The Lord Called unto Moses
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Great Is the Lord55) “A Song; a Psalm of the sons of Korah.” This song is a praise that is greater than all other praises that the sons of Korah were rewarded with praising Him. “A Song; a Psalm” is a repetition. This indicates praise over praise, a praise divided into two praises. 56) The sons of Korah were rewarded with praising the assembly of Israel, for it is written, “Great is the Lord, and highly to be praised, in the city of our God, His holy mountain.” When is the Creator called “great”? When the assembly of Israel, Malchut, is with Him, as it is written that He is great, “In the city of our God,” meaning He is great with the city of our God, Malchut. This is so because ZA, which is called HaVaYaH, is always in Hassadim that are covered from Hochma. Hochma is GAR, called Gadlut. When He extends Hochma for Malchut, called “the assembly of Israel,” He has GAR and He is called, “great.” But without the Malchut, He has no Hochma and He is not great, since Hochma appears only in the Sefira Malchut. 57) Why is it that we should say here, “In the city of our God”? It would have been enough to say, “In the city of His holy mountain.” Indeed, a city that is Malchut is called, “the fear of our God,” and it is the praise of Israel. The writing teaches us that the King without the queen is not a king, he is not great, and he is not praised. Hence, anyone who is not male and female is devoid of any praise and is not considered a man. Moreover, he is unfit to be blessed. 58) It is written, “This man was the greatest of all the sons of the east.” It is written in the book of Rav Hamnuna Saba that Job’s mate was like him in the fear of the Creator, and he was called “great” because of his wife. Here too, “Great is the Lord, and highly to be praised,” in what is He great? “In the city of our God, His holy mountain,” Malchut. The Creator is called “great” from her perspective, since the Hochma is Gadlut [greatness], and does not pour unto ZA unless he is with the Nukva. 59) This is why this praise is mentioned on the second day, because the first three days of the act of creation correspond to the three lines of ZA, and the second day is the left line, from which Hochma extends to Malchut, as it is written, “Let his left hand be under my head.” Why does it not say, “That it was good,” if it is so important that Hochma extends from there? It is because they were destined to part. This means that as long as ZA and Malchut did not part with each other, and Malchut—in whom there is Hochma—was cleaved to ZA and they were both one Partzuf, it was not good, as it is written, “It is not good for the man to be alone.” This is because when he is alone and the Nukva was not yet taken from him, it is written, “It is not good.” This is why it does not write, “That it was good” on the second day. 60) “Great is the Lord, and highly to be praised.” As it was written, He is great only when He is with the Malchut. “Beautiful in elevation, the joy of the whole earth” is the praise of the bonding between them, since “Beautiful in elevation” is the Creator, and it is Tzadik, Yesod de ZA. “The joy of the whole earth” is because then it is the joy of all and the assembly of Israel, Malchut, is blessed.
One Who Did Not Marry a Woman Is Flawed61) “God in her palaces has made Himself known as a stronghold. For, lo, the kings assembled themselves, they passed by together.” Netzah and Hod are called “palaces,” from which all the blessings are gathered, meaning the collection of joys that emerge from there through that degree called “righteous,” Yesod. And there, in Yesod, the blessings gather to perfume this holy city, Malchut, to be blessed from there. “For, lo, the kings assembled themselves” are all the Sefirot of the king, ZA, in one collective under the name, “King.” Malchut, too, is called, “king,” and it says, “kings,” of both of them, and these matters relate to another issue. 62) When a man corrects his actions through the offering, everything is perfumed, draws closer, and connects with one another in a perfect unification, as it is written, “When any man of you brings an offering.” “Brings an offering” means connecting things properly. 63) “When any man of you brings an offering” means excluding one who did not marry a wife, since his offering is not an offering and there are no blessings in him, neither above nor below. This means that when it writes, “When any man of you brings an offering,” and he is different, not a human and not included in man, Divinity is not over him because he is flawed and called “maimed,” and one who is maimed is removed from everything, all the more so from the altar, from offering sacrifices. 64) Nadab and Abihu prove, as it is written, “Then fire came out from before the Lord,” since they were unmarried. This is why it is written, “When any man of you brings an offering unto the Lord.” Man who has male and female is fit for offering this sacrifice, but none other. 65) Nadab and Abihu were so because they were unmarried. The incense is the highest of all offerings in the world, and through it, upper and lower are blessed. They were not worthy of offering that offering, which is above all offerings, since they were not married to a woman. Hence, they were not worthy of making an offering, all the more so for such high things as incense, for they were not worthy of having the world blessed through them. 66) “Then fire came out from before the Lord,” and consumed them. Why were they punished so harshly? It is like a man who comes to the queen to tell her that the king has come to her house to be with her and to rejoice with her. The man came before the king and the king saw that the man was crippled. The king said, “It is dishonorable for me to come to the queen through this crippled man. In the meantime, the queen had fixed the house for the king, and when she saw that the king was ready to come to her and that that man caused the king to depart her, she commanded that this man would be put to death. 67) Similarly, when Nadab and Abihu entered with the incense in their hands, the queen (Malchut) was glad and fixed herself to receive the King’s (ZA) face. When the King saw that these men were flawed, the King did not wish to come to be with the queen through them, and the King departed her. When the queen saw that the King had left because of them, promptly, “Fire came out from before the Lord” and consumed them. 68) And all this is because one who is not married is flawed. He is maimed before the King, and the sanctity of the King departs him and does not remain in the flaw. It is written about that, “When any man of you brings an offering,” meaning those who are called “men” will bring an offering and those who are not called “men,” the unmarried, will not bring an offering. 69) “You shall bring your offering of cattle from the herd or the flock.” “Of cattle” is general and includes all kinds of beasts, pure an impure. “From the herd and from the flock” is particular, after the general, for the general contains only what is in the particular, meaning specifically those that are fit for eating. And those that are not fit for eating must not be an offering.
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