English translation — צו א

Regarding the fire of the arrangement,

which was on the altar in a form "crouching like a lion"¹,

it says in the Zohar

(of the current weekly portion²),

that this is the angel Uriel,

who appears in this form,

and regarding this the Zohar says two expressions: first it says that "it appeared ...

as the vision of a strong lion crouching upon its prey"; and afterwards - "and it appeared as a great lion crouching upon the sacrifice".

The father³ stands

upon the variations of the expressions

A.

First it says "a <b>strong</b> lion",

and the second time - "a <b>great</b> lion";

(b)

First it says "crouching upon its <b>prey</b>",

and afterwards - "crouching upon the <b>sacrifice</b>"],

and he explains,

that in the lion that is in the supernal chariot there are two matters - kindness and might,

for lion in gematria is might,

but,

on the other hand,

it says after all "the face of a lion to the <b>right</b>"⁴.

And this is the explanation of the difference in expressions:

Earlier the Zohar speaks about the matter of the strength in the lion,

and therefore it says "lion <b>mighty</b> crouches over <b>prey</b>" - "mighty"

(strength and force)

indicates strength,

and so too "prey" - prey comes indeed from the side of strength.

Afterwards, it speaks about the matter of the chesed of the ARI,

and therefore he says "the ARI <b>Ravreva</b> Reve'a al <b>Korbana</b>" -

"Ravreva"

("Gadol")

indicates chesed

To You, Hashem, is the greatness and the might etc.],

and also "Korbana" from the language of kiruv comes from the aspect of chesed,

right,

as our Rabbis, of blessed memory, said⁶

the right draws near.

B.

As discussed several times,

the notes of Father were written briefly,

and the matters that the student and in-depth learner can grasp on his own from them,

he does not explain.

When learning the aforementioned note,

a question arises in the language of the Zohar: Since a lion,

the same lion has in itself <b>both </b>matters,

both kindness and might — why does the Zohar divide it into <b>two </b>cases

(“A mighty lion crouches over prey” and “A great lion crouches over an offering”),

and does not say both things together “A mighty and great lion crouches over prey over an offering”

(and the like),

For even though chessed and gevurah are two separate

(and opposite)

matters — but the father says in the note,

that that which a lion has both chessed and gevurah, they are not two separate categories,

but it is "like the light of gevurah in the vessel of chessed"⁷.

Therefore both are connected with the general concept of the lion: the gematria of lion is gevurah

(and also simply, gevurah is indeed from the attributes of the lion,

as it is said⁸

"and mighty as a lion")

; and together with this is "the face of the lion toward the right".

which are called here in the Zohar with both languages - "trophei"

(gevurah)

and "korbana"

- must indeed &lt;b&gt;every &lt;/b&gt;sacrifice have in itself both qualities: gevurah and chesed

- the offering upon the altar is an elevation&lt;sup&gt;9&lt;/sup&gt;

from below upward,

gevurah; and this effects

(&lt;b&gt;afterwards&lt;/b&gt;)

"&lt;b&gt;contentment &lt;/b&gt;of spirit before Me"&lt;sup&gt;10&lt;/sup&gt;,

the drawing down of delight from above downward,

(chesed)

chesed -

And it can be said further: They both are here in the &lt;b&gt;same &lt;/b&gt;matter within the offering: the offering to G-d

(elevation)

is in a manner that a part remains over

(below)

for the

(eating of)

owners or priests

(And also a burnt-offering which is entirely to G-d,

is nevertheless its skin for the priest&lt;sup&gt;11&lt;/sup&gt;

; and even a priest's meal-offering which "shall be entirely burnt"&lt;sup&gt;12&lt;/sup&gt;

- the matter of this offering is,

that through it the priest is initiated into his priesthood,

or "to atone for him"&lt;sup&gt;13&lt;/sup&gt;

- in the case of a poor priest's meal-offering&lt;sup&gt;14&lt;/sup&gt;,

which comes in place of the bull burnt-offering of a rich priest).

And so it is that the "nachas ruach before Me" that comes through sacrifices,

the drawing near

(chesed)

of the Most High to the one who brings the sacrifice - is connected with "I said and My will was done,"

obedience and &lt;b&gt;self-nullification&lt;/b&gt;,

and this is expressed in the fulfillment of the Torah and mitzvos,

all of which is connected with gevurah: conduct specifically in a limited manner,

according to the laws and judgments of the Torah].

And based on all this,

the Zohar &lt;b&gt;would have had to &lt;/b&gt;say both matters specifically together,

to indicate the &lt;b&gt;inter-inclusion &lt;/b&gt;of chesed and gevurah in the Ari?

