Vayechi: Chapter 26

The four kinds

Synopsis

This further describes the importance of the root connection between aspects of the lower and higher worlds. There are four things to cleave to: the Lulav, Etrog (citron), myrtle, and willow. Then, we learn of the significance of "the fifteenth day," the first of the three travelling Columns. Next, we are told that Yom Kippur is the secret of Ima, the day in which Binah sets the prisoners free, who name that day "the first day," and ask Binah for water. It is either the beginning of "Clouds of Glory" or of "Living Water."

Relevance

Here we connect ourselves to the internal spiritual forces associated with the Lulav, Etrog, myrtle branch, and willow. These physical items work like an antenna. They have powerful spiritual counterparts in the Upper World which help us draw the Light of protection to our lives. We also destroy any judgments that might be pending in the Upper Courts, provided our hearts are filled with repentance.

Citron (Etrog) Deeds Etrog (Citron) Holy Name Lulav Myrtle Precepts Willow

211. Some of them cleave to the Holy Name above, like the Lulav, Etrog (citron), myrtle and willow. In relation to them, we learned that we should unite them; NAMELY TO BIND THEM TOGETHER and perform an action with them; NAMELY TO SHAKE THEM, in order to arouse joy in the root to which it cleaves above. We have learned that by speech, THE BENEDICTION OF THE PRECEPTS, and by deed, THE PRECEPT, we should exhibit it BELOW in order to awaken that WHICH IS ABOVE; NAMELY ITS SUPERNAL ROOT.

211. וְאִית מִנַּיְיהוּ דַּאֲחִידָן בִּשְׁמָא קַדִּישָׁא, כְּגוֹן לוּלָב, וְאֶתְרוֹג, הֲדָס, וַעֲרָבָה, דְּכֻלְּהוּ אֲחִידָן בִּשְׁמָא קַדִּישָׁא, לְעֵילָא. וְעַל דָּא תָּנִינָן, לְאַחֲדָא לוֹן, וּלְמֶעְבַּד בְּהוֹ עוֹבָדָא, בְּגִין לְאִתְעָרָא חֶדְוָה הַהוּא דְאָחִיד בֵּיהּ. וְעַל דָּא תָּנִינָן, בְּמִלִּין וְעוֹבָדָא בָּעְיָין לְאַחֲזָאָה מִלָּה, בְּגִין לְאִתְעָרָא מִלָּה אָחֳרָא.

Creation Deeds Unity

212. This is the meaning of the words, "Every one that is called by My Name, for My Glory" (Ibid.) namely, so it would glorify Me; "I have created him" so he would declare My unity; "I have formed him" so he would perform good deeds for My sake; "I have made him" so that through him the supernal force will awaken.

212. הה"ד כָּל הַנִּקְרָא בִּשְׁמִי וְלִכְבוֹדִי: לְאַתְעָרָא יְקָרִי, בְּרָאתִיו: לְיַיחֲדָא לִי. יְצַרְתִּיו: לְמֶעְבַּד בֵּיהּ עוֹבָדָא. אַף עֲשִׂיתִיו: לְאַתְעָרָא בֵּיהּ חֵילָא דִּלְעֵילָא.

Creation Fruit Hadar Palm Tree Tree Willow

213. Another explanation, "Every one that is called by My Name" (Ibid.) as it is written "the fruit of the tree Hadar (citrus)" (Vayikra 23:40); "For My glory I have created him" namely, the "branches of palm trees;" "I have formed him," "the boughs of thick leaved tree;" "I have made him," the "willow of the brook."

213. ד"א, כָּל הַנִּקְרָא בִּשְׁמִי: הַיְינוּ דִכְתִיב פְּרִי עֵץ הָדָר. וְלִכְבוֹדִי בְּרָאתִיו: הַיְינוּ כַּפּוֹת תְּמָרִים. יְצַרְתִּיו: הַיְינוּ וַעֲנַף עֵץ עָבוֹת. אַף עֲשִׂיתִיו: הַיְינוּ וְעַרְבֵי נָחַל.

214. They are to be used, as it says, "And you shall take for yourselves on the first day" (Ibid.), which is the fifteenth.

214. וְתִקּוּנָא דְהַאי דְאָמַר קְרָא, וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, דַּיְיקָא דְּהוּא חֲמִישָׁאָה עַל עָשׂוֹר.

