{"id":14927,"date":"2026-01-13T12:13:15","date_gmt":"2026-01-13T12:13:15","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=14927"},"modified":"2026-01-13T12:13:15","modified_gmt":"2026-01-13T12:13:15","slug":"as-an-olive-and-as-an-egg","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/as-an-olive-and-as-an-egg\/","title":{"rendered":"As an Olive and As an Egg"},"content":{"rendered":"\n

603) Aleph<\/em>–Het<\/em> in Ehad<\/em> [\u201cone\u201d in the Shema reading] is nine crumbs, three to each side. And with the three from the Dalet<\/em> in Ehad<\/em>, they are twelve crumbs. The fourth from the Dalet<\/em> in Ehad<\/em> is wholeness, to complete in her a ten, and to complete the four letters HaVaYaH<\/em>. Ten are ten letters Yod<\/em>–Vav<\/em>–Dalet<\/em> Hey<\/em>–Aleph<\/em> Vav<\/em>–Aleph<\/em>–Vav<\/em> Hey<\/em>–Aleph<\/em>. The measure of the thorn of the letter Dalet<\/em> from Ehad<\/em> is as an olive. The measure of the Yod<\/em> from HaVaYaH<\/em> is as an egg.<\/p>\n\n\n\n

There is no wholeness unless with Malchut<\/em>. Without her it is all regarded as merely crumbs. The actual Malchut<\/em> does not receive her correction until after the end of correction. In the 6,000 years, the actual Malchut<\/em> is not revealed at all. This is the number twelve in every place, indicating three lines and Malchut<\/em> who receives them. When they are included in one another, it follows that each of the four comprises three lines, and they number twelve.<\/p>\n\n\n\n

In truth, there should have been four times four, but because Malchut<\/em> who receives the three lines is hidden and is not taken into account, except for the three lines she receives, in each of the four\u2014three lines and Malchut<\/em>\u2014there are only three lines, and Malchut<\/em> is missing in each of them. She does not become revealed even in Malchut<\/em> herself. This is why they are twelve.<\/p>\n\n\n\n

However, there is a general illumination here from the Malchut<\/em> that is mitigated in Bina<\/em>, which is called a \u201ckey.\u201d That illumination complements them as long as the actual Malchut<\/em> has not been corrected. But complete wholeness of Malchut<\/em> will appear at the end of correction.<\/p>\n\n\n\n

The Aleph<\/em>–Het<\/em> in Ehad<\/em> is nine crumbs, three to each side. Ehad<\/em> [Aleph<\/em>–Het<\/em>–Dalet<\/em>] in Gematria<\/em> is thirteen, and Aleph<\/em>–Het<\/em> in Ehad<\/em> indicates HGT<\/em> de<\/em> ZA<\/em>, three lines. When they are included with one another, each of them comprises three lines, and they are nine lines. They are regarded as crumbs because there is wholeness only by their connection with the Malchut<\/em>.<\/p>\n\n\n\n

Thus, Aleph<\/em>–Het<\/em> is nine crumbs, three to each line. And with the three from Dalet<\/em> in Ehad<\/em>, they are twelve crumbs, since Malchut<\/em>, too, who is Dalet<\/em> in Ehad<\/em>, comprises three lines. It follows that together they are twelve.<\/p>\n\n\n\n

The fourth from the Dalet<\/em> in Ehad<\/em> is wholeness, to complete a ten in her. It is so because the fourth Sefira<\/em> in Ehad<\/em> is the actual Malchut<\/em>, which does not appear from her prior to the end of correction, but only a general illumination of it appears, called \u201ckey,\u201d completing the nine crumbs in Ehad<\/em> to be complete, and to complete the four letters HaVaYaH<\/em>, complementing the four letter name, which is ZA<\/em>.<\/p>\n\n\n\n

