Pekudei: Chapter 63

The chamber of the secret of sacrifice

Synopsis

Rabbi Shimon prays that revealing the mysteries as he has done will please God. This leads into an interpretation of the mystery of 'thought'. He explains it this way: The supernal thought desires above all to pursue the source of illumination and to illuminate it with its own light, but there is a veil between them. Light pursues the supernal thought but can reach only as far as the veil, not beneath it. The supernal thought itself is considered unknown, its illumination strikes the illumination of the veil so that they shine together. This causes nine chambers to be formed, that are described only by what they are not. All nine lights that stand in the thought of Arich Anpin desire only to pursue the nine chambers in which are found all the secrets of the faith. The lights of the mystery of the supernal thought above and below are all called 'infinity' - here neither desire nor thought are found. When thought shines it is not known by whose light, but it is concealed in Binah and shines upon whoever it shines. The thought and the person enter each other until they are joined as a complete whole. During the sacrifice on the altar all grades are moving up, and thought is then 'bedecked by infinity,' since the illumination by which the supernal thought shines is called 'infinity'. Everything takes its existence from this completely unknown illumination. Rabbi Shimon speaks again about 'the End of all Flesh,' or the Other Side. He says that there is a joyful bond between Binah and Arich Anpin, on earth between male and female, and between Briyah, Yetzirah and Asiyah. He talks again about the sacrifice of the goat during each new moon, and about how the 'End of all Flesh' desires only flesh; the soul goes up to another place. Rabbi Shimon tells us that a righteous man is in himself a sacrifice for atonement, therefore he atones for the whole world. He turns to "Then a cloud covered the Tent of Meeting," telling us that when the cloud covered the Tabernacle the Shechinah dwelled on the earth and the spirit of defilement, the End of all Flesh, was removed from the world. If the wicked did not draw the spirit of defilement back into the world, it would stay away. Lastly, we learn that in the future God will remove the spirit of defilement, as in: "He will destroy death for ever." Rabbi Shimon ends Pequdei with a blessing to Hashem.

Judgment Seas

946. Rabbi Shimon said: I have raised my hands high in prayer. HE PRAYED THAT REVEALING THESE MYSTERIES WOULD PLEASE THE HOLY ONE, BLESSED BE HE. When supernal desire up above, THE SECRET OF KETER OF ARICH ANPIN, is supported by the desire that is not known, nor ever conceived, the head, which conceals more the higher ones, emanates whatever it emanates, and is not known. It illuminates whatever it illuminates, all of it concealed.

946. אָמַר רִבִּי שִׁמְעוֹן, אֲרֵימִית יְדַי בִּצְלוֹתִין לְעֵילָּא, דְּכַד רְעוּתָא עִלָּאָה, לְעֵילָּא לְעֵילָּא, קַיְּימָא עַל הַהוּא רְעוּתָא דְּלָא אִתְיְידַיע, וְלָא אִתְפַּס לְעָלְמִין, רֵישָׁא דְּסָתִים יַתִּיר לְעֵילָּא, וְהַהוּא רֵישָׁא אַפִּיק מַה דְּאַפִּיק, וְלָא יְדִיעַ. וְנָהִיר מַה דְּנָהִיר, כֹּלָּא בִּסְתִּימוּ.

Keter Light Thought

947. The desire of the supernal thought, KETER OF ARICH ANPIN, is to pursue it and to illuminate with its light, BUT a veil is spread BETWEEN THEM, through which, by the pursuing after the supernal thought, light reaches and reaches not, BECAUSE OF THE VEIL. It illuminates up to the veil whatever it illuminates, BUT NOT BENEATH THE VEIL. Then a supernal thought illuminates with a concealed illumination, which is not known. The thought itself is considered unknown.

947. רְעוּ דְּמַחֲשָׁבָה עִלָּאָה, לְמִרְדַּף אֲבַתְרֵיהּ, וּלְאִתְנַהֲרָא מִנֵּיהּ, חַד פְּרִיסוּ אִתְפְּרַס, וּמִגּוֹ הַהוּא פְּרִיסָא בִּרְדִּיפוּ דְּהַהִיא מַחֲשָׁבָה עִלָּאָה, מָטֵי וְלָא מָטֵי, עַד הַהוּא פְּרִיסָא נָהִיר מַה דְּנָהִיר. וּכְדֵין הַהוּא מַחֲשָׁבָה עִלָּאָה, נָהִיר בִּנְהִירוּ סָתִים דְּלָא יְדִיעַ. וְהַאי מַחֲשָׁבָה לָא יָדַע.

Light Thought

948. Then the illumination of the unknown thought strikes the illumination of the veil, which IS SUPPORTED AND shines by what is not known and unknown, and what is not revealed. Thus the illumination of unknown thought strikes the light of the veil and they illuminate together.

