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153) The world exists for Jacob. But the world exists for Abraham, as it is written, “These are the generations of the heaven and the earth when they were created,” for Abraham. But Jacob existed for Abraham, as it is written, “Therefore, thus says the Lord to the house of Jacob, who redeemed Abraham.” Previously, the Creator was creating worlds and destroying them. When Jacob came, the worlds were perfected by him and were not destroyed as before, as it is written, “But now thus says the Lord that created you, O Jacob, and He that formed you, O Israel.”
Abraham is the right line of ZA, Hesed. This is why it is written that the world was created for Abraham, for Hesed, as it is written, “The world will be built on Hesed [grace/benevolence].” However, when the left line came out, a dispute occurred between the two lines. It is written about it that the Creator was building worlds and destroying them, since due to the profusion of Dinim [judgments] on the left, everything that was built on the right side was destroyed by the force of the left, until the middle line, Jacob, came and decided between right and left, making peace between them. And then the world persisted and was not ruined anymore. It is written about it that Jacob redeemed Abraham. In truth, the world is built on Hesed, Abraham, but without the middle line—Jacob—the right line—Abraham—would not exist.
154) It is written, “Israel is My son, My firstborn.” And it is also written, “Let My son go, that he may serve Me.” Israel is called “the son of the Creator” because he adhered to Him, as it is written, “What is his name, and what is his son’s name, if you know?”
The Sefirot extend from one another in a sequence, by cause and consequence. In that respect, they are not regarded as father and son because a son means a light of an outcome, which in terms of a sequence, has no light, except what concerns renewal. This is why Hochma and Bina are called AVI, and ZA is considered their son, since in the sequence of the Sefirot, ZA is in VAK. However, in the ascent of MAN to decide between the two lines—right and left—of Bina, where the middle line that unites the two lines with each other was made, it obtains GAR from her because three come out of one, and one is rewarded with the three of them. This is so because the lower one is rewarded with the full measure of light that it causes in the upper one.
The GAR that ZA was rewarded with are regarded as “a light of Tolada” [Tolada means “outcome.” Light of Tolada is the light of BYA, the ten Sefirot of Ohr Yashar that sparkle through the Masach and below]. With respect to the evolution of the Sefirot, there is nothing of the light of GAR in it; rather, it is VAK. It turns out that the light of GAR is renewal, which was rewarded because it caused the illumination of GAR in the right and left in Bina. In that respect, the two lines of Bina are regarded as AVI, and ZA is a son.
They are called AVI because they renewed that light, although it is not at all in the sequence of cause and consequence. And ZA is called “a son” because it is light that was renewed by the right and left of Bina, which procreate.
This is why it is written, “What is his name, and what is his son’s name, if you know?” It relates to Bina and ZA, where the two lines of Bina that were called Hochma and Bina obtained the name AVI, and ZA obtained the name “son” with respect to them, meaning it was renewed and came out of them. “What is his name” concerns upper Ima, Bina, and the right line, in which there is Hochma. And both attained the name AVI, which procreate, and ZA is the son that is born from them.
The souls of the righteous cling to the Creator by rising to MAN for the Zivug of the Creator and His Divinity, where they become a middle line between the Creator, who is right, and Divinity, who is left. It is just as ZA rose to MAN to Bina and became a middle line between the right and left of Bina. Then they are rewarded with the full measure that the souls of the righteous cause to come out in the Creator and His Divinity, by their Zivug. With respect to this light, which they obtained from Zivug ZON, they are regarded as sons to ZON because it is a light of Tolada that was renewed from the progenitors, ZON.
It is written, “What is his name, and what is his son’s name, if you know?” This teaches us that as ZA is considered a son to AVI because he is the middle line that decides between the two lines in Bina, for the very same reason, the souls of the righteous are regarded as sons to ZON, since they, too, are a middle line in the Zivug of ZON.
155) When Leah gave birth to Reuben, it is written, “And she called his name Reuben,” meaning Reu [see/look] Ben [a son]. And since he is considered Hesed, why did she not call him Ben Yamin [son of right]? It is because he was included of three lines that unite as one, with Shimon and Levi, the left and middle lines.
The souls of the tribes came out of ZON. Six sons and a girl came out of ZA and Leah and two righteous from ZA and Rachel. A son is the light of outcome, with which the middle line is rewarded, since it subdues and unites the right and the left. This is why Leah called her first son only Reu [look] Ben [a son], and not Ben Yamin [son of right], since the name Ben points to the middle line, which is rewarded with the measure it induced in the upper one, in the three that come from one and one is rewarded with all three. This is what she implied with her first son, since the name Ben indicates to the light that is born out of the mingling of the three lines that it caused in the upper one. For this reason, the lower one is rewarded with them, with three, as well, and this is what she implied with her first son.
