The Zohar, translated by Harry Sperling and Maurice Simon

THE ZOHAR

ZAV

Leviticus VI, 8-VIII, 36 [1]

THE FIRE OF THE ALTAR SHALL BE KEPT BURNING THEREON. Said R. Aha: 'Why so? And why shall "the priest bum wood on it every morning"? Why the priest in particular? Have we not learnt that fire in every place symbolises judgement, whereas the priest is from the Right and is far from Judgement? The truth is, however, as we have learnt, that when a man inclines to sin before his Master, he bums himself in the flame of the evil imagination, which comes from the side of the unclean spirit, [27b] so that the unclean spirit rests on him. Therefore certain offerings have been marked as coming from this side, so that the like may be offered on the altar. For that unclean spirit is not burnt away and removed either from a man or from the side from which it comes save through the fire on the altar; and the purpose of the priest is to prepare the fire to bum the evil species out of the world. Hence it is requisite that the fire should never be quenched or allowed to become too feeble to break the force of this alien power: wherefore it says, "It shall not go out". And the priest is to put fire upon it every morning at the time when his own side is in the ascendant in order to mitigate stem judgement and keep away chastisement from the world. Regarding this we have learnt that there is a "fire consuming fire". The supernal fire consumes another fire, and similarly the fire of the altar consumes another fire. Therefore this fire must never go out, and the priest must trim it every day. [30a]

FIRE SHALL BE KEPT BURNING UPON THE ALTAR CONTINUALLY; IT SHALL NOT GO OUT. R. Hiya said: 'This fire is the fire of Isaac, who said (at the time of the binding), "Behold the fire and the wood" (Gen. XXII, 7), which perpetually exists. We have learnt that from the fire of Isaac there issue forth to the altar certain coals, one to the east side, one to the west side, one to the north side, and one to the south side. Now there is on the altar a footway with a certain number of steps, and the lowest step reaches to the abyss which is the highest of six, and when the coals mentioned above reach the four corners of the altars a spark shoots forth and descends to that highest abyss. In that place there are numerous hosts who proclaim "holy" with a loud voice, and on another side they say "holy" with a soft and wondrous voice, and on another side there are yet other hosts which say "holy". There are six hundred thousand myriads in each corner, all under one commander, and all clad in an ephod, who are there to carry out the service of the altar in correspondence with those on earth. In another place the waves of the sea roar and descend a certain number of degrees, and there other hosts proclaim with the voice of song: "Blessed be the glory of the Lord from his place" (Ezek. III, 12). Their song of praise is not stilled day or night, and all make melody. In another place are hosts who stand in fear and trembling. All look towards that supernal altar. When the fire of Isaac reaches the altar sparks fly about on every side, and from them many mighty beings are set aflame. And did not the priest stand by the altar and lay in order the wood, the world could not stand before them. From the sparks which issue the backs of those "living creatures" are set aflame (Ezek. I, 13). On the right side of those "living creatures" a certain wind stirs from above which blows upon that fire, so that it settles down with a steady flame and gives light to the hosts standing on the right side. Then on the left side rises a strong wind breaking the rocks which blows upon that fire and makes it burn fiercely, till it gives light to the hosts on that side. And so on all four sides for the four camps. But all are appeased when the priest goes up to the altar.'