Ten are ten letters Yod<\/em>–Vav<\/em>–Dalet<\/em> Hey<\/em>–Aleph<\/em> Vav<\/em>–Aleph<\/em>–Vav<\/em> Hey<\/em>–Aleph<\/em>, where HaVaYaH<\/em> filled with the letters Aleph<\/em> implies ten complete Sefirot<\/em>, which are completed with the Malchut<\/em>. Without her they are nine crumbs.<\/p>\n\n\n\n

604) She is the fourth animal, the face of a man, the wholeness of the Merkava<\/em> of man, who is ZA<\/em>, called \u201cman,\u201d HaVaYaH<\/em> filled with letters Aleph<\/em>, which is Adam in Gematria<\/em> (45). It is the wholeness of the four faces in the face of a man, for the face of a man, Malchut<\/em>, has four faces\u2014lion, ox, eagle, man, and it is the fourth face, Malchut<\/em> in Malchut<\/em>. This is why it is written, \u201cThe Lord [HaVaYaH<\/em>] will lift up His face to you.\u201d But it is written, \u201cWho will not lift up his face [be biased].\u201d However, the Creator said, \u201cBut I have told you, \u2018And you shall eat, and be satiated, and bless,\u2019 and they were stringent about it, blessing even as much as an olive or as an egg. And how will I not have preference for them?\u201d<\/p>\n\n\n\n

605) Moses arose, lifted his face before the Creator and His Shechina<\/em>, and said, \u201cThe Creator, may it be Your wish to grant us complete food, to correct toward You and toward the high queen, the next world, Bina<\/em>, of whom it is written, \u201cFor kingship is the Lord\u2019s and He rules over the nations.\u201d And of the other queen, Malchut<\/em>, it is written a second time, \u201cAnd the kinship will be the Lord\u2019s, and a perfect table was established with all the delights and all the foods.<\/p>\n\n\n\n

606) \u201cAnd I am inviting with you all the authors of the Mishnah, and the authors of the Bible [Old Testament], and the authors of the Talmud, and much less the authors of the secrets of Your Torah, and Your bride, Your high and holy queen, Bina<\/em>, and the lower one, Malchut<\/em>. And it is all by permission of the Cause of all the upper ones, the Master of all masters, the King of all kings, above and below. He is the only one, and there is none other, and there is neither a letter nor a dot that connects with Him, nor a change of colors that apply in people.<\/p>\n\n\n\n

The Master of all the keys, the secrets of HaVaYot<\/em> [pl. of HaVaYaH<\/em>], names, and appellations, and all the hidden secrets of the wisdom, so You may open them all to us, for Your glory, the Cause of all Causes, I am pleading before You, open Your glory for us because Your glory is from my father and mother in heaven, HB<\/em>, who are the AVI<\/em> of ZA<\/em>, called \u201cheaven,\u201d and the father of all Israel, ZA<\/em>, and their mother, Malchut<\/em>, of whom it is written, \u201cAnd do not forsake your mother\u2019s law.\u201d And with You there is no unification of any mother in the world.<\/p>\n\n\n\n

607) Authors of the Mishnah, awaken all your Neshama<\/em>, Ruach<\/em>, and Nefesh<\/em> now and take away from you the sleep, which changes the way of the literal of this world. And I awoke you only with high secrets of the next world, where you are, and where it is written, \u201cBehold, He … will neither slumber nor sleep.\u201d<\/p>\n\n\n\n

Sleep comes from the left line of Bina<\/em>, which illuminates without Hassadim<\/em>. But in Bina<\/em>, sleep neither works nor changes anything, unless when the illumination of that left line extends to Malchut<\/em>. There sleep works and changes everything, meaning that the illumination of Mochin<\/em> departs.<\/p>\n\n\n\n

The sleep that extends from the left line to this world, to Malchut<\/em>, is the Mishnah, the Peshat<\/em> [Literal], meaning that they raise illumination of the Mochin<\/em>. Moses awakened them to rise to the next world, through the secrets of Torah, when he said that in the next world, Bina<\/em>, it is written, \u201cBehold, He … will neither slumber nor sleep,\u201d since there is no sleep there.<\/p>\n\n\n\n

