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766) It is written, “On the day of the first fruits, when you present a new offering to the Lord in your Feast of Weeks.” “On the day of the first fruits” is a river that comes out of Eden, ZA, which is a day from the upper first fruits, Yod–Hey, AVI, called “first fruits.” The Torah depends on ZA, who elicits all the secrets of Torah. And because he is the tree of life, they must bring the fruits of the tree.
767) The day of the first fruits is the upper first fruits of the Torah, AVI. As the firstborn to their mothers, the first fruits of trees are called so, like the first fruit of a fig. Just so, Israel are the first, the first fruits for the Creator from among all the nations of the world, as it is written, “Israel was holy to the Lord, His first crop.” This is why it is written concerning first fruits, which imply Israel, “Bring … into the house of the Lord your God,” meaning that they will be rewarded with complete redemption. This is why it is written about the idol worshipping nations, “And they devour Israel with gaping jaws,” and, “All who ate of it became guilty; evil came upon them.”
768) It is likewise with Vav, ZA, who includes six Sefirot, Ben [son of] Yod–Hey, who are AVI, called “first fruits,” called Bechor [firstborn (Bet–Chaf–Reish)]. All the branches extended from it—in which there are heads, the degrees in which there is GAR, head—are called “first fruits.” Vav is a river from those upper first fruits; ZA is a river that comes out of Eden, from Yod–Hey, and on that the Torah depends.
When it comes out and appears, all the secrets of Torah appear. And because it is the tree of life and the Torah, this is the meaning of what is written, “It is a tree of life to they who hold it.” The commandments of ZA, of the Torah, are similar to the father of the fruits of the tree, which they should bring to the house of the Lord.
769) What are the first fruits for? They are called “a new offering.” They are present in the tree, in the six months of winter and fall, which are in the tree as a fetus in its mother’s intestines. Is it also six months from the moment they grow to the completion of their ripening? What is the reason that Adam, of whom it is written, “For man is a tree of the field,” is in Ibur [conception] for nine or seven months? It is also written about the beast, “It shall remain seven days with its mother, and from the eighth day on it shall be accepted as a sacrifice of an offering by fire to the Lord.” What is the reason for the requirement of seven days? And the Sefirot, in which there is the name HaVaYaH and all His appellations, why are they called by the names of animals, by the names “lion,” “ox,” “eagle,” and “man”?
770) Indeed, a new offering means the Shechina. From six months to six months, the fruits in the Ibur of the tree are the six Sefirot HGT NHY, called “primordial years for the creation of the world.” These are 6,000 years that the world stands. They are called years on the part of upper Ima, Bina. On the part of the lower Ima, Malchut, they are called “months.” And because the six Sefirot preceded the world and all creations, they are called “first fruits.” This is the meaning of the fruits of the tree being first fruits in six months from the time of their budding to the completion of their ripening, corresponding to HGT NHY from the side of Malchut.
771) The Shechina is a new offering from the side of the animal. It is written about it, “And the image of their faces was as the face of a man.” There are nine months of conception because a man in Gematria is nine in a small calculation of Hanoch [Enoch]. In a small calculation, in Matat, called Enoch, all the letters are only regarded as units. Thus, the Mem will be only four [instead of forty], and the Tav is only four [instead of 400]. By that, Adam [man] in Gematria is nine, since Aleph–Dalet are five, and with the Mem, which is four, they are nine. This is the meaning of a person being born after nine months of conception, and a tenth is born to them. By that he is included in all ten Sefirot.
He is called the “firstborn” after the token of the covenant, Yesod, which is Yod, after the first drop, from which semen extends, shooting like an arrow, from which a person is born. And each drop is called Yod because it includes ten Sefirot, where the Yesod, Vav, and the drop, Yod, that mounts the Vav, is like a fruit mounted on the branch of the tree. And because the ten Sefirot contain GAR, first fruit, the man is called first-born.
772) There are several branches in the tree, and there are several figs on them, those who were first to ripen. These are called “first fruit.” They are the heads of everyone. And like them, it is written, “Raise your heads, O gates,” as in “Lift up your eyes on high and see who has created these,” and also, “Take the sum of all the congregation of the children of Israel.”
It is so because the reason he is called a “firstborn” is that he comes from the drop of Yesod, Yod, which comprises ten Sefirot. In general, they contain GAR KHB, which are first fruits. Accordingly, all the people must be firstborn, so why is only the first called firstborn? Those who were first to ripen are called “first fruits” because the disclosure of GAR, first fruits, follows only the first fruit and the first child. The GAR do not appear on the rest of the children, even though they extend from Yod.