R. Abba said: 'There are two altars below and two altars above. Of the latter one, the innermost of all, [30b] is that on which is offered the inner fine incense, which is the bond of faith, and the most high Priest of all offers this incense with the bond of faith. This is called the Altar of Gold, the place where all the threads of faith are bound together. There is another altar called the Altar of Brass, which is more external and on which Michael the great chief brings the pleasing offering of the Holy One, blessed be He. On earth there are correspondingly the altar of gold and the altar of brass, on the one of which was offered incense and on the other fat and limbs. It is written, "Oil and incense rejoice the heart" (Prov. XXVII, 9), but not fat and limbs, although these, too, allay wrath. The altar which is the innermost of all, the linking of faith, is called "a still silent voice", and in relation to this the other altar is called the "outer" one. The inner one is called "the altar of the Lord" and the other one "the altar of brass". Said R. Abba: 'When Moses built an altar (Ex. XVII, 15), he meant it to correspond to that inner one, and therefore he called it "The Lord is my banner", because it was stamped with the sign of the holy covenant. This is the inner Altar, the "still silent voice", and on this "fire shall be burnt continually", that is, the perpetual Fire, the Fire of Isaac. The proper name for this is Adonai, but when the priest puts wood on the altar we call it by the name of mercy, Jehovah; sometimes it answers to one and sometimes to the other.' R. Simeon said that there were two, the inner supported on the outer and fed from it, the two being thus linked together.

THIS IS THE OBLATION OF AARON. Said R. Hizkiah: 'How solicitous should men be for the honour of their Master, and how careful not to turn aside from the right way, for every day punishment impends over the world, and man never knows when it may fall. If he sits in his house, judgement impends over him; if he goes abroad, judgement impends over him, and he does not know if he will return or not. Therefore he should in time beseech for mercy from the King, for every day judgement impends over the world, as it is written, "El (God) hath indignation every day" (Ps. VII, 12). Now the Companions have pointed out that the name "El" properly indicates lovingkindness; why, then, is it used here, and also in the expression El Gibbor (mighty God) (Isa. IX, 6)? The answer is that, as we have learnt, the wicked turn mercy into judgement, since in all the supernal crowns of the Holy King, mercy and judgement are intertwined.' Said R. Judah to him: 'This accounts for the expression El Gibbor; but what of "El hath indignation every day", which means that on every day He punishes, whether men are guilty or not ?' He could not answer him, so they went and asked R. Simeon. He said: 'The Companions have explained that the name El indicates sometimes mercy and sometimes [31a] judgement. If men are virtuous, El is there standing for lovingkindness, and if they are not deserving, El is there standing for severity and is called Gibbor. The real truth, however, is as follows. El everywhere stands for the light of the supernal Wisdom which exercises its influence every day, and without which the world could not stand a day before the heavy chastisements that arise every day against it. For El is indignant with them and thrusts them away and so establishes the world, which otherwise could not exist an instant. As for the expression El Gibbor, the whole verse in which this occurs is an epitome of the holy supernal faith. The word "Wonderful" alludes to the supernal Wisdom, which is wondrous and concealed beyond the reach of all; "Counsellor" is the supernal stream which issues forth perennially and counsels all and waters all; "El" refers to Abraham, "Gibbor" to Isaac, and "Everlasting Father" to Jacob, who lays hold of both sides and attains perfection. The "Prince of Peace" is the Zaddik, who brings peace to the world, peace to the House, peace to the Matrona.' R. Hizkiah and R. Judah came and kissed his hands, and weeping with joy exclaimed: 'Happy are we that we asked this question. Happy is the generation in whose midst thou art!'

THIS (zeh) IS THE OBLATION OF AARON AND HIS SONS WHICH THEY SHALL OFFER UNTO THE LORD. Sinners cause the Holy One, blessed be He, to part from the Community of Israel; they separate zeh (this, masc.) from zoth (this, fern.), who should form one pair. So the holy Aaron comes with his sons, and through them they are brought together again, and zeh is united with zoth; hence it is written, "with this (bezoth) shall Aaron come to the holy place" (Lev. XVI, 3). You might ask, then, why is it not written here. zoth (this) is the offering of Aaron, to restore zoth to its place? The reason is that the priest commences from above. bringing the zeh to unite with the zoth -- happy is his portion in this world and the next!

