100. "These are the feasts of Hashem, holy gatherings, which you shall proclaim in their seasons" (Vayikra 23:4). Rabbi Yitzchak opened with, "Of You my heart has said, Seek My face, Your face, Hashem, I seek" (Tehilim 27:8). This verse has been explained in several places; yet we learned THE MEANING OF this verse this way: David said, "Of You my heart has said" for the Congregation of Yisrael, MALCHUT, before the Holy King, ZEIR ANPIN. What did it say, NAMELY, "Of You my heart has said" - for Your sake, ZEIR ANPIN, my heart said to the people in the world and my heart, which is attached TO MALCHUT, admonished them. It said, "Seek My face" for the supernal King (THAT IS, SEEK THE FACE OF ZEIR ANPIN), which refers to the King's crowns, MOCHIN OF ZEIR ANPIN, to which He is attached, and they to Him. They are His name, FOR THEY ARE ALSO THE MOCHIN OF MALCHUT CALLED HIS NAME, and He, ZEIR ANPIN, and His name, MALCHUT, are the same. Hence David said, "Your face, Hashem, I seek," as, "Seek Hashem, and His strength. Seek His face continually" (Tehilim 105:4).

101. Come and see, it is proper for David to recite poetry for the Congregation of Yisrael, MALCHUT, more than anyone in the world, and to convey the words of the Congregation of Yisrael to the King, ZEIR ANPIN, because he is attached to her, SINCE DAVID IS A CHARIOT TO MALCHUT.

102. Another explanation for "Of You my heart has said, Seek my face." IT MEANS for Your sake my heart has said to people in the world, "seek my face." This refers to the festivals and holidays, WHICH ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, WHICH ARE THE FIRST THREE SFIROT OF MALCHUT AND HER FACE. "YOUR FACE, HASHEM, I SEEK" MEANS DAVID summoned all OF CHESED, GVURAH AND TIFERET TO RISE to the place called holiness, WHICH IS SUPERNAL ABA AND IMA, CALLED THE FACE OF YUD HEI VAV HEI, ZEIR ANPIN. FOR ZEIR ANPIN RECEIVES THE MOCHIN OF ABA AND IMA, WHICH IS HOLINESS, WHEN HE ASCENDS TO THEM, in order to crown each one OF CHESED, GVURAH AND TIFERET WITH MOCHIN OF ABA AND IMA, each in its own day, each in its season, so they will all draw from the deepest of the deep, from which all springs and streams emerge, NAMELY FROM SUPERNAL ABA AND IMA. Hence it is written, "holy (lit. 'holiness') gatherings;" GATHERINGS MEAN SUMMONED, for they are summoned TO RISE to that place called holiness, WHICH IS SUPERNAL ABA AND IMA, to be adorned by it and draw from it, so that all will be sanctified together and joy will abound in them.

103. Rabbi Aba said, "holiness gatherings" MEANS summoning of holiness, WHICH IS SUPERNAL ABA AND IMA, WHICH ARE CHOCHMAH. When they are summoned TO THAT PLACE CALLED HOLINESS, it is done from the flowing river, BINAH. THIS IS LIKENED to a king, who summoned people to his feast, and bestowed on them different victuals, and opened before them skins of scented wine that is good to drink. For so it ought to be, that whoever summons, does so to eat and drink. So "summoned from holiness" means that since they are invited to the king's feast, they are also invited to the goodly and worthy preserved wine. Hence it is written, "summoned from holiness, which you shall proclaim in their seasons."

104. "Which you shall proclaim in their seasons." It is written, "And you shall be holy men (lit. 'men of holiness') to Me" (Shemot 22:30). Yisrael below are called men of holiness, because they are invited from holiness above, THAT IS, THEY ARE INVITED TO RECEIVE FROM THE PLENTY OF ABA AND IMA CALLED HOLINESS THAT IS RECEIVED IN MALCHUT. THE MEANING OF THE VERSE, "WHICH YOU SHALL PROCLAIM IN THEIR SEASONS" IS you men of holiness below invite those FESTIVALS, WHICH ARE CHESED, GVURAH AND TIFERET, IN THEIR SEASON. You should then prepare a meal and rejoice, because it befits you, since you are called men of holiness. Everyone will be invited from all aspects from holiness above, ABA AND IMA, and from below, FROM MALCHUT, BY YISRAEL WHO RECEIVE FROM MALCHUT.

105. Another explanation of "These are the feasts of Hashem." What are the feasts of Hashem? Rabbi Shimon said, THE FESTIVALS ARE from Hashem, NAMELY FROM ZEIR ANPIN, to whom there is attachment both from below upwards and from above downwards. All are attached to Him, and all are adorned so as to be attached together to the King's bond. The reason is that just as the King, ZEIR ANPIN, inherits Aba and Ima, is united with that holiness, and is crowned with them, so are all those who are attached to the King - NAMELY, THE FESTIVALS THAT ARE ATTACHED TO CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, have to reach that supernal place called holiness, ABA AND IMA, so that all will be joined as one. Therefore they are called "the feasts of Hashem," and then "holy gatherings (lit. 'summoned from holiness')," through which they can be crowned by the King.

106. "Which you shall proclaim:" Yisrael have two portions. From the side of the King, ZEIR ANPIN, FROM THE ILLUMINATION OF CHOCHMAH IN HIM, they have a supernal share in Him, as it is written, "But you that did cleave to Hashem your Elohim are alive every one of you this day" (Devarim 4:4), and, "For Hashem's portion is His people" (Devarim 32:9). From the supernal side of holiness, Yisrael have a supernal share in it, as it is written, "And you shall be men of holiness to Me," and, "Yisrael is holiness to Hashem" (Yirmeyah 2:3). HASHEM therefore SAID, 'You are worthy of summoning them, THE HOLIDAYS, and arrange before them joy and a feast and rejoice in them.'

107. Whoever invites someone to him should display joy and welcoming countenance, and decorate the path of the guest, LIKE a king who invited a precious guest. He told his household people, every other day you were each at home, one doing his craft, one traveling with his merchandise and another walking to his field. This day of mine is an exception; you are all invited to my joy, for I have just invited a lofty precious guest. I do not want you to do your work, handle merchandise, or be in your field. But all of you come TO REJOICE as in my day. Prepare yourself to receive that guest with welcoming countenance, joy and singing, and prepare for him a delectable feast, so he will be invited by me in every respect, THAT IS, SO HE WILL ENJOY ON MY SIDE AND ON YOURS.

108. So did the Holy One, blessed be He, say to Yisrael, 'My children, every other day you are dealing with your work and with merchandise, except in My day. I have invited now a high and precious guest. Invite him, prepare for him superior meals, and set tables, as befits this day of Mine.' Therefore SCRIPTURE SAYS, "which you shall proclaim (or: 'call') in their seasons."

109. Come and see, when Yisrael below rejoice in those festivals, praise the Holy One, blessed be He, set tables and ready themselves with glorious garments, the supernal angels say, Why do Yisrael do this? The Holy One, blessed be He, said, 'I have a precious guest, this day.' THE ANGELS say, Is it not Yours, from the place called holiness? He said to them, 'Are not Yisrael holiness? They are called holiness. They are worthy of inviting My guest, once from My aspect, since they are devoted to Me, and once from the side of holiness, as it is written, "Yisrael is holiness to Hashem".' Since Yisrael are called holiness, then it is their guest surely, because the guest is summoned from holiness, as it is written, "holy gatherings (lit. 'summoned from holiness')." They all started saying, "Happy is that people, that is in such a case" (Tehilim 144:15).