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117) “For thou shall bow down to no other god.” But Jacob, the senior among patriarchs—who was selected as a whole part to the Creator and drew very close to Him—how did he bow before that wicked one, Esau, who is on the side of the other god? And one who bows before him bows before another god! And should you say that it is because they said, “the fox whose time has come bowed before him,” it is an allegory: there is a time when the fox rules over all the animals. At that time, even though he is the smallest of the animals, everyone bows before him. Here, too, you will say that this is why Jacob bowed before Esau, since this was his time. But this is not so, since Esau is like another god, and Jacob will never bow down to that side and to that part.

118) We learned that it is forbidden to greet the wicked first. If it is forbidden, why did David say it unto wicked Nabal? And you said good for Him, meaning to Him that lives forever, the Creator, and not to Nabal, while Nabal thinks that he speaks to him.

119) Such as this, “And Israel bowed down upon the bed’s head.” Was he bowing before his son? Rather, he was bowing before Divinity, who was at the head of the bed, because Divinity is next to the sick man’s head. Here, too, “And he passed over before them. He is the Upper Divinity, who was walking before him, and she is the Upper guarding, which was watching over him. Since Jacob saw her, he said, “Now the time has come to bow before the Creator, who was walking before him.”

120) “…and bowed himself to the ground seven times, until he came near to his brother.” It does not say, “they bowed themselves before Esau.” Rather, since he saw that the Creator was walking before him, he bowed before Him, to not give honors, to bow before another one besides Him. Happy are the righteous whose every deed is for the glory of their Lord, so they will not stray to the right or to the left from the straight and middle way.

(înapoi la pagina ZOHAR CUPRINS / VAYIŞLACH – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIŞLACH – click)

99) “Therefore the children of Israel eat not… in the sinew of the thigh-vein.” It is even forbidden enjoy it, and is even forbidden to give it to a dog. And why is it called, “the thigh-vein”? He replies that it is because it causes to forget, deflecting people from the work of their Creator, and there lays the evil inclination.

100) And since the angel struggled with Jacob, he did not find a place in his body where he could overcome Jacob, since all of the organs in Jacob’s body assisted him, since they were all strong and there was no weakness in them, and the Klipa grips only to a place of dearth and weakness.

“…he touched the hollow of Jacob’s thigh, …the sinew of the thigh-vein”—his kind, the evil inclination, which is his kind, and the place of the evil inclination. From there the evil inclination comes unto people. Since the sinew of the thigh-vein is the place of the evil inclination, which is the kind of the angel Sam’el, he thus had the power to grip there.

101) This is why the Torah said, “Therefore the children of Israel eat not the sinew of the thigh-vein.” And for this reason, any eating of an animal’s organ strengthens its corresponding organ in the one who eats. Certainly, the sinew of the thigh-vein strengthens the evil inclination, which is his kind. The children of Israel do not eat it, since they are not of its side and of its kind, but the idol worshipping nations do eat it because they are from the side and the kind of their angel, Sam’el, and he strengthens their hearts.

102) There are 248 organs in a man, corresponding 248 Mitzvot [commandments] in the Torah, which were given to do, and corresponding 248 angels, in which Divinity has been clothed, and whose name is as the name of their Master.

103) And there are 365 tendons in a man, corresponding 365 Mitzvot, which were not given to do, which the thigh-vein sinew is one of them, and corresponding to the 365 days of the year, in addition to the ten penitential days, which the ninth of Av [eleventh month in the Hebrew calendar] is one of them. This corresponds to the angel, Sam’el, who is one of the 365 angels that control the 365 days of the year. It turns out that the ninth of Av among the 365 days of the year and the thigh-vein sinew in the 365 tendons are one discernment. This is why the Torah said, “the children of Israel eat not ET [the] sinew of the thigh-vein.” ET [acronym of the Hebrew letters Aleph–Tav] includes the ninth of Av, when a person neither eats nor drinks, since it is the same discernment as the thigh-vein sinew.

104) This is why the Creator saw everything. And an inkling for Jacob is implied in the words, “and a man wrestled with him,” during all the days of the year and all of Jacob’s organs. But it did not find a place to hold except in the thigh-vein sinew, and Jacob’s strength promptly faded. In the days of the year, it found the ninth of Av, in which Sam’el prevailed and we were sentenced, and the Temple was ruined. And anyone who eats on the ninth of Av it is as though he eats the thigh-vein sinew. And had the strength of Jacob’s thigh not weakened, Jacob could have overcome it, and Esau’s strength would break above and below.

