And When I Lied Down with My Fathers

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294) “And when I lied down with my fathers.” Happy are the patriarchs, whom the Creator has made into a holy Merkava [assembly/chariot], and desires them—to crown Himself in them—as it is written, “Only your fathers did the Lord desire.” Jacob knew because his crowning is in his fathers, since the crowning of the fathers was with him, and he with them.

We learn about it in engraved letters that there are three knots to the Shin—two knots to the right and left, and one knot that contains them—the middle one. It is written about it, “And the middle bar in the midst of the boards, which shall pass through from end to end.” This is so because the knot in the middle grips the right and the left, and it is written about it, “And when I lied down with my fathers.”

Abraham is the right line, Isaac is the left line, and Jacob is the middle line. In the three heads in the letter Shin, the two lines—right and left—cannot shine unless through the middle line, which decides between them and unites them. Also, the middle line has no Mochin of its own. Rather, to the extent that it decides and induces complete illumination to the right and to the left, three come out of one and one is rewarded with all three. This is why it is written that his crowning is in his fathers, that the Mochin of Jacob is in the patriarchs. Because he decides between them, he receives the Mochin from them. It is written, “And he is with them.” If he were not with them, the fathers would not shine because they can only shine through the middle line. This is the meaning of “And when I lied down with my fathers,” for they need him and he needs them.

295) It was written, “The deaf heard and the blind looked, so as to see.” “The deaf heard” are those people who do not listen to the words of Torah and do not open their ears to hear the commandments of their Master. “The blind” are those who do not look to know what they are living for because each day, a herald comes out and calls, and there is no one to notice him.

296) Those are man’s days from the time he was created. On that day when he came out to the world, they all exist already. They are real illuminations and man’s days extend from them. They walk and roam the world, descend and warn man each day separately. And when the day comes and he warns the man, and on that day the man transgresses before his Master, that day rises in shame and testifies about him, and he stands outside alone.

297) And after he stands outside alone, he sits and waits for the man to repent for the sin. If he is rewarded and he repents, the day returns to its place. If he is not rewarded and did not repent, that day goes down and joins the wind outside and returns to its home, where it is established in precisely the same form as that man’s so as to harm him. The day sits in his home with him, and if he repents, its dwelling with him is favorable. If he is not rewarded, its dwelling with him is bad.

298) In any event, man’s days are counted and they are lacking. Those that remained due to sins are not counted. Woe unto that person who decreased his days before the holy King and does not have days to crown with them above in that world, and with which to draw near before the holy King.

299) When these days before the holy King approach, if the person who died was righteous, he rises and enters these days, and they are clothes of honor, and his soul dresses in him. And those days were because he was rewarded with them and did not sin in them.

300) Woe unto a man who decreased his days above. When he should be clothed in his days, those days that he corrupted with his sins are missing from that garment and he wears a deficient Kli. It is all the more so if many are the days that were corrupted and man had nothing with which to clothe in that world. Woe unto him; woe unto his soul, for he is sentenced in Hell for those days, days over days, double days. He is punished for years for each day. And when he comes out of the world, he does not find days to clothe in them and does not have a clothing in which to cover. Happy are the righteous, whose days are all hidden with the holy King and garments of honor are made of them, to clothe in them in the next world.

301) It is written, “And they knew that they were naked.” It is real knowing that they knew, for they were deficient of that garment of honor that was made of the days, and they did not have a single day to clothe in. It is written, “Your eyes have seen my unformed substance, and in Your book were all written, days were ordained and not one of them,” in relation to Adam HaRishon. “Days were ordained” indeed, for they were made to be a clothing. “And not one of them” means that not even one of them was left for him to clothe in, until Adam exerted and repented and the Creator accepted his repentance and made for him another Kli and clothing. But not of his own days, for with his repentance, he did not correct the sin of the tree of knowledge in completeness, as it is written, “And the Lord God made for Adam and for his wife garments of skins, and clothed them.”

302) Of Abraham, who was rewarded, it is written, “Coming in days” [advanced in age]. Hence, when he departed from this world, he entered and clothed by these very days of his. He did not subtract anything of that garment of honor because it is written “Coming in days.” It is written about Job, “And he said, ‘Naked I came from my mother’s womb, and naked I shall return there,’” for he had no clothing left to dress in.

303) Happy are the righteous, whose days remain clean of sin and they remain for the next world. When they come out of the world, they all connect and become a garment of honor for them to dress in. In that clothing, they are rewarded with delighting in pleasure in the next world. And in that clothing, they are destined to rise in the world and live at the revival of the dead. And all those who have a clothing will rise. Woe unto the wicked of the world, whose days were decreased by their iniquities and who did not have what to cover themselves with when they departed from the world.

304) All those righteous who were rewarded with clothing a garment of honor from their days are crowned in that world by crowns that the fathers were crowned in, from that river that extends and goes out to the Garden of Eden. It is written about it, “And the Lord will guide you always and satiate your soul in brilliance.”

