{"id":15127,"date":"2026-01-14T12:31:43","date_gmt":"2026-01-14T12:31:43","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15127"},"modified":"2026-01-14T12:31:43","modified_gmt":"2026-01-14T12:31:43","slug":"passover","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/passover\/","title":{"rendered":"Passover"},"content":{"rendered":"\n

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, \u201cOn Nissan were they redeemed and on Nissan are they destined to be redeemed.\u201d On the fourteenth of it, it is written, \u201cAnd he said, \u2018The hand upon the throne of the Lord.\u2019\u201d There he swore to uproot the seed of Esau, the Amaleks, from the world. At that time it is written, \u201cDraw out, and take you lambs according to your families, and slaughter the Passover lamb.\u201d \u201cDraw,\u201d as in, \u201cHe draws out his hand with scorners.\u201d<\/p>\n\n\n\n

704) At that time, \u201cThus said the Lord to the shepherds who transgressed against Me, \u2018Neither shall they enter into the land of Israel,\u2019\u201d referring to the shepherds who are the leaders of the generation. This is why it was said about them, \u201cBehold, I will allure her, and bring her into the desert.\u201d It is also written, \u201cAnd there will I plead with you face to face, as I pleaded with your fathers in the desert of the land of Egypt,\u201d who killed them with the plague of darkness.<\/p>\n\n\n\n

705) On the first month, the month when the animal, Malchut<\/em> 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, \u201cAnd strips the forests bare.\u201d \u201cIn fourteen days\u201d are the rest of the animals, HG<\/em> TM<\/em> de<\/em> ZA<\/em>, which shine within Malchut<\/em>\u2014ten, ten, to each side. HG<\/em> TM<\/em> are four sides in the four directions of the world\u2014north, south, east, and west\u2014each of which consists of ten Sefirot<\/em>.<\/p>\n\n\n\n

Malchut<\/em>, Yod<\/em>, and one Sefira<\/em> of HG<\/em> TM<\/em> are to each of the four directions of the world. They are fourteen because four HG<\/em> TM<\/em> unite and connect with the ten in Malchut<\/em> from the right side, and then is the fourteenth of the month, to establish this animal, Malchut<\/em>, in her corrections with joy.<\/p>\n\n\n\n

706) \u201cDraw out, and take you lambs,\u201d \u201cDraw\u201d is as one who draws from one place to another. Draw upper days are the Sefirot de<\/em> ZA<\/em>, to the lower days\u2014the Sefirot de<\/em> Malchut<\/em>.<\/p>\n\n\n\n

The upper days of ZA<\/em> are 366, the same number [in Gematria<\/em>] as \u201cDraw,\u201d meaning a year of the days of the sun, ZA<\/em>. The bottom days of Malchut<\/em> are sometimes 355 days in a year. But when the moon, Malchut<\/em>, shines in full, her days increase and become 365 days, as the year of the sun, ZA<\/em>, which is the same number as \u201cDraw\u201d minus one.<\/p>\n\n\n\n

707) Drew upper days of ZA<\/em> to the lower days of Malchut<\/em> so they will all be one, in one connection. Who draws those ten of Malchut<\/em> when she is on the right side, in Hesed<\/em>? It is written, \u201cIn the tenth day of this month,\u201d meaning Malchut<\/em>, when she is on the right. It is written, \u201cIn the tenth.\u201d Should it not have said, \u201cin ten\u201d? However, they are nine to each side, and one point that goes in the middle completes the ten Sefirot<\/em>, like this: \"Star\" .<\/p>\n\n\n\n

This is why it is written, \u201cIn the tenth,\u201d as it is written, Zachor ve Shamor<\/em> [Remember and keep], in the same punctuation as Makor<\/em> [source], since Asor<\/em> [tenth] means using ten in such a way that these ten days will use that point.<\/p>\n\n\n\n

\u201cOn this month,\u201d Nissan<\/em>, implying Hesed<\/em>, to indicate that these days that we extend will be to the right side, Hesed<\/em>, to connect Zot<\/em> [\u201cthis\u201d in feminine form], meaning Malchut<\/em>, with Zeh<\/em> [\u201cthis\u201d in masculine form], meaning ZA<\/em>, so that all will be one.<\/p>\n\n\n\n