Chassadim Chassidim Hands Sukkot Water

215. But what is the first day SCRIPTURE MENTIONS, WHAT DOES IT ALLUDE TO? HE REPLIES, It is the first to travel by the sources of living water (BEING THE FIRST COLUMN OF THE THREE TRAVELING COLUMNS, THROUGH WHICH TRAVEL CHASSADIM BECOME REVEALED BY CHOCHMAH CALLED LIVING WATER). FOR THE RIGHT COLUMN, CHESED, TRAVELS FIRST, and we should draw it down into the world. FOR IN SUKKOT, IT IS TIME FOR DRAWING CHASSIDIM, ACCORDING TO THE SECRET OF "HIS RIGHT HAND EMBRACES ME" (SHIR HASHIRIM 8:3).

215. אֲבָל בַּיּוֹם הָרִאשׁוֹן, הַהוּא יוֹם רִאשׁוֹן מַאן הוּא. אֶלָּא יוֹם דְּנָפֵיק רִאשׁוֹן, לְנַטְלָא בְּמַבּוּעוֹי דְּמַיִין נְבִיעִין, וַאֲנַן בָּעְיָין לְאַמְשָׁכָא לֵיהּ לְעָלְמָא.

Food

216. This is like the story of a king who put people into his prison. The lady, his mother, came and set them free. The King, mindful of her honor, put them under her authority. She found them hungry and thirsty and said TO HER SON THE KING, now that I set them free, give them food and drink.

216. מְתַל לְמַלְכָּא דְּקָטַר בְּנֵי נָשָׁא בְּקִטְרוֹי, אִמֵּיהּ מַטְרוֹנִיתָא אָתַת, וַאֲפֵיקַת לוֹן לְחֵירוּת, וּמַלְכָּא אַשְׁגַּח לִיקָרָא דִילָהּ, וִיהַב לוֹן בִּידָהָא. אַשְׁכָּחַת לוֹן כַּיְיפִין וְצַחִין, אֲמַרְתְּ, הָא אֲפֵיקַת לוֹן לְחֵירוּ, אַיְיתֵי לוֹן מֵיכְלָא וּמִשְׁתַּיָּיא.

Aba and Ima Atonement Chassadim Crowns Fasting Food Freedom Mochin Soul, The Water Yom Kippur Zeir Anpin

217. Thus on Yom Kippur, WHICH IS THE SECRET OF IMA, BINAH sets them free. We are hungry for nourishment and thirsty for a drink, FOR NO PHYSICAL FOOD AND DRINK IS DRAWN FROM BINAH, FOR WHICH REASON WE FAST AND AFFLICT OUR SOULS ON THE DAY OF ATONEMENT. She therefore adorns THE KING, ZEIR ANPIN, THE SON OF BINAH, with his crown, MOCHIN OF CHASSADIM on this day, THE FIRST OF SUKKOT. We know that there is living water there, and we ask for water from the one who set us free, SO SHE WOULD GIVE CHASSADIM TO ZEIR ANPIN FOR US, AFTER WE ATTAINED MOCHIN OF CHOCHMAH FROM HER ON YOM KIPPUR, THE SECRET OF FREEDOM. We therefore name this day 'the first day.'

217. כָּךְ, הָא יוה"כ אַפֵּיק לְכֹלָּא לְחֵירוּ, וַאֲנַן כַּפְנֵי מְזוֹנָא קָאִימְנָא, וְצַחִינָן לְמִשְׁתַּיָּא, הִיא אַעֲטָרַת לְמַלְכָּא בְּעִטְּרוֹי. בְּהַאי יוֹמָא יְדַעְנָא, דְּהָא מַיִין נְבִיעִין עִמָּהּ שַׁרְיָין, שָׁאֵילְנָא לְמִשְׁתַּיָּיא, לְמַאן דְּאַפֵּיק לוֹן לְחֵירוּ, וְעַל דָּא קָרִינָן לֵיהּ יוֹם רִאשׁוֹן.

