Autor: arhiprofesor

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179) “If thou faint in the day of adversity, thy strength is small indeed.” “If thou faint” means one whose hands faint by the Creator, so as to not grow stronger in Him. And how does one grow stronger in the Creator? By growing strong in the Torah, for one who grows stronger in the Torah, grows stronger in the tree of life, as though he gives strength to the assembly of Israel, which is Divinity, to grow stronger.

180) If he is idle in the Torah, it is written, “If thou faint…” if he is weak in the Torah, “in the day of adversity, thy strength is small indeed,” meaning that on the day when adversity comes, he will seemingly push Divinity, which is the force of the world. “…thy strength,” [in Hebrew] is an acronym for Koah [Strength] and Koh⁽⁵⁾ [Thus]. Koh is the name of Divinity, and “small is thy strength” means that he restrains the force of Divinity, called Koh.

181) When a person is idle in the Torah and goes by an improper way, several enemies may come upon him in the day of adversity. Moreover, even man’s soul, which is his strength and authority, will become his enemy and turn against him, as it is written, “small is thy strength.” This is because she has become his enemy and foe. “…small is thy strength” relates to the soul, which is man’s strength.

182) When a man walks by the path of Torah, and all his ways are proper and correct, several advocates stand by him, to speak favorably of him. It is written, “If there be for him an angel, an intercessor…” but is not everything revealed before the Creator? Does He need an angel to tell Him good or bad?

183) Of course He needs an angel, even though He knows everything. This is so in order to evoke mercy, since when man has several advocates to mention his merits before the Creator, and he has none to speak unfavorably of him, “then He is gracious unto him, and says: ‘Deliver him from going down to the pit, I have found a ransom.’”

184) It is written, “If there be for him an angel…” It would be good if it did not write more. But it writes, “an intercessor, one among a thousand.” Thus, we need to know who he is. And he says, “this is the angel that is appointed to being at a man’s left side. It is written, “A thousand may fall at Thy side.” This is the left side. Afterwards, it writes, “and ten thousand at Thy right hand,” meaning that the previously written “Thy side” was the left side.

185) But one out of a thousand is the evil inclination, which is one of those 1,000 damagers, which stand at the left, because he rises up and takes permission, and subsequently descends and puts to death. Hence, if a man walks on the path of truth, that evil inclination becomes his slave, as it is written, “Better is he that is a lowly one who has a servant.” At that time, he rises and becomes an advocate and speaks before the Creator in favor of the man. And then the Creator says, “Deliver him from going down to the pit.”

186) Yet, the evil inclination does not return empty handed, since it is given another person to control, instead, and to take his soul from him. Since that person’s sins have been put forward and he was caught for them, he becomes the ransom for the person who was saved, as it is written, “I have found ransom to redeem him.”

187) “I have found ransom.” The Creator says to the angel, “that advocacy, which you said about that person, will be a ransom for him to redeem him, so he will not go down to hell and die.” For this reason, one should walk in the path of truth, so his prosecutor will become his advocate.

188) Such as that are Israel on the day of atonement. They give a scapegoat to the evil inclination, which is Sam’el, and occupy themselves with it until it becomes their slave and rises and testifies to the Creator and becomes their advocate. It is about this evil inclination that Solomon said, “If thine enemy be hungry, give him bread to eat.”

189) For this reason, in the day of adversity, when one is idle in the Torah, he seemingly pushes the Creator toward the evil inclination, which becomes man’s slanderer, to hear his slander. Thus, this is a day of adversity. And then it is said, “thy strength is small indeed,” which is an acronym for Tzar [narrow], Koah [strength], and Koh [Yod–Hey]. It restrains the strength of Divinity, called Koh, since the evil inclination draws near the Creator in order to slander, and the strength of Divinity weakens because of the slandering.

190) “The Lord is good, a stronghold in the day of trouble.” What is “a day of trouble”? It is Jacob, when Esau came to slander against him. “…and He knows them that take refuge in Him,” when the trouble of the Din of Rachel’s death came upon him.

191) The slanderer is not over man, except in a time of danger. Because Jacob was late to keep the vow that he took before the Creator, the Din prevailed over Jacob through the slanderer, who demanded him sentenced at the time when Rachel was in danger. He said before the Creator, “But Jacob made a vow and did not pay. He is greater than all in wealth, in sons, and in all that is needed, but he did not complete the vow he had taken before You, and You did not receive a punishment from him. Immediately, “and Rachel travailed, and she had hard labor,” since the Din above, with the angel of death, was harsh upon him.

192) “If thou hast not wherewith to pay, why should he take away thy bed from under thee?” This is why Rachel died, and the judgment was passed by the angel of death.

193) When Esau came, Jacob “put the handmaids and their children foremost,” since he feared for Rachel, so that that wicked would not see her beauty and desire her.

194) It is also written, “Then the handmaids came near, they and their children.” The women were before the men. But what does it say about Rachel? “…and afterwards Joseph came near and Rachel,” that is, Joseph went before his mother, covering and hiding her. This is why it is written, “Joseph son of Porat,” for he augmented his body and covered his mother. “…over the eye”—the eye of that wicked, so he would not gaze upon her.

