Autor: arhiprofesor

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95) “And his brothers went to graze their father’s flock.” Why does it say the word Et [in Hebrew, “of the.” [This doesn’t appear in the translation]? The word Et is punctuated above, to include Divinity with them, because Divinity is called Et. Divinity was with them because they were ten—since Joseph was not with them and little Benjamin was at home—and wherever there are ten, Divinity is within them. This is why the word Et is punctuated above.

96) Thus, when they sold Joseph, they all partook with Divinity and associated her with them when they took the oath and the boycott to not reveal the act of selling Joseph. And for this reason, until the selling of Joseph was revealed, Divinity was not with Jacob.

97) And should you say that Divinity was not with them, with the tribes, it is written, “There the tribes went up.” Thus, they were all righteous and pious, and the sustenance of all the people in the world, meaning that the whole world existed by their merit—existed above and existed below, the upper worlds and the lower world.

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82) “And Joseph dreamed a dream.” Several degrees has the Creator made. They all stand degree atop degree, and they are all nourished by one another as they should be, some from the right and some from the left, and all are appointed over one another, as it all should be.

83) All the prophets in the world nourish out of one discernment, of two specific degrees: Netzah and Hod. These degrees were seen within a mirror that does not shine—the Nukva, as it is written, “I will make Myself known to him in a mirror,” a mirror that portrays all the colors within it, the three colors, white, red, and green, which are the three lines of ZA.

“I will speak to him in a dream” is the sixth degree below the degree of prophecy, the degree of Gabriel, the appointee of dreams.

84) Each dream that is as it should be comes from that degree— the Angel Gabriel. And since it comes from an angel, there is not a dream without mixture of falsehood. Hence, some are true and some are false, and there is not a dream without some from this side and some from that.

85) And because there are both truth and falsehood in dreams, all the dreams in the world follow the solution of the mouth, as it is written, “And as he interpreted for us, so it happened,” meaning realized according to the solution. Because there are truth and falsehood in dreams, the word of the solution governs over everything, determining if it will follow the truth in it or the lie in it. Hence, the dream requires a good solution.

Because every dream is from a degree below, from the Angel Gabriel, and the speech, the Nukva, governs it, meaning the angel, each dream follows the solution, which is speech that comes from Nukva, who is called, “speech,” and who governs Angel Gabriel.

86) When one climbs into one’s bed, he should first crown the Kingdom of Heaven over himself, and then say one verse of mercy. This is because when one sleeps in one’s bed his soul departs him and roams above, each rising according to its way.

87) When people lay in bed in slumber and their souls depart, the Creator announces to the soul—at the degree appointed over the dream, meaning Gabriel—the future of things in the world, or the words that come from the thoughts of the heart, or both. For a person to receive the words of the world through admonition, he is shown the future of things to come in the world.

88) One is not announced while he is standing through the force of the body, but the angel announces to the soul, and the soul to man, for the dreams come to the souls from above, when the souls depart the bodies and each rises according to its merit.

89) And however many degrees are in a dream, they are all in Hochma. A dream is one degree, a mirror is one degree, and prophecy is one degree. And they are all degrees by degrees, one atop the other—the degree of the dream below the degree of the mirror, and the degree of the mirror below the degree of prophecy.

90) “And Joseph dreamed a dream, and he told…” This teaches that one should not say one’s dream but only to one who loves him. And if he does not love him, he will harm him, for if the dream is inverted into another thing, the solution of the dream causes the real instruction in the dream to depart.

91) Joseph said the dream to his brothers, who did not love him, and hence caused his dream to depart and to be detained for twenty-two years.

92) “And he said unto them…” He asked them to listen to him, and told them the dream. Were it not for them, who turned the dream into another thing, the dream would have come true. But they replied and said, “Are you really going to reign over us? Or are you really going to rule over us?” By that, they immediately told him the solution to the dream, for they had removed it from the meaning of reigning and ruling, and rejected it into another thing. And they sentenced a sentence that he will not reign over them. “So they hated him even more” and defamed him.

93) An unsolved dream is like an unread letter. But does that mean that the dream comes true and he does not know or that it does not come true at all? The answer is that it comes true and he does not know. This is so because a force is attached to a dream and it must come true, except he is not informed and does not know if the dream came true or not. This is the similarity to an unread letter.

94) There is not a thing in the world that does not depend on a dream or a herald even before it comes to the world. This is so because before anything comes to the world, it is announced in heaven and from there it spreads in the world and is given by a herald. And all this is so because it is written that the Lord God will not do a thing while there are prophets in the world. And if there aren’t, even though prophecy is absent, sages are more important than prophets. And if there are no sages, it is given in a dream. And if it is not given in a dream, it is in the birds of the sky.

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74) “And Israel loved Joseph.” Oh, how the Creator loved Israel. And because of this love that He loved them more than all the idol worshipping nations, He warned them and wished to keep them in all their actions.

75) Three times a day is there judgment in the world. When that time comes, one should be careful and beware so that that judgment will not hurt him. And they come at known times.

76) When the morning came, Abraham had awoken in the world and gripped unto the judgment to tie it with him. In the first three hours, the judgment went from its place to awaken in Jacob, until the time of midday prayer. At that time, the judgment returns to its place, and the judgment from below awakens to connect to the judgment from above. And since then judgment connects to judgment, one must be vigilant.

ZA is called, “day.” The three times are the three lines in ZA, each containing its unique judgment. And these three discernments of judgment in the three lines of ZA extend from the three sowings, Holam, Shuruk, Hirik, which are the roots of the three lines of ZA:

1) During the ascent of Malchut to Bina, the three letters ELEH [Aleph, Lamed, Hey] of Elokim fall off her and she remains with MI [Mem, Yod] of Elokim, VAK without GAR. This is considered the judgment in the point of Holam on the right line of ZA, called
“Abraham.”

2) During Gadlut, Malchut comes out of Bina, and the three letters, ELEH, return to Bina. At that time, she returns to Rosh de AA and obtains GAR, discerned as Hochma without Hassadim. At that time, even the Hochma does not shine and she is blocked. This is the discernment of judgment in the point of Shuruk and in the left line of ZA, called Isaac. And it is called, “the upper judgment.”

3) The ascent of ZON there through the Masach de Hirik, which determines between the two lines, is VAK, whose root comes from the lock. Afterwards, he is corrected with the key and becomes as a Masach at the point of Holam. This is considered the judgment at the point of Hirik, and in the middle line of ZA, called “Jacob.” It is also called “the lower judgment.”

When the morning rises, the right line of ZA—called “Abraham”—governs. It grips the judgment of the point of Holam, which is Masach de VAK without the Rosh, due to the Hitkalelut [mingling] of Malchut in Bina. This is so because through the disclosure of this judgment of the point of Holam, all the Mochin de ZON come out, and this is the time of Zivug. And Jacob, who is the middle line, rises and sentences between the two lines, Abraham and Isaac, through the Masach de Hirik in him.

After the two lines, right and left, were included in one another, the judgment descends from the point of Holam, which is Abraham, since he reacquired the GAR through his Hitkalelut in the left. And the judgment that was in him descends and comes in Jacob, the middle line, through the Masach de Hirik in him, which is the point of VAK.

