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703) On the first month, on the fourteenth of the month, the Passover to the Lord, the first month, Nissan, when that animal delivered the lights of redemption, to keep, “On Nissan were they redeemed and on Nissan are they destined to be redeemed.” On the fourteenth of it, it is written, “And he said, ‘The hand upon the throne of the Lord.’” There he swore to uproot the seed of Esau, the Amaleks, from the world. At that time it is written, “Draw out, and take you lambs according to your families, and slaughter the Passover lamb.” “Draw,” as in, “He draws out his hand with scorners.”
704) At that time, “Thus said the Lord to the shepherds who transgressed against Me, ‘Neither shall they enter into the land of Israel,’” referring to the shepherds who are the leaders of the generation. This is why it was said about them, “Behold, I will allure her, and bring her into the desert.” It is also written, “And there will I plead with you face to face, as I pleaded with your fathers in the desert of the land of Egypt,” who killed them with the plague of darkness.
705) On the first month, the month when the animal, Malchut appears and strengthens in it, and comes out to the world, that is, when she emerges from her concealment in fourteen days, as it is written, “And strips the forests bare.” “In fourteen days” are the rest of the animals, HG TM de ZA, which shine within Malchut—ten, ten, to each side. HG TM are four sides in the four directions of the world—north, south, east, and west—each of which consists of ten Sefirot.
Malchut, Yod, and one Sefira of HG TM are to each of the four directions of the world. They are fourteen because four HG TM unite and connect with the ten in Malchut from the right side, and then is the fourteenth of the month, to establish this animal, Malchut, in her corrections with joy.
706) “Draw out, and take you lambs,” “Draw” is as one who draws from one place to another. Draw upper days are the Sefirot de ZA, to the lower days—the Sefirot de Malchut.
The upper days of ZA are 366, the same number [in Gematria] as “Draw,” meaning a year of the days of the sun, ZA. The bottom days of Malchut are sometimes 355 days in a year. But when the moon, Malchut, shines in full, her days increase and become 365 days, as the year of the sun, ZA, which is the same number as “Draw” minus one.
707) Drew upper days of ZA to the lower days of Malchut so they will all be one, in one connection. Who draws those ten of Malchut when she is on the right side, in Hesed? It is written, “In the tenth day of this month,” meaning Malchut, when she is on the right. It is written, “In the tenth.” Should it not have said, “in ten”? However, they are nine to each side, and one point that goes in the middle completes the ten Sefirot, like this: .
This is why it is written, “In the tenth,” as it is written, Zachor ve Shamor [Remember and keep], in the same punctuation as Makor [source], since Asor [tenth] means using ten in such a way that these ten days will use that point.
“On this month,” Nissan, implying Hesed, to indicate that these days that we extend will be to the right side, Hesed, to connect Zot [“this” in feminine form], meaning Malchut, with Zeh [“this” in masculine form], meaning ZA, so that all will be one.
708) And when those four days after the tenth of the month connect to the four sides, south, north, east, and west, HG TM, and connect with the ten days, the animal, Malchut, begets the lights of redemption, and the serpent goes away.
At that time, that animal is sanctified above and is called “glory,” and the appointed day is sanctified, which was not so thus far. This is because now, during the festival, she is called “glory,” as it is written, “And in His palace everything says, ‘Glory.’”
709) Moses said, “These words are unclear and need to be interpreted for the friends, for one who closes before them the secrets of the Torah pains them. For the wicked, the lights of the secrets become darkness. This is like concealed money. For one who digs until he finds it, and it is not his, it turns in his mind into darkness and gloom. But for the one that it is his, it shines. This is the reason why one should reveal the hidden secrets of Torah to the friends.”
710) “In the tenth,” since there are nine Sefirot to each side, opposite the nine months of conception of a woman in labor, as the count of Aleph–Het (9) from Echad [one]. The woman in labor is the Dalet from the Echad. Aleph–Het is nine Sefirot to the four sides of the letter Dalet, and they are forty. Aleph–Het corresponds to Zachor [remember], meaning ZA. Dalet corresponds to Shamor [keep], meaning Malchut, and with them, they are forty-two.
