Matzot and the Omer Count

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

62) “You shall keep the Feast of Unleavened Bread [Matzot].” This is the place, the Malchut, which is called “keep.” And for this reason, it is written, “You shall keep the Feast of Matzot; for seven days you are to eat Matzot, as I commanded you.” These seven days of the feast of Matzot are not as the seven days of Sukkot, since those of Sukkot are superior, HGT NHYM de Bina, which ZON rose and clothed. But those of the feast of Matzot are below, HGT NHYM of Malchut. Hence, in those of Sukkot we say a complete Hallel [series of psalms], and on those of the feast of Matzot we do not say a complete Hallel. And because they are seven days below, of Malchut, it is written, “Seven days you shall eat Matzot.” However, Matzot is written without the Vav [in Hebrew] to indicate that it is before the high days of the VavZA, were on them.

63) This meaning of the feast of Matzot was sanctified, since on the first night of Passover, ZON were sanctified and received the Mochin of upper AVI, which rose and clothed them. Hence, why did Malchut come down from her place again? After all, sanctity is increased, not decreased. And also, why did AVI descend below these seven lower days?

64) It is written, “And make atonement for himself, and for his house.” This indicates that one who makes atonement should atone for himself first, and then for his house. Similarly, first Malchut began to be sanctified and come out in holiness on the first night of Passover, to atone for herself, and once she is sanctified, she needs to atone for her house and to sanctify them. This is why she came down—to sanctify her house. And she sanctifies them through Israel below. And when those are sanctified, they must raise her up because when the house of the queen, Malchut, is sanctified, it rises up to connect to the high days above.

It is known that there is no absence in spirituality. Any change of location does not mean that one has left and become absent in one place, and moved and came to the next place. Rather, there is addition of location here, since he remains entirely in the first place, as well as comes to the next place.

Accordingly, on the first night of Passover, when ZON rose to AVI and Nukva was established in Mochin de AVI, the Nukva remained in her place below, as well, and the seven SefirotHGT NHYM de Nukva that remained below in her place are called “the house of Nukva.” It is as though the Nukva rose and did not take her house with her. It turns out that the great correction that the Nukva received on the first night of Passover did not reach her home at all, for it remained below.

One who atones should atone for himself first, and then for his house. Hence, on the first night of Passover, Malchut began to be sanctified, as in “And make atonement for himself,” when she herself received the correction because of her ascent. And once she is sanctified, she needs to atone for her house, since her house—her seven Sefirot HGT NHYM that remained below and did not rise with her— has not received atonement yet, meaning Mochin de Ima, since the day of atonement is Ima. This is why she came down, to sanctify her house.

After the first night of Passover, Malchut descended from AVI to her place below, to sanctify her seven Sefirot that remained below. She sanctifies them through Israel below by Israel keeping the words, “You shall keep the Feast of Matzot; for seven days.” By that, her seven days—HGT NHYM that remained below, which are called, “her house”—are corrected, and since they were sanctified, she must be raised above. This is so because when the house of the queen, Malchut, is sanctified, it rises up, meaning that after these seven days received correction in their place, they need to raise the Malchut to AVI once again, and this is done by the Omer count.

65) This is what we calculate, counting the Omer count standing up because these days that we count are high days, the Sefirot de ZA, male. Also, each time a person enters these high days de ZA, whether in prayer or in praise, he should stand on his legs because the thighs and the body are used equally there, in ZA. And the thighs and the body should stand as a male who stands with his strength, not as a female, whose custom is to sit. Moreover, one should stand because of the praise of the upper world.

The male light, which shines from above downwards, is considered GAR. Hence, all his RTSHBD HGT NHY, should be used in clothing the light. For this reason, man, too, should stand on his legs when in prayer or while praising ZA, who is a male, so his NHY, too, which are called “legs,” will be in use. However, the female light, which shines from below upwards, is considered VAK without GAR. For this reason, they need only Rosh and Toch—HBDHGT de Kelim—to clothe the lights of Ruach Nefesh.

Thus, the legs, NHY, are vacant, without light, and completely inactive, as one who sits on a chair, when the legs are unused. Therefore, on Sabbaths or during prayer to Malchut, who is a female, the man should be seated, too, and not use his legs. This is so because there is an inverse relation between the lights and the Kelim, where the one that lacks NHY de Kelim, lacks GAR in the lights.

66) And because the Omer count is the male, due to the extending of the upper Sefirot de ZA, the women are exempted from this count and are not obliged to count, but only the males, to connect each one properly. Similarly, “All your males shall appear,” meaning the males must appear, not the women. And because the covenant is in male, not in female, and because above it is in a male, in ZA, women are not obliged.

67) On all seven days on those high days of ZA, one of the lower days—that of Malchut—receives holiness. And this lower day of Malchut is called “a week,” since it was sanctified by the seven upper days. Also, this is so on each and every seven of those fifty upper days, through the fiftieth day, excluding the last one. In other words, the fiftieth day is not among the correctors of the lower days. And when there are forty-nine upper days, below in Malchut there are her seven days that were sanctified.

This is so because each day is corrected through the seven upper days, where by HGT NHYM de Hesed de ZAHesed de Malchut is corrected. And through HGT NHYM de Gevura de ZAGevura de Malchut is corrected. Similarly, each one that is corrected in Malchut is called a week because it entered those seven high days. This is why it is written, “There shall be seven complete Sabbaths,” indicating the seven lower days, HGT NHYM de Malchut, each of which is called “a week.” And because they are females, since they are seven Sefirot of Malchut, it is said in female form [in Hebrew], “There shall be seven complete Sabbaths.”

68) And when the seven Sefirot de Malchut were sanctified in the forty-nine upper Sefirot and the house, the seven Sefirot de Malchut that did not receive corrections on the first night of Passover, was corrected for a woman to unite with her husband, for Malchut to bond with ZA, then it is called the Feast of Weeks [Shavuot]. It is named after those Nukvot [plural of Nukva], the seven Sefirot of Malchut, which are called “seven weeks,” that those high days are on them, meaning the forty-nine days of ZA that they were sanctified in. This is why it is written, “In your Feast of Weeks,” which means that they are yours. And it does not say, “In a Feast of Weeks,” since as the seven Sefirot de Malchut, called “weeks,” were sanctified, Israel below were sanctified along with them, since Israel below depend on the sanctity of Malchut, from whom they receive. This is why it says, “In your Feast of Weeks.”

69) Hence, when reaching forty-nine days, that upper day upon them, the fiftieth day, Bina, governs the forty-nine days, the forty-nine Sefirot de ZA, the whole of the Torah, where ZA is called “the Torah,” in which there are forty-nine faces. Then, through the awakening of the lower ones, that high day—the fiftieth day, Bina—produces the Torah, ZA, meaning his Mochin de GAR, the whole of the forty-nine faces that were corrected through the count of forty-nine days.

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

error: Content is protected !!