{"id":15420,"date":"2026-01-15T19:40:18","date_gmt":"2026-01-15T19:40:18","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15420"},"modified":"2026-01-15T19:40:18","modified_gmt":"2026-01-15T19:40:18","slug":"the-festival-of-shavuot-weeks-1","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/the-festival-of-shavuot-weeks-1\/","title":{"rendered":"The Festival of\u00a0Shavuot\u00a0[Weeks] \u2013 1"},"content":{"rendered":"\n

766) It is written, \u201cOn the day of the first fruits, when you present a new offering to the Lord in your Feast of Weeks.\u201d \u201cOn the day of the first fruits\u201d is a river that comes out of Eden, ZA<\/em>, which is a day from the upper first fruits, Yod<\/em>–Hey<\/em>, AVI<\/em>, called \u201cfirst fruits.\u201d The Torah depends on ZA<\/em>, who elicits all the secrets of Torah. And because he is the tree of life, they must bring the fruits of the tree.<\/p>\n\n\n\n

767) The day of the first fruits is the upper first fruits of the Torah, AVI<\/em>. 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, \u201cIsrael was holy to the Lord, His first crop.\u201d This is why it is written concerning first fruits, which imply Israel, \u201cBring … into the house of the Lord your God,\u201d meaning that they will be rewarded with complete redemption. This is why it is written about the idol worshipping nations, \u201cAnd they devour Israel with gaping jaws,\u201d and, \u201cAll who ate of it became guilty; evil came upon them.\u201d<\/p>\n\n\n\n

768) It is likewise with Vav<\/em>, ZA<\/em>, who includes six Sefirot<\/em>, Ben<\/em> [son of] Yod<\/em>–Hey<\/em>, who are AVI<\/em>, called \u201cfirst fruits,\u201d called Bechor<\/em> [firstborn (Bet<\/em>–Chaf<\/em>–Reish<\/em>)]. All the branches extended from it\u2014in which there are heads, the degrees in which there is GAR<\/em>, head\u2014are called \u201cfirst fruits.\u201d Vav<\/em> is a river from those upper first fruits; ZA<\/em> is a river that comes out of Eden, from Yod<\/em>–Hey<\/em>, and on that the Torah depends.<\/p>\n\n\n\n

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, \u201cIt is a tree of life to they who hold it.\u201d The commandments of ZA<\/em>, of the Torah, are similar to the father of the fruits of the tree, which they should bring to the house of the Lord.<\/p>\n\n\n\n

769) What are the first fruits for? They are called \u201ca new offering.\u201d 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\u2019s 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, \u201cFor man is a tree of the field,\u201d is in Ibur<\/em> [conception] for nine or seven months? It is also written about the beast, \u201cIt 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.\u201d What is the reason for the requirement of seven days? And the Sefirot<\/em>, in which there is the name HaVaYaH<\/em> and all His appellations, why are they called by the names of animals, by the names \u201clion,\u201d \u201cox,\u201d \u201ceagle,\u201d and \u201cman\u201d?<\/p>\n\n\n\n

770) Indeed, a new offering means the Shechina<\/em>. From six months to six months, the fruits in the Ibur<\/em> of the tree are the six Sefirot HGT<\/em> NHY<\/em>, called \u201cprimordial years for the creation of the world.\u201d These are 6,000 years that the world stands. They are called years on the part of upper Ima<\/em>, Bina<\/em>. On the part of the lower Ima<\/em>, Malchut<\/em>, they are called \u201cmonths.\u201d And because the six Sefirot<\/em> preceded the world and all creations, they are called \u201cfirst fruits.\u201d 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<\/em> NHY<\/em> from the side of Malchut<\/em>.<\/p>\n\n\n\n

771) The Shechina<\/em> is a new offering from the side of the animal. It is written about it, \u201cAnd the image of their faces was as the face of a man.\u201d There are nine months of conception because a man in Gematria<\/em> is nine in a small calculation of Hanoch<\/em> [Enoch]. In a small calculation, in Matat, called Enoch, all the letters are only regarded as units. Thus, the Mem<\/em> will be only four [instead of forty], and the Tav<\/em> is only four [instead of 400]. By that, Adam [man] in Gematria<\/em> is nine, since Aleph<\/em>–Dalet<\/em> are five, and with the Mem<\/em>, 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<\/em>.<\/p>\n\n\n\n

