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210) Come and see how important are the works of the Holy King. In the deeds that are done below, they tie them with the high things above, in their root, since anything below in this world has its root above in the upper worlds. And when they are taken down and worked with, the act above awakens corresponding to them, in the roots in the upper worlds, like the hyssop, the Cedar, which the Torah instructs to take to the purifier.
211) Some of them grip to the holy name above, such as Lulav [palm branch], Etrog [citron], Hadas [myrtle], and Arava [willow]. Hence, they need to be united and tied together, and work must be done with them, to shake them so as to evoke joy in the root, which is gripped to it above. In the blessing of the Mitzvot and in the act of Mitzva, it is necessary to show in the thing below, to thus evoke the thing above, its upper root.
212) It is written about it, “Every one that is called by My name … for My glory,” so that I will be respected. “Whom I have created,” to unify Me. “I have formed him” to do good deeds unto Me, and “I have made him” to evoke the upper force through it.
213) It is written, “And on the first day you shall take for yourselves fruit of a citrus tree, palm branches and boughs of leafy trees, and willows of the brook.” “Every one that is called by My name” is the fruit of a citrus tree. “Whom I have created for My glory” is palm branches. “Whom I have created” is the boughs of leafy trees. “I have made him” is the willows of the brook.
The roots of the four species are the four worlds ABYA. The citron corresponds to the world of Atzilut. It is written about it, “Every one that is called by My name,” since the Nukva de Atzilut is called “name.” The palm branches correspond to the world of Beria. It is written about it, “Whom I have created in My glory.” The bough of a leafy tree corresponds to the world of Yetzira, and it is written about it, “I have formed him.” The willows of the brook correspond to the world of Assiya, and it is written about them, “I have made him.”
214) Their correction is as is written, “And on the first day you shall take for yourselves,” precisely five over ten, since the fifteenth of the month shows that the Nukva, the tenth Sefira—implied in the number, ten—rose and is included in Ima, which is discerned in the number five, since she contains within her five Sefirot HGT NH, each of which consists of ten. And when those five Sefirot of Bina shine in Nukva, Nukva is called “the fifteenth of the month.” At that time, the moon, which is the Nukva, is in its complete fullness.
215) On the first day is the day that was the first to journey to the sources of living waters, the first of the three lines, which travel in three places. From their journeying, Hassadim that are disclosed in Hochma come out, and they are called “living waters.” The right line, Hesed, travels first, and we need to extend it in the world because Sukkot is the time for extending Hassadim, as it is written, “And his right hand shall embrace me.”
216) There is an allegory about a king who imprisoned people in his prison. His mother, the mistress, came and freed them. The king, who was watchful of her honor, gave them to her authority, and she found them hungry and thirsty. She said to her son, the king, “I brought them to freedom; give them food and drink.”
217) On Yom Kippur [Day of Atonement], Ima, Bina, brought everyone out to freedom, and we are hungry for food and thirsty for drink, since corporeal eating and drinking do not extend from Bina, hence we fast and torment on Yom Kippur. For this reason, she crowns the King, ZA, the son of Bina, with his crowns—Mochin de Hassadim.
On this day, the first in the festival, we know that living waters are with her and we seek to drink to the one who brought us out to freedom so she imparts Hassadim upon ZA on our behalf, after we have been rewarded with Mochin de Hochma from her on Yom Kippur, which is freedom. This is why we call this day, “The first day” [Sunday].
218) That day, which implies to Abraham, the Sefira of Hesed, is the beginning of everything, whether clouds of glory—surrounding lights—is the beginning, where the first surrounding light is Hesed—and whether water—inner light—is the beginning, for the first inner light is Hesed, when Abraham began to dig wells of water.
219) “The fruit of a citrus tree” is Isaac’s well, a Nukva, which is called “a well” when she receives Hochma from the left line de ZA, called Isaac. Isaac adorned the Creator and called him “A citrus [Hebrew: Hadar, which also means glory] tree.” The Nukva is the fruit of this citrus tree. The palm branches are as it is written, “The righteous shall flourish like the palm-tree.” Yesod is righteous, and there is no separation between Yesod and Nukva. This is why it does not write Kapot [“spoons,” which is how palm branches are called in Hebrew], but Kafut [“tied”], from the words tied and bound, since they are never one without the other and are always tied together. By that, the well, Nukva, is filled with the well of upper living waters, from Bina, since Yesod is filled by Tifferet, first, and Tifferet by Bina. And from that, the well is filled until it becomes a spring for all.
220) “And boughs of leafy trees.” This is a branch of the great tree, Tifferet, which prevailed and struck roots and became a tree that is higher than all, gripped from all sides—referring to Tifferet that contains all six Sefirot HGT NHY, which grip it from all its sides. The branch is a leafy tree, a tree that grips the patriarchs because it is the middle line, which contains the right and left within it, HG, Abraham and Isaac. Avot [“leafy,” with an Ayin at the beginning of the word] is like Avot [“fathers,” with an Aleph at the beginning of the word], since the Ayin and Aleph interchange. This is so because the Yesod [also foundation] of the world receives from Tifferet and is filled so as to empty to the well, the Nukva. It is a land that is all drink, since when the Nukva receives from Yesod, she is called “a land that is all drink.”
