Autor: arhiprofesor

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39) “And there shall be one day which shall be known as the Lord’s, not day, and not night; but it shall come to pass, that at evening time there shall be light.” Two bad incidents were to come upon Jacob: 1) they were to be exiled in the land of their enemies; 2) that He would not look at them for many years because of their iniquities in the truth, and thus, He would forget them in the land of their enemies.

This is considered Ephraim and Menasheh. And in the end, He will take their sons, to whom these two bad things happened, and will lead them to a good land, as The Zohar interprets the verse, “And he took with him … Manasseh and Ephraim,” to whom these two incidents happened, and will lead them to their good land.

40) There were two great and important ministers that were knocking under the throne of Israel’s supervisor, the fifth quality, so they will be in the exile the whole time that they need. This is considered Ephraim. Worse yet, He would forget them in the land of their enemies, and this is discerned as Menasheh.

One minister is from the discernment of Ephraim. Hence, his quality is to sustain Israel in exile and let them multiply there. And the other minister is from the discernment of Menasheh, hence his quality is to make them forgotten in exile.

41) These two ministers are two qualities, each of which contains two tongues. One quality came out and spoke before the Master of the world and was given permission to say anything it wanted. It saw Israel on one side, that Israel must be sentenced to redemption from exile for the merit of their fathers. But on the other hand, it saw that they should be sentenced to remain in exile for their iniquities, since the slanderers reported great evils about them. Thus, they are four qualities. This is so because each of the ministers, which are two qualities, had two tongues, one for merit, and one for fault. But there was no fifth quality in them, Israel’s supervisor, and they said anything that they wanted. At one time, the two ministers spoke in favor, and at one time, they spoke against. And there was no fifth quality in them, which brings everything back to favor.

In and of herself, Malchut is considered Midat ha Din [quality of judgment]. She is unfit for reception of the upper light due to the Tzimtzum [restriction] and Masach on her. Her whole correction for reception of light is through her ascent and integration with Bina, Midat ha Rachamim [quality of mercy]. These are the two qualities in the two ministers, Midat ha Din and Midat ha Rachamim, which are mingled in one anther—Bina and Malchut.

And they become four Malchuts because Bina included Bina and Malchut, and Malchut included Bina and Malchut, too. Hence, they turn from Rachamim to Din and from Din to Rachamim. At times they are males and at times they are females, since the parts of Bina in them are males and Rachamim and the parts of Malchut in them are females and Din.

And they are two qualities, Midat ha Rachamim is Bina and Midat ha Din is Malchut after they were included in one another. The first minister, whose quality is to sustain Israel in exile and to multiply them, is from the quality of Malchut, which is Midat ha Din, as it is written, “But the more they afflicted them, the more they multiplied and the more they spread abroad.” The second minister makes them forgotten in the land of their enemies, since he does not look at them for many years due to their iniquities in the truth. In other words, he does not sentence them for their iniquities and because of that comes the forgetting. Also, he is from Bina, Midat ha Rachamim, hence he does not look at their iniquities.

And it writes that they are two qualities where there are tongues in each, thus they are four qualities. This is so because after they were mingled with one another, they became four Malchuts, since Rachamim and Din were made in Bina, and Rachamim and Din in Malchut, meaning merit and fault in each of the Malchuts. They alternate—once to merit, that they will be redeemed from exile by the merit of their fathers—and once to fault—that they should remain in exile for their iniquities. It was written that she would be given permission to say anything she wants to say, since Malchut in and of herself is Midat ha Din entirely, hence even after Midat ha Rachamim participated, she causes Din and fault wherever she is seen.

However, at the end of correction, when Malchut receives her complete correction and the Din in her is cancelled, and she is worthy of receiving the lights, like Bina, the inversion from Rachamim to Din will be cancelled in the Malchut that is conjoined with Bina, too. And this Malchut is called “the fifth quality,” which is no longer mingled with Bina, like the four Malchuts, but is corrected in and of herself.

42) When the fifth quality—which will appear at the end of correction—comes to them, meaning when Malchut herself, without the association with Bina, is corrected into being the throne like Bina, speaking well of Israel, all the Dinim will be lifted from her. Then the first two qualities—Bina de Bina and Bina de Malchut—will not be afraid to speak before him in favor of Israel, as they feared before that the other two qualities—Malchut de Bina and Malchut de Malchut—would turn them into fault. This is so because the fifth quality, which thus far was regarded as night, due to the Dinim in it, has now come out to shine for them. In other words, it has turned into light and Rachamim, and all the Dinim in the two qualities that were accusing about Israel were cancelled.

It was written about it, “And there shall be one day which shall be known as the Lord’s, not day, and not night; but it shall come to pass, that at evening time there shall be light.” This is so because as long as Malchut herself is not corrected, except through association with Bina, Bina is called day and Malchut is night. The night is illuminated by the moon and the stars, which receive from the sun, the light of day, but at the end of correction, “And there shall be one day … not day, and not night.” This means that the darkened Malchut will not be needed for the correction of day and night, but “At evening time,” when Malchut herself, who is called “evening,” is revealed, “There shall be light,” since the very darkness of Malchut will turn to light. Then she will no longer need the moon and the stars, which receive from the light of day—the fifth quality.

This is why it is written, “And he took with him … Manasseh and Ephraim,” two qualities, Bina and Malchut. This implies to the time of redemption, when the fifth quality appears. At that time, these two qualities will be all Rachamim and they will not turn to fault again.

43) “And God called the light Day, and the darkness He called Night.” Nukva de ZA, who is darkness and night, receives from the day, who is ZA. But it is written, “And darkness was upon the face of the deep,” which means that darkness is Klipa and not Kedusha.

However, from Beresheet and during six generations, which are HGT NHY de ZA, He created one HaVaYaH, Bina. Vav de HaVaYaH is ZA, in whom Bina placed the spirit of Hochma; hence, thus far it was not known what darkness is. This is so because the Mochin de Hochma cancel all the Klipot, and after ZA received Hochma from Bina and imparted HGT NHY to the Nukva, the darkness was revoked from them. Hence, it was not known what darkness is, as it is written, “And the darkness He called Night.”

But below the six generations, HGT NHY de ZA, meaning below the world of Atzilut, there is darkness, Klipa, and it was said about it, “And darkness was upon the face of the deep.”

44) Rabbi Abba rose and asked, “What is darkness?” The friends toiled but did not attain to reply to what he asked. They did a deed, meaning a unification, and a voice came from before the Master of the world in this verse, “A land of thick darkness, as darkness itself; a land of the shadow of death, without any order, and where the light is as darkness.” Darkness means Hell, for even before the world was created, it was concealed for the wicked. Thus, darkness is Hell.

Woe unto the wicked ones who will be in this darkness. Happy are Israel, for the Creator did not create this darkness for them. Happy is the people for whom it is so. Happy is the people that the Lord is his God.

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36) “And it came to pass after these things, that Joseph was told, ‘Behold, your father is ill.’” The text does not come to tell us what Joseph did, but what was to happen at the end of the exile, that all those will be at the end of the count that was counted, the end of the six thousand years.

The words, “Joseph was told, ‘Behold, your father is ill,’” wish to say that a Messiah, Joseph, will come and he will be told, “Your father in heaven is rushing to see your face, who is overlooking the end of the Messiah.” “Your father is ill” means that he is concerned and in a hurry.” And the words, “And he took with him his two sons, Menasheh and Ephraim,” wish to say, “May it please God in heaven to welcome His sons, who have been fruitful and multiplied in the exile,” hence the name Ephraim [Ephraim contains the word Parim (multiplying)], “And whose iniquities have been forgotten by the exile,” which is why they are called Menasheh, which means forgetting [Menasheh comes from Neshia (oblivion)], since the Creator forgot their iniquities against the truth.

37) “The Lord will add to me another son” interprets the Holy Name in Joseph, the three letter name YaHU [Yod–Hey–Vav]. In the same way, it is written, “Joseph was told, ‘Behold, your father,’” belonging to the next world, ZA in Mochin of upper Bina, who is called “the next world,” wanting to do good to His sons so they will come out from their exile. And if, in Your truthfulness, you will not want, meaning you will not find them worthy of it, then the Name with four, “HaVaYaH is one” [“The Lord is one”] will correct you and Divinity will return to her place. This is so because if the sons are not worthy of redemption of their own, ZA will correct them for elevating them to the next world, which is Bina, and by that, the unification of One HaVaYaH will be established.