195) Here Rachel was punished by the evil inclination, who slandered at the time of danger, and Jacob was punished for not keeping his vow. And this was harder for Jacob than all the troubles he had endured. And how do we know that Rachel’s death was because of Jacob? Because it is written, “Rachel died unto me,” for I was late keeping my vow.

196) “…the curse that is causeless shall not come.” It is explained that it is “not” with a Vav [which means “for him”]. This indicates that if it is a curse of a righteous, even if he did not at all intend to curse, once the curse comes of his mouth, the evil inclination receives it and slanders with it at a time of danger.

197) Jacob said, “With whomsoever thou finds thy gods, he shall not live.” And even though he did not know that Rachel stole them, Satan received that thing which is always among men, and in the time of danger, slandered against him. This is why we learn that one should never open one’s mouth to the devil, for he takes that word and slanders with it above and below. It is even more so if the word comes from the mouth of a sage or a righteous. And Rachel was punished for those two: 1) because he was late keeping his vow; and 2) because of the curse he had uttered.

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(5) Koh, written in Hebrew with the letters Chaf-Hey, is a common way to write YH, part of the Yod, Hey, Vav, Hey. Because it is uncustomary to spell it as Yod and Hey, the Chaf replaces the Yod.

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172) It is written, “Neither shall thy name any more be called Abram, but thy name shall be Abraham”; this is why he remained with this name. But with Jacob, it does not say “was” [a word that appears only in the Hebrew Bible text], but “Israel shall be thy name”; hence, at times he is called “Jacob,” and at times, “Israel.” And when his sons were crowned with priests and Levis and rose in the upper degrees, he was always crowned by the name, “Israel.”

173) When Rachel (who was meant to be corrected in twelve tribes) died, she took the house, Divinity, so that Divinity will be properly crowned, so she would obtain Mochin de GAR and the mother of the sons will be glad. In other words, Rachel died so that the lower Divinity—Rachel—and the higher Divinity—Leah—will become one Partzuf. At that time, the lower Divinity obtains GAR, and the higher Divinity, which is the mother of the sons, was glad with the correction of the twelve tribes. And the reason why Leah did not die, and that Divinity began to take the house and become corrected with Benjamin, is that she is considered the Yesod [foundation] of the twelve tribes; hence, she is the first to correct Divinity. This is why Benjamin is always in the west, in banners, since Yesod is considered west.

174) With Benjamin, Divinity begins to correct in twelve tribes, and with him, the Kingdom of heaven begins to become known in the land. This is so because the first king in Israel, Saul, was of his sons. This is the meaning of “every beginning” that is about to be known, comes with questions, and hence contains a Din of death. Afterwards, she settles and persists.

175) When Divinity wanted to be corrected and to take the house in the correction of the twelve tribes, the Din was made in Rachel, for she died. Afterwards she was corrected to settle. Similarly, when Malchut wanted to become known in the land, she began with Din and did not settle in her proper place until the Din awakened in Saul according to his actions, and he was killed in the mountains of the Gilboa. Afterwards, Malchut settled in David and was corrected.

176) Every beginning is hard, then comes relief. In the beginning of the year, the beginning is hard, since the whole world is judged, each according to his deeds. Afterwards there is relief, forgiveness, and repentance on the day of atonement and Succoth. This is so because the beginning is in the left, hence its Dinim are harsh, and then the right awakens, as it is written, “his left hand be under my head.” Afterwards, “and his right hand embrace me”; hence the relief.”

177) It is to the contrary in the nations of the world. In the future, the Creator will first awaken peacefully over the other nations, the idol worshippers, and afterwards will prevail over them with harsh judgment, as it is written, “The Lord will go forth as a mighty man.” First HaVaYaH, which is Rachamim, and then as a mighty man, though not like a real mighty man. And afterwards, “like a man of war,” but not like a real man of war. After that, the Gevura appears over them to obliterate them, as it is written, “He will cry, yea, He will shout aloud, He will prove Himself mighty against His enemies.” And it is written, “Then shall the Lord go forth and fight,” and it is written, “Who is this that comes from Edom”?

175) “The Lord is good, a stronghold.” Happy is the man who strengthens in the Creator, since the stronghold of the Creator is a stronghold. “The Lord is good,” as it is written, “The Lord is good to all.” The stronghold is a stronghold that has salvations, as it is written, “He is a stronghold of salvation to His anointed.” “In the day of adversity,” a day of trouble, when the other nations pester Israel.

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167) Jacob is the senior patriarch and contains all sides, right and left. This is why “He called his name Israel,” as it is written, “thy name shall not be called any more Jacob, but Israel shall be thy name.” It is also written, “and He called his name Israel.” Why did the Creator repeat Himself and called him “Jacob” many times? And everyone calls him “Jacob,” as before. And what does “thy name shall not be called any more Jacob”?

168) “…will go forth as a mighty man, …like a man of war.” Why, “as a mighty,” “as a man”? It should have said “mighty” and “man.”