In the morning Zivug, Isaac’s judgment was canceled, meaning the governance of the left line, which is the blockage at the point of Shuruk, because of Jacob’s sentencing by the force of the Masach de Hirik. And now that Isaac’s dominance returned and he is not included in Abraham, the judgment at the point of Shuruk returned to its place, as well, since the lights in it were blocked once more due to the lack of Hassadim.

The lower judgment, VAK without Rosh at the Masach de Hirik, which is the middle line, has now been cancelled because it has been connected with the upper judgment at the point of Shuruk, and the GAR returned to the middle line by the force of the domination of the left. For this reason, its sentence was revoked and the judgment governs the world due to the blockage of the lights. This is why one should be watchful at that time.

77) Moreover, when the judgment awakens in the world and death is in the city, one should not walk alone in the market. Instead, one should confine oneself within and not come out, as we explained about Noah, who confined himself in the ark so he would not be in front of the destroyer.

With the first three judgments, which are the three lines of ZA, one should beware of drawing illumination of the left from above downwards. If one is watchful in that, he is already saved from them. However, with this fourth judgment, when there is death in the city, it is the judgment of the awakening Nukva, as it is written, “not rewarded—he is bad.” This is so because they are the judgments in the Masach of the first restriction, from which death comes.

In this case, vigilance and care do not help because once that judgment has been revealed, it controls the form of from below upwards, too, and the only counsel is to close himself in, so he will not be seen by the destroyer. He should not touch any Mochin, except in the form of VAK, which is light of Hassadim, in which the Sitra Achra has no hold whatsoever. Thus it occurs that he is not seen by the destroyer since he has no hold of him.

This is considered hiding and confining himself to his room so as to not be seen. Noah, too, hid himself in the discernment of VAK from below upwards, there, in the light of Hassadim. And then he was saved, since there is no hold for the Sitra Achra in the light of Hassadim.

78) Confine yourself to your room and close your door behind you, so you will not be seen by the destroyer, so he will draw only light of VAK de Hassadim, in which the destroyer has no hold. This is so because after the judgment has passed, the destroyer no longer has the authority to harm him.

79) Because of the Creator’s love for Israel, He pulled them near Him. This caused the rest of the nations, who idol worship, to hate Israel, since they are remote from the Creator, while Israel are near.

80) And for the love that Jacob loved Joseph more than his brothers, although they were all brothers, “they plotted against him to put him to death.” It is all the more so with idol worshipping nations and Israel: they, too, hate Israel for the Creator loves them more than all the idol worshipping nations. The love that Jacob loved Joseph more than his brothers caused the disclosure of the fourth judgment, death, for which no vigilance and watchfulness help.

81) That love, which he loved him more than all his brothers, caused Joseph to be exiled from his father, and his father was exiled with him and inflicted exile upon the tribes, which caused Divinity to be exiled among them. And although the sentence was given in the covenant of the pieces, the reason for it was the love that he loved him more than all his brothers. This is so because all the above-mentioned happened because of the multicolored tunic he had made for him more than for his brothers, as it is written, “His brothers saw that… so they hated him and could not speak to him on friendly terms.”

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42) Happy are the righteous, since the Creator revealed to them the ways of the Torah by which to go. When the Creator created the world, meaning ZON, He made the moon, that is, He emanated the Nukva at an equal level to ZA’s. Afterwards, He waned her lights so that she has nothing of her own, except what she receives from ZA. And because she waned herself, she shines from the sun, which is ZA, by the force of the upper lights in him.

43) And when there was the Temple, Israel exerted with sacrifices and offerings and works. The priests, the Levis, and the Israelis were working to make unifications and to illuminate the lights in Nukva.

44) And after the Temple was ruined, the light has darkened and the moon, Nukva, does not shine from the sun, ZA, and the sun departed her and does not shine. And there is not a day that is not governed by curses, affliction, and pain.

45) When it is time for Nukva to shine of her own strength, at the end of correction, it is said, “Behold, My servant will be enlightened.” This is about the moon, faith, meaning the Nukva. “…will be enlightened” is because then he is awakened from above, like one who smells a scent and comes to awaken and to see.

The word, “Behold” indicates suddenness, since at that time, an awakening from above comes upon Nukva without prior awakening from below. And since she smelled it, she comes to awaken, to see, and to be enlightened, hence the verse, “Behold, My servant will be enlightened.”

46) “…he will be exalted” means that the Nukva will be filled with the upper light in all the lights, meaning Keter. “…will be exalted” refers to “He waits on high to have compassion on you,” referring to the light of Keter, and “lifted up” is from Abraham’s side, Hesed. “…will be very high” is from Isaac’s side, Gevura. “Very” comes from Jacob’s side, Tifferet, when the Nukva is filled by all these degrees.

47) At that time, the Creator will awaken an awakening from above to properly shine unto the moon, the Nukva, as it is said, “…the light of the moon will be as the light of the sun.” And for this reason, the upper light will be added within her; hence, all the dead that are buried in the dust will be revived at that time.

48) It says, “My servant,” even though it pertains to the Nukva. This is so because the keys of his Master are in his hand. This is why Nukva’s perfection appears through him, and he is her emissary, as it is written, “And Abraham said unto his servant,” the moon, meaning Nukva, who appears through Matatron, who is a servant, the emissary of his master.

49) “…the elder” is Matatron, called “elder,” as it is written, “I was a youth, now I am old,” referring to the minister of the world, Matatron. “…that rules over all that he has,” which are green, white, and red, the three colors of the rainbow. These are three angels—Michael, Gabriel, and Raphael—and Divinity is seen only with them. And Matatron includes them.

50) “Put your hand under my thigh” is righteous, Yesod, since he is the persistence and sustenance of the world. This is so because when he gripped the Yesod, this servant became appointed on reviving the dwellers in the dust. And he was completed with the upper spirit, to bring spirits and souls back to their places, to those bodies that withered and decayed under the dust.

51) And I will make you swear by the Lord, the God of heaven.” “And I will make you swear” comes from the word, “seven” [in Hebrew the words, “swear” and “seven” are spelled the same], to be clothed in the seven upper lights, HGT NHYM, which are the wholeness of the Upper One. “…that you will not take a wife” is the body under the dust, in the grave. Now it is being revived to rise out of the dust, and it is called “a wife.”

All those who have been rewarded with being buried in the land of Israel will be revived first, as it is written, first “…your dead shall live,” which are the dead in the land of Israel, and then it is written, “…my dead bodies shall arise,” which are the dead abroad. However, only the bodies of Israel, which were buried in the land of Israel, will arise, not the bodies of the other nations, by which the earth was defiled.

52) This is why, “you shall not take a wife for my son,” for all the souls that emerge from that river which stretches out of Eden, which is Yesod, are sons to the Creator. Hence, “you shall not take a wife for my son” is the body. “…for my son” is the soul, and “…from the daughters of the Canaanites” are the bodies of idol worshipping nations, which the Creator is destined to shake off of the holy land, as it is written, “…and the wicked be shaken out of it.”

53) “But you shall go unto my country and to my birthplace.” “…my country” is the holy land, which precedes all other lands. “…to my country” is the holy land, and “to my birthplace” is Israel.