708) And when those four days after the tenth of the month connect to the four sides, south, north, east, and west, HG<\/em> TM<\/em>, and connect with the ten days, the animal, Malchut<\/em>, begets the lights of redemption, and the serpent goes away.<\/p>\n\n\n\n

At that time, that animal is sanctified above and is called \u201cglory,\u201d and the appointed day is sanctified, which was not so thus far. This is because now, during the festival, she is called \u201cglory,\u201d as it is written, \u201cAnd in His palace everything says, \u2018Glory.\u2019\u201d<\/p>\n\n\n\n

709) Moses said, \u201cThese 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.\u201d<\/p>\n\n\n\n

710) \u201cIn the tenth,\u201d since there are nine Sefirot<\/em> to each side, opposite the nine months of conception of a woman in labor, as the count of Aleph<\/em>–Het<\/em> (9) from Echad<\/em> [one]. The woman in labor is the Dalet<\/em> from the Echad<\/em>. Aleph<\/em>–Het<\/em> is nine Sefirot<\/em> to the four sides of the letter Dalet<\/em>, and they are forty. Aleph<\/em>–Het<\/em> corresponds to Zachor<\/em> [remember], meaning ZA<\/em>. Dalet<\/em> corresponds to Shamor<\/em> [keep], meaning Malchut<\/em>, and with them, they are forty-two.<\/p>\n\n\n\n

711) What remains is glory, of which it is said, \u201cBlessed be the name of the glory of His kingship forever.\u201d Kavod<\/em> [Kof<\/em>–Bet<\/em>–Vav<\/em>–Dalet<\/em> (glory)] (32) and Lev<\/em> [Lamed<\/em>–Bet<\/em> (heart)] (32) are Sad<\/em> [Samech<\/em>–Dalet<\/em> (support)] (64) in Gematria<\/em>, four times to each side of the Dalet<\/em>, thus sixty-four to the four sides, which are 256 in Gematria<\/em>. Glory is above and heart is below. This is why each day, we cite \u201cHear O Israel\u201d twice a day, in which we say \u201cglory\u201d twice, which are sixty-four. With the two times Dalet<\/em> [four], Dalet<\/em> of Echad<\/em>, they are seventy-two.<\/p>\n\n\n\n

Thus, the Dalet<\/em> of Echad<\/em> 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, \u201cWho is the King of glory? The Lord strong and mighty.\u201d And on the second time we say, \u201cWho then is the King of glory? The Lord of hosts.\u201d<\/p>\n\n\n\n

There are two unifications, upper and lower. The upper unification is as it is written, \u201cLet the waters under the heaven be gathered together unto one place, and let the dry land appear.\u201d It means that the degrees below the heaven will gather to one place to be in wholeness for VAK<\/em>, which are the Aleph<\/em>–Het<\/em> of Ehad<\/em>.<\/p>\n\n\n\n

\u201cAnd let the dry land appear\u201d connects these degrees of ZA<\/em> that have appeared, including the Dalet<\/em> of Ehad<\/em>, called \u201cdry land,\u201d from the Chazeh<\/em> and above, where she is blocked and all her lights are frozen. This unification is a unification of the six words in \u201cHear O Israel\u201d [in Hebrew], which reveals the Hassadim<\/em> to ZA<\/em>.<\/p>\n\n\n\n

But the Dalet<\/em> of Ehad<\/em> has not received her correction so that Hochma<\/em> could shine in her, until the lower unification took place, as it is written, \u201cLet the earth put forth grass.\u201d This unification was done in \u201cBlessed be the name of the glory of His kingship forever.\u201d Then, as she was dry from Chazeh de<\/em> ZA<\/em> upwards in the upper unification, now that she has descended from the Chazeh<\/em> down on \u201cBlessed be the name of the glory of His kingship forever,\u201d she has become a land that bears fruit and offspring. This is because the Hochma<\/em> in the Dalet<\/em> of Ehad<\/em> appears from the Chazeh<\/em> down, and all the Sefirot de<\/em> ZA<\/em>, which are the Aleph<\/em>–Het<\/em> of Ehad<\/em>, shine in all the sides of the Dalet<\/em> of Ehad<\/em> in their fullest.<\/p>\n\n\n\n

