Kabbalah Library

149. “You shall count seven full weeks from the day after Sabbath, from the day that you brought the wave offering.” Seven full weeks, since after these seven Sabbaths have passed, the holy King will come ‎to make a coupling with the assembly of Israel, as through these forty-nine Sefirot of ZA, its whole ‎stature is built and the Torah is given. Then the king, ZA, is crowned in the complete ‎unification and he is one above and below. And when the holy King awakens and the time of Torah has come, all those trees whose fruits are ripening raise up singing, since they ripen ‎their fruits through the illumination of the coupling.

When the fruits are picked, they open and say, “The Lord in heaven has established His throne and His kingdom rules over all.” They also say, “Your mercy, O Lord, is in the heavens, meaning that the Hassadim are extended from ZA to Malchut. It is also written, “And all the trees of the field shall applaud.” The illuminations of Malchut, who is called “field,” will applaud. It is written about that coupling, “Then shall all the trees of the wood sing.”

150. “A Psalm. Sing to the Lord a new song,” a new song that the trees say in the ‎picking of the fruits. This is why it is written, “On the day of the first-fruit, when you bring a new offering to the Lord.” There, in ‎the offering of the Omer, the envy offering, meaning the wave offering. Here, it is a ‎new offering because there is renewal of the bride here, since Malchut is rebuilt by the ‎Sefirot of ZA, who is the connection of the bride above and below, from the Chazeh and ‎above and from the Chazeh and below, the connection of faith. This is why the complete ‎Jacob, ZA, was crowned in his crowns and the Torah was given.

151. When the first fruits arrived at the priest, the person had to say and interpret the matters, about that tree in the earth, which is completed such as above, ZA, in twelve areas, twelve boundaries of the diagonal, which are HG TM, in each of which there are three lines, and in the seventy branches of the name AB (72 in Gematria), which are seventy Sanhedrin and two witnesses, whom Laban the Aramaic wanted to destroy, because of whom the world was blemished, and the Creator saved the world and crowed Himself with his children, with the souls of Israel. The entire connection of faith, Malchut, depends on the tree, ZA; this is why at that time, Malchut is called “a new gift,” since she is the joy of the upper ones and lower ones, and the joy of the moon, Malchut. At any time, the renewal of the moon, Malchut, is the connection of faith with ZA and her joy.

152. It is like a king who had sons and a daughter. He set up a meal for all the sons but the ‎daughter was not at the table. When she came, she said to the king, “My lord, you invited all ‎my brothers and gave each one portions, but you have not given me a share among them.” ‎He told her, “Indeed, my daughter, your portion will be twofold, for they will all give you of ‎their share.” Thus, she will later have twice as many portions as everyone else.

So is the assembly of Israel. She took portions from all the degrees—from Hochma and from ‎Hassadim—which is why she is called Kallah [bride], for she is Kelulah ‎‎[included/incorporated] in all of them, for they all give her clothes, portions, and decorations. So ‎is the assembly of Israel: Her renewal is in all the degrees, and they all give her portions ‎and clothes, meaning Mochin and garments of Mochin.

153. When the holy king, ZA, is in his crowns, in Mochin of GAR, it is the joy of the assembly of Israel, since she, too, is in those same Mochin. When the Torah was given, the assembly of Israel crowned herself in upper crowns, since the tie of faith, Malchut, was tied to the tree, ZA. He is called “one day,” as it is written, “And there shall be one day, which is known to the Lord,” since the assembly of Israel is one day in the tie of above, in the unification with ZA, since ZA is called “one” only when he is in unification with Malchut.

154. The tie above, in ZA, is the Rosh [head], which is Galgalta and Mochin. Galgalta is Keter, and Mochin are HBD, one connection, two arms, HG, and the Guf [body] is Tifferet, that HGT are gripped by the force of the Rosh, and are drawn from HBD in the Rosh. There are two pillars, Netzah and Hod, in the three connections of the patriarchs, in HGT. They are anointed by the anointing oil in two degrees, right and left, in two streams, skies, to gather the seed within them, the abundance of HGT and HBD, and to elicit them on a different degree, in the middle line, in the tip of the corona, the Yesod. The tree is the Guf in the middle, Tifferet, which grips all those HBD HGT NHY. Everyone connects in it, and it is in them, and therefore, it is all one. When the queen, Malchut, makes a coupling with him, then he is one, in wholeness.

