A Land without Scarcity

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289) It is written, “A land in which you will eat bread without scarcity, in which you will not lack a thing.” Why the double “In”? The Creator divided all the nations and the lands into appointees, emissaries. But there is no angel that rules over the land of Israel, nor any other appointee, but only the Creator Himself. For this reason He brought the people that none rules but the Creator to the land that none rules but the Creator.

290) In the beginning, the Creator gives nourishment to the land of Israel, and afterwards to the whole world. It turns out that all the other idol worshipping nations receive with scarcity and the land of Israel does not. Rather, the land of Israel is nourished first, and then the rest of the world is nourished from the remains.

291) This is why it is written, “A land in which you will eat bread without scarcity,” but abundantly, in complete fullness. You will eat in it, and nowhere else. In it indicates the sanctity of the land where there is the upper faith, where there is the upper blessing and nowhere else. This is why it writes two times, “In which,” in the verse, to indicate all that was said.

292) It is written, “Like the garden of the Lord, like the land of Egypt, as you go to Zoar.” He asks, thus far, we still do not know from the text if the land of Egypt is as the garden of the Lord, if the land of Sodom is as the garden of the Lord, and if the garden of the Lord is the garden called the Garden of Eden. And he replies that “Like the garden of the Lord” is the Garden of Eden, where there is fulfillment and enjoyment for all. But so was Sodom and so was Egypt. And as one does not need to water the garden of the Lord, so was Egypt—none had to water it because the river Niles would rise and water the whole of the land of Egypt.

293) It is written, “And it will be that whichever of the families of the earth does not go up to Jerusalem,” this is their punishment, that they are devoid of the rain. It is written, “If the family of Egypt does not go up or enter.” You can see that it does not write here, “Then no rain will fall on them,” since it did not rain in Egypt and they did not need it. Instead, their punishment is as was written, “It will be the plague with which the Lord smites the nations,” since the Egyptians have no need for rain. Sodom, too, was as the garden of the Lord, containing all the delights in the world. This is why they did not wish for other people to delight themselves in it and were unwelcoming.

294) The people of Sodom themselves were wicked; it is not because of their good land that they did not wish to give alms. Every person who is unkind toward the poor is not worthy of existing in the world. Moreover, he has no life in the next world. And anyone who is kind toward the poor is worthy of existing in the world and the world will exist through him, and he has life and longevity for the next world.

295) “And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him.” He went up from Zoar because he saw that Zoar was close to Sodom. This is why he went up from there.

296) “He turns for reasons in His tactics that they may do.” The Creator causes reasons in the world and brings destructive lights to do His deeds, and then turns them around and makes them in a different way. It is the conduct of the Creator to first bring destructive lights that destruct, and then turn them around and correct them.

297) How does He turn them? The Creator executes tactics and causes reasons to turn them until they are not as the previous ones. “That they may do” means according to what people may do. He turns those actions according to the deeds that they do. Thus, people’s actions induce turning those deeds in all that the Creator commands them on the earth, that they receive all kinds of forms in the world by the merit of people’s actions. Ammon and Moab came out through such a corrupt deed and in the end, all the kings of Judah and the Messiah King came out of them.

298) “He turns for reasons.” “He” means that the Creator causes reasons and brings deeds to exist in the world. And once people think that the deeds will come true, the Creator turns those deeds from what they were at first. In the beginning, those deeds came out corrupt, and afterwards the Creator turned them around and corrected them. And some come out good from the beginning, worthy of existing, but were corrupted by people’s actions, and then the Creator turns them around if they repent.

300) The Creator turns the actions that He does in His tactics is without a Yod [in the word, “tactics,” in Hebrew], in singular form. The tactic is the lower courthouse, the Nukva de ZA, and she is the stones that turn before Him. Since the Mochin come to the Nukva and are dispensed from her in three points, regarded as three places, the Nukva is described as turning in three places.

And for that, He turns the Kelim from one Kli to another. And this is all according to people’s actions. If people improve their deeds, those turning stones turn them to the right, Hesed. Then the deeds that are done in the world are to benefit the people of the world as it should be, since Hassadim and abundance are drawn out to the world, and the stones always turn to the right side and never stop. Then the world incarnates in it and receives actions from the right line, which are Hassadim.

302) And if people come to sin, then His tactic is that the Nukva, which always turns, as she was on the right side, now the Creator turns her to the left side, and He turns the causes and the Kelim that were initially on the right side to the left.