54) “And the servant,” which is Matatron, “took ten camels,” which are ten degrees that that servant governs, which are like the degrees of Atzilut, “of the camels of his master,” the degrees of Nukva de Atzilut, which is his master, and which that servant governs and is corrected by them.

55) “…having all the good things of his master in his hand” means all that abundance and sublime savors that emerge from these lights and upper candles. “…the good things of his master” means using the sun, ZA, extended in the moon, the Nukva, meaning that the Zivug of ZON is done by it.

56) “…and he rose and went to Aram-naharaim.” This is a place in the holy land, where Rachel wept when the Temple was ruined. “And he made the camels kneel outside the city by the well of water,” to properly strengthen her powers through her Gevurot, before he came to revive the bodies.

Camels are the degrees of the servant. This is why he arranged them outside the city, for there is the place of the judgments, in order to correct the left line of the Nukva.

57) “…at evening time” is the eve of the Sabbath, Yesod, which is the time of the sixth millennium. This is so because the six working days are the six thousand years, and the sixth day, which is the eve of the Sabbath, corresponds to the sixth millennium, the time of the revival of the dead. Evening time is when the judgments appear, in the evening, in Yesod, which the servant corrected.

58) “…when women go out to draw water” pertains to the women who draw the waters of the Torah. This is because at that time, they will be revived first from among all the other people, since they have been engaged in drawing the waters of Torah and have become strengthened by the tree of life. And they will be the first to come out to the revival of the dead, for the tree of life caused them to be revived.

The middle line is called “Torah.” It is also called, “the tree of life,” and the waters of the Torah are its bounty. And those who cling and receive the bounty from the middle line are called, “women who draw,” and they will live before all others, who draw from the two other lines.

59) “…and the daughters of the men of the city come out…” The land is destined to eject all the corpses from within it. It is written, “come out,” referring to those corpses that the earth will eject from within it at the time of revival. “…to draw water” means to take a soul and to receive it properly, so it is properly corrected in its place.

60) “May it be that the girl to whom I say…” Each of the souls in the world, which existed in this world and tried to know their Maker with the sublime wisdom, rises and exists in a higher degree than all those souls that did not attain and did not know. And they will be revived first. And this is the question that that servant was about to ask and to know, “What was that soul engaged in, in this world?” to see if she is worthy of being revived first.

61) “And she will say to me, ‘You drink.’” You should drink and be watered first. And after you, “…and I will draw for your camels also,” since the rest of these chariots, although they are watered by that degree, they are all watered primarily from the work of the righteous, who know the proper work of their Master. This is so because the righteous know how to properly provide for each and every degree. Hence, if she says, “and I will draw for your camels also,” she must be the woman that the Creator had intended to my master’s son; this must be the body that is intended to that sublime soul.

Man’s life is seventy years, which correspond to the seven qualities, HGT NHYM, which he corrects from above downwards, from Hesed to Malchut. And when he reaches Malchut, he cannot correct it due to the sin of the tree of knowledge, and then he dies.

This is so because there are two points in Malchut: one from itself, which is hidden, and one from Bina, which is revealed. For herself, she is unfit for light. Hence, her own point must be concealed. And if her point is revealed, the lights promptly depart her. This is, “rewarded—he is good; not rewarded—he is bad.” Hence, when man reaches seventy years, the point of Malchut herself appears; and therefore, the lights of life depart a person and he dies.

For this reason, in the future—during the great Zivug from Rosh de Atik, when Malchut receives her final correction in a way that she is worthy of receiving the upper light in herself, as well—all the bodies will be revived, for they died only because of the flaw in Malchut. And now that she is corrected to receive the light of life, they will be revived.

Yet, there is a difference between the dead in the land of Israel and the dead abroad. Those righteous that cling to the middle line are called, “Israel,” and their land is the land of Israel. They will be revived instantly and will receive their proper soul. But those who are not attached to the middle line—the dead abroad—although Malchut has already been corrected, will need many more corrections until they are revived and receive their souls. These corrections are called, “the incarnation of pardons,” and through these corrections, they come to the land of Israel and receive their souls.

This is the meaning of the words, “And Abraham,” who is Hochma, “said unto his servant,” which is Matatron. The illumination of Hochma that extends from Zivug ZON de Atzilut to BYA is included in the angel Matatron, which is why Matatron is called, “The angel of the face,” since Panim [face] is Hochma, as it is written, “A man’s wisdom will illuminate his face.” And this is why he is called, “the elder of his house,” for who is elder? One who has acquired wisdom. “…that ruled over all that he had” means Hochma and Hassadim together, corrected in three lines: right, left, and middle.

“Please place your hand under my thigh,” meaning include yourself in Yesod and receive the illumination of the great Zivug for Malchut’s final correction. Then he will be qualified to revive the dead. “…and I will make you swear by the Lord,” meaning he will receive the seven complete lights that correct the Nukva, called “seven,” as it is written, “and the light of the moon will be as the light of the sun.”

“That you will not take a wife,” meaning a body, “to my son,” meaning a soul, “from the daughters of the Canaanites,” who cling to the left line and are impure and unfit to clothe a holy soul. “But …to my country,” the land of Israel, “and to my birthplace,” Israel, meaning those who clung to the middle line in their lives are called, “Israel,” and their land is the land of Israel. And they will stand first for the revival of the dead. “Ten camels” is illumination of Hassadim, and “all the good things of his master in his hand” is illumination of Hochma.

And this is the servant’s guess: he said, “If the girl to whom I say… answers, ‘Drink, and I will water your camels, too,’ she is the one whom You have appointed for Your servant, to Isaac.” This is so because he has tested if the body had clung to the middle line while it lived in this world, for then he is considered “land of Israel” and is worthy of being revived.

“Drink” is illumination of Hochma, which is discerned as the servant himself, and “I will water your camels, too” is considered Hassadim. And if he extended these two lights during his life, it is a sign that he was attached to the middle line, which contains these two lights. Hence, “You have appointed for Your servant, to Isaac,” that he is worthy of being revived and to receive his soul, which is Isaac.

And he said, “If the girl to whom I say…” means that he extended illumination of Hochma through Daat, at which time he has both lights—Hochma and Hassadim—since Daat is Hassadim because they are considered the dead of the land of Israel, who will be revived first. Hence his question, because he had to know if that body was fit to be the first in the revival of the dead.

It is written, “…and I will water your camels, too.” First, you need to draw illumination of Hochma, and then illumination of Hassadim. This is so because before one draws illumination of Hochma, the Hassadim are considered VAK without a Rosh [head]. Hence, first illumination of Hochma must be drawn, and subsequently Hassadim. And then they are considered complete GAR, pure air, since they know how to cling to the middle line and to draw Hochma first, and Hassadim next, meaning they know how to impart upon each degree and how to correct it. And then Hassadim will become GAR, as well.

62) The craving of the male for the female, by which the illumination of Hochma is extended from the Nukva, creates a soul. And the craving of the female to the male, by which Hassadim are drawn out of the male, rises and mingles with the soul above. The Hochma of the Nukva mingles with the male’s Hassadim and creates the soul, meaning completes it. This is why the servant guessed that if she said, “drink”—extension of Hochma, “and I will water your camels, too”—extension of Hassadim, then she is the woman, since this must be the body which is ready for the desire of the soul that extends from the male, ZA, which comprises Hochma and Hassadim together.