It is written, \u201cOn the tenth,\u201d since nine Sefirot<\/em> to each correspond to the nine months of the woman in labor, as the count of Aleph<\/em>–Het<\/em> (9) from Ehad<\/em>. In the upper unification of \u201cHear O Israel,\u201d the Dalet<\/em> of Ehad<\/em> receives from the nine Sefirot de<\/em> ZA<\/em>, which are Aleph<\/em>–Het<\/em>, as an Ibur<\/em> [conception], which is nine months, nine Sefirot<\/em>.<\/p>\n\n\n\n

The woman in labor is the Dalet<\/em> from Ehad<\/em>, which afterward, when the lower unification from the Chazeh<\/em> down occurs, in \u201cBlessed be the name of the glory of His kingship forever,\u201d she delivers the nine Sefirot<\/em>, meaning they appear in her. But in the upper unification, the nine Sefirot<\/em> de<\/em> ZA<\/em>, which are the Aleph<\/em>–Het<\/em> of Ehad<\/em>, are still covered and concealed in her as though she is pregnant, as at that time she is dry.<\/p>\n\n\n\n

Aleph<\/em>–Het<\/em> implies the name Mem<\/em>–Bet<\/em> because from Chazeh de<\/em> ZA<\/em> upward is the upper unification and the name Mem<\/em>–Bet<\/em> governs there, meaning that the lights of Hochma<\/em> are covered with this name. And after the upper unification occurs in the name Mem<\/em>–Bet<\/em>, what remains is to unify the bottom unification from Chazeh de<\/em> ZA<\/em> downward in \u201cBlessed be the name of the glory of His kingship forever.\u201d<\/p>\n\n\n\n

What remains is glory, of which it was said in \u201cBlessed be the name of the glory of His kingdom forever and ever,\u201d meaning that what remains is to unite the bottom unification so the Dalet<\/em> of Ehad<\/em> will deliver and reveal the nine Sefirot<\/em> she had received for each of her sides in the upper unification. This is Kavod Lev<\/em> [glory heart], meaning that she is called \u201cglory,\u201d and Lev<\/em> (32) paths of wisdom [Hochma<\/em>] appear in her. Kavod<\/em> [Kof<\/em>–Bet<\/em>–Vav<\/em>–Dalet<\/em> (glory)] (32) and Lev<\/em> [Lamed<\/em>–Bet<\/em> (heart)] (32) are Sad<\/em> [Samech<\/em>–Dalet<\/em> (support)] (64) in Gematria<\/em>, four times to each side of the Dalet<\/em>, which are 256 in Gematria<\/em>, implying the 256 wings of the animals.<\/p>\n\n\n\n

\u201cGlory\u201d is above, and \u201cheart\u201d is below. Above the Chazeh<\/em>, Malchut<\/em> is called \u201cGlory\u201d [Kavod<\/em>]. However, the disclosure of the glory, which is the Lev<\/em> [thirty-two] paths of wisdom, occurs through Malchut<\/em>, and this is only from Chazeh de<\/em> ZA<\/em> and below, in the unification, \u201cBlessed be the name of the glory of His kingdom forever and ever.\u201d<\/p>\n\n\n\n

This is why each day we make the unification, \u201cHear O Israel,\u201d twice, as we say twice \u201cglory\u201d in them, which are sixty-four. With the twofold Dalet<\/em> from Ehad<\/em>, they are AB<\/em> [seventy-two]. The name AB<\/em>, in whom Hochma<\/em> appears, is implied in the bottom unification. Thus, Dalet<\/em> in Ehad<\/em> is wholeness of the forty-two names and wholeness of the seventy-two names. The wholeness of the upper Zivug<\/em> from the Chazeh<\/em> and above is for the dominion of Hassadim<\/em>, the name Mem<\/em>–Bet<\/em>, and the wholeness of the illumination of Hochma<\/em> from the Chazeh<\/em> and below is the name AB<\/em>, which emerges from the three verses, \u201cAnd went,\u201d \u201cAnd came,\u201d \u201cAnd pitched.\u201d<\/p>\n\n\n\n

This is why we say in the psalm of David, \u201cWho is the king of glory? The Lord, strong and mighty.\u201d In the second time we say, \u201cWho is the king of glory? The Lord of hosts.\u201d The first king is above the Chazeh<\/em>, where Malchut<\/em> is called \u201cglory,\u201d by the name Mem<\/em>–Bet<\/em>, where there is no disclosure of the thirty-two paths of wisdom. The second king is the glory below the Chazeh<\/em>, the name AB<\/em>, in which there is disclosure of Hochma<\/em>.<\/p>\n\n\n\n