As R. Hiya and R. Jose were once going from Usha to Tiberias, the latter said: 'It is written, "Ye shall sanctify yourselves [31b] and ye shall be holy" (Lev. XI, 44). We know that if a man sanctifies himself here below, he is further sanctified from above, and that if he defiles himself here below, he is further defiled from above. Now that he should be sanctified from above is fit and proper, since the holiness of his Master rests upon him; but from whence is he defiled? From above? And is there, then, defilement above?' R. Hiya replied: 'This is the meaning of what we have learnt, that any activity below stimulates a corresponding activity above. If the activity below is one of holiness, it stimulates holiness above to rest upon the doer and sanctify him. And if the man defiles himself below, a spirit of defilement is aroused above and comes and rests upon him, defiling him further. For there is no good or evil, holiness or defilement, which has not its root and source above. And just as action below stimulates action above, so words below stimulate words above -- that is to say, decision couched in words. This word above is called "the word of the Lord"; for so we have learnt, that the word from below ascends and cleaves the firmaments until it reaches the place where it sets in motion either good or evil, according to its own character; hence it is written, "thou shalt keep thyself from every evil word (dabar)" (Deut. XXIII, 9).'

There [2] are four species in the lulab (palm-branch) which diverge into seven, and through their employment corresponding ones are roused above to benefit the world in various ways. And though the Community of Israel is one of these Seven, yet She is herself blessed from the other six and from the Stream which issues from the perennial source. The lower world is also blessed from them through this impulse, for when the Community of Israel is blessed by them all worlds are blessed. For this reason it was customary to go in procession round the altar on this festival (Tabernacles). [3] We have learnt in the Book of Rab Hamnuna the Elder that the Powers which are in charge of these plants receive each one their blessings of joy above only at this time, and the gladness of those above and of these trees below is all at this season, and so when Israel lift up these branches, all is roused to activity at this time and the Community of Israel is blessed, so as to pour down blessings on the world. In Psalm XXIX, the "Voice of the Lord" is mentioned seven times, and R. Jose explained them thus: "The voice of the Lord is on the waters"; this is Abraham. "The voice of the Lord is in strength"; this is Isaac. "The voice of the Lord is in beauty"; this is Jacob. "The voice of the Lord breaketh the cedars"; this is Nezah (Victory). "The voice of the Lord heweth flames of fire"; this is Hod (Majesty). "The voice of the Lord causeth the wilderness to tremble"; this is Zaddik (Righteous One). And all bring blessings on to the world from the replenishment which they themselves receive. On all other days of the year these Seven are roused to activity by the prayer of men's mouth, but on this day it depends on action, and we require action, because at this season the whole year is blessed.

On the seventh day of Tabernacles the judgement of the world is finally sealed and the edicts are sent forth from the King, and God's might is aroused, and the "willows of the brook" [4] depend on it, and we require to awaken the might which sends the rain and to go round the altar seven times and sate it with the water of Isaac, because the well of Isaac is filled with water, and then all the world is blessed with water. We therefore pray that the rain-giving power may be manifested, and afterwards destroy willow twigs, since [32a] judgement is closed on this day. R. Hiya said: 'In reference to this day, it is written: "And Isaac returned and dug the wells of water" (Gen. XXVI, 18). Isaac (symbolizing Geburah), having sat on the Throne of Judgement on the first day of the seventh month, now pours might upon the Community of Israel to set the waters in motion. Hence all depends on the appropriate action (of taking the four species).

On this day the idolatrous nations come to the end of their blessings and enter into judgement, and Israel come to the end of their punishments and enter into blessings. For on the next day (Eighth Day of Assembly) they are to rejoice in the King and to receive from Him blessings for all the year. This joy is reserved for Israel alone, and they are, as it were, the private guest of the king who can obtain any request which he makes. In reference to this it is written, "I love you, saith the Lord, and Esau I hate" (Mal. I, 2-3). Said R. Jose: 'We see that Esau is prosperous and dominant, with great cities and wide power, and yet you say, "And I have made his mountains desolate" (Ibid. 3)?' He replied: 'This is a frequent figure of speech. When the Holy King has pronounced a decree and placed it in his archives, the Scripture speaks of it as if it were already accomplished. And so with all the blessings which God has decreed for Israel, as it is written, "I, the Lord, have spoken and done" (Ezek. XVII, 24).