Abraham Book of Agadah Cloud Correction Light Lights Point Stars Water Wells

218. All this is written in the book of Agadah, and is correct. But BESIDES WHAT WAS SAID, this day THAT ALLUDES TO Abraham, THE SECRET OF THE SFIRAH OF CHESED, is the starting point of everything - whether it is the beginning of the clouds of glory THAT ARE THE SECRET OF THE SURROUNDING LIGHTS, IT IS THE BEGINNING AS THE FIRST SURROUNDING LIGHT IS CHESED, or the beginning of water, THE SECRET OF INTERNAL LIGHT. AS FOR THE FIRST SURROUNDING LIGHT IS CHESED, THE FIRST INTERNAL LIGHT IS CHESED. THIS IS THE SECRET MEANING OF Abraham starting to dig wells of water.

218. דָּא בְּסִפְרָא דְּאַגַּדְתָּא וְשַׁפִּיר הוּא. אֲבָל בְּהַאי יוֹמָא, לְאַבְרָהָם שֵׁירוּתָא דְּכֹלָּא, אִי בַּעֲנָנֵי יְקָר הוּא שֵׁירוּתָא, אִי בְּמַיָא הוּא שֵׁירוּתָא, דְּאַבְרָהָם שָׁארֵי לְמֶחְפְּרֵי בֵּירֵי דְמַיָא.

Fruit Hadar Isaac Nukva Palm Tree Righteous Tree Unity Water Well Zeir Anpin

219. "The fruit of the tree Hadar" is the well of Isaac; NAMELY THE NUKVA CALLED WELL WHEN RECEIVING CHOCHMAH FROM THE LEFT COLUMN OF ZEIR ANPIN CALLED ISAAC. For Isaac glorified (Heb. hider) the Holy One, blessed be He, and called Him "the tree Hadar," THE NUKVA BEING the fruit of this particular tree. "Branches of palm trees" are as it is written, "The righteous man flourishes like the palm tree" (Tehilim 92:13), NAMELY THE RIGHTEOUS YESOD. There is no dividing between YESOD AND THE NUKVA, for which reason it does not say "and branches" but just "branches (Heb. kapot)," WHICH IS AN INDICATION OF BINDING (HEB. KAPHUT) AND UNITY. For they cannot exist without each other, BUT ARE ALWAYS BOUND TOGETHER. Through this the well, THE NUKVA, is filled from the well of supernal living water, BINAH, for YESOD is filled first FROM TIFERET AND TIFERET FROM BINAH, and from it, the well is filled until it BECOMES a gushing spring for everyone.

219. פְּרִי עֵץ הָדָר: דָּא בֵּירָא דְיִצְחָק, דְּיִצְחָק אַהֲדַר לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא וְקָרָא לֵיהּ עֵץ הָדָר, פְּרִי דְּהַאי עֵץ הָדָר יְדִיעָא. כַּפּוֹת תְּמָרִים: דִּכְתִיב, צַדִּיק כַּתָּמָר יִפְרָח, וְלָא אִשְׁתַּכַּח בֵּינַיְיהוּ פֵּרוֹדָא, וְע"ד לָא כְתִיב וְכַפּוֹת, אֶלָּא כַּפּוֹת, בְּגִין דְּלָא סָלֵיק דָּא בְּלָא דָא, וּבְהַאי אִתְמַלְיָא הַאי בְּאֵר, מִבְּאֵר מַיִם עִלָּאִין נְבִיעִין, הַהוּא אִתְמַלֵּי בְּקַדְמֵיתָא, וּמִנֵּיהּ אִתְמַלְיָיא בֵּירָא, עַד דְּאִיהוּ נְבִיעוּ לְכֹלָּא.

Abraham Isaac Nukva Patriarchs Tree Water Well

220. "The bough of thick leaved tree." This is the bough of the great tree TIFERET, which was strengthened, struck root and became the highest tree, connected on every side; NAMELY TIFERET WHICH INCLUDES THE SIX SFIROT CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD WHICH HOLD TO IT ON EVERY SIDE. This bough is a thick tree (Heb. avot, with Ayin), holding on to the patriarchs (Heb. avot, with Aleph). FOR IT IS THE CENTRAL COLUMN THAT COMPRISES RIGHT AND LEFT, CHESED AND GVURAH, CALLED ABRAHAM AND ISAAC. THE ALEPH OF AVOT (ENG. 'FATHERS') AND THE AYIN OF AVOT, THICK TREES ARE INTERCHANGEABLE. For from TIFERET, the foundation (Yesod) of the world receives and is filled and pours unto the well, THE NUKVA, which is the land that is all water, WHEN RECEIVING FROM YESOD.