712) It is written, \u201cAnd in His temple everything says, \u2018Glory!\u2019\u201d This is the inner, upper palace, where everything is sanctified, Bina<\/em>, where one who is worthy of being sanctified is sanctified. How is that palace sanctified? First, the gates open through the Daat<\/em>, ZA<\/em>, which rises to Bina<\/em> during the domination of the left and becomes the middle line. This is the Daat<\/em> that unites right and left, HB<\/em>, with each other, and opens the gates of Bina<\/em> from the blockage of the left. By that, ZA<\/em>, too, receives three lines from her.<\/p>\n\n\n\n

One blocked key, meaning Daat<\/em>, set up and opened one gate to the south side, right line. Then the high priest, Hesed<\/em>, enters through that opening and hurries with his belt, Malchut<\/em>, and with his corrections, namely the four garments of the simple priest\u2014bonnet, gown, belt, and trousers\u2014corresponding to the four letters ADNI<\/em>, Malchut<\/em>.<\/p>\n\n\n\n

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, \u201cA golden bell and a pomegranate,\u201d Mochin<\/em> of illumination of Hochma<\/em> that extend from the first Hey<\/em> of HaVaYaH<\/em>. And the plate, the crown of holiness on his forehead, called \u201cthe plate of the crown of holiness,\u201d is Yod<\/em> de<\/em> HaVaYaH<\/em>. He is adorned by the four gold garments and four white garments, opposite the eight letters in the names, HaVaYaH ADNI<\/em>. And on that plate were the forty-two letters blazing, meaning the name, Mem<\/em>–Bet<\/em>, and they were shining atop it. And that whole palace was shining with upper lights.<\/p>\n\n\n\n

713) The key turned, meaning Daat<\/em>, and opened the side of Bina<\/em> on the north. Then A Levite walked in, meaning Gevura<\/em> and left line, Jacob\u2019s tithing, which he put aside from his sons for the Creator. And with him, a ten-string harp, which are the ten Sefirot<\/em> of the left line. And he crowns himself in his crowns, in Mochin de<\/em> GAR<\/em>, called \u201ccrowns.\u201d<\/p>\n\n\n\n

Then the key turned again and opened a gate in that palace\u2014the gate which stands in the middle, meaning the pillar to the east, Tifferet<\/em>, the middle line. Tifferet<\/em> enters and crowns himself in that gate in seventy crowns, which are the name AB<\/em>, and in four letters, which are twelve, in twelve combinations of the four letters, HaVaYaH<\/em>, HG<\/em> TM<\/em> that in each there are three lines.<\/p>\n\n\n\n

And it was crowned in engravings of 270,000 worlds, which are the place of the revelation of the illumination of Hochma<\/em> from the Chazeh<\/em> downward. The illumination of Hochma<\/em> is called \u201cone thousand.\u201d And there are the two thirds of Tifferet<\/em> there, which are seventy, and NH<\/em>, in each of which are ten Sefirot<\/em>, thus they are 270 Sefirot<\/em>. He is adorned in the crowns that shine from the end of the world to its end, in Malchut<\/em>, called \u201cworld,\u201d and with several garments of glory and in several holy crowns.<\/p>\n\n\n\n

714) The key, Daat<\/em>, turned again and opened all the hidden gates and all the holy and hidden gates. And ZA<\/em> is sanctified in them and stands there as a king in Malchut<\/em> in the middle line of Bina<\/em>. And he is blessed there with several blessings and is crowned with several crowns.<\/p>\n\n\n\n

Then they all come out from Bina<\/em> to their place in ZA<\/em>: HB<\/em> de<\/em> ZA<\/em> from the two gates in the south and north of Bina<\/em>, the right half of Daat<\/em> from the middle gate of Bina<\/em>, and the left half of Daat<\/em> from the Malchut<\/em> 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<\/em> to the place of ZA<\/em>, they evoke ZA<\/em> to adorn in his decorations, in the four Mochin<\/em>.<\/p>\n\n\n\n

715) This animal, Malchut<\/em>, 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<\/em>. This is so because being left without right, she has Hochma<\/em> without Hassadim<\/em>, which causes her great sorrow and she yearns for Hassadim<\/em>.<\/p>\n\n\n\n

