Matzot [unleavened bread] of Din

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169) It writes Matzot without the Vav [in Hebrew], as in “visions of God,” which lacks Vav, which therefore implies Din. They are called Matzot since they are holy DinDin that is gripped to the Holy Name, Din that was not strong all that time within Israel because the moon was flawed. And because the moon was flawed, it is written, “bread of affliction.”

First, Nukva was in the form of the two great lights, when both ZA and Malchut were of equal level. ZA clothed Bina’s right line and Malchut was to the left side of Bina. At that time, they were discerned as, “small Panim [face],” since they are Mochin de Achoraim [posterior] that do not shine, and they are considered Din.

Later, through MAN raised by the lower ones, Malchut diminishes and returns to being a point. Afterwards, she is built as a big structure through AVI and returns to Mochin de Gadlut [adulthood]. And although ZA and Malchut already stand in Mochin de Gadlut, the Mochin de Achoraim are not cancelled but return to shine in the form of Rachamim. And all the illumination of Hochma in the degree comes from these MochinMatza [singular for Matzot] is those Mochin de Achoraim that are already corrected in Mochin de Gadlut.

And why is Matzot called Din, as is written, Matzot without Vav because they are Din? It is because they are Mochin de Achoraim, while ZON were in Mochin de Katnut [infancy]. However, it is holy Din, since they have already returned and came in Mochin de Gadlut, which are sanctity, united in the form of three lines, which are the YodHeyVav of the Holy Name.

And two corrections are required of Malchut to achieve Mochin de Gadlut: 1) To be diminished into a point; and 2) the construction of Gadlut. Hence, there are two actions in the awakening from below: 1) circumcision; and 2) Priah [exposure of the glans].

And since Israel circumcised themselves at that time, Malchut had already been corrected in the first correction, when she was diminished into a point, as in the waning of the moon. This sweetened the Din of the Mochin de Katnut in the Matza. And through the Priah, which consists of the letters Parah Yah [the Lord repaid], the construction of Malchut through AVI is evoked, and the Mochin de Gadlut appear.

And since they had already circumcised themselves, and the moon, which is Malchut, had already waned, the power of Din in the Mochin de Katnut weakened. Later, when the Priah will be carried out, the Mochin de Gadlut will emerge.

And there is no question about how on Passover, the Mochin de Gadlut already shines, although Israel had not done Priah yet, since this is done through an awakening from below, while on Passover night was the illumination of Mochin only by awakening from above. This is why they did not shine only on that night. And this is also why it writes, “Bread of affliction,” since concerning the awakening from below, they still had not extended the Mochin de Gadlut.

170) What is the reason that the moon, Malchut, stood in her diminution? It is because they did not perform Priah [exposure], and the holy sign was not apparent in them. This is so because the extension of Mochin de Gadlut is done through Priah, and then the moon is full. Israel were circumcised, but they did not perform Priah. When did they perform Priah? When the writing says, “He made for them a statute and regulation, and there He tested them.”

171) And should you say that on the days of Joshua they did perform Priah, it is not so. Rather, they did, as it is written, “But all the people who were born in the wilderness along the way.” After they were circumcised, the Creator said, “In the beginning, you will eat Matzot,” since the moon had been diminished. This is called, “bread of affliction.” From here on, this bread will be from another place, as it is written, “I will rain bread from heaven for you.” Not from the moon, Malchut, as on the time before they had done Priah, but actually from heaven, from ZA, as it is written, “Now may God give you of the dew of heaven.”

172) And the holy Israel keep those days that have come under the wings of Divinity. They keep the bread that comes from her side, the Matzot, as it is written, “’You shall also observe the Feast of Unleavened Bread,” and as it is written, “And keep My covenant,” which is the circumcision. And everything rises and clings to one degree.

173) Why did Moses not expose [commit Priah on] them, but left them circumcised without Priah? It was so that Israel would not wait there until they were healed. This is why he did not expose them. It is written about that, “Seven days you shall eat with it unleavened bread, the bread of affliction, for you came out… in haste.” It is also written that they “could not delay,” and hence were not exposed. And circumcision without Priah extends bread of affliction.

174) When Israel came to the land, they came circumcised and exposed. It is written, “A land where you shall eat bread without scarceness.” “Scarceness” is bread of affliction. It is called, “bread of affliction” because the moon, Malchut, has been waned and is not blessed by the sun, ZA, and does not shine from the sun, as it is written, “For all that is in the heaven and in the earth.” This means that, “All,” which is Yesod ZA, clings to the heaven, ZA, and to the earth, Malchut, receiving from the heaven and giving to the earth.

And why did she not shine from the Yovel [jubilee, and also 50th anniversary], which is Bina? Because they did not expose themselves. But here, in the coming to the land, when Israel were circumcised and exposed, it is written, “You shall not lack anything in it,” meaning Yesod de ZA that shines to Malchut. Hence, “A land where you shall eat bread without scarceness,” since, “You will not lack anything in it,” as you were lacking in Egypt.

175) Each year, Israel remembers Egypt and eats Matzot. They have not stopped for generations. And since they did not expose themselves in Egypt, they lacked this, “Anything,” and the moon remained diminished. This is called, “bread of affliction.”

Affliction means poverty. And the reason for eating bread of affliction in Israel, although they had already exposed themselves, is to remember Egypt. This has been the custom for generations. In the future, the writing says, “Your sun shall no more go down, neither shall your moon withdraw itself,” meaning there will not be another diminution in the moon, which is Malchut.

176) On the tenth of this month, they shall take them. It is written, “But the tenth day of this seventh month is the day of atonement.” Taking the lamb depends on the tenth, which is Bina that shines in Malchut. In that regard, he brings the comparison between the tenth here and the tenth of the day of atonement, which is Bina. It is written, “Of this month.” Should it not have said, “In this month”? Because when the illumination came to Malchut, it is written, “Of this month,” precisely, “Month,” which is Malchut, called “Month.”

177) “They shall take… a lamb, according to their fathers’ houses, a lamb for a household.” They are three knots: the firstborn of the cattle, the firstborn of the captive, and the firstborn of the maidservant. And all the other degrees of Klipa [singular of Klipot] connect to these three above manners. Everyone ties to the one called, “Flock,” and everything is included in the flock, which is the highest degree among all of them. Also, the flock below connects to the flock above and cannot be separated from their knots. It follows that all are connected to the lamb.

This is why it is written about it, “And you shall keep it,” tie it with a knot and it will be given to your hand—to your authority—until you slaughter it, carry out the judgment in it. And it is written about the time that will come, “Who is this that comes from Edom?” It is also written, “For the Lord has a sacrifice in Bozrah,” meaning He will blot out all the Sitra Achra from the land. And then it is written, “And the Lord shall be king.”

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