38) The patriarchs are the upper Merkava [chariot/structure] of the Holy Name, as it is written, “And God went up from Abraham,” meaning He was riding it. It is also written, “You will give truth to Jacob, mercy to Abraham.” This means that Jacob is a Merkava for Tifferet, who is called “truth,” and Abraham is a Merkava for Hesed [mercy]. This is why we explained the words, “Behold, your father is ill,” in regards to ZA, and that through the unification HaVaYaH is one, the Messiah will come.

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26) “And he called his son Joseph.” Jacob questioned his sons and told them, “I see many and great troubles coming over your children. It is necessary to find higher Rachamim [mercy].

27) “And if you wish to be out of all the troubles, swear to me and we will place the Maker of the world between us forever, so you will practice truth and judgment and will be as your fathers. And you will command this in each generation following you. If you wish to do so, you will come out of all the troubles that will come upon you.”

28) And he called only his son Joseph, and not all the tribes, as it is written, “And present justice in the gate; perhaps the Lord … will pardon the remnant of Joseph.” All of the children of Israel are called “Joseph.” Here, too, the name Joseph includes all the tribes.

29) Jacob said, “If you do so, you will not bury any of my sons in Egypt, but bring me back to your land in peace.”

30) And said to him, “If I have found favor in Your eyes,” “Put your hand under my thigh.” What is “Your hand”? It is written, “Gird your sword upon your thigh, O mighty one, Your glory and thy majesty.” And also, “Your hand under my thigh” means a sword. A sword has Hesed and truth, Yesod, in which there is light of Hassadim and light of Hochma, which is called “truth,” and is called “the light of the face.” He says about it, “Mercy and truth will go before Your face.” The face of the Creator is their share.

Had his sons been good and done what they had taken upon themselves, none of their sons would have died in Egypt, since the abundance that the Creator sentences to people is only on condition that they are good. As David said, “That the Lord may fulfill His word, which He spoke concerning me, saying, ‘If your children keep their way, to walk before Me in truth.” And if not, then not.

31) How fairer is the spirit of the father than the spirit of the son? The spirit of the father is the spirit of the son, spirit that extends from spirit. Thus, the preeminence of the spirit of the father over him is as the value of the root compared to its branch. If there is assistance of another air in the spirit of the son—from the Sitra Achra—he is born incomplete, since he becomes deficient by that air of the Sitra Achra.

33) “And … said, ‘Swear to me,’ and he swore to him,” as it is written, “The Lord has sworn by His right hand, and by the arm of His strength.” “The Lord has sworn,” to deliver Israel from their exile. This is what He swore to them. “And he swore to him” relates to the Creator, too, who swore that He would not leave them in the land of their enemies.

34) “Then he said, ‘Let me go, for the dawn is breaking.’ But he said, ‘I will not let you go unless you bless me.’” What is, “You bless me”? It is the blessing that the angel blessed him—giving them exile and swearing that he would redeem them from it, as it is written, “Your name shall no longer be Jacob, but Israel,” since the name, Israel, contains Din and Rachamim, exile and redemption, and the exile is a direct cause of the redemption.

35) The Creator is destined to make it so that each and everyone of the sons of Israel will be under His throne, and they will be more important than all the angels above. This is the reason why you find a long Vav in the Torah, such as the Vav from the verse, “Whatsoever goes on the belly” [Gahon (belly) is written with a long Vav, ], which implies that the Creator swore to the perfection of six generations—Abraham, Isaac, Jacob, Moses, Aaron, and Joseph—the six Sefirot HGT NHY. And because of those six, it is written, “And Israel bowed down upon the bed’s head,” since Israel is ZA, which includes HGT NHY. Israel’s bowing implies that the Messiah will come at the end of the six thousand years, which implies to the six complete Sefirot, HGT NHY, related to his clothing of upper AVI, whose Sefirot are one thousand each, and Divinity will be with them.

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25) “And the time drew near that Israel must die.” He saw that this trouble of the exile would happen to his sons, and he brought it closer to his soul, “And his soul was annoyed to death.” And he did not remain alive when he descended from his degrees due to the sins of Israel. And Israel, ZA, did not descend with them into exile, as did Divinity, who went down into exile with them.

Happy are Israel because if ZA did come down with them into exile, they would remain among the nations and would not be able to come out of them. And it is written, “Why have I come and there was no one, I called and none answered? Is My hand too short to redeem?” “And none answered” is Israel, ZA. “[Why] have I come and there was no one” is Divinity, whose hand is too short. Thus, ZA, too, went into exile with them.

However, the Creator gave a portion to Israel, so no other minister would rule over them. For this reason, he was in exile with them. And when they went into exile, Divinity is with them. But ZA is far from Divinity. Indeed, ZA is in exile with Israel, too, as well as Divinity. But he is far from Divinity and there is no Zivug between them. This is why he said before that ZA did not go down to exile.

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1) “Jacob lived in the land of Egypt.” Jacob’s heart saw in a prophecy in Egypt that his sons would be in all the exiles that have been thus far and through the end, and the time of the coming of the Messiah.

2) Jacob arrived at the prophecy of “Jacob lived,” only in Egypt. This is an important prophecy, which is like no other prophecy. It came to none of the sons of the prophets, but only to him and to Moses. With Moses, it is written, “For man shall not see Me and live,” and with Jacob, it is written, “Jacob lived.” “Lived” means a prophecy that comes down from the illuminating mirror, Tifferet.

This is so because illumination of Hochma is life, as it is written, “Wisdom preserves the life of him that has it,” and this is the prophecy of “Lived.” And there is a big difference between the prophecies of Jacob and Moses and those of the rest of the prophets. This is so because the rest of the prophets received their prophecies from NH de ZA, which is from the Tabur down, where it is the Nukva, which is regarded as not illuminating. For this reason, they prophesied with the word Koh [thus], which is the name of the Nukva.

But Jacob and Moses received from Tifferet, which is called “illuminating mirror,” from Tabur de ZA and above, although in the form of Achoraim [posterior] that is there. This is why it was said to Moses, “You shall see My back; but My face shall not be seen.” And also, you cannot see My face, “For man shall not see Me and live.” But when he received in the form of Achoraim, he lived. Also, it was said, “Lived,” in regards to Jacob only in Egypt, which is discerned as Achoraim.

When it is written that Jacob achieved the prophecy of “Lived,” only in Egypt, since he received the prophecy from Tabur de ZA and above, where it is written, “You shall see My back; but My face shall not be seen.” Hence, the prophecy came to him only in Egypt, which is Achoraim. And when it is written that no other prophecies were made except him and Moses, since all the prophets receive from Chazeh de ZA and below, from NH, as is written about Moses, “For man shall not see Me and live,” it means that he is alive because he did not receive from the Panim [anterior], but from the Achoraim, meaning by extension of Hochma.

Also, it is written about Jacob, “Jacob lived,” which is extension of Hochma in Egypt in the form of Achoraim, as it is written, “Lived.” It is a prophecy that comes down from the illuminating mirror from Tabur de ZA and above, from Tifferet, which is called “the illuminating mirror.” However, there is a difference between Jacob and Moses, too, since Jacob is from Tifferet and Moses is from the interior of Tifferet—the Daat.

3) Jacob wished to prophecy about the exiles that would happen to his sons in the land of Canaan and in any land that they lived in, which are from the land of Egypt, meaning that all the exiles are included in the land of Egypt. His heart was broken, as it is written, “That there was Shever [which means both ‘food for sale’ and ‘shattering’] in Egypt.”

4) This is why “Jacob lived in the land of Egypt,” and he was not happy because in that land was the connection of the peoples, meaning that all the filth of the nations was incorporated there, as well as the sapphires of the throne, which are sparks of Hochma that are captive among them, and they are called “sapphires.” It is written about it, “And above the firmament that was over their heads was the likeness of a throne.” And no man came to sort them, neither from the upper ones nor from the lower ones. Rather, “alive” [Hey–Yod], as it is written, “For man shall not see Me and live.”

Due to the sin of Adam ha Rishon, the Kelim and Nitzotzin [vessels and sparks, respectively] of the degree of Hochma fell into the Klipa of Egypt. It was written that he was not happy because in that land was the connection of the nations, since the land of Egypt is a hard Klipa [shell], since the filth of all the nations is attached to her. For this reason, there was no joy in them. However, the sapphires of the throne, which are the Kelim and Nitzotzin of the degree of Hochma, feel there, too, and it is known that the degree of Hochma cannot shine unless by mingling with light of Hassadim. At that time, the light of Hochma is called light of Haya, as it is written, “Wisdom preserves the life of him that has it.”

It was written, “And no man came to sort them, neither from the upper ones nor from the lower ones. Rather, ‘alive.’” This means that no one can be rewarded with Hochma, except those who receive with integration of Hassadim, and then the receiver is called “alive,” the degree of Yesod de [of] Gadlut, which is called “Joseph.”