63) These bodies are destined to be revived first, and after these are revived, all the others, which are abroad, will be revived. They will persist with wholesome persistence and will be resumed with the resumption of the moon. At that time, the light of the moon will be as the light of the sun and the world will be resumed as in the beginning. It is written about that time, “the Lord will be glad in His works.”

64) The servant, Matatron, will wisely bring the souls back, each to its own place, to its fitting body, as we said, exalted, and lifted, and very high, in relation to all those high degrees.

65) “Just as many were astonished at you…” We learned that when the Temple was ruined and Divinity was exiled among strange lands, it is written, “Behold, their brave men weep in the streets; the ambassadors of peace weep bitterly.” Everyone was weeping over it and connected weeping with lamenting. And all this was because Divinity had been exiled from her place.

And as she was changed in exile from the way she was, her husband, ZA, does not shine his light, as well, for then he has no one upon whom to shine. Thus, he has changed from how he was, as it is written, “The sun will be dark when it rises.”

“So His appearance was marred more than any man,” than that servant, Matatron, who changed his shape and colors during the exile, and unlike what they were, they are green, white, and red.

66) Since the day the Temple was ruined, the sky, ZA, did not stand in its light. Blessings are present only where there are male and female, as it is written, “…male and female He created them. And God blessed them…” But in the exile, when there is no Zivug of ZON, it is therefore written, “His appearance was marred more than any man.”

This means that the deficiency is due to the absence of the Zivug at the time of exile. And the deficiency is in ZA, too, since the blessing is present only in the Zivug of ZON. Moreover, the light of ZA has darkened because the Nukva was darkened in exile and does not receive from him. It turns out that the deficiency is not in him, but since he has no one upon whom to bestow, he does not receive lights.

67) “The righteous is lost,” meaning lost the blessings, since blessings are present only where there are male and female together.

68) Consequently, when the male is not with her, all the souls depart her. They are different from how they were when the sun, ZA, was connected to the moon, Nukva. This is because as ZON changed during the exile from how they were before, their offspring, which are the souls, have changed from how they were, as well. It is said about that, “These are the generations of Jacob, Joseph.” And we learned (item 21) that this pertains to the time after Joseph settled in Jacob and the sun mated with the moon. Hence, at that time, the merit of the souls increases and they change in exile.

69) “…and he was still a youth…” because their Zivug never stops, meaning righteous—Yesod—and righteousness—Nukva—together. This is so because the twelve tribes are parts of Divinity. Eight of them are sons of Leah and Rachel, the Panim [face] of Divinity, and four are sons of the handmaids, the Achoraim [posterior] of Divinity. Joseph was attached and corrected the Achoraim of Divinity, as well, since at that time, the Zivug of ZON was in the form of AVI, whose Zivug never parts. Hence, Yesod and Malchut are together through all the parts of Nukva, even in her Achoraim.

Nukva is called by the name of the male: Hacham [wise, male] and Hochma [wisdom, female], Gibor [strong, male] and Gevura [strength, female], Melech [king, male] and Malchut [kingship, female]. Similarly, the male is called by the name of the Nukva—Na’ar [lad]—since the Nukva is called Na’arah [lass], and Yesod is named after her by the name, Na’ar.

70) He is found in all of them, in all twelve tribes, and even in the sons of the handmaids, which are the Achoraim of Divinity, to properly resume them and to delight them with his joy. This is so because all the branches and all the leaves of Divinity are blessed by its joy, meaning even the posterior parts of Divinity, which are called “leaves,” are corrected with him.

71) “These are the generations of Jacob, Joseph.” The entire form of Jacob was in Joseph, and all that happened to Jacob, happened to Joseph, too, and they both walk together. This is the letter Vav, where the first Vav is Jacob, Tifferet, and the filling of Vav, which is pronounced with her, is Joseph, Yesod, and they both walk together, meaning they sound as one in the expression of the Vav because they are one carrier and one form.

As Jacob is the middle line from the Chazeh upwards—Tifferet—that determines between Hesed and Gevura, Joseph is the middle line from the Chazeh downwards, Yesod, which determines between Netzah and Hod. This is why they are similar to one another and are of one form.

72) “And Joseph brought back a bad report about them.” He said about them to his father that they were eating organs of animals while they were still alive. “And Joseph brought back a bad report about them.” He asks, “But in the count of twelve tribes, these were the sons of the handmaids; thus, how were the sons of Leah disparaging them? And how did they eat an organ of a living animal, breaching the commandment of their master, since even the sons of Noah were commanded this commandment, as it is written, ‘Only you shall not eat flesh with its life.’ Thus, how could they have eaten and breached the commandment of their master?” And he replies that Joseph said so of his own mind, and hence was punished.

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(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

37) At the time when the river that stretches out of Eden, which is Yesod, brings all those souls out to the Nukva, and the Nukva is impregnated by them, they are all found in the interior, in the room within the room, whose walls are covered by paper or by carpets.

Each and every Sefira of the Nukva consists of three Kelim [plural of Kli]: external, middle, and internal. The external Kli is made of her own essence. The middle Kli is considered the ZA in her, and the inner Kli is the Bina in her. And each light is received in the Kli that relates to that light.

And since the souls are lights from Bina, the Nukva receives them in her inner Kli, discerned as Bina. And the reason why The Zohar refers to the middle Kli as a robe of carpets over the walls of the house, and not as a house, is that the name, “house,” relates only to the Nukva. Hence, the outer Kli, which extends from Nukva herself, and the inner Kli, which extends from Bina, are both females. But the middle Kli, which extends from ZA, is a clothing and not the house.

38) And when the moon is blemished by that discernment of the evil serpent—although the souls that emerge at that time are all pure and holy, since they emerged at the time of the flaw—all the bodies that the souls reach in every place break and are flawed by much anguish and sorrow. And these are the ones that the Creator wants and loves, after they break, even though the souls are in sadness and not joy.

There are two kinds of flaws in the moon, the Nukva: 1) When she is under the governance of the left. This is considered the darkness of Ima. 2) Relating to the evil serpent. This was caused by the sin of the tree of knowledge, as in, if he is not rewarded, he is evil. When the quality of judgment in the Nukva from the first restriction appeared, she is unfit to receive the light. The flaw is from the Nukva herself, since it was uncovered, and she is not fit to receive light by the evil serpent in the sin of the tree of knowledge. And this flaw does not concern the souls within her whatsoever, since the souls extend from Bina, upon which there was no Tzimtzum [restriction] whatsoever.

Yet, they were flawed along with the Nukva, too, since this flaw concerns only the Nukva, and not the souls that come to her from Bina. Thus, because they are inside the Nukva, the souls were flawed along with the Nukva, as though they are part of Nukva. Hence, later, when they come and clothe within man’s body, even if that person is righteous, his body is flawed because of that soul which dressed in him.

Yet, how can it be said that the soul blemishes the body? The thing is that it is a special correction for the righteous, where by that correction, the body of the righteous is qualified to receive the great light of the soul. That correction begins from Bina, like a mother who lends her clothes to her daughter. And since Bina saw that the Nukva was unfit to receive the Mochin, she raised the Nukva to her, and because of her, she was diminished into being VAK without a Rosh [head]. Thus, she returned with MI [letters Mem–Yod] and lowered the letters ELEH [letters Aleph–Lamed–Hey] to the Nukva. And since the Nukva received the Katnut [infancy] of Bina, she later became fit to receive her Gadlut [adulthood], as well.