AND THIS IS THE LAW OF THE GUILT OFFERING. R. Isaac said: 'It has been explained that if this refers to what is below, then the other similar expressions ("this is the law of the meal offering", "this is the law of the sin offering", "this is the law of the peace offering") refer to what is below; and if this refers to what is above, then they also refer to what is above. Whoever engages in the study of the Torah obtains a portion in all and is attached to all sides and does not need to bring an offering for his soul, as has been explained.'

R. Isaac expounded the verse: "The priests said not. Where is the Lord, and they that handle the law knew me not; the shepherds also transgressed against me" (Jer. II, 8). 'By the "priests" here', he said, 'are meant the high priests who bring holy words to their place and proclaim each unity in the fitting way. "They that handle the law" are here the Levites who handle the harps which come from the side of the Law, and from whose side the Law was given and who are appointed to sing praises to the Holy King and complete His unity. The "shepherds" are the leaders of the people who care for them as a shepherd cares for his flock. These three classes must always be present by the offering, that it may be pleasing above and below and that blessings may be in all worlds. The priest brings the offering with intent to unify the Holy Name and to awaken the side to which he is attached. The Levites by their song endeavour to rouse the side to which they are attached [32b] and to merge it in the side of the priest. The Israelite seeks to make his heart contrite and humble before God the Holy King, and so his sin is forgiven and there is joy above and below.'

R. Judah discoursed on the verse: "Who layeth the beams of his chambers in the waters", etc. (Ps. CIV, 3). 'When', he said, 'God created the world, He brought it forth from water and established it on water. He divided the waters in two, one half above and the other half below, and from each half created a world. Out of the lower half He made this world, which he established on this half of the waters, as it is written: "For he hath founded it upon the seas" (Pa. XXIV, 2). The upper half He took aloft, and made with it upper chambers, and on this half He established supernal holy beings made from the spirit which was detached from His mouth, as it is written, "And through the breath of his mouth all their hosts" (Pd. XXXIII, 6). Among these he appointed some to sing His praises, fiery hosts, who sing praises in the morning and songs at even, all ceasing at night. Above them are hosts of a still more fiery nature who breathe fire and eat it, and then return to their places. In the other side there are abysses, one above the other, in all of which are executioners of judgement from the side of stem justice. In the lowest depth there are flames that bum flames, fires for the punishment of sinners issuing from the "river of fire", all fiery and flaming, situated between the higher and the lower. But when the smoke of the altar ascends, they leave that place where they were standing to destroy and annihilate, and the stream of flaming fire from the "river of fire" returns to its place and all enjoy the smoke from the altar when it goes straight towards the most high King. We have explained that it is the desire of each one to ascend above in order to please the Holy King, and Uriel appears there like a mighty lion crouching over his prey. When the priests and the Israelites saw this they rejoiced because they knew that the sacrifice was acceptable to the Holy King. Then another holy fire from above came down to meet the fire from below, and men trembled before their Master and repented. As a king to whom an acceptable present had been sent might say to his servant, Go and take this present which has been brought to me, so the Holy One, blessed be He, says to Uriel, Go and receive the present which my sons offer me. How great is the joy, how great the sweetness everywhere when the priest, the Levite and the bringer of the sacrifice are intent to bring the offering with perfect devotion! When, however, Israel were not virtuous or the sacrifice was not brought in the proper spirit, and was not accepted, they used to observe that the smoke did not ascend in a straight line, being blown aside by a wind from the hollow of the north, and they used to see the likeness of an impudent dog lying on the offering, and then they knew that it was not acceptable. As a king to whom an unworthy present has been brought might say, Take this present and give it to the dog, so when the offering was unacceptable it was given as a gift to the dog. [33a] R. Judah said: 'When the fire went forth from the altar and consumed the offering (Lev. IX, 24), this was Uriel, who appeared in a flame on the altar; [33b] and had it not been for the misfortune of the sons of Aaron, there would have been no day when God was more pleased with Israel from the time they left Egypt. And the death of the sons of Aaron was deserved for many reasons. One was that they offered incense at the wrong time -- at a time when oil and incense were not together (i.e. not when the lamp was lit, v. Ex. XXX, 7). Another was that they thrust themselves forward in the place of their father. A third was that they were not married; [34a] for such are not meet to bring blessings into the world. And a fourth was that they were intoxicated with wine.

