{"id":9189,"date":"2025-11-19T15:55:15","date_gmt":"2025-11-19T15:55:15","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=9189"},"modified":"2025-11-19T15:55:16","modified_gmt":"2025-11-19T15:55:16","slug":"tzav-command","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/tzav-command\/","title":{"rendered":"Tzav [Command]"},"content":{"rendered":"\n

60) An uneducated one is called \u201ca beast.\u201d<\/strong> And once he places himself under the discernment of \u201ca man\u201d in the Torah, the words \u201cO Lord, You preserve man and beast\u201d will come true in him. If he is as a horse, whose master is riding him, and the horse tolerates him and does not kick his master, so he should be\u2014as a horse under the wise disciple.<\/p>\n\n\n\n

67) And like all the Kelim<\/em> [vessels] of the Temple, which are called \u201choly,\u201d<\/strong> all those who serve the wise disciples are called \u201choly.\u201d And the disciples of the rav, which correspond to the organs of the body of the rav, are called \u201cthe holy of holies.\u201d<\/p>\n\n\n\n

71) A wise disciple should see himself equal to all the students of Torah.<\/strong> This is how he should consider himself from the perspective of the Torah, from the perspective of the noetic NRN<\/em>. But from the perspective of the organs of the body, the perspective of the beastly NRN<\/em>, he should regard himself equal to all the uneducated people, as it is written, \u201cOne should always see himself as though the whole world depends on him.\u201d For this reason, he should aim his mind, spirit, and soul to make those sacrifices with all the people in the world, and the Creator adds a good thought to the act. By that, \u201cMan and beast You deliver, O Lord.\u201d<\/p>\n\n\n\n

89) \u201cThe Lord is righteous in all His ways <\/strong>and kind in all His deeds.\u201d<\/strong> People should regard the glory of their Master and they will not stray from their ways outwards.<\/p>\n\n\n\n

129-130) In the altar, Uriel rises and appears as a mighty lion lying over its prey.<\/strong> And priests and Israel saw and were delighted, for they knew that their offering was welcomed by the holy King. And another fire, high and holy, descended from above. It is Angel Uriel, opposite the bottom fire that they placed on the altar. At that time, one would be startled before one\u2019s master and return in complete repentance.<\/p>\n\n\n\n

It is similar to a king whose people sent him a gift which he welcomed. He said to his servant, \u201cGo and take that gift that they brought me.\u201d This is what the Creator said to angel Uriel, \u201cGo and receive the gift that My sons have sacrificed before Me.\u201d What joy was there in everything, and what sweetness was in all when the priest and the Levite and the one who made the offering would aim to make the offering as it should be, in complete unification.<\/p>\n\n\n\n

144) For this reason, sages said, \u201cRepent one day prior to your death,\u201d<\/strong> since each day, one must repent and give one\u2019s spirit to Him, so he will depart in one, as it is written, \u201cInto Your hand I commit my spirit.\u201d<\/p>\n\n\n\n

151 ) This holy flesh, <\/strong>Malchut<\/em><\/strong>, burns in several flames from the side of <\/strong>Gevura <\/em><\/strong>with the love of her husband, ZA<\/em>.<\/strong> She is burning in love, the love of the reading of Shema<\/em> [Hear], the love of unification. She will not quench day or night; and friends, please give him\u2014the Creator\u2014no rest until he is in the flame of love of His unification at the reading of Shema<\/em>, to keep in it the words, \u201cA continual fire would burn on the altar and would not quench.\u201d<\/p>\n\n\n\n

151) And once the righteous has taken upon himself not to nurse the beastly Guf<\/em> and <\/strong>NRN<\/em>, and they are regarded as \u201ca poor man is <\/strong>regarded as dead,\u201d then he is rewarded with the permanent instilling of Divinity, where Divinity burns the evil in the Noga in them until they are fit for the <\/strong>end of correction.<\/strong><\/p>\n\n\n\n

165) \u201cFor with You is the source of life; in Your light we shall see light.\u201d<\/strong> \u201cFor with You is the source of life\u201d is the upper oil that is drawn and never stops, which is present within the uppermost Hochma<\/em>. It is written, \u201cFor with You,\u201d meaning that it is with You in love that is above all, and never parts from you. \u201cThe source of life\u201d is Bina<\/em>, since HB<\/em> are attached together in a never ending Zivug<\/em>. Bina<\/em> is called \u201cthe source of life\u201d because she is the source and the fountain of life, which is imparting of the Hochma<\/em>, life, to elicit life from the Hochma <\/em>for the upper tree, ZA<\/em>, and to light the candles of Malchut<\/em>. This is why the tree, ZA<\/em>, is called \u201cthe tree of life,\u201d a tree that is planted and rooted in the source of life, Bina<\/em>.<\/p>\n\n\n\n