It is written, “And Joseph shall put his hand upon your eyes,” on the light of the eyes, the light of Haya. This is so because the light of Haya does not shine in a Partzuf before there is the discernment of Joseph there, Yesod de Kelim, due to the inverse relation. Hence, Yesod is called “The one who lives forever,”

And it was written, “For man shall not see Me and live,” since in the Panim [anterior], there is no degree of “alive.” This is why it is written, “For man shall not see Me,” since seeing is Hochma, which shines only at the degree of light of Haya, meaning in its incorporation with Hassadim, while the Panim extends from AA, which is Hochma without Hassadim.

5) There are several hidden meanings to this text. About “Lived,” in which Jacob is mentioned, it should have said, “Israel,” “Israel lived.” This is so because the name Jacob points to Katnut, and the name Israel indicates that he already has Mochin de Gadlut. The words, “Lived” imply to the light of Haya, Mochin de Gadlut, so it should have written, “Israel lived.”

How do we know that it is Israel that indicates to Mochin de Gadlut? Because it is written, “Israel was holy to the Lord,” and holy implies Gadlut. It is also written, “My son, My firstborn, Israel.” “Firstborn” implies Gadlut; thus, the name Israel is mentioned in Gadlut, and not Jacob, which is the name of Katnut, as it is written, “Who would raise Jacob, for he is small?” But it is written, “And he sold his birthright unto Jacob,” so birthright, which is Gadlut, is mentioned in regards to the name, Jacob, too.

6) While Israel were men of truth and righteous and performing good deeds, Israel were not afraid, only Jacob. It is written about him that he was afraid, as it is written, “For I fear him.” This is so because Israel is the name of Gadlut, and there is no fear in him, since due to the good deeds that Israel were doing—they did a lot of Hesed [mercy/grace] to each other—there was no fear in them.

7) When they sinned and were exiled for their iniquities and bad deeds, they could not tolerate, for fear that they would forever stay in exile for their iniquities. This is the reason why Midat ha Din [quality of judgment] and Midat ha Rachamim [quality of mercy] came together, for it is the indication of the name, “Israel,” and it placed them in the land of their exile.

This means that Divinity exiled with them, and it is to that that the name “Israel” points. This is why they were certain that they would be redeemed along with Divinity, and by that, they tolerated the exile and did not fear. This is the reason why the name Israel is in exile, as it is written, “And Israel was exiled from over its land.”

8) “And he sold his birthright unto Jacob.” It should have said, “To Israel,” since birthright is Mochin de Gadlut. But the man who was observing knew him—that Jacob who was connected to “Lived” was holiness, like the name Israel. In other words, the rule is that Jacob is the name of Katnut, but it is not necessarily in a place where the Gadlut that he obtained is explicit. This is why it is written here, “Jacob lived,” and it should not say, “Israel.”

And also, “And he sold his birthright unto Jacob” should not say “Israel,” since that Jacob, who is connected with the Gadlut, is necessarily holy, as is Israel. This is the reason why they said, “Jacob, the Creator chose him to be a sapphire in the throne,” and they did not say, “Israel,” since the Gadlut is explicit.

9) “And the depressed and him who is of low of spirit, to revive the spirit of the lowly and revive the heart of the depressed.” “The heart of the depressed” is Jacob, since below the degree, from the Achoraim [posterior] the prophecies and blessings came down upon him in Egypt, and Egypt is considered Achoraim. This is why his heart was depressed.

10) Jacob, who was in Egypt, his prophecy was not transcendent because the land was hated.

11) He was not rewarded with blessing any of his sons, and he could bless only in Egypt, when he blessed each of them according to a secret. And the secret is as it is written, “And Jacob saw that there was Shever [food for sale/shattering] in Egypt, and … said to his sons, ‘Why do you fear?’” Indeed, the prophecy was given only to the heartbroken, as it is written, “Go down there and break.”

And it was written, “Jacob arrived at the prophecy of ‘Lived,’ only in Egypt,” it is because “But My face shall not be seen.” This is why he did not have the Ruach to bless his son but only in Egypt, which is considered Achoraim. For this reason, Jacob had the heart of the depressed. This is why he brings evidence from the writing, “And Jacob saw that there was Shever in Egypt, which implies to the breaking of the heart that he had in Egypt. And he immediately awakened to send his sons there, since he knew that this prophecy was given only to the brokenhearted. And so he says, “Go down there and break,” which implies to the breaking of the heart.

12) Under the holy throne there is the sapphire Jacob, and sapphire is Jacob’s Midat ha Din [quality of judgment]. The writing comes and says, “Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed.” Jacob saw Midat ha Din for his discernment, as it is written, “And the sun rose upon him.” And the meaning of it is, “Woe unto us for the day has set.”

The holy throne, Bina, stands on four legs—three lines and the Nukva, which receives the three lines. The Masach of Behina Aleph on which the middle line comes out, which is called Jacob, is called “sapphire.” This is why it is written that Jacob is sapphire, and he is under the throne, and this is his Midat ha Din. It is so because this Masach diminishes him into VAK, and he brings evidence to that from the words, “And the sun rose upon him as he passed over Peniel, and he limped on his thigh,” which is a light that brings healing, to heal him from the twilight on the left. And since this light comes out only on Masach de Behina Aleph, Masach of the point of Hirik, he was limping on his thigh.

The text seems to mean that Jacob saw Midat ha Din for his discernment, which is the Masach de Behina Aleph, to heal him from the twilight on the left. And the meaning of it is, “Woe unto us for the day has set.” This is so because through the integration of the left in Jacob, the day has set, meaning that the lights departed. This is why he needed Midat ha Din, which is the Masach de Behina Aleph, to re-extend the light of the sun, even though by that he became limping on his thigh. This is why the text says, “Your name shall no longer be Jacob,” where there is Midat ha Din, “But Israel,” where there is Midat ha Rachamim [quality of mercy], too, meaning GAR from upper AVI, pure air.

13) When they were exiled from Jerusalem and the continual was removed, and the enemy defiled the palace, at that time, Malchut—Nukva de ZA—could not tolerate the children of Israel for their iniquities. But the degree of the name “Israel” did tolerate them because it is on two sides, Rachamim and Din. And the Din is the reason for the disclosure of the Rachamim; hence, the Din, too, is regarded as Rachamim.

14) The meaning of the words, “Your name shall no longer be Jacob, but Israel” is that when it becomes clearer in the understanding, Israel Jacob are atop one another, where Israel is more important than Jacob; this is why the angel blessed him with the name, “Israel.” Because of them, Moses’ scepter was engraved with His holy name on both its sides—one is Rachamim in Din, the degree of Israel, and one is Din in Din, the degree of Jacob.

15) It is as was written, “None has seen iniquity in Jacob, nor seen toil in Israel.” This means that he did not see iniquity in Jacob, but did see toil. But in Israel, he did not even see toil because the Din is regarded as Rachamim in him, as well. And since in exile we are pressed amongst the enemies, and Divinity has departed from the King, ZA, and moved far from him, this became the reason that in the end, Divinity will be among us and will redeem us.

This is so because the pressure brings us to repentance, and repentance—to redemption. Thus, the Din at the degree of Israel becomes Rachamim, as well. This is why it is written that he did not see toil in Israel, but it is all Rachamim. However, at the degree of Jacob, it is not so, hence there is toil in him. This is the reason why the angel blessed him, “Your name shall no longer be Jacob, but Israel,” who has Din, as well as Rachamim, exile, as well as redemption, and it is all Rachamim.

This is why it was written, “Thus says the Lord, King of Israel and his Redeemer, the Lord of hosts.” It is written, “And Jacob lived,” alive. “King” means the Din in the name “Israel.” “His Redeemer” is the Rachamim in the name “Israel,” and both are included in the name “Hosts,” which is NH—Netzah is the Rachamim in it and Hod is the Din in it. And they are called, “Lived,” alive.

Netzah, the right leg, shines only from below upwards. This is why it is called “Lived,” in past tense. The Hod is the left leg, and shines from above downwards, too, which is why it is called “alive,” in present tense. All of that is in the upper degree, Israel. But below the degree of Israel it is written, “Thus says the Lord, ‘The heaven is My throne, and the earth is My footstool.’” This is so because above, at the degree of Israel, both My legs are alive—the right leg is Netzah, “Lived,” and the left leg is Hod, “alive.” But here they are called “Hadom Raglai [My footstool],” from the word Demama [stillness], the opposite of life.

16) At the higher degree, Israel, both legs, NH, are alive—the Netzah is “Lived,” and Hod is “alive,” and both are included in the words “Lived.”

