56) What is the reason that he warns them here about the Passover? After all, they were already told in Egypt. But this was on the second year, and Israel thought that the Passover applies only while in Egypt, and since they did it once in Egypt, they thought they did not need to anymore. But the Creator came and cautioned them not to think that its time had passed in Egypt and it was no longer needed. This is why on the second year, He cautioned in the Sinai wilderness, to set this Passover up for them for generations to come.<\/p>\n\n\n\n
57) Even though He warned them in Egypt, He commanded them now, a second time, in the same place where all the Mitzvot<\/em> [commandments] of the Torah were given. What does on the second year in the first month mean? There is a sublime meaning to it: There is one which is called \u201ca year,\u201d and one which is called \u201ca month.\u201d A month is the moon, the Malchut<\/em>, and a year is the sun, ZA<\/em>, which shines to the moon. On the second year in the first month indicates Zivug<\/em> of ZA<\/em> and Malchut<\/em>, which are called \u201cyear\u201d and \u201cmonth,\u201d in the Sinai wilderness. This is the second Zivug<\/em> after the exodus from Egypt. Also, this was the time when all the Mitzvot<\/em> of the Torah were given, for by the Zivug<\/em> of ZON<\/em> in the Sinai wilderness, all the Mitzvot<\/em> of the Torah were given.<\/p>\n\n\n\n 58) Woe unto one who says that the Torah comes to tell literal tales and the uneducated words of such as Esau and Laban. If this is so, even today we can turn the words of an uneducated person into a law, and even nicer than theirs. And if the Torah indicates to mundane matters, even the rulers of the world have among them better things, so let us follow them and turn them into a law in the same way. However, all the words of the Torah have the uppermost meaning.<\/p>\n\n\n\n 59) The upper world and the lower world are judged the same. Israel below correspond to the high angels above. It is written of the high angels, \u201cWho makes winds His messengers,\u201d and when they come down, they clothe in dresses of this world. Had they not clothed in dresses such as in this world, they would not be able to stand in this world and the world would not tolerate them. And if this is so with angels, it is all the more so with the Torah that created the angels and all the worlds, and they exist for it. Moreover, when it came down to this world, the world could not tolerate it if it had not clothed in these mundane clothes, which are the tales and words of the uneducated.<\/p>\n\n\n\n 60) Hence, this story in the Torah is a clothing of the Torah. And one who considers this clothing as the actual Torah and nothing else, damned will be his spirit and he will have no share in the next world. This is the reason why David said, \u201cOpen my eyes, that I may behold wondrous things out of Your law,\u201d that is, gaze upon what lies beneath the clothing of the Torah.<\/p>\n\n\n\n 61) There is an openly visible clothing, and when fools see a person dressed handsomely, whose dress seems elegant, they look no further and judge him by his elegant clothes. They regard the clothes as the man\u2019s body and regard the man\u2019s body as his soul.<\/p>\n\n\n\n 62) Such is the Torah. It has a body, which is the Mitzvot<\/em> of the Torah, which are called \u201cthe bodies of the Torah.\u201d This body clothes in dresses, which are mundane stories, and the fools in the world consider only that clothing, which is the story of the Torah. They do not know more and do not consider what exists underneath that clothing.<\/p>\n\n\n\n Those who know more do not consider the clothing, but the body under that clothing. But the sages, the servants of the High King, those who stood on Mount Sinai, consider only the soul in the Torah, which is the essence of it all, the actual law. In the future, they will gaze upon the soul within the soul of the Torah.<\/p>\n\n\n\n 63) This is also how it is above. There is Levush<\/em> [clothing], Guf<\/em> [body], Neshama<\/em> [soul], and Neshama<\/em> to Neshama<\/em>. The heavens and their hosts are the Levush<\/em>, and the assembly of Israel is Malchut<\/em>\u2014the Guf<\/em> that receives the Neshama<\/em>, which is the Tifferet<\/em> [glory] of Israel, ZA<\/em>. Hence, Malchut<\/em> is the Guf<\/em> to the Neshama<\/em>, for ZA<\/em> clothes in her like a soul in the body. The Neshama<\/em> is Tifferet<\/em> Israel, the actual law, the soul of the Torah, upon which the sages gaze.<\/p>\n\n\n\n And Neshama<\/em> to Neshama<\/em> is Atika Kadisha<\/em> [the Holy, Ancient One], upon whom they will gaze in the future. All are intertwined: Atika Kadisha<\/em> clothes in ZA<\/em>, ZA<\/em> clothes in Malchut<\/em>, and Malchut<\/em> in the worlds BYA<\/em> and all their hosts.<\/p>\n\n\n\n 64) Woe unto the wicked ones who say that the Torah is nothing more than fables and consider only the clothing. Happy are the righteous who consider the Torah as they should. As wine sits only in a jar, the Torah dwells only in that clothing. Hence, one needs to regard what is found under the clothing, which is why all these tales are dresses.<\/p>\n","protected":false},"excerpt":{"rendered":" 56) What is the reason that he warns them here about the Passover? 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