220. וַעֲנַף עֵץ עָבוֹת: דָּא עֲנָפָא דְאִילָנָא רַבְרְבָא, דְּאַתְקֵיף וְאִשְׁתַּרְשָׁא בְּשָׁרְשׁוֹי, אִתְעֲבֵיד אִילָנָא עִלָּאָה עַל כֹּלָּא, דְּאָחֵיד בְּכָל סִטְרֵיהּ, עָנָף דְּאִיהוּ עֵץ עָבוֹת, עֵץ דְּאָחֵיד לֶעָבוֹת, דְּהָא מֵהַאי נָטַל יְסוֹדָא דְעַלְמָא, וְאִתְמַלְּיָא לַאֲרָקָא בְּבֵירָא, הַאי הוּא עַלְמָא אֲרָקָא דְּשַׁקְיוּתָא.

Aba and Ima Fasting Fruit Isaac Righteous Water Willow

221. There are two "willows of the brook," ALLUDING TO the two brooks of water, THE TWO SFIROT, NETZACH AND HOD, where the water gathers to pour upon the Righteous, YESOD WHICH RECEIVES FROM NETZACH AND HOD. Another explanation, The "willows of the brook" are the Gvurot which hold fast to Isaac, THE LEFT COLUMN. They come from the supernal brook, IMA, and not from the side of Aba, THE RIGHT COLUMN, and this is why the willows are all handsome but not sweet like fruit and do not produce fruit.

221. וְעַרְבֵי נַחַל: תְּרֵי אִינוּן, תְּרֵין נַחֲלִין דְמַיָּיא אִתְכְּנֵישׁ בְּהוֹ, לַאֲרָקָא לַצַּדִּיק. ד"א, וְעַרְבֵי נַחַל: אִלֵּין אִינוּן גְּבוּרָן, דַּאֲחִידָן בֵּיהּ בְּיִצְחָק, דְּאַתְיָין מִסִּטְרָא דְהַהוּא נַחַל עִלָּאָה, וְלָא מִסִּטְרָא דְאַבָּא. בְּג"כ, כֹּלָּא יָאֵי, וְלָא בְּסִימָא לְפֵירִין, וְלָא עָבֵיד פֵּירִין.

Body Nukva Pillar Water Well Willow

222. The "willows of the brook" are the two pillars, NETZACH AND HOD, which support the body, yet the "willows of the brook," as was explained, all pour water to the well TO GIVE TO THE NUKVA.

222. וְעַרְבֵי נַחַל: תְּרֵין קְיָימִין, דְּגוּפָא קָיְימָא עֲלַיְיהוּ, אֲבָל וְעַרְבֵי נַחַל וַדַּאי, כְּמָה דְאִתְּמָר, וְאִלֵּין אִינוּן כֻּלְּהוּ לַאֲרָקָא מַיָּיא לְבֵירָא.

Abraham Fruit Grades Hadar Isaac Jacob Palm Tree Tree Willow

223. Another explanation for, "And you shall take for yourselves on the first day the fruit of the tree Hadar" is that it is Abraham; NAMELY CHESED. "Branches of palm tree" is Isaac, NAMELY GVURAH; "the bough of thick leaved tree" is Jacob, NAMELY TIFERET; and the "willows of the brook" are the two grades we mentioned, NETZACH AND HOD.

223. ד"א, וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר: דָּא אַבְרָהָם. כַּפֹּת תְּמָרִים: דָּא יִצְחָק. וַעֲנַף עֵץ עָבוֹת: דָּא יַעֲקֹב. וְעַרְבֵי נָחַל: אִלֵּין אִינוּן תְּרֵין דַּרְגִּין דַּאֲמָרָן.

