Autor: arhiprofesor

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640) “From the eater, out came food; and from the strong, out came sweet.” “From the eater” means “of the righteous,” as it is written, “The righteous eats to satiate his soul.” A righteous is Yesod. Food is the abundance from all the Sefirot of ZA. “To satiate his soul” means to satiate that place which is called “the soul of David,” Nukva. “From the eater, out came food,” for without that righteous, no nourishments would come to the world, and the world, Nukva, would not be able to exist. “And from the strong, out came sweet” is Isaac, who blessed Jacob, as it is written, “Of the dew of heaven and of the fatness of the earth.”

641) Although all the Sefirot are one, were it not for the harsh Din in the left of ZA, no honey would come out, meaning abundance of illumination of the left in the Nukva, which is received from the left of ZA. Honey is the oral Torah, Nukva, of whom it is written, “Sweeter than honey and the honeycomb.” Accordingly, “From the strong” is the written Torah, as it is written, “The Lord will give strength to His people,” referring to ZA. “Out came sweet” is the oral Torah, the Nukva, in whom there is the honey.

642) The Creator is with those who follow the Torah, inherit it, they and their sons forever, as it is written, “And I, this is My covenant.”

643) “Zebulun will dwell by the shore of the seas; and he is at the shore of the ships, and his flank shall be toward Tyre.” It is written, “Gird Your sword on Your thigh, O Mighty One, in Your splendor and Your majesty!” Is it splendid and majestic to gird oneself with weapons and to be armed with them? After all, one who engages in Torah and fights the war of Torah, and equips himself with that, this is the praise.

644) However, the Creator gave the sign of the covenant of holiness and inscribed it primarily in people, for them to keep it and not to blemish the inscription of the king. And one who blemishes it, the sword of the vengeance of the covenant stands against him, to avenge the vengeance of the covenant of holiness in which he was inscribed and which he blemished.

645) One who wishes to keep the covenant of holiness should arm himself and correct himself, and place it before him, so that the evil inclination will attack it—that sword that is on the thigh—to avenge the one who blemishes the place called “thigh.” This is the meaning of “Gird Your sword on Your thigh, O Mighty One.” “Mighty One” is one who defeats the evil inclination, “Your splendor and Your majesty.”

646) “Gird Your sword on Your thigh, O Mighty One.” One who sets out to the road should correct himself with a prayer to his Master and arm himself with justice, Malchut, the high sword, with prayers and litanies before he sets out, as it is written, “Righteousness will go before Him and will set out to the road.”

647) Zebulun always went out to roads, to Man’ula [lock], and to ways, Miftacha [key]. He fought wars and armed himself with the high sword—the Nukva in the form of the Dinim in her illumination of the left—with prayers and litanies, before he set out to the road, and then he defeated the peoples and overcame them. But Judah was established in this sword, to hold wars and corrections, since he is Malchut, so why Zebulun? All twelve tribes are the correction of Malchut, and Zebulun, too, is considered Malchut.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

626) That child started and said, “He ties his foal to the vine, and his donkey’s colt to the choice vine.” It is written, “He ties his foal.” Should it not have said, “He ties a foal”? However, beginning students should beware of the arrow of the Klipa of a foal, and the holy Name, Koh, is included there, to subdue it, meaning the Yod of “I have tied” and the Hey of “His foal.”

627) As the holy Name is implied here, it is implied in the words, “And his donkey’s colt to the choice vine [Hebrew: Soreka].” Should it not have said “The Ben [colt, singular, “son of”] to the Sorek [“choice vine” without the suffix of Hey], as it is written, “Yet I have planted you a choice vine [Sorek],” without the Hey? Ben means a donkey’s colt, without the Yod. Why does he say Soreka and why Bnei [“sons of,” plural]?

628) Indeed, as there is the holy Name to subdue the Klipa of a foal, there is also the holy Name to subdue the force of the Klipa, the donkey, the mare, which is the Yod of the Bnei and the Hey of the Soreka. Were it not for the holy Name that is implied here, those two Klipot would have destroyed the world. Hence, Koh was given in this power and Koh was given in that power, to keep the world from them and to keep man, so they will not overtake the world.

629) The vine is the assembly of Israel. It is called “a vine” because as a vine does not take any other planting on itself, the assembly of Israel takes only the Creator on herself. And because of the assembly of Israel, all the other forces—donkey colt and donkey—surrender before her and cannot harm and rule over the world. Hence, the writing cast the holy Name, Koh, between them, in the donkey colt and in the donkey.

In the donkey colt, the Koh is written, “His foal” [an added Hey in Hebrew], “He ties his foal to the vine,” and in the donkey, it writes Koh—“And his donkey’s colt to the choice vine” [with an added Hey in Hebrew]. “His donkey colt,” for he was uprooted for this choice vine, which is the assembly of Israel. He is not saying here, “He ties his donkey’s colt to the choice vine,” as is written, “He ties his foal to the vine.” It was written that his donkey’s colt was completely uprooted by the choice vine, and not just tied, as with the vine. This is so because tying is only for surrendering, while here the Klipa was completely uprooted.

630) “He washed his garments in wine, and his robes in the blood of grapes.” It should have said, “Is washing,” since “washed” is in past tense. However, “washed,” since the day the world was created. This is the Messiah King, the Nukva, where through the Din that is done to the wicked, they extend illumination of the left from above downwards. She would wash her clothing, which is the righteous who clothe the Nukva, who see the Dinim and improve their deeds.

It has been so since the day the world was created. This is why he says, “washed,” in past tense. “In wine” means left, Gevura de ZA. And “In the blood of grapes” means bottom left, the left of the Nukva. Through those two Gevurot, of ZA and of the Nukva, she washes her clothes. The Messiah King, Nukva, is destined to rule above over all the other forces of the idol worshipping nations, and to break their fort from above and from below.

631) “He washed his garments in wine,” like wine that indicates joy, as it is written, “Wine that delights God and people,” and it is all Din. So is the Messiah King, the Nukva, who shows Israel joy, meaning that they extend it by the measure of Kedusha [holiness], and it is all Din to the idol worshipping nations, who extend more than the measure. It is written, “And the spirit of God hovered over the face of the water.” This is the spirit of the Messiah King, which hovers to and fro, to Din and to Rachamim, and since the day the world was created, he washes his garments in the upper wine.

632) Subsequently, it writes, “His eyes are red from wine, and his teeth white from milk.” “Eyes are red from wine” refers to the upper wine, the illumination of the left from Bina. When the Torah, Nukva, intoxicates, meaning gives Dinim to those who extend it from above downwards, she drinks from it. This is why Bina is considered to have Dinim awakening from her. “Teeth white from milk” is the written Torah, ZA, which receives Hassadim, milk, since the Torah is called “wine” and “milk.” The written Torah, ZA, is milk, and the oral Torah, Nukva, is wine. Wine is received from Bina; milk is received from Aba.