169) HaVaYaH [the Lord] is Rachamim [mercy] everywhere. HaVaYaH is the name of the Creator, as it is written, “I am the Lord, that is My name.” Sometimes His name is Elokim [God], which is Din [judgment]. However, when righteous multiply in the world, His name is HaVaYaH, Rachamim, and when the wicked multiply in the world, His name is Elokim. Thus, when Jacob was not among enemies and was not abroad, his name was “Israel.” And when he was among enemies or abroad, his name was “Jacob.”

170) But it is written, “Now Jacob lived in the land where his father had sojourned, in the land of Canaan,” that is, he was not abroad. But still, the name “Jacob” is used.

171) Just as the Creator is sometimes called HaVaYaH and sometimes called Elokim, depending on the degree, He is sometimes called “Israel” and sometimes called “Jacob.” When he has a degree of GAR and Rosh [head], he is called “Israel,” and when he is VAK, without a Rosh, he is called “Jacob.” And the reason why it writes, “thy name shall not be called any more Jacob,” is so he will not remain with the name “Jacob” but have two names, “Jacob” and “Israel,” depending on the degree.

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163) “And god went up from him,” together with the patriarchs. Jacob is a holy chariot for the Lord, ZA, which stands to shine for the moon, the Nukva. He alone is the chariot because he contains all the patriarchs, which are Hesed and Gevura, for Tifferet includes Hesed and Gevura.

164) “For what great…” indeed, how favored are Israel before the Creator, for you have not a nation or a tongue among all the idol worshipping nations in the world that has gods that will answer their prayers as the Creator is destined to answer the prayers and pleas of Israel any time they need the prayer answered. This is so because they pray only for their degree, which is Divinity. That is, each time they pray, it is for the correction of Divinity.

165) Jacob, the Creator named him “Israel,” meaning Divinity, as it is written, “He called unto Moses.” It writes, Vayikra [called] with a small Aleph, which is Divinity.

166) The name, “Israel,” was properly completed and then he rose in his degree and was completed in that name. For this reason, “and He called his name Israel.”

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161) “And he built there an altar,” meaning he corrected the degree. “…an altar for the Lord” means correction of the lower degree, which is Nukva, and connecting it with the upper degree, which is ZA. Hence, “And he built there an altar” is the lower degree, the Nukva, “…for the Lord” is the upper degree, ZA. “…and called the place El-beth-el”: The name he gave to Nukva is as the name of the Upper One, Bina, since when the Nukva illuminated from ZA, the daughter, which is the Nukva, became as her mother, Bina. This is why Jacob called her by the name, El [God], which is the name of Ima.

162) “…because there God was revealed unto him,” meaning angels. He said, “revealed,” in plural tense, not in singular tense [in Hebrew they are spelled differently], since there are always seventy angels next to Divinity, and seventy thrones around Divinity. Hence, where there is disclosure of angels, there is the revelation of Divinity. This is why it is written, “because there God was revealed unto him,” in this revealed place, in the Nukva. It is written, “And, behold, the Lord stood beside him,” on the ladder, which is Nukva. Previously, it said, “the angels of God ascending and descending on it.” Thus, the revelation of the angels came along with the revelation of Divinity. This is why Jacob called the altar there, “El-beth-el,” [House of God] after the revelation of Divinity, and he tied it to the disclosure of the angels.

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154) “Put away the strange gods,” what they took from Shechem, jewels of silver and gold that their strange gods engraved on them. They were building other gods from silver and gold, and not Jewels with idols carved on them. And Jacob hid them there so they will not enjoy the idol worship, for man is forever prohibited to enjoy it.

155) “Then he took the crown of their king from his head.” The children of Amon put their abomination as their king. And it is written, “the crown of their king.” What is the reason that “it was set on David’s head”? And what is the reason for referring to it as abomination, since it refers to the rest of the idol worshipping nations as “gods of the nations,” “other gods,” “strange god,” “another god,” but here with the idol worship of their king it says “abomination.”

156) And he replied, “all the gods of the peoples are idol worshippers”; this is what the Creator calls them, as it is written, “and ye have seen their detestable things, and their idols,” and not necessarily “kings.” When the text says, “Then he took the crown of their king,” which is the idol worship—their king—and asked, “How was David crowned in her? It is certain that she was idol worshipping. However, while Ittai the Gittite was an idol worshipper before he converted, he broke from the crown, which is the idol worship—their king—the shape that was engraved on them and cancelled it. By that, he made her permitted, so it would be permitted to enjoy her. This is why David put her on his head.

An idol worshipper has the strength to revoke his own idol worship, and then it is permitted for Israel to enjoy. However, if he flaws and disqualifies the idol worship he had done before, after he had converted, he does not permit it for enjoyment, since then he is considered Israel. for this reason, The Zohar says that Ittai the Gittite cancelled her before he converted, and was no longer considered idol worshipper. This is why it was permitted for David to put it on his head.

The abomination of the children of Amon was a serpent, carved in a deep engraving on that crown; this is why it was called “Abomination,” meaning filth.

157) “Put away the strange gods…” these are other women, who were taken captive, and who brought all their ornaments with them. It is written about that, “And they gave unto Jacob all the foreign gods,” which are the women and all their ornaments, and all the gods of gold and silver, “and Jacob hid them,” meaning the gold and the silver, so they will not enjoy any idol worship.

