(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)
130) When Israel are on the fifteenth day of the seventh month, the Creator takes His children to spread His wings over them and to rejoice with them. This is why it is written, “And you shall take you on the first day the fruit of a citrus tree.” The fruit is the tree, which is called “a fruit tree,” Malchut, in which there are fruits. A citrus tree is as it is written, “Honor and majesty are before Him.” Hadar [“citrus,” as well as “majesty”] is Tzadik [righteous], Yesod. The fruit of a citrus tree is Malchut, which is bestowed upon by the Yesod, Hadar.
131) Why is Yesod called Hadar? After all, it is a covered place that is unrevealed and should always be covered, and there is no majesty unless one is revealed and seen. Yet, even though it is covered, he is the adornment of the whole body, and there is no adornment except in it. This is so because one who does not have that degree, has no adornment to be among people. The voice is not with him in his speech because the adornment of the voice ceases from him, the beard, and he has no majesty of the beard.
Thus, even though that degree is hidden, the adornment of the whole body still depends on it, and it is covered and revealed in the adornment of the body. This is why it is a tree of citrus [Hadar, majesty], a tree upon which the whole adornment of the body depends. And this is the fruit-bearing tree. But Malchut is called “a fruit tree.”
132) “Branches of palm-trees” is Yesod, Tzadik, as it is written, “The righteous shall flourish like the palm-tree.” Here a woman is included in her husband without separation, since it is written, “The fruit of a citrus tree, branches of palm-trees,” and not “And branches of palm-trees,” where the Vav [“and”] stops between the fruit of a citrus tree and the branches of palm-trees. Indicating that they are tied together, since Yesod and Malchut are together.
“And boughs of thick trees” are three, three lines, HGT. This is so because its leaves are three, one on the right, one on the left, and one in the middle, which governs them, since the middle line unites the right and the left into being one.
“And willows of the brook” are two, NH, which have neither smell nor taste, like people’s thighs.
The Lulav [palm branch], Yesod, takes them all and includes them, like the spinal cord in the body. And what comes out of the kinds, a handbreadth upwards, this is how it should be to complement and elicit all the degrees and to work properly. This is so because Yesod rises through the spinal cord and elicits the drop of semen from Moach [brain] ha Daat in the Rosh [head], and this is what the Lulav implies when it rises and comes out a handbreadth above the myrtle and the willows, which are HGT NH. This handbreadth indicates to the Daat in the Rosh, and the Lulav, Yesod, reaches there.
133) With these kinds, which correspond to HGT NHYM, man should be seen before the Creator. The leaves in the palm tree imply to all the other armies, which unite in these appellations by which the Creator is called. This is why we are commanded to take these four kinds, since we must evoke below as it is above. There is nothing in the world that does not have its similar above. And vice versa, as there is above, so there is below. This is so because the worlds are imprinted from one another and the roots are above, since there is nothing in the lower worlds that does not have its root in the upper worlds. Hence, the root of the four kinds are HGT NHYM in Atzilut, where Israel must unite in faith before the Creator.
(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)