303) Then the stones turn and things are done in the world so as to harm people, and the stones turn to the left until people reform their actions. Thus, the stones are dependent upon people’s actions. This is why it is written, “In His tactics that they may do,” since the tactic, which is the stones, depends on people’s actions and never stands, but always turns—either to the right or to the left.

304) The Creator caused the reasons and deeds in the world so that everything will be done properly, and everything comes out and extends below in the world from the essence and the root above. The Creator drew Abraham near Him, Ishmael came out of him, for he was not yet circumcised when he came out of him; hence, he emerged below and not completed in the sign of the holy covenant.

305) Afterwards, the Creator turned reasons with His tactics and Abraham was circumcised and came into the covenant. He was completed in his name and he was called Abraham with a Hey. And the upper Hey of HaVaYaH that was placed into his name, Bina, is his crown, as in water from wind.

306) Since the secret has been completed and circumcised, Isaac came out of him, and he became a holy seed and was tied above in the form of fire from water, as it is written, “Yet I planted you a noble vine, all of it a seed of truth,” meaning that it was not connected to the other side, the left side of Bina, but was included in the right.

Before he was circumcised, he begot Ishmael and brought him down to the externality, since he is the waste of the right. Afterwards, it is written that because He turns in his tactics, the Creator inflicted causes upon him until he was circumcised and was awarded the right line of Bina, water, although he did not receive the water directly from Bina but from ZARuach. It is written about that that the upper Hey, meaning Bina, adorned him with her right line, Hesed, water, and he received it from ZARuach, as transference.

Then Isaac came out of him, who was tied up above in Bina, meaning received the left line from Bina. However, he did not receive it directly from Bina, but fire from water, meaning he received from Abraham, and this is called “water.” This is why he was included in him, as it is written, “Abraham begot Isaac.”

307) Two separate nations came out of Lot and his daughters, and connected to the Sitra Achra. Hence, the Creator causes reasons and affects inversions in the world so that all will be as it should be, connected to its place in holiness, so it will be fitting to elicit the kings of Judah and the Messiah King from there.

308) Lot was worthy of him and his wife begetting these two nations, but to tie them to their rightful place He brought them out from his daughters, and their conception was made through wine, as it is written, “And they made their father drink wine.” This wine was intended for them on that night in the cave. Had it not been for the wine, these nations would not have come into the world.

We must first understand the two explanations in the words, “Because He turns in His tactics.” There are two kinds of overthrowing in the corrections of the worlds. One is the overthrowing of Sodom and Gomorrah, since those GAR of the illumination of the left were destructive lights. The second overthrowing is the turning of the stones. This is the overthrowing of Moab and Ammon, who were Klipot that were more impure than all the nations by their very nature, until they were forbidden to mingle with the crowd of the Lord. Because He turns in His tactics, all those kings and the Messiah King came out of them, since those two nations were drawn out by the intoxicating wine through the primordial serpent, which was similar to the sin of the tree of knowledge. Hence, he extended revealed GAR of illumination of the left, meaning lights that are revealed in Hochma, and in the form of GAR, so that the lights will be drawn out from above downwards, as in the tree of knowledge.

And this extension was done by the elder one, from whom Moab was born, whose idol worship, Peor, is disclosed. And the intimation is that the Moab is revealed to all, that he was born from his father. Also, it is known that through extension of GAR of the left, the Malchut of the quality of Din appears. Hence, the younger one extended only VAK because the Malchut of the quality of Din was already revealed in her. And yet, the two KlipotGAR and VAK, were connected to one another and were receiving from each other. And since the extension of the younger one was mingled with Malchut of the quality of Din, which rejects all the Mochin, all her actions were covered.

This is why Ammon and Moab were forbidden to mingle with the crowd of the Creator, since their iniquity was grave. Moab was forbidden because he was from the GAR of the illumination of the left, when besides being extended through harsh Dinim, they also expose Malchut of the quality of Din. And Ammon was forbidden because he had Malchut from the quality of Din in him.

However, to counter that, the Nukva of holiness was erected when the lower ones improve their deeds, when the lights that are revealed in Hochma shine in her below the Chazeh and in the form of from below upwards. This revokes the Klipa of Moab.

In this way, the lines of Hochma and Hassadim mingle in one another, the illumination of Hochma exists in its full perfection, and the covered lights shine in her from above the Chazeh, in the place of GAR. Also, the Malchut of the quality of Din is established and concealed there from the Chazeh upwards, and does not affect any Din. This cancels the Klipa of Ammon.