3.

And one can say the point of the explanation in this:

Although the lions are here &lt;b&gt;both &lt;/b&gt;barely

(chesed and gevurah)

together,

But there is a difference in their revelation: sometimes gevurah is revealed and the chesed is hidden,

and sometimes the opposite.

Therefore the Zohar divides it into two separate cases: "Aryeh &lt;b&gt;Takifa &lt;/b&gt;ravi'a al &lt;b&gt;Tarfi'&lt;/b&gt;",

because it speaks of the level of Aryeh when the line of gevurah is revealed

(and the line of chesed is concealed)

; and afterwards it says "Aryeh &lt;b&gt;Ravreva &lt;/b&gt;ravi'a al &lt;b&gt;Karbana&lt;/b&gt;",

because it speaks about the level of Aryeh when the line of chesed is revealed

(and the line of gevurah is concealed).

One must however understand: In what does the reason for the difference between the two cases consist

(whether the line of gevurah is revealed or the line of chesed)?

D.

One will understand this from that,

that before the Zohar says the second matter

(“chari’ <b>ravrava</b> ravi’a al <b>korbana</b>”)

he precedes:

A)

that this is like the parable of the king to whom they sent a gift and it pleased him,

he said

לעבדו - "Go and take a gift that they brought to me"; also - "Said the Holy One, blessed be He, to Uriel: Go and receive the gift that the sons bring before Me."

b)

So on this matter it says¹⁵

"And fire came out from before the Lord and consumed on the altar the burnt offering etc." - "This is Uriel who descended in the form of fire etc. to receive the <b>gift</b>"; and on <b>this</b> the Zohar says "And it appeared like a <b>mighty lion</b> lying on the <b>offering</b>."

According to this, one must say,

that in this matter of

(Uriel -)

the lion that consumes the offerings,

there are two modes¹⁶

A)

as it is from the aspect of &lt;b&gt;itself&lt;/b&gt;,

which then is the main “bo” - the matter of gevurah

(“the mighty lion crouches over its prey”)

b)

When “&lt;b&gt;The Holy One, blessed be He, said &lt;/b&gt;to Uriel: Go and accept the gift” — when He receives a command

(and granting of power)

from above to receive the offerings — which is effected by the fact that in the person’s offering it is emphasized that he brings it as a &lt;b&gt;gift &lt;/b&gt;

(as will be explained)

— then the gevurot are transformed into chasadim,

and therefore the aspect of &lt;b&gt;chesed &lt;/b&gt;is revealed in him.

And therefore the Zohar connects &lt;b&gt;this &lt;/b&gt;case specifically with “And fire went out &lt;b&gt;from before the Lord &lt;/b&gt;etc.” — because the “And fire went out etc.” was on the eighth day of the inauguration; and the &lt;b&gt;change &lt;/b&gt;in the fire in the form of “a &lt;b&gt;great &lt;/b&gt;lion etc.” relative to “a &lt;b&gt;mighty &lt;/b&gt;lion etc.”

(which is effected by “The Holy One, blessed be He, said to Uriel”,

as above),

is &lt;b&gt;analogous to &lt;/b&gt;the &lt;b&gt;change &lt;/b&gt;and innovation of the eighth day of the inauguration relative to the seven days of the inauguration.

5.

We have already spoken once at length¹⁷

In the statement of our Sages¹⁸

"That all seven days of the consecration that Moses set up the Mishkan ..

the Shechinah did not dwell"

- For seemingly: since

(also)

during the seven days of the consecration they offered sacrifices,

about which it is written "a pleasing fragrance to the L-rd"¹⁹,

how is it that the sacrifices did not bring about the dwelling of the Shechinah in the Mishkan?

That in the indwelling of the Divine Presence there are several levels&lt;sup&gt;20&lt;/sup&gt;.

And in general they divide into two levels:

a)

A revelation of the Divine Presence that comes from the side of the work of the created being

(and according to the measure of his work),

and consequently it is limited in the order of the chain of descent,

where the work of the created beings reaches

(and in the language of Chassidus&lt;sup&gt;21&lt;/sup&gt;

: an arousal from above that is drawn down by means of an arousal from below and is measured by it).

b)

The indwelling of the Shechinah that comes <b>from above</b>,

from above the chain of descent,

which is higher than the service of the created beings

(arousal from above of its own accord)²².

