The Lord Called unto Moses

Peace Offerings

193) It is written, “If he offers it for a thanks, then he shall offer with the sacrifice of thanks.” Why the necessity to sacrifice an offering of unleavened cakes for it? This is the meaning of what is written, “That he shall confess that in which he has sinned,” meaning that he sinned and flawed the Malchut. Here, too, the gratitude comes for what he flawed in Malchut, since the gratitude comes for saving from suffering, meaning the four that should be thanked, and there is no suffering without iniquity. It turns out that each gratitude comes over an iniquity.

However, this iniquity blemishes only in the Malchut, as in the guilt offering, where it writes ascension. This is why there is a need to bring unleavened cakes [Matzot Hallas], which come over the flaw of the Malchut. Matzot Hallas [unleavened cakes] are written without the Vav [in Hebrew] because he sinned on the Malchut, hence the Vav, Tifferet, does not shine in her.

194) It is written, “His peace-offerings for thanks.” This is the perfection of everything. “His peace-offerings” are two. “Thanks” is Malchut. “His peace-offerings”—which are two—are two Vavs. Vav-Vav are Tifferet and Yesod, and “His peace-offerings” means peace of all.

195) “His peace-offerings for thanks” means that he casts peace in all and evokes mercy in all the worlds. His offerings for thanks means that the assembly of Israel, Malchut, is blessed by those two, Tifferet and Yesod, which are the peace of everything. It is known that leavened bread indicates the grip of the outer ones. As the sin was allowing a hold of his sin by the outer ones, so he offers in this very way. This is why he brings leavened bread.

196) Matzot Hallas [unleavened cakes] are written without Vav [in Hebrew], “Mixed with oil, and unleavened wafers spread with oil.” What does that imply? These are the mitigations of the flaming sword which turned every way. This is so because all of them, which are considered the flaming sword which turned every way, were appointed over men’s ways, those who breach the commandments of the Torah. Hence, everything is fine flour mixed with oil, to extend the anointing oil from a high place, from upper Aba downwards, and all will be blessed together from the holy anointing oil, which is the abundance from Aba.

197) This is the wine for the drink-offering, which extends from Ima, one-fourth of a hin, in Malchut, which is called “one-fourth of a hin.” And one place, which is Malchut, called “altar,” is filled wine, oil, and water for pouring. Water is the Hassadim that extend from the river, Bina, to water the garden, Malchut. All those plantations are her degrees, hence there is water of Kedusha [holiness], and there is evil water of the Sitra Achra. And regarding wine, there is a place where it is good and there is a place where the wine comes to punish, when it is Din.

198) Hence, he who sees wine in his dream, to some it is good and to some it is Din. If he is a wise disciple, it is written, “And wine makes man's heart glad.” Also, it is written, “For your love is better than wine.” This is the kept wine, which rejoices everyone. And if he is not a wise disciple, it is said about him, “Give strong drink to him who is perishing, and wine to him whose soul is bitter,” for there is another wine, which is Din. Hence, it is good to offer these things in an offering so as to remove the Din and evoke Rachamim, remove the wine of Sitra Achra, which is Din, and bring in the wine of Kedusha, which is Rachamim. It is likewise in everything, the Din should be removed and the Rachamim awakened.

199) Oil will never be lacking among us, except for a meal-offering of jealousy, as it is written, “He shall pour no oil upon it.” This is because here it does not need Rachamim for it is all Din, as it is written, “And her belly shall swell, and her thigh shall fall away.” It is said about that, “And this is the law of the sacrifice of peace offerings ... If he offers it by way of thanks.”

Behold, Bless the Lord, All You Servants of the Lord

201) When one rises at midnight to engage in Torah, a Northern wind—meaning illumination of the left—awakens at midnight, which is the deer and Malchut, and stands and praises the Creator, ZA. And when she stands, several thousands and several tens of thousands stand with her in their existence, and they all begin to praise the holy King.

202) The Creator listens to he who was rewarded and rose at midnight to engage in Torah. It is written, “You who dwell in the gardens, friends listen to your voice; let me hear it.” And all that multitude above and those who praise their Master in song keep silent for the praises of those who engage in Torah. They declare and say, “Bless the Lord, all servants of the Lord.” In other words, you who engage in Torah, bless the Lord. You—praise the holy King; you—crown the King.

203) And the deer, Malchut, is crowned in that man. She rises before the King and says, “See in what son I have come to You, in what son I have awakened toward You.” And who are those that all their merit is before the King? It is they who stand in the house of the Creator in the nights. They are the ones who are called “servants of the Creator”; they are the ones who are worthy of blessing the King and whose blessing is a blessing, as it is written, “Lift up your hands to the sanctuary, and bless the Lord.” You, who merit the holy King being blessed by you, the blessing through you is a blessing.