711) What remains is glory, of which it is said, “Blessed be the name of the glory of His kingship forever.” Kavod [Kof–Bet–Vav–Dalet (glory)] (32) and Lev [Lamed–Bet (heart)] (32) are Sad [Samech–Dalet (support)] (64) in Gematria, four times to each side of the Dalet, thus sixty-four to the four sides, which are 256 in Gematria. Glory is above and heart is below. This is why each day, we cite “Hear O Israel” twice a day, in which we say “glory” twice, which are sixty-four. With the two times Dalet [four], Dalet of Echad, they are seventy-two.
Thus, the Dalet of Echad is the wholeness of the forty-two names, and the wholeness of the seventy-two names. This is why in the Psalm of David we say, “Who is the King of glory? The Lord strong and mighty.” And on the second time we say, “Who then is the King of glory? The Lord of hosts.”
There are two unifications, upper and lower. The upper unification is as it is written, “Let the waters under the heaven be gathered together unto one place, and let the dry land appear.” It means that the degrees below the heaven will gather to one place to be in wholeness for VAK, which are the Aleph–Het of Ehad.
“And let the dry land appear” connects these degrees of ZA that have appeared, including the Dalet of Ehad, called “dry land,” from the Chazeh and above, where she is blocked and all her lights are frozen. This unification is a unification of the six words in “Hear O Israel” [in Hebrew], which reveals the Hassadim to ZA.
But the Dalet of Ehad has not received her correction so that Hochma could shine in her, until the lower unification took place, as it is written, “Let the earth put forth grass.” This unification was done in “Blessed be the name of the glory of His kingship forever.” Then, as she was dry from Chazeh de ZA upwards in the upper unification, now that she has descended from the Chazeh down on “Blessed be the name of the glory of His kingship forever,” she has become a land that bears fruit and offspring. This is because the Hochma in the Dalet of Ehad appears from the Chazeh down, and all the Sefirot de ZA, which are the Aleph–Het of Ehad, shine in all the sides of the Dalet of Ehad in their fullest.
It is written, “On the tenth,” since nine Sefirot to each correspond to the nine months of the woman in labor, as the count of Aleph–Het (9) from Ehad. In the upper unification of “Hear O Israel,” the Dalet of Ehad receives from the nine Sefirot de ZA, which are Aleph-Het, as an Ibur [conception], which is nine months, nine Sefirot.
The woman in labor is the Dalet from Ehad, which afterward, when the lower unification from the Chazeh down occurs, in “Blessed be the name of the glory of His kingship forever,” she delivers the nine Sefirot, meaning they appear in her. But in the upper unification, the nine Sefirot de ZA, which are the Aleph-Het of Ehad, are still covered and concealed in her as though she is pregnant, as at that time she is dry.
Aleph-Het implies the name Mem-Bet because from Chazeh de ZA upward is the upper unification and the name Mem-Bet governs there, meaning that the lights of Hochma are covered with this name. And after the upper unification occurs in the name Mem-Bet, what remains is to unify the bottom unification from Chazeh de ZA downward in “Blessed be the name of the glory of His kingship forever.”
What remains is glory, of which it was said in “Blessed be the name of the glory of His kingdom forever and ever,” meaning that what remains is to unite the bottom unification so the Dalet of Ehad will deliver and reveal the nine Sefirot she had received for each of her sides in the upper unification. This is Kavod Lev [glory heart], meaning that she is called “glory,” and Lev (32) paths of wisdom [Hochma] appear in her. Kavod [Kof–Bet–Vav–Dalet (glory)] (32) and Lev [Lamed–Bet (heart)] (32) are Sad [Samech–Dalet (support)] (64) in Gematria, four times to each side of the Dalet, which are 256 in Gematria, implying the 256 wings of the animals.
“Glory” is above, and “heart” is below. Above the Chazeh, Malchut is called “Glory” [Kavod]. However, the disclosure of the glory, which is the Lev [thirty-two] paths of wisdom, occurs through Malchut, and this is only from Chazeh de ZA and below, in the unification, “Blessed be the name of the glory of His kingdom forever and ever.”