Because of it she diminished herself below the Chazeh<\/em> so she could receive Hassadim<\/em> from him. For the love of the song, she gradually wanes herself until she becomes a point under the Yesod<\/em> of the lights, and a point under the Chazeh<\/em> of the Kelim<\/em>.<\/p>\n\n\n\n

And since she waned herself, it is written, \u201cAnd a man went out of the house of Levi,\u201d meaning the Creator, \u201cAnd took a daughter of Levi,\u201d which is Malchut<\/em>, called \u201cthe daughter of Levi\u201d when she is on the left. He stretches the left arm under her head out of love, so the left hand of ZA<\/em> becomes GAR<\/em> to her, meaning head, as it is written, \u201cHis left is under my head.\u201d<\/p>\n\n\n\n

716) Since now she is a small point, how can ZA<\/em> 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<\/em> [adulthood] of the upper one. This is so because when she is small, the high priest, Hesed<\/em> de<\/em> ZA<\/em>, immediately awakens for her and holds and embraces her. Had she been big, ZA<\/em> and Malchut<\/em> would not have been able to unite at all.<\/p>\n\n\n\n

But since she has diminished herself and she is a small point, the Sefirot de<\/em> ZA<\/em> grip her and raise her up above between the arms of ZA<\/em>, which are HG<\/em>. Since they elevated her and she sits between these two sides, HG<\/em>, the pillar that stands in the middle, Tifferet<\/em>, middle line, connects with her in love of kisses, love of a single connection. Then it is written, \u201cAnd Jacob,\u201d ZA<\/em>, \u201cKissed Rachel,\u201d Malchut<\/em>, since by the love of kisses they cling to each other without separation until she receives the Nefesh<\/em> of pleasures as it should be.<\/p>\n\n\n\n

As long as Malchut<\/em> is in the first state, in the two great lights, both of which receive from Bina<\/em>, ZA<\/em> clothes the right line of Bina<\/em>, Hassadim<\/em>, and Malchut<\/em> clothes the left line of Bina<\/em>, Hochma<\/em>. Then Malchut<\/em> does not wish to unite with ZA<\/em> and receive Hassadim<\/em> from him, and she is as far from him as the left from the right.<\/p>\n\n\n\n

To receive Hassadim<\/em> from ZA<\/em> she must diminish herself to a point under Yesod<\/em> de<\/em> ZA<\/em>, to the lowest degree below ZA<\/em> so she can no longer receive from Bina<\/em>, but from ZA<\/em>, her superior. And when she is a point below him she unites with him into one and receives from him all the Mochin de<\/em> Gadlut<\/em>.<\/p>\n\n\n\n

717) When she takes the pleasures of Nefesh<\/em> properly and wishes to count her armies, they all gather and call unto her, \u201cGlory, glory, glory!\u201d from the holy palace of AVI<\/em>. And in the holy palace of AVI<\/em>, which are HB<\/em>, they start and say, \u201cSanctified, sanctified,\u201d meaning they give of their lights\u2014called \u201choliness\u201d\u2014to Malchut<\/em>. Then the month, Malchut<\/em>, is properly sanctified. And then it is written, \u201cAnd in the first month,\u201d as it is certainly the first.<\/p>\n\n\n\n

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<\/em> in lights of holiness to be under the degree of ZA<\/em>, this is considered her first existence.<\/p>\n\n\n\n

This is why at that time it is written about her, \u201cAnd in the first month.\u201d It is written about that, \u201cDraw out, and take,\u201d meaning draw the upper days of ZA<\/em> to Malchut<\/em>. And it is written about that, \u201cIn the tenth of this month,\u201d when the moon, Malchut<\/em>, was joined with the sun, ZA<\/em>, so the nine Sefirot de<\/em> ZA<\/em> would operate and shine in the Malchut<\/em>. And she who was a single point after the waning, when she descended from the palace of AVI<\/em>, expands a bit, fills up, and becomes the bottom Hey<\/em> de<\/em> HaVaYaH<\/em>, full of abundance from all four sides and properly sanctified.<\/p>\n\n\n\n

718) That palace turned and opened another gate, on the south, on the right line, in seventy-two crowns, which is the name AB<\/em> 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<\/em>. After that, it opened another gate, to the west, which is Malchut<\/em> in the seventy-two crowns of the name AB<\/em>, and in all 248 Hassadim<\/em> in the count of the words in the portions of the Shema<\/em> reading.<\/p>\n\n\n\n