182) Anyone who engages in Torah, whose lips speak Torah, the Creator covers him and Divinity spreads her wings over him, as it is written, \u201cI have put My words in your mouth and have covered you with the shadow of My hand.\u201d Moreover, he sustains the world and the Creator delights with him as though on that day, He was planting the heaven and earth.<\/p>\n\n\n\n

184) \u201cBind up the testimony, seal the law [Torah] among my disciples<\/strong>.\u201d Bind up the testimony is the testimony of David, Malchut<\/em>, as it is written, \u201cAnd My testimony which I will teach them.\u201d \u201cBind up\u201d means bonding, as one who binds a knot in one place. \u201cBind up the testimony\u201d means the bound Malchut<\/em>. \u201cSeal the law [Torah],\u201d which is ZA<\/em>, meaning that all the abundance and Gadlut <\/em>extended from above, its sealing, the completion, is in \u201cMy disciples,\u201d who are NH<\/em>, and are called \u201cthe disciples of the Creator.\u201d<\/p>\n\n\n\n

This is so because there the Gadlut <\/em>and the oil gather between two pillars, NH<\/em>, to be there. They are the place of all the Gadlut<\/em> and the oil that pours from above, from Tifferet<\/em>, who is called Torah, to pour it into the Peh<\/em> of Yesod<\/em>, and to pour it in this testimony, Malchut<\/em>. Then, everything binds into one strong bond, and will be as it is written, \u201cBind up the testimony,\u201d tying the Malchut <\/em>by sealing the law \u201cAmong my disciples,\u201d where the abundance of Torah is sealed, ended in NH<\/em>, and from them to Yesod<\/em>. Then, Malchut <\/em>is tied to Yesod<\/em>, to receive the abundance, and everything becomes one knot.<\/p>\n\n\n\n

186) Happy are those who engage in Torah, for they are at a higher degree than everyone. One who engages in Torah needs neither sacrifices nor burnt offerings, since the Torah is better than anything; it is the bond of the faith of everything, the bond of Malchut<\/em>. This is why it is written, \u201cHer ways are ways of pleasantness, and all her paths are peace.\u201d<\/p>\n\n\n\n

190) Two candles, one above and one below<\/strong>. If one lights that candle below and puts out that candle above, that smoke, which rises from the candle below, lights that candle above. Thus, the smoke of the offering that rises from the offering causes the extension of illumination of Hochma <\/em>above and lights up the upper candles, ZA<\/em> and Malchut<\/em>, and they light up together. Thus, all the Sefirot <\/em>grow close together by this scent. This is why it is written, \u201cA sweet savor unto the Lord.\u201d<\/p>\n\n\n\n

New Zohar, Tzav<\/em> [Command]<\/strong><\/p>\n\n\n\n

1-6) On the left side stands a degree from the side of Tuma\u2019a<\/em> [impurity] called \u201cevil thought,\u201d since the degree over it is evil. Here are all the evil desires and thoughts in the world. The evil thought stands over all those desires by which a man is defiled.<\/p>\n\n\n\n

There are several impure degrees in this evil thought, and all are poised to defile the man with those desires and thoughts of the evil thought. Then the man is defiled in them and clings to that side. For that, we should offer a burnt-offering to be purified. When he offers it, he should lean his will toward the holy thought, and when smoke rises from those fats and entrails, it first rises to that evil thought, who takes them all and feeds on them so she does not approach the holy.<\/p>\n\n\n\n

Afterwards another fine smoke rises and all the upper ones\u2014the Partzufim<\/em> of Kedusha <\/em>in BYA<\/em>, among which are the litigants\u2014gather and enter deep inside until they gather one inside the other until they all rise, and all mingle with one another complementing one another, and body connects to body.<\/p>\n\n\n\n

Then that man crowns his will with the will of the pure thought, the priest from the right side and the Levite from the left side tie organs to organs until that pure thought rises between right and left, and they connect to one another, connecting with each other and becoming one. Then it is called \u201csweet savor,\u201d meaning contentment and a desire to bond and enter one into the other.<\/p>\n\n\n\n

When all are connected to one another, the next world, Bina<\/em>, emits great light to illuminate everyone together. Great joy is present, all the faces shine, and everything is in sweetness. Then the man parts from the evil thought and clings to the pure thought until everything clings to the hidden, highest thought of all, and all will be one.<\/p>\n","protected":false},"excerpt":{"rendered":"

60) An uneducated one is called \u201ca beast.\u201d And once he places himself under the discernment of \u201ca man\u201d in the Torah, 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