Additionally, Malchut that is mitigated in the quality of Rachamim, called Miftacha [key], is established from the Chazeh of Nukva downwards. It was written that if he is rewarded, good. If he is not rewarded, it is bad because then the correction in the Nukva is corrupted and the lights shine in Dinim of the left, and the Klipot of Moab and Ammon regain their dominion and introduce harsh Dinim to the world.

The Creator causes reasons and does deeds in the world, in Nukva, called “world.” He corrected her in lights that are covered from the Chazeh upwards, and revealed lights from the Chazeh downwards. He did this in the construction of the Nukva so that the illumination of Hochma would persist in her. In this way, the lines are included in one another and the Hochma clothes in Hassadim and then persists. And once people are confident that the Mochin will persist, they no longer keep their ways and sin in extending the revealed lights in the place from the Chazeh upwards. Then the Creator turns it around, the Klipot of Moab and Ammon return to their places, and the lights of the left bring harsh Dinim to the world.

At that time, the Creator corrects the turning stones, the Nukva, so that the revealed lights will shine below the Chazeh, and then the Hochma clothes in Hassadim and the right governs. This is so because then the Klipot of Moab and Ammon return to their places and the left rules. Thus, He turns the reasons and the Kelim that were first erected in the right, meaning the lights that are covered above and the lights that are revealed below, and now they have been overturned so the revealed lights are above and the covered lights are below. This way is the domination of the left in harsh Dinim that were tied to their proper place. The revealed lights above the Chazeh, the Klipa of Moab, and the covered lights are below the Chazeh, the Klipa of Ammon. It is the opposite order in the Nukva, which is called “world”—the covered lights will shine in her above and the revealed below.

309) With Moab and Ammon, they themselves gave them the names. She called him Moab because he is Me Ab [from a father]. The elder said, “In the strength of Moab, he is from my father.” “And the younger, she also bore a son, and called his name Ben-Ammi [son of my people].” She said Ben-Ammi in humbleness, Ben-Ammi, but she did not say from whom he was.

310) In the beginning, it is written, “And he did not know when she lay down or when she arose,” with a Vav [in “arose” in Hebrew], and a point over the Vav, as well. This indicates that there was help from above in that deed, for the Messiah King was to come out of it. This is why the word “arose” was filled with Vav. With the other, it writes, “arose” without the Vav, since no part for the Creator was to come out of her, as with the elder. This is why it writes, “arose” with a Vav and a point over it only in the elder. And although kings came out of the younger, since Naama the Ammonite was Solomon’s wife and the mother of Rehoboam, but David is the primary and he is the Messiah King.

311) “And he did not know when she lay down or when she arose,” meaning he did not know that the Creator was to raise King David out of him, and King Solomon, and all the other kings, and the Messiah King. It is written in Ruth, “And she rose up before one could discern another.” On that day she certainly had rising, since Boaz had bonded with her to erect the name of the dead on his domain, and all those kings were established from her, and every noble man in Israel.

312) Come and see Abraham’s humility. Even in the beginning, when the Creator wished to execute judgment in Sodom, he asked for mercy on them. And yet, he did not ask for mercy on Lot. Afterwards it is written, “And behold, the smoke of the land ascended like the smoke of a furnace,” but he did not inquire about Lot and did not say a thing about him to the Creator. And the Creator, too, said nothing, so that Abraham would not think that the Creator would diminish any of his merit because of that.

313) But did Abraham have no regard for Lot whatsoever? After all, we see that he risked his life to wage war with four powerful kings. But since Abraham loved the Creator and saw that Lot’s deeds were not as proper as they should be, Abraham did not wish for the Creator to abandon something of His own for him. This is why he did not ask for mercy for him, neither in the beginning nor in the end.

326) And they are yelling and saying, “Woe, for we had obeyed the evil inclination and the smoothness of his tongue.” They regret, but it does not help them because remorse and repentance help only during life and not after death.

327) When Rav Joseph went down to Babel, he saw unmarried lads coming and going among beautiful women without sinning. He told them, “Are you not afraid of the evil inclination?” They replied, “We do not come from a mixture of evil; we are carved from the holy of holies.” In other words, they told him that their parents had no foreign thoughts while they were carved off their blood, but sacred and holy thoughts. This is why they were not afraid of the evil inclination.

328) Anyone who enters the city and sees beautiful women will lower his eyes and say, “I am carved off important parents.” The hard obstacle, the Klipa, brings thoughts of women; “Leave! Leave me, for it is a holy fruit of the Sabbath, born from a Zivug of the Sabbath, when the Klipot have no hold in the offspring of the Zivug of the Sabbath.” One who enters the city must say this whisper because the warmth of the weariness of the road governs him and thus the evil inclination can rule over him.

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