221) “Willows of the brook” are two, which imply to two streams of water, Netzah and Hod, in which the waters gather for emptying into the righteous, Yesod, who receives from NH.
Another thing: Willows of the brook are Gevurot, which cling to Isaac, the left line, and come from the side of the upper stream, Ima, and not from the side of Aba, the right line. For this reason, the willows are all beautiful, but they are not as sweet as the fruits and do not bear fruit. This is so because the Dinim of the left are abundant and it does not bear fruit, even though it is beautiful, meaning there is Hochma in it, since beauty implies to Hochma. Hence it is implied in the willows of the brook, which are beautiful and do not bear fruit.
222) Willows of the brook are two pillars, on which the Guf [body] stands, meaning Netzah and Hod. Also, willows of the brook are Gevurot that extend from the left line. These Gevurot continue in these NH, and they are all to empty water to the well, which is to bestow upon the Nukva.
223) “You shall take for yourselves the fruit of a citrus tree” is Abraham, Hesed. “Palm branches” are Isaac, Gevura, and “Boughs of leafy trees” are Jacob, Tifferet. “And willows of the brook” are the two degrees, NH.
224) We learn that the fruit of a citrus tree is Abraham and the palm branches are Isaac. This is so because the leafy tree is Jacob, who holds all parts, meaning that all six edges of HGT NHY are included in it, which is why he is called “leafy tree.”
But the fruit of a citrus tree is Isaac’s well, the lower Gevura, Nukva. Kapot Temarim [Palm branches] are written as Kafat [tied], without a Vav, meaning that it is a knot that is tied in the well. It is said about Yesod and Nukva that they are tied in their ties, and do not rise without each other. And this branch of a leafy tree is the upper branch, which became a leafy tree that grips to each side, the whole of HGT NHY. Tifferet is the Guf [body], HG are its arms, NH are its legs, Yesod is the holy covenant. Willows of the brook are Isaac on each side, which grips to the stream, Ima, and not from the side of Aba, even though there are no Dinim in the stream, Bina, hence the Dinim awaken from there.
225) Willows of the brook are two pillars, NH. The heavens come out from them. Two degrees, NH, stand on the degree of righteous, Yesod, and fruits and the collection of blessings come out from them. But willows of the brook, which imply to NH, as well, neither fruits nor scent comes out of them. Willows of the brook imply to NH that receive only Gevurot de Yitzhak [Isaac] from the left side. Hence, they do not bear fruit because there are Dinim on them. But when they receive the Hassadim, as well, all the blessings in the world come from them.
226) This is why a citron is held with the left hand, opposite the heart, and the palm branch with the right, bound with the rest of the species, and tied to all of them. This is so because a righteous, Yesod, is bound with all the Sefirot and tied to all of them. This is the tie of faith, to illuminate the Nukva, called “faith.”
227) All of those four species are the guests. They are the seven Sefirot HGT NHYM that the holy people invited on this day, as we pray during the days of Sukkot prior to the meal and say, “Come, you high guests.” They must be found because he invited them and one prays the prayer to the King in them. And he attains them through the four species, which imply to these Sefirot. Happy are Israel, who know the ways of the Holy King and know the ways of Torah, to walk in the path of truth, and by which to be rewarded with this world and with the next world.
228) On this day, Israel come out with written signs from the King—the four species—because they were triumphant in the Din [judgment]. These are the signs of faith, Divinity, which the High King, ZA, signs. It is like two people who came before the king to be sentenced, and people did not know which of them won. A minister came out of the king’s house and they asked him. He told them, the one who leaves the king’s house with marks of the king in his hands is the triumphant one.
229) All the people in the world come to be sentenced before the High King. He sentences them on the day of Rosh Hashanah [New Year’s Eve], and on Yom Kippur, until the fifteenth of the month. During that time, all of Israel are rewarded with repentance and labor in building the Sukkah [the Sukkot hut], in the palm branch, and in the citron. And it is not known who won the judgment. High angels ask, “Who won the judgment?” And the Creator tells them, those who hold My signs in their hands, the four species, have won the judgment.
230) On that day, Israel come out in the inscription of the King with a song of praise. They enter the Sukkah with a citron on the left and a palm branch on the right, and everyone sees that Israel are inscribed in the lists of the Holy King. And they open and say, “Happy is the people for whom this is so.”
231) Even the nations of the world rejoice in this joy and are blessed by it. Hence, they offer sacrifices on them each day—to place peace upon them—and they will be blessed from it. Henceforth, one day of the High King, in which the people of Israel rejoice, as it is written, “On the eighth day you shall have a festive assembly,” since this day is only from the King, whose joy is in Israel.
It is like a king who invited guests, and all those in his palace toiled for them. In the end, the king said to the people in his palace, “Thus far, you and I have all labored over the guests and made sacrifices over all the other nations each day—seventy bulls. Henceforth, you and I will rejoice one day, as it is written, ‘On the eighth day you shall have a festive assembly.’” “You,” to offer his sacrifice for you.
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