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190) “How manifold are Your works, O Lord! In wisdom You have made them all.” “How manifold are Your works, O Lord” indicates that there is no number to them, meaning Mochin de Hassadim [light of mercy]. “In wisdom You have made them all” indicates the Mochin of a number, of Hochma. And although they differ from one another, they all come out at the same time, simultaneously. As a hammer strikes a rock and elicits sparks to all sides at once, the Creator elicited several different kinds at once.
191) The world was made by speech and wind together, which are ZON, as it is written, “By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth.” “By the word of the Lord” is speech, the Nukva, who shines in Hochma. And “By the breath of His mouth” is the wind, ZA, who shines in Hassadim. One does not go without the other; they are incorporated in one another and several armies and camps come out of them, which differ in their illumination in Hochma and in Hassadim, but they are all at the same time.
192) When the Creator wished to create the worlds, He elicited one hidden light, the light of Bina, because He inserted the Yod into the light of Bina and it became Avir [air]. This means that all the revealed lights come out and shine from that light, through the removal of the Yod from the Avir, when it returned to being Ohr [light]. And from that light, the rest of the lights were expanded and came out. This is the upper world, Bina.
193) The upper light, Bina, spread further and the craftsman, the Emanator, made a light that does not shine. He made the lower world, the Nukva. And because it does not shine, it must connect above and connect below, and through the connection below it becomes connected to shine in the connection above.
“How manifold are Your works, O Lord,” and “By the word of the Lord were the heavens made.” Even though this was said about illuminations that differ from one another, Hassadim and Hochma, they nonetheless came out at once, since the root of Hochma and Hassadim is in the upper world, Bina. Also, Bina spread in her left line, which is light that does not shine because it is Hochma without Hassadim, and then it made the lower world, the Nukva.
Since the left does not shine without Hassadim, it mated on the Masach de Hirik de ZON that rose there for MAN and elicited the level of the middle line on it, uniting right and left. Then the Hochma clothed in Hassadim and her illumination was complemented in three lines, HBD. And because three come out of one and one stands in all of them, meaning that ZON, too, obtained the illumination of those three lines, it follows that because of Bina’s left, which does not shine, Bina mated on the Masach de ZON, and thus obtained the Mochin from her. This is why it is written that the artisan, the Emanator, made a light that does not shine, and made the lower world, the Nukva. Because the Emanator made the light that does not shine in the left of Bina, He made and corrected the lower world with all His Mochin.
Also, because it is a light that does not shine, it must connect above and connect below, since the left line of Bina does not shine. Thus, it must connect in a connection of three lines in the two worlds. In the upper world itself, it does not shine for lack of Hassadim; and in the lower world itself, the Nukva, it does not shine because its root is in Bina. Hence, it must connect in Bina, which is its root, and connect to the Nukva to receive from her the Masach de Hirik, on which the level of the middle line comes out, which complements the left.
And although the Masach de Hirik is in ZA, each Masach is still considered the Nukva because the male is considered the light of the degree, hence the Masach de ZA is regarded as being in the Nukva. And through the connection below, meaning the Masach de Hirik in the lower world, the left line connects to shine in the connection of Bina above, since through the Masach de Hirik in the lower world, the left line connects to shine in the connection of Bina above. This is so because through the Masach de Hirik in the Nukva, which elicits the middle line, the left of Bina connects with her right and shines.
194) And that light which does not shine—the left line in the connection of the three lines above in Bina—elicits all the many different kinds of armies and camps, where one is in Hochma and the other is in Hassadim, as it is written, “How manifold are Your works, O Lord!”
“How manifold are Your works” means illuminations of Hassadim, Mochin that have no number. And “In wisdom You have made them all” is Mochin of a number. And yet, they came out at once because the illumination of the left is tied to the two worlds together, and its illumination is primarily in the upper world, which is governed by the illumination of Hassadim that are covered from Hochma, which have no number. Hence, although the two above-mentioned kinds of Mochin differ from one another, still, each illumination consists of both, since they come out at once.