633) It is written, “And wine which makes man’s heart glad, to make a face glisten with oil,” from a place called “oil,” Aba. The beginning of the wine is gladness, the place from which all joys emerge, Bina. Its end is that it spreads to the Nukva, Din, since its end is the place of the gathering of all the Sefirot, the Nukva, for which she is called “the assembly of Israel,” the place of the gathering of ZA, Din, and the world is judged in it.

The Din in the Nukva is the reason for all the Sefirot de ZA to gather in her, since because of that she is thirsty for Hassadim. Hence, since the beginning of the wine is gladness and its end is Din, hence, “To make a face glisten with oil,” from the place from which all the joys emerge. To extend the joy in wine, as it was in Bina, she extends Hassadim from Aba, who is called “oil.” By that, all the Dinim in her are cancelled and she obtains GAR, which are called Panim [face], as it is written, “To make a face glisten with oil.”

634) “And bread will sustain man’s heart.” The bread that he says here is bread that nourishes the world, the Hassadim that extend from HGT de ZA. If you say that the sustenance of the world depends on this alone, it is not so, for wine is needed too, meaning illumination of Hochma because there is no night without a day, but day, ZA, and night, Nukva, must be conjoined. Hence, there is a need for bread from ZA and for wine from Nukva, for both of them together nourish the world.

There is no need to separate them and extend only bread from ZA, without the Nukva. One who separates them will part from life, as it is written, “To make you know that man does not live by bread alone,” for they must not be separated.

635) However, David said, “And bread will sustain man’s heart.” There is an added Vav [“and”] in the bread, as in “And the Lord.” The added Vav multiplies the Nukva, since wherever it writes, “And the Lord,” it means He and His courthouse, the Nukva. Here, too, the Vav in the word “And bread” multiplies the Nukva, hence everything is together in a Zivug.

636) He who blesses for the food will not bless on an empty table. The bread—the abundance from ZA, right—must be on the table, which is the Nukva, left. A cup of wine—the abundance of Nukva—is on the right, which indicates ZA, to connect the left with the right, so they will be included together, and the bread, right, will be blessed by them from the Zivug with the left and will connect them, making all one tie, properly blessing the holy Name. Bread, which is right, from ZA, was tied to the wine from the left, from Nukva. And wine, from the left, will tie to the right, in the right hand, indicating ZA. By that, Hochma is mingled with Hassadim and Hassadim with Hochma, and then there are blessings in the world and the table, the Nukva, is properly completed.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

612) He also said that in the calling to Moses, the small Aleph is Divinity, and in the words, “Adam, Seth, Enosh,” Adam is with a big Aleph, indicating the completeness of male and female together. When a small Aleph is written, it implies the Nukva only, Divinity.

Also, “And He called unto Moses, and spoke unto him out of the tent of meeting, saying…” The tent of meeting is the Nukva. Thus, the speaking was only from the Nukva. This is why it is written with a small Aleph, since small letters indicate Nukva, regular ones, ZA, and big ones, Ima, or the wholeness of male and female together, which is only through Ima.

613) Also, it is like a king who sat on his throne with his crown on him. He is called “the High King.” And when he comes down and goes to his servant’s house he is called, “a small king.” So is the Creator. As long as He is above everything, he is called “a High King.” When he lowers his abode below, to the tabernacle, He is a king, but He is no longer as superior as before. This is why it is written with a small Aleph.

614) “And He called” means that He called him and summoned him to His palace from the tent of meeting. The tent of meeting is a tent on which the counting of the seasons, the holidays, and the Sabbath depend, as it is written, “And let them be for signs, and for seasons.” In it is the calculation of the counting. Also, she is the moon, the Nukva, and all the changes from regular days, seasons, holidays, and Sabbaths, come from changes in the stature of her Mochin. The Nukva is called “a tent.”

615) “Saying” means revealing what was hidden inside. Wherever it writes, “Saying,” it means that permission has been given to reveal. However, the disclosure is given into the hands of the moon, the Nukva, from the place where Moses, ZA, stands.

616) “And the Lord spoke” is above, Bina. “To Moses” is in the middle line, ZA, since Bina imparts to ZA, and “Saying” is the last one, the Nukva, who receives from ZA, the place where there is permission to reveal—the revealed world—since the Hochma appears only in her and not in the Sefira above her. Hence, the word, “Saying” relates to her, and implies revealing what was hidden inside, revealing what is hidden above her, which is considered internality with respect to the Nukva.

It is also written, “And they brought the tabernacle to Moses.” “To Moses,” since Moses saw it in the mountain, since the Creator showed him the vision, as it is written, “As it was shown to you in the mountain.” It is also written, “According to the vision that the Lord had shown Moses.” Hence, now they brought him the tabernacle, to see if it is like that other tabernacle that he saw.

617) However, why, “And they brought the tabernacle to Moses”? Why did Moses not go to the tabernacle? It is similar to a king who wished to build a palace for the queen. He commanded the craftsmen: “This palace in this place; that palace is in that place; a place for the bed, and a place for rest.” Once the craftsmen made it, they showed it to the king. Similarly, “And they brought the tabernacle to Moses,” the master of the house, the man of God. This is why Moses did not go to the tabernacle, but they brought the tabernacle to him.

When the palace was completed, the queen invited the king to the palace, meaning she invited her husband the king to be with her. This is why “And He called unto Moses” is with a small Aleph, the Nukva, since she called unto Moses, ZA, her husband, to be with her.

618) And because Moses, the master of the house, ZA, is the queen’s husband, it is written, “And Moses used to take the tent,” Nukva, “And pitch it outside the camp,” which no person is permitted to do.

619) “And the Lord spoke” is another degree, a high one, Bina, since “And He called” is the Nukva, “Unto Moses” is Tifferet, and “The Lord spoke” is Bina. Then, when Moses was summoned to come into the Nukva, Bina started and said, “When any man of you brings an offering,” since Bina is the one who speaks. What is “man” here? It would have been enough to say, “When one of you makes an offering” or “One who makes an offering.” However, when the sun and the moon conjoined, meaning TM, Bina started and said to them, “Man.” And then both of them were called “Man,” in singular form, as it is written, “The sun and the moon stood.” He does not say “stood” in plural form [in Hebrew], since the text speaks of a time when they are in a Zivug.

