The Pouring of Water

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886) “From the second day, the water began to be seen,” meaning the pouring of water on the altar began, in order to extend vitality and sustenance to the Sitra Achra, as it is written, “If he is thirsty, give him water to drink.” When the water began, the Sitra Achra were full, and the seventy nations received the abundance, they grew stronger. From the third day on Malchut was on them, meaning they extended her in separation from ZA. The Babylonians did not know these waters, so why are they written here, in the festival? They did not know that they had to give sustenance to the nations of the world, since the good of Israel is not in the place of diminution, in the decreasing bulls of the festival, but rather in a place of increasing.

And because the water decrease along with the bulls of the festival, it is written, “And the water,” which is the water of the days of the festival, which are inscribed inside the sacrifices, since on the second day it is written about the offerings, “And their drink offerings,” with the letter Mem [in Hebrew]. On the sixth, it is written, “And its drink offering,” with a Yod. On the seventh, it is written, “according to their ordinance,” with a Mem. Thus you have MemYodMem [letters of Mayim (water)], implying the pouring of water in the Torah.

The offerings, which are curses, were continually decreasing, and their good, the abundance extended upon them, was continually decreasing. These waters are of the nations and of the Sitra Achra, the letters of Mayim [MemYodMem], and did not connect into being written in the Torah. Rather, they are dispersed—Mem in the word, “And their drink offerings,” Yod in the word, “and its drink offering,” and Mem in “according to their ordinances,” so their good would not connect but will be small.

887) But for Israel, who are from the Creator, the middle line, it is written, “And they who seek the Lord shall not be in want of any good thing.” The beginning of the verse is “The young lions do lack and suffer hunger.” These are the appointees over the rest of the nations. “They who seek the Lord” are Israel, “shall not be in want of any good thing,” referring to those who rise up high, since they increase in holiness and do not decrease.

For this reason, the good of the nations and the Sitra Achra, the water, were continually decreasing through the tenth month, Tevet, for then are the days of evil, since the months of Tevet and Shevat are days of judgment, and they are called “days of evil.”

The evil awakens and strengthens. And the holy bride, Malchut, does not illuminate from within the sun, parting from the sun, ZA. At that time the tops of the mountains appeared, meaning the judgments of the left, which extend along with the fruit of the festival, and there are darkness and curses that appear, grow stronger, and do harm in the world.

888) In the days of the Feast of Sukkot it is written, “You shall sacrifice an offering made by fire,” for then these fires, the judgments, eat their parts, seventy bulls corresponding to seventy appointees who rule over the seventy nations. Their number rises on the first day, and decreases and wanes each day. They are called goring bulls in their days.

Two rams, fourteen one-year-old lambs, and two bucks each day are YodDalet [fourteen] HaVaYaH, since seven times two is fourteen. It is a hand that always governs them, each day. Seven times fourteen one-year-old lambs is ninety-eight.

889) If one offers fourteen bucks so the hand of the Lord will rule, and ninety-eight lambs, it is a bad sign, corresponding to the ninety-eight curses in the admonition, and as it is written, “an arrow pierces his liver.” Behold, we are evil-eyed toward them, “for eat and drink shall he be told, and his heart is not with him?” Indeed, it is written, “If your enemy is hungry, feed him bread; if he is thirsty, give him water to drink, for you will heap coals on his head.” But we give only with gladness, for throughout the year there is no joy such as in the days of Sukkot.

But because we give with a kind heart, gladly, and willingly, our gifts turn for them into coals on their heads, burning coals, for our gladness makes them ill, for they are fourteen bucks, seventy bulls, and ninety-eight lambs, which is the sum of their offerings. The fourteen bucks indicate the Yad [YodDalet (hand)] of HaVaYaH that governs them. The seventy bulls, which continually decrease, indicate that their abundance will gradually decrease. The ninety-eight [spelt as Hetz (arrow)] lambs indicate the number, ninety-eight curses to be in, or the verse, “an arrow pierces his liver.”

890) Who is making us sacrifice for the appointees over the seventy nations? Perhaps they do not want all of it? However, there is no joy to all the appointees such as with those bulls, bucks, and lambs when Israel give them these meals. And yet, it is all offered only to the Creator.

The appointees approach and the Creator dispenses to them, as it is written, “If your enemy is hungry, feed him bread.” These are the offerings of the festival. “If he is thirsty, give him water to drink,” the water inscribed here to pour during the days of the festival, on the second, sixth, and seventh days. And the sign is as it is written, “He will be utterly despised,” where Buz [contempt] consists of the letters Bet Vav Zayin.