There are two discernments in the letters: simple and filled. For example, when pronouncing Aleph, the letters Lamed–Peh are heard with it, meaning Eleph. And when pronouncing Bet, the letters Yod–Tav are heard with it, meaning Bet. The letters, Aleph and Bet, are called “simple,” and the letters Lamed–Peh, Yod–Tav, which are sounded with them, are the filings of the simples. Accordingly, when the four letters VaYeChI [Vav–Yod–Het–Yod, “and lived”] are filled, they are Vav–Yod–Vav, Yod–Vav–Dalet, Het–Tav, and Yod–Vav–Dalet.

Also, two divisions are discerned in them: 1) The four simple letters, VaYeChI; 2) The seven letters of the fillings, Yod–Vav, Vav–Dalet, Tav, Vav–Dalet, which are Galut [exile] with three letters in Gematria (436).

Also, they are two legs, NH, where the first division, VaYeChI, is Netzah, and the second division, which is exile in Gematria, is Hod. And both are “alive,” meaning included in the word, VaYeChI, since because the exile is the reason for the redemption and revival, the exile is regarded as revival, too.

It was written that in the higher degree, Israel, both legs, Netzah and Hod, are “alive,” meaning they are both included in the word VaYeChI. The big Yod, the simple one, has a small Yod in its filling, and Vav–Dalet, which are ten in Gematria. The Het has Tav in its fullness, there are Vav–Yod in the filling of the Vav, and there are Vav–Dalet in the filling of the Yod.

17) Those two divisions are included in the gem, sapphire, which is under the throne in the land of Egypt. It is written, “And the Lord will smite Egypt.” This is the second division, the letters of the filling, which imply to the exile. And the words, “Your dew is as the dew of light,” it means dew of revival, the first division, the letters of the simple, which imply revival.

18) For this reason, the second division—which implies to the exile—conjoins with the first division—which implies to revival and redemption. It is written, “House of Jacob, go and let us walk by the light of the Lord.” This means that the letters that imply to the exile to which they were sentenced for their iniquities, in a true judgment, have correction in the Torah, and by keeping it you will come out of the sludge that is the exile, and you will walk by the light of the Creator. And the meaning of the words, “House of Jacob, go” refers to the exile. Hence, by strengthening there in the Torah, you will be rewarded, as it is written, “And let us walk by the light of the Lord,” which is the revival and the redemption. It follows that the exile is the reason for the redemption. Thus, the two divisions come as one.

19) The letters Aleph, Reish–Tzadi are in a saddened land that comes into exile in the division in the book of Torah, meaning in the 400 years in the sentencing between the pieces. And in the Aretz [land], they are divided into A’ [Aleph]-Retz. In the division of the book of Torah, the Reish and Tzadi unite in the exile, meaning that they were in exile in Egypt for Reish–Tzadi (290) [in Gematria] years. And the filling Lamed–Peh of the Aleph in Aretz is 110 in Gematria, and 110 plus 290 are 400 years.

What is the exile in Egypt? After all, Abraham was told that his children would be in exile for 400 years, but if you count them, they were only 290 years.

The Zohar calculates the beginning of the days of exile in actual fact as the time of the selling of Joseph to the Egyptians, when he was seventeen. It took thirteen years until he became a king because when he stood before Pharaoh he was thirty years old. By the time Jacob and his sons came to Egypt, Joseph was already thirty-nine years old, since when Jacob came to Egypt, the seven plentiful years had passed, plus two years of famine. And Joseph lived seventy-one more years after Jacob had arrived in Egypt, since Joseph lived 110 years and the enslavement did not begin as long as Joseph was alive.

Kehat was among those who descended to Egypt, and he lived for 133 years. Amram, his son, lived 137 years. And Moses’ age when they were redeemed was eighty. If we say that Amram was born at the end of Kehat’s days, and that Moses was born at the end of Amram’s days, then together, they are 350 years. Thirteen years had passed from the selling of Joseph until he became king, and this falls into the calculation of the exile, thus they are 363 years. Subtract seventy-one years that he ruled after Jacob’s arrival in Egypt, for during his reign they were not enslaved, and it is 292 years. But The Zohar calculates only 290 years because it considers two years as overlapping, since Amram was not born precisely at the end of the days of Kehat or Moses was not born precisely at the end of the days of Amram.

20) It is written, “And Joseph died, being a hundred and ten years old. And it is written, “The young woman shall conceive, and bear a son, and shall call his name Immanu El.” In this text, conception and delivery have been filled into exiles and much troubles and bad times, as it is written, “For before the boy will know to refuse the evil, and choose the good, the land… will be forsaken. … The Lord shall bring upon you … days that have not come.” And although the Creator will be with us during those years—as indicated by the name of the boy, Immanu El [Hebrew: God is with us], the name of Divinity—Divinity will have been shaken and become removed from her husband, ZA, and she is with us in exile. And although Divinity is with us, she is afflicted in exile and without a Zivug.

We learn from the text that there is conception that precedes the birth of the exile. And the 110 years of age are the additional carving, considered the conception of the existence of the exile. And the writing will wish to say that 110 years of the exile in Egypt had already passed in the form of conception, which, together with the 290 of being in actual exile, they are 400 years that the Creator told Abraham in the covenant between the pieces.

Also, Jacob’s exile was counted only since the death of Joseph, and these 110 years of conception of exile are implied by the filling of Lamed–Peh of the Eleph in Aretz, which is 110 in Gematria. And the 290 of being in actual exile are implied by the Reish-Tzadik in Aretz. And all that is as it is written, “From the time that the continual is removed and the abomination of desolation is set up, there will be 1,290 days.” The text says 1,000 [in Hebrew, Eleph] over 290, as it is explained that the exile divides into conception and actual exile. Eleph is the conception, and in Gematria, its filling of Lamed–Peh is 110, and the 290 are the actual exile. And they are the letters of Aretz, meaning Aleph–Retz.

21) “So the length of Jacob’s life was one hundred and forty-seven years.” Here—in the 147 years of Jacob’s life—lies the number of corrections in the exile that the exiled children will have in Midat ha Din [quality of judgment] in three exiles. The first correction is with Egypt, which corresponds to seven years. It is written about it, “I adjure you… that you do not arouse or awaken my love until it pleases.” Here, too, the number seven in Jacob’s years is an oath, indicating not to wake the love—redemption—until it pleases.

22) From this we understand the meaning of the number seven, as it is written, “From afar the Lord appeared unto me; ‘I have loved you with an everlasting love.’” “From afar” means in exile. This was because of the great love that appears only through exile. Exile is the correction; when the children of Israel are liberated from the exile, the Creator’s love for us will be revealed.

In the number seven in Jacob’s life, the text wishes to say that the holy sons who were exiled for their transgressions will be in Din for many years, until they are “Seven times according to your sins.” It also says, “If Cain is avenged sevenfold,” for with this number, it corrects the corruptions that they had done and reveals the light of redemption. This is in the first exile, in Egypt, the smallest of the three exiles.

23) The second exile is the exile in Babel, which corresponds to forty years in Jacob’s life. In relation to Egypt’s seven, they are bigger, since they came to the exile in Egypt as lay people and their sorrow was not great. But to the exile in Babylon, they came like captive royalty, for they had already had the Torah, the land, and the Temple. Hence, their affliction was great, and it is considered forty years compared to Egypt’s seven.

24) The third exile is the long exile that we are in, which corresponds to 100 years in Jacob’s life compared to the forty in the exile in Babylon.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIGAŞ – click)

123) “And Joseph prepared his Merkava [chariot/assembly].” It is as it is written, “And over the heads of the animal was a firmament like the color of the terrible ice.” But there is an animal above the animal. The animal is from the right line, the face of a lion, Hesed. It is higher and more important than the animal on the left line, the face of an ox. There are four animals in the Merkava: lion, ox, and eagle corresponding to the three lines—right, left, and middle—and the fourth animal is the face of a man, which contains all three.

And there is a holy animal, which stands over the heads of the animals. This is the animal from the left line, the face of an ox, Gevura. After its inclusion in the right, the Mochin of Rosh [head] extends from her to all the animals, since illumination of Hochma extends from the left line.

124) And there is a high animal, above all the other animals, the animal from the middle line, the face of an eagle, Tifferet. And because she subdues the two animals on the right and on the left and mingles them in one another, she is considered above them, more important than them. This animal controls all of them because when this animal gives its strength and shines for all of them—which is the force of the Masach de Hirik and illumination of Hassadim, which are two matters that operate in the middle line—they all travel on their journeys.

This means that they are included in one another, one gives of its strength to the other, and they govern one another. This means that each of them is given dominion over all the others, since the face of the lion controls the three on the right line, the face of an ox controls the three on the left, and the face of an eagle controls the three in the middle one.

