Naphtali Is a Doe Let Loose

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759) “Naphtali is a doe let loose; he gives beautiful words.” Since he said, “A doe let loose,” he should have ended, “She gives beautiful words,” not “He gives,” in male form. However, the upper world, Bina, is a male world. Because the thing rose from the assembly of Israel, Nukva, and above, it is all male. This is so because the sacrifice is called “an offering” [Ola] because it ascends [Ole] above the Nukva. This is why it is written, “If his offering be a burnt-offering of the herd, he shall offer it a male without blemish.” Thus, above the Nukva it is a male, hence the upper world, Bina, is considered a male world.

760) “A male without blemish” is as it is written, “Walk before Me and be wholehearted” [Tamim means both wholehearted and without blemish in Hebrew], meaning circumcised. This is so because a male is recognized in the place that is called “without blemish,” in the sign of the covenant, in which the male is recognized from the female, as it is written, “[Noah] was a righteous, wholehearted man”. Tzadik [righteous] is Yesod. A male without blemish means he is not emasculated.

761) But it is written, “A female without blemish,” since she receives everything from him, hence she is regarded as being without blemish, like him. However, the title, “without blemish,” is primarily in the male. This is why the burnt offering that rises from the female to the male is male, since from Nukva and above, everything is male, and from Nukva and below, everything is female.

762) But there is a Nukva above, as well, Bina. However, the Sium [end] of the Guf [body] indicates to the entire Guf, which is male. The Rosh and Guf of BinaHBD HGT, are female, until she descends to the Sium of NHY, which clothe in Rosh ZA and become a male, like him. And when the Sium appears in the form of male, everything becomes a male. Even her HBD HGT, which are not clothed in ZA, are then considered as male, as well. However, in Nukva de ZA, the Rosh and the Sof are considered female, since the whole of the correction of her Guf is considered a female, since there is no discernment of male in her NHY.

763) Jacob blessed Joseph among his brothers because the Creator commanded four banners in Divinity, in the twelve tribes, for Divinity to be corrected in them. He deducted Joseph from them and placed Ephraim in his stead. What is the reason that Joseph is missing from among them?

764) Joseph is a fruitful bough, as it is written, “Joseph is a fruitful bough.” Yesod is called “A fruitful bough.” And because Joseph is the male imprint, he is called “righteous Joseph,” Yesod. This is why it is written, “From there is the Shepherd, the Stone of Israel,” who gives to the Nukva.” The stone is the assembly of Israel, the Nukva. David said about her, “The stone which the builders loathed.” This settles the question about him beginning with the female, the “Doe let loose,” and ends with “He gives beautiful words,” in male form.

765) And because all the corrections of Divinity are females, since everything is female from the Nukva down, Joseph, the male, departed from there and Ephraim was appointed in his stead, meaning the discernment of the Nukva, for the twelve corrections. And because he is considered the Nukva, he was appointed to the west, the place where the Nukva is present, since Divinity is in the west, and the imprint of the male, Joseph, departed from the corrections because they are from the female world, and not from the male world, and all the corrections should be considered females.

766) For this reason, Joseph, the righteous, Yesod, which is a male, departed from the corrections and Ephraim was appointed in his stead. Hence, all twelve tribes, which are considered females, are corrections of Divinity, and all must be considered a female, like Divinity, except for the degree of the righteous in the tribes, Yesod, which makes all the organs of the body into males. He does not need to be among the twelve corrections, for he does not need to be withdrawn.

767) “Naphtali is a doe let loose; he gives beautiful words.” It is written, “And your mouth is lovely,” since the voice, ZA, leads the speech, Nukva, and there is no sound without speech. This sound was sent from a place that is deep above, in Bina, to lead the speech, for there is no sound without speech and no speech without a sound. This means that there is no action to ZA without the Nukva and no action to the Nukva without ZA, since the speech, Nukva, is from the left line, Hochma without Hassadim, which cannot shine without Hassadim. Hence, she needs a voice, the light of Hesed, and then she can shine. And the voice, ZA, is VAK without the speech, and the speech complements it into GAR, and hence he needs her.

This is a general that needs a particular, and a particular that needs a general. The general is ZA and the particular is Nukva. They need each other, for they can only shine together. This voice, ZA, comes out from the south, right line, light of Hassadim, and leads the west, the Nukva, while she inherits the two sides, the light of Hassadim from the south and the light of Hochma from the west.

It is written, “Of Naphtali he said, ‘…take possession of the sea and the south.’” This is why it is written, “Naphtali is a doe let loose,” the Nukva below. Similarly, the male above shines along with her. They do not shine without each other, which is why it is written, “He gives beautiful words,” “Gives” in male form, ZA.

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