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148) As right and left above the Chazeh—Moses and Aaron—grip and unite in the right and left below the Chazeh, which is Samuel, the middle line of above, Tifferet—Jacob and Moses—grip and unite with the middle line below the Chazeh—Yesod, Joseph. Thus, all the VAK were included and united in one another. The four ends of Moses, Aaron, and Samuel, and the two ends of Jacob and Moses with Joseph. Jacob and Moses are both Tifferet de ZA—the interior of Tifferet is Moses, and the exterior of Tifferet is Jacob. Previously it was said that Moses and Aaron are right and left of above, and here it is said that Moses is Tifferet, since there are many Behinot of Moses.
Jacob is the landlord. When Jacob died, Moses took the house and was with her in his life. There is nothing in which there are no internality and externality, for each degree divides into Kelim de Panim—KH and the upper third of Bina through the Chazeh, where the Parsa is—and Kelim de Achoraim and externality—Bina and TM from the Parsa and below. However, the Kelim de Panim and Kelim de Achoraim are included in one another. Internality and externality can be discerned even in the Kelim de Panim of some degree by itself. The internality is the essence of their degree, the Kelim de Panim, KH or HGT, while their externality is only a Hitkalelut from the Kelim de Achoraim, Bina and TM or TNHYM.
Similarly, there are internality and externality in the Kelim de Achoraim by themselves, where by their Hitkalelut with the Kelim de Panim of above, it is considered their internality, KH through the Chazeh, while their own essence—Bina and TM below the Chazeh—is their externality. It is likewise in each degree and each Sefira.
Moses and Jacob are both a Merkava for ZA de Atzilut. However, Moses is a Merkava for the internality of ZA, Kelim de Panim from Chazeh de ZA and above, and Jacob is a Merkava for the externality of ZA, Kelim de Panim included in Kelim de Achoraim de ZA that stand from Chazeh and below.
Nukva de ZA is entirely from the Achoraim of Chazeh de ZA and below, and she is called “a house.” It follows that Moses, who is a Merkava for the internality of ZA from Chazeh and above, is not in the same Behina as the Nukva de ZA, who is entirely from Chazeh de ZA and below. This is why only Jacob—the externality of ZA, Kelim de Panim included in Chazeh de ZA and below—has equivalence with the Nukva de ZA—Kelim de Achoraim from Chazeh and below. Hence, Jacob is considered the landlord and not Moses, for he is a higher degree than the Nukva de ZA. Also, male and female must be from the same Behina, since a Zivug means equivalence of form.
This is why it was said that Jacob is the landlord, for because he is a Merkava for the externality of ZA, he has equivalence with the Nukva de ZA, who is called “a house.” Jacob is considered her husband. After Jacob died, Moses took the house, the Nukva de ZA, and was with her while he was alive in this world. And although in terms of his spirit he is a Merkava to the internality of ZA and has no equivalence with the Nukva, as long as his spirit was clothed in a body in this world, and any body is entirely from Kelim de Achoraim, he had equivalence with the Nukva de ZA in terms of his body, and caused the Zivug of ZA with the Nukva during his life in this world after Jacob died.
Joseph was righteous through Jacob and through Moses, since Jacob and Moses were both Merkava to Kelim de Panim de ZA, KH or HGT, though one is above the Chazeh and one is below the Chazeh. It is known that there is a Zivug only through the middle line of NHY, Yesod Tzadik [righteous]. For this reason, Jacob and Moses alone could not cause the Zivug of ZA with the Nukva, unless they connected in Joseph, who is a Merkava for Yesod de ZA, and then they could cause the Zivug ZON in a way that Joseph served as Yesod Tzadik for both Moses and Jacob.
149) Jacob took the house, Nukva de ZA, through Joseph, as it is written, “These are the generations of Jacob Joseph,” indicating that they were connected to one another. Also, Moses did not cause a Zivug for the Nukva until he took and bonded with Joseph because when Divinity departed from the exile in Egypt, Moses—the internality of ZA—could not mate with Divinity except through Joseph, as it is written, “And Moses took the bones of Joseph with him.” It is written that he took with him because a body is unfit for a Zivug unless the body first mates with the covenant, Yesod.
In other words, Moses is a Merkava for the Guf de ZA from Chazeh and above, and has no equivalence, called Zivug, with the Nukva. Rather, he must first mate with Joseph, a Merkava for Yesod de ZA, a covenant. This is why Moses took Joseph with him. Because Joseph was connected with him, ZA was using his Nukva as it should be. This is why it is considered that Jacob, Moses, and Joseph come as one, for both Jacob and Moses must bond with Joseph.
150) Jacob died and his body was raised to the holy land. Joseph died and his body was not buried in the holy land, only his bones. Moses was neither, as both his body and bones were buried outside the land.
Jacob was the Nukva’s first husband because Jacob is a Merkava for the externality of ZA, for the Kelim de Panim from Chazeh and below. He has equivalence with the Nukva, who is entirely from Chazeh de ZA and below. This is why he is the first, and true husband of the Nukva. But after Jacob died, the Nukva mated with the internality of ZA, Moses. And while Moses was clothed in a body in this world, for which he had equivalence with her, he was with her properly. He was the Nukva’s second husband.
