He Sat Down By a Well

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

209) “He saw” and “He saw”; what does the twofold “He saw” imply? When it says, “And he saw an Egyptian beating a Hebrew, one of his brethren. So he looked this way and that, and when he saw there was no one,” he saw and looked at everything with the spirit of holiness. And this is the reason why he looked at him and killed him, meaning killed him by looking at him. This is why it says, “He saw,” a second time.” And the Creator caused everything—that Moses would go to that well, as Jacob went to that well, as it is written, “He sat down by a well.”

It is written about Jacob, “He looked, and saw a well.” It is written about Moses, “And settled in the land of Midian, and he sat down by a well.” With Jacob, it did not say “And sat,” but “And looked.” This is so because even though Moses and Jacob were of the same degree in the middle line, Moses rose higher than him, since Jacob is considered Tifferet and Moses is considered the Daat inside the Tifferet, meaning Malchut, the mate of Tifferet. And since Moses is the interior of Tifferet, it is said of him, “And sat” and “And saw,” only in regards to Jacob.

210) Is the well that Jacob and Moses saw the same well that was dug by Abraham and Isaac, who are the two lines—right and left—of ZA?

Malchut is called a “well.” Initially, before the creation of the world, she was in the quality of Din, unfit to receive light there, until Abraham and Isaac dug it, meaning raised her to Bina—the quality of Rachamim—where she was corrected. This correction was done in the creation of the world; it is the digging for making her a receptacle, as it is written, “The well, which the leaders dug.” And if this is the state of the well that Jacob and Moses saw, why was it not said about them that they dug it, or some other correction, but only, “Sat by the well,” without any prior correction?

Indeed, the well of Jacob and Moses is not as the state of the well that Abraham and Isaac dug. Rather, this well was created at the time when the world was created, meaning that it was already in a state of after the correction. The mouth of the well, her Yesod, was created on the eve of the Sabbath, in the twilight, through her ascent to Bina at that time. In that state, she no longer needed correction. This was the well that Jacob and Moses saw, and this is why it is said about him, “And he sat by the well,” without any prior correction.

211) “You who pursue righteousness,” who pursue the correction of Malchut, called “righteousness,” through the three lines in ZA. They are the litigants—in the arm—meaning faith, which is extension of the left line to Malchut, which is called “faith.” They are the ones who clung to the connection of faith, which is the connection in the right line. They are the ones who know the ways of the upper King, ZA, the middle line. Come near and listen refers to all those who chase the correction of Malchut, to illuminate her in three lines, to hear the order of this unification, and how it is done.

“He looked, and saw a well in the field, and behold, three flocks of sheep were lying there beside it.” “Well” is the name of Malchut when she receives from GAR. However, she does not receive those GAR from GAR de GAR, but from NHY de GAR because HB de GAR are concealed by the decision of the middle line between them. They come down and become two arms, Hesed and Gevura, and the middle line is Tifferet, and they are called VAK de GAR. However, Malchut cannot receive Hochma from HGT, as well, since only Hassadim govern them.

Yet, once the two lines descend to Netzah and Hod, which are the place of disclosure of Hochma, Malchut will be able to receive the GAR from them, since she is only NHY de GAR. And because of the reception of GAR from those NHY, Malchut is called “well,” as it is written, “A well in the field, and behold, three flocks of sheep,” which are NHY, “Lying there beside it.” She is also called “a field of holy apples,” since NHY is called “a field of apples,” and the Mochin de HB in them are called “holy.”

212) When the two lines, HBemerge toward the one line, the middle one, they receive it between the two arms, which are Hesed and Gevura. Because of their acceptance of the middle line, HB descended and became Hesed and Gevura, since the GAR de GAR descended from them. However, Malchut still cannot receive Hochma from them because there is dominion of the light of Hassadimand Hochma is covered there until the two, HG, descend below, meaning become Netzah and Hod. The essence of the Mochin are two—right and left—which become Netzah and Hod. And there is one between them because they necessarily need the middle line, Yesod, to decide between them, since what determines between HG is called Tifferet and what determines between NH is called Yesod.

Those two that went down are the seat from which the prophets, Netzah and Hod, nourish. The one between them, Yesod, which connects to everything, the right line and the left line, takes Hochma and Hassadim from everyone. This is so because being the middle line, it sustains their illumination and hence receives their illumination for itself, as well. This is the rule: When he is complete, the lower one is rewarded with all the lights, whose existence he caused in the upper ones.

213) That holy well, Malchut, stands below them in Mochin de GAR, under Netzah, Hod, and Yesod. She is the field of holy apples. The herds will drink from that well, meaning all those Merkavot [assemblies] of angels and all those winged angels. There are three who lie by this well, and they are the three Sefirot NHY. Also, this well is filled by the light of GAR, and it is called ADNI.

It is written about that, “Lord God, You have begun.” It is also written, “And cause Your face to shine upon Your sanctuary that is desolate, for the Lord’s sake,” the Lord of the whole earth. This is so because when she has GAR, she is referred to in male form, as it is written, “Behold, the ark of the covenant of the Lord of all the earth.” There is one, hidden, holy source in her—Yesod. It always springs in her and fills her, and it is called “The Lord of hosts.”

214) If this well is Jacob’s well, then it is written about Jacob, “When all the flocks were gathered there, they would then roll the stone from the mouth of the well.” But here, the daughters of Jethro did not need that. Rather, “They came to draw water,” without any trouble of removing the stone from over the well’s mouth.

215) Jacob removed the stone from the well, as it is written that when the herds gathered there, they put the stone back on the well’s mouth. However, with Jacob, it does not say that he returned the stone since afterwards, they no longer needed the stone. This is so because initially, the waters were not rising. When Jacob came, the waters rose toward him because the waters increased. This is why that stone was not on the well’s mouth, since they did not need guarding, and this is why it was said of the daughters of Jethro, “They came to draw water,” without the trouble of rolling off the stone.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

error: Content is protected !!