And that animal, Malchut<\/em>, which was small at first, grew once she received the seventy-two crowns and the 248 Hassadim<\/em>, as it is written, \u201cThe whole earth is full of His glory,\u201d which is the upper glory and the lower glory. Malchut<\/em> receives all that in the unification of the Shema<\/em> reading.<\/p>\n\n\n\n

719) When it reaches eighteen worlds, in which there are the eighteen blessings of the prayer, \u201cStanding Prayer,\u201d which begins with the words, \u201cLord, open my lips and let my mouth declare Your praise,\u201d the middle pillar, ZA<\/em>, connects with her in fondness of kisses of the lips, meaning NH<\/em>, and the tongue, righteous, Yesod<\/em>, is between them, \u201cThe tongue of them that are taught.\u201d At that time, \u201cAnd Jacob,\u201d ZA<\/em>, \u201ckissed Rachel,\u201d Malchut<\/em>..<\/p>\n\n\n\n

Then that animal, Malchut<\/em>, is summoned, \u201cGlory, glory,\u201d And AVI<\/em> say \u201cSanctified, sanctified.\u201d AVI<\/em> dispense their lights\u2014called \u201choliness\u201d\u2014upon her. And then the month, Malchut<\/em>, is properly sanctified, and she is called, \u201cAnd in the first month,\u201d the first indeed.<\/p>\n\n\n\n

720) And then, \u201cDraw,\u201d the upper days of ZA<\/em> to Malchut<\/em>. This is why it is written, \u201cIn the tenth of this month,\u201d where the nine days of ZA<\/em> will shine unto Malchut<\/em>, when the holy moon, Malchut<\/em>, was joined with the sun, ZA<\/em>, of whom it was written, \u201cFor the Lord God is a sun and a shield.\u201d And the little point that Malchut<\/em> was has been filled as the full moon. And then it is the full month, when the moon, Malchut<\/em>, is full, \u201cAnd the whole earth is full of His glory.\u201d At first, she was deficient, but now she is completely full.<\/p>\n\n\n\n

721) \u201cOn the fourteenth day of the month, the Passover to the Lord.\u201d 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.<\/p>\n\n\n\n

It is written, \u201cIf we sacrifice the abomination of the Egyptians.\u201d What is the abomination of the Egyptians? Is it written about it, \u201cAbomination of the Egyptians\u201d because it is hated? Indeed, the fear of the Egyptians and their god is called \u201cthe abomination of the Egyptians,\u201d as it is written, \u201cAccording to the abominations of the nations,\u201d meaning the fear of the nations.<\/p>\n\n\n\n

722) Come and see Joseph\u2019s wisdom. It is written, \u201cAnd from among his brothers he took five men\u201d and taught them to say, \u201cYour servants have been keepers of cattle.\u201d 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, \u201cFor every shepherd is an abomination unto the Egyptians\u201d? Indeed, the abomination of the Egyptians, their fear and the god is called that. This is why it is written, \u201cIf we sacrifice the abomination of the Egyptians?\u201d being their god.<\/p>\n\n\n\n

723) Joseph said, \u201cThe 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, \u201cI will make my brothers inherit that land, and the Egyptians will bow before them and revere them as they should, as it is written, \u201cFor every shepherd is an abomination unto the Egyptians.\u201d For this reason, they would regard them as their gods.<\/p>\n\n\n\n

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\u2019 idol worship and subdue their idolatry under the hands of his brothers, so they would strike them with a rod.<\/p>\n\n\n\n

Joseph said, \u201cIf my brothers govern their idolatry, they will certainly govern themselves,\u201d and this is why he settled them in the best of lands and gave them dominion over the entire country.<\/p>\n\n\n\n

725) The Passover lamb is because the fear of the Egyptians and their god was a lamb. The Creator said, \u201cFrom 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.\u201d<\/p>\n\n\n\n

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, \u201cHe 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.\u201d 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.<\/p>\n\n\n\n

727) Afterward it was sentenced in fire, as it is written, \u201cAnd burn their graven images with fire.\u201d The Creator said, \u201cDo not eat from it raw,\u201d 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.<\/p>\n\n\n\n

