The Book of Splendor

Main Text (Zohar)

All of them are called an "offering" Hebrew: Korban, which implies "drawing near" Hebrew: Kiruv. What is the meaning of an offering? One should know that it is a voice rising toward its Creator. The word "offering" refers to the Holy Crowns The Sefirot or Divine emanations that draw near to one another and bind together until they all become one in a perfect union, to rectify the Holy Name as is fitting. Through this "offering to the Lord," those Holy Crowns are directed toward Him to establish the Holy Name and unify it properly, so that Mercy Hebrew: Rachamim may be found in all worlds, and the Holy Name below may be crowned and sweetened entirely. All of this is done to awaken Mercy and not to awaken Judgment Hebrew: Din. For this reason, the text says "to the Lord" The Tetragrammaton, associated with Mercy and not "to God" Elohim, associated with Judgment. It must be "to the Lord" because we need to awaken Mercy; we require Mercy and not Judgment. He said: Happy is the portion of that person who gains these words, for this is the clarification of the matter. Regarding all this, it is written:

The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise. Psalms 51:19
It is written "sacrifices of God" Elohim and not "sacrifices of the Lord." He said to him: Indeed, it is so. It does not say "an offering of God," but rather "sacrifices of God." For this reason, the slaughtering of the sacrifice takes place in the North The direction associated with the attribute of Gevurah or Strength/Judgment, because this merit is for the sake of "God"—that side of Strength Gevurah—so that it may be subdued and the spirit of Judgment broken. Thus, Judgment is humbled and Mercy prevails over Judgment. Therefore, "sacrifices of God" are intended to break the power and intensity of Judgment, as it says: "a broken spirit"—to break that intense spirit so it does not prevail, and then Mercy replaces its intensity. When one stands at the altar with a broken spirit and repents for his deeds, that intense spirit is broken, all so that Judgment is subdued and Mercy prevails over Judgment.

"When a man Hebrew: Adam among you brings an offering to the Lord..." Leviticus 1:2 Rabbi Eleazar said: This verse should have been written as "When a man brings an offering to the Lord." Why does it say "among you"? It is to exclude the First Man Adam HaRishon, who brought an offering when the Holy One, Blessed be He, created the world and established it. Here, "among you" is written to exclude that other Adam, who was not "among you." Rabbi Shimon said to him: You have spoken well, and so it is.

Rabbi Abba opened his discourse:

A song, a psalm of the sons of Korah. Psalms 48:1
This song is a superior praise above all other praises, which the sons of Korah were privileged to compose. "A song, a psalm" is a praise upon a praise, divided into two praises. The sons of Korah were privileged to present it to the Assembly of Israel Knesset Yisrael, the spiritual archetype of the Jewish people and the Shekhinah, and the Assembly of Israel recites it. And what is it? As it is written:
Great is the Lord and highly praised in the city of our God, His holy mountain. Psalms 48:2
When is the Holy One, Blessed be He, called "Great"? At the time when the Assembly of Israel is found with Him. Then He is "Great in the city of our God." What is the "city of our God"? Rabbi Yehuda said to him: Why is "our God" Eloheinu needed here? Rather, it is certainly so: this "city of our God" is the praise of Israel. What does this imply? It implies that a King without a Matron The Queen or Shekhinah is not truly a King, nor is He "Great" or "Praised." Therefore, anyone who is not found as Male and Female together, every [holy] name is removed from him; he is not included in the category of "Man" Adam, and he is not worthy of being blessed. It is written:
And that man was great among all the people of the East. Job 1:3
We have learned in the book of Rav Hamnuna the Elder that when a man's mate is fittingly joined with him, he is called "Great." So too here: "Great is the Lord and highly praised." And how great is He? He returns and says: "In the city of our God, His holy mountain." Therefore, this praise is fitting. And if you ask why it does not say "for He is good" as is His name? Because they are destined to be blessed, and the spirit of the King is "It is not good for man to be alone" Genesis 2:18. When He is alone, "good" is not written. Thus, it does not say "for He is good" as His name, but "Great is the Lord and praised," as we have said.
Fair in situation, the joy of the whole earth... Psalms 48:3
This is the praise of their Union Zivug. "Fair in situation" Yofeh Nof—this is the Holy One, Blessed be He; this is the Righteous One Tzadik, the Sefirah of Yesod. "The joy of the whole earth"—then there is joy for all, and the Assembly of Israel is blessed.
God in her palaces is known as a stronghold... Psalms 48:4
These are the Houses of Judgment and the Tent... there...