620) “When any man of you brings an offering unto the Lord.” Anyone who performs the work of making a complete offering will be a male and a female, meaning he will be married to a wife. This is the meaning of the words “Of you,” that it will be in your vision. In other words, Bina said to TM, which is Moses, who is called “a man.” “Brings an offering” means who will be an offering from among you, a male and female, like you. “An offering” means uniting as one above and below. This is why he first says, “An offering to the Lord,” unifying from below upwards, and then he says, “Your offering,” unifying from above downwards.

621) “You shall bring your offering of the cattle, of the herd, and of the flock.” “Of the cattle” is to show the unification of man and cattle. The offering to the Lord is man, the unification from below upwards. And from him it extends below, which is “Your offering of the cattle.” These two unifications shine together. “Of the herd and of the flock” are the pure Merkavot [chariots/assemblies]. When he says, “Of the cattle,” one might think this means any beast, pure or impure, hence he repeats and says, “Of the heard and of the flock.”

622) “You shall make your offering.” Should he not have said, “His offering”? However, first, there must be an offering to the Lord, and then your offering. “An offering to the Lord” is the unification called “man,” when Nukva must be raised for a Zivug from Chazeh de ZA and above, which is called Adam [man/Adam]. “Your offering of the cattle, of the herd, and of the flock” is to extend the illumination of the Zivug from the Chazeh and above to the lower ones from the Chazeh down, to show the unification from below upwards and from above downwards. From below upwards it is an offering to the Lord, and from above downwards it is your offering.

623) It is like a king who sits on the top of a very high mountain and the throne is set up on that mountain. The king who sits on the throne is superior to all. A man who offers a gift to the king should bring it up degree-by-degree until he raises it from below upwards to the place where the king sits, above everything, and then it becomes known that the gift is being raised for the king and that gift is the king’s. When a gift descends from above downwards, it is known that that gift of the king descends from above to the king’s loved one below.

624) Similarly, in the beginning, a person ascends in his degrees from below upwards, and then he is called “An offering to the Lord.” “Of the cattle, of the herd,” he descends in his degrees from above downwards and then he is called “Your offering.” This is why it is written, “I have eaten my honeycomb with my honey; I have drunk my wine with my milk,” meaning man and an offering to the Lord, since the Creator says, “I have eaten my honeycomb with my honey; I have drunk my wine with my milk.” “Eat, friends,” is “Of the cattle, of the herd, and of the flock,” and then make your offering.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

608) That child started and said, “To David, do not fret because of evildoers.” It writes, “To David.” If this is a psalm, why is it not saying, “A psalm of David”? And if it is a prayer, why is it not saying, “A prayer of David”? Indeed, wherever it writes only David, the holy spirit said it.

609) “Do not fret because of evildoers.” Should it not have said, “Do not bond with evildoers”? Rather, do not create quarrel among evildoers because you do not know your own foundation, the incarnation of your own soul, and perhaps you will not be able to withstand it if it is a tree that is never uprooted, meaning a soul that never reincarnates, which is very strong, and then you will be repelled before it.

610) “And be not envious toward wrongdoers.” Do not look at their actions and you will not come to envy them. This is so because anyone who sees their actions and does not envy the glory of the Creator breaches three prohibitions: “You shall have no other gods before Me, You shall not make for yourself an idol, or any image,” and “You shall not bow down to them or serve them; for I, the Lord your God, am a jealous God.”

611) For this reason, one must be rid of them and move away from them. This is why I parted and turned my way from him. Henceforth—now that I have found you—I will say these verses before you.

And he said, “And He called unto Moses.” In the word, “Called,” there is a small Aleph [in Hebrew], indicating that this calling was incomplete because it was only in the tabernacle—which is not a permanent place—and in another land, as there is wholeness only in the land of Israel.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

582) “The Lord will protect you from all evil; He will keep your soul.” Since he said, “The Lord will protect you from all evil,” why was it also said, “He will keep your soul”? The Lord will keep you from all evil in this world and will keep your soul in the world of truth.

583) The keeping in this world is that a person should keep from several bad kinds, slanderers, which go to slander people in the world and cling to them. The keeping in the world of truth is that if a person who passes away from this world is rewarded, his soul rises and is crowned in her place. If he is not rewarded, several camps of saboteurs come to him to pull him to Hell and give him into the hands of Dumah, and through him, he is given into the appointee over Hell. There are 130 thousand appointees with him and they all come over the souls of the wicked.

584) There are seven rooms and seven openings in Hell. The soul of the wicked enters, and several sabotaging angels, spirits, keep the gates, and there is an appointee over them, one in each gate. The souls of the wicked are handed over to those appointees by Dumah. When they are handed over to them, they close the gates of blazing fire.

585) These are gates after gates, doubled, and the gates are all open and closed. The ones on the outside are open and the ones on the inside are closed. Each Sabbath they are open and the wicked come out, up to the gates on the outside where they meet other souls who are detained there in the doors on the outside and do not enter Hell. At the end of the Sabbath, the herald comes out in each door and says, “Let the wicked return to the netherworld.”

The Creator keeps the souls of the righteous from being given into the hands of Dumah the appointee, as it is written, “The Lord will guard your going out and your coming in,” and as it is written, “He will keep your soul.”

586) “He ties his foal to the vine.” The vine is the assembly of Israel, Nukva, as it is written, “Your wife shall be as a fruitful vine.” Your wife is as this holy vine, the upper Nukva, a vine on which we bless, “Maker of the fruit of the vine.” Maker, as it is written, “A fruit-bearing tree.” The vine is a fruit-bearing tree. “Fruit-bearing” means a male, ZA. A fruit-tree is the Nukva de ZA. For this reason, “Maker of the fruit of the vine” is male and female together, ZON.

587) The vine is the Messiah King, who is destined to rule over all the armies of the nations and all the armies of the appointees of the idol worshipping nations, whose fort shall grow stronger. But the Messiah King will overcome them.

588) This vine, the Nukva, governs all the lower Ketarim [plural of Keter], by which they govern all the idol worshipping nations, and it is Netzah above. Israel are called “choice vine,” as it is written, “And his donkey’s colt to the choice vine.” They will destroy and defeat other armies below. But the Messiah King will prevail over all of them, as it is written, “Behold, your king is coming to you; he is … poor and mounted on a donkey and on a foal of a donkey.” “Foal” and “donkey” are two Ketarim that the idol worshipping nations govern. They are from the left side, secular, and the Messiah King overcomes them.

589) The Messiah King will be called “poor” because he has nothing of his own, for he is the Nukva de ZA, and she is called “the Messiah King.” However, this is the holy moon above, Nukva de ZA, who has no light of her own, except what she receives from the sun, ZA. This is why she is considered poor.