She called the third son by the name, Levi. Since Reuben was called “a son” after being a middle line that includes the three lines, and although he himself is the right line, he is named “a son” after the mingling. Hence, with Levi, who is the middle line himself with respect to the souls it is even more so, he certainly had to be called “a son,” so why was he called “Levi”? The name Levi indicates Leviot [accompaniments], which indicates to the middle line that connects the right and left. Accordingly, a son indicates that his light is renewed in the middle line and includes the three lines. However, in terms of indicating to the middle line of the son, only the name Levi indicates.
156) Thus, he contains three lines, as it is written, “Preeminent in dignity and preeminent in power,” since Malchut is on the side of Gevura. This is why she called him plainly Reu Ben, to indicate that he includes three lines in light of outcome.
157) This is the reason why she said only Reu Ben, and not Ben Yamin, since he was included in Shimon and Levi, since it was on Leah’s mind to include him in the two other sons. It is written about it, “Now this time will my husband join me because I have borne him three sons.” This indicates that they are three that join as one, that each of them consists of all three. This is why she could not call him Ben Yamin, since he is included with the left, as well.
158) The upper Merkava [chariot/structure] is the patriarchs and King David who joins them. All four are the Holy Name, HaVaYaH, where Yod–Hey–Vav are the patriarchs, the three lines, and the bottom Hey is King David, the Nukva. Reuben, Shimon, and Levi are the three lines Yod–Hey–Vav, and Judah is the root of Malchut, the bottom Hey of the name HaVaYaH. Hence, they are all in the place of the Merkava. And as each consists of three lines in the Merkava, each consists of the three lines in the tribes, as well.
159) It is written, “And she conceived again, and bore a son; and she said, ‘This time will I praise the Lord.’ Therefore she called his name Judah.” And then, “She stopped bearing.” This is so because the four columns of the throne were perfected in Judah, which are HG, Tifferet, and Malchut, where Reuben is Hesed, Shimon is Gevura, Levi is Tifferet, and Judah is Malchut. “This time will I praise the Lord,” with this son, and not with all the sons.
As long as the assembly of Israel, Malchut, is in exile, the Holy Name is incomplete. Even though the three sons, HGT, existed before she bore Judah, the throne was completed only with Judah, who is Malchut. This is why she said, “This time will I praise the Lord,” with Judah. And hence, “And she stopped bearing.” “She stopped” [in Hebrew: stood] because the throne stands on its pillars, since with Judah, the four columns of the throne, HGTM, were completed.
160) It is written, “And she stopped [Hebrew: stood],” since up to Judah, who is Malchut, she stood in one unification. From here down—below Malchut de Atzilut, in the world of separation—it is the three worlds of BYA of separation. Hence, are the two sons that she bore after Judah—Issachar and Zebulon—separation because they were born after Malchut? They are not, since Issachar and Zebulon were joined in Reuben, Shimon, and Levi, since VAK are as one.
Issachar and Zebulon are NH, and they are one with the Guf, HGT, since VAK of the Guf are HGT NHY. Accordingly, Issachar Zebulon are first the Malchut, Judah, since they are attached to HGT, and hence they are not considered separation. And Judah, Malchut, includes Yesod within him, too.
161) All twelve tribes are corrections of the assembly of Israel, which is the internality of the Nukva from Chazeh de ZA and above, which extends from Bina in this world, from Nukva, from the Chazeh de ZA down, to extend the twelve corrections from the upper world, Bina, to the lower world, Nukva.
As a whole, they are two corrections: 1) Correcting the black upper light, the correction of the left, for Hochma without Hassadim is black light, the darkness of Ima. 2) Restoring everything, the correction of the right, ordaining the Hassadim for without them there is no illumination in the worlds at all, since even the illumination of the left is dark and black without it.
162) Issachar and Zebulon are NH. Here, six sons were completed, the VAK of the world: Reuben, Shimon, Levi, and Judah, which are HGTM, and Issachar and Zebulon are NH. This is the correction of the right, VAK de Hassadim. Thus, the four sons of the maidservants were connected to the six, VAK. There are four ties that connect them, two ties in HG, and two ties in NH, and they are the correction of the left. And since they were connected to the right, it is written, “And all their hinder parts were inward,” meaning that the Achoraim have become internality. Thus, even though they are the sons of the maidservants, meaning darkness and Achoraim, they are still inward, internality.
The ten tribes were clarified in the correction of the twelve, the correction of the right and the correction of the left, as it is written, “You shall set them in two rows,” the six sons of Leah are the correction of the right, the four sons of the maidservants are the correction of the left, and the two sons of Rachel will be clarified below.