158) Jacob was a whole man in every way, and he cleaved unto the Creator. It is written, “let us arise, and go up to Beth-el.” It immediately writes, “And they gave unto Jacob.” This means that one should praise the Creator and thank Him for the miracles and the goodness He has done with him, as it is written, “and was with me in the way which I went.”

159) First, it writes “let us arise, and go up to Beth-el,” in plural tense, including his sons with him. Afterwards, it writes, “and I will make there an altar,” in singular tense, and does not say, “we.” This excludes them from this rule because it only applied to him. Jacob certainly corrected the evening prayer, which is the correction of the Nukva. And he made the altar, which is the correction of the Nukva, and it was for him to do, not for his sons. And because he suffered all those troubles since the day he had escaped his brother, as it is written, “and was with me in the way which I went,” they came to the world later, after he was already rid of these troubles. This is why he did not bring them with him to the correction of the altar, but said, “I will make there an altar.”

160) This implies that one who had a miracle should give thanks. One who eats bread on the table should bless, not one who did not eat a thing. This is why Jacob said, “I will make there an altar,” and did not say, “we.”

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145) Many degrees are separated from the side of the spirit of impurity, and all lurk to attack the Kedusha, one opposite the other, as it is written, “Thou shall not plow with an ox and an ass together,” since when they join, they ruin the world.

146) The only desire of the degrees of impurity is to attack the holy degrees. They all lurked and attacked Jacob, who was holy, as it is written, “and Jacob came whole.” First, the serpent bit him, as it is written, “he touched the hollow of his thigh.” It is said about Esau’s minister that he was riding a serpent. Now the Hamor [ass] bit him, Shechem the son of Hamor, which is the Klipa of the right.

147) When the serpent bit him, he himself stood up to the serpent. Now that the ass bit him, Shimon and Levi, who came from the side of the harsh Din [judgment], stood up to the ass and governed him from all sides, and it surrendered before them, as it is written, “they slew Hamor and Shechem his son with the edge of the sword.” Shimon, whose sign was the ox, Gevura, and the left of Kedusha, came up on Hamor, who is the Klipa of the right, and attacked him, so the Klipot of ox and ass will not conjoin. It turns out that Shimon is his opposite, not Jacob.

148) And they all came to attack Jacob, and he was saved from them. Afterwards, he controlled them. Subsequently, the ox, which is Joseph, came and was completed with asses, which are the Egyptians he ruled over, who were all from the side of the Klipa of Hamor. Joseph is ox and Egyptians are asses, as it is written, “whose flesh is as the flesh of asses.”

149) This is why afterwards, the children of Jacob fell among those asses, the Egyptians, since an ox—Joseph—had conjoined with them and they had an ox and an ass conjoined within them. And they bit the bone and the flesh of Israel, like the nature of asses, which bite and break bones, until Levi awakened, as before, and scattered these asses by separating the ox from the ass, to surrender them. And he broke their force from the world and ejected the ox from there, as it is written, “And Moses took the bones of Joseph with him.” Moses is Levi, and Joseph is the ox that conjoined with them.

150) Previously, when Shimon came up on the ass to fight it, he cast blood on them, when they were circumcised, and subsequently, “and slew all the males.” The Creator acted similarly through a Levi—Moses—with those asses—the Egyptians. First, He brought upon them the stroke of blood, and then “the Lord slew all the firstborn in the land of Egypt.” Here, with this ass, the father of Shechem, it is written, “all their wealth, and all their little ones” and all their beasts, for it is said, “They took their flocks and their herds and their asses, and that which was in the city and that which was in the field.”

And there, in those asses, which are the Egyptians, it is written, “jewels of silver, and jewels of gold, and raiment,” which correspond to the “all their wealth” from here. It is written, “And a mixed multitude went up with them, as well,” which correspond to, “and all their little ones,” from here, and “flocks, and herds” correspond to, “their flocks and their herds,” from here.

151) And Shimon and Levi: Shimon rose against that ass, Shechem’s father, who was not connected with an ox. And Levi came up against all the asses, even against the asses that were connected to an ox, like the Egyptians.

This is so because Shimon is Gevura and ox, and hence opposite the ass of the Klipa of the right, and could surrender it. But he could not subdue the Klipa of the ass in Egypt, since they were connected to an ox and received strength from Joseph, who was king over them. For this reason, only Levi, Moses who came from the tribe of levy, which is considered Tifferet—made of right and left together—had the strength to subdue those asses in Egypt, and not Shimon, who had only left in him.

They all wanted to need Jacob and corrected themselves to bite him, and he rose against them with his sons and surrendered him.

152) Now, in the last exile, when Esau bites him and his sons, who will rise against him? Jacob and Joseph will stand against him—Jacob from the right side and Joseph from the left side, as it is written, “And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble.”

153) “And they journeyed; and a terror of God…” They all gathered to fight, and when they girded their arms, they shivered and left them. And this is why they did not chase the children of Jacob.

