(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)
88) It is written, “A Psalm of David, when he fled.” He said the psalm while fleeing because previously he thought that the Creator would punish him for his sins in the next world. And when he saw that He wished to avenge him here in this world, he was happy and said a psalm.
89) David saw that others who were more important than him fled and were all alone. Jacob fled, as it is written, “And Jacob fled into the field of Aram.” Moses fled, as it is written, “Moses fled from Pharaoh.” And when David fled, all the rulers of the earth, all the mighty men of the land, and the heads of Israel fled with him, surrounding him from his right and from his left, to keep him from all sides. When he saw himself in this gain, he said a psalm.
90) While fleeing, all of them met this well, the Nukva. But David did not meet her when he fled. Rather, at that time he was considered her enemy because at the time she was avenging him for the sin of Bat-Sheba; this is why he did not meet her.
But the well gladly received Jacob and Moses and wished to draw near them. When the well saw them, the waters rose toward them like a woman who is happy with her husband.
91) Elijah did not flee and did not encounter a well. This is because Elijah is below the well; he is a Merkava [chariot/structure] for the Nukva, the well. He is not above the well, as were Moses and Jacob. Elijah is an angel who executes the mission of the Nukva. And because Jacob and Moses were above the well, for they are a Merkava for ZA, the well was happy with them and the waters rose toward them to greet them. This is a raising of MAN toward MAD, like a woman who is happy with her husband and welcomes him.
92) It is written, “And he looked, and behold a well in the field.” He saw the well of above, of the Nukva, and the well of below was directed opposite the well of above. It is written, “And three flocks of sheep lying there by it.” This means that three flocks of sheep were constantly by the well. Why does it write afterwards, “And all the flocks were gathered there,” which would mean that there are other flocks? However, there are three flocks and no more—south, east, and north, which are Hesed, Tifferet, and Gevura. South is on the right, north is on the left, and east is the middle line. They stand by the well, unite in her, and fill her.
They water her, as it is written, “For out of that well they watered the flocks,” the souls of the lower ones in BYA, as it is written, “They give drink to every beast of the field.” “And all the flocks were gathered there” refers to all the souls in BYA. But those who water the well are only three, the three lines, HGT.
93) “And all the flocks were gathered there,” as it is written, “All the rivers run into the sea.” The rivers are the souls, and all the flocks are the souls, as well.
“And they rolled the stone from the well’s mouth,” removing the harsh Din from the well, since the water did not come out. And when those rivers come to the sea, the Nukva, the south—which is right, Hesed—strengthens, and the north—Gevura—can no longer freeze the water.
The north is left line without right, Hochma without Hassadim. This is why the lights of the Nukva—the sea—freeze. Her illumination does not come out to the lower ones unless by elicitation of the level of Hassadim on the Masach de Hirik, which is the middle line, and then because of the profusion of Hassadim, it installs the force of the right over the left and they are mingled in one another. Then the Hochma dresses in Hassadim of the south, the freezing melts, and the abundance flows to the lower ones.
And as ZA rises for MAN to Bina in order to decide between the two lines in Bina, becoming a middle line that sentences there, to determine between ZA and Nukva, which are right and left, so the souls of the righteous rise and become a deciding line between them. They install the force of the south, Hassadim, over the north, and the freezing of the sea opens and melts. It is written about it, “All the rivers run into the sea,” since the souls are called “rivers” and they go to the sea, which has been opened from its freeze.
And all the flocks gather there, the rivers, meaning the souls of the righteous that run into the sea, and it is written, “They rolled the stone from the well’s mouth,” since during the ruling of the north over the Nukva, the waters freeze and are not imparted upon the lower ones. It is like a big stone, placed on the mouth of the well, for which water cannot be drawn out.
Then the souls of the righteous rise up for MAN, eliciting the level of Hassadim on their Masach and installing the right over the left. And through the profusion of Hassadim that the souls cause, the south prevails over the north and does not freeze any more, like a river with plentiful water, whose waters do not freeze because of it.
94) Therefore, when those rivers come, the south—right line—strengthens and the waters open from their freeze and water the flocks—the souls—as it is written, “They give drink to every beast of the field.” “And [they] put the stone back upon the well’s mouth in its place” because the world needs the Dinim of the Nukva, hence she must be in Din, to reproach the wicked with it. This is why the stone is put back in its place in a way that the Nukva shines only when the Zivug of the souls rise for MAN to her. And after the Zivug, she returns and is blocked.