125) And there is an animal that is above the lower ones, above the rest of the animals, which are below the world of Atzilut. This is the face of a man, the Nukva. They all feed from her, and the four directions of the world, HB TM, are written in her.

Certain faces shine to each direction. Those are the three faces, lion, ox, and eagle, which shine in each of the four directions. The two directions, Southern and Northern, are right and left, and the Eastern is the middle line. The Western is the Nukva, which receives all of them and includes all of them. And this one, the Nukva, rules over the four directions. They are three to this direction, three to that direction, and three to that direction, and also to the four directions of the world. This means that after all of them are mingled with one another, they are not four in each direction, which are sixteen, but rather three in each direction, which are twelve faces.

126) There is a firmament above the firmament, and this firmament controls them, meaning three firmaments where the right and left are one above the other. The middle firmament governs both of them, subdues them, and mingles them in one another, as was mentioned in relation to the animals. They all look at it and receive from it the decision and the mingling.

“Under the firmament their wings were straight,” since they all governed what they were appointed over, since the middle line establishes the illumination of both of them together, where the right shines from above downwards and the left from below upwards. This is why the right wing is equal to the left wing, as well as the expansion of the length of the rope in them, meaning the force of the Masach in the middle line, which ties the right and left together. Expansion and watering are a field which is watered with water and the water spreads in it.

127) There are three firmaments in each direction, and they are included in one another. In each of the three, there are three, hence they are nine, nine to all directions. There are nine in the Eastern direction, nine in the Western direction. Four times nine are thirty six firmaments. And when they join, they all become one imprint, one firmament in one name, which is the Nukva, who is called “a name,” in the complete unification as it should be.

128) When the firmaments and the animals are corrected into a throne, it is written, “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone. And upon the likeness of the throne was a likeness as the appearance of a man upon it above.” That good stone, the Nukva, is corrected in the throne, which stands over four pillars. And on that throne was the image of a man, ZA, to bond with him together. The throne, the Nukva, bonds with the man upon it, ZA.

The firmament and the animals are sometimes corrected in the form of a throne, and sometimes in the form of a Merkava [structure/chariot]. They are both the correction of the Nukva for a Zivug with ZA, but when they correct under the domination of the right, they are called “a throne,” and when they correct under the domination of the left, they are called “a Merkava.”

129) When the firmaments and the animals, meaning the Nukva, are corrected so that everything is one Merkava for this man, ZA, it is written, “And Joseph prepared his Merkava [chariot/structure], and went up to meet Israel his father, to Goshen.” This is a Tzadik [righteous], Yesod de ZA, called “the righteous Joseph,” who tied and united his Merkava, the Nukva, with the firmaments and the animals.

“To meet Israel” means man, the man above the throne, which is ZA. “To Goshen” is one approach to draw close together in one approaching and one unification. “To Goshen” comes from the words Geshu Elai [come to me], which is bringing closer and the Zivug of ZA and Nukva, implied here in the Merkava of Joseph and his father, Israel. The writing implies the Zivug in the word “approaching” because it is considered domination of the left, which applies in the beginning of every Zivug, as it is written, “Let his left arm be under my head.” But this is only one approaching, but he soon retires to the right once more because of the Dinim that awaken along with this domination and because then all the lights are blocked.

130) And then, “And … appeared before him,” appeared before him and departed. When the sun appears before the moon, the moon shines to all those who are below in the world. Similarly, as long as the upper holiness, the light of ZA, is over the Temple below, the Nukva, the Temple shines and remains in its wholeness.

However, here it is said “And … appeared unto him, when the light appeared to her and departed. And after the upper light of ZA departed from her, everyone wept for the ruin of the Temple, for the ceasing of the light from the Nukva, due to this Zivug that is dominated by the left, which is the reason why it immediately returns to the right. And the writing says that in this last exile, the majority of the Dinim extend to Israel in the last exile because of the dominion of the left. And this is the reason why it immediately parted from it and returned to the right.

131) When Jacob saw and observed that the correction below in ZON is like the one above in AVI, that he mated under the domination of the right and that the lights returned and reopened as above, he said, “Now let me die, since I have seen your face, that you are still alive,” you exist in the holy covenant, called “the one who lives forever.” This is why, “That you are still alive.” This, also, is why Jacob said first, “It is enough; Joseph my son is still alive,” for he should be alive.

This is so because the departure of the lights that took place after the Zivug under the domination of the left is regarded as death, which is departure of the lights of life. And it is written, “Now let me die, since I have seen your face,” for this is why the lights departed after the beginning of the Zivug, implied in the words, “And … appeared unto him,” which is death. This is so because “For you are still alive” means you are still the holy covenant, the one who lives forever, right. And then the light of Hochma, called “living,” dresses in Hassadim and persists. This is why I was compelled to bring back the Zivug under the domination of the right.

132) It is written, “And Jacob blessed Pharaoh,” even though he was told that Pharaoh was not an evil Klipa, but was regarded as Ima de Atzilut. However, by the literal explanation, he is an evil Klipa.

133) It is written, “My mare among the chariots of Pharaoh.” There are Merkavot [chariots/assemblies] to the left, to the Sitra Achra, and there are Merkavot to the right, above in holiness. They are one opposite the other. Those of holiness are of Rachamim and those of the Sitra Achra are of Din.

134) When the Creator executed judgment [Din] in Egypt, each Din that He executed was in the very same way as those Merkavot of the Sitra Achra, and in the same way as that very side. As that side would kill and take out souls, the Creator acted in the very same way, as it is written, “The Lord slew all the firstborn,” although His way is of Rachamim [mercy]. Also, everything that He did in Egypt, He did in that very same way.

This is why it is written, “I have compared you, my love,” since she is like the riders of Pharaoh, to kill and to take out people’s souls as do the Merkavot of Pharaoh, who is the Sitra Achra. To kill means as it is written, “For I am the Lord, I and not another.” And of the future, it is written, “Who is this who comes from Edom with crimsoned garments from Bozrah?” Then, too, the Creator will kill them, and not a messenger.

135) It is written, “And Israel dwelt in the land of Egypt, in the land of Goshen, and got them possessions in it,” which is an everlasting possession. “And got them possessions in it,” since it was fitting for them to get possessions in it, and not for the Egyptians. “And were fruitful and multiplied exceedingly,” since they had no affliction and were as spoiled as kings as long as the tribes were alive. This is why they “Were fruitful and multiplied exceedingly.”

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(înapoi la pagina ZOHAR CUPRINS / VAYIGAŞ – click)

106) “Now you are ordered, ‘Do this: take wagons from the land of Egypt for your little ones.’” It is written, “Rejoice with Jerusalem.” But when the Temple was ruined and the sins caused Israel to be exiled from the land, the Creator departed high above and did not watch over the ruin of the Temple and His people, who was exiled. And at that time, Divinity was exiled with them.

107) When He came down, He observed His home, and behold it was ruined. He observed His people, and behold they were exiled. He asked about the mistress, Divinity, and she was exiled. Then, “And in that day did the Lord, the God of hosts, call to weeping, to lamentation, to baldness, and to wearing sackcloth.” And it is written about Divinity, “Lament like a virgin wearing sackcloth for the husband of her youth.” It is written, “For he is gone.” Her husband is gone because He parted from her and separation was made.

108) And even the whole of heaven and earth lamented, as it is written, “I clothe the heavens with blackness, and I make sackcloth their covering.” All the high angels lamented for her, as it is written, “Behold, their valiant ones cry.” The sun and the moon lamented and their lights darkened, as it is written, “The sun shall be darkened when he rises,” and all the upper ones and lower ones cried and mourned for her because the Sitra Achra governed her, meaning she ruled over the holy land.

109) “And you, son of man, thus says the Lord God to the land of Israel, ‘An end! The end is coming on the four corners of the land.’” “The end” is the end of the right. The end of the left is as it is written, “Puts an end to darkness, and to the farthest limit he searches out.” This is “The end of all flesh.”

110) The end of the right is as it is written, “An end to the land of Israel.” The end has come to the four directions of the earth is the end of the left. The end of the right is the end of the good inclination. This end of the left is the end of the evil inclination, and this is the meaning of “When the sins cause and intensify, it was sentenced that the evil Malchut will be given governance, to rule and to destroy His House and His Temple.” And it is written, “Thus says the Lord God, ‘Evil after evil is coming,’” and it is all one.

The left is the evil, where there are Dinim and punishments. The end of the left is a second evil, the evil inclination, Satan, the angel of death. Those two evils became one because they united with one another.

