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1) “Then Judah approached him, and said, ‘Oh my lord, may your servant please speak … and let not your anger burn against your servant.’” It is as it is written, “For You are our Father, though Abraham does not know us and Israel does not recognize us. You, O Lord, are our Father, our Redeemer from of old is Your name.” But when the Creator created the world, each day He did His work properly. On each day, He did as He should have done. When the sixth day arrived and man had to be created, the Torah came before Him and said, “This man that You wish to create, he is destined to anger You. If you do not have patience, it is better for him to not be born.” The Creator replied to her, “Is it without reason that I am called, “patient”?
2) However, everything was created in the Torah, and everything was perfected in the Torah. And as the Torah begins with Bet, the world was created in Bet. This is so because before the Creator created the world, the Nukva, all the letters came before Him and entered one at a time in reverse order, in the order of Tav–Shin–Reish–Kof and not in the order of Aleph–Bet–Gimel–Dalet.
3) The letter Tav came before Him and said, “You wish to create the world with me.” The Creator replied, “I do not, since many righteous are destined to die in you. It is written about it, ‘And set a mark [Hebrew: Tav] upon the foreheads of the men,’ and it is written, ‘And begin at My sanctuary’; do not pronounce, ‘At My sanctuary,’ but rather, ‘At My sanctified,’ who are the righteous. This is why the world will not be created in you.”
4) The three letters, Shin–Kof–Reish, approached each on his own. The Creator told them, “You are unfit for the world to be created in you for you are the letters used for reading Sheker [deceit/falsehood], and a lie is unworthy of rising before Me.”
5) The letters Peh and Tzadik approached, and so did all of them until they reached the letter Chaf. When the Chaf descended from the Keter [Keter written with Chaf in Hebrew], the upper ones and the lower ones were shaken, until everything came to exist in the letter Bet, which is the sign for Beracha [blessing], and in it, the world was perfected and created.
6) But the Aleph is the head of all the letters, so should the world not have been created with it? Yes, indeed, but since Arur [cursed] is read with it, the world was not created in it. Thus, although Aleph is a letter from above, the world was not created in it so as to not give strength and fortification to the Sitra Achra, who is called “cursed,” hence the world was not created in her. Instead, the world was perfected and created in Bet.
7) “For You are our Father,” since this world, the Nukva de ZA, called “You,” was perfected and created on that degree, in blessing, in Bet, and man, too, was created in it and came to the world. This is why the Nukva is regarded as the root of man, and we say to her, “For You are our Father,” for You are our root.
8) “Abraham does not know us.” Even though the sustenance of the world is in him, Hesed, as it is written, “Hesed [grace] is built forever,” he did not try with us as he had tried with Ishmael, when he said, “May Ishmael live before You.”
“And Israel does not recognize us,” since he left all the blessings that he had to bless his sons for this degree, the Nukva, to bless everyone. It is written about that, “And this is what their father said to them.” Nukva is called “this.” “Said to them” means for them, meaning their father, that you will bless them.
Also, in the blessing of Ephraim and Menashe, he said, “The angel who redeems me from all evil,” meaning the Nukva, “Bless the boys.”
9) “You are our Father,” the Nukva, since you always stand over us, to bless and to watch over us like a father watching over his children with all that they need.
“Our Redeemer from of old is Your name,” since You, the Nukva, is the Redeemer. She is also called “the redeeming angel,” and this is the meaning of “Our Redeemer from of old is Your name.” “Your name” indeed, since the Nukva is called by the name, HaVaYaH, and there is no cessation between redemption and prayer, between the blessing, “Redeem Israel” and the Eighteen Prayer [two adjacent sections in the Jewish prayer], as there is no cessation between the blessing for the hand-Tefillin and the blessing for the head-Tefillin.
It is written, “Then Judah approached him, and said, ‘Oh my lord.’” It seems as though it would have been enough to say, “Then Judah approached him.” However, as it is written, “For You are our Father,” where first, both Adam and Nukva de ZA are at the same degree, in revealed Hassadim in illumination of Hochma. Adam was created with the name “Patient One” [in Hebrew: Erech Apayim, “long nose”], which indicates that He stretches His nose and does not reveal it so Adam would be able to receive GAR of illumination of Hochma.
It is the same with the world; Nukva de ZA was created in Bet, meaning a point in His palace, which is a sign for blessing, a beginning of disclosure of Mochin de GAR of illumination of Hochma. Aleph is hidden animals, Hassadim that are covered from Hochma, and Bet is disclosed animals, Hassadim that are revealed in illumination of Hochma.
Israel said to the Nukva de ZA, which is called “You,” “For You are our Father,” since she was the revealed world. This is because the Nukva from Chazeh de ZA and above is called “He,” hidden, and not “You.” And since she is a world that is revealed with illumination of Hochma, she was told, “For You are our Father,” since the children of Israel, too, are from the degree of the revealed world. This is why it was created with the name, “Patient One” [in Hebrew: the one with long nose].
“Though Abraham does not know us,” meaning he did not try with us as he tried with Ishmael, as it is written, “May Ishmael live before You.” Ishmael means he was circumcised but he did not expose Koh [Yod–Hey], meaning he does not extend GAR de [of] Hochma, called Koh. His word is in emptiness, in VAK, without Mochin of illumination of Hochma. And since he needs Hochma because he is from the Chazeh down, but hasn’t any, he is therefore regarded as “waste of the right.”
However, Abraham is Hassadim of the right, Bina, who does not need Hochma. For this reason, he is covered from Hochma because he delights in mercy [Hesed]. This is why he prayed primarily for the Hassadim that are hidden from Hochma, since all his longing and desire aim for them.
This is why it is written, “May Ishmael live before You.” He did not say that about Isaac. It therefore follows that “Abraham does not know us” means that his Daat is not revealed to us. “And Israel does not recognize us,” since Israel is the middle line, from Chazeh de ZA and above, where there is the world that is covered from illumination of Hochma.
Hence, he left the blessings that he had to bless his sons for this degree, the Nukva, to bless everyone, since his sons are from the Chazeh down, which is the world that is revealed in illumination of Hochma. And since he is regarded as merely covered Hassadim, he could not bless them. This is why he left their blessing in the hands of the Nukva, who is the revealed world, so she would bless them. Thus, Israel will not recognize our needs so as to satisfy us.
This is why they said to the Nukva, “For You are our Father,” the Nukva, since you always stand over us, to bless and to watch over us as a father watching over the sons for everything they need, both Hassadim and Hochma.
“Our Redeemer from of old is Your name,” since You, the Nukva, are the Redeemer. This is so because there is redemption only in Mochin of illumination of Hochma; hence, the Nukva is called “the redeeming angel,” with respect to the children of Israel. Also, Yesod de ZA, called “Joseph,” is called “redeemer” with respect to the Nukva because it bestows these Mochin of illumination of Hochma upon her.
This is the reason why there is no cessation between redemption and prayer, between Yesod and Nukva, for it is their unification that we need. This is also why there is no cessation between the hand-Tefillin, the Nukva, and the head-Tefillin, ZA.
This explains the verse, “Then Judah approached him.” Judah is the Nukva, a prayer, and Joseph is redemption. The text tells us that they approached each other for a Zivug, until, “Joseph could not refrain himself,” and revealed those Mochin to them.
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