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131) “And Jacob journeyed to Succoth.” When the Creator, who is ZA, wished to create the world, to build Partzuf Nukva, called “world,” he took a knot, which is the Masach, out of the hard spark, when ZA rose for MAN to Ima, and a level of Hassadim came out there on his Masach de Hirik. This level is the middle line that connects the two lines—right and left of Bina—to one another. This is why it is called “a knot and was set alight from within the dark, as it was included in the left line, which is darkness, and its illumination is considered setting alight, as in “creator of the light of the fire.” And this illumination, which was illumination of Hochma, remains in ascent, as it shines from below upwards. His own illumination, which is Hassadim, descends, as it shines from above downwards. This is because when the middle line connects the two lines—right and left—to one another in a way that both shine, it keeps the illumination of the left so it will shine from below upwards, and the illumination of the right from above downwards.

After he explains the manner of emergence of the connection—the middle line—and how he properly corrected both illuminations, he now explains how the left line, the darkness, is itself included of all three lines, and emanates them to the Nukva. That darkness, the left line, is blazing and shines in 100 trails, in ways finer than fine, and in ways that are great, and they become the house of the world, from which the Nukva, called “home,” is built.

Yesodot [plural for Yesod, foundation] de AVI are called “trails,” and Yesodot of YESHSUT are called “ways.” It is known that the right line is AVI, which shine in pure air—covered Hassadim—and the left line is YESHSUT, which shine in illumination of Hochma—the Yod that departed the Avir [air] and left Ohr [light]. This is why he calls the Hitkalelut [mingling] of the left in the right line, “100 trails,” since he receives from Yesodot AVI, called “trails.” And the number, 100, is from YESHSUT, which are counted as hundreds.⁽⁴⁾

And the illumination of Hochma on the left extends from Yesodot YESHSUT, called “ways.” They are divided into two discernments:

1. Before it is included in the middle line, it is called “fine ways,” since then they are blocked and frozen;
2. After it is included in the middle line, it is called “great ways,” since then it shines abundantly.

Fine ways are from the left line itself, the great are from the middle line, and after the dark, which is the left, is included in all three lines, the Nukva, called “the house of the world,” is built out of it.

132) That house is in the middle of everything, in the middle line of all the trails and ways. In those that are considered great ways, the Nukva has several doors and rooms, round about the higher Holy places. This is where the birds of the sky nest, each kind separately.

The NHY of Nukva are called “doors,” and her HGT are called “rooms.” They receive from the three lines, which are included of the left of Ima, originally called “three places.” The doors and the rooms receive from the three places of Ima, which are the higher, Holy places. The birds of the sky are the Angels above.

After he explains the construction of the Nukva, he clarifies the order of ZA’s imparting to the Nukva. He says, “Within him emerges one large tree,” which is ZA, which imparts its branches and many fruits into the house and feeds all. It contains both the bestowal of Hassadim and bestowal of Hochma, and each receives its own discernment from it.

That tree rises up to the clouds of the heaven, for illumination of Hassadim, called “clouds,” and is covered between three mountains, as it is written, “there are no mountains but only fathers,”—HGT, in which the Hassadim are covered so as to not receive illumination of Hochma.

And it emerges from under these three mountains, at the NHY below HGT—rises up and climbs down. Below HGT, the Hassadim come out and appear in illumination of Hochma, through the middle line that preserves the right and the left. The middle line emerges from the cover of HGT and preserves the illumination of right and left, so that the illumination of the left will shine from below upwards, and the illumination of the right will shine from above downwards.

133) This house, Nukva, receives two kinds of illuminations from ZA: 1) When she is watered by it with illumination of Hochma, called “drinking”; 2) When ZA conceals many sublime, uncharted treasures within the house, meaning illumination of Hassadim from AVI, called “hidden” and “unknown.” By that, the house is built and improved.

That tree, ZA, appears during the day and covers at night. And that house, the Nukva, governs at night and is covered during the day.

Also, at night, which is the illumination of the left, darkness, since the Hochma is without Hassadim and cannot shine, there is emergence of the middle line, the Hitkalelut of left in right, as well as the Zivug of ZON. It is all as it is during the day. The only difference is in the governance, because all three lines shine at night, too, and ZA is in Zivug with Nukva as during the day. However, Nukva has control, and ZA and the right line are subordinate to her and are seemingly covered, to make room for her dominion, as it is written that at that time, the Creator enters the Garden of Eden—the Nukva—to play with the illumination of Hochma in her. Hence, the illumination of Hassadim is not apparent and she is darkness and not light.

It is to the contrary during the day. At that time, the Nukva is subordinate to ZA, the illumination of the Nukva is covered, ZA governs, and only the illumination of Hassadim—the quality of ZA—is apparent. But there is no difference between day and night in the order of the building and the order of the Zivug.

134) When darkness comes and the Nukva connects to it, she governs and shines in Hochma, which is her governance. And since she lacks Hassadim, all her openings are blocked from all sides, for all the lights freeze within her and there is no vent in her, through which any light can appear.

These three lines in the left are the three shifts of the night—three times four hours.

The first shift, trails, is Midat ha Din [quality of judgment] of the unmitigated Malchut—the Hitkalelut of the right line in it.

The second shift is the four middle hours of the night. Those are considered ways—the mitigated Malchut. But the first two hours until midnight are small ways, which are illumination of the left line with respect to itself, before it is included with a middle line, and the point of midnight is the coming of the middle line and its inclusion in the left. At that time it receives what is discerned as great lights. This discernment continues the whole night and is ascribed primarily to the third shift, but its manifestation time is midnight.