590) The Messiah King, the Nukva, will reign in His dominion, will unite in His place above. And then, as it is written, “Your king shall come to you,” precisely “King,” since he contains the Nukva above and the Messiah King below.

If below, he is poor, the moon, the upper Nukva, since it is discerned as the moon, which is the upper Nukva, since the Messiah King below extends from the Nukva and is therefore called, “poor,” like her. And if above, which is the Nukva herself, she is poor, since she is a mirror that does not shine by itself, but from ZA. For this reason, she is called, “bread of affliction.” Yet, the Messiah is riding on a donkey and a foal, the stronghold of the idol worshipping nations, to subdue them under him. And the Creator, the Nukva, will strengthen in His place above, for the words, “Your king shall come to you” contain them both.

591) “He washed his garments in wine, and his robes in the blood of grapes.” “Who is this who comes from Edom, with garments of glowing colors from Bozrah?” It is written, “I have trodden the wine trough alone.” Washing in wine is the side of Gevura de ZA, the harsh Din, since it is over the idol worshipping nations. “His robes in the blood of grapes” is the lower tree, Nukva, a courthouse, which is called “grapes.” The wine is given in the blood of grapes, to clothe in both of them, in the harsh Din of ZA and in the Din of Nukva, to break all the idol worshipping nations and kings in the world under him.

The illumination of the left is called “wine.” If he extends in the measure of holiness, meaning only from below upwards, it is wine that delights God and people. If he extends more than a measure, it is from above downwards, too. Then it becomes an intoxicating wine and harsh Din appears in it, which consumes and destroys those who extend it. There are two discernments in it: from the left side of ZA, it is harsh Din, and from the left side of Nukva, it is soft Din.

When the righteous see the harsh Din from the side of ZA and from the side of the Nukva, which is done in the wicked who extend it as intoxicating wine, they strengthen in their work. This is regarded as washing their clothes and cleaning them from any hint of sin. The words, “He washed his garments in wine” mean that he washes his clothes through the harsh Din, which is done in the idol worshipping nations.

This wine is the side of Gevura de ZA, a harsh Din, since it is male. “And his robes in the blood of grapes” is the lower tree, the Nukva, a courthouse that is called “grapes,” the left side of Nukva, which is a soft Din. The wine of ZA is given in the blood of grapes of the Nukva so their two kinds of Dinim will join. At that time, all the idol worshipping nations and the kings of the world that extend this intoxicating wine break.

592) How obtuse are people, who do not know and do not notice the glory of their Master? They do not consider words of Torah and do not know their ways, by which they are caught, as it is written, “The way of the wicked is like darkness; they do not know over what they stumble.”

593) Initially, there was prophecy among men. They knew and beheld to know the glory of the upper one. When prophecy had ceased in them, they used an echo. Now prophecy, as well as the echo, has stopped and people use only dreams.

594) The dream—the lowest degree—is on the outside, since the dream is one part out of sixty of prophecy, for it comes from the sixth degree below. This is so because it comes from Hod de Nukva, the sixth degree to NH de ZA, from which prophecy arrives. The dream is seen to all because the dream is from the left side, from Hod de Nukva, and descends many degrees through Angel Gabriel, from whom the dream is received. Also, the dream is seen even by wicked and even by idol worshippers.

595) Sometimes, these kinds of evil angels receive the dream and hear and notify people. Some of them mock people and give them false knowledge, and sometimes words of truth that they hear. And sometimes, they are emissaries of the wicked and inform them of high matters.

596) It is written, “And the chief butler told his dream to Joseph, and said to him, ‘In my dream, behold, a vine was before me; and in the vine were three branches.’” This wicked one saw a true dream, for it is written, “And in the vine were three branches.” A vine is the assembly of Israel, the Nukva, as it is written, “Look from heaven and see, and visit this vine.” “From heaven,” since she was thrown from that place, as it is written, “He has cast the earth from heaven.” “And visit this vine.” Vine, “this,” is the Nukva. This is why he says “vine,” the name of the Nukva, like “This.”

597) “And in the vine were three branches, and as it was budding, its blossoms shot forth.” “Three branches” are as it is written, “Three flocks of sheep were lying there beside it,” three lines. “And she blossoms,” as it is written, “And Solomon’s wisdom excelled,” meaning that the moon, Nukva, illuminated.

“It was budding” refers to Jerusalem below, the Nukva. “It was budding” means above, the same degree that stands on the Nukva and nurses it, Yesod, as it is written, “Whose seed is on the earth,” meaning Yesod, which gives to the Nukva, earth.

“Its clusters produced ripe grapes,” to keep the kept wine in them, so no Klipa in the world would have a grip on it.

598) How much did this wicked one see? It is written, “And Pharaoh’s cup was in my hand; and I took the grapes and squeezed them into Pharaoh’s cup.” Here he saw the cup of poison, the suction of the courthouse that was coming out of those grapes, which were given to Pharaoh, and he drank them, as it was in Israel’s exodus from Egypt. When Joseph heard it, he rejoiced and knew the word of truth in this dream. This is why he resolved the dream for him favorably, since by that, he announced Joseph.

599) “He ties his foal to the vine,” since all the mighty ones of the idol worshipping nations surrendered under this vine, for by the power of this vine, the Nukva, their power was tied and yielded.

600) There is a vine and there is a vine. There is a high and holy vine, the Nukva, and there is the vine of Sodom, an evil Klipa [shell]. And there is also a foreign vine, the daughter of a strange god. This is why it writes, “This vine,” implying that it is the Nukva, who is called “This,” the one who is called, “Entirely a seed of truth,” as it is written, “Yet I planted you a choice vine, entirely a seed of truth.” The choice vine are Israel, who come out of this vine. When Israel sinned and left this vine, it is written, “For their vine is of the vine of Sodom.”

601) It is written, “She is not afraid of the snow for her household, for all her household are clothed with scarlet.” The sentence of the wicked in Hell is twelve months—half in the heat of a blazing fire, and half in snow.

602) When they walk into the fire they say, “This must be Hell.” When they walk into the snow they say, “This is the great chill of the Creator’s winter.” In the beginning, they say, “Hurray,” since they are glad that they were rid of the Hell. But later, when they realize that it is a Hell of snow, they say, “Woe.”

David said, “He brought me up out of the pit of destruction, out of the miry clay, and He set my feet upon a rock.” From the place where “Hurray” is said first, and “Woe” next, the “miry” has the letters Vav–Hey Vav–Yod [in Hebrew]. Vav–Hey mean “Hurray” and Vav–Yod mean “Woe.”