THIS (zoth) IS THE ANOINTING PORTION OF AARON AND OF HIS SONS. R. Jose said: 'Zoth (Shekinah) indeed is the anointing portion of Aaron, for he brought of the oil of the supernal anointing and caused it to flow below; and by the hand of Aaron zoth was anointed with the holy anointing and drew blessing therefrom. From this oil blessings flow by the hand of the priest, and the priest causes it to flow below and anoints this zoth; hence, "this (zoth) is the anointing portion of Aaron, etc."'

TAKE AARON AND HIS SONS WITH HIM, AND THE GARMENTS. R. Hiya quoted here the verse: "For with thee is the fountain of life, in thy light we shall see light" (Ps. XXXVI, 9). 'The fountain of life', he said, 'is the supernal oil which flows continually and is stored in the midst of that most high Wisdom, from which it never separates. It is the source which dispenses life to the supernal Tree and kindles the lights (of the emanations). And that tree is called the Tree of Life, because it is planted on account of that source of life. Therefore, too, "in thy light we shall see light" -- in that light which is treasured for the righteous in the world to come, and with which Israel [34b] will be illuminated. Or again, "with thee" may refer to the Holy One, blessed be He, who is a most high Tree in the midst of the Garden reaching out to all sides, because it clings to the source of life, which crowns it with supernal crowns all around the Garden like a mother who crowns her son.' R. Isaac said that the words refer to the High Priest above who corresponds to the high priest below. Therefore this Priest causes the supernal holy oil to flow down and kindle the lamps above. And just as the High Priest above is consummated with seven Days to be exalted above all, so there were seven days of consecration for the priest below, that lower might correspond to upper. The word for consecration (miluim, lit. filling) implies that they are completed by the priest, through being united with seven other days, for when the priest below bestirs himself, all above is stimulated through him, and blessings are spread above and below. R. Abba said that the reason why Moses anointed Aaron was because he was attached to the place which is the source of life, and Moses ministered all the seven days of the consecration to make all abide with Aaron.

When R. Hizkiah was once studying with R. Eleazar, he asked him: 'How many lights were created before the world was created?' He answered: 'Seven: namely, the light of the Torah, the light of Gehenna, the light of the Garden of Eden, the light of the Throne of Glory, the light of the Temple, the light of repentance, the light of the Messiah. Similarly seven lights were attached to Aaron, and he lit the lower lamps from the higher.' R. Eleazar quoted the verse: "All was from the dust" (Eccles. III, 20). 'We have learnt', he said, 'that everything is from the dust, even the orb of the sun. But from what dust? From that which is under the holy Throne of Glory. In the Book of Rab Yeba the Elder it says that paths went forth in all directions and then met again to give light, like dust that is thrown in all directions and yet returns again to the dust. The dust was that of the Sanctuary, which again was from the supernal dust.

