69. "Then it shall be seven days under its mother," WHICH MEANS THAT under its mother, THAT IS, UNDER YUD-HEI, the seven days OF VAV HEI were adorned, as it is written, "Yours, Hashem, is the greatness and the power..." (I Divrei Hayamim 29:11), WHICH ARE THE SEVEN SFIROT, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF MALE AND FEMALE. Therefore there are seven days below, IN MALE AND FEMALE, SINCE the glory of supernal Ima, THAT IS, AS A COUNTERPART TO THE SEVEN ASPECTS OF YUD HEI, THERE ARE "under its mother" below SEVEN DAYS. THAT IS the meaning of the words, "while the barren (Heb. akarah) has borne seven; and she that has many children has become wretched" (I Shmuel 2:5). THIS MEANS THAT the mainstay (Heb. ikar) of the whole house, WHICH IS BINAH, "has borne seven," the seven days of the festival of Sukkot, THE SECRET OF CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, while "she that has many children has become wretched," which refers to the sacrifices on Sukkot, THE SEVENTY BULLOCKS SACRIFICED ON SUKKOT THAT ARE diminished in number every day. THEY CORRESPOND TO THE SEVENTY NATIONS, WHICH IS THE SECRET OF, "SHE THAT HAS MANY CHILDREN HAS BECOME WRETCHED."

70. Come and see, these SEVEN DAYS OF SUKKOT, THE SECRET OF CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, rise high up, SINCE THE ILLUMINATION OF CHOCHMAH WITHIN THEM SHINES FROM BELOW UPWARDS, while those SEVENTY BULLOCKS FROM WHICH THE SEVENTY NATIONS ARE NOURISHED descend lower and lower, AS THE NATIONS DRAW THEM FROM ABOVE DOWN AS IS THEIR WONT, THUS SINKING THEM DOWN. This was stated in, "Though you do soar aloft like the eagle, and though you do set your nest among the stars, from there I will bring you down, says Hashem" (Ovadyah 1:4). But Yisrael rise from below upwards, as it is written, "and your seed shall be as the dust of the earth" (Beresheet 28:14), and, "and I will multiply your seed as the stars of heaven" (Beresheet 26:4). IN THIS WAY THEY RISE FROM THE DUST OF THE EARTH TO THE STARS OF HEAVEN. They then rise above all and cleave to the loftiest place, as it is written, "But you that did cleave of Hashem your Elohim..." (Devarim 4:4).

110. Three and no more are summoned from holiness. THESE ARE the feast of unleavened bread, the holiday of Shavuot and the holiday of Sukkot. Rabbi Aba said to him, Is not Shabbat called from holiness? He said to him, No, for two reasons. The one is that it is surely considered to be holiness NO LESS THAN THE FESTIVALS, AS IT IS WRITTEN, "You shall keep the Shabbat therefore; for it is holiness to you" (Shemot 31:14). The other is that Shabbat is not called FROM HOLINESS, because SHABBAT receives the inheritance OF HOLINESS and is not called. Hence all are called from holiness, are attached to Shabbat and adorn themselves with it. Through this HOLINESS, the seventh day is adorned. Shabbat therefore is not called FROM HOLINESS.

126. Rabbi Yehuda said, We call all the holidays "holy gatherings ('summoned from holiness')," but the exceptions TO THIS RULE are Rosh Hashanah and Yom Kippur, where there is no joy, since they are of Judgments. But these three, PESACH (PASSOVER), SHAVUOT AND SUKKOT, are summoned from holiness to everyone's delight, before the Holy One, blessed be He. This is the meaning of, "and you shall rejoice before Hashem your Elohim" (Devarim 12:12), and, "and rejoice before Hashem your Elohim" (Devarim 27:7). On that day of Shabbat, every sorrow and vexation and distress are removed from the whole world, since it is the day of the King's rejoicing, when souls are added IN IT TO YISRAEL, in the likeness of the World to Come.

137. Rabbi Yehuda asked Rabbi Aba: It says, "Seven days shall there be no leaven found in your houses" (Shemot 12:19), and there is joy all those seven. Why is no complete Hallel (Prayer of Thanksgiving) recited throughout the seven days OF PESACH as in Sukkot, where we daily recite Hallel with complete joy?

138. He said to him, Well asked. But it is known that here, ON PESACH, Yisrael are not bonded as wholly as they were later, because on that FIRST night when the union OF MALE AND FEMALE is present and overall joy, and Yisrael are bonded with that joy, we bring about perfection and the Hallel is complete. But later, THROUGHOUT THE DAYS OF PESACH, even though they are all present, ALL SEVEN GRADES, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT THAT SHINE IN THE SEVEN DAYS OF PESACH, Yisrael have not yet connected to them, nor uncovered the corona so the holy imprint will be revealed in them. Nor did they receive the Torah or enter those GRADES, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, as they did later. For that reason on Sukkot there is overall perfection and overall joy IS IN IT to the utmost. But here ON PESACH they have not yet attained, and there was not so much perfection in them. Even though all seven are present, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF ZEIR ANPIN DURING THE SEVEN DAYS OF PESACH, they are not revealed, and Yisrael were not well connected with them yet, UNTIL AFTER THE GIVING OF THE TORAH.