603) When their souls are complemented in the Hell of snow, as it is written, “When the Almighty scattered the kings there, it was snowing in Zalmon,” they can think that Israel, too, are sentenced in snow. It is written about that, “She is not afraid of the snow for her household,” since “all her household are clothed with scarlet.” Do not call it “scarlet” with a Shin with Kamatz [Heb: Shanim], but Shnaim [two], with a Shin with a Shva, an open Nun, and a Yod with Hirik. In other words, circumcision and exposing, Tzitzit and Tefillin, Mezuzah and a Hanukah candle.

Thus, the quick to perform the Mitzvot [commandments] have twofold Mitzvot, since in the circumcision, they have circumcision and exposing; in the prayer, they have Tzitzit and Tefillin; and in their doorposts, they have the Mitzvot of Mezuzah and a Hanukah candle. For this reason, they do not fear the Hell of snow, which comes for laziness and idleness in the Mitzvot.

604) “She is not afraid of the snow for her household” is the assembly of Israel. “All her household are clothed with scarlet” is a clothing of harsh Din, to avenge the idol worshipping nations. The Creator is destined to wear a red garment and a red sword and to avenge Edom [red], Esau. The red garment is as it is written, “Garments of glowing colors.” A red sword is as is written, “The sword of the Lord is filled with blood.” To avenge Edom is as is written, “For the Lord has a sacrifice in Bozrah.” We should also interpret, “For all her household are clothed with scarlet,” since the Nukva comes from a harsh Din, hence she does not fear snow, since snow is male Dinim, and Dinim de Nukva are opposite from the male Dinim and cancel it out.

605) “All her household are clothed with scarlet.” Scarlet are early years, the seven Sefirot HGT NHYM, since she comprises all of them and sucks from all the sides, as it is written, “All the rivers go to the sea.” This is why she does not fear the Dinim, which are snow.

606) While they were walking, they met a child who was walking to Kaputkia behind a donkey, and an old man was riding it. The old man said to the child, “Son, tell me your verses.” The child told him, “I have many verses, not one, but either you come down or I will ride with you before you and will tell you.” The old man replied, “I am old and you are a child; I do not wish to equal myself to you.” The child told him, “Then why did you ask me for verses?” He told him, “So we would walk together on the way.” The child said, “Damned be that old man, who is riding and knows nothing, and says that he does not wish to equalize with me.” He parted from that old man and walked on his way.

607) The child approached them. They asked him and he told them the story. “You did well. Walk with us and we will sit here and hear a word from you.” He told them, “I am tired for I have not eaten today.” They took out bread and gave to him. A miracle happened to them and they found a little stream under a tree. He drank from them; they drank and sat.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

567) Malchut existed for Judah, as it is written, “This time I will thank the Lord,” since he is the fourth. Hence, “I will thank the Lord” because he is the fourth leg of the throne. HGT are the three legs of the throne, and Judah, Malchut, is the fourth leg. Hence, he was given the Malchut [kingship] over Israel.

Yod–Hey–Vav de HaVaYaH are HGT, the Reshimo of the upper name, ZA, which is completed in the Hey, Malchut, the last Hey of the holy Name, with which the holy Name is complete in its letters. She is the connection that unites the letters of the holy Name. Hence, “Your brothers shall thank you,” since for you is the Malchut worthy of existing, since you are a Merkava [chariot/assembly] for Malchut. It is written, “Judah is still down on God, and faithful with holy ones.” These holy ones are high holy ones, the holy Sefirot HGT. All thank him and made him a trustee, giving him all that is in them. And this is why he is before everyone and king over everyone.

568) “The king’s daughter—all her glory is within.” “All her glory” refers to the assembly of Israel, Nukva. She is called “Her glory” because ZA is called “glory” [also “honor”] and they are one. She is called “glory” with an added Hey, befitting a female [a common suffix for words in female form in Hebrew]. “The king’s daughter” is Bat Sheba, the Nukva. She is an echo because ZA is called “a great voice,” “the upper king,” and Nukva is called “an echo.” “Within,” since there is a king, Malchut, who is not inside, like him, for sometimes Malchut clothes in Beria. This is the meaning of “The king’s daughter—her glory,” meaning inside, in Atzilut.

569) “Her garment is plaids of gold.” This means that she dresses and unites with the upper Gevura on the left side of Ima, and Ima is called “gold,” as it is written, “Out of the north comes gold.” Ima is called “king,” as well, and for her the land exists, meaning Malchut.

When does Malchut exist? When she unites in a sentence, ZA. This is so because when she receives from the left of Ima, she receives Hochma without Hassadim. Hence, she still has no persistence, unless she unites in a sentence, ZA, and receives Hassadim from him, and then she has persistence, as it is written, “The king establishes the land,” Malchut, “By justice.” This is called, “the kingdom of heaven,” and “Judah united in it.” This is why he inherited the Malchut in the land.

570) It is written, “And He drove the man out.” “He drove out” means that the Creator drove out the Nukva like a man who divorces his wife. “The man” is accurate because Nukva is called “the.”

571) Adam was caught in what he sinned and caused death to himself and to the whole world. He caused deportation to that tree in which he sinned, to Nukva, to be expelled because of him, and to be expelled due to the sins of his sons forever. It is written about it, “And He drove the man out.” “The” is as is written, “And I shall see the Lord,” which means Nukva. Here, too, “The man” refers to the Nukva.

572) “At the east of the Garden of Eden He stationed the cherubim and the flaming sword which turned every way to guard the way to the tree of life.” This is below Atzilut. And as there are cherubim above, in Atzilut, ZON, there are cherubim below Atzilut—the angels Matat and Sandalfon. And this tree, the Nukva, called “the tree of knowledge,” is on them.

“The flaming sword which turned every way” are forms of flames of fire that extend from that flame of the sword, and keep the way of the tree of life. This does not relate to the flame of the sword itself. The turning of the sword means that it suckles from the right and from the left, turning from side to side. The flame of these forms of flames of fire turn from one form to another, at times they are men and at times—women. They turn from their place to all the forms, keeping the way of the tree of life, as it is written, “Who makes a way in the sea,” referring to Yesod de Nukva.

573) Adam caused that tree in which he sinned, Nukva, to be expelled. And even if the rest of the people in the world sin, they cause her to be expelled, as it is written, “For your sins was your mother sent away.” It means, as it is written, “And He drove the man out,” where “the” is the Nukva, Adam’s wholeness. With her deportation, he lost all of his wholeness.