155. It is written, “On the eighth day, you shall have an assembly.” The assembly is the place where everyone connects together, Malchut that receives from all the Sefirot. An assembly means a gathering. All the days of Sukkot were days of a meal of the branches of the tree, seventy ministers who are drawn from the externality of ZA. This is why there were seventy bulls sacrificed during the seven days of Sukkot. Afterwards, on the eighth day of the assembly, it was the joy of the tree, ZA himself, and for him it is one day of assembly, the joy of Torah, the joy of the tree, ZA.

156. Hence, only the Creator and the assembly of Israel have a part in the eighth of the assembly. This is why “You shall have an assembly,” you and none other, since when the king is present, everything is present in him. Hence, we learned in the assembly about the assembly over the fruits of the tree, implying ZA, who is called “a tree,” that the day is his. This is why he is called “one,” since he is in a coupling with the Malchut.

157. It is written, “You shall bring from your dwellings two wave loaves of two-tenths of an ephah. They shall be of fine flour; they shall be baked with leaven.” What is the difference for which they bring leaven? It is because everyone is gripped to the tree, ZA, when he is in wholeness on the festival of Shavuot, since branches and leaves, which are many shells and judgments from all sides, are hanging on to the tree and it sweetens them. The tree atones for the evil inclination in the place of a man’s abode. Hence, on that day, they bring leaven, implying that although shells are gripping it, they are nevertheless sweetened and there is no fear of gripping.

158. All the trees below, the degrees in Malchut and in BYA, are nourished by the tree, ZA. It is rooted on a deep river that stretches out and its water never stops, Bina, as it is written, “He shall be like a tree planted by the water,” “that sends out its roots by the stream.” A Yovel [spelled like “stream” in Hebrew] is Bina. This is why the Torah, which is ZA, is called the “tree of life,” as it is written, “It is a tree of life to those who hold it, and its supporter is happy.” It is a tree of life since life is extended from Bina. Its supporter is happy implies Bina, who is called “that” [similar to “happy” in Hebrew].

159. “He shall wave the sheaf before the Lord.” It is a commandment to make the Omer [sheaf] offering. This offering is entirely in adhesion above and below, for the queen and her children, Malchut and Israel below, go together. This offering is to correct Malchut above, and Israel below. Israel offer this Omer in purity, an offering from barley. An offering is sacrificed to bring love between a wife and her husband, since this offering corrects the illumination of Hochma in Malchut, to shine from below upward, as it is written, “He shall wave the sheaf.” By this, Malchut connects in the correction of her husband ZA.

160. A woman of harlotry, the shell that corresponds to the virtuous woman, distances herself from Israel, for she cannot stand on the barley offering, as it awakens judgments on her. A virtuous woman, Malchut, brings herself closer to approach the High Priest, ZA, and she receives his correction to shine from below upward. She is pure and adds strength and love to her husband, ZA.

A woman of harlotry runs from the Temple so as not to draw near it, for if the woman of harlotry were to approach the virtuous woman when the virtuous woman examines herself in the water of an adulteress, she would perish from the world since the curse in the verse, “her belly shall swell, and her thigh shall rot” would befall her, since she committed adultery under her man, to draw the illumination of the left from above downward. Hence, she does not want to approach the Temple and runs away from it, and Israel remain worthy, without a mixture with another in the faith, in Malchut, since the mixture with another, which is a woman of harlotry, has already fled.

161. Two sisters, a virtuous woman and a woman of harlotry. When one smells the mouth of the other, in the water of the adulteress of her examination that is in her abdomen, “her belly shall swell, and her thigh shall rot,” of the woman of harlotry. Although the woman of harlotry herself was not examined, but only drew near the virtuous woman who was examined, which is the barley offering, all the curses lie on her, as though she herself drank, since the examination of the virtuous woman is the potion of death to a woman of harlotry. This was the advice that the Creator had given to His children, to offer an offering of barley for the virtuous woman, which is the test, like the water of the adulteress, so she would run away from the woman of harlotry and Israel will remain without mixture with another. Happy are Israel in this world and in the next world.