of the burnt offering. It is that which goes up on its firewood upon the altar all night.\u201d In the next world, Bina<\/em>, all will be one. The burnt offering is called \u201cthe holy of holies,\u201d after the Dvekut<\/em> [adhesion] with Bina<\/em>. This is why Malchut<\/em> is called \u201cburnt offering,\u201d for it rises and crowns in ZA<\/em> and in Bina<\/em>, for everything to be one, in one connection in joy.<\/p>\n\n\n\n

350) Because she rises up to ZA<\/em> and to Bina<\/em>, it is written, \u201cThis is the law of the burnt offering\u201d [Ola<\/em> means both \u201cburnt offering\u201d and \u201crising\u201d in Hebrew], which is a male and female together. \u201cThis\u201d is the Nukva<\/em>, \u201cThe law\u201d is ZA<\/em>, who is called Torah [law]. The written Torah is ZA<\/em>; the oral Torah is Malchut<\/em>. \u201cRising\u201d [also \u201cburnt offering\u201d] means rising to the next world, Bina<\/em>, to connect within her, since Bina<\/em> is called \u201cthe holy of holies.\u201d Also, a burnt offering is the holy of holies, as well.<\/p>\n\n\n\n

351) This is why the order of the slaughtering is to the north, the left side, since the oral Torah, Malchut<\/em>, rises in love only when the north side, left line, from which is her construction, awakens, as it is written, \u201cHis left under my arm, and his right shall embrace me.\u201d At that time, she ascends in love and is crowned in the right, the light of Hesed<\/em>. She connects with the middle line, which unites right and left, and illuminates to all from the holy of holies, Bina<\/em>. This is out of man, by the will of the priests, the right line, by the singing of the Levites, the left line, and by the prayer of Israel, the middle line.<\/p>\n\n\n\n

352) A burnt offering is the holy of holies in the upper spirit that it clothes, since three spirits are tied together in the burnt offering: 1) The bottom spirit is called \u201cthe spirit of holiness,\u201d Malchut<\/em>. 2) The spirit inside, in the middle, is called \u201cthe spirit of Hochma<\/em> and Bina<\/em>, ZA<\/em>, who is a son to HB<\/em>. It is also called \u201cthe bottom spirit\u201d in relation to Bina<\/em>, who is above him. Yet, ZA<\/em> is called \u201ca spirit coming out of the Shofar<\/em>\u201d [ram\u2019s horn used as an instrument for making festive sounds on festivals], consisting of fire and water. 3) The uppermost spirit that is hidden in concealment, Bina<\/em>. In it, all the holy spirits exist, and all the illuminating faces. For this reason, the burnt offering returns to the actual upper spirit.<\/p>\n\n\n\n

353) Afterwards, the outer ones suffice with feeding on the beast that is offered, by which to take out and connect the spirit inside the Tuma\u2019a<\/em>, to bring out the holy sparks in the Sitra Achra<\/em> through the fat and the oil that they offer. This is why a burnt offering is the holy of holies and is entirely for the high one. There is no food in it for the outer ones.<\/p>\n\n\n\n

But the rest of the offerings come to make peace in the whole world, from several Behinot<\/em> [discernments], and from the litigators in the world, to remove them and illuminate from within the desire, to mitigate them through the offerings. They are called \u201clight [weight] holies\u201d because they are not crowned above in the holy of holies, Bina<\/em>, and are therefore light holies and are slaughtered anywhere. But a burnt offering, which is the holy of holies, is not like other sacrifices, for all its works are holy.<\/p>\n\n\n\n

354) It is written, \u201cAnd the priest shall put on his linen garment,\u201d special garments for Kedusha<\/em>. Linen means unique, dedicated to Kedusha<\/em>. And it is written, \u201cThey are holy garments; and he shall bathe his flesh in water, and shall wear them.\u201d The offering is the holy of holies because it ascends entirely and is crowned in the holy of holies, Bina<\/em>, in one connection. Afterwards, the spirit of Tuma\u2019a<\/em> that defiles everything is removed and passes away, and does not govern nor comes near the Temple. It is removed from all the sides of Kedusha<\/em>, and everything remains holy, only in Kedusha<\/em>.<\/p>\n\n\n\n