574) Since the day she was expelled, the moon, Nukva, was blemished, until Noah came and entered the ark. The wicked came and she was blemished once more until Abraham came and corrected her and she was completed through Jacob and his sons. Then Judah came and gripped her, and intensified in Malchut and inherited her, an everlasting inheritance, he and all his descendents after him. It is written about it, “Judah, you, your brothers shall thank you,” meaning that when Israel stood by the sea, the tribe of Judah went down to the sea first, and everyone thanked him and followed him into the sea.

575) “Your hand shall be on the neck of your enemies,” as it is written, “Judah shall rise,” to war. “Your father’s sons shall bow down to you.” He includes all the tribes, which is why it is written, “Your father’s sons” and not “Your mother’s sons,” since the sons of your father are all the rest of the tribes. And although Israel were divided into two kingships, when they would go up to Jerusalem they would still kneel and bow down to the king in Jerusalem, since the Malchut in Jerusalem, which extended from the holy Malchut, Nukva, was from Judah.

576) “Will bow down to you.” Had it said, “And they will bow down,” it would have included the rest of the nations, that all the nations of the world would bow down to him. However, when the Messiah King arrives, it is written, “Ministers bowed down,” meaning bowed down to you, which comes to show that only the whole of Israel will be enslaved to the exiled head in Babylon, and not other nations.

577) “Judah is a lion’s cub.” First he was a cub, then a lion, hence the doubling. When ZA is in Mochin de Katnut, he is called “a youth.” In Malchut de Gadlut, he is called “a man,” as it is written, “The Lord is a man of war.” Similarly, in Mochin de Katnut, Judah is called “a cub,” and in Mochin de Gadlut, he is called “a lion.”

“From the prey, my son, you have gone up.” “From the prey” includes the angel of death, who stands over the prey to kill the people of the world and there is no savior, as it is written, “And preyed, and there is none to save.” It is of that prey that Divinity departed, and it is said about it, “From the prey, my son, you have gone up,” meaning that Judah was saved from the angel of death, Satan, the evil inclination, and did not fail in it.

578) “Bowed down” was said about the exile in Babylon. “Crouched” was said about the exile in Edom. “As a lion” means that he is strong, and “As a young lion” means he is stronger than a lion. Similarly, Israel are strong. The people of the world, the idol worshippers, entice and pressure them, but they maintain their law and their customs as a lion and as a young lion.

579) Divinity, too, is like that. Although it is written, “She has fallen, she will not rise again—the virgin Israel,” she is as strong in this falling as a lion and as a young lion. As lions and young lions do not fall, unless to take down prey and to govern, since it smells its prey from afar and from the time it smells, it falls, crouching to the ground to forcefully leap onto its prey. It does not rise until it leaps on its prey and eats it. Similarly, Divinity falls only as a lion and as a young lion, to avenge the idol worshipping nations and to leap onto them, as it is written, “Moving in the greatness of His strength.”

580) “He crouches, he lies down as a lion, and as a young lion; who dares raise him?” He will not rise to take a small revenge against them. Rather, “Who will raise him” means “who,” as in “Who will heal you?”

The upper world, Bina, is called “Who,” in which there is the governance to attack everything. And it is written, “Out of whose stomach came forth the ice?” Through that Din, called “ice,” he subdues all the Klipot.

581) “The scepter shall not depart from Judah until Shiloh comes.” Shiloh is written with a Hey, and in the rest of the places, Shiloh is written with a Vav, indicating the holy Name, Koh [Yod–Hey]. This is so because in another place it is written Shiloh without a Hey, and in another place Shiloh without a Yod. And here, Shiloh is with a Yod and a Hey, which is the high and holy Name. Divinity will rise from her fall in exile in this name, Koh, which is MI, since Koh is the name of Bina, who is called MI, as well.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

564) “He made the moon for the seasons.” “He made the moon” with which to sanctify the beginnings of months and the beginnings of years. The moon always shines only from the sun, and when the sun governs, the moon does not govern. When the sun sets, the moon governs, and there is no counting of the moon unless when the sun sets.

565) The Creator made both of them shine, as it is written, “And God set them in the firmament of the heaven,” to shine upon the earth. “And let them be signs,” which are the Sabbaths, “And seasons,” which are the good days, “And days,” which are the beginnings of months, “And years,” meaning the beginnings of years. And let the nations of the world count by the sun, and Israel—by the moon.

566) “If you multiplied the nation, you have increased its gladness.” “If you multiplied the nation” relates to Israel, of whom it is written, “For what great nation,” and it is written, “One nation in the land.” “Its” means “for it.” Increasing the gladness, the moon, means that her light will grow for Israel. The nations of the world calculate the times according to the movement of the sun, and Israel by the movement of the moon.

Which of them is more important? Is it the counting by the sun or the counting by the moon? The moon is above, and the sun of the nations of the world is below the moon, and that sun receives light from the moon and shines. Israel grip to the moon and hang down by the upper sun, gripping to the place that shines from the upper sun and clinging to it, as it is written, “And you who cleave to the Lord your God.”

The sun implies to ZA, and the moon to his Nukva. There is a time when the Nukva is at the degree of the sun, but on the left and in Achoraim. At that time, ZA dresses and receives its light from the right side of Ima, and the Nukva dresses and receives her light from the left side of Ima. Hence, at that time the Nukva, too, is in a state of “sun,” like ZA, since she receives from the same place from which ZA receives. And then she is in Mochin de Achoraim, which do not shine.

Afterwards she comes down from there, from Chazeh de ZA, and becomes a recipient of ZA. At that time, she is called “a moon,” like the moon that receives from the sun and thus obtains Mochin de GAR. Both the nations of the world and Israel receive from Nukva de ZA. However, the nations of the world, which are left, count by the sun of the Nukva, to her Mochin de Achoraim, at which time the Nukva is entirely left, as suitable for them. And Israel count by the moon when she descends from Chazeh de ZA and below and receives from the sun, ZA, at which time she is called “moon.”

The sun of the nations of the world is below the moon, in the Achoraim of the moon, Nukva, since “below” means Achoraim. This means that when she receives from the left of Ima, at which time she is in the form of “sun,” that sun receives the light of the moon and shines because at that time, she is in Achoraim and does not shine. Thus, how can they persist? Through the sins of Israel: they grip and suckle the part of Israel from the moon, as it is written, “Tyre was built only on the ruin of Jerusalem.” It follows that that sun, from which the nations of the world suckle, receives light from the moon to sustain the nations, since their sun burns and he has no light except what he receives from the moon, from the part of Israel.

Israel grip to the moon, to the Nukva, when she is below Chazeh de ZA and receives from him, and they hang down and descend below Chazeh de ZA, which is the upper sun, where the moon is, and they unite in the place that shines from the upper sun and cling to it. This is unlike the nations of the world, which united in the Nukva when she shines from the left side of Ima. However, Israel cling to her when she shines from the upper sun, who is ZA, as it is written, “And you who cleave to the Lord your God.”