It is written, “Now a river flowed out of Eden to water the garden.” Eden is Hochma, the river is Bina, and the garden is Malchut. It says that this is the reason why the river, which is Bina, flowed out of Eden, which is Hochma, and was diminished into VAK without a Rosh, to water the Garden, to give Mochin to the Nukva. This is so because through that exit, Bina imparted Katnut to Nukva, and after she received her Katnut, she became worthy of receiving her Gadlut, as well.

It qualifies the Nukva to receive the Katnut of Ima, which is Ibur [impregnation], by which she can receive the Gadlut, as well. Similarly, after the Nukva was completed and wished to bestow upon the souls, to people, whose body extends from the Nukva prior to her correction, and who are unfit to receive the light of Neshama, she diminishes into VAK without a Rosh once more, which is the flaw of the evil serpent. Thus, the souls in her are flawed, as well, and she imparts the blemished souls to people, so their bodies will receive the flaw and the Katnut of the souls. Then the bodies become fit to receive the light of Gadlut of the souls, as well.

Thus, this flaw, that the souls blemish the bodies, is to correct the body and to qualify it to receive the light of Gadlut. This is so because once the body breaks through the flaw and the Katnut of the soul, by which the Kli to receive the Gadlut of the soul was created, then the Creator wants them. But before the body breaks due to the flaw in the soul, the Creator does not want them because they are unfit to receive the light of Neshama, since they extend from the Nukva prior to her correction, when the first restriction rides atop them.

39) As they are above, in Nukva, where the souls are within the flawed Nukva, here, too, the soul is in the flawed body. The body is flawed, and within it, the soul. For this reason, they need to be resumed during the resumption of the moon, as it is written, “…every new moon… all flesh shall come.” This is because they will be completely renewed and will need to be renewed in the resumption of the moon.

After their bodies received the flaw and the Katnut of the soul, they are now worthy of receiving the lights of Gadlut, imparted on beginnings of months and on the Sabbath, which is the light of Haya. And it is known that there are five Kelim in the Partzuf, called Mocha [marrow], Atzamot [bones], Gidin [tendons], Bassar [flesh], and Or [skin], which are KHB TM. And before there is a Kli of Bassar in a Partzuf, it is unfit for the light of Haya, since the Kli of Bassar is dedicated to the extension of light of Haya, which is drawn in beginnings of months and on the Sabbath. But the Kelim, Mocha, Atzamot, and Gidin receive only some of that light, for they are intended primarily for the three lights, NRN.

40) And these righteous are always in partnership with the moon, Nukva, and are flawed by the same flaw as hers, the flaw from the Katnut of Bina, for which she is worthy of the light of Gadlut of Bina. Because of that, she is always within them and does not leave them. It is written, “The Lord is near to the brokenhearted,” to those who suffer the same flaw as the moon, from the Katnut of Bina. They are always close to her, for by that they are rewarded with receiving the Gadlut de [of] Bina, too. Hence, “and saves those who are crushed in spirit” are those who come to the Nukva to be resumed, meaning the light of Haya. This is so because those who suffered with her will be resumed with her, since because they received the Katnut, they will receive the Gadlut, as well.

41) These flaws that the righteous suffer because of the Katnut de Bina are called “pains of love,” since they are from love and not for the person himself. They are of love because the light of the small love—the Nukva when she receives from Katnut de Bina—was blemished because she was rejected from the great love, which is Bina in her Gadlut. For this reason, these righteous are her friends and partake in her flaw. Happy are they in this world and in the next world, for they have been rewarded with being her friends, and it is written about them, “For my brothers and my friends.”

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25) When the Creator created the world, He established it on judgment. And all the actions in the world exist on judgment. But in order to sustain the world, so it is not destroyed, the Creator spreads mercy on it, and these mercies detain the judgment so it will not destroy the world. And the world behaves with mercy and persists through it.

26) And should you say that the Creator judges a man without trial, we learned that when there is judgment over man, and he is righteous, it is because of the Creator’s love for him. It is as we have learned, that when the Creator is merciful to man with love, to bring him closer to Him, He breaks the body so as to ordain the soul. And then man comes closer to Him with love, as it should be—the soul governs man and the body weakens.

27) Man needs a weak body and a strong soul, one that prevails with strength. And then the Creator loves him. The Creator gives sorrow to the righteous in this world in order to purify him for the next world.

28) And when the soul is weak and the body is strong, he is an enemy of the Creator, for He does not desire him and does not give him sorrow in this world. Instead, his path is straight and he is in complete wholeness. This is because if he acts justly or his deeds are good, the Creator pays his reward in this world, and he will have no share in the next world. For this reason, the righteous who is always broken is loved by the Creator. These words apply only if one has tested and has not found within him a sin for which to be punished.

29) Divinity does not dwell in a place of sadness, but in a place of joy. And if one has no joy, Divinity will not be in that place. How do we know that? From Jacob. He mourned over Joseph, and Divinity parted from him. Since joy came to him with the news of Joseph, “…the spirit of Jacob their father was revived” immediately. This is perplexing, for here the righteous has been broken by his troubles because he is weak and breaks with pain; hence, where is the joy?

30) We also see how the Creator loves the righteous ones. They did not break in sickness and in pain and their bodies were never weakened. How are these different from those, that those broke and these stand properly with the bodies?

31) And should you say that those are in their rightful place, it is because they are the righteous, sons of righteous, while the others, whose bodies broke, are righteous, but not sons of righteous. But we see that even with righteous, sons of righteous, and even those whose fathers were righteous, sons of righteous, still their bodies break in pain. So why do their bodies break in pain and they suffer all their lives?

32) However, all of the Creator’s deeds are true and just. There are times when the moon, Nukva, is deficient and in judgment, while the sun, ZA, is not with her. And every hour she should emit souls to people, as she first collected them from ZA, at every hour and at any time. Hence, now she elicits the souls during the deficiency, as well, when she is in judgment. And any one who receives her at that time will always be deficient, and poverty will extend to him and he will always be breaking under judgment all his days, whether he is righteous or wicked. And prayer alone removes all the judgments and sentences, and he can remove them by prayer.

33) And when that degree, the Nukva is in a state of wholeness, and a river stretches and comes out of Eden, which is Yesod, he then uses that soul that emerges from the Nukva and clings to man. Thus, that man is completed with everything—wealth, sons, and perfection of the body.

34) And all of this is because of fortune, which is Yesod, which comes out and joins the degree, the Nukva, to be completed in it and be blessed by it. And this is why everything depends on luck. For this reason, sons, life, and nourishment do not depend on merit, but on luck, since he is not pure until the Nukva is filled and shines from the luck, which is Yesod.

35) And this is why all those who broke in this world, and are truly righteous, were broken in this world and were sentenced with judgments because the soul that they received from the Nukva was deficient and caused it to them. And for this reason, the Creator has mercy over them in the next world.