948. כְּדֵין בָּטַשׁ הַאי נְהִירוּ דְּמַחֲשָׁבָה דְּלָא אִתְיְידַע, בִּנְהִירוּ דִּפְרִסָא, דְּקַיְּימָא דְּנָהִיר מִמָּה, דְּלָא יְדִיעַ, וְלָא אִתְיְידַע, וְלָא אִתְגַּלְּיָא. וּכְדֵין, דָּא נְהִירוּ דְּמַחֲשָׁבָה דְּלָא אִתְיְידַע, בָּטַשׁ בִּנְהִירוּ דִּפְרִיסָא, וְנָהֲרִין כַּחֲדָא.

Chambers Faith Infinity Lights Soul, The Thought

949. Nine chambers are thereby formed. THESE chambers are not lights, spirits, nor souls, and no one can conceive them. The desire of all nine lights standing within thought OF ARICH ANPIN, each of THE NINE numbered, is to pursue THE NINE CHAMBERS, while THE NINE LIGHTS still are in thought OF ARICH ANPIN, BUT THE NINE CHAMBERS are not conceived or known. FOR these NINE CHAMBERS are not considered of THE ASPECT OF desire, nor of THE ASPECT OF the supernal thought, ARICH ANPIN, which they grasp yet grasp not. In these NINE CHAMBERS are all the secrets of the Faith. And the lights of the mystery of the supernal thought above and below, are all called 'the Endless World', FOR the lights reach here and reach not, nor are they known. Here abides neither desire nor thought.

949. וְאִתְעָבֵידוּ תִּשְׁעָה הֵיכָלִין, וְהֵיכָלִין לָאו אִינּוּן נְהוֹרִין, וְלָאו אִינּוּן רוּחִין, וְלָאו אִינּוּן נִשְׁמָתִין, וְלָא אִית מַאן דְּקַיְּימָא בְּהוּ. רְעוּתָא דְּכָל תֵּשַׁע נְהוֹרִין, קַיְימֵי כֻּלְּהוּ בְּמַחֲשָׁבָה, דְּאִיהִי חַד מִנַּיְיהוּ בְּחוּשְׁבָּנָא, כֻּלְּהוּ לְמִרְדַּף אֲבַתְרַיְיהוּ. בְּשַׁעֲתָא דְּקַיְימֵי בְּמַחֲשָׁבָה, וְלָא מִתְדַּבְּקָן וְלָא אִתְיְידִיעוּ. וְאִלֵּין לָא קַיְימֵי, לָאו בִּרְעוּתָא, וְלָאו בְּמַחֲשָׁבָה עִלָּאָה, תַּפְסִין בָּהּ וְלָא תַּפְסִין. בְּאִלֵּין קַיְימִין כָּל רָזִין דִּמְהֵימְנוּתָא, וְכָל אִינּוּן נְהוֹרִין, מֵרָזָא דְּמַחֲשָׁבָה עִלָּאָה וּלְתַתָּא, כֻּלְּהוּ אִקְרוּן אֵין סוֹף. עַד הָכָא מָטוּן נְהוֹרִין, וְלָא מָטוּן, וְלָא אִתְיְידִיעוּ לָאו הָכָא רְעוּתָא, וְלָא מַחֲשָׁבָה.

Light Thought

950. When thought shines, though it is not known by whose light, it is clothed and concealed within Binah, and shines upon whoever it shines upon. They enter each other until they are joined as a complete whole.

950. כַּד נָהִיר מַחֲשָׁבָה, וְלָא אִתְיְדַע מִמַּאן דְּנָהִיר, כְּדֵין אִתְלְבַּשׁ וְאַסְתִּים גּוֹ בִּינָה, וְנָהִיר מַאן דְּנָהִיר, וְאָעִיל דָּא בְּדָא, עַד דְּאִתְכְּלִילוּ כֻּלְּהוּ כַּחֲדָא.

Grades Infinity Righteous Sacrifice Thought World to Come, The

951. In the secret of the sacrifice, when it is offered (lit. 'ascends'), everything is connected and shines upon each other. Then all grades are on the ascent, and thought is bedecked by the Endless World. For the illumination, by which the supernal thought illuminates, which is completely unknown, is called 'the Endless World', from which everything takes its existence, and which shines upon that which it shines on. HAPPY IS THE PORTION OF THE RIGHTEOUS IN THIS WORLD AND IN THE WORLD TO COME.