He is called the \u201cfirstborn\u201d after the token of the covenant, Yesod<\/em>, which is Yod<\/em>, after the first drop, from which semen extends, shooting like an arrow, from which a person is born. And each drop is called Yod<\/em> because it includes ten Sefirot<\/em>, where the Yesod<\/em>, Vav<\/em>, and the drop, Yod<\/em>, that mounts the Vav<\/em>, is like a fruit mounted on the branch of the tree. And because the ten Sefirot<\/em> contain GAR<\/em>, first fruit, the man is called first-born.<\/p>\n\n\n\n

772) There are several branches in the tree, and there are several figs on them, those who were first to ripen. These are called \u201cfirst fruit.\u201d They are the heads of everyone. And like them, it is written, \u201cRaise your heads, O gates,\u201d as in \u201cLift up your eyes on high and see who has created these,\u201d and also, \u201cTake the sum of all the congregation of the children of Israel.\u201d<\/p>\n\n\n\n

It is so because the reason he is called a \u201cfirstborn\u201d is that he comes from the drop of Yesod<\/em>, Yod<\/em>, which comprises ten Sefirot<\/em>. In general, they contain GAR<\/em> KHB<\/em>, 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 \u201cfirst fruits\u201d because the disclosure of GAR<\/em>, first fruits, follows only the first fruit and the first child. The GAR<\/em> do not appear on the rest of the children, even though they extend from Yod<\/em>.<\/p>\n\n\n\n

They are the heads of everyone, where the first child is the head of all who follow him, for the GAR<\/em> appeared on him, the head. From him the head illuminates to the rest of the sons. He brings evidence that \u201chead\u201d means GAR<\/em>, from the words, \u201cRaise your heads, O gates.\u201d \u201cRaise\u201d means GAR<\/em>, as in \u201cLift up your eyes on high,\u201d which means GAR<\/em>, since \u201cyour eyes\u201d is Hochma<\/em>. Also, \u201cTake the sum of all the congregation of the children of Israel\u201d means GAR<\/em>. Similarly, the firstborn are called \u201cheads,\u201d after the GAR<\/em>.<\/p>\n\n\n\n

773) \u201cRaise your heads, O gates.\u201d \u201cGates\u201d are those fifty gates of Bina<\/em>, the seminary of above, and \u201cRaise the doors of the world\u201d of the lower seminary, Malchut<\/em>. Anyone who engages in Torah finally rises high, as it is written, \u201cAnd the king of glory shall come,\u201d and there is no glory but the Torah.<\/p>\n\n\n\n

774) It follows that one who is learning Torah, called \u201cglory,\u201d is called a \u201cking,\u201d for it is written, \u201cAnd the king of glory shall come.\u201d 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, \u201cWho is the king of glory,\u201d and the other, \u201cWho is the king of glory\u201d [worded a little differently in Hebrew], which indicates two worlds, this world and the next world.<\/p>\n\n\n\n

\u201cRaise your heads, O gates.\u201d \u201cYour heads\u201d is written twice. These are the animals of the upper Merkava<\/em>, above Chazeh de<\/em> ZA<\/em>, and the animals of the lower Merkava<\/em>, in Malchut<\/em>.<\/p>\n\n\n\n

775) \u201cRaise your heads, O gates\u201d means the upper gates, gates of upper Tevuna<\/em>, fifty gates. \u201cYour heads\u201d means that each gate has a head, so as to expand and enter one another, and mingle in one another.<\/p>\n\n\n\n

776) In the book of Enoch, \u201cRaise … gates\u201d are the gates below the patriarchs, HGT<\/em>. They are the bottom three Sefirot<\/em>, NHY<\/em>. \u201cYour heads\u201d is the heads of the champions of Israel, the upper patriarchs, HGT<\/em>, which turn to HBD<\/em> in Gadlut<\/em>. They are the heads of the gates.<\/p>\n\n\n\n