891) It is written, “Much water will not be able to quench the love.” This is the water that Israel pour with gladness and with love of the Creator, as it is written, “Therefore with joy shall you draw water.” “And rivers will not wash her away” are the rivers of pure persimmon, the eighteen rivers of abundance that extend from Yesod de Bina, and everyone adheres and connects to that love.

“If a man were to give all the riches of his house for love” is SAM, in the love of Israel, with whom he will have a portion in this water. It is written about it, “If a man were to give all the riches of his house for love he would be utterly despised.” This is a sign of those waters that are poured over him in the days of contempt, in the second, sixth, and seventh days. He will be despised because all the riches of SAM are regarded by us as broken clay, which can never be corrected.

892) Water is the water of SAM and the Sitra Achra, and the nations shared the water of contempt. This leaves the third, fourth, and fifth days, in which there is no pouring of water. It is written about it, “as a potsherd with the potsherds of the earth.” Heres [potsherd] consists of the initials of the fifth, fourth, and third days [in Hebrew], days in which there is no pouring of water and which have no correction with us, and not ever.

As they have no correction on the fifth, fourth, and third days, so will they never have correction. But it is written, “He would be utterly despised.” According to what is said above, should it be said, “He will not be despised,” meaning that they do not want the contempt, which is SAM’s fortune?

But it is written, “For He has not despised nor abhorred the affliction of the afflicted,” implying that Israel do not wish to relinquish love for the illumination of the pouring of water in the contempt, which is the fortune of the Sitra Achra, and in which the Sitra Achra has a portion. “He … would be despised” does not relate to the light in the contempt, but rather literally, that they despise him.

It is written, “Much water will not be able to quench the love,” the water of Hochma, of which it is written, “Therefore with joy shall you draw water from the well of salvation.” And although they are Hochma, they do not quench the Hassadim, which are called “love.” And likewise, “Rivers will not wash it away,” meaning streams of persimmon, although there is illumination of Hochma in them, but they do not wash away the love, meaning do not diminish the Hassadim.

“But if a man”—SAM—“should give all the riches of his home”—all the lights he has—“for love, he will be utterly despised.” That is, in return for canceling the love, he will give us the lights of pouring the water of the second, sixth, and seventh days, since the illumination of water on the second, sixth, and seventh days continually decreases. This indicates that it diminishes the love, Hassadim, since the Hochma, in which there is a portion to the Sitra Achra, always diminishes the Hassadim. It follows that his illumination of Hochma quenches the love until Hochma remains without Hassadim.

At that time the illumination of Hochma quenches, too, for it cannot illuminate without Hassadim. This is why he will be despised. But the illumination of Hochma that Israel receive does not quench the Hassadim, which is love.

893) What does the first day of the festival do? The second, sixth, and seventh days of the festival are for pouring water; and the fifth, fourth, and third days of the festival are for days when there is no pouring of water. But the first day of the festival mentions nothing.

The first day is not called “first,” nor is it called “one.” Rather, it is simply called “the fifteenth,” without any special mention whatsoever, since there is nothing worth mentioning in it. But the beginning of mentioning the pouring of water is on the second day, and so it should be.

Because in it, a portion is given to the Sitra Achra, it should be on the second day, for on the second day it was not said, “that it is good.” This is why there is no mention of the first day at all, and the beginning of the renewal of the days begins with the second day. The water is dispensed on the second, sixth, and seventh days, leaving the fifth, fourth, and third days free.

894) How fortunate are Israel, who know how to enter the marrow of the nut. Holiness is like the marrow of a nut, which is surrounded by shells. To enter the marrow they break these shells that surround it and enter.

After all that, it is written, “On the eighth day you shall have an assembly.” For once all those shells have been broken—several forces have been broken, and several serpents and scorpions have been killed, which they had in those mountains of darkness until they found a settlement and a holy city, holy Malchut, surrounded with walls all around—they entered it on the eighth of the assembly, to please her and delight in her.

895) This is the meaning of what is written, “You shall have an assembly.” Atzeret means “assembly,” Malchut is where everything is assembled, the receptacle for all the upper lights. “You shall have,” and not another, meaning that the Sitra Achra has no part in it. Rather, you will rejoice in your Master, and He with you. It is written about it, “Be glad in the Lord and rejoice, you righteous ones; and shout for joy, all you who are upright in heart.”

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