140. Rabbi Yehuda said, This is well and assuredly it is so. I have already heard this another time this way but I forgot. Now I wish to know something else. We see that on Pesach THERE ARE SEVEN DAYS, and on Sukkot THERE ARE SEVEN DAYS, with the wholeness of joy OF SUKKOT on another day, SHMINI ATZERET. But why are there not seven days to Shavuot? It is worthy TO EXTEND SEVEN DAYS more than all others.

143. This is the meaning of, "the Tree of Life also in the midst of the Garden" (Beresheet 2:9), AS ZEIR ANPIN CALLED THE TREE OF LIFE is actually inside, in the center and includes all directions, NAMELY, THE RIGHT AND LEFT COLUMNS, and is attached to them - hence, Pesach and Sukkot, and it, SHAVUOT, between them, SINCE PESACH IS THE RIGHT COLUMN, SUKKOT THE LEFT COLUMN, AND SHAVUOT THE CENTRAL COLUMN. For it is central to everything, which is why that day is to the praise of the Torah, BECAUSE THIS IS THE TIME OF THE GIVING OF OUR TORAH, and no more. FOR TORAH IS THE SECRET OF ZEIR ANPIN, THE CENTRAL COLUMN, and it is the praise of Faith, MALCHUT, and the bonding of everything, NAMELY THE FIRST THREE SFIROT, FOR ALL THOSE ARE CONNECTED TO THE CENTRAL COLUMN. Rabbi Yehuda said, Blessed is the Merciful One that I have asked and attained these matters.

155. Come and see, it is written, "On the eighth day you shall have a solemn assembly (Heb. Shmini Atzeret)" (Bemidbar 29:35). What is the assembly? HE ANSWERS that the place in which everything is connected together is called an assembly, WHICH IS MALCHUT THAT RECEIVES FROM ALL THE SFIROT. For what does "assembly" mean? A gathering. You may ask for the reason that it is called an assembly here. AND HE ANSWERS, Throughout the days OF SUKKOT were the feast days of the branches of the Tree, NAMELY THE SEVENTY MINISTERS THAT COME FROM THE OUTER PART OF ZEIR ANPIN - hence the seventy bullocks SACRIFICED ON THE SEVEN DAYS OF SUKKOT. After that, ON SHMINI ATZERET (THE DAY OF CONVOCATION) comes the joy of the Tree itself, ZEIR ANPIN HIMSELF. For there it is an assembly for one day, which is the joy in the Torah, the joy of the Tree, which is the body, NAMELY ZEIR ANPIN.

223. Esau then reverted to be Jacob's defender, yet Jacob wanted neither his honey nor his sting, BUT SAID, "Let my master, I pray you, pass over before his servant" (Beresheet 33:14). Then, "Esau returned that day on his way to Seir" (Ibid. 16). When WAS THAT? During the Neilah prayer, since then he parted from the Holy Nation, and the Holy One, blessed be He, forgives their iniquities and atones for them. Once the prosecutor left with the gift and separated from them, the Holy One, blessed be He, wishes to rejoice with His children. It is then written, "And Jacob journeyed to Sukkot, and built him a house...therefore the name of the place is called Sukkot" (Ibid. 17). Since Yisrael dwelt in Sukkot, they were saved from the prosecutor and the Holy One, blessed be He, rejoiced in His children. Happy is their lot in this world and in the World to Come. End of Ra'aya Meheimna (the Faithful Shepherd).

270. "You shall dwell in booths (Heb. Sukkot)." SUKKOT IS SPELLED WITHOUT VAV, because THIS SUKKOT ALLUDES to one cloud only, WHICH IS CHESED, to which all SIX CLOUDS are attached. HENCE THERE ARE SEVEN DAYS, as it is written, "And the cloud of Hashem was upon them by day" (Bemidbar 10:34), and, "and that You go before them by day time in a pillar of cloud" (Bemidbar 14:14), which is Aaron's cloud, WHICH IS CHESED that is called "by day," as it is written, "Yet Hashem will command His Chesed in the daytime" (Tehilim 42:9). One cloud, WHICH IS CHESED, receives with it five other clouds, WHICH ARE GVURAH, TIFERET, NETZACH, HOD AND YESOD, so they are six. Another cloud, of which is written, "and in a pillar of fire by night" (Bemidbar 14:14), WHICH IS MALCHUT, shines on Yisrael from the illumination of the six CLOUDS.