105) “And there hath not arisen a prophet in Israel such as Moses.” What differs Moses from the rest of the prophets in the world? Moses looked in the illuminating mirror, ZA, and the rest of the prophets looked only in a mirror that was not illuminating, the Nukva. Moses heard the prophecy, stood on his legs, and his strength grew. He knew things for certain, as it is written, “manifestly, and not in dark speeches.” The rest of the prophets fell on their faces during prophecy and their strength weakened; they could not fully clarify the matter, since it is written, “because he touched the hollow of Jacob’s thigh, … and he limped upon his thigh.” This is so because the prophecy is from Netzah and Hod of ZA, which are the two thighs, and since the thigh was scathed, their prophecy was therefore not sufficiently lucid.

106) And all these prophets could not perceive what the Creator was going to do to Esau, except for Prophet Obadiah [Ovadiah], who was a proselyte who came from the side of Esau. He thoroughly understood in the matter of Esau and his strength did not fade, as it is written in the book, Obadiah.

107) And the strength of the rest of the prophets faded and they could not stand and perceive matters properly and thoroughly. This is so “because he touched the hollow of Jacob’s thigh, even in the sinew of the thigh-vein,” which took and sucked out all of the thigh’s strength. This is why the strength of the thigh was broken, and he remained “limped upon his thigh,” since all the prophets of the world could not attain and endure it.

108) When one who studies Torah has none to support him, none to toss money for produce into his pocket, to strengthen him, this is why the Torah is forgotten in every generation. The strength of the Torah wanes further every day, for those who engage in the Torah have not what to rely on, as it is written, “he limped upon his thigh.” They do not give strength and support to the disciples of the wise so they can engage in Torah. For this reason, the evil Malchut strengthens every day.

How much has this sin caused? And because the Torah, which is ZA, has no one to properly support her, the supports of ZA—Netzah and Hod de ZA—grew weak, and they cause the one without shins and legs, which is the primordial serpent, to stand over them.

109) “And the Lord God said…upon thy belly shall thou walk,” since his supports were broken and his legs chopped off, and he has nothing to stand on. So are Israel: if they do not want to rely on the Torah, to provide for disciples of wise, who engage in the Torah, they give the serpent support and shins to stand on and be strengthened in. This is so because the Sitra Achra is built of deficiency in the Kedusha [holiness].

110) How much deceit and cunningness did that rider of the serpent, Sam’el, devise against Jacob on that night? It is because he knew, as it is written, “The voice is the voice of Jacob, but the hands are the hands of Esau,” for if the voice of Jacob—the voice of Torah—ceases, then the strength is given to the hands—the hands of Esau. Hence, he looked to all sides to harm Jacob and to cease the voice of Torah.

111) But he saw him strong in every way. He saw the arms, Hesed and Gevura, called “Abraham” and “Isaac,” which are strong. He saw the body, Jacob, who unites the two arms and strengthens between them. And the saw the power of his Torah, that he was powerful in every way. Then “he saw that he prevailed not against him.” What did he do? He promptly “touched the hollow of his thigh,” the supports of the Torah, he schemed against him. He said that since the supports of the Torah were broken, the Torah will promptly become unable to strengthen further, and then what their father said, “The voice is the voice of Jacob, but the hands are the hands of Esau” will come true. And also, “when thou shall break loose, that thou shall shake his yoke from off thy neck.”

112) This is how he schemed against Jacob, since Esau grew stronger, to break the power of his Torah. And when he saw that he could not harm his Torah, he weakened the strength of those who support the learners of Torah, since if there is no one to support the learners of Torah, the voice will not be the voice of Jacob, and the hands will be the hands of Esau.

113) And when Jacob saw that, when the day broke, he attacked him and prevailed over him until he blessed him and thanked him for the blessings, and told him, “Thy name shall be called no more Jacob, but Israel.” “…no more Jacob” indicates deceit, as it is written, “for he hath supplanted me these two times,” since if Israel is in pride and power, there is none who can defeat you, since the name “Israel,” indicates authority and pride, as it is written, “for thou hast striven with God and with men, and hast prevailed.”

114) Several armies spread to each side from this serpent, and they exist in the world among people. And they need to maintain that thigh-vein sinew because even though the rider on the serpent, Sam’el, comes near him, he exists and persists in the color, and does not break.

