Four kinds

Synopsis

Rabbi Shimon and the old sage discuss the verse, "And you shall take for yourselves on the first day the fruit of the tree hadar," saying that "hadar" is the Righteous, namely Yesod, and that Malchut is the "fruit of the tree hadar." They speak about the palm trees, the boughs of thick leaved trees, and the two willows of the brook. They conclude that we are commanded to take these four kinds since we need to awaken below in the likeness of above. There is nothing in the world that has no counterpart above, and the reverse is also true.

Fruit Hadar Righteous Tree

130. When Yisrael are in the fifteenth day OF THE SEVENTH MONTH, the Holy One, blessed be He, takes His children and spreads His wings over them to rejoice with them. Therefore, it is written: "And you shall take for yourselves on the first day THE FRUIT OF THE TREE HADAR" (Vayikra 23:40). This fruit is the tree that is called 'fruit tree', NAMELY MALCHUT, and bears fruit. "Tree Hadar," as is written, "Honor and majesty (Heb. hadar) are before Him" (Tehilim 96:6). Why is it called 'hadar' and who is hadar? It is the Righteous, NAMELY YESOD. AND MALCHUT IS CALLED 'THE FRUIT OF THE TREE HADAR', MEANING MALCHUT THAT RECEIVES FROM YESOD THAT IS CALLED HADAR.

130. וְכַד יִשְׂרָאֵל אִינּוּן בַּחֲמֵיסָר יוֹמִין, כְּדֵין נָטִיל לִבְנוֹי, לְפָרְשָׂא גַּדְפּוֹי עָלַיְיהוּ, וּלְמֵחֱדֵי עִמְּהוֹן. וְע"ד כְּתִיב וּלְקַחְתֶּם לָכֶם בַּיוֹם הָרִאשׁוֹן, פְּרִי דָּא, אִיהוּ אִילָנָא דְּאִקְרֵי עֵץ פְּרִי, וְאִשְׁתְּכַח בֵּיהּ פְּרִי. עֵץ הָדָר: כד"א הוֹד וְהָדָר לְפָנָיו. מ"ט אִקְרֵי הָדָר, וּמַאן אִיהוּ הָדָר. אֶלָּא דָּא צַדִּיק.

Beard Body Fruit Grades Tree Voice

131. HE ASKS: Why is YESOD called 'hadar'? It is a covered place, which is not revealed but should always be covered, yet majesty is only upon someone that is revealed and seen. HE ANSWERS: Even though it is a covered level, it is the majesty of the whole body, and there is no majesty to the body but in it. What is the reason? IT IS because one who does not have that grade has no majesty to come among people; he has no voice when he speaks, because the majesty of the voice is cut from him. He has no beard or the majesty of a beard. SO even though that grade is covered, NEVERTHELESS all the majesty of the body originates in it, and is covered and revealed THROUGH THE MAJESTY OF THE BODY. Therefore, it is the tree hadar (majesty), MEANING a tree from which all the majesty of the body comes. This is a fruit tree yielding fruit. BUT MALCHUT IS CALLED 'FRUIT TREE'.

131. אֲמַאי אִקְרֵי הָדָר, וְהָא אֲתָר טְמִירָא אִיהוּ דְּלֵית לֵיהּ גִּלּוּיָא, וּצְרִיכָא לְאִתְכַּסְיָיא תָּדִיר, וְלֵית הָדָר אֶלָּא מַאן דְּאִתְגַּלְיָיא וְאִתְחַזֵּי. אֶלָּא, אע"ג דְּאִיהוּ דַּרְגָּא טְמִירָא, הִדּוּרָא אִיהוּ דְּכָל גּוּפָא, וְלָא אִשְׁתְּכַח הִדּוּרָא לְגוּפָא, אֶלָּא בֵּיהּ. מַאי טַעֲמָא. מַאן דְּלֵית עִמֵּיהּ הַאי דַּרְגָּא, לֵית בֵּיהּ הִדּוּרָא, לְמֵיעַל בִּבְנֵי נָשָׁא. קָלָא לָאו עִמֵּיהּ בִּדְבוּרָא, וְהִדּוּרָא דְּקָלָא אִתְפְּסַק מִנֵּיהּ. דִּיקְנָא, וְהִדּוּרָא דְּדִיקְנָא לָאו עִמֵּיהּ, וְאע"ג דְּאִתְכַּסְיָיא הַהוּא דַּרְגָּא, כָּל הִדּוּרָא דְּגוּפָא בֵּיהּ תַּלְיָא. וְאִתְכַּסֵּי וְאִתְגַּלְיָיא. וּבג"כ עֵץ הָדָר אִיהוּ, עֵץ דְּכָל הִדּוּרָא דְּגוּפָא בֵּיהּ תַּלְיָא, וְדָא אִיהוּ עֵץ עוֹשֶׂה פְּרִי.