They are the heads of everyone, where the first child is the head of all who follow him, for the GAR appeared on him, the head. From him the head illuminates to the rest of the sons. He brings evidence that “head” means GAR, from the words, “Raise your heads, O gates.” “Raise” means GAR, as in “Lift up your eyes on high,” which means GAR, since “your eyes” is Hochma. Also, “Take the sum of all the congregation of the children of Israel” means GAR. Similarly, the firstborn are called “heads,” after the GAR.
773) “Raise your heads, O gates.” “Gates” are those fifty gates of Bina, the seminary of above, and “Raise the doors of the world” of the lower seminary, Malchut. Anyone who engages in Torah finally rises high, as it is written, “And the king of glory shall come,” and there is no glory but the Torah.
774) It follows that one who is learning Torah, called “glory,” is called a “king,” for it is written, “And the king of glory shall come.” It is not that he is only in that other, next world. Rather, he is king in both worlds in the form of his Master. This verse is doubled: once, “Who is the king of glory,” and the other, “Who is the king of glory” [worded a little differently in Hebrew], which indicates two worlds, this world and the next world.
“Raise your heads, O gates.” “Your heads” is written twice. These are the animals of the upper Merkava, above Chazeh de ZA, and the animals of the lower Merkava, in Malchut.
775) “Raise your heads, O gates” means the upper gates, gates of upper Tevuna, fifty gates. “Your heads” means that each gate has a head, so as to expand and enter one another, and mingle in one another.
776) In the book of Enoch, “Raise … gates” are the gates below the patriarchs, HGT. They are the bottom three Sefirot, NHY. “Your heads” is the heads of the champions of Israel, the upper patriarchs, HGT, which turn to HBD in Gadlut. They are the heads of the gates.
And because of those NHY, which are the Ophanim that surround and carry them on their wings, we say, “Raise your heads, O gates.” “Raise your heads” is HGT, heads upon you, ruling you. “And rise up, doors of the world,” are the mothers, the four of below, HG TM in Malchut. Sarah is Hesed, Rebecca is Gevura, Leah is Tifferet, and Rachel is Malchut.
From Chazeh de ZA and above, HGT, Hassadim are covered from Hochma. From Chazeh de ZA and below is the place of disclosure of Hochma, but they are deficient of Hassadim. Hochma cannot illuminate without Hassadim. For ZA to mate with Malchut, first NHY and HGT must mingle with one another, and then NHY contain Hochma and Hassadim together and can illuminate. At that time they can bestow upon Malchut. Likewise, HGT, which are Hassadim, are completed by the disclosure of Hochma in NHY.
At that time it is considered that NHY are gates to HGT, and it is impossible to receive the complete illumination of Hassadim from HGT de ZA before the Hochma appears in NHY de ZA. It is so because without them, the Hassadim in HGT are regarded as VAK without a Rosh. But after the Hochma appears in NHY, and HGT NHY are included in one another, HGT are regarded as heads because by them they become GAR, called “heads.” In this way, NHY are gates, to raise HGT into being heads.
NHY de ZA are called Ophanim [wheels], carrying on their shoulders the HGT de ZA, which lift them up to the heads. As one’s shoulders carry one’s head, the NHY carry HGT into being heads. This is why NHY are told, “Raise your heads, O gates,” to raise HGT into being heads, because for you they are heads and rulers. The GAR in them appears through you, and they are called “head” and “ruler.” At that time, “Raise the doors of the world,” meaning bestow and raise Malchut, too.
777) “And the king of glory shall come” is the upper king of everyone, ZA, who includes these HGT NHY, a king from that glory, for it illuminates to the moon, Malchut, who is called “glory.” It is the Lord of hosts, ZA. “Shall come” means to bring the Torah, ZA, in an ark, Malchut, in one connection as it should be.
Because he enters his place after ZA mates with Malchut, who is his place, it is then regarded that the Torah, ZA, entered the ark, Malchut, and they connected in one connection, the upper Torah, ZA, in the oral Torah, Malchut. It is so because they connect to interpret unclear words, to disclose the secrets of Torah to the righteous.
778) That unification is done at a time when it is written, “On the day of the first fruits, when you present a new offering to the Lord in your Feast of Weeks,” meaning in the number that you count.
It is so because whenever Israel make calculations for months and good days, the Creator establishes an ark inside the firmaments, like the ark for the cantor, and passes a herald, “Behold, My sons below, sanctify the month, sanctify the good day, sanctify all of you above.” He makes all the hosts of heaven sanctify as one with the holy nation, and everyone keeps one keeping on that day that Israel establish below. This is why it is written, “On your feast of Weeks,” by the number that you count those seven Sabbaths.
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