When Rachel Had Borne Joseph

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238) “And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, ‘Send me away, that I may go.” What did Jacob see that he asked to go on his way when Joseph was born? And did he not ask to go on his way before Joseph was born? He saw that Esau’s Satan was born, since Joseph is Esau’s Satan, as it is written, “And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble.”

239) Joseph complemented the place of Jacob after him, since he is the Sefira Yesod, Jacob’s last Sefira. Also, Joseph was rewarded with being called “righteous,” Yesod, the Sium [end] of the Guf [body], the last Sefira. When Jacob saw that the Guf was completed with the birth of Joseph, the Guf asked to go on his way, and the Sium of the Guf is the circumcision, Joseph. This is why Benjamin completed the count, since the number twelve was completed along with him.

240) But did Jacob not know that thus far the tribes have not been completed even though Joseph was born? What is the reason that he did not wait until Benjamin would be born and the tribes were completed? Indeed, Jacob did wisely. He knew that the tribes have not been completed yet. He said, “Indeed, if all the tribes are completed here, I know that the upper correction will be upon them properly, and I do not want them completed in this land, but in the land of holiness.”

241) All twelve tribes are correction of the lower world, the Nukva de ZA from the Chazeh down. And when Benjamin was born and the twelve were completed, Rachel died and the lower world, Nukva de ZA, took a place to be corrected in them.

This is so because the Nukva is not corrected in less than twelve. When she is corrected in the twelve tribes, in the complete Mochin of illumination of Hochma, the two Nukvin [plural of Nukva] of ZA, Rachel and Leah, become one Partzuf, where Leah is internal and Rachel is external. When Benjamin was born and the twelve tribes were completed, the Nukva de ZA from his Chazeh down was erected. She rose and united with the Nukva from the Chazeh and above, Leah, since they have become one Partzuf.

However, before the twelve tribes were completed, Nukva de ZA divides into two Partzufim, both of which are incomplete, since the upper one, Leah, lacks TNHY de ZA, and the lower one, Rachel, lacks the GAR from Chazeh de ZA upwards. This is the meaning of Rachel dying at that time, that the Nukva from Chazeh de ZA down was cancelled because the two females became one. This is why it is written that when Benjamin was born, when the twelve tribes were completed, Rachel died, and the lower world, Nukva de ZA, took a place to be corrected in them. In other words, the Nukva from Chazeh de ZA down was cancelled because the lower world was corrected in the twelve tribes and hence became a single Partzuf with the upper world.

This is why Benjamin was born only in the land of holiness. It is written, “And as for me, when I came from Paddan, Rachel died on me in the land of Canaan.” Rachel died there, and the lower world, Nukva de ZA from the Chazeh down, received a place to settle in a complete home, in the full level of ZA, since he became one with the upper world above the Chazeh. As long as Rachel was alive, when he had two Nukvin, the lower world was not yet corrected with the twelve tribes. When Rachel died, since she became one with the upper Nukva, she received a complete home, corresponding to the full level of ZA.

242) Why did Leah not die at the time when the twelve tribes were completed and the two Nukvin de ZA became one? After all, at that time, the discernment of Leah was cancelled, too, like the discernment of Rachel. So did Leah, too, have to die like Rachel? The house is in the lower world, in the Nukva from the Chazeh down, which is called Rachel, and all must be corrected by it. The completion of all the lower ones in BYA depends on its completion, and not on the upper world. This is why the upper world, Leah, is not cancelled at all even after the twelve tribes are completed, since then, too, she is in covered Hassadim, as before the completion. And this is the reason why Leah did not die at that time, for she was not cancelled.

243) All the words of the upper world, Leah, are in concealment, and all the words of the lower world are revealed. For this reason, Leah was hidden and was buried in the Cave of Machpelah, and Rachel was buried in disclosure. Also, the upper world excelled in concealment, as it is written, “And Leah said, ‘Happy am I, for the daughters will call me happy.’” And this is why “She called his name Asher” [Asher is spelt like Osher, happiness].

The name Asher indicates covered HassadimBina, which came out of Rosh AA, called Reshit [beginning], when she became covered and concealed from the Rosh, which is Hochma. The letters of Asher are the letters of Rosh in reversed order, the opposite of Rosh. From the side of the Nukva, who is Ima, she is called “Asher,” and from the side of the Dechura [male], she is called Rosh.

The Rosh of all the Roshim [heads] is AAHochma. “And she called his name Asher” means that she called him by her own name, after the covered Hassadim in her. Thus, Leah excelled in the covered Hassadim in her, and she is glorified with them, for even when the two females became one Partzuf and she could receive Hochma, she still did not wish for Hochma but remained in covered Hassadim. This is why Leah did not die at that time.