Thus, we see that there are judgments on a righteous person, too, even though he did not commit any sins, for the suffering brings him closer to the love of God. And he asks two questions about that: 1) If the body of a righteous man suffers, then he is sad. But Divinity is present only when man is in joy? 2) We see that there are righteous people who were rewarded with the love of God even though they suffered no pains at all. And how are those different from these?

We must not answer that those who were rewarded with the love of God painlessly, it was because they were righteous, sons of righteous, since we see that even righteous, sons of righteous were tormenting all their days. And it answers why there are righteous who suffer and righteous who are in complete wholeness. And it also answers why Divinity is not with man during sadness.

When the Nukva is attached to the left line, there are judgments in her. She elicits souls to people from all three lines—right, left, and middle. These contain all the times in the world, which are twenty-eight times. Just as she initially collected the souls from the three lines, she gives them to people from the left line. At that time, she is in judgment and deficient, and anyone who receives a soul at that time, during the control of the left line in the Nukva, is necessarily deficient. And judgments extend from the left line, whether the person who receives it is wicked or righteous.

However, there is a big difference between them. A wicked man, who has a soul from the left line, clings to it and never departs from it. But a righteous person, who has a soul from the left line, is purified by the force of the judgments and the suffering that come to him from the left line. He connects to the right line and is rewarded with the love of God, which extends from the right line and to the next world.

Thus, “He pays a man according to his work, and makes him find it according to his way.” Even though they have no sin, because they have a soul only from the left, and they are incomplete, the Creator, who loves them, takes them out of there through suffering and brings them to the right and to the next world, which is the illumination of Bina. And through that, they are rewarded with complete wholeness.

This explains why the Creator sends them suffering—since they are righteous and are worthy of the dwelling of Divinity, and Divinity is not present if they are not glad. Now we can thoroughly understand that the suffering is necessary to remove them from the left. And as long as they have not parted from the left they must be in sadness, and Divinity will not be over them

36) Everything that the Creator does is just. If He brings suffering upon a righteous person, it is to purify that soul and to bring it to the next world, for all of the Creator’s deeds are just and true. And to remove the filth she has received in this world, that body is broken and the soul is purified. This is why the Creator makes that righteous person suffer pain and torments in this world, and he will be cleansed from everything and will be rewarded with the life of the next world.

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(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

21) “These are the generations of Jacob, Joseph.” After Joseph sat in Jacob, and ZA, the sun, mated with the moon, Nukva, Joseph began to beget offspring. This is because that same river which comes out of Eden, Yesod, Joseph, makes the generations, since its waters never stop.

The souls of Israel were born from Zivug ZON. But ZA does not bear souls before he rises and clothes AVI, whose Zivug never stops. At that time, he obtains Yesod de Gadlut [adulthood], called “Joseph.” This is when Joseph begins to beget offspring, and not before, since then Joseph, Yesod de Gadlut, sits in Jacob, ZA.

22) Although ZA, the sun, conjoined with the moon, Nukva, to produce fruits and to beget offspring to the world, he bears fruit only from the degree of righteous, Joseph, which is Jacob’s degree, too. This is why he writes, “These are the generations of Jacob, Joseph.”

The last degree of ZA, called “righteous” or Yesod, is the one that carries the Masach upon which the upper light strikes, and ZA rises and dresses it. This is how all the degrees and levels are emanated.

23) “These are the generations of Jacob, Joseph.” Anyone who gazed upon the form of Joseph would say that it is the form of Jacob. But of all of Jacob’s sons, it does not say, “These are the generations of Jacob, Reuben,” or Shimon, only of Joseph, as it is written, “These are the generations of Jacob, Joseph,” since his form was similar to the form of his father.

Jacob is Tifferet, the middle line, which decides between the two lines from the Chazeh upwards, which are Hesed and Gevura. Similarly, Joseph is Yesod, a middle line that determines between the two lines from the Chazeh downwards, between Netzah and Hod. Thus, their form is the same, since both are the form of the middle line that determines between the edges.

24) “…being seventeen years old…” the Creator implied to him that when Joseph was taken away, he was seventeen years of age. And all the time that remained after he was seventeen years old, when he did not see Joseph, he wept for those seventeen years. And as he was weeping for them, the Creator gave him seventeen other years, which he lived in the land of Egypt with joy and honors and in complete wholeness. His son, Joseph was a king, and all his sons were before him. These seventeen years were considered by him as life, which is why the text tells us that Joseph was seventeen years old when he was taken away from him.

Yesod, which is Joseph, is called “seventeen,” since it contains the “double bread,” which means light of Hochma, as well as light of Hassadim, which is the completion of the souls. And the light of Hochma in it is implied by the number seven, since it shines with the light of Nukva, called “seventh,” only from below upwards, lacking GAR de [of] GAR. And the light of Hassadim in it is implied by the number ten because it shines from above downwards; hence the number is complete.

This is what it implied, the measure of Joseph’s complete degree (seventeen years), which contains the complete wholeness, Hochma and Hassadim, through Joseph’s great degree that has been lost from him. Afterwards, he found Joseph once more, in the land of Egypt, since light of Hochma is considered light of Haya. And since seventeen contains Hochma, as well, it is considered life for him. But when Joseph was taken away, he had light of Hassadim without Hochma, which is not considered life for him, and similarly before Joseph was born.

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1) “And Jacob sat in the land where his father had lived.” How many slanderers are there to a person from the day the Creator gives him a soul in this world? And because he came into the world, the evil inclination immediately appears to partake with him, as it is written, “Sin crouches at the door,” for then the evil inclination partakes with him.

2) A beast watches over itself from the day it is born, and runs from fire and from any bad place. When man is born, he immediately comes to throw himself into the fire, since the evil inclination is within him and promptly incites him to the evil way.

3) “A poor and wise child is better…” this is the good inclination, which is a child from few days with man,⁽¹⁾ since he is with man from thirteen years of age onwards.

4) “…than an old and foolish king.” This is the evil inclination, called “King and man’s ruler in the world.” “…old and foolish,” since he is with man from the day one is born into the world.

5) “…who does not know how to beware.” It does not say, “to warn,” but “to beware,” since he is a fool. And Solomon said about him, “but the fool walks in darkness.” This is because the darkness comes from waste, and it has no light for the world. But one who does not know to warn others is still not considered a fool because of that.

6) “A poor and wise child is better…” is the good inclination. But a child is better, as it is written, “I was a youth, now I am old.” This is a youth who is a poor child with nothing of his own. And he is called a youth because he has the resumption [renewal] of the moon, which is always resumed, and he is always a poor child. And he is wise because there is Hochma [wisdom] in him.

There are two states to the Nukva: 1) the time when she reigns. At that time, she is as big as ZA. This is the state of illumination of Hochma in her, although she does not shine, for lack of light of Hassadim. 2) The time when she shines through her Zivug with ZA. At that time, she must be reduced to a point, and then she has nothing of her own and receives everything from ZA. That state is the state of illumination of Hassadim in her. And from those two states, the Nukva is clothed and shines in the angel Matatron.

And when he receives the second state of the Nukva, which is illumination of Hassadim, Matatron says, “I was a youth.” And he is also called “a child” because the illumination of Hassadim is VAK, called “a youth” or “a child.” He is also called “poor” because in that state, the Nukva is diminished to a point and has nothing of her own.