This is why each day we make the unification, “Hear O Israel,” twice, as we say twice “glory” in them, which are sixty-four. With the twofold Dalet from Ehad, they are AB [seventy-two]. The name AB, in whom Hochma appears, is implied in the bottom unification. Thus, Dalet in Ehad is wholeness of the forty-two names and wholeness of the seventy-two names. The wholeness of the upper Zivug from the Chazeh and above is for the dominion of Hassadim, the name Mem–Bet, and the wholeness of the illumination of Hochma from the Chazeh and below is the name AB, which emerges from the three verses, “And went,” “And came,” “And pitched.”
This is why we say in the psalm of David, “Who is the king of glory? The Lord, strong and mighty.” In the second time we say, “Who is the king of glory? The Lord of hosts.” The first king is above the Chazeh, where Malchut is called “glory,” by the name Mem–Bet, where there is no disclosure of the thirty-two paths of wisdom. The second king is the glory below the Chazeh, the name AB, in which there is disclosure of Hochma.
712) It is written, “And in His temple everything says, ‘Glory!’” This is the inner, upper palace, where everything is sanctified, Bina, where one who is worthy of being sanctified is sanctified. How is that palace sanctified? First, the gates open through the Daat, ZA, which rises to Bina during the domination of the left and becomes the middle line. This is the Daat that unites right and left, HB, with each other, and opens the gates of Bina from the blockage of the left. By that, ZA, too, receives three lines from her.
One blocked key, meaning Daat, set up and opened one gate to the south side, right line. Then the high priest, Hesed, enters through that opening and hurries with his belt, Malchut, and with his corrections, namely the four garments of the simple priest—bonnet, gown, belt, and trousers—corresponding to the four letters ADNI, Malchut.
Subsequently, he is crowned with the crown of holiness and wears a breastplate, a vest, and a coat of seventy bells and pomegranates, which are as is written, “A golden bell and a pomegranate,” Mochin of illumination of Hochma that extend from the first Hey of HaVaYaH. And the plate, the crown of holiness on his forehead, called “the plate of the crown of holiness,” is Yod de HaVaYaH. He is adorned by the four gold garments and four white garments, opposite the eight letters in the names, HaVaYaH ADNI. And on that plate were the forty-two letters blazing, meaning the name, Mem–Bet, and they were shining atop it. And that whole palace was shining with upper lights.
713) The key turned, meaning Daat, and opened the side of Bina on the north. Then A Levite walked in, meaning Gevura and left line, Jacob’s tithing, which he put aside from his sons for the Creator. And with him, a ten-string harp, which are the ten Sefirot of the left line. And he crowns himself in his crowns, in Mochin de GAR, called “crowns.”
Then the key turned again and opened a gate in that palace—the gate which stands in the middle, meaning the pillar to the east, Tifferet, the middle line. Tifferet enters and crowns himself in that gate in seventy crowns, which are the name AB, and in four letters, which are twelve, in twelve combinations of the four letters, HaVaYaH, HG TM that in each there are three lines.
And it was crowned in engravings of 270,000 worlds, which are the place of the revelation of the illumination of Hochma from the Chazeh downward. The illumination of Hochma is called “one thousand.” And there are the two thirds of Tifferet there, which are seventy, and NH, in each of which are ten Sefirot, thus they are 270 Sefirot. He is adorned in the crowns that shine from the end of the world to its end, in Malchut, called “world,” and with several garments of glory and in several holy crowns.
714) The key, Daat, turned again and opened all the hidden gates and all the holy and hidden gates. And ZA is sanctified in them and stands there as a king in Malchut in the middle line of Bina. And he is blessed there with several blessings and is crowned with several crowns.
Then they all come out from Bina to their place in ZA: HB de ZA from the two gates in the south and north of Bina, the right half of Daat from the middle gate of Bina, and the left half of Daat from the Malchut in the middle gate. And they all come out in one connection, crowned in their crowns as it should be. Because they have departed from Bina to the place of ZA, they evoke ZA to adorn in his decorations, in the four Mochin.
