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50) “And Israel grew stronger, and sat upon the bed.” It is written, “And at that time shall Michael stand up … and it shall be a time of trouble.” This is the might of the hand of the great Michael, who will stand for Israel at the time of redemption, when it is a time of trouble, as it is written, “Such as never was since there was a nation and until that same time.” It is about that time that it writes here, “And Israel grew stronger.”
“And sat upon the bed.” As previously he was bowing before it, as it is written, “And Israel bowed down upon the bed’s head,” now he was sitting on it. A bed means Malchut, who receives from Jacob, ZA. “Sat upon the bed” means that he bestowed upon her.
To whom was Jacob bowing? You can say that he was bowing to the bed, Malchut. But the bed was open to receive from him, and one who gives does not bow to the one who receives from him. Indeed, he was bowing to the circumcision, Yesod, since he was fond of it.
The bed is Malchut. The head of the bed is Yesod, the Rosh [head] of Malchut. He was bowing to the quality of Yesod, the most favored of all the Sefirot.
51) “For he [Judah] profaned and married the daughter of a strange god.” When the light departed from ZA, due to the iniquities of Israel, Divinity could not stand before ZA, and Divinity was exiled from the king, meaning she went to exile among the nations along with Israel because she could not leave her sons among the nations to kill them. ZA was in the holy land, and it is written, “Married the daughter of a strange god” because other nations were to be with him. In other words, Divinity went into exile among the nations, and while she was not in the land and was among the nations, the nations around them were kept by the light of Israel. It was said about it, “Married the daughter of a strange god.”
52) There were two angels, ministers, under the throne. The name of one was “bed,” who is in the treasury of the palace. In the exile, it is all that is left between us, since he is a coin of the Creator and signed with the name of the Creator, Angel Matat, whose name is as the name of his Master, as it is written, “For My name is in him.”
53) The next world, Bina, is the keeping on the way. The power of force of keeping extends from Bina, and this is why Bina said to Israel, “Behold, I will send an angel before you,” Divinity, “To keep you along the way,” and not some other degree. This is because the keeping is from her, and she said, “I place Divinity among you,” to keep you in the exile. She will keep you until she brings you to your country as you were before, as it is written, “To bring you into the place which I have prepared,” for the land was their dwelling place before.
54) The angel in the text is Divinity, who dresses and operates through Matat, since in the exile, called “way,” Divinity was exiled from the King, ZA, and operates through Matat until the days of redemption, when she returns to her place, to ZA. It is written about it, “For only Og king of Bashan remained of the remnant of the Rephaim; behold, his bedstead was a bedstead of iron; it is in Rabbah of the children of Ammon.” This is so because Og king of Bashan is the Klipa opposite Matat. This is why he is also implied in the name Mita [bed], similar to Matat.
55) And a way that is an allegory on the exile, Divinity will keep you in exile from all the troubles that will come upon you until He comes and gathers you in the land that He has sworn to your fathers that it is kept for you.
56) The second minister under the throne, who is in the palace’s treasury, is Nuriel. This is so because the minister of Israel, who was appointed over them, is the first minister under the throne—Matat. At any time when Divinity was with the King, he, Matat, would come out and enter before them. And the second minister, Nuriel, receives the work of Israel to the Creator as fire. When the fire is cancelled because Israel have been exiled and do not raise MAN in their work, the light of Divinity departs and Divinity departed from the King.
57) “Stay the night, and when morning comes, if he redeems you, good, let him redeem.” Rachamim rule over the Din. Ruth is Malchut, Din, and good is Rachamim, as it is written, “And God saw the light, that it was good.” Thus, good and light are the same, and it is the source of the streams from which the sea and the streams in the world come. Thus, what is written about Ruth, “If he redeems you, good” means that Rachamim, which is called “good,” will redeem and rule over Ruth, who is Din.
58) Rabbi Shimon said, “Once I rose and descended to illuminate in the place of the streams.” In other words, he raised MAN and brought down MAD to the Malchut from the source of the streams, Bina. It is written, “All the streams go unto the sea, but the sea is not full.” All the ministers in the world were created from the light of Bina, and all the streams in the world stem from His light, meaning that “All the streams go unto the sea, but the sea is not full.”
“The sea is not full” is Malchut in this exile, since the darkness and gloom in the exile were made by the love of Ima, Bina. If the darkness had not been made, the stream that shines to the daughter, Malchut, would not have been made. Also, the sea will not be full and complete until the other side comes, that which was not in exile, the right side, which no Klipa governs, and then the sea, Malchut, will fill.
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