320 Nitzotzin [sparks] fell in the breaking of the vessels in the world of Nekudim. These are ten Sefirot, and in each, thirty-two discernments broke. There are eight Melachim [Kings]: Daat, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, and Malchut. In each of them are four Behinot, HB TM, thus thirty-two. And ten times thirty-two are 320 in Gematria.

The upper nine in them are sorted and corrected by the Emanator, who built the four worlds ABYA from them, and through the righteous in keeping Torah and Mitzvot, which are nine times thirty-two, which are 248 in Gematria. But their last Sefira, Malchut, which consists of thirty-two Behinot, as well, remained unsorted within the Klipot, and cannot be sorted and corrected during the 6,000 years. This is why it is called, “the stony heart,” since it is forbidden to sort out from her unless one is very cautious to sort only the 248 Nitzotzin. Thus, during the 6,000 years, it is sorted by itself, without any act from below. And then it is said about her, “I will take away the stony heart” from within you, which is the thirty-two Behinot in the Kli of Malchut that broke and clothed in the Klipot. Thus, the correction is only in the hands of the Emanator, not in the hands of man.

It is known that there is World, Year, Soul in everything. In the stony heart, too, there are World, Year, Soul. World is the primordial serpent, which Sam’el rode; Year—the ninth of Av; and Soul—the thigh-vein sinew.

It is written, “And when he saw that he prevailed not against him.” This was because Jacob was complete with all 248 Nitzotzin, which he has completely corrected. Then, “he touched the hollow of his thigh,” the sinew of the thigh-vein, since this was not yet sorted. And for this reason, “and the hollow of Jacob’s thigh was strained,” since as Sam’el has the power to ride the serpent, he also has the power over the thigh-vein sinew, for they are one discernment—one is in World and the other is in Soul.

It is written, “And there a man wrestled with him.” The thigh-vein sinew is the stony heart in Soul, and the ninth of Av is the stony heart in Year. They were not sorted out from among the Klipot, which is why he clung to them. Eating means sorting out the Klipot. And since the thigh-vein sinew is the stony heart, it must not be sorted by man. This is the reason for the prohibition on eating on the ninth of Av, for on that day, which is the stony heart, sorting is forbidden. Thus, the prohibition of the thigh-vein sinew and the prohibition on eating on the ninth of Av are one and the same.

And although it is forbidden to sort it and eat it, since the Klipot cling to it, we are still commanded to keep it for the future, until it is corrected by the Emanator. This is so because even though Sam’el clung to it, by doing so, he did not annul it, for although there is no correction at its very essence, there is correction in its color. Its color, which is black, consists of the three colors of Kedusha in the first nine Sefirot, and receives illumination and correction from them, so it will exist in a manner that is suitable for sorting in the future.

115) And we should increase the power of Kedusha in the world and show, as it is written, “for thou hast striven with God and with men, and hast prevailed.” And when he sees that the thigh-vein sinew did not break, for it is given illumination for sustenance, and that place is not eaten, since they keep from eating it, meaning sorting, then the power and authority of Sam’el breaks, and he cannot harm the children of Jacob. This is why we need not allow the people of the world to eat it and enjoy it.

116) For “he touched the hollow of Jacob’s thigh.” It is written here, “he touched the hollow.” And there it is written, “Whosoever touches the dead.” There it is impurity and here it is impurity, as well, since Sam’el defiled the thigh-vein sinew and we must not enjoy an impure place whatsoever, all the more so a place to which that the side of impurity, Sam’el, drew near. And the Torah does not say more, only “he touched,” as it is written, “he touched the hollow of his thigh.” It is also written, “And whatsoever the unclean person touches shall be unclean,” indicating that Sam’el defiled that place with his touch.

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(înapoi la pagina ZOHAR CUPRINS / VAYIŞLACH – click)

90) When the Creator erects Israel and delivers them from exile, a very small and thin vent of light shall open to them. And then another, a little bigger opening will open for them, until the Creator opens for them the upper gates that are open to the four directions of the world. It is so that their salvation will not appear at once, but like the dawn, which shines gradually brighter until the day is set.

91) And all that the Creator does to Israel and to the righteous among them, when He delivers them bit by bit and not all at once, is like a person who is in the dark and has always been in the dark. When you want to give him light, you first need to light a small light, like the eye of a needle, and then a little bigger. Thus, every time some more until all the light properly shines for him.