And when he receives from the first state of the Nukva, which is the time of her own dominion, and she is as big as ZA, which is the state of illumination of Hochma in her, Matatron says, “now I am old.” This is because an old is one who has acquired Hochma [wisdom]. Hence, he is called Hacham [wise].

Question: Why is the angel Matatron always referred to as “youth” and not as “old”? After all, he did say, “now I am old.” Should he not be regarded as “old”? Answer: This is so because he has the resumption of the moon, the Nukva, which is her Zivug with ZA, the second state, the state of illumination of Hassadim in her, which is considered VAK and is called “a child.” The state of resumption always applies to her, constantly. This is why he is called, “youth,” and not “old,” since the old age he receives from the first state, which is a state of her own dominion, does not always apply to him.

7) “…an old and foolish king” is the evil inclination, which extends from opposite Matatron, called “malicious man,” who has never parted from his impurity. And he is a fool because all his ways are toward the evil way. He walks and incites people and does not know how to beware. And he comes to people with lies, to lure them off the good way and toward the evil way.

8) For this reason, the evil inclination immediately connects itself to man from the day he is born, so he will believe him. And later, when the good inclination comes, man will not be able to believe him and his words will seem burdensome to him. A cunning wicked is one who makes his arguments before the judge prior to the arrival of his fellow litigator.

9) The cunning wicked is the evil inclination, as it is written, “the serpent was more crafty…” He, too, arrives early and is within man before the good inclination comes to be in him. And because he comes first and makes his arguments before him, later, when the good inclination comes, it will be bad for man to be with it, and he will not be able to raise his head, as though he has been burdened with all the burdens in the world. This will be so because the evil inclination had come first. And Solomon said about that, “the poor man’s wisdom is despised, and his words are not heard,” since the other one had come before.

10) For this reason, any judge who accepts the words of a litigator before his colleague arrives is like one who takes upon himself another god to believe in. However, when his friend comes and questions him, meaning after his friend has arrived, then he will hear his arguments. This is the way of a righteous man. A righteous man is a person who did not believe that crafty wicked, the evil inclination, since he made his arguments before the arrival of his friend, the good inclination. Rather, he keeps the other one, and his friend came and questioned him. It is in this that people fail from being rewarded with the next world.

11) But a righteous one, who fears his Master, how much evil does he suffer in this world so as to not believe and partake with the evil inclination? But the Creator saves him from all of them, as it is written, “Many are the ills of the righteous, but the Lord delivers him from them all.” The text [in Hebrew] does not say, “Many are the ills of the righteous,” but “Many ills, righteous.” Thus, one who suffers many ills is righteous because the Creator wants him. This is so because the ills he suffers remove him from the evil inclination, and for this reason the Creator wants that person and delivers him from them all. And he is happy in this world and in the next world.

12) Many are the ills that Jacob suffered so as to not cling to the evil inclination and part from its lot. He suffered several punishments and ills for that, but he did not rest. And how many ills do righteous suffer in this world, ills over ills and pains over pains to purify them for the next world?

13) How has Jacob always suffered ills over ills, as it is written, “I was not at ease at the house of Laban, and I could not be saved from him.” And I had no quiet from Esau, from that affliction that his appointee had caused me. And later, the fear of Esau himself: “…and I had no rest,” from Dinah and From Shechem.

14) But anger came. This is Joseph’s anger and bewilderment, which was the hardest of them all, since Jacob went into Egypt because of his love for Joseph, which is the covenant. And this is why he loved him so much, since afterwards it is written, “…and I will remember My covenant,” that redemption was only for him, since Divinity was there with him, with the covenant, which is Joseph. This is why Joseph’s bewilderment was harder for him than all the troubles he had suffered.

15) “And Jacob sat in the land where his father had lived.” “The righteous perishes and no one takes it to heart.” “The righteous perishes” means that when the Creator looks at the world, and the world is not worthy of existing and judgment is in the world, He takes the righteous one who lives among them so that the judgment will be upon the others and there will be no one to protect them.

16) This is so because as long as the righteous is in the world, the judgment cannot control the world. How do we know that? From Moses, as it is written, “Therefore He said that He would destroy them, had not Moses His chosen stood before Him.” For this reason, the Creator takes the righteous one from among them and raises him up from the world, and then he is repaid and receives his share. The verse, “the righteous man is taken away because of the evil,” means that before the evil comes to rule over the world, the righteous is taken away. Another meaning: “because of the evil” means the evil inclination, which incites and leads the world astray.

17) Jacob was the senior patriarch, and he was about to be in exile. But because he was righteous, the judgment was stopped and did not rule over the world. Thus, through all of Jacob’s days, the judgment did not rule over the world and the hunger was cancelled.

18) Also, in the days of Joseph, who is the form of his father, there was no exile because he protected them all his days. And when he died, exile immediately came upon them, as it is written, “And Joseph died.” And soon after, “come, let us deal wisely with them.” And it is written, “And they made their lives bitter.”

19) Similarly, wherever there is a righteous man in the world, the Creator protects the world for him, and as long as he lives, the judgment does not rule over the world.

20) “And Jacob sat in the land where his father had lived.” “And Jacob sat” means that he was connected and sat in that place that was united in the dark. What is, “the land where his father had lived,” since he feared all of his days? “The land where his father had lived,” specifically, means that this terror and fear is Isaac’s, his father’s, who is the left line. “In the land of Canaan” means that the place is tied to his place. Nukva is called, “land,” and when she is tied to the left line, which is Jacob’s father, she is called, “Land of Canaan.” “…where his father had lived” is a harsh judgment, the left line of ZA. “Land” is a harsh judgment, the left line, and Jacob clung to it and settled in it.

The light of ZA comes from above downwards. Hence, if the left line shines in it, a very harsh judgment extends from it, since it is the sin of the tree of knowledge. But the light of the Nukva is considered a female light, which shines only from below upwards and does not extend downwards. Hence, even when she is included with the right, there is no harsh judgment in her, but a weak one. This is the meaning of, “in the land where his father had lived,” which is a weak judgment. And Jacob sat in it. He sat in the land, which is the Nukva, and only a weak judgment, not a harsh one, like the dwelling place of his father.

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(1) Michael Laitman: This pertains to two degrees clothed in one another. First, there is the degree of a child, then the adult, but the child is still clothed within the adult.

(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIŞLACH – click)

274) “Thou art my hiding-place; Thou will preserve me from the adversary.” “Thou art my hiding-place” is the Creator, who hides and protects a person who is walking on the path of Torah, in the middle line. He hides under His wings so that no one can harm him. Question: why “Thou will preserve me from the adversary”? After all, it is the same as “Thou art my hiding-place”. Answer: from above and from below. From above—a person has enemies. It is said about that, “Thou art my hiding-place.” And from below, as well, this is the evil inclination. It is said about that, “Thou will preserve me from the adversary,” which is an enemy above and an enemy below, as it is written, “descends and incites, ascends and complains.” And had it not been for the evil inclination, man would have had no enemies in the world. This is why it is written, “Thou will preserve me from the adversary,” about the evil inclination.