In the first shift, the beginning of the night, it is called “ways.” Afterwards, in the beginning of the second shift, the Nukva is tied in the dark, which is the left line of Ima and domination. At that time, it is considered being in fine ways, since this discernment precedes the appearance of the middle line. Hence, not only do the openings of the Hassadim not shine, but even the openings of Hochma do not shine in her, since Hochma cannot shine without clothing of Hassadim. This lasts two hours, until the point of midnight.

Then, in those two hours, many spirits of the righteous blossom in the air and crave to know, to receive Hochma and to permeate the Nukva. And they enter among those birds and take testimony there; they receive Mochin of Eden, Hochma, and roam and see what they see. Seeing means Mochin de Hochma.

Even though at that time, the vents in the Nukva are blocked from all sides so no light is seen from her. Yet, the time of reception of light of Hochma is precisely then. This is why The Zohar accurately says that she is filled with light, but the vents are blocked. Afterwards, when the middle line awakens in her and opens the vents, they will receive the illumination of Hochma from her, which was blocked within her at that time. This is so because afterwards she diminishes from GAR to VAK because of the middle line and her illumination is far lower than during that time, when she was still not included in the middle line. It is written that they crave to permeate the Nukva precisely when she is discerned as small ways and blocked vents, since only then is the Hochma in her complete.

It is written that they come along with the discernment of birds in the Nukva and receive Mochin of Eden, of Hochma. Birds refer to the discernment of Nefesh de Nukva, Divinity from the side of the throne, which is a Neshama [soul], is called “eagle.” And from the side of the boy, which is Ruach [spirit], she is called “dove”; and from the side of the wheel, which is Nefesh, she is a “bird.” But even at that time, the spirits of the righteous cannot receive from her, from the discernment of Ruach in the Nukva, but only from the discernment of Nefesh in her.

135) The blocking of the vents continues until that darkness—the left line of Ima that the Nukva was tied to—awakens and produces one flame. This means that the darkness in the Nukva awakened ZA to rise for MAN to Ima, relating to the Masach de Hirik in it, which is considered a flame. And there the middle line comes out on it, which strikes with all the strong hammers, the Klipot, and opens the blocked vents and breaks the rocks.

There are two actions here: The first extends from the actual flame, the Masach de Hirik that diminishes the ten Sefirot of the left line from GAR to VAK. He says about her, “and breaks rocks,” since the Sefirot of the left line are akin to hard rocks due to the multitude of judgments in them. And the Masach breaks them. And the GAR in them is the distance from the left line, leaving in it only the ZAT in them. The second extends from the level of Hassadim that emerges on that Masach, which opens the vents, since now the Hochma clothes these Hassadim and shines in utter perfection. This is considered that all the gates that were blocked have now been opened to shine abundantly. And these two actions unfold in the middle of the second shift, which is the midnight point.

This flame, which is the Masach de Hirik, rises and falls. It rises to Ima through ZA and then descends from there to ZA himself. And he strikes and imparts to the world, and through her, through a Zivug de Hakaa, he educes the level of Hassadim in Nukva, too, which is called “world,” and voices awaken above and below. Voices refer to the level of Hassadim that emerge on the Masach de Hirik—above in Bina and below in Nukva.

136) At that time, an announcer rises and connects to the Avir [air] and calls out. That air comes out of the pillar of cloud of the internal altar, and when it leaves, it spreads through the four winds of the world. Thousands are in it on the left side; tens of thousands are in it on the right side, and then the announcer proclaims its existence, and reads aloud and calls. At that time, many are those who correct singing and do work. And there are two open vents in her—one to the south, for illumination of Hassadim, and one to the north, for illumination of Hochma.

Illumination of Hochma before its completion is called “announcer,” since after it is complete with clothing of Hassadim in a daytime Zivug, she is called “speech,” which reveals the illumination of Hochma in the Mochin. But at night, she is called “announcer” because she is still not completed to be named “speech,” since the words of the wise are spoken in quiet, and the announcer is heard by raising a loud voice, which points to the Dinim [judgments] that are mingled in it. However, both announcer and speech are heard only when clothed in Hassadim, called “voice.”

It is written that the illumination of Hochma dresses in Hassadim, air, at midnight, and then it is possible to call out and declare. But before it is clothed in Hassadim, it has no voice and it cannot announce.

There are two kinds of Hassadim: one that extends from the upper AVI, which are GAR, even though they are covered from Hochma. These are called “pure air.” The other extends from YESHSUT. These lack GAR and are therefore simply called “air.” These are not pure because of the absence of Hochma is felt in them.

Therefore, as long as there is no illumination of Hochma in ZON, the Hassadim are considered extending from the discernment of YESHSUT, lacking GAR. However, after there is illumination of Hochma in ZON, the Hassadim are considered to be extending GAR and pure air from the upper AVI.

This air is the light of Hassadim that the announcer is clothed in. The upper Ima is called the “inner altar.” The light of Hassadim is called the “pillar of cloud.” The Hassadim that the announcer—illumination of Hochma—clothed in, extend from upper Aba and Ima, called the “inner altar,” which are pure air. This is so because here there is already illumination of Hochma, as in the announcer itself, for at that time the Hassadim extend in the form of pure air from AVI, which spread in HB TM in the Nukva, called the “four winds of the world.”