728) \u201cHis head bent upon him on his legs,\u201d 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, \u201cUpon their gods also the Lord executed judgments,\u201d multiple judgments. \u201cAnd your staff in your hand,\u201d not a sword or a spear or other instruments of war, to show that you do not fear them.<\/p>\n\n\n\n

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.<\/p>\n\n\n\n

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 \u201cthe firstborn of the cattle,\u201d and this is why they were serving them.<\/p>\n\n\n\n

730) It is written, \u201cYou shall eat nothing leavened [Mahmetzet<\/em>],\u201d and it is written, \u201cThere shall no leavened bread [Hametz<\/em>] be eaten.\u201d The difference between Mahmetzet<\/em> and Hametz<\/em> is that Hametz<\/em> is male and Mahmetzet<\/em> is female. Why does it not say, \u201cYou shall eat nothing\u201d regarding Hametz<\/em>, as well? Rather, the female of the Klipot<\/em> spoils her ways most; hence, it is written as a warning, \u201cYou shall eat nothing.\u201d But the male of the Klipot<\/em>, which clings to the thread of purity more than the female, is said as a request, \u201cThere shall no … be eaten,\u201d and not as a warning or commandment. This is why it is written here, \u201cThere shall no … be eaten\u201d here, and there, \u201cYou shall eat nothing.\u201d<\/p>\n\n\n\n

731) But it is written, \u201cThou shall eat no leavened bread with it.\u201d Thus, in leaven, too, which is the male of Klipa<\/em>, it is also written as a warning. The text writes extensively about the honor of the sacrifice; this is why it is written, \u201cYou shall eat nothing.\u201d However, in the beginning, it spoke of the leaven in terms of request, \u201cThere shall no … be eaten.\u201d But afterward, in the Mahmetzet<\/em>, it is phrased as a warning, \u201cYou shall eat nothing,\u201d since the female of the Klipot<\/em> is harder than the male of Klipa<\/em>. She is called Mahmetzet<\/em> because there is the smell of death there.<\/p>\n\n\n\n

Hametz<\/em> indicates male; hence, no death is implied in it. But Mahmetzet<\/em> is female, and it is written, \u201cHer legs go down to death.\u201d Hence, at the beginning of the word, Mahmetzet<\/em>, and at its end you will find the letters Mem-Tet<\/em> [letters of the word \u201cdead\u201d in Hebrew]. For this reason, one who eats Hametz<\/em> 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, \u201cThat soul shall be cut off.\u201d<\/p>\n\n\n\n

732) Why is a Matza<\/em> called so? Shadai<\/em> means that He who said to His world, Dai<\/em> [enough], will say to our troubles, Dai<\/em>. He chases away from us the judgments and the troubles. So is the Matza<\/em>. It subdues and overpowers, chasing away all the evil sides and creates strife among them, such as the name, Shadai<\/em> on the Mezuzah<\/em>, which chases away demons and harm-doers at the gate. Similarly, a Matza<\/em> chases them away from all those holy abodes and creates strife and quarrel between them, as it is written, \u201cMassah and Meribah\u201d [test and strife]. This is why the name Matza<\/em> is written. But Massah is with an \u2018s\u2019 [Samech<\/em>] and not with \u2018tz\u2019 [Tzadi<\/em>]? Indeed, the translation of Massah is Matzuta<\/em> [Aramaic: strife]. This is why it is called Matza<\/em> with \u2018tz.\u2019<\/p>\n\n\n\n

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<\/em>, ZA<\/em>, HaVaYaH<\/em>. It is a rod with ten letters, since filled HaVaYaH<\/em> is ten letters [in Hebrew], Yod<\/em>–Vav<\/em>–Dalet<\/em> Hey<\/em>–Aleph<\/em> Vav-Aleph-Vav<\/em> Hey<\/em>–Aleph<\/em>. And with it, the Creator struck ten plagues.<\/p>\n\n\n\n

And because all the plagues were from the letters Hey<\/em>, Hey<\/em> of the name HaVaYaH<\/em>, Rabbi Akiva says in the Passover Haggadah<\/em> [narrative], \u201cHow do we know that the number of each plague that the Creator struck the Egyptians in Egypt was five plagues? And the letter Hey<\/em> [numerical value of five], multiplied by the letter Yod<\/em> [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.<\/p>\n\n\n\n

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<\/em> from their side, and only the name HaVaYaH<\/em> will rule in the world. Thus, all the appointed ministers surrendered under his hand.<\/p>\n\n\n\n

