The Nakedness of a Woman and Her Daughter

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393) “You shall not uncover the nakedness of a woman and of her daughter, nor shall you take her son’s daughter or her daughter’s daughter, to uncover her nakedness.” These cases of incest have been clarified in the corrections of the queen, although they are revealed and concealed, and there is her son’s daughter and her daughter’s daughter. The world needs them, and they are the settling of the world. One who reveals one nakedness from them, woe to him, woe to his soul, for by that he reveals other cases of incest.

A woman and her daughter are Bina and MalchutBina is concealed from illumination of Hochma, and Malchut is revealed, since the illumination of Hochma appears in her. Malchut herself also divides into two Behinot—concealed and revealed. She is concealed from the Chazeh and above, and the illumination of Hochma appears in her only from the Chazeh and below.

Similarly, ZA is also concealed and revealed. From the Chazeh and above he is concealed, and from the Chazeh and below he is revealed, and the illumination of Hochma appears there. Because from the Chazeh and below, the female light illuminates, from below upward, and the Hochma illuminates only from below upward, in both ZA and in Malchut the Hochma appears only from the Chazeh and below, where it is the female light.

This is why from the Chazeh and below it is regarded as “daughter,” female light, in both ZA and Malchut. It follows that the Chazeh and below of Malchut is regarded as the daughter of Bina’s daughter, since a woman and her daughter are Bina and Malchut. From the Chazeh and below, which is considered Malchut’s daughter, it is the daughter of Bina’s daughter. From the Chazeh and below of ZA, it is regarded as the daughter of Bina’s son, since Bina and ZA are a woman and her son, and from the Chazeh and below of ZA is the daughter of ZA; she is the daughter of Bina’s son.

“These cases of incest have been clarified in the corrections of the queen, although they are revealed and concealed.” Thus, although they are a woman and her daughter, Bina and MalchutBina is concealed and Malchut is revealed. But it could be thought that there is no disclosure of nakedness in Malchut, but only in Bina, as she is concealed and hidden.” It is even more so with her daughter’s son and her daughter’s daughter, who are from Chazeh de ZA and below, and from Malchut’s Chazeh and below, where it is the principal place of revealing of Hochma. Thus, the prohibition on disclosing the nakedness is irrelevant because the world needs them, the disclosure of Hochma that is there, as it is all the settling of the world. For if illumination of Hochma had not appeared there, the souls would not have been born because there is no begging of souls until after the illumination of Hochma appeared there. Therefore, it could be thought that disclosure of nakedness is irrelevant there.

This is why it was said that one who uncovers even one nakedness from them, woe to him and woe to his soul, for by that he uncovers other incest. Uncovering nakedness means extending illumination of Hochma from above downward as does the Sitra Achra, which is regarded as male light, which imparts from above downward. It follows that one who uncovers nakedness even from the Chazeh and below of ZA and Malchut, who extends from there from above downward, uncovers nakedness in the place from the Chazeh and above in the place of Bina, where there is male light that is concealed and covered, for he extends male light, considered from the Chazeh and above.

It follows that although he grips to the permitted place, which is female light, if he extends from above downward, he is revealing male light and the incest appears in the forbidden place. However, if he does not extend from above downward, but from below upward, he does not uncover nakedness, but to the contrary, he is the settling of the world because there is no begetting of souls here, unless by disclosing of Hochma from below upward.

394) The last word in the ten commandments of the Torah is “You shall not covet your neighbor’s [in Hebrew: “friend’s”] wife,” since this is the inclusion of all of them. One who covets another woman, it is as though he has breached the whole of the Torah. However, nothing withstands repentance, especially if he has received his punishment, as did king David.

Anyone who has sinned and parted from that sin, repentance helps him greatly. If he has not parted, he does not succeed in repentance and it does not help him. Therefore, how was David not separated from Bat-Sheba later? Bat-Sheba was his, and he took what was his because her husband had died.

395) Bat-Sheba had been ready for David since the day the world was created. What detained him from taking her is because he took the daughter of King Saul, and that day Uriah took her out of mercy although she was not his. Afterward came David and took what was his. And because David was rushing the Creator to kill Uriah and do so, he sinned before Him and He punished David, because the Creator wanted to return Bat-Sheba to David, to keep for Him the high and holy Malchut, since Bat-Sheba was a Merkava for Malchut, and when he desired, he desired what was his.

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