355) It is written, \u201cYou preserve man and beast, O Lord.\u201d This is how it certainly turns out, a man from a man, meaning through Torah and prayer. A breast from the side of the beast is by offering to the altar. This is why it is written, \u201cWhen any man of you brings an offering.\u201d A man is one whose offering is from Torah and prayer, tying a knot above, in Adam, ZA<\/em>, in HaVaYaH de<\/em> MA<\/em>, which is Adam in Gematria<\/em>. Afterwards, it is written, \u201cFrom the beast,\u201d for offering on the altar, which rises up to Malchut<\/em>, HaVaYaH de<\/em> BON<\/em>, which is a beast in Gematria<\/em> (52). It is all in the matter of man and beast, for an offering of a man and a beast is required, since when the Creator created the world, He made man and beast.<\/p>\n\n\n\n

356) It is written, \u201cAnd the fowl shall fly above the earth.\u201d Yet, are sacrifices made of them, even burnt offerings? Of all the fowls, only turtledoves and nestlings of pigeons are offered. What is permissible in one is forbidden in the other. The red is permissible in turtledoves and forbidden in nestlings of pigeons because nestlings of pigeons are right, and red is forbidden in them, while turtledoves are left, hence red is permitted in them.<\/p>\n\n\n\n

357) \u201cAnd the fowl shall fly above the earth\u201d are the Merkava<\/em>, Angels Michael and Gabriel, on whom the Malchut<\/em> rides. They are called \u201cfowl.\u201d The holy spirit, Malchut<\/em>, rises in them, to rise up to ZA<\/em>, and they are two, one to the right, and one to the left. \u201cFowl\u201d is to the right, which is Michael, and \u201cFly\u201d is to the left, and this is Gabriel. This is why these two fowls, turtledoves and nestlings of pigeons, are offered, to raise the spirit of holiness, Malchut<\/em>. The left of ZA<\/em> crowns and nurtures below to the left side of Malchut<\/em>, and the right to the right, and a woman, Malchut<\/em>, connects to her husband, ZA<\/em>, to be one, and all ascend and connect together above and below, and the Creator rises alone and strengthens.<\/p>\n\n\n\n

358) The poor, who offers turtledoves and nestlings of pigeons, does not give a portion to nourish the worlds, but to unite above. But above and below, each side connects to its side.<\/p>\n\n\n\n

359) The tie of the burnt offering ties to the holy of holies, Bina<\/em>, to illuminate. To where does the Dvekut<\/em> of the will of the priests, the Levites, and the Israelis above, in the offering of the sacrifice, rise?<\/p>\n\n\n\n

360) Their Dvekut<\/em> rises up to Ein Sof<\/em>, since every connection and unity and perfection is to hide and conceal that which is unattainable and unknown, that the desire of all desires is in him, in Ein Sof<\/em>. Ein Sof<\/em> is neither about to be known nor to become a Sof<\/em> [end], nor become a Rosh<\/em> [head\/beginning]. It is also not like the first absence, Keter<\/em>, which elicited Rosh<\/em> and Sof<\/em>. Rosh<\/em>, the uppermost point, the concealed beginning of everything, stands within the thought, Hochma<\/em>, since Hochma<\/em> emerged from Keter<\/em>, as it is written, \u201cBut wisdom, from where shall it be?\u201d He made an end, called \u201cthe end of the matter,\u201d Malchut<\/em>, the end of all the lights. But there, in Ein Sof<\/em>, there is no end.<\/p>\n\n\n\n

361) There are no desires in Ein Sof<\/em>, nor are there lights or candles, which are lights of Gevura<\/em>. All the candles and lights in Atzilut<\/em> depend on Ein Sof<\/em>, to exist in them. However, it is unattainable. One who is known and unknown, in whom there is knowing but is unknown, is the highest and most concealed desire, called Ein<\/em> [absence\/null] the Sefira<\/em> Keter<\/em>. But in Ein Sof<\/em>, not a word can be said, for there is zero attainment in it.<\/p>\n\n\n\n