305) Happy is Jacob, for he had great confidence, as it is written, “And when I lied down with my fathers.” He was rewarded with them, and not with another. He was rewarded with them, with clothing in his own days and in their days.

306) It is written, “And he smelled the smell of his garments, and blessed him.” It should have said, “The garments of Esau,” and not “His garments,” since those were the garments of Esau, as it is written, “And Rebecca took the garments of Esau her elder son,” and here it says, “The smell of his garments,” meaning Jacob’s.

307) However, “And he smelled” means he looked further and smelled his garments in the world of truth, and then he blessed him. It is written about that, “See, the smell of my son is as the smell of a field,” a field of holy apples, the Nukva de ZA. He said, “Since you were rewarded with these garments of honor, “May God give you the dew of heaven.” This means that the dew of heaven was dependent upon the garments of honor. Because it is a field of apples, which the garments of honor resembled in their scent, he received dew all day long from a place called “heaven,” ZA.

308) He blessed him with everything, as it is written, “Of the dew of heaven and of the fatness of the earth,” and from the affluence of the Nukva, land, as well. This is so because it was written, “And he smelled the smell of his garments,” and these garments, too, are received from the Nukva.

Each day, 1,500 smells rise from the Garden of Eden, the Nukva, in which they are perfumed. These are clothes of honor that crown from the days of Adam in that world. But the clothes are received from the Nukva, too. The number 1,500 is the smell. It is not the complete degree of GAR, but only half of the degree because it is not received from above downwards but from below upwards. The complete degree of GAR is 3,000, and its half is 1,500.

309) How many garments does one have from his days? They are three. One is when he wears the garment of Ruach in the Garden of Eden of the earth. One, the most precious of all, is when the Neshama dresses in him, whose abode is within the bundle of life, the Nukva, among her garments, called “Royal clothes.” And one is the outer apparel, which is present and absent, seen and unseen, because being from the externality, it does not have perpetual existence. Rather, at times it is present and at times it is not present; at times it is seen and at times it is not seen. In this garment, the soul dresses and walks and roams the world.

310) Each beginning of a month and Shabbat, the soul goes and connects to the Ruach in the Garden of Eden of the earth, which stands between the precious curtain. And from it, the soul learns and knows what she knows, and roams and alerts in the world.

311) In two ties does the soul tie each beginning of a month and Shabbat: 1) In the tie of the Ruach between the scents of the perfumes in the Garden of Eden of the earth; 2) from there, the soul walks and roams and connects with the Ruach in the Neshama, which is bundled in the bundle of life. She is nourished and satiated by those precious lights from the right and from the left, as it is written, “And the Lord will guide you always,” to indicate that she receives from all sides and that she does not cease.

312) “And satiate your soul in Tzachtzachot [brilliance].” She receives one Tzach [part of Tzachtzachot] when she connects with the Ruach in the lower Garden of Eden. She receives the Tzach before the Tzach when she connects with the Neshama above, in the bundle of life, as it is written, ‘In Tzachtzachot [brilliance].’ Tzach is one, Tzachtzachot is two. They themselves are above, at the precious part of the Neshama. It is said Tzachtzachot about the one who inherits them. This is the meaning of “Your soul,” who inherits them from the Neshama. Happy are the righteous.

313) Rabbi Shimon said, “When I am among the friends from Babel, they gather to me and learn the matters in disclosure. They put them in a box that is sealed by hard iron, which is hidden from all sides, and conceal them so they will not be known to anyone.

314) “Several times have I taught them the ways of the garden of the king, the Nukva, and the ways of the King, ZA. Several times have I taught them all those degrees of the righteous in that world. They all fear studying these things and they study in stuttering. This is why they are called ‘stutterers,’ since they stutter in their mouths.

315) “But I judge them favorably because they are afraid, since the holy air and the holy spirit have moved away from them, as they are abroad and nurse from the air and spirit of a different authority from that of Kedusha [holiness]. Moreover, the rainbow is seen on them, which is a sign that they are in Din and they need mercy. They are unfit to welcome Elijah, much less to welcome anyone else.

316) “However, it is good for them that I am in the world and I support the world, since in my life, the world will not be in grief and will not be judged by the Din of above. After me, no generation such as this generation shall arise. It will occur in the world that there will be no one to protect them, and every insolent face will be both above and below, since above, too, there will be insolent faces, which are the slandering of the Klipot, due to the iniquities below and their insolence.

317) “The people of the world will shout but no one will watch over them. Their heads will search in every direction for some salvation but they will not return with any cure for their plight. But I have found them one remedy in the world: Where they engage in Torah, and a book of Torah that is unflawed is among them, when they take it out, the upper ones and lower ones will awaken. And it is all the more so if the Holy Name is written in it properly.

318) “Woe unto a generation that a book of Torah appeared among them, which was thrown into the city street, etc., to pray, and there was no awakening for her above and below, and whose prayer was not accepted above because their prayer was without fasting and without repentance below. Who will awaken over her to pray when the world is afflicted and the world needs rains, and the book of Torah must be revealed due to the stress in the world?”

