Zohar --Tzav 1st tractate

Come see how thoughts rise into holiness and then become that which is written or demonstrated as appearance through the world of form.

Zohar --Tzav 1st tractate. "This is the Torah of the burnt offering" (Vayikra 6:2). Rabbi Shimon opened the discussion saying, "Your righteousness is like the great mountains; Your judgments are a great deep" (Tehilim 36:7). We have explained and learned this verse. Come and behold: the burnt offering (lit. 'rising') causes the Congregation of Yisrael to rise and be attached above, and cleaves to the World to Come, BINAH, so that everything will be one, connected together in joy. Since it rises higher and higher up TO BINAH, it is written: "This is the Torah," which is the secret of Male and Female together, NAMELY ZEIR ANPIN AND MALCHUT, which are the Written Torah and the Oral Torah, rising with love TO BINAH. "THIS (HEB. ZOT)" IS THE SECRET OF MALCHUT, THE ORAL TORAH, AND THE TORAH IS THE SECRET OF ZEIR ANPIN, THE WRITTEN TORAH.

Commentary: The burnt offering later described as a rising refers to what happens to our thoughts as we let them go. We appear to be thinking those thoughts in our mind however, what is actually happening is that we are participating in the shaping of the universe by molding the energy of our hearts desire in line with pliable mind stuff. As we think we act in moving through this mind stuff causing an attachment to it. This attachment is to the opening that is sometimes called Eden. Through these doors do our dreams come true. The Israel that is attached above refers to what we hold to be true about ourselves. It is our certainty of being that in becoming attached to the above or the holiness of heaven is then able to cleave to this world to come. The world to come refers to the embodiment of our thoughts into a coherent full demonstration of ideation. Most think that this world to come refers to the afterlife. While this is true in general however, this is not the complete meaning as referenced here. The world to come is the direct result of our actions here and now. We are constantly entering this world to come in respect to those thoughts we've been meditating. Torah is a unique form of meditation in that it elicits positive energy for the creation of our hearts desire by teaching us the way of return. This return is the rising of thought already referenced and its completion by becoming attached to holiness and then filtering through into the world to come. The commentary in capitals refers to Binah which is exactly the entryway into this world to come. After the initial spark of the vision and the permutations provided by the Wisdom of our reflections the time to enter into more realized forms takes place via the avenue of Binah. Consider Binah to be a floodgate that waters the plains filled with the blossoming forms of your ideas. "Your righteousness is like the great mountains" refers to the images we first envision and then their buildup into conceptual mountains. These mountains are the certainty of our expressions. We keep them rising by our consistent expectations. "Your judgements are like a great deep" tells us that along the way we are seeking every opportunity for connection. These judgements are the attractions that like thoughts have for one another. Contained within these judgements are every decision that we make about what we choose to think about during the day. With a purposeful thought process "everything will be one connected together in joy." This joy is the letting of thought once it has been elevated to the holiness of I AM. As it rises up and through Binah the phrase "This is the Torah, the secret of Male and Female, the written and the oral Torah..." tells us that as we find new meanings in Torah the new worlds are both literally and figuratively entered into. Due to the dimensional nature of our unfolding universe what we are being given here in these opening remarks is a blueprint both for self expression and the continuing study of Torah. Torah means in this case the continuous learning or teaching that is taking place each time we ponder the words of Torah. Kabbalah provides the listening skills we must cultivate in order to keep mining the hidden treasures that endlessly appear through Torah.

The oral tradition of Torah is what we learn by our meditations when we envison both Torah and our hearts desire. We pass through levels of holiness reaching the spark of recognition (Keter) and then pass through additional reflection (Wisdom) before coming to be ready for the Written Torah passing through Binah into the world of demonstration. The Oral Tradition passes from mouth to ear which is a metaphor for listening inside (mouth) to the images of ideation and then by the art of Kabbalah (the ear) passing these images to the holiness (where our images are given life and light before passing into form).

The Commentary (IN CAPITALS) says that Malchut is the Oral Torah but remember that we are traversing the levels of transformation here so that what was one now becomes another like the pipes in a plumbing system. Remember now we are moving from Malchut up through Zeir Anpin so that the roles are reversed. Malchut transformed into the next world via Zeir Anpin becomes the written Torah. Male and Female are discussed so that we are to understand that what is Male in one direction becomes Female in the reverse direction. Another example of this kind of discourse is the literal and the Mystical Torah. The literal is basically the covering that the words show us in their stark basic nature. Then when we begin examining further we see that deep inside another level appears and then still another and so on. There is movement in our examination. This movement and its example are ways that we relate to this universe through our everyday thoughts about those things we hold most dear to our hearts.