715) This animal, Malchut, is in the first state and is still adhered to the left. She awakens and diminishes herself out of the love of the song, out of the craving for Hassadim. This is so because being left without right, she has Hochma without Hassadim, which causes her great sorrow and she yearns for Hassadim.
Because of it she diminished herself below the Chazeh so she could receive Hassadim from him. For the love of the song, she gradually wanes herself until she becomes a point under the Yesod of the lights, and a point under the Chazeh of the Kelim.
And since she waned herself, it is written, “And a man went out of the house of Levi,” meaning the Creator, “And took a daughter of Levi,” which is Malchut, called “the daughter of Levi” when she is on the left. He stretches the left arm under her head out of love, so the left hand of ZA becomes GAR to her, meaning head, as it is written, “His left is under my head.”
716) Since now she is a small point, how can ZA unite with a small point? But for the upper one, as small as it is, it is a praise and merit, and she is big with the Gadlut [adulthood] of the upper one. This is so because when she is small, the high priest, Hesed de ZA, immediately awakens for her and holds and embraces her. Had she been big, ZA and Malchut would not have been able to unite at all.
But since she has diminished herself and she is a small point, the Sefirot de ZA grip her and raise her up above between the arms of ZA, which are HG. Since they elevated her and she sits between these two sides, HG, the pillar that stands in the middle, Tifferet, middle line, connects with her in love of kisses, love of a single connection. Then it is written, “And Jacob,” ZA, “Kissed Rachel,” Malchut, since by the love of kisses they cling to each other without separation until she receives the Nefesh of pleasures as it should be.
As long as Malchut is in the first state, in the two great lights, both of which receive from Bina, ZA clothes the right line of Bina, Hassadim, and Malchut clothes the left line of Bina, Hochma. Then Malchut does not wish to unite with ZA and receive Hassadim from him, and she is as far from him as the left from the right.
To receive Hassadim from ZA she must diminish herself to a point under Yesod de ZA, to the lowest degree below ZA so she can no longer receive from Bina, but from ZA, her superior. And when she is a point below him she unites with him into one and receives from him all the Mochin de Gadlut.
717) When she takes the pleasures of Nefesh properly and wishes to count her armies, they all gather and call unto her, “Glory, glory, glory!” from the holy palace of AVI. And in the holy palace of AVI, which are HB, they start and say, “Sanctified, sanctified,” meaning they give of their lights—called “holiness”—to Malchut. Then the month, Malchut, is properly sanctified. And then it is written, “And in the first month,” as it is certainly the first.
This is so because when she was adhered to the left without right, it was not considered a reality for her because her lights were frozen and she could not bestow. Now, however, once she has been diminished into a point and was rebuilt by AVI in lights of holiness to be under the degree of ZA, this is considered her first existence.
This is why at that time it is written about her, “And in the first month.” It is written about that, “Draw out, and take,” meaning draw the upper days of ZA to Malchut. And it is written about that, “In the tenth of this month,” when the moon, Malchut, was joined with the sun, ZA, so the nine Sefirot de ZA would operate and shine in the Malchut. And she who was a single point after the waning, when she descended from the palace of AVI, expands a bit, fills up, and becomes the bottom Hey de HaVaYaH, full of abundance from all four sides and properly sanctified.
718) That palace turned and opened another gate, on the south, on the right line, in seventy-two crowns, which is the name AB that shines in the right line. Afterward, it opened a third gate to the east, the middle line, in fifty lights of the fifty gates of Bina. After that, it opened another gate, to the west, which is Malchut in the seventy-two crowns of the name AB, and in all 248 Hassadim in the count of the words in the portions of the Shema reading.
And that animal, Malchut, which was small at first, grew once she received the seventy-two crowns and the 248 Hassadim, as it is written, “The whole earth is full of His glory,” which is the upper glory and the lower glory. Malchut receives all that in the unification of the Shema reading.