151) This is why Jacob was raised to the holy land in his entire body, since he is a Guf, meaning because he is a Merkava for the Guf of ZA, Tifferet, included in his from Chazeh and below, as he is Kelim de Panim, which are included in Kelim de Achoraim. But Joseph, only his bones were raised to the holy land, not his body, since the bones are the hosts and camps of above.
There is nothing in which there are no internality and externality. Even Joseph, Yesod de ZA—who is entirely from Chazeh de ZA and below—also has internality and externality, since his Hitkalelut from Kelim de Panim from Chazeh and above is the internality in him, and his own essence is the externality in him. The ten Sefirot KHB TM in the Guf are called Moach, Atzamot, Gidin, Bassar, and Or [marrow, bones, tendons, flesh, and skin respectively]. It follows that Moach and Atzamot, KH, are the internality of Joseph’s Guf, his inclusion in Chazeh de ZA and above. Gidin, Bassar, and Or are the externality of Joseph’s Guf, from his own essence, from Chazeh de ZA and below.
Prior to the end of correction the Klipot have a grip in the Kelim from Chazeh de ZA and below. And yet, they have no grip in those Kelim de Panim that are included in Kelim de Achoraim. For this reason, Jacob, who is entirely a Merkava for the Guf of ZA, for Kelim de Panim included in Achoraim, in HGT that are from Chazeh de ZA and below, in respect to the Achoraim themselves he has only Hitkalelut. For this reason the Klipot have no grip in his entire body, even in the Achoraim included in him, and he was buried in the holy land with his entire body.
But Joseph, as he is a Merkava for Chazeh de ZA and below, only for Yesod, he is kept from the grip only in his internal Kelim, Moach and Atzamot, but in his external Kelim—Gidin, Bassar, and Or—the Klipot have a grip. This is why only his bones were buried in the holy land, as they are kept from any grip of the Tuma’a of the Klipot, but his Gidin, Bassar, and Or were not buried there because the Tuma’a has a grip in them.
This is why Joseph’s bones were buried in the land, but not his body, since the bones are hosts and camps of above. For Moach and Atzamot are from the Hitkalelut with the Kelim from Chazeh de ZA and above, in which the Tuma’a has no grip, for which they were buried in the holy land. But the externality of the body—Gidin, Bassar, and Or—in which the Tuma’a has a grip, could not be buried.
They all stem from the same Tzadik [righteous]. The Behinot from Chazeh de ZA and above are included and stem from Joseph, Yesod Tzadik de ZA, and the righteous Joseph is called “hosts” because the hosts and camps above Chazeh de ZA stem from him. Thus, the Behinot above the Chazeh are included in Joseph, and they are called his Moach Atzamot. This is why Joseph’s bones, which are the hosts from Chazeh and above, were raised to the holy land, which are Moach and Atzamot, for there is no grip to the Tuma’a in them, but Gidin, Bassar, and Or, in which the Tuma’a has a grip, could not be buried there.
152) Moses was outside the land and neither his body nor his bones entered there. But Divinity entered the land after Moses’ death and returned to her first husband, Jacob. Since Moses is from the internality of ZA, he had equivalence with the Nukva only during his life, but not after his demise. Thus, if a female was married to two men in this world, after her death she returns to her first husband. This is why Moses was buried outside the land, since her first husband, Jacob, was in the land and the Nukva belongs only to her first husband.
153) Moses was rewarded in his life with what Jacob was not rewarded in his life because Jacob caused the Zivug of ZA in the Nukva in the upper world only after his demise, but Moses caused the Zivug of ZA with the Nukva while he was alive in this world, but not after his demise. Is that Moses’ drawback that he could not cause the Zivug of ZON after his demise? It is not. Rather, when Israel went out of Egypt, their redemption was from the side of Yovel, which is Bina.
All those 600,000 of the generation of the desert were from the upper world, Bina, and in that way, Bina, they walked in the desert. Not even one from that generation came to the land. Rather, their sons, who were born to them, came to the land, as they are in the correction of the moon, Nukva, and all those who work the land in plowing and sowing are the correction of the moon.
The souls of Israel extend from ZON. Since the Nukva de ZA is mitigated in Bina, regarded as the upper world, the souls of Israel have a root in Bina, too. To bring the children of Israel out of the land of Egypt—for by nature, on the part of ZON, they were not worthy of being redeemed—the Creator extended to that entire generation high souls from the upper world, only from Bina. And through that high root the Creator redeemed them, as it is written, “And He redeemed him from the hand of him who is stronger than he.” From the direct root of the souls of Israel, Egypt’s Tuma’a was stronger than Israel’s Kedusha. But high souls from Bina illuminated for them and redeemed them.