244) This is the reason why everything became one, and the two females became one Partzuf, since everything is from the upper world. And because the lower Nukva, from the Chazeh down, was completed and became completely similar to the upper Nukva, in that state only the lower Nukva, Rachel, was cancelled. She became like the upper one, Leah, but the upper one herself was not cancelled, which is why Leah did not die.

It is the same everywhere. Whether complete or incomplete, they are two worlds, one is revealed and the other is concealed. Even during completeness, when Rachel occupies the full level of ZA, even from the Chazeh down, there are still two worlds. However, this is internal, in concealment, and that is external, revealed, clothing one atop the other.

We bless the Creator only in two worlds, as it is written, “Blessed be the Lord from the world and unto the world.” This is the reason why we call the upper world, “He,” implying concealment. We call the lower world, “You,” implying presence and disclosure, since it is blessed by the upper world through the righteous. And it is written, “Blessed be the Lord out of Zion, who dwells in Jerusalem.” This is so because the lower world is blessed with Hassadim from the upper world. This is why it is revealed to us, since it is blessed form Zion, the Yesod of the upper world. For this reason, the upper world must always exist.

245) Similarly, it is written, “And the Lord passed by before him, and proclaimed, ‘The Lord, the Lord.’” “The Lord, the Lord” in the beginning of the thirteen qualities are two worlds, one is revealed and the other is concealed. They are the two sides of the Rosh—the right one is covered Hassadim, and the left one is the disclosed illumination of Hochma. This is why there is a comma between the two HaVaYot [plural of HaVaYaH]. And from this world to that world, it is all one because the revealed world has nothing of its own. All that there in it is what it receives from the hidden world.

246) “And it came to pass, when Rachel had borne Joseph.” Come and see Jacob’s wholeness, who did not wish to go unless by permission from Laban, as it is written, “Jacob said unto Laban, ‘Send me away, that I may go.’” But why did he escape him the other time? It was because Jacob feared that he would not allow him to go from him and the twelve tribes would be completed in a foreign land. Hence, when Jacob saw that it was time for Benjamin’s birth, he fled.

247) When Benjamin was born, Divinity, the lower Nukva, was connected to all the tribes because she became one Partzuf with the upper Nukva, Leah. Also, the lower Nukva gripped to the six sons of Leah and received the house in all the tribes. A house means the Mochin of illumination of Hochma, as it is written, “Through wisdom is a house built.” Jacob knew through Hochma [wisdom] that when the twelve tribes are completed, Divinity would be adorned and tied in them, meaning that she would be adorned with Mochin of Gadlut through them and would tie in them into a single Partzuf with the upper Nukva above the Chazeh, and Rachel would die because she had been revoked, and Divinity would receive the house.

248) The lower world, Divinity, was fit for bonding with Jacob as it was fit for Moses. However, she could not connect to them before they were twelve tribes to connect to in the house. When the twelve were completed, Rachel was rejected and Divinity received the house in all twelve tribes, and became the landlady of the house. Then it was said, “Who makes the barren woman [also landlady in Hebrew] dwell in her house.”

249) Jacob said, “It is already time for Benjamin to be born and for the twelve tribes to be completed.” Certainly, the world above, Nukva from the Chazeh and above, descended here to the house to connect to them, so the two females would tie into a single Partzuf. And this poor one, Rachel, would be repelled before him. This is why Jacob said, “If she dies here, I will never leave here.” Moreover, this land is unfit for the completion of the house, but in the holy land. For this reason, “And it came to pass, when Rachel had borne Joseph,” meaning before the tribes were completed.

250) But he did not go on his way immediately. Rather, he was detained and worked six years in Laban’s flock, since as long as Rachel was not conceived with Benjamin, he was detained there. When the time came that she was impregnated with Benjamin, he fled and did not ask Laban for permission so he would not be detained there, and so that Jacob would unite with all the tribes in the required place, in the land of holiness.

251) It is written, “And Moses went and returned to Jethro his father-in-law.” Moses was the shepherd of Jethro, his father-in-law. He lived with him and when he wished to leave, he left only with his permission. But Jacob, who was a whole man, who always lived with Laban, why did he not ask him for permission as did Moses? It was for fear that he would manipulate him into staying there, since previously, he already told him that he wished to go to his home and he immediately manipulated him and he stayed there. Hence, now he feared him and did not ask his permission.

252) But Jethro was not so toward Moses, since Laban was a sorcerer, and he did all his deeds against Jacob with witchcraft. And because now Jacob did not wish to be detained there, since the Creator told him, “Return unto the land of your fathers,” he did not wish to be detained and forsake the commandment of his Master. This is why he did not ask his permission.

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