608) The landlord slices and the guest blesses. It is important to be meticulous about the letter Hey<\/em> of Hamotzi<\/em> [Who brings forth (bread from the earth)]. The two letters Hey<\/em> of HaVaYaH<\/em>, Bina<\/em> and Malchut<\/em>, correspond to the two breads, two Hallahs<\/em> [Sabbath bread] of Sabbath. Yod<\/em> de<\/em> HaVaYaH<\/em> is a slice of bread, as an egg, which is given to everyone. The landlord, who slices, is Vav<\/em> de<\/em> HaVaYaH<\/em>. All four letters of HaVaYaH<\/em> are implied here.<\/p>\n\n\n\n

609) In the meantime, the grandfather of all grandfathers, upper Hochma<\/em>, descended and said, \u201cMoses, reconsider!\u201d The bread is Vav<\/em>; two loaves of bread are Hey<\/em>, Hey<\/em>. Vav<\/em> corresponds to Jacob, ZA<\/em>; Hey<\/em>, Hey<\/em> correspond to Leah and Rachel. This is why the bread in general is Vav<\/em>, ZA<\/em>, which has two Zivugim<\/em>: one Zivug<\/em> with Leah, his Nukva<\/em> from the Chazeh<\/em> and above, and another Zivug<\/em> with Rachel, his Nukva<\/em> from the Chazeh<\/em> and below. This is why the bread is divided into two loaves.<\/p>\n\n\n\n

Yod<\/em> of HaVaYaH<\/em> is the slice that is given to each, as much as an egg to each one. An egg is Yod<\/em> de<\/em> HaVaYaH<\/em>, Hochma<\/em>, the abundance extended by the Vav<\/em>, and the two letters Hey<\/em> de<\/em> HaVaYaH<\/em>.<\/p>\n\n\n\n

610) Moses said, \u201cIn several places it was explained that Jacob, the landlord, is ZA<\/em>, and Joseph is the guest, whose degree is Yesod<\/em>\u2014the one who lives forever\u2014including eighteen blessings of the prayer. This is why it was explained about him, \u2018Blessings on the head of a righteous.\u2019 And this is why it was said, \u2018The landlord,\u2019 ZA<\/em>, \u2018slices, and the guest,\u2019 Yesod<\/em>, \u2018blesses.\u2019 And you are saying that ZA<\/em> is the bread and not the landlord?\u201d<\/p>\n\n\n\n

The grandfather said, \u201cIt is all true. But according to my words, that ZA<\/em> is bread, then who is the one slicing and dispensing the bread?\u201d<\/p>\n\n\n\n

611) Moses said, \u201cIt is you in his form.\u201d The grandfather himself, who is Hochma<\/em>, is in the form of the slicing landlord: Yod<\/em>–Vav<\/em>–Dalet<\/em> Hey<\/em>–Aleph<\/em> Vav<\/em>–Aleph<\/em>–Vav<\/em> Hey<\/em>–Aleph<\/em>, which is forty-five in Gematria<\/em>, Hochma<\/em>, with the letters Chaf<\/em>–Het<\/em> Mem<\/em>–Hey<\/em>. Adam in Gematria<\/em> is Mem<\/em>–Hey<\/em>, the upper Merkava<\/em> [chariot\/assembly]. His face, Hochma<\/em>, is HaVaYaH<\/em> filled with the letters Aleph<\/em>, which is Mem<\/em>–Hey<\/em> in Gematria<\/em>. Because of it, Vav<\/em> is bread, the two loaves are Hey<\/em>, Hey<\/em>, and the measure of the abundance is as an olive and as an egg. This explains by what name they measure \u201cas an olive,\u201d meaning in a Yod<\/em>. However, you do not bundle commandments. Rather, each commandment is on its own.<\/p>\n\n\n\n

