And Jacob Took Him Rods of Poplar

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307) It is about that that Jacob intended to act in wisdom, to aim his actions according to the upper degrees, as it is written, “And Jacob took him rods of fresh poplar, of hazelnut and of chestnut.” It is also written, “For the Lord has chosen Jacob unto Himself, and Israel for His own treasure.” Who chose whom [in Hebrew it is not as clear as in the English translation]? Did the Creator choose Jacob or did Jacob choose the Creator? Indeed, the Creator took Jacob into His lot, as it is written, “For the portion of the Lord is His people, Jacob the lot of His inheritance.”

308) Jacob, too, chose his lot and his share into His inheritance, and rose above all the degrees. He took to his share a rod of fresh poplar—the degree of white from the right side, light of Hassadim—and hazelnut and chestnut—the degree of the red on the left side, the Dinim of Bina after she returned to Hochma, since the two discernments of Dinim, from the right and from the left, were included in the rods.

309) “And peeled white streaks in them, making the white appear which was in the rods.” This means that he lifted the Din from the hazelnuts and the chestnut, which are left, and connected it to the right line, while he himself, the middle line, entered between them and took them as one, and everything became one in two colors. This means that he elicited the level of Hassadim on the Masach in the Aviut of the rods at the level of the middle line, which includes white and red, right and left, Hassadim and illumination of Hochma.

And atop all that, “Making the white appear,” which means that the white would appear over the red, that the illumination of Hochma—red—would clothe in Hassadim—white—to extend blessings to his degree, the middle line, from the source of everything, Bina, which is the source of the three lines, and to correct this degree with correction of lines, three lines as one.

310) Through this act of Hochma [wisdom], the correction of the three lines—as it is written, “In the gutters, in the watering-troughs”—the blessings extend downwards and all the worlds are watered and the blessings are upon them. It is written about it, “In the morning he devours the prey,” and then, “And in the evening he divides the spoil,” so all the worlds BYA below are blessed. Jacob took his share from those blessings that are on him below because he is the lot and the inheritance of the Creator. Jacob is the middle line, and the middle line is the part of the Creator. And the middle line below receives all those lights that the middle line causes in its subjugation above. And Jacob took his share from those blessings that are on him below.

311) “And Jacob took him rods of fresh poplar.” The aim of this act was for the ties of faith, meaning to extend three ties, three lines to the Nukva, who is called “faith.” The voice of the voice of the voices awakens from above downwards and has become open-eyed. The wheel that turns to several directions and the voice of the melodies have awakened. A wheel is the turning of the illumination in three places, HolamShurukHirik, in three lines. It turns to several directions because the illuminations are included in one another and three lines come out, each of which contains three lines—the three lines HBD, right, Moach [mind] of Hochma, the three lines HBD, left, Moach of Bina, and the three lines HBD, middle, Moach of Daat.

The middle line is rewarded with the full measure of illumination that it causes to come out in the two upper lines. This is why it is considered that the Moach of Daat, the middle line, consists of three lines in and of itself. This is because each of them comprises three lines so there are HBD in Hochma de Moach of DaatHBD in Bina de Moach of Daat, and HBD in Daat de Moach of Daat. The wheel turns to several directions, which are three sides in the Moach of Hochma, and three sides in the Moach of Bina, nine sides in the Moach of Daat.

It is known that the two lines—right and left—always belong to the upper one himself, and only the middle line spreads below, meaning the Moach of Daat. It turns out that the three sides in the Moach of Hochma and the three sides in the Moach of Bina do not spread downwards. Rather, the Moach of Daat spread downwards alone. Not all nine sides in the Moach of Daat expand from above downwards, but only one of those sides—the middle side in the three lines of Daat in the Moach of Daat. This is so because HBD de Hochma of the Moach of DaatHBD of Bina of the Moach of Daat, and HB of Daat of the Moach of Daat are regarded as the two upper lines and do not spread below, except for the Daat de Daat in Daat, meaning only one of the nine in the Moach of Daat.

The voice of the voice of the voices has awakened from above downwards. The Daat—which is ZA who rises to MAN and becomes a middle line between HB—is called “a voice.” As a result, the Moach of Daat in general is called “a voice.” And since there are nine sides to the Moach of Daat, three times HBD, it follows that HBD de Daat of the Moach of Daat is considered the middle voice, of two voices, which are HBD de Hochma de Daat and HBD de Bina de Daat. The Daat in this voice is regarded as the voice of the voice of the voices, who is the only one that awakens from above downwards, and not the other eight sides. It is on this voice that spreads downwards that he says, “The voice of the melodies has awakened.”

Now The Zohar explains the turn of the wheel to several directions: three of Hochma, three of Bina, and nine of Daat, from the perspective of negation and loss. Those who cling to the left are considered asleep and in slumber, and they are subtracted. The Zohar says, “The one who are asleep and those who are in slumber, with sleep in the holes of their eyes, and who cling to the left line, ‘Awaken!’” It details their loss from all fifteen directions that come out with the middle line.