And this is the difference between the seven days of the consecration and the eighth of the consecration:

The erection of the Mishkan during the seven days of the consecration was the preparation and work on the part of the "staff" for the revelation of the Shechinah in the Mishkan²³,

Which the work drew down a revelation of the Shechinah from the aspect of Hishtalshelus

(And therefore there were the <b>seven</b> days of the consecration,

Corresponding to the seven days of <b>the building</b> - the Hishtalshelus)

However, &lt;b&gt;on the eighth &lt;/b&gt;of the consecration, the revelation of the Shechinah occurred from the aspect of &lt;b&gt;above &lt;/b&gt;— "And the glory of the Lord appeared, etc., and fire came forth from before the Lord, etc." — from the level of "eighth"&lt;sup&gt;24&lt;/sup&gt;

which is above the chain of descent.

6.

Although the level of "eighth" is above the chain of descent and

(consequently — from)

the service of man,

nevertheless,

so that the revelations from above should not be in a manner of "bread of shame"&lt;sup&gt;25&lt;/sup&gt;,

it was established,

that &lt;b&gt;all &lt;/b&gt;the effluences come through,

either the precedence of &lt;b&gt;service&lt;/b&gt;&lt;sup&gt;26&lt;/sup&gt;.

And as we see in this matter itself,

that before the indwelling of the Shechinah in the Mishkan on the eighth day of the inauguration took place, there had to be

(on this eighth day itself²⁷)

the offerings of Aharon and his service, through which specifically all this "the Shechinah will dwell among you"²⁸.

But since it is about an indwelling of the Shechinah that is <b>higher</b> than the category of created beings,

it is understood,

that there is a difference in the content of the service that is

causes &lt;b&gt;the &lt;/b&gt;indwelling of the Shechinah regarding the service which draws down the light from the order of the chain of descent.

7.

This will be understood by prefacing what we find,

that despite the fact that also during the seven days of the consecration Aaron brought "a bullock—to atone for the incident of the calf, which is a bullock"²⁹,

nevertheless on the eighth day he again needed to bring "a calf of the herd for a sin-offering"—"to make known that the Holy One, blessed be He, forgives him through this calf for the incident of the calf that he did"³⁰.

Why did one need to have an additional offering “

(to make known)

that the Holy One, blessed be He, atones for him &lt;b&gt;by means of this calf&lt;/b&gt;”?

One can say,

that the content of &lt;b&gt;the &lt;/b&gt;atonement is not “atonement of his soul” but

(in the language of the old Rebbe&lt;sup&gt;31&lt;/sup&gt;)

“to atone before the Lord to be &lt;b&gt;a pleasing spirit to his Maker&lt;/b&gt;”.

In the offerings of the seven days of the consecration which brought about an extension of the chain of descent,

which is about the level of the created beings,

this is connected with "atonement for his soul"

(of <b>the man</b>),

that he should be in perfection;

But not so the offerings which need to bring the revelation <b>from above</b>

(- from the light <b>that is above</b> the chain of descent and created beings),

their content is - a "gift",

to cause "<b>satisfaction to his Master</b>"

(in the manner of the saying of our sages of blessed memory³²

If not that it gives Him satisfaction, He would not have given him <b>a gift</b>)

that the Holy One, blessed be He, atones for him, etc.' - not like during the seven days of the consecration "&lt;b&gt;to atone&lt;/b&gt; etc.' - because the offerings of the eighth day of the consecration are connected with &lt;b&gt;endearment&lt;/b&gt;

(that one is "willing and beloved before Him, may He be blessed"&lt;sup&gt;31&lt;/sup&gt;),

therefore one makes known&lt;sup&gt;34&lt;/sup&gt;

&lt;b&gt;and reveals&lt;/b&gt; "that the Holy One, blessed be He, atones for him"].

Ch.

According to the above, one will understand the reason that the Zohar separates the two matters of the morning into two distinct discourses:

The fire above in the form of a lion that comes from the aspect of the service of the offerings in general,

is from the category of Hishtalshelus (order of descent) which is a limited light,

and therefore its main aspect is the matter of gevurah (might) and tzimtzum (contraction)

(a lion <b>fierce</b> crouches over <b>its prey</b>)³⁵

But from the aspect of the matter in offerings that they are a <b>gift</b>³⁶

for the Most High

(to cause a "nachas ruach (satisfaction) to his Master"),

there is drawn forth an effluence from above the order of descent - "<b>said the Holy One, blessed be He</b> to Uriel etc."

(in the manner of the "And fire came forth from before the Lord etc." of the eighth day of the inauguration³⁷),

What then become the gevuros transformed into chasadim,

and therefore "It appears like a lion &lt;b&gt;great &lt;/b&gt;lying upon &lt;b&gt;the sacrifice&lt;/b&gt;" - revelation of the chasadim

(specifically).

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