111) This is the reason why the upper and lower lamented for this end of the left being given governance. Hence, since the holy Malchut, the kingdom of heaven, was lowered and the evil Malchut prevailed, every man should mourn with the holy Malchut and be lowered along with her. For this reason, when the holy Malchut rises and the world is glad, he, too, will be glad with her, as it is written, “Rejoice for joy with her, all you who mourn for her.”

112) It is written about Egypt, “Egypt is a very fair heifer.” Israel were under the rule of this heifer for REDU (Gematria, 210) years when they were in Egypt. And because afterwards Israel were destined to rule over it, it was not implied to them in the words, “Take you wagons [“wagons” also means “heifers” in Hebrew] out of the land of Egypt for your little ones.”

The Klipa of Egypt is extension of Hochma from above downwards from the left line, like the sin of the tree of knowledge. This is so because the Kelim and sparks that Adam blemished with his sin with the tree of knowledge fell into the possession of the Egyptians.

It is written, “Take you wagons out of the land of Egypt,” meaning they will receive Merkavot [chariots/structures] from the land of Egypt for extension of the Mochin. But can it be that the tribes and Jacob would use the wagons of the land of Egypt, who were Merkavot of impurity? However, the harsh Dinim that rule during the illumination of the left are the ruin of the Temple, the exile of Israel, and the exile of Divinity, as it is written, “And in that day did the Lord, the God of hosts, call to weeping, to lamentation, to baldness,” which are applied in every Zivug. It is the same with the general Zivugim, which are exile and redemption.

During the governance of the left, the Sitra Achra was given power to rule over Israel, to destroy his house and his Temple. By that, the complete Zivug for the time of redemption was prepared, the complete three corrections.

This is so because the particular Zivugim [plural of Zivug] and the general Zivugim are the same in all their conducts. And every person should mourn with the holy Malchut and be lowered with her, since no one can receive from the light of perfection of the Zivug of ZON if he is not included with the Nukva when the harsh Dinim of the left awaken upon her, at which time he mourns with her and is lowered with her. By that, he, too, receives those three corrections that qualify him to be included in the illumination of the Zivug.

The most important one among them is the third correction of leaving the GAR of the left and not extending light of Hochma from above downwards, but from below upwards, regarded as only VAK. In return for this, when the holy Malchut rises and the world is glad, he will be glad with her, as well, and he will be able to be included and receive from the wholeness of the Zivug, as it is written, “Rejoice for joy with her, all you who mourn for her.” This means that anyone who is included with the Nukva when the Dinim of the left line awaken upon her, and has mourned for her and been lowered down with her, will rejoice with her when she is in the complete Zivug.

However, if he did not mourn for her because he was not included in her during the awakening of the harsh Dinim, he will not be able to rejoice with her and receive from the illumination of her complete Zivug. This is because he is not guaranteed to be kept from extending the GAR of the left, when the domination of the Sitra Achra returns and intensifies over the holiness. Hence, “Rejoice for joy with her, all you who mourn for her,” since one who mourns for her is certain to extend the measure of VAK de GAR as it should be.

This opens the understanding of the words, “Now you are ordered, ‘Do this: take wagons from the land of Egypt.’” It is written about Egypt, “Egypt is a very fair heifer,” since Egypt is the Hochma de Klipa, and there are four degrees HB TM in it, which are called “ox,” “cow,” “calf”, and “heifer.” But only their VAK were separated from it to holiness, which is from below upwards, the light of Malchut, called “heifer.” It is written, “Rejoice for joy with her, all ye that mourn for her.” This is why the writing does not speak of a fair ox or cow, but only of a fair heifer, since only the discernment of heifer was sorted out from them.

Israel were under the rule of this heifer for REDU (Gematria, 210) years. Israel were under the Klipa of Egypt for several times and several years only to sort out this heifer, which is VAK of the left. This is so because it is forbidden to take from Egypt more than this measure, which is called “heifer.” Afterwards, Israel are destined to rule over her during the illumination of the Zivug. Israel are destined to rule over this heifer, meaning receive VAK de Hochma. This is why it was hinted to them in the words of Pharaoh, “Take wagons [also heifers] from the land of Egypt,” since they were permitted to take this measure from Egypt.

113) Joseph hinted to Jacob about the beheaded heifer, since when they were engaged in that chapter about the beheaded heifer, he parted from him. The beheaded heifer comes because he was found slain and it was not known who struck him. To prevent evil spirits from dominating the land, for they are unwanted, this heifer is given for correction, so that they will not recognize it and will not govern the earth.

114) All people pass away through the angel of death, except one who was slain by people first, before the time of the angel of death to govern him and receive permission to take his soul has come. This is so because he does not rule over a person before he receives permission from above.

115) And for this reason, the angel of death governs him by judgment, as it was written, “It was not known who struck him.” And he has judgment, too, for it is not known who struck him, to slander against this place, the Nukva. This is why the elders of that city took the heifer of cattle, to remove the Din from that place and to be corrected so that the slanderer would not govern over him and he would be saved from him.

Two kinds of Din are included in the words, “It is not known who struck him.” 1) The force of Tzimtzum [restriction] rose to Malchut and the lights of GAR, which are the light of life, parted from the Nukva. 2) Even if she is corrected and the GAR return to the Nukva, there is still strength for the Sitra Achra to slander against her and to block her lights by his gripping to those GAR.

This is the reason why the angel of death can govern from the Din of the Nukva because the lights of GAR departed her, which is considered the first Din. And he, too, has Din, that “It is not known who struck him,” to slander against this place, the Nukva, the second Din, where if she were corrected and the GAR would return to her, he would be able to block her lights.

Hence, there are two corrections that she needs: 1) To remove the Din of Tzimtzum from her and correct her so that the GAR returns to her. This is a correction for the first Din, and it was done by bringing the heifer. 2) To correct her so that the slanderer will not govern her, meaning to reduce her from GAR de GAR. By that, the clinging of the Sitra Achra is revoked, blocking her lights. This is the correction of the second Din, done by beheading the heifer.

116) When Joseph parted from his father, he was sent without company and without food, and what happened, happened. And when Jacob said, “Joseph was undoubtedly devoured,” he said, “‘I will go down to Sheol [the underworld] to my son,’ for I caused him to be killed by sending him without accompaniment. I cannot say, ‘Our hands have not shed this blood,’ as with the beheaded heifer, meaning we did not send him off without company. Moreover, I knew that his brothers hated him, but I sent him to them.” And Joseph hinted all that to him in the sending of the wagons.

117) He sent these heifers by Pharaoh’s words, as it is written, “And Joseph gave them wagons, according to the commandment of Pharaoh.” So why is it said that Joseph hinted to him by sending the wagons? It is because it is written, “Now you are ordered.” There was no need to say, “Now you are ordered,” since it is already written, “And Pharaoh said unto Joseph, ‘Say unto your brothers.’”

However, “Now you are ordered” that he says here is accurate. This is why it writes “Ordered” with a Hey at the end [in Hebrew], to indicate that it is precise. This comes to teach us that Joseph demanded of him to give him wagons. This is why, “And Joseph gave them wagons, according to the commandment of Pharaoh,” since Joseph was the giver and he asked of Pharaoh. But why did he demand wagons from Pharaoh? It is because he wished to hint to his father about the beheaded heifer. And this is why Jacob did not believe it until he saw the wagons and understood the hint that he hinted him, as it is written, “And when he saw the wagons.”

118) In the beginning, it is written, “The spirit of Jacob … revived,” and afterwards, “And Israel said, ‘It is enough; Joseph my son is still alive.’” Why does he begin with Jacob and ends with Israel? In the beginning, the Torah calls him Jacob, for the participation of Divinity in the ban that the tribes executed to not disclose when Joseph was sold. For this reason, Divinity parted from Jacob all that time. But now that Divinity has returned to him, it is said, “The spirit of Jacob their father revived,” for this is Divinity, called “the spirit of Jacob.”

And after Divinity was in him, the degree above went from the degree of Jacob to the degree of Israel, from Mochin de VAK, called “Jacob,” to Mochin de GAR, called “Israel.” From this we learn that the degree above does not awaken above before there is awakening below. This is because here it writes, “And the spirit of Jacob … revived” first, meaning an awakening from below, and afterwards it is written, “And Israel said,” an awakening above.

119) “And God spoke unto Israel in the visions of the night.” It writes “vision” without Vav [in Hebrew], in singular form, implying to the degree of the Nukva, who is called “a mirror” and is called “night.”

“And offered sacrifices unto the God of his father Isaac.” It is written in the beginning in order to evoke the left, which is called “Isaac,” with love toward the Nukva, the love of lovers, which extends from the left. And then, “And God spoke unto Israel in the visions of the night,” meaning He appeared over him at that degree of Nukva, which is called “visions of the night.”