For this reason, when Israel went out of Egypt, it was on the part of the illumination of Bina, who is called Yovel. All 600,000 souls of Israel from that generation extended from the upper world, Bina, and this is why they had the strength to overcome Egypt’s Tuma’a and be redeemed from them. And in that same way, by the illumination of Bina, they walked in the desert. But not even one of them entered the land because the land of Israel is Nukva de ZA, and since they did not have the illumination of the bottom Nukva, they could not enter the land.
But the children of the generation of the desert, who were born to them and extended properly, to be from the correction of the moon, who is Nukva de ZA, entered the land and ate of its crop. All the workers of the land is the correction of the moon because the generation of the desert, who extended from the upper world, were not workers of the land and ate bread from the heaven. Their sons, who extended from the Nukva, engaged in working the land because working the land is the correction of Nukva de ZA, to which the generation of the desert did not belong.
154) Moses extended the Zivug of ZA in the moon, the Nukva, while he was in a body in this world, and was with her as he wished, for he was considered the queen’s husband. But when he passed away from this world his holy spirit rose in the upper ascension and the spirit returned to the upper Yovel, Bina. There, in the world of Bina, Moses clung to the 600,000 souls of the generation of the desert who were his, from his Behina.
This was not so with Jacob, since he did not ascend to Bina, the Yovel, after his demise like Moses. Rather, his spirit went back down to Nukva de ZA for Shmita [remission], which was not so while he was alive. While he was alive, he was not attached to Nukva de ZA, as after his demise, since during his life he had another home, another Nukva. That is, he had a wife in this world during his life, which is why he could not entirely cling to Nukva de ZA, as after his demise.
155) The holy land, in its lower correction, was established through the Nukva of above. That is, the Nukva of above, Ima, is on the holy land, the bottom Nukva, due to the corrections of the lower righteous. This is why they cannot all be together, for Moses and the generation of the desert cannot be together with Jacob and those who come to the land, since those who extend from the upper world, Bina, are all primarily Ruach, while those who extend from the lower world, Nukva de ZA, are all primarily Guf.
This is so because the merit of the Nukva compared to Bina is as a body compared to spirit. For this reason, the souls that extend from them are also like that. It is improper that they will be one inside the other inside the moon, the Nukva. Rather, these are inside the moon, and those are outside of her, receiving illumination from one another. Those who extend from the Nukva should receive illumination from those who extend from Bina, like a body that needs the illumination of the spirit. For this reason, those who extend from the Nukva—Jacob and those who came to the land—are inside the Nukva, the holy land, and those who extend from Bina—Moses and the generation of the dessert—are outside the holy land and illuminate to the souls in the holy land.
156) All those who entered the land were only an image of the first, from the generation of the desert, but they were not at such a high degree as them because there will not be a generation nor was a generation before like those first ones—the generation of the desert, for whom the brightness of the glory of their Master appeared face-to-face.
157) Jacob was with his wives in his life, in a body. After his demise, his spirit rose and clung to the spirit of the Nukva. Moses was separated from this wife, Zipporah, in this world and clung to that holy spirit, the Nukva de ZA, while still in a body. After his demise, Moses’ spirit clung to the high and hidden spirit above, in Bina.
All the degrees clung to illuminate as one, illuminating to one another. Those who extend from Bina—who have the value of spirit—to those who extend from the Nukva—who have the value of body. Moses’ spirit is from the Yovel, Bina, and his body is from below, from the Shmita, Nukva. Jacob’s spirit is to cling to the Shmita, Nukva de ZA, and his body belonged to his wives who are in this world. For this reason, during his life, he could not cling to the Nukva de ZA, but only after his demise. Moses is to the contrary because his body was in equivalence with the Nukva de ZA, hence he clung to the Nukva de ZA during his life, and not after his demise because his spirit adheres to Bina and has no equivalence at all with the Nukva de ZA.
158) All those upper lights are in their form in the earth below, and all are hanging in the firmament of the heaven, by which they illuminate to the earth below, as it is written, “And God placed them in the firmament of the heaven to illuminate upon the earth.”
The great lights are two names included as one. Their perfection is in three, and they returned to being one, opposite each other. Two names are included as one—Matzpatz, Matzpatz—since the Nukva is hidden in the name while she is included with ZA on an equal level, not needing to receive her lights from ZA. Their perfection is in three because she does not illuminate while she is on an equal level with ZA for lack of clothing of Hassadim, since the Zivug of the level of Hassadim on Masach de Hirik, the middle line that decides between the two lines right and left and clothes them in one another has not been revealed.
Thus, their perfection is in three, three lines. And once they have been perfected in three lines, the two of them return to one, opposite each other, as it is written, “The Lord is one and His name, One.” It is so because then the sun and the 12 hours of the day are extended, the 13 qualities of Rachamim, which is one. And also, the moon and the 12 hours of the night, the 13 qualities of Rachamim, which is one. It is a decorated and engraved name, included in faith, since the name “One” is engraved and included through the corrections in the Nukva, who is called “faith.” This is only a preparation, for at the end of correction, the name “One” will be revealed only in the Nukva, too. During the 6,000 years, it is still not disclosed only in the Nukva, but included in her, which means that it is destined to be disclosed but it is not disclosed yet.
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