Jacob Lived

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105) “Your people are all righteous; they shall inherit the land forever.” Happy are Israel more than all the idol-worshipping nations because the Creator called them “righteous,” to bequeath them everlasting inheritance in the next world and to delight in that world. It is written about it, “Then shall you delight in the Lord,” since Israel adhere to the body of the King, to the middle line, as it is written, “And you who cleave unto the Lord your God are alive everyone of you this day.”

106) “Your people are all righteous; they shall inherit the land forever.” This verse has a sublime meaning among the harvesters of the field, those who have been rewarded with receiving fruits from their work in the upper filed, the Nukva. There is no one to inherit the lot of the upper inheritance of that land, the Nukva, other than the one who is called “righteous,” since the Nukva clings to him to be mitigated from the bitter Dinim in her. This is why the righteous inherits Divinity.

107) With the love of the Creator for Israel, He said, “And your people are all righteous.” For this reason, “They shall inherit the land forever,” since they are worthy of inheriting Divinity because a righteous inherits Divinity.

Israel are called “righteous” and inherit Divinity because they were circumcised. This is so because anyone who is circumcised and enters this lot, Divinity, keeps this covenant, enters, and clings to the body of the king. In other words, he becomes a Merkava for ZA and enters this righteous, who became a Merkava for the Yesod. For this reason, Israel are called “righteous.” Hence, “They shall inherit the land forever,” the land of the living, Divinity.

108) “The branch of My planting, the work of My hands, wherein I am glorified.” “The branch of My planting” is a branch of those branches that the Creator planted when He created the world. It is written about it, “And the Lord God planted a garden in the east.” This land is one of those plantings, the Nukva. This is why it is written, “The branch of My planting, the work of My hands, wherein I am glorified.”

109) “Your people are all righteous” is Jacob and his sons, who descended to Egypt among a stiff-necked people, and they were all found to be righteous. This is why it is written about them, “They shall inherit the land forever,” since from there, from Egypt, they rose to inherit the holy land.

110) “And Jacob lived in the land of Egypt.” Why is this portion closed, since there is no space at all in the book of Torah between the end of the portion VaYigash [Judah Approached] and the beginning of the portion VaYechi [Jacob Lived]? When Jacob died, the eyes of Israel were closed because then, after Jacob’s death, they descended into exile and the Egyptians enslaved them.

111) “And Israel lived in the land of Egypt, in the land of Goshen, and they took hold of it, and were fruitful and multiplied exceedingly,” since they had kings’ delights there. Afterwards it is written, “And Jacob lived,” in one succession, without any space between them, indicating that they were in kings’ delights and received pleasures and delights for themselves.

112) In Egypt, this is called “Lived,” since it is considered for him as life. After all, throughout his life he was not called “Lived,” since all his life was in sorrow and in affliction, as it is written, “I was not at ease” in the house of Laban, “And I was not quiet” from Esau, “And I did not rest” from Dinah and Shechem, “And vexation came,” the vexation over the selling of Joseph.

And after he descended to Egypt, he was called “Lived.” He saw his son as king, he saw all his sons pure and righteous, all are delighted and with everlasting dainties, and he is sitting among them as a good wine that is resting on its yeast. And then he is called “And Jacob lived.” This is the reason why he does not separate, not leaving a gap between “Were fruitful and multiplied exceedingly,” and “Jacob Lived,” for so it should be, as they are one succession.

113) What is the reason that it is written, “And Jacob lived in the land of Egypt seventeen years”? All of Jacob’s days were in grief. When he saw Joseph and stood before him, meaning when Jacob looked at Joseph, his soul was made whole as if he saw Joseph’s mother, since Joseph’s beauty was similar to the beauty of Rachel, and it seemed to him as though he had never known sorrow.

114) When Joseph parted from him, the words, “I was not at ease, and I was not quiet, and I had no rest; and vexation came,” came true because this trouble was harder for Jacob than anything he had ever experienced. And when Joseph parted from him, it is written, “Joseph was seventeen years old.” And in all of Jacob’s days he had not known such grief, and he was crying each day for those seventeen years of Joseph.

115) He was answered from above, “And Joseph shall put his hand on your eyes.” Here you have seventeen other years—in pleasures, dainties, joys, and delights, as it is written, “And Jacob lived in the land of Egypt seventeen years.” All those years, the Divinity of the glory of the Creator was with Him, and for this reason, those years in Egypt are called “life.”

116) “And the spirit of Jacob their father revived.” This means that in the beginning, his spirit was dead. He also did not intend to continue and receive another spirit, since the upper spirit is not present in an empty place. Divinity is present only in a whole place, and not in a deficient place or a flawed place or a place of sadness, but in a proper place—a place of joy. For this reason, all those years when Joseph was separated from his father and Jacob was sad, Divinity was not on him.

117) “Serve the Lord with gladness; come before Him with singing.” There is no service of the Creator unless out of joy. Divinity is not present in sadness, as it is written, “‘And now bring me a player.’ And it came to pass that when the player played.” It writes “Play” three times, to evoke the spirit from the source of wholeness, ZA, which includes three lines, which is the complete spirit. The threefold “play” corresponds to his three lines.

118) Everything is present from the four directions, which are the three lines in ZA—south, north, east, and Divinity, who receives the three lines, which are the West direction. The three worlds BYA and everything in them come out of them, and all the roots in the upper and lower worlds cling to them.

The right line, south, enters and illuminates. The left line, north, comes out and does not illuminate, for it does not illuminate without the right line. It blocks the middle line, the east, which illuminates only in covered Hassadim prior to its Zivug with the Nukva. He interprets the Nukva, which illuminates in disclosed Hassadim during the Zivug with ZA, who is the West direction. Each of the directions unite with each other, mingle with each other, and then they are the fathers of everything, for the whole of reality, BYA, extends and is born out of them.

119) “Only your fathers did the Lord desire.” “Your fathers,” actually three—Abraham, Isaac, and Jacob. It writes, “Only,” really only, that there are no more than these three, and from them all the others branch out and grip, meaning all the degrees in BYA. They rise for MAN to ZON, to crown the Name, to extend new Mochin to the Nukva, who is called “Name.”

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