Just so, there are no two measures in the letter Yod<\/em>, that both as an olive and as an egg will be Yod<\/em>. Rather, they are two Aleph<\/em>–Bet<\/em>, where the big Aleph<\/em>–Bet<\/em> is in Bina<\/em>, and the small Aleph<\/em>–Bet<\/em> is in Malchut<\/em>. This is why there is an upper Yod<\/em> and there is a small Yod<\/em>. Yod<\/em> of the upper one is superior, upper Hochma<\/em>. Yod<\/em> from ADNI<\/em> is small, Hochma<\/em> of the left.<\/p>\n\n\n\n

These two letters Yod<\/em>, one is as an olive, a small Yod<\/em> is ADNI<\/em>, and one is as an egg, the upper Yod<\/em> of HaVaYaH<\/em>, which are YAHDONHY<\/em>, the combination of HaVaYaH ADNI<\/em>, where the first Yod<\/em> is as an egg, and the last Yod<\/em> is as an olive.<\/p>\n\n\n\n

In each degree, KHB<\/em> TM<\/em> are discerned. Likewise, KHB<\/em> TM<\/em> are discerned in ZA<\/em>. Simple HaVaYaH<\/em> of four letters is Keter<\/em>. HaVaYaH<\/em> filled with letters Aleph<\/em> is Hochma<\/em>. HaVaYaH<\/em> filled with the filling of the letters Aleph<\/em> is Bina<\/em>. HaVaYaH<\/em> filled with the letters Aleph<\/em> is Tifferet<\/em>, since Hochma<\/em> and Tifferet<\/em> are equal. The count of HaVaYaH<\/em> filled with the letters Aleph<\/em> is Malchut<\/em>.<\/p>\n\n\n\n

Saba<\/em> [grandfather (name of a Partzuf<\/em>)] himself, who is Hochma<\/em>, has the form of the landlord, who slices, Yod<\/em>–Vav<\/em>–Dalet<\/em> Hey<\/em>–Aleph<\/em> Vav<\/em>–Aleph<\/em>–Vav<\/em> Hey<\/em>–Aleph<\/em>, the degree of Hochma<\/em> in ZA<\/em>, and not the degree of Tifferet<\/em> in him. This is Adam, who is Mem<\/em>–Hey<\/em> in Gematria<\/em>, the upper Merkava<\/em>, ZA<\/em>. His face, Hochma<\/em>, is HaVaYaH<\/em> filled with the letters Aleph<\/em>, but is discerned from the Tifferet<\/em> in him, which also has the same filling.<\/p>\n\n\n\n

612) Now the Mem<\/em>–Hey<\/em> of His name and the Mem<\/em>–Hey<\/em> of the name of His son connect. Hochma<\/em>, HaVaYaH<\/em> filled with the letters Aleph<\/em>, is Mem<\/em>–Hey<\/em>, and the son of Hochma<\/em>, Tifferet<\/em>, is also HaVaYaH<\/em>, filled with Mem<\/em>–Hey<\/em>. It follows that Mem<\/em>–Hey<\/em> is the name of Hochma<\/em>, and Mem<\/em>–Hey<\/em> is the name of his son, Tifferet<\/em>. Saba<\/em>, Hochma<\/em>, connected with Moses, Tifferet<\/em>.<\/p>\n\n\n\n

How fortunate is one who has been rewarded with eating from this bread, Vav<\/em> of HaVaYaH<\/em>, of which it is written, \u201cCome, eat of my bread.\u201d And how fortunate is the soul of which it is written, \u201cShe will eat of her father\u2019s bread, and no foreigner will eat of it.\u201d It is because it is written about the Creator, \u201cBut there is one father to all of us,\u201d and a soul that engages in Torah will eat of her father\u2019s bread.<\/p>\n\n\n\n

613) Who causes a soul to eat of her father\u2019s bread? It is because she repented and united with the Creator as in her youth, as it is written, \u201cAnd [she] returns to her father’s house as in her youth.\u201d It is as it is written, \u201cLet him return to the days of his youth,\u201d as a tree that was cut and has grown again at its roots. It is as one who died without sons, who reincarnates through levirate marriage and returns renewed.<\/p>\n\n\n\n

