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552) “Shimon and Levi are brothers; their dwelling places are tools of robbery.” Here he fastened them to the left side of Divinity because he saw actions of the harsh Din [judgment] in them, which the world could not tolerate. Shimon was unworthy of a blessing because he saw several bad deeds in him, and Levi came from the side of harsh Din, upon which blessing does not rely. Even when Moses came, he did not rely his blessing on him, as it is written, “Lord, bless his substance,” meaning that his blessing was dependent upon the Creator.
553) It is written, “There is the sea, great and broad, in which are swarms innumerable, animals both small and great.” “There is the sea” is Divinity, who stood over Jacob when he wished to depart from the world. “Great and broad,” since the whole world is filled, complemented, and restricted in Divinity, who is filled and complemented by the power of the south, and restricted by the power of the north. “In which are swarms innumerable,” since there are many high and holy angels there. “Animals both small and great” are the twelve tribes, Jacob’s sons, who are there in full, Naphtali the doe, Benjamin the wolf with Gad the kid [a young goat], Judah the lion, Joseph the lamb, and all of them, small animals being with great ones.
554) In all of them, in all the tribes there are small animals with great ones. However, Judah is a lion and Shimon is an ox because Shimon is Gevura and Gevura is the face of an ox. They were staring opposite each other, Judah on the right and Shimon on the left, like an ox, whose deeds are bad. He looked at the image of the lion that was painted on its stall and feared it. Thus, Shimon is an ox and Judah is a lion. Shimon, who is an ox, is Gevura, and he surrenders by looking at Judah, who is a lion, Hesed.
555) Shimon was not rewarded with blessings from Jacob. Rather, Moses joined him with Judah, as it is written, “The Lord heard the voice of Judah,” and it is written, “Because the Lord has heard that I am hated,” which is why Leah called him Shimon. And as the Creator heard with Shimon, the Creator heard that Judah includes Shimon. Jacob did not bless Shimon and Levi because he raised them to Moses, so he would bless them. What is the reason that their father did not bless them?
557) Jacob had four wives and bore children from all of them. He was complemented by his wives. When Jacob wished to depart from the world, Divinity stood over him. He wished to bless Shimon and Levi but he could not because he feared Divinity. He said, “How will I do it, since both come from the side of harsh Din and their blessing would blemish Divinity? I cannot attack Divinity! I had four wives, who extended unto me from the four Behinot [discernments] HG TM in Divinity. I was complemented in them because they bore twelve tribes to me, which are the entire perfection. And since I received my perfection from Divinity, how can I bless Shimon and Levi against Her will? Instead, I will hand them over to the Master of the house, Moses, the queen’s husband, the one by whose will the house is present, and He will do as He pleases.”
558) So said Jacob, “I received my share in wives and sons in this world from Divinity and I was complemented. Thus, how can I attack the queen, Divinity? Instead, I will hand the matters over to the Master of the queen, to Moses, and He will do as He pleases, and He will not fear.”
559) It is written, “This is the blessing with which Moses the man of God blessed the sons of Israel.” “Man of God” is the Master of the house, the Master of the queen. Man means master, as it is written, “Her husband may raise it and her husband may annul it.” Divinity is called “Moses’ bride.” Moses is a Merkava [assembly/chariot] above Chazeh de ZA. For this reason, the husband of the queen is like ZA, and he was the giver to Divinity, since the giver is a master to the receiver. Hence, he is called “The man of God.”
For this reason, Moses blessed whomever he wanted and did not fear blemishing Divinity, since he could correct her as he pleased. This is why Jacob said, “I see that those sons of mine are on the side of harsh Din; let the Master of the house come and bless them.”
560) Moses was certainly the man of God and did as he pleased in his home, as it is written, “Her husband may raise it,” meaning that he would give him Mochin de Hochma, called “raising,” as it is written, “And Moses said, ‘Rise up, O Lord, and Your enemies will scatter.’” This is so because along the way there is gripping to the Klipot, and Mochin de Hochma chase the Klipot away.
“And her husband may annul it,” as it is written, “When he rested he said, ‘Return, O Lord,’” since when Divinity is in a place of rest, the Klipot have no hold of her and there is no fear. Hence, “Her husband may annul it,” meaning that he annuls the GAR de Hochma by the force of the middle line, to clothe her in Hassadim, as it is written, “When he rested he said, ‘Return, O Lord.’”
Certainly, the Master of the house does as He pleases and there is none to protest against Him. It is like a man who commands his wife and she does as he wishes. For this reason, although Jacob was gripped to the tree of life, ZA, he was not the master of the house, as was Moses. This is because he was gripped below Chazeh de ZA, which already belongs to Nukva de ZA. Moses, however, was above, gripped above Chazeh de ZA, in the male world. Hence, he was the Master of the house, like ZA, and this is why Jacob handed them over to the Master of the house to bless them.
561) “Let my soul not enter their council.” It is written, “The council of the Lord is for those who fear Him. This is a sublime secret in the Torah, which the Creator gives only to those who fear sin. One who fears sin, the high secret in the Torah appears to him. This is the sign of the covenant of holiness called, “the secret of the Lord.”
562) Shimon and Levi troubled themselves with this secret of the sign of the covenant of holiness with the people of Shechem, so they would circumcise themselves and take that secret on themselves, to keep the sign of the covenant of holiness. However, it was in deceit.
Zimri, too, the leader of the fathers’ households in the tribe of Shimon, disqualified that secret in the matter of Cozbi the daughter of Zur. Jacob said about that, “Let my soul not enter their council.” “My soul” is the soul that rises and unites in the upper covenant above, meaning Malchut that unites with the upper covenant, Yesod de ZA. Also, Nefesh is called “the bundle of life.”
563) “Let not my glory be united with their assembly,” as it is written, “Korah assembled all the congregation against them.” Thus, only Korah, son of Izhar, son of Levi, was mentioned there, and not the son of Jacob. “Let not my glory be united” refers only to the glory of Israel. Hence, because of these actions, Jacob did not bless Shimon and Levi, but handed them over to Moses.
This means that they were not united with each other but were scattered, as it is written, “I will divide them in Jacob and spread them in Israel.” And so it should be, since they are harsh Din, and hence require scattering. For this reason, there is everything in him, for all of Israel are in their harsh Din, since with their scattering in Israel, Israel absorbed the harsh Din in them. Hence, there is not a generation in the world when their harsh Din did not come down to slander in the world. Because of it, they multiply and beg for alms. Thus, you see everything, that the whole of Israel were hurt by their Din.
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