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

552) “Shimon and Levi are brothers; their dwelling places are tools of robbery.” Here he fastened them to the left side of Divinity because he saw actions of the harsh Din [judgment] in them, which the world could not tolerate. Shimon was unworthy of a blessing because he saw several bad deeds in him, and Levi came from the side of harsh Din, upon which blessing does not rely. Even when Moses came, he did not rely his blessing on him, as it is written, “Lord, bless his substance,” meaning that his blessing was dependent upon the Creator.

553) It is written, “There is the sea, great and broad, in which are swarms innumerable, animals both small and great.” “There is the sea” is Divinity, who stood over Jacob when he wished to depart from the world. “Great and broad,” since the whole world is filled, complemented, and restricted in Divinity, who is filled and complemented by the power of the south, and restricted by the power of the north. “In which are swarms innumerable,” since there are many high and holy angels there. “Animals both small and great” are the twelve tribes, Jacob’s sons, who are there in full, Naphtali the doe, Benjamin the wolf with Gad the kid [a young goat], Judah the lion, Joseph the lamb, and all of them, small animals being with great ones.

554) In all of them, in all the tribes there are small animals with great ones. However, Judah is a lion and Shimon is an ox because Shimon is Gevura and Gevura is the face of an ox. They were staring opposite each other, Judah on the right and Shimon on the left, like an ox, whose deeds are bad. He looked at the image of the lion that was painted on its stall and feared it. Thus, Shimon is an ox and Judah is a lion. Shimon, who is an ox, is Gevura, and he surrenders by looking at Judah, who is a lion, Hesed.

555) Shimon was not rewarded with blessings from Jacob. Rather, Moses joined him with Judah, as it is written, “The Lord heard the voice of Judah,” and it is written, “Because the Lord has heard that I am hated,” which is why Leah called him Shimon. And as the Creator heard with Shimon, the Creator heard that Judah includes Shimon. Jacob did not bless Shimon and Levi because he raised them to Moses, so he would bless them. What is the reason that their father did not bless them?

557) Jacob had four wives and bore children from all of them. He was complemented by his wives. When Jacob wished to depart from the world, Divinity stood over him. He wished to bless Shimon and Levi but he could not because he feared Divinity. He said, “How will I do it, since both come from the side of harsh Din and their blessing would blemish Divinity? I cannot attack Divinity! I had four wives, who extended unto me from the four Behinot [discernments] HG TM in Divinity. I was complemented in them because they bore twelve tribes to me, which are the entire perfection. And since I received my perfection from Divinity, how can I bless Shimon and Levi against Her will? Instead, I will hand them over to the Master of the house, Moses, the queen’s husband, the one by whose will the house is present, and He will do as He pleases.”

558) So said Jacob, “I received my share in wives and sons in this world from Divinity and I was complemented. Thus, how can I attack the queen, Divinity? Instead, I will hand the matters over to the Master of the queen, to Moses, and He will do as He pleases, and He will not fear.”

559) It is written, “This is the blessing with which Moses the man of God blessed the sons of Israel.” “Man of God” is the Master of the house, the Master of the queen. Man means master, as it is written, “Her husband may raise it and her husband may annul it.” Divinity is called “Moses’ bride.” Moses is a Merkava [assembly/chariot] above Chazeh de ZA. For this reason, the husband of the queen is like ZA, and he was the giver to Divinity, since the giver is a master to the receiver. Hence, he is called “The man of God.”

For this reason, Moses blessed whomever he wanted and did not fear blemishing Divinity, since he could correct her as he pleased. This is why Jacob said, “I see that those sons of mine are on the side of harsh Din; let the Master of the house come and bless them.”

560) Moses was certainly the man of God and did as he pleased in his home, as it is written, “Her husband may raise it,” meaning that he would give him Mochin de Hochma, called “raising,” as it is written, “And Moses said, ‘Rise up, O Lord, and Your enemies will scatter.’” This is so because along the way there is gripping to the Klipot, and Mochin de Hochma chase the Klipot away.

“And her husband may annul it,” as it is written, “When he rested he said, ‘Return, O Lord,’” since when Divinity is in a place of rest, the Klipot have no hold of her and there is no fear. Hence, “Her husband may annul it,” meaning that he annuls the GAR de Hochma by the force of the middle line, to clothe her in Hassadim, as it is written, “When he rested he said, ‘Return, O Lord.’”

Certainly, the Master of the house does as He pleases and there is none to protest against Him. It is like a man who commands his wife and she does as he wishes. For this reason, although Jacob was gripped to the tree of life, ZA, he was not the master of the house, as was Moses. This is because he was gripped below Chazeh de ZA, which already belongs to Nukva de ZA. Moses, however, was above, gripped above Chazeh de ZA, in the male world. Hence, he was the Master of the house, like ZA, and this is why Jacob handed them over to the Master of the house to bless them.

561) “Let my soul not enter their council.” It is written, “The council of the Lord is for those who fear Him. This is a sublime secret in the Torah, which the Creator gives only to those who fear sin. One who fears sin, the high secret in the Torah appears to him. This is the sign of the covenant of holiness called, “the secret of the Lord.”

562) Shimon and Levi troubled themselves with this secret of the sign of the covenant of holiness with the people of Shechem, so they would circumcise themselves and take that secret on themselves, to keep the sign of the covenant of holiness. However, it was in deceit.

Zimri, too, the leader of the fathers’ households in the tribe of Shimon, disqualified that secret in the matter of Cozbi the daughter of Zur. Jacob said about that, “Let my soul not enter their council.” “My soul” is the soul that rises and unites in the upper covenant above, meaning Malchut that unites with the upper covenant, Yesod de ZA. Also, Nefesh is called “the bundle of life.”

563) “Let not my glory be united with their assembly,” as it is written, “Korah assembled all the congregation against them.” Thus, only Korah, son of Izhar, son of Levi, was mentioned there, and not the son of Jacob. “Let not my glory be united” refers only to the glory of Israel. Hence, because of these actions, Jacob did not bless Shimon and Levi, but handed them over to Moses.