195) All that exists on earth, exists above, as well. There is not a tiny thing in this world, in the Nukva, that is not dependent upon another thing, a higher one, which is appointed over it from above, in Bina. This is so because all that there is in the Nukva is from what she receives from Bina. This is why there is nothing in the Nukva whose root is not in Bina. Therefore, when something awakens below, in the Nukva, its appointed root awakens over it above in Bina, first, since all things are united with one another.
196) “And Rachel said to Leah, ‘Please give me some of your son’s mandrakes.’” This does not mean that the mandrakes begot Rachel, but the Creator arranged that Issachar would be born through the mandrakes. He clung to the Torah more than all the other tribes because Rachel clung to Jacob and did not let him to go Leah, as it is written, “Is it a small matter for you to take my husband?” And it is written, “Therefore he may lie with you tonight in return for your son’s mandrakes.”
The light that does not shine, the illumination of Hochma in the left line, can shine only in two worlds, Bina and Nukva. This is so because its root is in Bina, but it needs the Masach de Hirik, which is in ZON, to elicit the middle line over it, which decides. This is why it is written, “Reuben went and found mandrakes in the field, and brought them to his mother Leah.”
Mandrakes are illumination of the left, light that does not shine. It is called Dudaim [mandrakes] since it is the root of Ahavat Dodim [love of lovers]. The text tells us that Leah’s son found them and brought them to his mother, to teach us that the root of this light is in Leah, Bina, and not in Rachel. However, Rachel receives it from Leah, and this is the meaning of what she said to Leah, “Please give me some of your son’s mandrakes,” meaning that she wanted to be rewarded with this light.
And Leah said to her, “Is it a small matter for you to take my husband?” ZA, the proprietor of the Masach de Hirik, who complements the illumination of the mandrakes with his decision, is constantly with the Masach in Rachel, for she carries the Masach de Hirik when ZA is with her. This is the meaning of Leah’s argument to Rachel: “You want both—to keep the Masach de Hirik, which I need in order to elicit the middle line, and you want my mandrakes, too, for without Jacob, the middle line, they do not shine even in me.” This is why Rachel’s reply to her was, “Therefore he may lie with you tonight.” And then, “And he lay with her that night.” “He” refers to the Masach de Hirik in him, so that from its Zivug, the level of the middle line that unites the two lines in Leah would be extended, and then the mandrakes are complemented in her. Afterwards, she gave them to Rachel, too, according to the rule, “Three come out of one, and one stands in three.”
197) They caused Issachar to appear in the world so that the scent of Torah would rise before the Creator, as it is written, “The mandrakes give forth fragrance.” This is because Issachar clings to the Torah more than all other tribes.
It is written, “And he lay with her that night.” He is called “the upper world” because he is concealed and is not revealed. And because the Torah came out from the upper world, it is implied in the Zivug for Issachar. “And he lay with her that night,” since Issachar is a Merkava [chariot/structure] for the Torah.
198) The upper world is called “he” in all the places since it is not revealed. Also, it is said, “But the Levites alone shall do the service,” which means that he is serving the upper world, called “he,” to extend blessings from there to all the worlds. And Issachar clings to the upper world, hence we call ZA, “the tree of life,” since it is a tree that extends from the upper life, in the upper, hidden world, called “he,” and not “you.” For the word “you,” indicates the revealed and the word “he” indicates the concealed.
199) Did those mandrakes open Rachel’s womb? They did not. It was the Creator who opened her womb and nothing else, as it is written, “And God gave heed to her and opened her womb.” Even though those mandrakes have the power to affect above, it is not in their power to bring about sons, since sons depend on luck, meaning Dikna de AA, and on nothing else.
200) Were the mandrakes created in vain because they do not affect anything? Indeed, they affect a special action, and they even help sons, those that are delayed in bearing and are not barren. However, it was not given to them to beget, but to luck. And if they are sentenced to beget in luck, but are detained for some reason, then the mandrakes are helpful.