362) When the uppermost point, Hochma<\/em>, and the next world, Bina<\/em>, ascend in their illumination, they know only scent, VAK<\/em> of illumination of Hochma<\/em>, and not GAR<\/em>, as one who smells a fragrance and is perfumed. It is not considered contentment, called \u201ca fragrance,\u201d for it is written, \u201cAnd I will not smell the savor of your sweet odors.\u201d Thus, \u201csmell\u201d and \u201cfragrance\u201d are two separate things, since a fragrance means the scent of the desire, all those desires of prayer, the desire of singing, and the desire of the priest, which are Adam. Then they all become one will, called \u201ca fragrance,\u201d which means a desire. Then everything becomes connected and illuminates together as it should.<\/p>\n\n\n\n

363) By that, the Sitra Achra<\/em> is given to the hand of the priest, as it is written, \u201cCommand Aaron and his sons saying, \u2018This is the law of the burnt offering.\u2019\u201d There is no commandment except for idol-worship, Sitra Achra<\/em>, and here he was allowed to burn the evil thought and remove it from the Kedusha<\/em> with this desire, which rises up, and with this smoke, and with the burning fats, so they would be removed from the holy. That commandment is in their possession to separate it from the holy through the offering.<\/p>\n\n\n\n

It is written, \u201cCommand the children of Israel.\u201d Here, too, the meaning of the word \u201ccommand\u201d relates to the Sitra Achra<\/em>, for the Sitra Achra<\/em> was under their authority, for as long as Israel do their Master\u2019s will, the Sitra Achra<\/em> cannot govern them.<\/p>\n\n\n\n

364) This text comes to show and to crown the holy spirit, Malchut<\/em>, above, and to separate the spirit of Tuma\u2019a<\/em> and bring it down\u2014the Israelis by will and prayer, and the priests by the work of offering the sacrifice\u2014each according to what befits him.<\/p>\n\n\n\n

365) This verse proves what is written about them, \u201cCommand Aaron and his sons saying.\u201d \u201cCommand\u201d is idol-worship, which is the spirit of Tuma\u2019a<\/em>. \u201cSaying\u201d is a woman, called \u201cThe fear of the Lord,\u201d Malchut<\/em>. It is all to crown the Malchut<\/em> and lower the Sitra Achra<\/em>. The priest is poised to correct everything in man and in beast. Happy are the righteous in this world and in the next world, for they know the ways of Torah, and walk in it in the path of truth. It is written about them, \u201cLord, by these they will live.\u201d \u201cBy these\u201d are the ways of Torah. \u201cWill live\u201d means that they will exist in this world and in the next world.<\/p>\n\n\n\n

366) \u201cThis is the law of the burnt offering.\u201d \u201cThis is the law\u201d is the Assembly of Israel, Malchut<\/em>. The burnt offering rises and crowns up above to connect up to the place called \u201cthe holy of holies,\u201d Bina<\/em>.<\/p>\n\n\n\n

367) \u201cThis is the law\u201d is the Assembly of Israel, Malchut<\/em>. \u201cThe burnt offering\u201d is an evil thought that rises over man\u2019s desire to deflect him from the path of truth. It ascends and slanders a person, and must be burned in fire to not let it multiply.<\/p>\n\n\n\n

368) This is why it is written, \u201cOn its firewood upon the altar all night.\u201d \u201cNight\u201d is the Assembly of Israel, Malchut<\/em>, which comes to purify a man from that desire. \u201cOn its firewood,\u201d since the river of fire is a place to burn all those who are unsustainable, who are flawed by the Sitra Achra<\/em>, for they are taken through the burning fire and their governance is removed from the world. So he would not rule, it must be \u201cOn its firewood upon the altar all night,\u201d and then he surrenders and does not govern.<\/p>\n\n\n\n

369) Therefore, when the Sitra Achra<\/em> surrenders, the Assembly of Israel, the spirit of holiness, Malchut<\/em>, rises up and is crowned above, since her ascent is when that other force surrenders and parts from her. For this reason, a sacrifice is needed, to separate that side from the spirit of holiness, Malchut<\/em>, and to give it a portion so that the spirit of holiness would rise up.<\/p>\n","protected":false},"excerpt":{"rendered":"

349) It is written, \u201cThis is the law of the burnt offering. It is that which goes up on its […]<\/p>\n","protected":false},"featured_media":0,"parent":16107,"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 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