The Book of Splendor

Leviticus

For there is the gathering of all blessings, in the likeness of the Matronita The Shekhinah or Divine Presence, depicted as a Noble Lady or Queen. From there, they go out above and below. The level above is the Tzadik The Righteous One, referring to the Sefirah of Yesod, the foundation and channel of blessing, and from there blessings are gathered into the Assembly of Israel Knesset Yisrael, the spiritual archetype of the community, associated with the Sefirah of Malchut, the Holy City, which is blessed from that source. "For behold, the kings assembled" Psalm 48:5—these are all the crowns of the King together, and others are delayed while these ascend.

Come and see: at the time when a person rectifies his deeds through the sacrifice Korban: literally "a drawing near", everything is sweetened, brought close, and bound one to another as one, and everything ascends. This is what is written: “When any man [Adam] of you brings an offering” Leviticus 1:2. "When he brings an offering" means to bind matters together as is fitting.

Come and see: if one brings an offering to strengthen matters that are not "married" referring to the union of male and female divine aspects, then his sacrifice is not a sacrifice, and blessings are found neither for him, nor above, nor below. What is the meaning of the verse “When any man [Adam] of you brings an offering”? It implies that he must be an "Adam" a complete human being, and one who is not "included in Adam" i.e., unmarried or spiritually incomplete has no merit resting upon him. For he must have "Face" spiritual presence/wholeness, and one who possesses a blemish is called "removed," and one with a blemish is distanced from everything—just as a High Priest with a blemish is distanced from the Altar and from offering a sacrifice.

And regarding this, the wisdom of the companions the circle of Rabbi Shimon bar Yochai explains what is written: “And fire came out from before the Lord and consumed them” Leviticus 10:2, regarding Nadav and Avihu. In this same manner, it is written: “When any man [Adam] of you brings an offering to the Lord.” This is to rectify the Male and Female Dechar v'Nukba, for only one who is worthy may bring this sacrifice, and no other.

Rabbi Eleazar said: The companions have learned regarding the standing of Nadav and Avihu The sons of Aaron the Priest that it is certainly so. For the incense offering is the highest of all the world's sacrifices, through which those above and below are blessed. This sacrifice is higher than all other sacrifices, and the "Living Creatures" Chayot, high-ranking angels are not permitted to draw near, for they are not included in this sacrifice of the lower beings as long as the higher "Living Beings" are to be blessed through them.

And if you say, “And fire came out from before the Lord and consumed them,” let us look at the seal of the matter. It is like a commoner who comes before the Matronita to serve her while the King is coming to her house to rejoice with her. If that man who possesses a blemish comes before the King, the King says: "It is not for my honor that this person should enter to the Matronita." For the Matronita has prepared the house for the King. When she saw that the King was ready to come to her, and that this person referring to the unmarried state of Nadav and Avihu caused the King to depart from her, the Matronita then commanded that this man be killed.

So it was with the power of Nadav and Avihu; the incense was in their hands, and the Matronita rejoiced and was prepared to receive the King. When the King saw that these men were "blemished" original: mecharei de-mumin; here meaning they were unmarried, the King did not want to dwell with her through them, and He departed from her. When the Matronita saw that because of them the King departed, immediately “fire came out from before the Lord and consumed them.” All this is because one who is not married is considered "blemished" before the Holy King; the King departs from him and does not dwell within him. Regarding this, it is written: “When any man [Adam] of you brings an offering”—he who is called "Adam" a whole man, i.e., married may sacrifice, but he who is not called "Adam" may not sacrifice.

“From the cattle”—this is a general rule. “From the herd and from the flock”—this is a specific detail. This is to crown the powers that are permitted to "eat" consume the spiritual essence of the sacrifice and to exclude those foreign powers that are not permitted to eat, so they do not draw near to the holy place, but are pushed to "another side" Sitra Achra, the realm of evil.

“If his offering is a burnt sacrifice...” Rabbi Hiyya opened his discourse: “For My thoughts are not your thoughts, neither are your ways My ways” Isaiah 55:8. “For My thought [Machshava] is not from your thoughts”—the word "My thought" is written deficiently, without the letter Vav.

Come and see: The Thought of the Holy One, Blessed be He, is supreme and the head of all. From that Thought, paths and trails spread out to establish the Holy Name and to rectify it in its proper rectifications. From that Thought, the hidden river of Eden emerges to water everything. Upon that Thought, the upper and lower worlds stand. From that Thought, the Written Torah and the Oral Torah are found.

But the thought of a human being is the head of all his actions, and from that thought, paths and trails spread out to divert his ways in this world and the world to come. From that thought, the filth of the Evil Inclination is created and emerges to make him and everyone else sin. From that thought, small sins, intentional transgressions (God forbid), and arrogance are found. And regarding this: “For [My thoughts] are not...”