201) From the illumination of Hochma in her, which shines—the wine that delights God and people—the Nukva is blessed only by the right side, Hassadim, since Hochma without Hassadim is darkness. For this reason, while the right was awakened to bestow into the cup of blessing, to the Nukva, the left would not support there because the right found a reason in the cup, for which to awaken to the upper world, which is Hassadim that are covered from Hochma.
The Nukva, while she is the left line, Hochma without Hassadim, is called “a cup.” At that time she does not shine and she needs the blessing, the extension of Hassadim from the right line, called “blessing.” Thus, while the right awakened to bestow unto the cup of blessing, to the Nukva, the left will not support there. When the right bestows Hassadim upon her, she will completely terminate the illumination of the left, Hochma, since the right has found a reason in the cup, in what was darkened and does not shine. Because of it, it abandoned the illumination of Hochma in the left and was evoked to extend Hassadim from the upper world, which is Leah, who is in Hassadim that are covered from Hochma. And if at that time there is some support from the left, the right will not be able to cling to the upper world, which is covered from Hochma, and extend Hassadim from there, since Dvekut [adhesion] means equivalence of form.
202) “And Reuben went” is the south side, right line, Hassadim. This is why his banner is on the south, the head and the beginning of the twelve boundaries. The twelve boundaries are the four directions—HG, Tifferet, and Malchut—in each of which are three lines. Hesed is the beginning of the twelve boundaries and the craving of the south to find reason and a gift for the Nukva, to bless her.
203) “And found mandrakes in the field.” He went looking through all the treasures of the Nukva, and in the field, the Nukva, he found the mandrakes. It was said about them, “The mandrakes give forth fragrance.” They are the two cherubim, the correction of the Nukva for awakening upwards, to Bina, since in all the corrections of this field, there is no correction that awakens upwards, to Bina, but the cherubim.
Mandrakes are illumination of Hochma in the left line. As long as she is devoid of Hassadim, she does not shine and is considered absent. Reuben is the light of Hesed. He went to search and disclosing the mandrakes in the field. Without him, they do not exist because by clothing them with the light of Hesed, they appear and shine. This is why it is considered that he found them, disclosed them.
Also, these are the two cherubim that come from the illumination of the left, the correction of the Nukva for awakening upwards, toward Bina, since Nukva receives all the corrections and the Mochin from ZA and not from Bina. From Bina herself, she receives only those Mochin of the illumination of the left, the mandrakes, and equally with ZA, since then she is in a state of the two great lights. This is so because in all the corrections of this field, there is no correction that awakens upwards, to Bina, but the cherubim.
204) The south side, Hesed, awakens to her to find reason to bless her, to extend Hassadim to her, during the harvest when he gives spoils to her armies, the angels. It is written about it, “She rises while it is still night and gives food to her household,” and to all the harvesters of the field, the souls that are rewarded with receiving the fruits of the Nukva, who is called “field.” And promptly, “And brought them to his mother Leah,” meaning he raised their scent and awakening to the upper world that was covered, Leah, so it would impart blessings upon the lower world, Rachel.
205) And when the mandrakes were blessed, meaning clothed in Hassadim, they receive and give to all the worlds, as it is written, “The mandrakes give forth fragrance.” When they give forth fragrance, meaning when they shine in Hochma from below upwards, the south side receives that scent, meaning the Hesed, to awaken it toward the upper world so it would shine from below upwards, as it is written, “And at our doors are all manner of precious fruits.” Then no abundance is missing in the world.
206) The lower world does not awaken toward the upper world to receive Mochin from it, unless when the mandrakes give forth fragrance to the right. When they give forth fragrance to the right, and the right awakens toward the upper world, the lower world immediately awakens to ask for what it needs. It is written, “Then Rachel said to Leah, ‘Please give me some of your son’s mandrakes,’” meaning give me blessings from that awakening of the mandrakes that have awakened to be included in the right side, to clothe in the Hassadim on the right.