Corresponding to their loss of HBD on the right, the Moach of Hochma, he says, “And they do not know,” which is Daat. “And they do not look,” which is Bina, “And they do not see,” which is Hochma.

Corresponding to their loss of HBD on the left, the Moach of Bina, he says, “Of closed ears,” which is Hochma, “Heavy-hearted,” which is Bina, “Asleep without knowing it,” which is Daat.

Corresponding to their loss of HBD on the right, the Moach of Daat, he says, “The Torah stands before them,” which is Daat, “And they do not notice and do not know what they are looking at,” which is Bina, and “They see and they do not see,” which is Hochma.

Corresponding to their loss of HBD on the left, the Moach of Daat, he says, “The Torah raises voices, ‘Look, you fools,’” which is Bina, “Open your eyes,” which is Hochma, “And know,” which is Daat.

And corresponding to their loss of HBD on the middle line of the Moach of Daat, he says, “There is no one to watch,” Hochma, “And there is no one to lend an ear,” Bina, “How long will you be in the dark due to your ill will?” Daat, “Observe to know through the middle line and the light that shines will appear to you, meaning the light of ZA, the middle line, called ‘the illuminating mirror.’”

312) Because of the plight of being in another land and another authority, not in the holy land and within foreign degrees, the complete Jacob repelled them all and chose his lot and share in the middle line. Light out of darkness is the right line, and wisdom out of folly is the left line. He honored his Master while he was still in a foreign domain, in Padan-Aram, the middle line. At that time, it was said about him, “Jacob shall not now be ashamed.”

313) “And Jacob took him rods of fresh poplar,” which is the middle line, the Aviut of Masach de Hirik that became a pure knot by which to tie the three lines to one another in purity. He rose within, to Bina, by raising MAN, and there the middle line came out on him, extended from there to the Nukva, and she became a place for settling people, to bestow all the wholeness upon them. Before he found a settlement in the Nukva by raising MAN, that place of left in the Nukva was not a place. It was lost of any light and abundance. It was perdition from all the lower ones, who had nothing to receive from there.

This perdition is male, SAM, who came out of Isaac’s Gevura, since this left precedes the emergence of the middle line and is regarded as waste; it is SAM’s lot. Death is his Nukva, and she is the primordial serpent, called “a woman of harlotry,” of whom it is written, “Her legs go down to death.” Those two—perdition and death—heard the force of the commandment of the King, who is ZA, who revokes the Dinim of perdition and death by extending Hassadim, and it is considered as though He had commanded them not to destroy the world and they heeded Him.

314) AA, the hidden secret, the concealed upper one, who is more hidden than all that is hidden, more than any concept and thought, who is implied in the upper tip of the Yod de HaVaYaH, from him emerged the letter Yod in the name, HaVaYaH, who is the uppermost point, AVI, which together are called Aba. Everything comes from that uppermost point, Hochma, as well as Hassadim. The Yod extended and elicited the letter Hey from the name HaVaYaH, which is upper ImaYESHSUT, which are called Ima, who waters everything.

Mochin de Hochma are called “drinking,” and they are unique to Ima. Out of this Hey emerges the letter Vav of the name HaVaYaH, the six Sefirot HGT NHYZA, the middle line that unites the right side and the left side with each other. It is called “Rods of fresh poplar, of hazelnut and of chestnut,” implying to the three lines included in the middle line. The rod of fresh poplar is the right line in it, the hazelnut is the left line in it, and the chestnut is the middle line in it.

315) The two upper lines, right and left, which are called arms, are included in ZA, the middle line. Those arms come out and are included in the lower Hey in the name HaVaYaH, the Nukva de ZA, at which time the Hochma in the left arm dresses in the Hassadim in the right arm, connecting the tabernacle, which is the Nukva, as one, to be one with ZA. Then the thirteen qualities of Rachamim become one because one is thirteen in Gematria, and the white, the Hassadim, is engraved on the colors HB TM in the rods and rises, meaning governs all the colors in them, as it is written, “Making the white appear.” Then it is said, “The Lord is one and His name, One,” meaning that both are one. It is written about it, “The Lord is my shepherd; I shall not want.” This is the right line. “He makes me lie down in green pastures” is the left line, “He leads me beside the still waters. He restores my soul” is the middle line.

316) “And Jacob took him,” meaning he chose for his share and his lot, “a rod of fresh poplar,” which is the right line. “Fresh” means water, Hassadim. “Hazelnut” is left line, red like a rose. “Chestnut” is the middle line that includes them in one another. And all are held by the right, whose color is white. And he governs them, as it is written, “Making the white appear.” Although ZA is the middle line, holding both lines—right and left—it still leans to the right. And he engraved the illumination of the right in all of them, and then he is called, “a whole man,” complete in everything.