92) Such are Israel. And also, one who is healed is not healed at once. Rather, it comes bit by bit until he is healed. But for Esau, it shone at once, and gradually waned, until Israel grow strong and blot him out from the whole of this world and from the next world. And because the day lit up for him at once, he had ruin from everything. But the light of Israel gradually increases until they gain strength and the Creator shines for them forever.

93) The dawn is the beginning of the morning, the thickening darkness before the light of day. This is the afore-mentioned very fine light. And afterwards, it is as handsome as the moon, since the light of the moon is more than the light of the dawn. And afterwards it is as bright as the sun, whose light is bright and shines more than the moon. And afterwards it is “as terrible as an army with banners.” This means that it is bright, with properly bright light. “…as an army with banners” are four banners that contain twelve tribes, which are the complete fullness of the Nukva.

94) When the day is still dark, the light is covered, and the morning comes to shine, it begins with shining just a little, until the light increases properly. Similarly, when the Creator awakens to shine for the assembly of Israel, He will first shine like the dawn, which is black, and then as handsome as the moon, and then as bright as the sun, and then “as terrible as an army with banners.”

95) Since the dawn has risen, it does not say, “The dawn has come,” but rather, “The day breaks.” This is so because when the dawn comes, that appointee over Esau prevails and bites Jacob, because that appointee bit Jacob in order to give Esau the courage to prevail.

96) But when the beginning of the dawn rises, the light comes and Jacob prevails. This is because then comes his time to shine, as it is written, “And the sun rose upon him as…” “… the sun rose upon him” because then was the time to shine.

97) “…and he limped upon his thigh.” This implies that when Israel are in exile and suffer pains and sorrow and several hardships, when the day shines for them and they have rest, then they will look, and their hearts will ache from all the hardships and the troubles they had suffered, and they will wonder about them. It is written about that, “And the sun rose upon him,” the sun of the time of rest. And then, “he limped upon his thigh,” which aches and regrets what he had suffered.

98) When the morning broke, Jacob prevailed and gripped him, for the strength of the angel weakened because he has dominion only at night, and Jacob rules during the day. It is said about that, “And he said: ‘Let me go, for the day breaks,’” for I am in your domain.

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(înapoi la pagina ZOHAR CUPRINS / VAYIŞLACH – click)

87) “And there a man wrestled with him.” What is “wrestled”? It is written, “Dust is second to earth.” What differs dust from earth? What remains from a thing that’s been burned in fire is called dust, and it never bears fruit. Earth means that all the fruits that come from it, including everything, above and below. Nukva de ZA is called “Earth,” and she includes all the worlds and all her offshoots in BYA. Nukva of Sam’el is called “dust,” which is another god, which does not bear fruit, and is therefore called “dust.”

88) If earth is so important, what is the meaning of “He raises up the poor out of the dust”? It implies lowliness, but in this way, “He raises up the poor out of the dust” because the Nukva, called “earth,” has nothing of its own, but receives everything from ZA. And the poor, who has nothing, comes out of that earth, which has nothing, when she is not in Zivug with ZA. And when that earth is in Zivug with ZA, all the fruits and all the goodness in the world emerge from it, and all the deeds in the world are done in it, as it is written, “all are of the earth, and all return to earth.”

And we learned that “all are of the earth,” even the sun. But dust does not bear fruit in the world. Hence, “a man,” Sam’el, “wrestled,” who came in that dust—his Nukva—and rode it, to complain on Jacob.

89) “…until the breaking of the day.” At that time, his reign passes. So it will be in the future, since the exile is now like a long night, darkness. And that dust governs Israel and they are thrown to the earth until the light rises and the day shines. And then Israel will govern and the kingdom will be given to them, for they will be the holy ones of the Upper One.

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(înapoi la pagina ZOHAR CUPRINS / VAYIŞLACH – click)

75) When the Creator created the world, He performed the proper task each day. On the fourth day, He created the lights. And then the moon was created deficient, as she is a light that diminished itself. And because she is Me’orot [lights] without the Vav [in Hebrew], it became possible for all the ghosts, demons, stormy winds and damagers, and all the impure spirits to govern.