207) Then the upper world responds to her with joy and play and says, “Is it a small matter for you to take my husband?” but like a mother who entertains herself with her daughter, not with grievance. Hence, this means that the husband of the upper world, Bina, is Jacob, because she said about Jacob, “Is it a small matter for you to take my husband?” But isn’t Hochma the husband of Bina? He is not. Rather, the craving of Aba, Hochma, is always for that daughter, Nukva de ZA, because his love is always to her because she is an only daughter among six sons, HGT NHY. Also, he gave all six sons portions, pleasures, and gifts that contain two kinds of abundance: 1) Portions, Mochin de VAK, so they will not be deficient of them. 2) Pleasures and gifts, Mochin de GAR, which they sometimes lack.
But to her, he gave nothing. She has no inheritance whatsoever, since the Nukva has nothing of her own except what her ZA—her husband—gives her, meaning the HGT NHY, the six sons. For this reason, he regards her with more love and craving than all the others.
208) For his love, he called her “daughter.” But this was not enough for him until he called her “sister.” And this was not enough for him, and so he called her “mother,” with the name of his mother. And this was not enough for him so he called her by his name, as it is written about her, “But wisdom, where shall it be found?” He called her Hochma [wisdom]. He gave her the four letters HaVaYaH, first from the bottom Hey, called “daughter,” then from the Vav de HaVaYaH, called “brother,” and the Nukva is called “his sister,” then from the first Hey de HaVaYaH, called Ima [mother], and then from the Yod de HaVaYaH, called Hochma.
This is the reason why the upper world—Bina, Ima—told her, “Is it a small matter for you to take my husband,” referring to Hochma, Aba [father], for all his love is drawn out to you. This is why the mother spoke to the daughter playfully and lovingly.
209) If she was not resentful when she said, “Is it a small matter for you to take my husband,”
then why did Rachel respond, “Therefore he may lie with you tonight”? Indeed, wherever it is written, “therefore,” it is an oath. This is why what she said is not a reply to “Is it a small matter for you to take my husband,” but an oath and a resolution, for she told her, “If you give me the mandrakes, he will be obliged to lie with you tonight.
To lie is the correction of the Nukva in the male, so he instills the depiction of all the letters in her. Yishkav [will lie] consists of Yesh [310 in Gematria] and Kav [22 in Gematria]. Yesh is the upper world, Bina, who returned to being Hochma. Kav is the Torah, ZA, a hidden point in whom Kav (22) letters awaken, meaning the point of Hirik on which the middle line emerges, which elicits three lines in Bina. For this reason, it, too, receives three lines, which are twenty-two letters.
Yesh Kav [will lie] are Yesh, the next world. Twenty-two is the upper point, Hirik, which brings all twenty-two letters, the whole Torah, all the Kelim de ZA, who is called “Torah.”
210) The words, “Therefore he may lie with you” point to the hidden, upper Aba, who is fit to bond with you. This is so because Jacob is not the male of Bina, but rises to MAN to Bina. And upper Hochma, called Aba, who is the male of Bina, mates with her. Here, Leah implies to the upper Bina herself.
211) “And Jacob came from the field in the evening.” Jacob is Tifferet, ZA. “Came from the field” means that he captures all the blessings, as it is written, “Which the Lord has blessed,” the Nukva de ZA. “In the evening” is when the Nukva receives illumination of left without right, Hochma without Hassadim. This causes darkness in her and she is called “evening,” the time when his father, Isaac, awakened toward this field and holds it.
Isaac does not awaken toward this field because it belongs to Jacob, ZA, unless Jacob has departed there in the evening, since the day, Hassadim, has set and become darkness. At that time, he leaves this field for his father, Isaac, the left line, and at that time Jacob rises to Bina for MAN.
212) “And Leah went out to meet him.” Upper Ima, Bina, went out toward the only son, ZA, and said, “Come to me, under my wings, so I will bless you and satiate you with pleasures and sublime delights. Now is a good time and a delight to give you the pleasure of the upper Ruach, Hassadim from the pure Avir [air] for the field, Nukva, before the day is burnt out by the might of Isaac’s Din [judgment], meaning the left, which then shines without Hassadim from the right, which is a burning fire then.
213) Since she received Jacob under her wings, meaning he rose to her for MAN, “He lay with her that night.” “He” points to the hidden, from whom all the blessings depart, meaning upper Aba. It does not say, “Jacob lay,” but “He,” pointing to the one who was worthy of bonding with her, upper Aba, who imparts upon Bina.