95) When Jacob sat by the well and saw that the waters were rising toward him, he knew that his wife would come there. It is the same with Moses: when he sat by the well and saw the waters rising toward him, he knew that his wife would come there. And so it was: Jacob’s wife had come there, as it is written, “While he was speaking with them, Rachel came with her father’s sheep. … And it came to pass, when Jacob saw…”
And so it was with Moses, as it is written, “And the shepherds came and drove them away,” and his wife, Zipporah, came there, since the well caused them that. The well is the upper Nukva. And as they met in the upper Nukva, they met with the Nukva in this world.
96) In this portion, a “well” is written seven times, implying to Nukva de ZA, which is seventh and consists of seven Sefirot. And she is also called Beer-Sheba [Hebrew: “well of seven”].
97) With Moses, a “well” is written once, as it is written, “And dwelled in the land of Midian; and he sat down by a well,” since Moses completely departed from the house below, the Nukva from Chazeh de ZA down, which is Rachel, who is called “seven.” He adhered to the hidden world, the Nukva from the Chazeh and above.
And Jacob did not part at all from the Nukva from the Chazeh down, meaning Rachel, the revealed world, who is called “seven.” This is why with Moses, a “well” is written once, as it is written, “My dove, my undefiled, is but one; she is the only one for her mother,” since the hidden world extends from Ima [mother], and she is the only one for her mother. For this reason, Moses was the owner of the house, for his root was above the Nukva of below, which is called “house,” and he rose above her. This is why it is written about Moses, “and he sat down by [in Hebrew: “on”] a well,” meaning above the well. And with Jacob, it is written, “And behold a well in the field,” and it does not say that he sat by [on] the well.
98) “And he looked, and behold a well in the field.” A well is a degree called “The Lord of all the earth,” which is the Nukva when she receives Hochma, at which time she ends in the Dechura and she is called by a male name, “Lord.” “In a field of holy apples” refers to the Nukva from the Chazeh down.
There are three flocks, three upper, holy degrees that are corrected by that well, NHY. They draw water, meaning abundance, from above, from ZA, and fill the well.
99) When the source, the foundation of the world, is in the well, it bears fruit there and always springs, and the well is filled by it. Thus, Yesod bestows upon the Nukva two kinds of abundance: for begetting souls, which are fruits, and to nourish the lower ones.
When the well is filled with the abundance, “Out of that well they watered the flocks,” which are all the many souls and holy armies, for all drink from that same well, each according to what is right for him.
100) “And the stone upon the well’s mouth was great.” This is the stone by which the people of the world fail, “A stone to strike and a rock to stumble over,” meaning the Sitra Achra, who always stands by the mouth of the well according to her order to demand the judgment of the whole world, so that no nourishment and bounty will come down to the world. When the Nukva receives from the left without right, she punishes and demands judgment.
101) “And all the flocks were gathered there.” All the flocks are the holy camps above, the angels, and the holy camps below, the righteous—those with song and praise above, and those with prayer and litany below—both of them together. Promptly, “And they rolled the stone from the well’s mouth,” rolling it and removing it from the holiness. And the well departed from the Din, which is called “a stone.”
102) By the well’s command, the stone is put back in its place, to be ready to demand judgment over the world so the world will behave by judgment, since the world can only exist on judgment, so everything will be in truth and in righteousness.
103) Since Jacob was completed because he had found his mate—Rachel—he did not need another help, from that stone.
104) Jacob rolled the stone alone and did not need help from another because Jacob was the senior patriarch, the middle line. Hence, by extending Hassadim on the Masach de Hirik, he rolled the stone from the well’s mouth, meaning that the left was integrated in the right.
And since he prevailed over Esau in this world, he prevailed over him above. In everything, an act below must always occur first. Since Jacob first executed the act below, in this world—defeating Esau—he was rewarded with defeating him above, as well, in the rolling of the stone on the well’s mouth, which is the expression of Esau’s strength above, who slanders Israel.
105) Jacob inherited two worlds: the revealed world and the hidden world, the two Nukvin [plural of Nukva] de ZA: Leah—above the Chazeh, and Rachel—below the Chazeh. Being the middle line, he could determine in the upper unification and in the lower unification, like ZA. Six tribes came out of Leah, HBD HGT de Kelim, the hidden world from Chazeh de ZA and above, and two tribes came out of Rachel, who corresponds to the revealed world. She nurses from NHY de ZA, meaning the Nukva de ZA from the Chazeh and below, which are Yesod that includes Netzah, Hod, and Malchut. And they are two Cherubim—Matat and Sandalphon.