271. Ra'aya Meheimna (the Faithful Shepherd). "You shall dwell in booths (Heb. Sukkot) seven days" (Vayikra 23:42). It is a commandment to dwell in a Sukkah. We explained that its purpose is to show that Yisrael dwell in the secret of Faith, THE SECRET OF THE SHADOW OF THE SUKKAH entirely without fear OF DENOUNCING, since the prosecutor has already separated from them ON YOM KIPPUR THROUGH THE GOAT GIVEN TO AZAZEL. Whoever is in the secret of Faith dwells in a Sukkah, as we explained from the words, "all that are home born in Yisrael shall dwell in booths" (Ibid.), THAT IS, whoever is in the secret of Faith of the seed and root of Yisrael shall dwell in Sukkot. This mystery was brought in several places.

272. The following commandment is to offer a daily sacrifice ON THE SEVEN DAYS OF SUKKOT. Everyone should have a part in that sacrifice, in His children's joy, SINCE THE SEVENTY BULLOCKS CORRESPOND TO THE SEVENTY MINISTERS OF THE NATIONS. They are all attached to the tree, ZEIR ANPIN, since the branches below that come from the root of the tree are all blessed because of the tree. Even though they are useless, THEY are all ALSO blessed. Yisrael rejoice in their Father in heaven, NAMELY IN THE ROOT OF THE TREE, and they give a portion of the blessings to the rest of the nations, who can hold and do hold to Yisrael.

276. Come and see, when man sits in this apartment, IN THE SUKKAH, which is the shadow of Faith, the Shechinah spreads her wings over him from above and Abraham, WHO IS CHESED and five other righteous, THE SECRET OF GVURAH, TIFERET, NETZACH, HOD AND YESOD fix their dwelling with him. This is the meaning of, "You shall dwell in booths (Heb. Sukkot) seven days" (Vayikra 23:42). It is written, "seven days," WHICH ALLUDES TO CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, instead of, 'in seven days.' Similarly it is written, "for six days Hashem made heaven and earth" (Shemot 31:17), INSTEAD OF 'IN SIX DAYS.' THEY TOO INDICATE THE SUPERNAL SIX DAYS, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD THAT MADE HEAVEN AND EARTH. One should rejoice every day with a joyful countenance in those guests, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT that dwell with him.

277. Rabbi Aba said, It is written, "You shall dwell in booths (Heb. SUKKOT) seven days," and then, "shall dwell in booths" (Vayikra 23:42). IT first SAYS, "You shall dwell" and then, they "shall dwell." HE ANSWERS, The first one is for the guests, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, AND THEREFORE THE TEXT SPEAKS IN THE SECOND PERSON. The second is for people in general, FOR WHICH REASON THE TEXT SAYS IN THE THIRD PERSON, "SHALL DWELL." The first is for the guests. Rav Hamnuna Saba, for example, when he entered the Sukkah, used to stay happily on the inner threshold of the Sukkah, and say, Let us invite the guest. He set the table, stood up and blessed, 'TO DWELL IN THE SUKKAH,' then said, "You shall dwell in booths seven days." Sit down, lofty guests, sit you down. Sit down, guests of Faith, sit you down. He joyfully raised his hands and said, 'Happy is our lot, happy the lot of Yisrael, as it is written, "for Hashem's portion is His people" (Devarim 32:9). Then he would sit down.

279. Rabbi Aba said, Abraham throughout his life used to stand at the crossroad to invite guests and set the table for them. Now, ON SUKKOT, if one invites him and all the other righteous and King David but does not give them their share, Abraham stands up from the table and cries, "Depart, I pray you, from the tents of these wicked men" (Bemidbar 16:26), and everyone walks away after him. Isaac says, "but the belly of the wicked shall feel want" (Mishlei 13:25), and Jacob says, "The morsel which you have eaten shall you vomit up" (Mishlei 23:8). The rest of the righteous, NAMELY MOSES AND AARON, say, "For all tables are full of vomit and filth, so that there is no place clean" (Yeshayah 28:8).

288. As it is written, "On the eighth day (Heb. shmini) you shall have a solemn assembly (Heb. atzeret)" (Bemidbar 29:35). (THIS IS THE ENDING OF THE ARTICLE FROM VAYECHI 231). For that day is from the King solely, His rejoicing in Yisrael. This is like a king who invited guests. The household people entertained them. At the end the king said TO HIS HOUSEHOLD, Until now you and I all entertained the guests. You offered sacrifices for the other nations every day, THAT IS, THE SEVENTY BULLOCKS. From now on, for one day, let you and I rejoice. This is the meaning of, "On the eighth day you shall have a solemn assembly:" "you" MEANS offering sacrifices for you. But the guests of Faith ON THE SEVEN DAYS OF SUKKOT are always with the King, ON SHMINI ATZERET AS WELL. On the day of the King's joy they all gather to Him, and stay with Him. Hence it is written, "assembly" which is translated into Aramaic as gathering.