120) “And He said, ‘I am God, the God of your father.” What is the reason that He mentioned His name to him? It is because this is the conduct of the holy side above. The side of impurity does not mention the name of the Creator, and the whole of the side of holiness is mentioned by its name. Also, it is written, “I will go down to Egypt with you,” meaning that Divinity went down to exile with him, and wherever Israel exiled, Divinity exiled with them.

121) How many wagons were there? There were six wagons, as it is written, “Six covered wagons.” There were sixty, and it is all one, since six implies the six Sefirot HGT NHY, and sixty implies that each consisted of ten.

In the beginning, it is written, “The wagons which Joseph had sent.” And in the end, “Which Pharaoh had sent.” The wagons that Joseph sent were properly calculated, and those that Pharaoh sent were too numerous, they were not calculated.

The wagons are the shape of the Mochin of illumination of Hochma. Calculation is Malchut, which is called “calculation.” All the wagons that Joseph sent were calculated; they were only in the measure of the light of Malchut, VAK de GAR, for only this measure, a wagon, is permitted to take from Egypt, and not more. But those that Pharaoh sent were not calculated. Rather, they were more than the measure of a wagon, from the discernment of ox, cow, and calf. This was a gift from Pharaoh, which was forbidden for Joseph.

122) Both came to Jacob—from the wagon that Joseph had sent, and from the discernment of more than a wagon, which Pharaoh had sent. This is why it is written, “Which Joseph had sent,” and it is written, “Which Pharaoh had sent.” And when Israel came out of exile, it is written, “And they shall bring all your brothers out of all the nations for an offering unto the Lord,” since then they will bring all the nations an offering to the Lord like Pharaoh.

(înapoi la pagina ZOHAR CUPRINS / VAYIGAŞ – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIGAŞ – click)

97) It is written, “And the voice was heard in Pharaoh’s house.” It is also written, “My soul longed and even yearned.” Any man who prays before his Master should first greet Him every single day and pray his prayer when he should.

98) In the morning, he will unite with the right hand of the Creator, in Hesed. At noontime he will unite with the left hand of the Creator. And one needs a prayer and litany every single day, to unite with the Creator. One who prays his prayer before his Master needs to make his prayer without sound. And one whose voice is heard in his prayer, his prayer is not accepted.

99) Because the prayer is not the same voice that is heard, since the voice that is heard is not a prayer, then what is a prayer? It is another sound, which depends on the voice that is heard. And what is the voice that is heard? It is that voice which is with a Vav. And the voice that depends on the voice that is heard is a sound without Vav [in Hebrew].

A voice that is not heard is Hassadim that are covered from illumination of Hochma, the voice of Bina. The voice that is heard is Hassadim that are revealed in illumination of Hochma, meaning ZA, in which the Hochma appears from the Chazeh down. However, there is another discernment of a voice that is not heard, which is the Nukva when she is Hochma without Hassadim. At that time, the Hochma cannot shine without the clothing of Hassadim. it is called, “a prayer in whisper,” and it is also called “voice” without Vav, since the Vav, ZA, bestows Hassadim upon her and then she is heard. When she lacks the Vav, meaning ZA, she is without Hassadim and she is not heard because she does not impart outside of her.

This is why it is written that the prayer is not that same voice that is heard, for it is Hochma without Hassadim, which is not heard. And what is a prayer? It is another voice, which depends on the voice that is heard, for she needs to receive Hassadim from ZA, which is the heard voice, and then the Hochma in her clothes in Hassadim and she is heard. And what is the voice that is heard? It is that voice which is with Vav, ZA, and a voice that depends on the voice that is heard, that is, which depends on its Zivug. This is a voice without Vav, the Nukva without Hassadim.

100) And this is the reason why one should not make a sound in his prayer, but pray in a whisper, with a voice that is not heard, like the Nukva, which is prayer, where through prayer we unite the voice that is not heard with ZA, the voice that is heard. This is the prayer that is accepted always, since then she has the greatest desire to mate with ZA, as it is written, “And the voice was heard.”

The voice is heard without Vav, meaning that a prayer in a whisper is accepted, as it is written, “Now Hannah, she spoke in her heart; …but her voice could not be heard.” This is the prayer that the Creator accepts, when it is done with the desire and the intention, with the proper correction, and when he unites the uniqueness of his Maker every day as it should be.

101) A voice in secret is the upper voice, the voice in Bina, from which all the voice comes. This is the first discernment of the voice that is not heard. But a voice without Vav is a prayer below, the Nukva, the second discernment of the voice that is not heard. This one is going to rise to the Vav, ZA, and to bond with him to receive Hassadim from him.

102) A voice without Vav is the Nukva when she is separated from ZA. It is a voice that weeps for the first Temple and for the second Temple, as it is written, “A voice is heard in Ramah [also means “height” in Hebrew],” meaning the upper world, the next world, Bina. From Ramah to Beit-El means from world to world—from Bina, which is called “Ramah,” and which is the upper world, to the Nukva, which is called “Beit El,” and which is the lower world. Here, too, in Ramah, it is the upper world, Bina, since at the time when it is heard in Ramah, as it is written, “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation.”

In the beginning of the Zivug of ZON there is reconciliation, when ZA extends to her illumination of Hochma from the left line of Bina. By that, the Nukva is appeased to mate with him. Its extension is through their ascent to Bina, when ZA dresses her right line, Hassadim, and the Nukva dresses her left line, illumination of Hochma.

There are many corrections in that:

1. She reconciles with him because he extended to her illumination of the left from Bina, which is her own essence, Hochma.
2. By her clothing of the left line of Bina, the terrible Dinim in that left line awaken there, which block all her lights and she becomes like a burning fire. By that, a great desire awakens in her to mate with ZA and to receive Hassadim from him, to clothe her illumination of the left.
3. Because of the harsh Dinim, she leaves the GAR of the illumination of the left and receives only the VAK of illumination of the left.

“And the voice was heard” is voice without Vav, during the ascent of Nukva to the left line of Bina, at which time she parts from ZA, who is called Vav, since ZA is entirely the right of Bina and the Nukva is entirely the left of Bina, and they are on the opposite extremes from one another. This is the voice that cries for the first Temple and for the second Temple, since by her clothing of the left line of Bina, all the Dinim awaken there until all her lights are blocked out in the second correction for the awakening of the Zivug. And then it is said, “And the river shall be drained dry.” It will be drained in the first Temple, which is Bina in relation to her ZAT, and “Drained dry,” which is the second Temple, the Nukva. She weeps for those two destructions.

It is written, “A voice is heard in Ramah.” The voice, the Nukva, rose and is heard in Bina, which is called “Ramah” [height], the upper world. “In Ramah” means that the Nukva dresses the left line of Bina, as it is written, “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation.” This is so due to the awakening of the great Dinim that are there, which block all her lights, which is the second correction. And then “The river shall be drained dry,” for the two Temples are ruined.

103) “And the voice was heard” means that it was heard up above, that the Nukva rose up above to the left line of Bina, when the two Temples are ruined because the Vav, ZA, had drifted far and departed from the Nukva. It clothes the right of Bina and the Nukva to the left of Bina, and they depart from each other from one end to the other. And then, “Rachel weeps for her children … for he is gone,” since all her lights were blocked out and she has nothing to bestow upon the children. Hence, they went into exile.

It is written, “For he is gone.” It should have said, “For they are gone,” in plural form. However, “For he is gone” means that her husband is not with her. If her husband, ZA, were with her, she would be comforted for the children because then her lights would have opened and her children would not have been in exile. But because he is gone, she is not comforted for her children because the children had gone far off from her, since her husband is not with her.

104) The house of Pharaoh implies to Bina, which is a house from which all the lights and all the candles appear and become unruly. The Sefirot of Nukva are called “candles,” and everything that was blocked appears from there. This is why Bina is called “the house of Pharaoh.”

“And the voice was heard in Pharaoh’s house” means that Nukva rose to the left line of Bina, at which time all the Dinim awaken upon her, which is the second correction for the awakening of the Zivug. For this reason, the Creator brings out all the lights and all the candles to shine only upon that voice, which is called “voice without Vav,” the Nukva. This is the reason why the Dinim of the left awakened upon her, the craving for the Zivug increased in her, and she mated with ZA, who imparted upon her all the lights and all the candles.

105) When the Creator raises that voice, Nukva, from the dust, and she bonds with the Vav, ZA, then all that was lost from Israel during the exile will return and be theirs. They will be refined in the upper lights that are added to them from the upper world, as it is written, “And it shall come to pass in that day, that a great horn shall be blown.”