This means that they were not united with each other but were scattered, as it is written, “I will divide them in Jacob and spread them in Israel.” And so it should be, since they are harsh Din, and hence require scattering. For this reason, there is everything in him, for all of Israel are in their harsh Din, since with their scattering in Israel, Israel absorbed the harsh Din in them. Hence, there is not a generation in the world when their harsh Din did not come down to slander in the world. Because of it, they multiply and beg for alms. Thus, you see everything, that the whole of Israel were hurt by their Din.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

544) Reuben was Jacob’s firstborn. He was to receive everything—kingship, birthright, and priesthood—and everything was removed from him—the kingship was given to Judah, the birthright to Joseph, and the priesthood to Levi. It is written, “Reckless as water, you shall not have preeminence,” meaning you will not remain in them. And what Jacob said, “Reuben, you are my firstborn; my might and the beginning of my strength, preeminent in dignity and preeminent in power,” here he blessed him and mentioned him before the Creator.

545) It is like the king’s beloved one, whose son was passing through the market one day. He said to the king, “This is my beloved son.” The king heard and realized that he was asking him to benefit his son. Similarly, Jacob said, “Reuben, you are my firstborn; my might and the beginning of my strength,” reminding him to the King, so he will benefit him.

546) “Reckless as water, you shall not have preeminence.” Here he said what was to happen to him: that he would not remain in the land but be abroad, on the east side of the Jordan. Correspondingly, one appointee from the side of the tabernacle, Nukva above—appointed under the hand of Michael—was rejected outside the tabernacle, as well.

This is so because there are twelve roots to the twelve tribes in the upper tabernacle, the Nukva. Since Reuben was rejected from the land of Israel to the other side of the Jordan, his root, too, was rejected outside the tabernacle.

Some say that the rejected appointee from the tabernacle above was under the hand of Gabriel. And even though Reuben is Hesed and Michael is the head of the angels on the side of Hesed, while Gabriel is the head from the left side, Gevura, there is Gevura in Reuben nonetheless. He brings evidence from the verse, “Judah is still down on God.” This descent indicates that he is the side of Gevura and is called “a courthouse.”

Also, Reuben is near his inheritance in the land, since the inheritance of Judah extended to the Jordan on the west, and the inheritance of Reuben extended to the Jordan on the east. This proximity indicates that there is Gevura in Reuben, as well. And although Malchut, the bottom Gevura, was taken from Reuben and belongs to Judah, he is still not completely clean of Gevura, since Reuben’s inheritance was adjacent to his, which indicates that there is Gevura in him.

547) The sons of Reuben were to hold two wars in the land. It is written, “My might,” about the exile in Egypt. “The beginning of my strength” means that they were the first among their brothers to go to war. “Preeminent in dignity” refers to the exile in Assyria, where the sons of Gad and the sons of Reuben were exiled first and suffered many hardships and torments, and have not returned from there thus far.

548) “Preeminent in power” means that when the Messiah King awakens in the world, they will go out and wage war in the world and will be triumphant, prevailing over the nations, and the peoples of the world will fear and dread them. The sons of Reuben will contemplate overcoming in kingship and will not remain in it, as it is written, “Reckless as water, you shall not have preeminence,” meaning that they will not remain in kingship even on a single side in the world because it is written, “For you went up to your father’s bed,” meaning that they will come and wage war inside the holy land. “Your father’s bed” is Jerusalem, and they will want to take it from the Messiah King.

549) The sons of Reuben spread to the four directions of the world in exile, corresponding to the whole of Israel, who were exiled four times in exile, in the four directions of the world. It is written, “My might,” which is one exile, “The beginning of my strength” is the second, “Preeminent in dignity” is the third, and “Preeminent in power” is the fourth. Similarly, they are destined to wage war against the four directions of the world and by war, they will govern everyone. They will defeat many nations and will rule over them.

550) “Reckless as water, you shall not have preeminence” implies to the first thought that Jacob had in the first drop—that of Rachel. Had the thought of that drop been on Leah, instead, Reuben would have remained with everything, with the kingship, the priesthood, and the birthright. However, “Reckless as water, you shall not have preeminence, for you went up to your father’s bed,” meaning you went up with a different thought, so you defiled.

551) “Reckless as water, you shall not have preeminence” because when the sons of Reuben wage war in the world and defeat many nations, the sons of Reuben will not remain in kingship because they will make war in the holy land. This is so because it writes precisely, “For you went up to your father’s bed,” which is Jerusalem.

But should it not have said, “Bed”? “Your father’s” is Ysrael Saba, ZA. This is why he says, “Your father’s bed” and not “Bed,” since Jerusalem was ruined twice, and in the third time, it will be built during the Messiah King. And here a blessing was revealed in the words, “You are my firstborn; my might and the beginning of my strength.” And the blessing, the kingship, and the priesthood being taken away from him were as it is written, “Reckless as water, you shall not have preeminence.”

And when they come to the land of Israel, he will have no part in the land, but on the other side of the Jordan. And what will happen with Reuben at the time of the Messiah King is that he will wage wars on many nations and in Jerusalem, as well.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

541) All of Jacob’s sons were set up in a complete order, meaning became a Merkava [chariot/assembly] to arrange high Sefirot. Each was blessed to the extent that he was worthy. And what does it say in this verse? “Asher, his bread shall be fat.”

542) Asher dwelt by the seashore. One who lives by the sea, at Yesod de Malchut, uses the delicacies of the world, meaning Mochin that extend from Eden. Asher is the high opening of the righteous, Yesod, when he is blessed to pour out blessings to the world. This opening is always known for the blessings of the world, and it is called “Asher.” It is a pillar, one of those on which the world stands.

The four sons of the maidservants are the four Achoraim [posteriors] in the four Sefirot HG and NH. Asher is the Achoraim de Hod, where there are the Dinim of Masach de Hirik, on which the middle line comes out, which unites the two lines and brings the Achoraim back to being internality, as it is written, “All their rear parts turned inward.” Asher is the upper opening of the righteous, since righteous, Yesod or middle line, receives the power of the Masach de Hirik from Achoraim de Hod, which is Asher. This is why Asher is regarded as the high opening for the Yesod.

Had it not been for the Masach de Hirik that receives from Asher, he would not have blessings to impart upon the world. And even though he is Dinim, still, the world, Nukva, stands on him. Without him, the middle line would not be able to unite the two lines in one another and the world would be ruined and dry.

543) A place that is called “Bread of affliction” is the Nukva, who receives only from the left line. He is established from that place, from Asher, from whom the Masach was made for the middle line. It is written, “Asher, his bread shall be fat,” meaning that what was previously “Bread of affliction” has now become “a bread of delight” once more—once the two lines have united with one another. This is so because he emptied and placed blessings in it, and the end of the verse proves, as it is written, “And he will yield royal dainties.” “Royal” refers to the assembly of Israel, Malchut, from whom the world is nourished with the dainties of the world. And he, Asher, will give to this King, to Malchut, all the blessings, every joy and bounty. He gives to her, to Malchut, and from her it comes out to the lower ones.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)