76) They all rise and roam the world to fool people. They became appointed in places whose settlements were ruined, in hard fields, unfit for sowing, and in dried out deserts. And all come from the spirit of impurity. We learned that the spirit of impurity that comes from the Slant Serpent, which is Lilith, is the actual spirit of impurity. And it was appointed in the world to lure people toward him; this is why the evil inclination rules over the world.

77) It was appointed among men and he is with them. He comes to them with guile and with deceit, to lure them off the path of the Creator. As he fooled Adam ha Rishon, and caused death to the entire world, so it fools people and causes them to be defiled.

78) And one who comes to be defiled draws upon himself that spirit of impurity and adheres to it. There are several spirits of impurity, which are destined to defile him; they defile him and he becomes impure. And he is defiled in this world and in that world.

79) But when one comes to be purified, that spirit of impurity surrenders before him and cannot rule over him. At that time, it is written, “There shall no evil befall thee,” which is Lilith, and “neither shall any plague come nigh thy tent” are the rest of the damagers.

80) One should not walk out alone at night, all the more so when the moon begins and it is deficient and does not shine to its fullest. This is so because then the spirit of impurity governs and it is an evil spirit. This evil spirit is the evil serpent. And the affliction is the one riding the serpent, which is Sam’el. The evil and the affliction are as one.

81) “…the stripes of the children of men,” who were born from Adam. In those years, when Adam did not come to his wife, the spirits of impurity came and were warmed by him and begot from him. And these are called “the stripes of the children of men.” Even though we learned that stripes are demons that were born from Adam, it still does not contradict our words that the affliction is Sam’el, riding the serpent, for they are two discernments.

82) When one dreams and does not control one’s body, and the body is still, the spirit of impurity comes over him. And sometimes the spirits of impure females come near him and pull him with them and are warmed by him, and beget spirits and damagers. And sometimes they appear as people with no hair on their heads.

83) In any case, one should watch out for them, to walk in the ways of Torah and to not be defiled by them. This is because there is no one who sleeps in his bed at night, who does not taste the taste of death and whose soul does not depart. And since the body remains without the holy soul, the spirit of impurity is destined to be over him, and he is defiled. And one should not put one’s hands to one’s eyes in the morning because the spirit of impurity is over him.

84) Although Jacob was beloved by the Creator, still, since he was left alone, another spirit was destined to become attached to him.

85) It is written about that wicked one, Balaam, “And he went to a bare height.” What is “bare height”? Alone. It is as though you say, “My way is a lone one,” like that serpent that walks alone and lurks on roads and trails. Similarly, Balaam was walking alone, to extend the spirit of impurity upon himself, for anyone who walks alone at certain times, even in the city—in certain places—draws upon himself the spirit of impurity.

86) For this reason, one should not walk alone on the way and in the city, but in a place where people come and go. Hence, one should not walk out alone at night, because there are no people at that time. And this is the reason why “his body shall not remain all night upon the tree,” so as to not keep in the land a dead body, without spirit, during the night.

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(înapoi la pagina ZOHAR CUPRINS / VAYIŞLACH – click)

43) “We came to your brother, Esau.” He asks, “When he said, ‘We came to your brother,’ do we no know that he is Esau? Did Jacob had other brothers?” And he replies, “To Esau means that if you say that he has repented and is walking on a corrected path, it is not so. Rather, Esau is as wicked as before, and is also walking toward you.” And should you say, “Is he walking alone?” He is not, but four hundred men are with him.

44) And why was he told all that? It is because the Creator always desires the prayer of the righteous and crowns Himself with their prayer. That angel, Sandalfon, who is appointed over the prayer of Israel, takes all the prayers and makes of them a crown for Him That Lives Forever. It is even more so with the prayers of the righteous, which the Creator desires, and they become a crown for the Creator to crown Himself with these prayers. And should you say, “But the camps of holy angels were coming with Him; why did he fear?” The righteous do not rely on their purity, but on prayers and pleas to their Master.

45) A prayer of many rises before the Creator and the Creator crowns Himself with that prayer, since it rises in several ways. This is because one asks for Hassadim, the other for Gevurot, and a third for Rachamim. And it consists of several sides: the right side, the left, and the middle. This is so because Hassadim extend from the right side, Gevurot from the left side, and Rachamim from the middle side. And because it consists of several ways and sides, it becomes a crown over the head of the Righteous One That Lives Forever, Yesod, which imparts all the salvations to the Nukva, and from her to the whole public.