'The Community of Israel is called "bride", as it says, "Thou art all fair, my love" (S.S. IV, 7). She is also called "a kingdom of priests" when blessed by the priests, since the priests enthrone her and give her power, making her queen over all the treasures and armoury of the King, over higher and lower, over the whole world.' [35a] R. Jose said: 'It is written, "He hath established his bond upon the earth" (Amos IX, 6), namely, when the King joins her with all his holy Crowns in one company, for then She rules over all and shines above and below; and this at the time when the priest performs his service and brings the offering and bums the incense, uttering fitting prayer the while.' R. Jose said: 'When Aaron raised his hands, all raised with him, until the Community of Israel was blessed and higher and lower angels with her. Hence it says, "Blessed be the Lord out of Zion, who dwelleth in Jerusalem, Hallelujah" (Ps. CXXXV, 21).'

As R. Eleazar was once going from Cappadocia to Lydda, accompanied by R. Jose and R. Hizkiah, he began to discourse thus: 'It is written, "And I have put my words in thy mouth and have covered thee in the shadow of my hand" (Isa. LI, 16). We have been taught', he said, 'that if a man studies the words of the Torah and ever has them on his lips, God protects him and the Shekinah spreads her wings over him; nay more, he supports the world and God rejoices over him as if He had that day planted heaven and earth, as it says, "to plant heaven and to lay the foundations of the earth, and to say to Zion, thou art my people" (Ibid.); from this we learn that Israel are called Zion.' He further discoursed on the verse: "Bind the testimony, seal up the law among my disciples" (Isa. VIII, 16). 'The testimony is that of David, referred to in the verse, "My testimony that I shall teach them" (Ps. CXXXII, 12). The seal of the law and of all the abundance that flows from above is where? "In my disciples"; for there is the abundance gathered between the two pillars (Nezah and Hod) that stand there, and so all is tied firmly with one trusty knot. What, now, is the difference between those who study the Torah and faithful prophets? The former are ever superior, since they stand on a higher level. Those who study the Torah stand in a place called Tifereth (Beauty), which is the pillar of all faith, whereas the prophets stand lower in the place called Nezah (Victory) and Hod (Majesty); and those who merely speak in the spirit of holiness stand lower still. He who studies the Torah needs neither peace offerings nor burnt offerings, since the Torah is superior to all and the bond of faith; wherefore it is written "Her ways are ways of pleasantness and all her paths are peace" (Prov. III, 17), and also, "Great peace have they which love thy law and they have no occasion for stumbling" (Ps. CXIX, 165).'

As they were going along, they came across a man with three myrtle branches in his hand. They went up to him and said: 'What is this for?' He replied: 'To refresh the fainting one. [5] Said R. Eleazar: 'That is a good answer. But why three?' He replied: 'One for Abraham, one for Isaac, and one for Jacob; and I bind them together and smell them, because the scent refreshes the soul, and by this act of faith blessings are drawn down from above.' Said R. Eleazar: 'Happy is the lot [35b] of Israel in this world and in the world to come. Mark now. The vital soul is only kept up by smell, and this smell brings to mind another, for when Sabbath departs and the additional soul departs, the soul and the spirit are separated and sad until the smell comes and unites them and makes them glad. In the same way all (attributes) are united by the smell of the sacrifice and the lamps are kindled and gladdened. If one lamp is placed above another and the lower one is lit, the smoke as it ascends kindles the upper one also. So the smoke of the sacrifices, as it ascends, kindles the supernal lamps till they all flame together and unite through this smell, so that there is "a sweet savour to the Lord". Thus the smell of the offering is the support of all and is produced by the priest who brings all together; and therefore seven days of fulfilment were completed in him in order that all may be blessed through his service, and there may be blessing and joy above and below.'

_______________

Notes:

1. The opening passage of this section is repeated with minor variations from Zohar, Exodus, 238b ("The burnt offering symbolizes") to 239b ("of the Tabernacle").

2. This passage, to "spoken and done" (p. 385), should properly be attached to Leviticus XXIII.

3. v. T. B. Succah.

4. Nezah and Hod.

5. The nefesh (soul), v. infra.

Go to Next Page