163) Everything that the lower world, the Nukva at the Sium [conclusion] of Atzilut begets is in separation, because it is written, “And from there it parts.” And what about Joseph and Benjamin? They are not one world; they are not a unification from the world of Atzilut; thus, they did not come out of the upper world, from the Nukva from the Chazeh and above, Leah, but were rather born from the lower world Rachel, below Chazeh de ZA, which is at the Sium of the world of Atzilut. Also, birth means that the soul extends from above downwards. It turns out that what the lower world begets, it begets below, that its offspring are below the Sium of Atzilut and not above. This is why they are separated, in the separated world of Beria.
164) Even though the two kinds of corrections were already corrected, the right and the left, in the sons of Leah and in the sons of the maidservants, which is the correction of the twelve, it is still concealed, under the domination of covered Hassadim. To disclose the Hassadim in illumination of Hochma, two essential corrections are required, meaning two righteous in the lower world, Rachel, lower Hochma, since the Hochma is concealed from Hochma de AA through Rachel.
But each time a righteous comes out of the lower world and enters he enters it and leaves it. This is the reason why it was built in this place. It is an essential above and it is an essential below, and it is always in the lower world.
Two essentials run “to” and “fro.” In the light of the Zivug it is “to,” the disclosure of Hochma, the upper essential, appears through the NHY of the upper one in the Nukva, Joseph. The “fro,” which is bestowal of Hassadim, is the lower essential, which appears through NHY de Nukva herself, Benjamin.
Hence, each time a righteous departs the lower world and enters, he is two matters in a Zivug—to and fro. He enters it and departs it, and it is two actions that the righteous performs in the Nukva, in which he enters to disclose the Hochma, and from which he departs and discloses the Hassadim.
This is why two essentials were built in the Nukva. The essential above is NHY from the upper one, Joseph, and the essential below is NHY, from the essence of Nukva, Benjamin.
The lower essential, Benjamin, is always in the lower world, as it is written, “And it came to pass, as her soul departed for she died.” The righteous Benjamin is the soul of Nukva herself, the NHY of her essence. This is why he is always in her. But the righteous Joseph, who is NHY of the upper one, which reveals Hochma in her, is not always inside her but returns frequently.
165) In the lower world, the Nukva, the righteous enters it and exits her. When he enters he is the righteous Joseph; when he exits he is the righteous Benjamin, as it is written, “And it came to pass, as her soul departed for she died.” Her soul is the righteous who departs her.
166) This is why Benjamin is called “Ben-Oni,” because she thought she gave birth to him below Atzilut, in the world of separation, and eleven of those tribes above remained in Atzilut, as it is written, “But his father called him Benjamin,” Ben [son] Yamin [right side], since he departed above in the upper world. This is so because when Joseph was lost, Benjamin took his place.
Since Joseph and Benjamin were born from the Nukva that concludes the Atzilut, and each birth is necessarily from above downwards, the offshoot is below the progenitors. It turns out that Joseph and Benjamin are necessarily below the Nukva, below the conclusion of Atzilut, in the world of separation.
In the Nukva, there are two righteous, upper and lower, meaning two discernments of NHY: The first is the upper NHY de ZA, which clung to the Nukva, the righteous Joseph. The second is NHY de Nukva herself, the righteous Benjamin.
Even though the righteous Joseph was born from Nukva, he is still from NHY de ZA that clung to the Nukva and not from the NHY de Nukva that end Atzilut. This is why he is in the world of Atzilut. But Benjamin extends from NHY of the essence of Nukva that ends the Atzilut. Because he extends from NHY de Nukva that end the Atzilut, his mother called him, “Ben-Oni,” since she thought he was in the world of separation. This is so because after his birth from NHY de Nukva, he rose and was mitigated above in the upper world, Bina, meaning he rose and was included in the NHY of the upper one and became NHY of the upper one of ZA, like Joseph. In other words, he became Yesod de ZA, like Joseph.
Because of the selling of Joseph, the upper righteous is lost, meaning the Mochin de Gadlut that are imparted by the upper righteous, Joseph, disappeared. And then ZA imparted upon the Nukva only Mochin de Hassadim, VAK, to revive the worlds, which are imparted through Benjamin. This is why his father called him Ben Yamin, which are Hassadim that come from the right. Thus, Benjamin, too, was reconnected in NHY of the upper one of ZA, and this is why, he too, is in the world of Atzilut and not in separation.
This is why in the lower world, the righteous enters and exits, hence Joseph, Benjamin, and all twelve tribes are like the twelve above, in a single unification. The six sons of Leah, HGT NHY, and the four sons of the maidservants are four knots, the middle knot, Shuruk, in each of the HG NH. Also, the two sons of Rachel are two righteous who bestow in Mochin de Gadlut in Zivug of Israel and Rachel.
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