735) And also, to show them that He was destined to avenge them, as it is written, \u201cAgainst all the gods of Egypt, I will execute judgments, I am the Lord,\u201d 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, \u201cThey shall take to them every man a lamb, according to their fathers\u2019 houses, a lamb for a household,\u201d 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\u2019s possession, to execute judgment on him.<\/p>\n\n\n\n

736) This is why it is written, \u201c’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.\u201d 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, \u201cNor are you to break any bone of him.\u201d<\/p>\n\n\n\n

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.<\/p>\n\n\n\n

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, \u201cAnd your staff in your hand,\u201d to subjugate all the gods of Egypt under their hands. And because their gods were appointed firstborns, it is written, \u201cThe Lord struck all the firstborn.\u201d<\/p>\n\n\n\n

737) After all that, it is written, \u201cYou shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction.\u201d And it is written, \u201cYou shall eat nothing leavened.\u201d Moses said, \u201cWhy did He command not to eat leaven seven days and to eat Matza<\/em> on them? Also, why does it once say, \u2018There shall no leavened bread be eaten,\u2019 and once, \u2018You shall eat nothing leavened\u2019?\u201d There are seven planets: Saturn, Jupiter, Mars, Sun, Mercury, Venus, and Moon, seven Sefirot<\/em> HGT<\/em> NHYM<\/em> in the Kelim<\/em> de<\/em> Achoraim<\/em> de<\/em> Malchut<\/em>. They are from the side of good and bad, where the light, which is Matza<\/em>, inside, and the Klipa<\/em> on the outside is Hametz<\/em>.<\/p>\n\n\n\n

Hametz<\/em> is male and Mahmetzet<\/em> is female. They are ZON<\/em> of that Klipa<\/em> from the outside. It is said about the male of Klipa<\/em>, \u201cThere shall no … be eaten,\u201d which is not so severe, and about the female of Klipa<\/em>, \u201cYou shall eat nothing leavened,\u201d which is severe.<\/p>\n\n\n\n

738) The Matza<\/em> from within is the seven planets. It is kept from the Klipot<\/em>. These are the seven maidens that are worthy of giving to her from the king\u2019s house, the Kelim<\/em> de<\/em> Achoraim<\/em> of Malchut de<\/em> Atzilut<\/em>, in which Hochma<\/em> is clothed at the time of the Gadlut<\/em> of Malchut<\/em>. It is said about them, \u201cAnd you shall observe the unleavened bread.\u201d A Matza<\/em> [unleavened bread] is kept from the Klipot<\/em> for her husband, Vav<\/em>, ZA<\/em>, who is Vav<\/em> de<\/em> HaVaYaH<\/em>. With it, with the Vav<\/em>, the Matza<\/em> becomes a Mitzva<\/em> [commandment].<\/p>\n\n\n\n

739) Those who keep it to the Yod<\/em>–Hey<\/em> that are hidden in the letters Mem<\/em>–Tzadi<\/em> of Matza<\/em>, since they are Yod<\/em>–Mem<\/em> Hey<\/em>–Tzadik<\/em> when replacing the letters of the alphabet of Aleph<\/em>–Tav<\/em>, Bet<\/em>–Shin<\/em>, where the Mem<\/em> of Matza<\/em> is replaced with the letter Yod<\/em> and the Tzadi<\/em> of Matza<\/em> is replaced with a Hey<\/em>. This is the meaning of Yod<\/em>–Hey<\/em> concealed in the Mem<\/em>–Tzadik<\/em> of Matza<\/em>.<\/p>\n\n\n\n

The Creator commanded to bless Malchut<\/em> with seven blessings on Passover night, meaning her seven maidens, the seven Kelim<\/em> HGT<\/em> NHY<\/em> de<\/em> Malchut de<\/em> Atzilut<\/em> from the Achoraim<\/em>, called Saturn, Jupiter, Mars, Sun, Venus, Mercury, and Moon.<\/p>\n\n\n\n

Also, He commanded to remove from them the Klipot<\/em> Hametz<\/em> and Mahmetzet<\/em>, which are dark clouds covering the lights of the seven planets, as it is written, \u201cThey had devoured them, but it could not be detected that they had devoured them, and they were still ill-looking,\u201d 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, \u201cIt could not be detected that they had eaten them.\u201d<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

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