719) When it reaches eighteen worlds, in which there are the eighteen blessings of the prayer, “Standing Prayer,” which begins with the words, “Lord, open my lips and let my mouth declare Your praise,” the middle pillar, ZA, connects with her in fondness of kisses of the lips, meaning NH, and the tongue, righteous, Yesod, is between them, “The tongue of them that are taught.” At that time, “And Jacob,” ZA, “kissed Rachel,” Malchut..
Then that animal, Malchut, is summoned, “Glory, glory,” And AVI say “Sanctified, sanctified.” AVI dispense their lights—called “holiness”—upon her. And then the month, Malchut, is properly sanctified, and she is called, “And in the first month,” the first indeed.
720) And then, “Draw,” the upper days of ZA to Malchut. This is why it is written, “In the tenth of this month,” where the nine days of ZA will shine unto Malchut, when the holy moon, Malchut, was joined with the sun, ZA, of whom it was written, “For the Lord God is a sun and a shield.” And the little point that Malchut was has been filled as the full moon. And then it is the full month, when the moon, Malchut, is full, “And the whole earth is full of His glory.” At first, she was deficient, but now she is completely full.
721) “On the fourteenth day of the month, the Passover to the Lord.” Why is the lamb offering for Passover? The fear of the Egyptians and their gods was a lamb because the Egyptians were serving the sign of Aries. This is why they were serving the lamb.
It is written, “If we sacrifice the abomination of the Egyptians.” What is the abomination of the Egyptians? Is it written about it, “Abomination of the Egyptians” because it is hated? Indeed, the fear of the Egyptians and their god is called “the abomination of the Egyptians,” as it is written, “According to the abominations of the nations,” meaning the fear of the nations.
722) Come and see Joseph’s wisdom. It is written, “And from among his brothers he took five men” and taught them to say, “Your servants have been keepers of cattle.” But does a king who rules over the earth, who is a father to the king, do such a thing, making the Egyptians hate his brothers and disrespect them, “For every shepherd is an abomination unto the Egyptians”? Indeed, the abomination of the Egyptians, their fear and the god is called that. This is why it is written, “If we sacrifice the abomination of the Egyptians?” being their god.
723) Joseph said, “The very best of Egypt is the land of Rameses. And they set this land apart for their god, the sheep, to graze there and to walk there in all the pleasures of the world. And all the Egyptians considered those who keep their gods as their gods. He said, “I will make my brothers inherit that land, and the Egyptians will bow before them and revere them as they should, as it is written, “For every shepherd is an abomination unto the Egyptians.” For this reason, they would regard them as their gods.
724) As the Creator avenges idolaters, He avenges idolatry itself. If so, how did Joseph turn his brothers to idol worship, making the Egyptians bow before them as before their gods? Joseph did not turn his brothers to idol worship. Rather, he made them rule over the Egyptians’ idol worship and subdue their idolatry under the hands of his brothers, so they would strike them with a rod.
Joseph said, “If my brothers govern their idolatry, they will certainly govern themselves,” and this is why he settled them in the best of lands and gave them dominion over the entire country.
725) The Passover lamb is because the fear of the Egyptians and their god was a lamb. The Creator said, “From the tenth of this month, take the god of the Egyptians and catch him. And it will be imprisoned and captive by you for a day, two days, and three, and on the fourth day, execute him and gather over it.”
726) And when the Egyptians heard the voice of their fear, that it was caught by Israel, and they could not save him, they wept, and it was as hard for them as though they themselves were tied and about to be killed. The Creator said, “He will be captive in your possession day after day for four days, so the Egyptians will see that he is imprisoned, and on the fourth day, execute him, and the Egyptians will see how you execute judgment on him.” And these judgments that they would carry out in their fear were harsher for them than all the blows by which the Creator had inflicted them.
727) Afterward it was sentenced in fire, as it is written, “And burn their graven images with fire.” The Creator said, “Do not eat from it raw,” lest the Egyptians will say that he is being eaten with the desire and craving of our god, insufficiently roasted. Instead, roast it and do not cook it, for if it were cooked, it would be covered in a pot under the water and they would not see him. Rather, his correction is to be seen burning in fire because its smell travels afar.