317) There are sublime degrees among the camps of the upper angels, one atop the other. Some are inwards and some are outwards. The inner ones connect to the Holy King, ZA, and connect to Israel—the Creator’s Holy Sons. They are called, “the connected flock,” as it is written, “And it came to pass, whenever the connected flock were rutting,” meaning camps of angels connected above, in the right line, and below, in the middle line.

Sons are light of consequence, which does not appear through the cascading of degrees from one another, but through raising MAN from lower to Upper. This is the Masach of Hirik, by which the lower one becomes a middle line in the right and left of the Upper One, inducing renewal of light in it, as in, “three emerge from one.” And to that extent, the lower one is rewarded with it, as well, as in, “one is rewarded with all three.”

And this measure, with which the lower one has been awarded, is called, “a son to the upper one.” And the two lines in the upper one, which received the middle line from the lower one, are called AVI to the lower one.

This is why the souls of Israel are called, “sons of the Creator,” as in, “You are the sons of the Lord your God.” It is so because prior to the ZivugZA and his Nukva are two lines—right and left—that do not shine, unless Israel raise MAN to ZON—the Masach of Hirik—on which the deciding middle line emerges and copulates ZA and Nukva. Then the light in them is renewed, in “three emerge from one.” Through the lower one that rose to MAN, three lines were renewed in the upper one, and to that extent, Israel are rewarded because they raised MAN and caused the renewal of that light in three Mochin, too, which are called, “souls,” in “one exists in three.” These Mochin are sons to ZON, and ZON are considered their AVI, as it is written, “You are the sons of the Lord your God.”

Holy angels are born from ZON together with the souls, comprising two discernments: internal and external. This is so because those who emerge from the general three lines are considered internal, and those who extend from the time of the domination of the left line during the Zivug, before it is included in the middle line, are external angels.

Those who extend from the correction of three lines are internal, and those who extend from the left are external. The internal ones connect to the holy King, ZA. They connect to Israel—the holy sons of the Creator, who is the holy King, ZA, the right line. Israel are the middle line and they are the ones who caused the Zivug. The connection, the Masach de Hirik, on which the level of Hassadim emerges, is called “the middle line,” by which the left line, too, is connected in Hesed and shines.

It turns out that there are two connections here that extend Hassadim: right line and middle line. This is why it is written that they connect to the holy King, the right line, and connect to Israel, the middle line. It is written, “Israel are the holy sons of the Creator” because they extend from the renewal of light that they cause to ZA and Nukva, who is called “a son,” as it is written, “You are the sons of the Lord your God.”

318) When their desire is for the upper brightness, the middle pillar, the complete Jacob, takes these rods, which are the four portions of the head-Tefillin, meaning the four Mochin HB TM. The rod is a Masach, on which the Zivug of fresh poplar—the right line—was made, and the portion, “Sanctify unto Me all the first-born.” The hazelnut is the left line and the portion, “And it shall be when the Lord shall bring you.” Chestnut is the middle line, which includes ZA and Nukva, which are the portions, “Hear O Israel” and “And it shall come to pass, if you listen diligently.”

He placed them in tresses, which are the place and the receptacle for placing the Tefillin. From here all these upper armies and camps receive light and brightness. They connect above in the right line and they connect below in the middle line, the connecting sheep, since they receive from the tresses and the watering-troughs. At that time, they become fountains and springs to descend below to BYA and to give abundance to all.

319) This is the reason why Jacob separated the upper holy degrees from the degrees of the rest of the nations, as it is written, “And put his own droves apart.” He separated herds for himself and his share will not be as the rest of the nations. Jacob separated the degrees of faith for himself above, which are the connected sheep that are born from the Nukva, faith, which he separated from the external camps that extend from the left. Similarly, he had to separate the degrees of the holy camps below, the dark ones that were born from the connected sheep, which he separated from the feeble ones, which are the ones that are born from the external camps, and tie them to him in the palaces of the sovereign one, the Nukva. It is said about them, “And Jacob separated the lambs.”

320) And all are written in the Reshimo of the high King, ZA, the middle line. As Israel are written and marked among the rest of the nations, the degrees of the camps of upper holy angels are written for the share of the Creator among the rest of the armies and camps of angels that are not from the middle line. This is why Jacob chose faith, Nukva, for his share and lot. And the Creator, too, chose Jacob from among all the armies and camps in the world.

321) The upper camps are separated from one another because when the brightness of the fire in the illumination of Divinity appears, all the other degrees that extend from the left are ashamed and become feeble. They faint with the lust for that brightness that they cannot approach, and all those holy degrees that are in its correction—of the middle line, Jacob—rejoice when the brightness appears and promptly rises to approach it and connect, and the brightness is corrected in them. It is written about it, “So the feebler were Laban’s,” meaning those who extend from the left, who faint when the brightness appears, “And the stronger Jacob’s,” meaning those who are corrected so as to connect to him.

322) Jacob had to choose and to separate the holy degrees for his lot, the connected ones, from the degrees of the other nations, the feeble ones. Jacob had to do all that, which is why the Creator wrote of Jacob’s loyalty and righteousness in the Torah. Happy is he.

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