214) Before he came under Bina’s wings, Jacob received those blessings. Before Jacob rose for MAN under the wings of Ima to receive the blessings for Rachel, the upper world—Bina—was not filled with blessings from the hidden point. This means that there was no renewal of the Zivug of Hochma and Bina on the Masach de Hirik because this point rises with Jacob. This is the reason why the mandrakes evoke everything, since it is because of them that Jacob rose for MAN to Bina, to clothe them in Hassadim. Afterwards, he imparted them to Rachel.
What is Reuben? The Creator placed names in the land. The Creator called him Reuben, Reu Ben [Look, a son].
“And Reuben,” Hesed, “Went … and found mandrakes in the field,” meaning he clothed the mandrakes, which are a light that does not shine, with the light of Hesed, and then they illuminated. This is considered for him as finding them, disclosing their illumination.
“And brought them unto his mother Leah,” meaning raised their illumination to Bina, Leah, where they are covered. The place where they are disclosed is only in Rachel, the Nukva from Chazeh de ZA down. Hence, “Then Rachel said to Leah, ‘Please give me some of your son’s mandrakes,’” since the place where they illuminate is only in me. “But she said to her, ‘Is it a small matter for you to take my husband?’” She spoke in a playful tone, “Is it a small matter for you” that the whole of the love of my man, Hochma, is only for you, and that he built you with HB TM, which is a daughter, sister, mother [Ima], and wisdom [Hochma]?
“So Rachel said, ‘Therefore he may lie with you tonight.’” “Therefore” means that she promised her that Jacob would rise to her for MAN if she gave her the mandrakes, since he would have to extend Hassadim and to clothe the mandrakes for Rachel. “In return for your son’s mandrakes” means to complement them for me. And after Rachel received the mandrakes—Hochma without Hassadim—from Leah, the lights depart and become darkness. It is said about it, “And Jacob came from the field,” from Nukva, Rachel, who is called “field” at the time of Dinim [judgments]. “In the evening” means when it grew dark in her due to the mandrakes that she received. Hence, “And Leah went out to meet him, and said, ‘You must come in unto me,’” meaning to come to her and raise MAN to her through the point of Hirik, to subjugate and clothe the mandrakes in Hassadim.
“For I have surely hired you with my son’s mandrakes.” She told him, “I gave the mandrakes to Rachel and it turned dark in her so you must rise to me for MAN to extend Hassadim to her so she will not be burnt by the Dinim of the left. This is considered that she hired him.
“And he lay with her that night.” She mated with upper Aba, He, from whom all the blessings extend to her, and she gave it to Jacob. And Jacob imparted them to Rachel. The illumination of the left, Hochma without Hassadim, receives the Nukva from Bina herself equally with ZA. Hence, she is at the same degree as ZA and their level is the same. However, she must receive the illumination of the right—the Hassadim that clothe the Hochma—from ZA, her husband. Here, too, Rachel received the mandrakes from Bina herself, from Leah, but she received the illumination of Hassadim from Jacob after he rose for MAN to Bina and caused a Zivug of HB, as it is written, “And he lay with her that night.”
215) “And Leah went out to meet him, and said, ‘You must come in unto me.” “You must come in unto me,” is this not insolent? On the contrary, here is where we learn of Leah’s humbleness. She did not say anything before her sister but went ahead to the road and informed him in a whisper, for she was in Rachel’s domain, as it is written, “For I have surely hired you,” meaning received permission. But to not displease Rachel, she told him outside and not inside the house.
216) Moreover, the door of Leah’s tent was outside, and she let Jacob through the door that is on the outside before he went into Rachel’s tent, so she would not say in front of Rachel and would not be insolent before her sister. Moreover, Leah said that if Jacob were to enter Rachel’s tent, it would be unjust to bring him out of there, and this is why she greeted him outside.