614) And there is another secret: one who dies without sons will later come reincarnated and renewed as before, and this is the meaning of what is written, \u201cA widow or divorced, and has no child and returns to her father’s house as in her youth.\u201d \u201cA widow or divorced,\u201d since his soul was expelled from the Garden of Eden, which is why she is called Geursha<\/em> [driven out\/divorced], as it is written, \u201cAnd He drove out the man.\u201d And who caused it? It was because she had no seed, that he died without children.<\/p>\n\n\n\n

\u201cAnd returns to her father’s house as in her youth,\u201d returning to this world and reincarnating in the youth, the son of the brother who married his wife. And once she has been rewarded with a child, \u201cshe shall eat of her father’s food; but no layman shall eat of it.\u201d It is as is written, \u201cThe wife of the deceased shall not go outside to a strange man,\u201d for if she does not marry the brother, she will fall to a foreign man, the Sitra Achra<\/em>.<\/p>\n\n\n\n

615) Concerning Hillel and Shamai, Hillel is from the side of mercy, Shamai is from the side of judgment. They are HG<\/em>, as the degrees of Abraham and Isaac. You are of their kind; gather here, as well as the disciples of the house of Hillel, and the house of Shamai, to the king\u2019s feast.<\/p>\n\n\n\n

616) You, who give the orders, explained that one who slices cannot eat until the participants in the meal reply, \u201cAmen,\u201d and the participants in the meal are not permitted to eat until the one who slices eats. When the landlord slices, and he slices for the participants in the meal, he does not give the same amount to all, for it is not the conduct of those who slice to slice equally. Sometimes they give to one as much as an egg, and to another as much as an olive. When they reply Amen for this slicing before the landlord eats, they connect two measures\u2014as-an-olive and as-an-egg\u2014together, where the measure of the egg extends from Yod<\/em> de<\/em> HaVaYaH<\/em>, and the measure of the olive extends from Yod<\/em> de<\/em> ADNI<\/em>.<\/p>\n\n\n\n

For this reason, connecting the as-an-olive and as-an-egg, YAHDONHY<\/em>, is Amen, for Amen in Gematria<\/em> is ninety-one, opposite the unification, YAHDONHY<\/em>. But that unification does not apply to eating, but to slicing. Therefore, after these measures, as-an-olive and as-an-egg, join the unification, YAHDONHY<\/em>, in saying Amen, then the landlord will eat. It is written about it, \u201cI have gathered my myrrh with my perfume; I ate my honeycomb with my honey,\u201d and afterward, \u201cEat, friends, drink and be drunken, O beloved.\u201d<\/p>\n\n\n\n

\u201cEat, friends,\u201d are the participants in the meal, to be the sons, who are the participants in the meal, in the form of their father, who is the slicing landlord, upper Hochma<\/em>, called Abba<\/em> [father].<\/p>\n\n\n\n

617) Here bread is with two loaves. Bread is Vav<\/em>, and two loaves are Hey<\/em>, Hey<\/em>. The measure of the eating is as-an-olive and as-an-egg, the unification, YAHDONHY<\/em>. What is the showbread [Lecham<\/em> Panim<\/em>] on the king\u2019s table, which are the twelve Hallahs<\/em> sent on the table in the Temple? Bread, ZA<\/em>, has twelve faces [Panim<\/em>]: four are the face of a lion, four are the face of an ox, and four are the face of an eagle. The lion, ox, and eagle are three lines, in each of which are HG<\/em> TM<\/em>, and four times three is twelve. They are also three times HaVaYaH<\/em>: \u201cThe Lord [HaVaYaH<\/em>] will bless you,\u201d \u201cThe Lord will shine,\u201d and \u201cThe Lord will carry.\u201d In each HaVaYaH<\/em> there are four letters. Three times four are twelve letters.<\/p>\n","protected":false},"excerpt":{"rendered":"

603) Aleph–Het in Ehad [\u201cone\u201d in the Shema reading] is nine crumbs, three to each side. And with the three from the Dalet in Ehad, they are 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