Aba and Ima Aramaic Body Brit (Covenant) Covenant (Brit) Daniel Fruit Hadar Isaac Jacob Judgment Nukva Palm Tree Tree Well Willow

224. We learn that THE FRUIT OF THE HADAR TREE IS ABRAHAM AND THE BRANCHES OF PALM TREES ARE ISAAC because the thick tree is Jacob, who holds all the parts, THE SIX ENDS CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD, WHICH ARE INCLUDED WITHIN HIM, FOR WHICH REASON HE IS CALLED A THICK TREE. Assuredly, we have shown that "the fruit of the tree Hadar" is the well of Isaac, the lower Gvurah; NAMELY THE NUKVA. In "branches (Heb. kapot) of palm trees," 'kapot' is spelled without VAV, WHICH MEANS IT IS TIED; NAMELY a tie upon the well, as it is written "bound (Aramaic kephitu) in their mantles" (Daniel 3:21), NAMELY YESOD AND NUKVA, which do not exist without one another, AS IF THEY ARE BOUND. "The bough of thick-leaved tree" is the supernal bough turned into a thick tree cleaving to every side -- NAMELY CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD, FOR TIFERET IS THE TORSO, CHESED -(GVURAH THE ARMS, NETZACH) HOD THE LEGS, AND YESOD THE HOLY COVENANT, as we explained. The "willows of the brook" is Isaac, for on all sides they hold to the side of the brook, IMA, instead of the side of Aba. As we learned, though there are no Judgments in this brook, BINAH, yet all Judgments are awakened thence.

224. וּמַאן דְּמַתְנֵי הַאי, בְּגִין דְּעֵץ עָבוֹת דָּא יַעֲקֹב, דְּאָחֵיד לְכֻלְּהוּ חֲלָקִין, וַדַּאי דָּא יַעֲקֹב. אֲבָל הָא אוֹקִימְנָא, פְּרִי עֵץ הָדָר, דָּא בֵּירָא דְּיִצְחָק, דָּא גְבוּרָה תַּתָּאָה. כַּפֹּת תְּמָרִים. כַּפֹּת חָסֵר, קִשּׁוּרָא דְאִתְקַשַּׁר בְּבֵירָא, כְּד"א כְּפִיתוּ בְּסַרְבָּלֵיהוֹן, בְּגִין דְּאִלֵּין לָא סָלְקִין דָּא בְּלָא דָא. וַעֲנַף עֵץ עָבוֹת, עֲנָפָא הוּא עִלָּאָה, דְּאִתְעֲבֵיד עֵץ עָבוֹת, וְאָחֵיד לְכָל סִטְרָא, כְּמָה דְּאִתְּמָר. עַרְבֵי נַחַל דָּא יִצְחָק, בְּכָל סִטְרֵי, דַּאֲחִידָן בְּסִטְרָא דְנַחֲלָא, וְלָא בְּסִטְרָא דְאַבָּא. דְּתָנִינָן, אע"ג דִּבְהַאי נַחַל דִּינָא לָא אִשְׁתַּכַּח בֵּיהּ, דִּינִין מִתְעָרִין מִנֵּיהּ.

Blessing Fruit Grades Pillar Righteous Water Willow

225. Rabbi Hamnuna Saba (the elder) explained that "willows of the brook" are the two pillars we mentioned, NETZACH AND HOD, from which water comes out. THE EXPLANATION is well, yet come and behold, we see that these two grades, NETZACH AND HOD, stand on the grade of the Righteous, YESOD. Fruits and gathered blessings are issued from them; but from the willows of the brook, WHICH ALSO ALLUDE TO NETZACH AND HOD, no fruits are produced, nor taste or smell, as we already explained. And all is well.

225. וְרַב הַמְנוּנָא סָבָא פָּרֵישׁ, וְעַרְבֵי נַחַל, אִינוּן תְּרֵין קָיְימִין דְּקָאֲמָרָן, דְּמַיָּיא נָפְקֵי מִנַּיְיהוּ, וְשַׁפִּיר. אֲבָל תָּא חֲזֵי, הָא חָזִינָן דִּתְרֵין דַּרְגִּין אִלֵּין דְּקָיְימֵי עַל דַּרְגָּא דְצַדִּיק, אִיבָּא וּכְנִישׁוּ דְּבִרְכָאן נָפְקֵי מִנַּיְיהוּ, וְעַרְבֵי נַחַל לָא נָפְקֵי מִנַּיְיהוּ, אִיבָּא, וְלָא טַעְמָא, וְלָא רֵיחָא, וְהָא אוֹקִימְנָא וְכֹלָּא שַׁפִּיר.