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(înapoi la pagina ZOHAR CUPRINS / VAYIGAŞ – click)

88) “And he fell upon his brother Benjamin’s neck, and wept.” He wept for the first Temple and for the second Temple, which were to be built in the lot of Benjamin, and would be destroyed.

89) “Your neck is like the tower of David, built with turrets, on which a thousand shields are hung, all the armors of the mighty men.” The tower of David is in Jerusalem. Certainly, David built it and stands inside Jerusalem. But the tower of David that the text speaks of is not this tower of David. Rather, it is the Jerusalem above, the Nukva, of whom it is written, “The name of the Lord is a strong tower; the righteous runs into it and is set up on high.” Does “On high” relate to the righteous or to the tower? The tower is on high because the righteous runs in it, meaning Yesod.

90) “Your neck” means the Temple below, which is like the tower of David, the Nukva. It is in the correction of beauty. Just as the neck is the beauty of the body, the Temple is the beauty of the whole world.

91) “Built with turrets” is a hill upon which all the people in the world look, to praise and to pray to. Talpiot [Turrets] has the letters of Tel [hill] Piot [mouths], meaning a hill that all mouths praise and to which they pray.

92) “On which a thousand shields are hung.” This is the thousand corrections that are corrected in it, referring to the illumination of Hochma that is implied in the number 1,000.

“All the armors of the mighty men” means that they all come from the side of harsh Din. This is why they are called “Mighty men.” This means that this illumination of Hochma extends from Bina that returned to being Hochma from her left line, called Isaac, which is harsh Din.

93) As all the corrections of a woman hang on the neck, all the corrections of the world depend on and are present in the Temple. It is written about the Temple, the neck and the beauty of the whole world: “To our very necks we are pursued; we labor, and have no rest.” “We labor and have no rest” means we labored to build it twice, the first Temple and the second one, but we were not given rest, for they did not leave us, and they were ruined and were not rebuilt afterwards.

94) When a neck is ruined, the whole body is ruined with it. Similarly, when the Temple was ruined and darkened, the whole world was darkened and the sun does not shine, nor do the heavens, the earth, and the stars.

95) This is why Joseph wept about it, about the two Temples that were ruined. And after he wept about that, he wept about the tribes that were exiled. When the Temple was ruined, all the tribes were immediately exiled and scattered among the nations, as it is written, “And he kissed all his brothers and wept for them,” for them being exiled.

96) He wept for everyone—for the Temple being ruined twice, and for his brothers, who are the ten tribes that were exiled and scattered among the nations. Afterwards his brothers spoke with him, but it does not say about them, “And they wept,” since he wept because the spirit of holiness appeared upon him and he saw all that. They did not weep because the spirit of holiness was not on them and they did not see it.

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(înapoi la pagina ZOHAR CUPRINS / VAYIGAŞ – click)

72) There were two who spoke against the Creator, Moses and Elijah. Moses said, “O Lord, why have You brought harm to this people,” and Elijah said, “You also brought harm upon the widow with whom I dwell, by slaying her son.” They were both saying the same thing.

73) Moses said, “Why have You brought harm” because the Sitra Achra was given dominion over Israel. “Brought harm” means You have given permission to the other side, of evil, to rule over them.

Elijah said, “Brought harm,” since You have given permission for the Sitra Achra to take the soul of this one. This is the meaning of his words, “You also brought harm,” and it is all one because “Brought harm” means giving permission to the Sitra Achra, who is called “harm.”

74) Elijah said, “Have You also brought harm upon the widow with whom I dwell, by slaying her son,” since the Creator said to Elijah, “Behold, I have commanded a widow there to sustain you.” Anyone who nurtures and sustains one who needs him, especially at a time of famine, unites and clings to the tree of life and causes life for himself and for his sons. And now, Elijah said, “Anyone who sustains a soul in the world is rewarded with life for himself and is rewarded with uniting with the tree of life. And now the tree of death, meaning the evil side, governs the widow that You have commanded to sustain me.” This is why he said, “You also brought harm.”

75) But no harm comes to man from the Creator? When one walks to the right, the Creator’s keeping is always with him, the Sitra Achra cannot govern him, and this harm surrenders before him and cannot rule. And because the Creator’s keeping has been removed from him, if he clings to the evil, since that evil sees that there is no keeping with him, it then governs him and comes to destroy him, and then he is given permission and he takes his soul.

76) Moses said, “Why have You brought harm to this people,” since the evil side was given permission to rule over Israel, to be enslaved by him. Another interpretation, “Why have You brought harm,” since he saw how many of Israel were dying and were handed over to the evil side.

77) When the good, which is the right side, awakens, every joy, every good, and all the blessings are found. And it is all in secret, as the sons of Jacob said, “Blessed by the name of the glory of His kingdom forever and ever,” in secret. This is so because at that time it is a proper unification. This explains why Joseph said during the unification, “Have everyone go out from me,” since the unification must be in secret.

78) But Elijah—who sentences and the Creator keeps, as he sentenced the heavens to not pour down dew and rain—how did he fear Jezebel [Izevel], who sent for him, as it is written, “If I do not make your life as the life of one of them by tomorrow about this time,” and promptly, “He was afraid … and went for his soul”?

79) The righteous do not wish to trouble their Master where harm is evident. Such was Samuel, who said, “How can I go? If Saul hears, he will kill me.” He told him, “Take a heifer with you,” since the righteous do not wish to trouble their Master where harm is evident. It is the same with Elijah: since he saw that harm was evident, he did not wish to trouble his Master.

80) It does not say about Elijah, “And he was afraid and ran for his life,” but rather, “And when he saw that,” meaning he saw, in sight. He saw that the angel of death has been following him for several years and he was not given into his hands. But now, “And went for his soul,” meaning he went to sustain the soul, which is the tree of life, to cling to there. And the angel of death would no longer follow him.

81) In all the places, it is written, “His soul.” But here it writes, “For his soul.” All the souls in the world come from the same river, Yesod de ZA, which stretches and comes out. And that bundle of life, the Nukva, takes all of them. When the Nukva is impregnated by the male, they are all in yearning from both sides, from the craving of the female to the male, and from the craving of the male to the female. And when the craving of the male comes out with great desire, the souls are more alive because everything depends on the craving and the desire of the tree of life, ZA. And since Elijah was from that craving of the male, more than other people, he lived and did not die.

82) This is why it is written, “For his soul,” since “His soul” is female, called Et [“of”]. But El [“for” or “to”] is male. Thus, “For his soul” indicates male only.

And when it is written, “And to the woman,” the female, it is in general, male and female, since when the Nukva is included in the male, it is said, “And to the woman he said.”

“To the woman” means his soul, indicating to a female only, without mingling with the male.

And because Elijah is from the side of the male more than all the other people in the world, he persisted in his existence more than all the people in the world. He did not die like the rest of the people in the world because he is entirely from the tree of life, and not from dust, like the rest of the people. And this is the reason why he departed above and did not die as do all the people in the world, as it is written, “And Elijah went up by a whirlwind into heaven.”

83) It is written, “Behold, there appeared a chariot of fire and horses of fire which separated the two of them, and Elijah went up by a whirlwind into heaven.” This is so because then the body was parted from the spirit and departed not as the rest of the people. He remained a holy angel like the rest of the high angels, doing a mission in the world like an angel. In other words, the miracles that the Creator does in the world are done by him.

84) It is written, “And he requested for himself that he might die.” Previously, it wrote, “And went for his soul,” which concerns existence, but here it is written, “That he might die,” which indicates to the tree where there is death, the Nukva, as it is written, “And her legs go down to death.” And there the Creator appeared before him, as it is written, “And He said, ‘Go forth, and stand upon the mount before the Lord.’”

Afterwards it writes, “And after the earthquake a fire … and after the fire a still small voice.” This is the innermost place, from which all the lights come out.

85) “When Elijah heard it … he said, ‘I have been very jealous for the Lord.’” The Creator told him, “How long will you be jealous for Me? You have closed the door so that death will never rule over you, and the world cannot tolerate you being with My children; you accuse them.” He told Him, “For the children of Israel have forsaken Your covenant.” He told him, “But wherever people keep the holy covenant,” meaning perform the circumcision, “You will be there.”

86) What did Elijah’s thing cause? It is written, “I will leave … in Israel.” The Creator told him, “Henceforth, the world will not be able to tolerate you with My sons, for you will accuse them, as it is written, ‘And Elisha … you shall anoint as prophet in your place,’ to be another prophet for My sons, and you will depart to your place.”

87) Any person who is jealous for the Creator, the angel of death cannot govern him as it does over the rest of the people, and he will have peace, as it is written in Pinhas, “I give him My covenant of peace.”

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