Kabbalah Library

‎128. It is written, “I am asleep but my heart is awake; A sound, my beloved is knocking, ‘Open for me, my sister, my love, my dove, my undefiled.’” The assembly ‎of Israel said, “I sleep in the exile in Egypt,” for the exile was due to the ‎control of the left over the right, and the Mochin of Malchut, which are sleep, depart because of the judgments of the left. My sons were in harsh enslavement, and my heart is awake ‎so as to keep them from perishing in the exile. “A sound, my beloved is knocking” is ‎the Creator, who said, “And I have remembered My covenant.”‎

‎129. Open for me an opening like the tip of a needle, and I will open the high gates for you. ‎”Open for me, my sister,” for the door to enter me is in you. My sons can enter me only ‎in you. If you do not open your door, then I am closed; they will not find me. Hence, “Open for ‎me.” Certainly, “open for me.” This is why when David wished to come into the King, he said, ‎‎“Open for me the gates of righteousness, I will go through them, and I will praise the Lord. This is the gate of the Lord.” The gates of ‎righteousness is Malchut; it is the way to enter the King. “This is the gate of the Lord,” to ‎find Him and adhere to Him. Hence, “Open for me, my sister, my love,” to make a coupling with you ‎and forever be at peace with you.‎

For itself, ZA is in Hassadim covered from Hochma. And Malchut in and of herself is in ‎Hochma without Hassadim. She is called “night” because Hochma does not shine without ‎Hassadim. Hence, there is complete abundance for the redemption of Israel only through ‎the coupling of ZA and Malchut, for then the Hassadim of ZA are incorporated with the ‎Hochma of Malchut, and Israel receive complete abundance from GAR.‎

However, when they receive only from Malchut, the illumination of Hochma is very faint, ‎since it is considered night as long as it is not clothed in Hassadim. Also, they cannot ‎receive only from ZA because as long as the Hassadim are not incorporated with Hochma, they ‎are regarded as VAK without a Rosh; there is no attainment in them.‎

‎130. When the Creator was killing the firstborn of Egypt, meaning those that He killed at ‎midnight, and lowered the degrees above downward, at that time, Israel were admitted into ‎the holy covenant of the holy token; they were circumcised and bonded with the assembly of Israel, and united in to her. Then they showed that blood on the doorstep. There were two bloods: one of Passover ‎and one of the circumcision, and the imprint of faith was registered on the door—one from ‎here, one from there, and one between them, three lines, as it is written, “And took of the blood and put it on ‎the two side-posts and on the lintel,” to show faith.‎

The plague of the firstborn and the circumcision are close to each other, since the plague of the firstborn comes by the middle line awakening the screen of Hirik, ‎which diminishes the GAR of the left, and then all the firstborn of Egypt died because they are extended from these GAR. The judgments of the screen of Hirik diminished these GAR, and lowered it to VAK. Thus, the judgments of the screen of Hirik ‎revoked the judgments of the left.

There is also the matter of the circumcision. The judgments of the Nukva [female] revoke the judgments of the Dechura [male]. Hence, Israel caused the awakening of the lower one at midnight and circumcised ‎themselves so that the middle line would cancel the GAR of the left along with the judgments of ‎Nukva in the screen of Hirik. There were two bloods, and it was registered on the door of the imprint of faith, one from here, one from there, and ‎one between them, to awaken the operation of the middle line to diminish the GAR of the left ‎and unite the two lines. By the diminution of the left line, the firstborn of Egypt were killed, ‎and by uniting the two lines, Israel were redeemed from exile.

131. It is written, “On the fourteenth of the first month, at twilight, is the Lord’s Passover.” At that time, leaven and sourdough are canceled, Israel depart the other ‎authority, they are uprooted from it, and unite in a Matza [unleavened bread] of a holy ‎connection. After they were circumcised, they entered it in a Matza until after the ‎giving of the Torah, when they performed the exposing and their record appeared. Then ‎they were given the connection in the high place in the connection of faith, in the place where it is written, “I will ‎rain bread from heaven for you,” meaning from ZA.

There are two states in Malchut: 1) Before her diminution, when she was in the state of the ‎two great lights. At that time, she was as great as ZA, and both received from Bina—ZA ‎Hassadim and Malchut Hochma, and she did not need to receive from ZA. 2) After her ‎diminution, when the Creator, the middle line in the screen of Hirik in Him, told her ‎‎“Go and diminish yourself.” Then she descended below the Chazeh of ZA, and she is no ‎longer worthy of receiving Hochma, but receives everything from ZA.

In the first state, the abundance is called “Matza” or “bread of poverty.” The abundance of the ‎second state is called “bread from heaven” or “leaven.” In the first state, there is an ‎advantage that there is no diminution there and she can receive Hochma. She receives from ‎the same degree from which ZA receives, from Bina, and is therefore as great as him, since ‎they are on the same degree under Bina. However, there is a big drawback there because ‎since she receives only from the left line of Bina, she has Hochma without Hassadim, ‎and Hochma cannot shine without clothing of Hassadim. Hence, her illumination is gravely ‎restricted and faint. For this reason, the abundance that comes down from her at that time is ‎called Matza or “bread of poverty.”

In the second state, there is an advantage that she receives from ZA, in whom Hassadim and ‎Hochma are included together in the middle line and shine extensively. The drawback is that ‎the diminution is on her because of the screen at the Chazeh of ZA, and she is no longer fit ‎to receive light from Bina. Instead, all she has is what she receives from ZA; hence, the ‎abundance that is dispensed from her in that state is called “bread from heaven,” since it is ‎not her own, but received from ZA, who is called “heaven.” This abundance is also called leavened bread or ‎sourdough, and in this abundance, there is a hold for the shells due to the diminution on ‎her by the force of the screen of the Chazeh of ZA.

On Passover night, Malchut was giving bread from the first state in her, since she was prior to her ‎diminution, and all the shells that grip to the diminution of the moon, which are called “leaven” ‎and “sourdough,” were canceled because their grip was canceled, and as a result, Israel ‎came out of the authority of Egypt, as all the shells and their enslaving force had ‎been revoked and they were united with the holy abundance called Matza.

After they were circumcised and exposed, the record was revealed, meaning the Mochin of ‎the second state, which is after the diminution of Malchut, whose illumination is expansive and ‎great. Then they are no longer bread of poverty but come from ZA, since she can no longer ‎receive from Bina because she was diminished and the abundance is no longer considered ‎abundance of Malchut, but is considered in relation to ZA.