951. וּבְרָזָא דְּקָרְבְּנָא כַּד סָלִיק, כֹּלָּא אִתְקָשַּׁר דָּא בְּדָא, וְנָהִיר דָּא בְּדָא, כְּדֵין קַיְימֵי כֻּלְּהוּ בִּסְלִיקוּ, וּמַחֲשָׁבָה אִתְעֲטָּר בְּאֵין סוֹף. הַהוּא נְהִירוּ דְּנָהִיר מִנֵּיהּ מַחֲשָׁבָה עִלָּאָה, דְּלָא יָדַע אִיהִי בָּהּ כְּלַל, אִקְרֵי אֵין סוֹף, דְּמִנֵּיהּ אִשְׁתְּכַח וְקַיְּימָא וְנָהִיר לְמַאן דְּנָהִיר, וְעַל דָּא כֹּלָּא קָאֵים. זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי.

Aba and Ima Female Flesh Male Other Side

952. Come and see: The Other Side, which is called 'the End of all Flesh'. As there is a bond above, BETWEEN BINAH AND ARICH ANPIN, in joy, so beneath, IN MALE AND FEMALE, AND BRIYAH, YETZIRAH AND ASIYAH, THERE IS A CONNECTION BETWEEN THEM in happiness and desire to give satisfaction to all, high and low, and Ima stands properly by Yisrael.

952. תָּא חֲזֵי, הַאי סִטְרָא אַחֲרָא, דְּאִקְרֵי קֵץ כָּל בָּשָׂר, כְּמָה דְּקִשּׁוּרָא אִשְׁתְּכַח לְעֵילָּא בְּחִדוּ, אוּף הָכִי נָמֵי לְתַתָּא, בְּחֶדְוָותָא, וּרְעוּתָא לְאִסְתַּפְּקָא כֹּלָּא לְעֵילָּא וְתַתָּא, וְאִימָא קַיְּימָא עָלַיְיהוּ דְּיִשְׂרָאֵל, כַּדְקָא יֵאוֹת.

Astrology Flesh Goats Moon Sacrifice Zeir Anpin

953. Come and see: In each new moon, when the moon starts to wax, NAMELY, WHEN MALCHUT RENEWS ITS UNION WITH ZEIR ANPIN, the End of all Flesh is given another portion, A GOAT OF THE NEW MOON, in addition to THE USUAL sacrifices, so it may busy itself with it and attend to its own portion, and the side of Yisrael will stay for them alone, so they will be united with their King.

953. ת"ח, בְּכָל רֵישׁ יַרְחָא וְיַרְחָא, כַּד סִיהֲרָא אִתְחַדְּשָּׁא, יָהֲבִין לֵיהּ לְהַאי קֵץ כָּל בָּשָׂר, חוּלָקָא חֲדָא יַתִּיר עַל קָרְבְּנִין, לְאִתְעַסְּקָא בֵּיהּ, וְאִשְׁתָּמַּשׁ בְּחוּלָקֵיהּ, וִיהֵא סִטְרָא דְּיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ, בְּגִין דְּיִתְאַחֲדוּן בְּמַלְכֵיהוֹן.

Esau Goats Jacob

954. This is the reason for sacrificing a goat (lit. 'hairy'), being the portion of Esau, of whom it is written, 'hairy', "Esau my brother is a hairy man" (Beresheet 27:11). Therefore, he attends to his own share, and the children of Yisrael to theirs. This is the reason for the verse, "For Hashem has chosen Jacob to Himself, Yisrael for His peculiar possession" (Tehilim 135:4).

954. וְדָא אִיהוּ שָׂעִיר, בְּגִין דְּאִיהוּ חוּלָקָא דְּעֵשָׂו, דִּכְתִּיב בֵּיהּ שָׂעִיר. הֵן עֵשָׂו אָחִי אִישׁ שָׂעִיר. וע"ד אִיהוּ אִשְׁתָּמַּשׁ בְּחוּלָקֵיהּ, וְיִשְׂרָאֵל אִינּוּן מִשְׁתַּמְּשֵׁי בְּחוּלָקֵיהוֹן. בג"כ כְּתִיב, כִּי יַעֲקֹב בָּחַר לוֹ יָהּ יִשְׂרָאֵל לִסְגֻלָּתוֹ.

Body Correction (Tikun) Female Flesh Male Sacrifice Soul, The Tikun (Correction)

955. Come and see: All that 'End of all Flesh' ever desires is flesh. Therefore, the correction of flesh is always by it. Hence, it is called 'the End of all Flesh', yet he is in control over the body, but not over the soul. The soul ascends to its place, and the body is given to this place, THE END OF ALL FLESH, like a sacrifice; when the desire goes up one place else, TO MALE AND FEMALE, the flesh goes up to another place, THE END OF ALL FLESH.