728) “His head bent upon him on his legs,” so they will not say that it is some other animal or thing, but will recognize him, that it is their god. Also, they should not eat him with great desire, but full, in a manner of disgrace and degradation. You are not to break any bone of him. Rather, they should see his bones cast in the market and they cannot save him. This is why it is written, “Upon their gods also the Lord executed judgments,” multiple judgments. “And your staff in your hand,” not a sword or a spear or other instruments of war, to show that you do not fear them.
729) The Egyptians were worshipping the Aries. This is why they were worshipping the lamb. It turns out that they needed to worship a young lamb, not a lamb. They were serving all of them, but Aries descends and ascends. At one time it seems like a young lamb and at other times like a big lamb. This is why they were serving all of them.
Every great beast was their god. This is why the Creator killed every firstborn of the cattle. Those were degrees above, high spiritual forces of impurity, called “the firstborn of the cattle,” and this is why they were serving them.
730) It is written, “You shall eat nothing leavened [Mahmetzet],” and it is written, “There shall no leavened bread [Hametz] be eaten.” The difference between Mahmetzet and Hametz is that Hametz is male and Mahmetzet is female. Why does it not say, “You shall eat nothing” regarding Hametz, as well? Rather, the female of the Klipot spoils her ways most; hence, it is written as a warning, “You shall eat nothing.” But the male of the Klipot, which clings to the thread of purity more than the female, is said as a request, “There shall no … be eaten,” and not as a warning or commandment. This is why it is written here, “There shall no … be eaten” here, and there, “You shall eat nothing.”
731) But it is written, “Thou shall eat no leavened bread with it.” Thus, in leaven, too, which is the male of Klipa, it is also written as a warning. The text writes extensively about the honor of the sacrifice; this is why it is written, “You shall eat nothing.” However, in the beginning, it spoke of the leaven in terms of request, “There shall no … be eaten.” But afterward, in the Mahmetzet, it is phrased as a warning, “You shall eat nothing,” since the female of the Klipot is harder than the male of Klipa. She is called Mahmetzet because there is the smell of death there.
Hametz indicates male; hence, no death is implied in it. But Mahmetzet is female, and it is written, “Her legs go down to death.” Hence, at the beginning of the word, Mahmetzet, and at its end you will find the letters Mem-Tet [letters of the word “dead” in Hebrew]. For this reason, one who eats Hametz on Passover, the female brings his death sooner and he should know that he is dead in this world and in the next world, as it is written, “That soul shall be cut off.”
732) Why is a Matza called so? Shadai means that He who said to His world, Dai [enough], will say to our troubles, Dai. He chases away from us the judgments and the troubles. So is the Matza. It subdues and overpowers, chasing away all the evil sides and creates strife among them, such as the name, Shadai on the Mezuzah, which chases away demons and harm-doers at the gate. Similarly, a Matza chases them away from all those holy abodes and creates strife and quarrel between them, as it is written, “Massah and Meribah” [test and strife]. This is why the name Matza is written. But Massah is with an ‘s’ [Samech] and not with ‘tz’ [Tzadi]? Indeed, the translation of Massah is Matzuta [Aramaic: strife]. This is why it is called Matza with ‘tz.’
733) Like the tongue, which is a rod to the whole household, since he torments them with his tongue, it seems to them as though he torments them with a rod. And the tongue is the letter Vav, ZA, HaVaYaH. It is a rod with ten letters, since filled HaVaYaH is ten letters [in Hebrew], Yod–Vav–Dalet Hey–Aleph Vav-Aleph-Vav Hey–Aleph. And with it, the Creator struck ten plagues.
And because all the plagues were from the letters Hey, Hey of the name HaVaYaH, Rabbi Akiva says in the Passover Haggadah [narrative], “How do we know that the number of each plague that the Creator struck the Egyptians in Egypt was five plagues? And the letter Hey [numerical value of five], multiplied by the letter Yod [numerical value of ten] is fifty blows. And five times fifty is 250, which is why it is written that they were stricken 250 blows by the sea.