Matat extends from Yenika, from Yesod de ZA, and Sandalphon extends from what she suckles from Malchut de ZA. They correspond to Joseph and Benjamin, the sons of Rachel, Jacob’s wife. Jacob was between the two worlds—the revealed and the concealed—in a form of upper unification and lower unification that applies in ZA, as it is written, “Hear O Israel,” and in “Blessed be the name of the glory of His kingdom forever and ever.” For this reason, all of Leah’s words were covered and in concealment, and all of Rachel’s words were revealed.
106) It is written, “Listen to me, you who pursue righteousness,” who pursue the correction of the Nukva, who is called “righteousness.” They who demand the faith, who demand Din [judgment] for the correction of the Nukva, who is called “faith,” “left line.” They who are adhered by the tie of faith, the tie in the right line, who know the ways of the high King, the middle line. The Zohar invites those who have been rewarded with three lines and pursue the correction of the Nukva to listen, as it is written, “Listen to me.”
107) When the two lines rise and come out toward the one, the middle line, they receive it between the two arms, the two lines that descend downwards. They are two, with one between them. Those two are the seat of the prophets, the place where they suckle. There is one among them who connects in all of them and takes all of them and includes them.
The Zohar comes to clarify 1) what is a well, and 2) why does it write, “Three flocks of sheep lying there by it,” which are only NHY, and not more?
It is known that because of the subduing of Tifferet, the left can no longer shine from above downwards like the right, but only from below upwards. Here it speaks of the elicitation of the three lines at their root in Bina: the right line, the Hochma in her, and the left line, the Bina in her. When the two lines shine in an ascent, in illumination of Hochma, which shines only from below upwards, they go out toward the middle line that reduces the illumination of the left to the form of from below upwards, meaning VAK. At that time, it is considered that the two lines receive the decision of the middle line. This is so because being two arms, Hesed and Gevura, which descended from Hochma and Bina and became Hesed and Gevura—from GAR to VAK—they can no longer shine from above downwards.
Also, it is considered that those two lines that were made into HG descended even further down, becoming NH below the Tabur. This is due to the correction of the inversion of the upper ones below, which was done by the illumination of the left that raised the sentence upwards, which is NHY, followed by HGT, and finally the GAR, below everyone. For this reason, the two lines descended a second descent and became NH below Tabur, where there is the sentence.
And because HG descended to NH, the middle line descended along with them and the Tifferet became Yesod. When it is said that they are two with one between them, it means that the one, the middle line, descended with them, as well. To avoid erring and to know that it is referring to NH, it marks and says that those two that are mentioned are the seat of the prophets, the place from which NH suckle.
For this reason, the middle line, too, descended between them, since it connects to all of them and takes and includes all of them because the two lines cannot shine except through its joining with them, and it includes the illumination of the both of them. Hence, it is necessary for the middle line, meaning Yesod, to come down with them.
When the three lines shine in the domination of the left line, in Mochin de Hochma, they shine only in the NHY in them. This is so because HBD descended to HGT, and both of them to NHY. But when the three lines shine under the governance of the right line—in Mochin de Hassadim, included with illumination of Hochma—all nine Sefirot shine in them because the HBD in them did not descend to HGT, into the discernment of VAK, but shone from above downwards, as is their way. And HGT did not come down to NHY because the correction of the inversion was done only on the left line.
108) When that holy well, the Nukva, shines in Hochma in three lines, she stands under NHY that HBD HGT descended and included in them. At that time, she is called “a field of holy apples.” It is written, “For out of that well they watered the flocks,” which are all the Merkavot [structures/assemblies] of the angels and all the winged angels.
Three lie by the well, NHY, and not more, since all nine Sefirot are included in those three, and this well is filled by them. It is written, “For out of that well they watered the flocks,” and she is called ADNI, as it is written, “ADNI [God], Lord, You have begun.” It is also written, “And let Your face shine on Your desolate sanctuary for the Lord’s sake.” She is also called “The Lord of all the earth,” as it is written, “Behold, the ark of the covenant of the Lord of all the earth.”
(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)