And because of those NHY<\/em>, which are the Ophanim<\/em> that surround and carry them on their wings, we say, \u201cRaise your heads, O gates.\u201d \u201cRaise your heads\u201d is HGT<\/em>, heads upon you, ruling you. \u201cAnd rise up, doors of the world,\u201d are the mothers, the four of below, HG<\/em> TM<\/em> in Malchut<\/em>. Sarah is Hesed<\/em>, Rebecca is Gevura<\/em>, Leah is Tifferet<\/em>, and Rachel is Malchut<\/em>.<\/p>\n\n\n\n

From Chazeh de<\/em> ZA<\/em> and above, HGT<\/em>, Hassadim<\/em> are covered from Hochma<\/em>. From Chazeh de<\/em> ZA<\/em> and below is the place of disclosure of Hochma<\/em>, but they are deficient of Hassadim<\/em>. Hochma<\/em> cannot illuminate without Hassadim<\/em>. For ZA<\/em> to mate with Malchut<\/em>, first NHY<\/em> and HGT<\/em> must mingle with one another, and then NHY<\/em> contain Hochma<\/em> and Hassadim<\/em> together and can illuminate. At that time they can bestow upon Malchut<\/em>. Likewise, HGT<\/em>, which are Hassadim<\/em>, are completed by the disclosure of Hochma<\/em> in NHY<\/em>.<\/p>\n\n\n\n

At that time it is considered that NHY<\/em> are gates to HGT<\/em>, and it is impossible to receive the complete illumination of Hassadim<\/em> from HGT<\/em> de<\/em> ZA<\/em> before the Hochma<\/em> appears in NHY<\/em> de<\/em> ZA<\/em>. It is so because without them, the Hassadim<\/em> in HGT<\/em> are regarded as VAK<\/em> without a Rosh<\/em>. But after the Hochma<\/em> appears in NHY<\/em>, and HGT<\/em> NHY<\/em> are included in one another, HGT<\/em> are regarded as heads because by them they become GAR<\/em>, called \u201cheads.\u201d In this way, NHY<\/em> are gates, to raise HGT<\/em> into being heads.<\/p>\n\n\n\n

NHY<\/em> de<\/em> ZA<\/em> are called Ophanim<\/em> [wheels], carrying on their shoulders the HGT<\/em> de<\/em> ZA<\/em>, which lift them up to the heads. As one\u2019s shoulders carry one\u2019s head, the NHY<\/em> carry HGT<\/em> into being heads. This is why NHY<\/em> are told, \u201cRaise your heads, O gates,\u201d to raise HGT<\/em> into being heads, because for you they are heads and rulers. The GAR<\/em> in them appears through you, and they are called \u201chead\u201d and \u201cruler.\u201d At that time, \u201cRaise the doors of the world,\u201d meaning bestow and raise Malchut<\/em>, too.<\/p>\n\n\n\n

777) \u201cAnd the king of glory shall come\u201d is the upper king of everyone, ZA<\/em>, who includes these HGT<\/em> NHY<\/em>, a king from that glory, for it illuminates to the moon, Malchut<\/em>, who is called \u201cglory.\u201d It is the Lord of hosts, ZA<\/em>. \u201cShall come\u201d means to bring the Torah, ZA<\/em>, in an ark, Malchut<\/em>, in one connection as it should be.<\/p>\n\n\n\n

Because he enters his place after ZA<\/em> mates with Malchut<\/em>, who is his place, it is then regarded that the Torah, ZA<\/em>, entered the ark, Malchut<\/em>, and they connected in one connection, the upper Torah, ZA<\/em>, in the oral Torah, Malchut<\/em>. It is so because they connect to interpret unclear words, to disclose the secrets of Torah to the righteous.<\/p>\n\n\n\n

778) That unification is done at a time when it is written, \u201cOn the day of the first fruits, when you present a new offering to the Lord in your Feast of Weeks,\u201d meaning in the number that you count.<\/p>\n\n\n\n

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, \u201cBehold, My sons below, sanctify the month, sanctify the good day, sanctify all of you above.\u201d 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, \u201cOn your feast of Weeks,\u201d by the number that you count those seven Sabbaths.<\/p>\n","protected":false},"excerpt":{"rendered":"

766) It is written, \u201cOn the day of the first fruits, when you present a new offering to the Lord 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