And the ten Sefirot de YESHSUT, from which the left line emerges in illumination of Hochma after the Yod departs their Avir [air] and leaves Ohr [light], is considered thousands. And the ten Sefirot of upper AVI, from which the Hassadim extend, are considered tens of thousands. From this discernment, it extends from YESHSUT, whose ten Sefirot are one thousand. And it extends from the upper AVI, from the discernment of the Hassadim in the right, whose ten Sefirot are ten thousand. Then, after the announcer is included in Hassadim, called “voice,” it can call aloud and declare.

137) Once the Nukva is built for her own needs from the three lines that are included in the left, she rises to ZA for a Zivug to receive for others. And this house, the Nukva, rises and permits connection between the two sides—right and left—of ZA. And they sing songs and praises rise from the lower ones who raise MAN for the Zivug of ZON. At that time, ZA enters whispering, since the Nukva has no voice, as she is Hassadim. And although she has already received Hassadim for her own construction, she is still considered left without right—to bestow upon others, which is the Zivug in whisper and at night, without light. This is so because then ZA bestows light of Hassadim upon her, which is “voice.” And the house, which is Nukva, is inflamed in the six lights of Hassadim, HGT NHY. These shine splendor to all sides, which are Hassadim mingled with Hochma. And rivers of perfume, which is illumination of Hochma, emerge from her, mingled with Hassadim, for all the animals to drink, as it is written, “will water all you beasts of the field.” And they sing until the morning comes. And when the light of day rises, the stars and fortunes and the heaven and their host all praise and sing, as it is written, “When the morning stars sang together, and all the sons of God shouted for joy.”

This is so because the illumination of the Zivug from the night, although there is Hassadim in it, the dominion is still for the illumination of Hochma. This is why at that time, only the animals of the field receive, since they extend from the Achoraim of the Nukva, and this is why they sing. But those that extend from the Panim [face] of Nukva receive from her only in the morning. At that time, all the degrees in BYA sing, both those that extend from the Panim, and those that extend from the Achoraim, as it is written, “and all the sons of God shouted for joy,” because they all sing.

138) “Unless the Lord builds the house.” “Unless the Lord…” is the Upper King, ZA, who always builds, as in a never ending Zivug. “…the house” is the Nukva, and He corrects it. He bestows upon her from the never ending Zivug, when the intentions of the work properly rise from below. When the lower ones raise MAN for this Zivug, ZON rise to AVI, and like them, are in a never ending Zivug.

139) When the night is dark and armed discernments of the Sitra Achra wander in the world and the vents are blocked, HaVaYaH, the middle line, raises MAN from the Masach de Hirik and extends a middle line, and the vents open. By that, it is kept from all sides, so no uncircumcised and impure will approach the holy, as it is written, “henceforth there shall no more come into thee the uncircumcised and the unclean,” for the Creator will remove them from the world.

There are two actions in the middle line, until it unites the two lines—right and left—with one another: 1) when it extends the level of Hassadim on the Masach; 2) when it diminishes the GAR of the left line, when the left does not surrender until it comes and connects with the right only by these two actions.

“Unless the Lord builds the house, they labor in vain who build it.” This is the first action because HaVaYaH is ZA. Had he not extended plentiful Hassadim through the middle line to build the Nukva, called “house,” the left line would not have surrendered to unite with the right, and “they labor in vain who build it.”

“Unless the Lord guards the city” refers to the second action, which is the diminution of GAR of the left line. By diminishing the GAR of the left line, they remove the grip of the Sitra Achra from the left line in the Nukva, and the city, Nukva, is kept from the uncircumcised and the unclean by ZA raising the Masach de Hirik and diminishing the GAR of the left line. This is so because then they have nothing on which to nourish from her left and they part her, as it is written, “Unless the Lord guards the city, the watchman keeps awake in vain.”

140) Who is uncircumcised and who is unclean? The uncircumcised and unclean are all one. It is what Adam and his woman were tempted by and followed and caused death to the whole world—the primordial serpent. This is what defiles that house, the Nukva, until such time as the Creator removes him from the world, which is Nukva. For this reason, “Unless the Lord guards the city, the watchman keeps awake in vain.”

141) “And Jacob journeyed to Succoth.” He went to Bina, meaning raised MAN from Masach de Hirik, to receive the share of the faith, the Nukva. “So Esau returned that day on his way unto Seir, and Jacob journeyed to Succoth.” This was because each separated to his own side: Esau to the side of Seir, which is a strange woman, a foreign god, and Jacob went to Succoth, which is the upper faith, Bina, meaning he raised MAN from Masach de Hirik to Bina in order to extend the middle line from there so as to build the Nukva.

142) “…and built him a house,” the house of Jacob, the Nukva. He corrected the evening prayer, the Nukva, as it should be, meaning extended for her Hassadim from upper AVI. “…and made booths for his cattle,” different Succoth [tabernacles], so as to keep them.

The two actions are clarified in the verse.