734) The best of the land of Egypt is Rameses. They dedicated that land to their god, to graze and to walk in all the pleasures of the world. And all the Egyptians regarded the keepers of their gods as their gods. This is why Joseph asked Pharaoh for the land of Rameses to graze their flock, to install his brothers as rulers over the gods of Egypt, so they would yield under their hands as slaves under their king, and would all surrender under the name HaVaYaH from their side, and only the name HaVaYaH will rule in the world. Thus, all the appointed ministers surrendered under his hand.
735) And also, to show them that He was destined to avenge them, as it is written, “Against all the gods of Egypt, I will execute judgments, I am the Lord,” since they mislead the people and make gods of themselves. And because the appointee of the lamb is greater than all the appointees of all the other gods, the Creator ordered Israel, “They shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household,” and make themselves rulers of him and capture him in their possession for a day, and two, and three. And after that, execute him before the eyes of all the Egyptians, to show that their god is in Israel’s possession, to execute judgment on him.
736) This is why it is written, “’Do not eat any of it raw or boiled at all with water, but rather roasted in fire, both his head and his legs along with his entrails.” This is so that he will be sentenced by the fire of the roast. And He ordered his bones thrown in the market disgracefully. This is why it is written, “Nor are you to break any bone of him.”
He commanded about the fourth day, after he has been tied for three days, that judgment will be executed on him. This was tougher for the Egyptians more than all the blows that the Creator struck them through Moses.
Moreover, He commanded that he should not be eaten with great appetite, but on a full stomach. And as soon as they see his bones in the market and they cannot save him, this is harder for them than anything. Moreover, it is written about them, “And your staff in your hand,” to subjugate all the gods of Egypt under their hands. And because their gods were appointed firstborns, it is written, “The Lord struck all the firstborn.”
737) After all that, it is written, “You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction.” And it is written, “You shall eat nothing leavened.” Moses said, “Why did He command not to eat leaven seven days and to eat Matza on them? Also, why does it once say, ‘There shall no leavened bread be eaten,’ and once, ‘You shall eat nothing leavened’?” There are seven planets: Saturn, Jupiter, Mars, Sun, Mercury, Venus, and Moon, seven Sefirot HGT NHYM in the Kelim de Achoraim de Malchut. They are from the side of good and bad, where the light, which is Matza, inside, and the Klipa on the outside is Hametz.
Hametz is male and Mahmetzet is female. They are ZON of that Klipa from the outside. It is said about the male of Klipa, “There shall no … be eaten,” which is not so severe, and about the female of Klipa, “You shall eat nothing leavened,” which is severe.
738) The Matza from within is the seven planets. It is kept from the Klipot. These are the seven maidens that are worthy of giving to her from the king’s house, the Kelim de Achoraim of Malchut de Atzilut, in which Hochma is clothed at the time of the Gadlut of Malchut. It is said about them, “And you shall observe the unleavened bread.” A Matza [unleavened bread] is kept from the Klipot for her husband, Vav, ZA, who is Vav de HaVaYaH. With it, with the Vav, the Matza becomes a Mitzva [commandment].
739) Those who keep it to the Yod–Hey that are hidden in the letters Mem–Tzadi of Matza, since they are Yod–Mem Hey–Tzadik when replacing the letters of the alphabet of Aleph–Tav, Bet–Shin, where the Mem of Matza is replaced with the letter Yod and the Tzadi of Matza is replaced with a Hey. This is the meaning of Yod–Hey concealed in the Mem–Tzadik of Matza.
The Creator commanded to bless Malchut with seven blessings on Passover night, meaning her seven maidens, the seven Kelim HGT NHY de Malchut de Atzilut from the Achoraim, called Saturn, Jupiter, Mars, Sun, Venus, Mercury, and Moon.
Also, He commanded to remove from them the Klipot Hametz and Mahmetzet, which are dark clouds covering the lights of the seven planets, as it is written, “They had devoured them, but it could not be detected that they had devoured them, and they were still ill-looking,” as dark as before. The darkness of their clouds was so strong that the lights in the seven planets cannot shine for them. This is why it is written, “It could not be detected that they had eaten them.”
(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)