319) But when the world is afflicted and people ask for mercy over the graves, all the dead awaken to ask for the world. This is because the soul rushes to alert the wind that the book of Torah is in exile, that it was exiled because of the pressure in the world and the living came over the graves and ask for mercy.

320) At that time, the spirit alerts the soul, and the soul alerts the Creator, and then the Creator awakens and takes pity on the world. And all of that is for the exile of the book of Torah from its place, and since life came to ask for mercy for the grave of the dead. Woe unto a generation if a book of Torah must be exiled from place to place, and even from synagogue to synagogue, to pray, since none is found among them who will watch over them and pray for them, for there is not a righteous one among them.

321) When Divinity was exiled in the last exile, until it rises up, she said, as it is written, “Who will give me a wanderer’s lodge in the desert?” and not to rise up, since she desires to walk with Israel in the exile. Afterwards, when she was already in exile with Israel, when there was much stress in the world, she is in the world in the desert, in the place of Klipot. Also, in the exile, the book of Torah is in the desert, and everyone awakens and regrets over her, the upper ones, as well as the lower ones.

322) If those foolish Babylonians knew the words of the secrets of the wisdom, such as what the world stands on and why its pillars quake when the world is under pressure, they would connect to the words of King Solomon in the high meaning of the wisdom. But they did not know his merit.

323) And now they seek words of wisdom and there is no one to understand their secret and no one to teach. And yet, there are wise ones among them in determining the impregnated year [a year with an extra month in the Hebrew calendar] and determining the month, even though it was not given to them to impregnate the year and to sanctify the month, since the year is impregnated and the month is determined only in the land of Israel.

324) For twelve months, the soul connects to the body inside the grave and they are sentenced together in Din, except for a soul of a righteous. She is in the grave and feels her sorrow for the affliction and the sorrow of life, and she does not try to pray for them.

325) And after twelve months, the soul dresses in another clothing and walks and roams the world, and knows what she knows from the wind and tries to ask for mercy for the affliction in the world and to feel the sorrow of the living.

326) And who awakens all of that, that the souls of the dead will pray for the living? There is a righteous one in the world who announces them properly, and that righteous one was recognized among them because when a righteous one remains in the world, he is known among the living and among the dead, since each day he is declared among them. And when there is much affliction in the world and he cannot protect the generation, he alerts them of the affliction in the world and they ask for mercy over the living.

327) And when no righteous is found, who is declared among them, and there is no one to awaken the souls in the affliction in the world except for a book of Torah, the upper ones and lower ones awaken on it, to pray for the world. However, at that time, everyone must be in repentance. If they are not in repentance, the litigants awaken upon them to punish them for throwing the book of Torah. And not only the souls, even the wind in the Garden of Eden awakens over them for the book of Torah, to ask for mercy.

328) “And when I lied down with my fathers,” who are in Guf [body], NefeshRuach, and Neshama, contained in a single Merkava [assembly/chariot] in a high degree. “And when I lied down with my fathers” revolves around the Guf and all the aspects of the Neshama, so they will be together with his fathers.

How impervious are the people of the world in all the senses. They do not know, do not notice, do not hear, and do not look at the matters in the world and how the Creator fills with pity over the world at all times, and there is no one to notice.

329) Three times a day, a wind comes into the Cave of Machpelah and blows through the graves of the patriarchs. Their bones heal and they maintain their existence. That wind draws dew from above, from the head of the King, HBD de ZA, the place of the upper patriarchs, HGT who became HBD. And when the dew comes from them, the lower patriarchs awaken in the Cave of Machpelah.

330) The dew falls through the degrees and reaches the lower Garden of Eden, and the perfumes in the Garden of Eden bathe in that dew. At that time, a spirit [Ruach] that is included in two others awakens—the Ruach from the middle line, Jacob, includes two lines, Abraham and Isaac. It rises and wanders among the perfumes and enters through the cave door. Then, the fathers and their wives awaken and ask for mercy over the sons.

331) When the world is in grief and they are not granted, it is because they, the patriarchs, are asleep due to the iniquities of the world, and that dew does not awaken them because it is not drawn and is not present until the book of Torah properly awakens in the world. At that time, the Nefesh alerts the Ruach, the Ruach alerts the Neshama, and the Neshama alerts the Creator. And then the King sits on the throne of Rachamim [mercy] and draws from the holy AtikAA, extension from the crystal dew—the Mocha Stimaa de AA—which reaches the Rosh of the King, HBD de ZA, and the fathers—HGT de ZA—are blessed. Then that dew is drawn to those who are asleep, the fathers in the Cave of Machpelah, all unite to pray for the world, and the Creator has mercy over the world. However, the Creator does not have mercy over the world until He alerts the fathers and the world is blessed through their merit.

332) And Rachel did more than all the fathers, for she stands at the crossroads each time the world needs mercy.

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