1. The abundance of Hassadim is clarified in the verse “…and built him a house,” whose correction and construction are done by extending Hassadim, as it is written, “Unless the Lord builds the house.”
2. The diminution of GAR from the left line in order to keep it from the uncircumcised and the unclean, as it is written, “…and made booths for his cattle.” This is so because a Succah [tabernacle] comes from the word Masach [screen], that he extended the Masach de Hirik to diminish the GAR of the left line, as it is written, “Unless the Lord guards the city,” meaning other Succoth, to guard them from the uncircumcised and unclean.

143) And Jacob came whole. He was complete with everything—with Hochma and with Hassadim. And it is written, “In Salem [in Hebrew it is pronounced Shallem, which means “whole”] also is set His tabernacle,” and it is all one secret—obtainment of wholeness through the middle line, both for ZA, called “Jacob,” and for his Succah, which is the Nukva. This is so because then, when he is whole, faith, the Nukva, connects with him. And when he crowns in his worthy place, in the middle line, the Succah crowns with him, as well, and it is said about her, as well, “In Salem also is set His tabernacle.” This was so because he was complete with his fathers, complete with his children, and this is considered being whole, when he is complete above and complete below, complete in heaven, and complete on earth. Complete above is ZA, as it includes the patriarchs, which is Tifferet Israel [the glory of Israel], which includes Abraham and Isaac, Hesed and Gevura. Complete below, in the Nukva, in his holy sons, which are the twelve tribes, being the chariot of the Nukva. It turns out that he is complete in heaven, which is ZA. This is why it is said about him, “And Jacob came whole.” And complete on earth is the Nukva, when it is said about her, “In Salem also is set His tabernacle.”

144) “And Dinah…went out.” Many degrees and discernments separate above, some for Kedusha and some for the Sitra Achra, for one opposite the other has God made them. And they all differ from one another: some are for Hesed and some are for Dinim [judgments]. Animals are different from one another: some want to govern others and take prey; each is its own kind.

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(4) Nukva is considered units, ZA—tens, YESHSUT—hundreds, AVI—thousands, and AA—tens of thousands.

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127) “Please my lord pass over before his servant.” Jacob did not want to receive these first blessings that his father blessed him now, and not one of them has come true in him, since he put them off for the end of days, when his sons would need them, to use them against all the nations of the world.

128) For this reason, when Esau said, “Let us take our journey, and let us go,” and divide this world between us and govern it together, Jacob said, “Please my lord pass over before his servant.” This means that first Esau will rule this world. “Please pass over” implies preference, as it is written, “and their king is passed on before them, and the Lord at the head of them.” Jacob told him, “you control the world first, and I will journey on leisurely and raise myself to the next world. But in the end of days, for these days that walk slowly.

129) “…according to the work.” What work? This is the mirror that does not shine, which is the Nukva de ZA, through which all the work in the world is done. “…that are before me” is the Nukva. It is everywhere, before the Lord, which is ZA. “…and according to the children” are the Cherubim, small faces, to show the faith, which is the Nukva to which Jacob clings, since the Nukva lives on these Mochin.

130) “…until I come.” Jacob told him, I will tolerate your exile until my time to govern the Mount of Esau comes, as it is written, “And saviors shall come up on mount Zion to judge the mount of Esau.” At that time, the Lord will have the kingship.

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121) There are sublime secrets in the words of Torah, which are different from one another, but are all one.

122) “But the wicked are like the troubled sea; for it cannot rest.” This is Esau, whose every deed is in wickedness and sin. And when he came to Jacob, his deeds were not wholesome. “And fell in his neck,” meaning one neck, since the Yod, which is the neck of the entire world is missing.

“And fell in his neck,” not on his necks, with a Yod,⁽³⁾ because the Temple was ruined twice—once by Babylon and once by the hand of Esau. It turns out that Esau threw himself on Jerusalem and ruined it only once. This is why it is written, “…and fell in his neck,” once, without a Yod, which means that he ruined it only once.

123) “…and kissed him, punctuated above the letters, indicating that he did not kiss him willingly. And the words, “but deceitful are the kisses of an enemy,” are Balaam. When he blessed Israel, he did not bless them with the will of the heart. And here, too, “deceitful are the kisses of an enemy” is Esau.

124) “Thou hast broken the teeth of the wicked.” We learned to not read, Shibarta [broke], but Shirbavta [stuck out], as it was said about Esau that his teeth stuck out since he sought to bite him.

125) Hence, “they wept.” How much did Esau’s mind and heart sought to harm Jacob? Even when he kissed him he thought, in time he will do him harm and stop him. Hence, “they wept.” One was weeping because he thought he would not be saved from him, and the other was weeping because his father was alive and he could not overcome him and kill him.

126) Certainly, Esau’s anger calmed when he saw Jacob, since he agreed with Esau’s appointee, who reconciled with him and agreed with the blessings. This is why Esau could not restrain his anger, for everything in the world depends upon Up High: when they are first decided above, so they are decided below. And also, there is no government below until the government is given from above. And also, everything depends on each other, for all that is done in this world depends on what is done above.

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(3) The Yod changes the Hebrew word Tzavar (neck) to Tzavarav (his necks), from singular to plural.

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