Citron (Etrog) Etrog (Citron) Faith Heart Lulav Nukva Righteous

226. Therefore WE HOLD the Etrog with the left hand against the heart, while Lulav is held by the right together with the other kinds all tied. For the Righteous, YESOD, is united with all THE SFIROT, and bound to them all. This is the bond of faith, SHINING UPON THE NUKVA CALLED FAITH.

226. וְעַל דָּא אֶתְרוֹג בִּשְׂמָאלָא, לָקֳבֵיל לִבָּא, לוּלָב בִּימִינָא, כַּפֹּת בְּכֹלָּא, וְקָטֵיר בְּכֹלָּא, דְּהָא צַדִּיק כַּפּוֹת הוּא בְּכָל סִטְרִין, וְקָטֵיר בְּכֹלָּא. וְדָא הוּא קִשּׁוּרָא דִּמְהֵימְנוּתָא.

Meals Merit Prayer Seven Sukkot Torah World to Come, The

227. In the book of Agada it is well versed that all THE FOUR KINDS are the guests, THE SECRET OF THE SEVEN SFIROT CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, who were invited by the holy people on this day, BY PRAYING ON THE DAYS OF SUKKOT BEFORE THE MEAL AND INVITING THE SUPERNAL GUESTS. They should be there, since they were invited, and man uses them in his prayer to the King. BY THE FOUR KINDS, WHICH ALLUDE TO THESE SFIROT, ONE ATTAINS THEM. Happy are Yisrael who know the ways of the Holy King, and know the ways of the Torah, with which to walk the path of Truth and merit this world and the World to Come.

227. וּבְסִפְרָא דְּאַגַּדְתָּא שַׁפִּיר קָאֲמַר, דְּכָל אִלֵּין אִינוּן אוּשְׁפִּיזִין, דְּזַמִּינִין עַמָּא קַדִּישָׁא בְּהַאי יוֹמָא, דְּבַעְיָין לְאַשְׁכָּחָא לְהוֹ, כֵּיוָן דְּזַמִּין לוֹן, וּבְהוֹ בָּעֵי ב"נ לְמַלְכָּא בָּעוּתֵיהּ, זַכָּאִין אִינוּן יִשְׂרָאֵל דְּיָדְעִין אָרְחוֹי דְמַלְכָּא קַדִּישָׁא, וְיָדְעִין אָרְחוֹי דְאוֹרַיְיתָא, לְמֵהַךְ בְּאוֹרַח קְשׁוֹט, לְמִזְכֵּי בְּהוֹ בְּעַלְמָא דֵין וּבְעַלְמָא דְאָתֵי.

Faith Hands Judgment Seal Shechinah Zeir Anpin

228. On that day, Yisrael come out from before the King with certain signs; NAMELY THE FOUR KINDS, for they received a favorable judgment. What are these signs? The signs of the faith, THE SHECHINAH, the seal of the most high King, ZEIR ANPIN. It is like two men who have come before the King to be judged. The people in the world did not know who won. A minister came from the King's house and they asked him. He said to them, Whoever leaves THE KING'S HOUSE with the King's signs in his hands, he is the winner.

228. בְּיוֹמָא דָא נָפְקֵי יִשְׂרָאֵל, בְּסִימָנִין רְשִׁימִין מִגּוֹ מַלְכָּא, בְּגִין דְּאִינוּן נָצְחִין דִּינָא, וּמַאי סִימָנִין אִינוּן, סִימָנֵי מְהֵימְנוּתָא, חוֹתָמָא דְמַלְכָּא עִלָּאָה. לִתְרֵי בְּנֵי נָשָׁא, דְּעָאלוּ קָדָם מַלְכָּא לְדִינָא וְלָא יָדְעֵי עַלְמָא מַאן מִנַּיְיהוּ נָצַח, נָפַק חַד לִגְיוֹן מִבֵּי מַלְכָּא, שְׁאִילוּ לוֹ, אֲמַר לוֹן, מַאן דְּיִפּוֹק וּבִידוֹי סִימָנִין דְּמַלְכָּא, הוּא נָצַח.