Body Fruit Grades Hadar Hands Lulav Palm Tree Righteous Tree Willow

132. "Branches of palm trees" (Vayikra 23:40) IS YESOD, THE RIGHTEOUS, AS IT IS WRITTEN: "THE RIGHTEOUS MAN FLOURISHES LIKE THE PALM TREE" (TEHILIM 92:13). Here, a wife is comprehended in her husband without separation, BECAUSE IT IS WRITTEN, "Branches of palm trees" INSTEAD OF 'AND BRANCHES OF PALM TREES'. FOR THE VAV (LIT. 'AND') WOULD DIVIDE BETWEEN FRUIT OF THE TREE HADAR AND THE BRANCHES OF PALM TREES. THIS SHOWS THAT THEY ARE TIED together, FOR YESOD AND MALCHUT ARE TOGETHER. "And the boughs of thick leaved trees" (Vayikra 23:40): they are three, MEANING THE THREE COLUMNS - CHESED, GVURAH AND TIFERET - because it has THREE leaves, one on THE RIGHT side, one on the LEFT side and the one IN THE CENTER that dominates them, BECAUSE THE CENTRAL COLUMN UNITES THE RIGHT AND LEFT INTO ONE. "There are two willows of the brook" (Ibid.), NAMELY, NETZACH AND HOD, which have neither scent nor taste, BEING the aspect of legs in people. Lulav (lit. 'palm leaf'), WHICH IS YESOD, receives AND COMBINES them all, like the spinal cord that is in the body. It protrudes outside THE OTHER KINDS by a hand's breadth UPWARDS, and so it needs to be in order to perfect and bring forth all THE LEVELS for proper union.

132. כַּפֹּת תְּמָרִים, הָכָא אִתְכְּלִילַת אִתְּתָא בְּבַעְלָהּ בְּלָא פֵּרוּדָא, כַּפּוֹת תְּמָרִים כַּחֲדָא. וַעֲנַף עֵץ עָבוֹת, תְּלָתָא. וְעָלִין דִּילֵיהּ, דָּא בְּסִטְרָא דָּא, וְדָא בְּסִטְרָא דָּא, וְחַד דְּשַׁלִּיט עָלַיְיהוּ. וְעַרְבֵי נַחַל, תְּרֵין. דְּלֵית לְהוּ רֵיחָא וְטַעְמָא, כְּשׁוֹקִין בִּבְנֵי נָשָׁא. לוּלָב נָטִיל כֻּלְּהוּ, כְּחוּטָא דְּשִׁדְרָה קַיָּימָא דְּגוּפָא. וּמַה דְּנָפִיק לְבַר טֶפַח, הָכִי הוּא, בְּגִין לְאַשְׁלְמָא וּלְאַפָּקָא כֹּלָּא, וּלְשַׁמְּשָׁא כַּדְקָא חֲזֵי.

Atzilut Faith Hosts Likenesses Palm Tree

133. With these kinds one must show himself before the Holy One, blessed be He, FOR THEY CORRESPOND TO CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT. The leaves of these palm trees ALLUDE TO ALL THE OTHER HOSTS THAT UNITE UNDER ALL THE OTHER APPELLATIONS BY WHICH THE HOLY ONE, BLESSED BE HE, IS CALLED. THEREFORE, WE ARE COMMANDED TO TAKE THESE FOUR KINDS since we need TO AWAKEN below in the likeness of above, for there is nothing in the world that does not have a counterpart above. AND IN REVERSE, as it is above, so is it below, BECAUSE THE WORLDS ARE IMPRINTED BY ONE ANOTHER, AND THE ROOTS ARE ABOVE, FOR THERE IS NOTHING IN THE LOWER WORLDS WHOSE ROOT CANNOT BE FOUND IN THE UPPER WORLDS. THEREFORE, THE ROOTS OF THE FOUR KINDS ARE CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT IN ATZILUT, for Yisrael must unite by means of this secret of Faith before the Holy One, blessed be He.

133. בְּהָנֵי זִינִין, בָּעֵי בַּר נָשׁ לְאִתְחֲזָאָה קָמֵי קוּדְשָׁא בְּרִיךְ הוּא. עָלִין וְטַרְפִּין דְּהָנֵי לְתַתָּא כְּגַוְונָא דִּלְעֵילָּא, דְּלֵית לָךְ מִלָּה בְּעָלְמָא, דְּלָא אִית לָהּ דּוּגְמָא לְעֵילָּא, כְּגַוְונָא דִּלְעֵילָּא הָכִי אִית לְתַתָּא, וּבְעוּ יִשְׂרָאֵל לְאִתְאַחֲדָא בְּרָזָא דָּא דִּמְהֵימְנוּתָא, קָמֵי קוּדְשָׁא בְּרִיךְ הוּא.