955. ות"ח, הַאי קֵץ כָּל בָּשָׂר, כָּל רְעוּתֵיהּ לָאו אִיהוּ אֶלָּא בְּבִשְׂרָא תָּדִיר. ובג"כ, תִּקּוּנָא דְּבִשְׂרָא תָּדִיר לְגַבֵּיהּ, וע"ד אִקְרֵי קֵץ כָּל בָּשָׂר. וְכַד אִיהוּ שַׁלִּיט, שַׁלִּיט עַל גּוּפָא, וְלָאו עַל נִשְׁמְתָא, נִשְׁמְתָא סַלְּקָא לְאַתְרָהּ, וּבִשְׂרָא אִתְיְיהִיב לְאֲתָר דָּא, כְּגַוְונָא דְּקָרְבְּנָא, דִּרְעוּתָא סַלְּקָא לַאֲתָר חַד, וּבִשְׂרָא לְאֲתָר חַד.

Atonement Righteous Sacrifice World to Come, The

956. A righteous man is in himself a sacrifice for atonement. This is not so for he who is not righteous, because he is blemished, as it is written, "for it shall not be acceptable for you" (Vayikra 22:20). Therefore, a righteous man atones for the world, a real sacrifice. Happy are the righteous in this world and in the World to Come.

956. וב"נ דְּאִיהוּ זַכָּאָה, אִיהוּ קָרְבְּנָא מַמָּשׁ לְכַפָּרָא, וְאַחֲרָא דְּלָאו אִיהוּ זַכָּאָה, לָא. בְּגִין דְּבֵיהּ מוּמָא, דִּכְתִּיב כִּי לֹֹא לְרָצוֹן יִהְיֶה לָכֶם. וע"ד צַדִּיקָא כַּפָּרָה אִיהוּ בְּעָלְמָא, וְקָרְבְּנָא מַמָּשׁ. זַכָּאִין אִינּוּן צַדִּיקַיָּיא בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי.

Cloud Earth Flesh Shechinah Tabernacle Tents

957. "Then a cloud covered the Tent of Meeting" (Shemot 40:34), for when the cloud covered the Tabernacle, the Shechinah dwelt upon the earth, and the spirit of defilement, the End of all Flesh, was removed from the world. It vanished into a hole of the great deep, and the Holy Spirit hovered about the world, as it is written, "Then a cloud covered the Tent of Meeting."

957. וַיְכַס הֶעָנָן אֶת אֹהֶל מוֹעֵד, דְּהָא כַּד חָפָא עֲנָנָא יַת מַשְׁכְּנָא, שָׁרָאת שְׁכִינְתָּא בְּאַרְעָא, וְאִתְעֲבָּר רוּחָא מִסְאֲבָא, דְּאִיהוּ קֵץ כָּל בָּשָׂר מֵעָלְמָא, וְאִסְתַּלָּק וְעָאל בְּנוּקְבָּא דִּתְהוֹמָא רַבָּא, וְרוּחָא קַדִּישָׁא שָׁרָא עַל עָלְמָא, דִּכְתִּיב וַיְכַס הֶעָנָן אֶת אֹהֶל מוֹעֵד.

Cloud Moses Tents Wicked Wickedness

958. It is written, "And Moses was not able to enter the Tent of Meeting, because the cloud rested on it" (Ibid. 35), as the Holy Spirit dwelt upon the world, and the defiled spirit vanished, except when the wicked draw it again upon the world. If they do not, it is not there.

958. וּכְתִיב וְלֹֹא יָכוֹל מֹשֶׁה לָבֹא אֶל אֹהֶל מוֹעֵד כִּי שָׁכַן עָלָיו הֶעָנָן, בְּגִין דְּרוּחָא קַדִּישָׁא שָׁרָא עַל עָלְמָא, וְרוּחָא מִסְאֲבָא אִסְתַּלָּק, בַּר דְּאַמְשִׁיכוּ לֵיהּ אִינּוּן חַיָּיבַיָּא כְּמִלְּקַדְּמִין עַל עָלְמָא, דְּאִי אִינּוּן לָא אַמְשִׁיכוּ לֵיהּ עַל עָלְמָא, לָא אִשְׁתְּכַח.

Amen Death Death and the Afterlife Earth Face

959. In the time to come, the Holy One, blessed be He, will remove it away from the world, as it is written, "He will destroy death for ever, and Hashem Elohim will wipe away tears from off all faces and the insult of His people shall He take away from off the earth: for Hashem has spoken it" (Yeshayah 25:8). And "and I will cause...the unclean spirit to pass out of the land" (Zecharyah 13:2).

959. וּלְזִמְנָא דְּאָתֵי, זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַעְבְּרָא לֵיהּ מֵעָלְמָא, דִּכְתִּיב בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה יְיָ' אֱלֹהִים דִּמְעָה מֵעַל כָּל פָּנִים וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כָּל הָאָרֶץ כִּי יְיָ' דִּבֵּר. וּכְתִיב וְאֶת רוּחַ הַטּוּמְאָה אַעֲבִיר מִן הָאָרֶץ.

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