Angels Citron (Etrog) Etrog (Citron) Hands Judges Judgment Lulav Rosh Hashanah Yom Kippur

229. All the people in the world come to be judged before the most high King and He judges them on Rosh Hashanah and on Yom Kippur until the fifteenth day of the month. Thus, it was found out that Yisrael had all succeeded in repenting, and had worked hard in building the Sukkah and acquiring a Lulav and Etrog. It is not known who won the judgment. The supernal angels ask who has won, and the Holy One, blessed be He, says 'they who hold My signs in their hands, THE FOUR KINDS, have received a favorable judgment.'

229. כָּךְ, כּוּלֵי עַלְמָא עָאלִין לְדִינָא, קֳדָם מַלְכָּא עִלָּאָה, וְדָאִין לוֹן מִיּוֹמָא דְר"ה וְיוֹם הַכִּפּוּרִים, עַד חֲמֵשׁ סְרֵי יוֹמִין לְיַרְחָא, וּבֵין כָּךְ אִשְׁתַּכָּחוּ יִשְׂרָאֵל זַכָּאִין כֻּלְּהוּ בִּתְיוּבְתָּא, טָרְחִין בְּסֻכָּה וְלוּלָב וְאֶתְרוֹג, וְלָא יָדְעֵי מַאן נָצַח דִּינָא, מַלְאֲכֵי עִלָּאֵי שָׁאֲלוּ מַאן נָצַח דִּינָא. קוּדְשָׁא בְּרִיךְ הוּא א"ל, אִינוּן דְּמַפְקֵי בִּידַיְיהוּ סִימָנִין דִּילִי, אִינוּן נָצְחִין דִּינָא.

Citron (Etrog) Etrog (Citron) Hands Lulav Singing

230. On that day, Yisrael leave with a mark from the King with a song of glory and enter the Sukkah, Etrog in their left hand, a Lulav in their right. Every one sees that Yisrael are written in the King's list, and open and say, "Happy is that people, that is in such a case, happy is that people, whose Elohim is Hashem" (Tehilim 144:15).

230. בְּהַאי יוֹמָא, נָפְקֵי יִשְׂרָאֵל בִּרְשִׁימוּ דְמַלְכָּא, בְּתוּשְׁבַּחְתָּא דְּהַלֵּילָא, עָאלִין בַּסֻּכָּה, אֶתְרוֹג בִּשְׂמָאלָא, לוּלָב בִּימִינָא, חָמָאן כֻּלְּהוּ, דְּיִשְׂרָאֵל רְשִׁימִין בִּרְשִׁימִין דְּמַלְכָּא קַדִּישָׁא, פָּתְחֵי וְאָמְרֵי, אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ אַשְׁרֵי הָעָם שֶׁה' אֱלֹהָיו.

Peace Sacrifice

231. Now all rejoice, and the guests rejoice. Even the nations of the world participate in that joy and are blessed by it. Hence sacrifices are offered for them in every day, so there will be peace upon them, and they will be blessed by it. From now on, there is one day in which the highest King rejoices with the people of Yisrael, as it is written, "On the eighth day you shall have a solemn assembly" (Bemidbar 29:35). This day comes solely from the King, who delights in Yisrael as a king who has invited guests.

231. עַד כָּאן חֶדְוָותָא דְכֹלָּא, חֶדְוָותָא דְאוּשְׁפִּיזִין, וַאֲפִילּוּ אוּמּוֹת הָעוֹלָם חָדָאן בְּחֶדְוָותָא, וּמִתְבָּרְכִין מִנָּהּ, וְעַל דָּא קָרְבָּנִין בְּכָל יוֹמָא עֲלַיְיהוּ, לַאֲטָלָא עֲלַיְיהוּ שְׁלָם, וְיִתְבָּרְכוּן מִינָן. מִכָּאן וּלְהָלְאָה, יוֹמָא חַד, דְּמַלְכָּא עִלָּאָה, דְּחָדֵי בְּהוֹ בְּיִשְׂרָאֵל, דִּכְתִיב בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם, דְּהָא יוֹמָא דָא מִן מַלְכָּא בִּלְחוֹדוֹי, חֶדְוָותָא דִילֵיהּ בְּיִשְׂרָאֵל, לְמַלְכָּא דְּזַמִּין אוּשְׁפִּיזִין וכו.'

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