And Jacob Made a Vow

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

75) The Creator promised him, “Behold, I am with you and will keep you.” Why did he not believe, but said, “If God will be with me”? Jacob said, “I dreamt a dream. And with dreams, some are true and some are not true. If it happens, I will know that the dream was true.” This is why it is said, “‘If God will be with me,’ as I dreamt, and ‘Then the Lord shall be a God unto me.’ I will be extending blessings from the fountain of the stream of everything, Bina, to this place, called Elokim.”

76) Israel that is in the middle of everything, in the middle line, receives the abundance first, from the source of everything, from Bina. And once the abundance reaches him, he transfers and extends it to the place, the Nukva. In the beginning, it writes, “Then the Lord shall be … unto me,” meaning first he will receive, and then it writes “A God” [this is the order of words in Hebrew], meaning the Nukva, that he will then give to the Nukva. As God will keep me and do all this good to me, I will extend all those blessings to him from my place, from ZA, and the connection of everything, the Yesod, will unite in Him. When? When I am complemented in my degree, Tifferet, and I am complemented in the degree of peace, Yesod, to correct the house of my father, the Nukva, as it is written, “So that I come back to my father’s house in peace.” “I come back … in peace” is the Yesod, and then “The Lord shall be a God unto me.”

77) “I come back … in peace” because there, in the house of my father, in the holy land, “I will be completed, and “The Lord shall be a God unto me.” In that place, I will rise from this degree to another degree as it should be, and there will I work His work.

78) It is written, “Iniquities prevail against me; as for our transgressions, You will pardon them.” In the beginning, David asked about himself, and then he asked about everything. “Iniquities prevail against me,” said David, “I know that I myself have sinned. But how many are the wicked in the world, whose sins have prevailed against them even more than me? Hence, I am afraid and I ask for me and for them, ‘As for our transgressions, You will pardon them,’” since he feared the profusion of sins of the wicked in the world.

79) When there are many wicked in the world, they rise to the place where the books of the wicked are opened, the Nukva de ZA, who is called “a book,” the Din [judgment] stands on him and she is blemished because of the Dinim [judgments]. This is what David feared, that our iniquities would blemish the Nukva, he asked for pardon for them, and said, “To me and to them, and You will pardon them.”

80) Jacob, too, was afraid that he might sin, and that because of the profusion of wicked in the world the flaw would reach the Nukva. This is the reason why he did not believe in the promise of the Creator that was given to him. Do not say that he did not believe in the Creator. Rather, he did not believe in himself. He feared that he might sin, and in conjunction with the sins in the world, the sin would cause that he would never return to his home in peace and the keeping would be lifted from him. This is why he did not believe in himself.

“Then the Lord shall be a God unto me.” When I return in peace, I will place even Rachamim before me as Din, so that I will always be serving before Him. HaVaYaH is RachamimZA in the light of Hassadim and leans to the right. The name Elokim is Din, the Nukva in the light of Hochma, and leans to the left. Jacob was leaning to the right more than to the left. Afterwards, when he returned to the land, he obtained the degree of Israel, when the right was mingled with the left, and he obtained a Rosh [head].

81) Jacob said, “Now I do not need Din, only Hesed [grace], like the degree of Jacob. When I return to my father’s house, I will mingle with the Din, meaning that the right will be included in the left, and I will connect to the left as to the right—in the degree of Israel, in the middle pillar.”

Another interpretation: Jacob said, “‘Now if God will be with me’ because now I need Din, to keep me until I return to my father’s house in peace, because subduing the Klipot requires illumination of the left, Din. But after I return in peace, I will mingle Rachamim with Din so the right will be mingled with the left and the left with the right, and I will connect in a strong connection, to include all the Sefirot as one.

“‘And this stone, which I have set up for a pillar, shall be God’s house,’ since after the right and left are mingled in each other, everything will be one connection, and the stone, the Nukva, will be blessed from the right and from the left, which are HB, and from above and from below, which are TM. For this reason, I will give tithing of everything.” The tithing, the Nukva, is one of ten, and she will be mingled with all ten Sefirot—from the south and from the north, and from above and from below—which are HB TM.

82) It is written, “And he took one of the stones of the place.” These are twelve stones under the Nukva, and not the Nukva herself. It does not say that the stone that he took to sit on, to be on them, was atop all the other stones, which is the Nukva, who is above the twelve stones. Rather, he lifted that top pillar because he attributed all the merit of “this,” the Yesod, to “this,” the top stone, as it is written, “This is none other than the house of God.” “This” is not meant to sustain, to bestow Mochin, but the “house of God,” to the top stone, which is the Nukva, and this is good. This is why, “Which I have set up for a pillar,” and it does not say “top.”

83) “Shall be God’s house” forever, that the flow of abundance from the Yesod to her will never stop. It says, “God’s house,” but it should have said, “The Lord’s [HaVaYaH] house.” But the Nukva is a place for the courthouse, for Dinim, from the two upper sides: From the side of Yovel [jubilee], YESHSUT, called “The living God.” This is so because ZAT de BinaYESHSUT, are called Elokim, as well, and she is called “life” after Hochma, which bestows.

From the side of Isaac, Gevura de ZA, she is called Elokim, as well. This is why it is written about the Nukva, the house of God [Elokim], which is Din and not the house of the Lord [HaVaYaH], which is Rachamim.

84) Yovel means YESHSUT, which is Bina. Even though Dinim awaken from her, she is all Rachamim and every joy comes out of her, and she is the joy of everything. Therefore, it cannot be said that the Nukva is called “the house of God” because she receives Dinim from Yovel. Rather, her being called “the house of God” indicates that she is the harsh DinGevura de ZA, his left.

If it is for the better, then love awakens for a Zivug from the left side, as it is written, “Let his left arm be under my head.” If it is for the worse, then the harsh Din awakens from the left, as it is written, “Out of the north the evil shall break forth,” hence she is certainly called “God’s house.”

“God’s house” is as it is written, “The city of the great King.” The Nukva is the city for Bina, who is called “The great King,” and here, too, the Nukva is the house of God, which is Bina. There is an ordinary king, the Nukva, and there is a great King. Certainly, the upper world, Bina, is called “a great King,” and the Nukva, the ordinary king, is the city of the great King, which is Bina.

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

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