And Behold, the Lord Stood Above It

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

59) “And behold, the Lord stood above it.” Here in the ladder, Jacob saw the connection of faith, the Nukva, tying all the Sefirot as one. “Stood above it” is as it is written, “A pillar of salt,” a mound, since all the degrees as one are on that same ladder, the Nukva, connecting everything in one knot because that ladder was given between the two sides.

It is written, “I am the Lord, the God of Abraham your father, and the God of Isaac.” Those are the two sides, right and left—Abraham is right and Isaac is left.

For this reason, we should ask if the word “Stood” was redundant, that it was enough to say “And the Lord was above it.” “Stood” means a mound, from the words, “A pillar of salt.” The text tells us that all the degrees appeared to him on that ladder in one knot, like a mound. This is why it says, “And behold, the Lord stood above it,” since all the degrees are implied in this verse. HaVaYaHTifferet, consists of the six degrees HGT NHY. Abraham is Hochma; Isaac is Bina; the land is Malchut; and those four Sefirot HB TM comprise all ten Sefirot.

The ladder, Nukva, is primarily from the left. But the left does not exist without the right. Hence, the Nukva was given in the middle line, which comprises the right and the left. She receives Hassadim from the right and Hochma from the left, hence all the Sefirot are already in this connection—right and left, which are Abraham and Isaac, and the middle line, which is HaVaYaH, and the ladder itself, which is the Malchut.

60) Another interpretation: He stood not on the ladder, but on Jacob, so they would all become a holy Merkava [chariot/structure]: right and left, and in between them Jacob—HGT, the assembly of Israel, the Nukva—connecting them. It is written, “I am the Lord, the God of Abraham your father, and the God of Isaac.” Yet, how do we know that Jacob was in the middle? This is the meaning of the words, “The God of Abraham your father, and the God of Isaac,” and it does not say, “The God of Isaac your father,” for then he would be regarded as the third among the patriarchs. The son of Isaac teaches us that since he was connected with Abraham, he was treated as his son. It follows that he precedes Isaac and he is in the middle between Abraham and Isaac.

Indeed, so it is in the Merkava—Abraham and Isaac are right and left, and Jacob is in the middle. It is written, “The land,” Nukva, “On which you lie.” Thus, together, they are all one holy Merkava, the three lines with the Nukva. And here Jacob saw that he would be the senior among the patriarchs.

61) Because he said, “Abraham your father,” he is certainly in the middle. “And the God of Isaac” implies that Jacob is tied to the two sides, right and left, and includes them. It is written, “And the God of Isaac,” since there is a Vav [“and”] in Isaac, and Vav implies to Tifferet, Jacob, which is connected with the God of Isaac, the left.

62) As long as Jacob was not married to a woman, nothing was said about him more openly than was said here. It does not explicitly say “The God of Jacob” in regards to him, as with Abraham and Isaac. It is said openly only to one who knows the ways of Torah, who will be a Merkava in the two ways, the right and the left. But as long as he has not married a woman, he can be a Merkava only for ZA, right, but not for the Nukva, who is left.

After he marries a woman and bears children, he is told openly, as it is written, “And he erected there an altar, and called it ‘God, the God of Israel,’” openly, since his name was united with Him. From here we learn that anyone who is not completed with male and female below, who did not marry a woman, is not completed above. And Jacob is not like that because he was completed above and below even before he married a woman. But not openly, since he did not unite his name with Him.

63) Was he fully perfected even though he did not marry a woman? Indeed not; he only saw that he would be perfected in time. But it is written, “Behold, I am with you and will keep you wherever you go,” which means he was fully perfected. However, the Creator’s safekeeping and His guard will never leave Jacob with anything he needs in this world. But in the upper world he will not be able to obtain before he is completed, when he has married a woman.

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

error: Content is protected !!