217) And all this was because the spirit of holiness was sparkling in Leah and she knew that all the upper tribes, all of whom are holy, came out of her, and she rushed because of the love for the Creator. And because she was rewarded with the spirit of holiness, she knew how to name them with wisdom.
219) It is written, “In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread.” It is also written, “Seven days you shall eat with it unleavened bread, the bread of affliction.” “Bread of affliction” is written without a Vav [in Hebrew], since when Israel were in Egypt, they were under another authority. When the Creator wished to bring them closer to Him, He gave them the degree of bread of affliction. The bread of affliction is King David, of whom it is written, “For I am afflicted and needy.”
King David is the Nukva. When she receives the illumination of the left from Bina, she is at the same level as ZA, the fourth leg of the throne, Bina. At that time the Nukva is attached to Bina and does not mate with ZA, her husband. Hence, she is poor and without light, and she is called “the bread of affliction,” since the Hochma does not shine without Hassadim. At that time, it is written, “For I am afflicted and needy.” And this degree of the Nukva is her first degree, since when He brought them out of Egypt, from the authority of the Sitra Achra, and wished to bring them closer to holiness, He gave them the degree of bread of affliction in the Nukva, as this is the first degree of the Nukva.
220) This bread of affliction is called Matza [unleavened bread], without Vav, ZA, since Nukva without a male is poor, devoid of Hassadim. First, Israel approached the state of Matza, as this is the first degree. And once He brought them closer, the Creator brought them into other degrees and the male connected with the Nukva, who mated with ZA and received Hassadim from him.
At that time, after the Matza has bonded with the male, she is called Mitzva [good deed/commandment], with an additional Vav, since Vav implies ZA, as it is written, “For this commandment.” This is why in her first degree, she is called “a Matza,” and later, in the other degrees, she is called “a Mitzva.”
224) The Creator gave Israel this bread, meaning Mochin, from the land of the living, from the Nukva, who is called Matza, and then this bread was bread from the heaven, from ZA.
225) When Israel went out of Egypt, they did not know anything until the Creator let them taste the bread from this land, the Nukva, who is called Matza, as it is written, “The earth, from it comes bread.” Then Israel came to know and to attain the Creator like an infant who does not know and does not attain until he tastes bread from this world. In other words, this bread that Israel received on Passover only from the Nukva, who is called Matza, is the first degree of attainment, like an infant who begins to taste the taste of bread.
226) Israel did not know and did not attain higher degrees until they ate the upper bread, which extends from ZA, from the heaven. And before they ate the upper bread, they knew and attained only in the place of the Nukva. But the Creator wished for Israel to know more, higher degrees, which shine from ZA to the Nukva, but they could not until they tasted bread from the high place, from the heaven, ZA, as it is written, “I will rain bread from heaven for you.” Then they knew and looked at that high place.
227) The beginning that Israel began to know was bread of affliction. However, we have nothing in the world that is without male and female, and all that there is on land exists at sea, as well.
228) “And Jacob came from the field in the evening, and Leah went out to meet him.” How did she know he was coming? His donkey brayed, so Leah knew and went out to meet him. Also, the donkey made Issachar come out of Leah, as it is written, “Issachar is a large-boned donkey” [“made” and “boney” are spelt the same in Hebrew], meaning that the donkey caused his coming to the world. Leah said, “I know for certain that if Jacob comes to Rachel’s tent, I must not bring him out of there, so I will wait for him here and he will come to my tent.”
229) “For I have surely hired you with my son’s mandrakes.” Why did she say, “With my son’s mandrakes”? It would have been enough for her to say “For mandrakes.” However, it was so that Jacob would be pleased that they are helping beget sons. However, Jacob knew that this did not depend upon the mandrakes, but upon luck, above, since “My son’s mandrakes” are mandrakes that beget sons, and she reminded Jacob of that so he would be pleased with the remedy that was given to Rachel to give birth to sons.
230) It is written, “Who makes the barren woman to dwell in her house as a joyful mother of children. Hallelujah.” “Who makes the barren woman to dwell in her house” is the lower world, Nukva de ZA, Rachel. “A joyful mother of children” is the upper world, Bina, Leah. This is why “Hallelujah” comprises the words Hallelu [praise] Yah [the Lord], since the upper world was created with the letter Yod, and the lower world was created with the letter Hey.
