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412) It is written, “The fruit of citrus trees, branches of palm-trees.” The fruit of a citrus tree is a citron. But does a citron come from a citrus tree? After all, there are several thorns surrounding it in the citron tree. However, it is written, “The Lord God fashioned into a woman the rib which He took from the man, and brought her to the man,” and also, “This is now bone of my bones, and flesh of my flesh.” And this is the fruit of a citrus tree, for man is called “a tree.”
The inner meaning of the words, “The Lord God fashioned into a woman the rib,” concerns ZA and Malchut, which were emanated as two Partzufim [plural of Partzuf]. Afterwards, the Emanator cut them off from one another and Malchut was a rib of ZA. ZA is called “the tree of life,” and Malchut is the fruit of that tree, the citron, which implies to Malchut. This is why the Torah calls it, “The fruit of a citrus tree,” as it is the fruit of a citrus tree—ZA.
413) “Branches of palm trees.” The palm tree amounts to seventy years, which imply to Yesod de ZA, in which the seventy upper years were completed, meaning HGT NHYM. Each of them consists of ten, hence they are seventy. This was tied, connected above in ZA and below in Malchut, which is why they are called Kapot [“branches,” but also Kafut, meaning tied], such as in Kfitu [Aramaic], which means tied. This is so because Yesod rises to ZA and to Malchut, and it is written, “For all that is in the heaven and in the earth.” Yesod is called “all,” and it is tied to the heaven, ZA, and to the earth, which is Malchut.
414) The fruit of a citrus tree is an altar, Malchut, which bears fruit and brings out fruits to all sides. It is called “The fruit of a citrus tree” because every seventy years—which are HGT NHYM de ZA, where each consists of ten, thus they are seventy—Malchut is given a share and she is blessed by all of them. Also, ZA is called “a citrus tree,” and one who sins and blemishes the altar—Malchut—sins and blemishes the whole of the seven Sefirot of ZA. This is because Malchut is tied opposite from that one who is bound and tied above, meaning Yesod de ZA. This is the reason why Malchut was tied to the seven Sefirot de ZA, and this is also why it is written, “The fruit of citrus trees, branches of palm-trees,” to show that they are bound in each other.
415) It is written, “This is the consecrated portion of Aaron and the consecrated portion of his sons.” “This” is the altar, Malchut, which was anointed by Aaron, Hesed de ZA, as it is written, “And you shall anoint the altar of burnt-offering, and all its vessels.” “And the consecrated portion of his sons” are the rest of the Sefirot de ZA, which hang down from Hesed. This is so because the altar, which is Malchut, is anointed by all of them, and it grows, is blessed, and is purified.
416) On the holiday of Sukkot [Feast of Tabernacles], the altar is circled once each day, and in the end, seven times. What does that teach us? A king who invites guests and is busy with them had an only daughter. She told him, “My lord the king, you are not watching over me because of the guests.” He told her, “My daughter, I shall raise up to you one gift each day, which is worth as much as all of them.”
417) Thus, each day of the feast, Israel would offer seventy bulls, corresponding to the seventy nations of the world. The altar, meaning Malchut, said to the holy King, ZA, “There are portions and shares for all the nations. And what do you give to me?” He told her, “Each day, the seven high seas—which are the seven Sefirot de ZA because each is mingled with all the others—will surround you and give you seventy portions each day.” This is because each consists of ten, corresponding to the seventy bulls offered during the feast, which correspond to the seventy nations. It turns out that each day, Israel offer corresponding to all the nations of the world.
418) It is seven parts each day even though they only circle once, since each day, Malchut is blessed by all of them, since the seven Sefirot are mingled in one another and the particular Sefira of each day comprises all seven. Thus, they are seventy, corresponding to the seventy nations. At the end of the seven days, on the seventh day of the feast, Malchut is blessed from the place where the anointing oil is found, from Bina, where there is the abundance of Hochma, called “oil.” This is the reason for the seven circles, corresponding to all those seven days, which are the seven Sefirot of ZA, to continue and to keep the blessings for her from the wellspring of the stream that always flows and never stops, which is Bina.
It turns out that her blessing each day of the seven days of Sukkot, through the seven days, is a blessing from the wellspring of the stream, from Yesod de ZA, which does not always flow but stops, meaning it does not shine in wholeness but during prayer, Sabbaths, and on holidays. And also, on the seventh day of Sukkot, when the altar is circled seven times, she is blessed seven times together, and then all the blessings are kept in her from the high place where the wellspring flows and never stops, which is Bina.
419) On each of the days of the holiday, it is said about her and declared, “While the barren gives birth to seven, and she who has many children languishes.” “While the barren gives birth to seven” is the assembly of Israel, which is blessed each day by the seven Sefirot of ZA and in the end rises to the high number in Bina. “And she who has many children languishes” are the idol worshipping nations of the world, who are of a great number of thirteen bulls on the first day, and then dwindle each day down to seven bulls. Thus, the altar atones for the iniquities of Israel, the altar purifies them and imparts upon them blessings from above downwards.
420) “And boughs of thick trees” is the holy King, Tifferet, which grips to both sides—Hesed and Gevura. This is so because Tifferet is the middle line, which contains the two lines within it. This is the reason why the myrtle is three branches. “And boughs of thick trees” means a branch that will become the bough of a thick tree, which will grip to the right and to the left.
“And willows of the brook” are two pillars, Netzah and Hod, from which the abundance flows to the branches of palm trees, which is Yesod, which is gripped above in ZA and below in Malchut. The citron, Malchut, emerges from the thorns of the trees, from the Dinim, which are called the thorns of ZA, which is called “a tree,” since she is built from the Dinim of ZA. And so it is with the branches of palm trees, which are Yesod that grips to them as well, meaning to the thorns of the tree, the Dinim de ZA, since the Yesod leans to the left of ZA, where there are Dinim. And certainly, everything that comes out to the world comes out of four kinds.
421) “Then I will go to the altar of God.” The altar of God is the altar of above, Malchut. It indicates Din, the well of Isaac, meaning Malchut, which is called “a well,” and is made of Gevura, which is Elokim [God], called Isaac. And sometimes she is called “the altar of HaVaYaH,” meaning Rachamim, as it is written, “He arose from before the altar of the Lord [HaVaYaH].” Hence, the worlds inherit from Malchut Din and Rachamim, since she is nourished from the side of Din and from the side of Rachamim.
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