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513) “He has regarded the prayer of the destitute and has not despised their prayer.” It should have said, “listened” or “heard,” but what is “regarded”?
514) Indeed, all the prayers in the world, prayers of many, are prayers. But a solitary prayer does not enter before the Holy King, unless with great force. This is so because before the prayer enters to be crowned in its place, the Creator watches it, observes it, and observes the sins and merits of that person, which He does not do with a prayer of many, where several of the prayers are not from righteous, and they all enter before the Creator and He does not notice their iniquities.
515) “He has regarded the prayer of the destitute.” He turns the prayer and examines it from all sides, and considers with which desire the prayer was made, who is the person who prayed that prayer, and what are his deeds. Hence, one should pray one’s prayer in the collective, since He does not despise their prayer, even though they are not all with intent and the will of heart, as it is written, “He has regarded the prayer of the destitute.” Thus, He only observes the prayer of an individual, but with a prayer of many, He does not despise their prayer, even though they are unworthy.
516) “He has regarded the prayer of the destitute” means that He accepts his prayer, but it is an individual who is mingled with many. Hence, his prayer is as a prayer of many. And who is an individual who is mingled with many? It is Jacob, for he contains both sides—right and left, Abraham and Isaac, and he calls out to his sons and prays his prayer for them.
And what is the prayer that is fully granted above? It is a prayer that the children of Israel will not perish in the exile. This is because every prayer in favor of Divinity is received in full. And when Israel are in exile, Divinity is with them. This is why the prayer is regarded as being in favor of Divinity and is accepted in full.
517) At the time when Jacob called out to his sons, Divinity parted from him. When Jacob called out to his sons, Abraham and Isaac came there, with Divinity over them. Divinity was happy about Jacob bonding with the patriarchs, connecting with their souls to become a Merkava [chariot/assembly].
518) Jacob said, “Be gathered, that I may tell you what will befall you in the end of days.” “In the end” is Divinity, who is the end of the Sefirot. He said, “What will befall you in the end of days.” He mentioned the exile, meaning placed sadness in Divinity, and she parted. Afterward, her sons brought her back through the unification that they had made with their speech, when they started and said, “Hear O Israel.” At that time, Jacob erected her and said, “Blessed be the name of the glory of His kingdom for all eternity,” and Divinity settled in her place.
519) “And Jacob called unto his sons,” to sustain the Malchut, since by his calling them, he tied them at their root, to sustain them above, at their root, and below in this world. It is written about it, “And he called his name Jacob,” which is a calling. It is to sustain the place, Malchut, in the place where it is needed, and to tie him in her. It is also written, “And he called him unto the God of Israel,” meaning he sustained that place by that name that he called him, since calling is for sustaining and for strengthening.
520) “And they called unto God.” What sustaining is there here? Even the calling here is to tie and to keep the persistence above, the praising of his Master and all the things that one prays before one’s Master, which give sustenance and strength to one’s Master. By that, he shows that everything depends on Him and not on any other place. Thus, even in the calling here, there is sustenance. Similarly, “And Jacob called unto his sons” means that he kept them in complete sustenance. Likewise, “And He called unto Moses,” by which he maintained his existence.
521) If “And He called unto Moses” indicates keeping and reinforcing, why is the Aleph in the word “called” [in Hebrew] small? It is because Moses existed in wholeness, due to the calling and not in all of him, since for this reason he abstained from his wife. This is why it writes a small Aleph. His abstinence from his wife is a merit, not a fault. But while he retired from his wife and adhered above, he must connect above and below, meaning with his wife, as well, and then he is whole. Thus, the abstinence from his wife is a deficiency on his part, and this is what the small Aleph implies.
A small Aleph implies that the calling is from a small place, Malchut. It is small which is great when it connects above, to ZA, who is Moses. Hence, “And He called unto Moses,” so she would be great.
522) If he said to the emissaries to gather his sons, he should have said, “Gather,” and not “Be gathered.” However, “Be gathered” is from above. He said, “Be gathered,” to their upper roots in Malchut, meaning that they would gather in a complete connection in a single unification. “That I may tell you” is the Hochma, and it indicates that he will extend Hochma to them.
523) Wherever it says “telling,” it is Hochma. This is so because a word that comes with the letters Gimel–Dalet [in Hebrew] without separation between them implies to the complete unification, since Gimel is Yesod and Dalet is Malchut, which is Hochma. The word that comes in completeness in the letters Gimel–Dalet is one of Hochma. However, Dalet without Gimel is incomplete, and so is Gimel without Dalet. This is so because one who separates Gimel and Dalet that were tied to each other without separation inflicts death on himself. This was Adam’s sin—extending the light of Malchut from above downwards, separating her from Yesod de ZA and separating the Dalet from the Gimel.
524) For this reason, telling is a word of Hochma. And although at times there is a Yod between the Gimel and the Dalet, as in the case of “That I may tell” [in Hebrew], it is not separation and everything is one knot, since Yod implies to Yesod, as well. Here, too, “That I may tell you” is Hochma. He wished to disclose the end of all the deeds of Israel, the meaning of the end.
525) He did not disclose what he wished to disclose. Thus, why is the thing of the complete Jacob written in the Torah, when he was corrupted and was not complemented later? Indeed, he was complemented, and all that needs disclosing, he disclosed and hid. He said some thing and disclosed to the outside, and hid within. A thing of the Torah is never spoiled.
526) Everything is hidden in the Torah because the Torah is the wholeness of everything, the wholeness of above and of below, and there is not a word or a letter in the Torah that is flawed. All that Jacob needed to say, he said. However, he revealed and concealed, and did not blemish any of what he wished to reveal, not even a single letter.
527) Jacob blessed his sons, as it is written, “And he blessed them.” Yet, where are their blessings? All are blesses that he blessed them, as it is written, “Judah, you, your brothers shall praise,” “Dan shall judge his people,” “Asher, his bread shall be fat,” and likewise with all of them.
528) However, he did not disclose what he wished to disclose, since he wished to reveal the end to them. There is an end to the right and an end to the left. He wished to reveal to them the end of the right, to be kept and to be purified from the foreskin in the end of the left. And what he revealed to them was known and was revealed until they arrived at the holy land. However, he did not disclose other things, and they are hidden in the Torah, in those blessings.
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