Tzav [Command]
60) An uneducated one is called “a beast.” And once he places himself under the discernment of “a man” in the Torah, the words “O Lord, You preserve man and beast” 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—as a horse under the wise disciple.
67) And like all the Kelim [vessels] of the Temple, which are called “holy,” all those who serve the wise disciples are called “holy.” And the disciples of the rav, which correspond to the organs of the body of the rav, are called “the holy of holies.”
71) A wise disciple should see himself equal to all the students of Torah. This is how he should consider himself from the perspective of the Torah, from the perspective of the noetic NRN. But from the perspective of the organs of the body, the perspective of the beastly NRN, he should regard himself equal to all the uneducated people, as it is written, “One should always see himself as though the whole world depends on him.” 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, “Man and beast You deliver, O Lord.”
89) “The Lord is righteous in all His ways and kind in all His deeds.” People should regard the glory of their Master and they will not stray from their ways outwards.
129-130) In the altar, Uriel rises and appears as a mighty lion lying over its prey. 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’s master and return in complete repentance.
It is similar to a king whose people sent him a gift which he welcomed. He said to his servant, “Go and take that gift that they brought me.” This is what the Creator said to angel Uriel, “Go and receive the gift that My sons have sacrificed before Me.” 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.
144) For this reason, sages said, “Repent one day prior to your death,” since each day, one must repent and give one’s spirit to Him, so he will depart in one, as it is written, “Into Your hand I commit my spirit.”
151 ) This holy flesh, Malchut, burns in several flames from the side of Gevura with the love of her husband, ZA. She is burning in love, the love of the reading of Shema [Hear], the love of unification. She will not quench day or night; and friends, please give him—the Creator—no rest until he is in the flame of love of His unification at the reading of Shema, to keep in it the words, “A continual fire would burn on the altar and would not quench.”
151) And once the righteous has taken upon himself not to nurse the beastly Guf and NRN, and they are regarded as “a poor man is regarded as dead,” 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 end of correction.
165) “For with You is the source of life; in Your light we shall see light.” “For with You is the source of life” is the upper oil that is drawn and never stops, which is present within the uppermost Hochma. It is written, “For with You,” meaning that it is with You in love that is above all, and never parts from you. “The source of life” is Bina, since HB are attached together in a never ending Zivug. Bina is called “the source of life” because she is the source and the fountain of life, which is imparting of the Hochma, life, to elicit life from the Hochma for the upper tree, ZA, and to light the candles of Malchut. This is why the tree, ZA, is called “the tree of life,” a tree that is planted and rooted in the source of life, Bina.
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, “I have put My words in your mouth and have covered you with the shadow of My hand.” Moreover, he sustains the world and the Creator delights with him as though on that day, He was planting the heaven and earth.
184) “Bind up the testimony, seal the law [Torah] among my disciples.” Bind up the testimony is the testimony of David, Malchut, as it is written, “And My testimony which I will teach them.” “Bind up” means bonding, as one who binds a knot in one place. “Bind up the testimony” means the bound Malchut. “Seal the law [Torah],” which is ZA, meaning that all the abundance and Gadlut extended from above, its sealing, the completion, is in “My disciples,” who are NH, and are called “the disciples of the Creator.”
This is so because there the Gadlut and the oil gather between two pillars, NH, to be there. They are the place of all the Gadlut and the oil that pours from above, from Tifferet, who is called Torah, to pour it into the Peh of Yesod, and to pour it in this testimony, Malchut. Then, everything binds into one strong bond, and will be as it is written, “Bind up the testimony,” tying the Malchut by sealing the law “Among my disciples,” where the abundance of Torah is sealed, ended in NH, and from them to Yesod. Then, Malchut is tied to Yesod, to receive the abundance, and everything becomes one knot.
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. This is why it is written, “Her ways are ways of pleasantness, and all her paths are peace.”
190) Two candles, one above and one below. 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 above and lights up the upper candles, ZA and Malchut, and they light up together. Thus, all the Sefirot grow close together by this scent. This is why it is written, “A sweet savor unto the Lord.”
New Zohar, Tzav [Command]
1-6) On the left side stands a degree from the side of Tuma’a [impurity] called “evil thought,” 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.
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.
Afterwards another fine smoke rises and all the upper ones—the Partzufim of Kedusha in BYA, among which are the litigants—gather 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.
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 “sweet savor,” meaning contentment and a desire to bond and enter one into the other.
When all are connected to one another, the next world, Bina, 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.