275) When the left line illuminated from above downward, before it was included in the right, the evil inclination was gripping unto man from above and from below. It was complaining about him from above, and brought hatred upon him. And from below, it incited him to sin and to extend the left from above downward, which was the sin of the tree of knowledge. And when the middle line came, the left and the right were included in one another and illuminated together so the light of the right shone from above down, and the left, from below up. At that time, the hatred, cast over man from above, was cancelled and the evil inclination separated from him from below.

There are two things here: 1) Hiding-place, for which the GAR of the left line were diminished and he could shine only from below upwards, which is VAK de Hochma; and 2) Preserving, since by that, the left and the right were included in one another and that removed the slander and hatred from man.

The waning that brought the left line through the Masach de Hirik is considered a shadow, and the Masach is considered wings. The slander and hatred are drawn upon man from above during the illumination of the left from above downwards. The evil inclination incites him to sin and to extend illumination of the left from above downwards, as it is written, “descends and incites, ascends and complains.” And had the evil inclination not incited him to sin below, during the illumination of the left from above downwards, no hatred would have been extended over man from above.

Hochma is clothed in Hassadim after it has waned into VAK de GAR through the middle line. It is drawn and becomes revealed by songs, which is why it is called, “songs.” And since the Hochma was first diminished by the middle line, it was to the contrary, bringing Dinim [judgments] over him. This is why he said to the Creator, which is the middle line, “discharged songs,” which remained after their waning through the middle line. “You surround me with songs of deliverance, Selah,” by which to save me from all the damagers along the way. “…surround me” are the songs that contain degrees that suffice for deliverance after they have been diminished into VAK de GAR through the middle line, and became suitable for deliverance. This is so because this operation is performed by the middle line, the Creator, and this is why he told him, “surround me,” in second person, and not “will surround me.”

Reading in order indicates the right line, illumination of Hassadim, which shines from above downwards. And retroactive reading indicates the left line, illumination of Hochma, which shines from below upwards. And since this verse speaks of these two kinds of illuminations, it is possible to read it in order, as well as to read it retroactively, since it contains both the left side and the right side.

276) The songs and praises that David recited contain secrets and sublime matters in the secrets of the wisdom. This is so because they were all said in the spirit of holiness, since the spirit of holiness dwelt over David and he recited songs. Hence, they were all said in the spirit of holiness.

277) “Thou have rejected me.” It should have read, “I have been rejected.” What is “Thou have rejected me,” since the Creator did not reject him, but the enemies? And he replies that this is the Sitra Achra, who always rejects man and wishes to incite him and to lure him away from the Creator. This is the evil inclination, which is always with man. And it is to him that David returned and said, “Thou have rejected me that I might fall,” since he was inciting him by all the troubles that came upon him, to lure him away from the Creator. And David said about him, “Thou have rejected me that I might fall” in hell “but the Lord helped me” to not be given into your hand.

278) Hence, one should be wary of him, so he may not rule over him. And then the Creator will keep him in all his ways, as it is written, “Then shall thou walk in thy way securely, and thou shall not dash thy foot. … When thou walk, thy step shall not be straitened.” It is also written, “But the path of the righteous is as the light of dawn.” Happy are Israel, for the Creator keeps them in this world and in the next world, as it is written, “Thy people also shall be all righteous, they shall inherit the land for ever.” Blessed is the Lord forever, Amen and Amen.

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(înapoi la pagina ZOHAR CUPRINS / VAYIŞLACH – click)

267) Praise the Lord, I thank. King David delved in the work of the Creator all his days. He would rise at midnight and praise and thank with songs and praises, to correct his place in Malchut above.

268) And when a Northern wind awoke at midnight, he knew that then the Creator was awakening to amuse Himself with the righteous in the Garden of Eden. This is why he would rise at that time and prevail in song and praise until the morning came.

269) When the Creator is in the Garden of Eden, all the righteous in the garden listen to His voice. Moreover, a thread of grace is drawn upon Him in the day, as it is written, “By day the Lord will command His loving kindness, and in the night His song shall be with me.” Also, all those words of Torah that he had said at night rise and crown before the Creator. And this is why King David engaged in the work of his Master during the night.

270) Of all the songs and praises that David said, the highest of all is Halleluiah [Praise the Lord]. This is because it includes both name and praise. And what are name and praise? They name is Yod–Hey [Koh], and the praise is the assembly of Israel, the Nukva, called “Praise” [Hallel]. This is so because she always praises the Creator and never rests, as it is written, “O God, keep not Thou silence; hold not Thy peace, and be not still, O God.” It is so because she establishes the orders of the praise and always praises Him. This is why the name and praise are implied in the word “Halleluiah,” together, for the name is Yod–Hey and the praise is His praise, Divinity, which always praises Him.

271) “I will give thanks unto the Lord with my whole heart,” with the good inclination and with the evil inclination. This is because they both exist within man, as it is written, “with all thy heart,” for the good inclination dwells in the right hemisphere of the heart and the evil inclination in its left hemisphere.

272) Israel are straight, since all the degrees are crowned in them: priests, Levis, righteous, and adherent, because they are straight. And the evidence is that the Creator crowns Himself in them.

The nature of the midnight Zivug is primarily to extend Hochma, and the nature of the daytime Zivug is primarily to extend Hassadim. Without them, the Hochma in the Nukva does not shine, and she is darkness and not light. And ZA, too, is not crowned in illumination of Hochma, except through the Nukva during the nighttime Zivug. “I will give thanks unto the Lord with my whole heart” explains these two illuminations and ZON’s completion from each other.

There are fourteen good times and there are fourteen bad times. It is possible to serve the Creator only on those days when the fourteen good times govern, and not on the days when the fourteen bad times govern. But one who is rewarded with illumination of Hochma corrects the fourteen bad times along with them, and they become great merits for him, and then he can serve the Creator in all his days, missing none of them.

This is why it is written that even on the days when the fourteen bad times governed, David would rise at midnight, which is the time for receiving those Mochin of illumination of Hochma, and praise and thank. It is so because these illuminations of Mochin are drawn by songs and praises, which are considered illumination of the left.

Yod–Hey are Mochin de ZA, light of Hassadim. And the praise is Nukva, in Mochin of illumination of Hochma, both on the fourteen good times and on the fourteen bad times. However, it is impossible to always praise in Mochin of light of Hassadim, since on the fourteen bad times there is no praise except through illumination of Hochma. Hence, “I will give thanks unto the Lord with my whole heart,” with the good inclination and with the evil inclination—with the right line, the good inclination, from which the fourteen good times come, and in the left line, the evil inclination, from which the fourteen bad times come.

“…in the council of the upright,” which is the middle line, containing the two lines within it, and hence including all the degrees.

“…council of the upright, and in the congregation.” The congregation is the Nukva, “..upright, and in the congregation” is ZON, since upright are Israel, ZA. And the text tells us that the Creator, ZA, is crowned with illumination of Hochma from the Nukva, called “congregation,” since it does not receive Hochma but only during the Zivug with the Nukva. This is why it is written, “..upright, and in the congregation.”

273) For this reason, one needs to always praise the Creator, because He desires songs and praises, for He wishes to be crowned in Hochma [wisdom]. And one who knows how to always praise the Creator, which is done through the Mochin of illumination of Hochma, the Creator receives his prayer and saves him. First, a nighttime Zivug is required, and then a daytime Zivug, for extension of Hassadim during the morning prayer.

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