231) All those tribes are corrections below, of the Nukva. They are all corrected to be as above, Bina. It is written about it, “For I have surely hired you,” to take a body from him. The body is Torah. “For I have surely hired you” means your very body, “I have surely hired you” to beget your form.
Leah is Bina, and the Zivug was with Hochma. This is why it is said, “And he lay with her that night,” but it did not say “Jacob.” “You must come in unto me,” meaning to raise MAN. It is written about it, “For I have surely hired you,” meaning many hires: 1) To take a body from Hochma, meaning Torah. Issachar, who is a Merkava [chariot/structure] for the Torah more than all the tribes, and the hiring falls on the Zivug with the Hochma because of him. 2) “For I have surely hired you,” your very body. The hiring is of Jacob’s body, to rise for MAN for a Zivug of Hochma and Bina. 3) “For I have surely hired you,” to deliver your form. The hiring is on the birth of the form, begetting a son.
All those three hires are included in the words, “For I have surely hired you.”
232) This implies that one who engages in Torah inherits the next world, Mochin de Bina, and inherits Jacob’s lot, the Mochin of upper AVI. The word Issachar has the letters of Yesh Sachar [there is reward] to your action—engagement in the Torah. And the reward is what is written, “That I may cause those that love me to inherit.” Yesh is Bina that returned to Hochma. “I will fill their treasures” is the Mochin of upper AVI, Jacob’s inheritance, which from whom he inherited unbounded inheritance. Those two Mochin are the reward of one who engages in the Torah.
233) “And Leah said, ‘…because I have borne him six sons.’” Above and below are NH, and the four directions of the world—Hesed, Gevura, Tifferet, and Yesod. One who prolongs in the “One” of the Shema reading should crown the Creator above and below to the four directions of the world. This is the “One,” whose oneness appears in these VAK.
234) “Mountains of perfumes” are the six sons of Leah. They include six others—Joseph, Benjamin, and the sons of the maidservants. They are twelve and they are six. It can be said that they are twelve, and it can be said that they are six because each is incorporated in the other. The six main ones are six, and with those incorporated in them, they are twelve. And Leah stands over them, so it is thirteen, to keep the words, “As a joyful mother of children. Hallelujah.”
235) This is why it is written, “You shall not take the mother with the young,” since she is the hidden world, which is not revealed because the lower ones have no attainment in her. This is why it is written, “You shall certainly let the mother go, but the young you may take for yourself,” since the mother is the hidden world and is completely undisclosed. “Take for yourself” means extend illumination of Hochma in them and disclose them. This is mandatory because the mother, Leah, is hidden, unattainable; hence, you will attain the sons.
236) “But the young you may take for yourself.” It is written, “For ask now of the days past … and from the one end of heaven,” Hesed, the first end of ZA, heaven, “Unto the other end,” Yesod, the last end of ZA. The six ends, HGT NHY de ZA, are called “the six sons of Leah.” The text tells us that there is a question about them, meaning raising MAN for extension of Hochma. And all those are called “Mountains of perfumes.”
From here down, past Malchut de Atzilut, they are called “the mountains of Bether,” as it is written, “And from there it parted and became four heads,” which are mountains of separation. Until Malchut de Atzilut, it is the world of unity, where Israel, the Torah, and the Creator are one. Below it, they are the three worlds of separation, BYA.
237) The sons of the maidservants made connections, the four ties that require correction. This is why those ties bulge out from the body, although they are all one. In other words, even though they were already corrected, as it is written, “And all their hinder parts were inward,” they still bulge out of the body, since initially, before the unification, they were empty, without any light. Henceforth, the rest of the ties are all one, on a plain, not bulging out of the body. Hence, all the tribes rise upwards in a testimony, which is the Mochin de Bina, as it is written, “And a river went out of Eden.” This is why it is written that there the tribes rose, the tribes of Koh, a testimony to Israel, to thank the name of the Lord.
(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)