But a prayer of one does not comprise all the sides; it is only on one way. Either one asks for Hassadim or Gevurot or Rachamim. Hence, a prayer of one is not erected to be received like the prayer of many, as it does not include all three lines like the prayer of many.

Jacob comprised all three lines, since he was a chariot for the middle line, which contains both. This is why the Creator desired his prayer, as it was utterly complete, with all three lines, like the prayer of many. This is why it is written, “Then Jacob was greatly afraid and was distressed,” since the Creator arranged it for him so he would pray because He wanted his prayer.

46) “Happy is the man that fears always; but he that hardens his heart shall fall into evil.” Happy are Israel, for the Creator desires them and gave them the true law, to be rewarded by it with everlasting life. The Creator draws the upper life upon anyone who engages in Torah, and brings him to the life of the next world, as it is written, “for He is thy life, and the length of thy days.” And it is written, “and through this thing ye shall prolong your days,” because she is life in this world, life in the next world.

47) Anyone who engages in Torah Lishma [for Her name] does not die by the hands of the evil inclination, which is the angel of death, because he clings to the tree of life and does not let go of it. For this reason, righteous, who engage in Torah, their bodies are not impure after they die, since the spirit of impurity is not over them.

48) Jacob, who was the tree of life, why did he fear Esau? After all, the Sitra Achra cannot rule him? Moreover, the Creator told him, “And, behold, I am with thee,” so why was he afraid? It is written, “and the angels of God met him.” If the camps of the holy angels were with him, why was he afraid?

49) Indeed, in truth, he should not have been afraid. But Jacob did not want to rely on the Creator’s miracle. He thought he was not worthy of the Creator performing a miracle with him, since he did not serve his mother and father properly and did not engage in the Torah during the twenty-two years he had been with Laban, and he took two sisters. And even though it had all been settled that Jacob did not sin at all by that, still, one needs to always be afraid and plead in prayer before the Creator, as it is written, “Happy is the man that fears always.”

50) The prayer of the patriarchs kept the world, and all the people in the world live and rely on their righteousness. Forever and ever is this ancestral merit remembered, because ancestral merit is existence Above and below. And the existence of Jacob is more complete than of all of them. Hence, when a time of trouble came upon Jacob’s sons, the Creator saw Jacob’s image before Him and had mercy on the world, as it is written, “then will I remember My covenant with Jacob.” It spells Jacob with a Vav [in Hebrew] because the Vav is the shape of Jacob, since Jacob is a chariot for ZA, which is the Vav of the name HaVaYaH.

51) Anyone who sees Jacob, it is as though he is looking at an illuminating mirror, which is ZA, since the beauty of Jacob is like the beauty of Adam ha Rishon. Anyone who looked in his dream and saw Jacob covered in his clothes has gained life.

52) Before King David came to the world, he did not have a life at all, except for the seventy years that Adam ha Rishon gave him. This is why the life of King David was seventy years and the life of Adam ha Rishon was 1,000 years minus seventy. This is why Adam ha Rishon and David are in the first millennium since the creation of the world.

53) “He asked life of Thee, Thou gave it him; even length of days for ever and ever.” “He asked life of Thee” is King David. This is because when the Creator created the Garden of Eden and put King David’s soul in it, he gazed upon it and saw that it had no life of its own at all, and thus it stood before Him the whole day. Since He created Adam ha Rishon, he said, “This must be the life of David,” and from Adam ha Rishon these were the seventy years that King David lived in the world.

54) The patriarchs gave him of their lives, each and every one. Abraham gave him of his life, and so did Jacob and Joseph. Isaac did not leave him anything, since King David came from his side because King David is the Nukva from the left side, when it is darkness and not light. Hence, he had no life, since there is life only from the right side, ZA, called “The Tree of Life.”

Isaac, too, was from the left side, but he was included in Abraham, as it is written, “Abraham begot Isaac,” and also because of the tying [sacrifice of Isaac]. This is the reason why he had life. And this was only to himself, but he could not give life to David, since he is essentially from the left line and has no life of his own, but only by Hitkalelut [inclusion]. This means that Isaac, too, is from the left line, like David, and hence could not give him a life of his own.

55) Abraham gave him five years because he had 180 years to live, like Isaac, and he lived only 175 years, with five years missing.

Jacob should have lived in the world the same as the days of Abraham—175 years. But he lived only 147 years, with twenty-eight years missing. It follows that Abraham and Jacob gave him thirty-three years of their lives.

Joseph lived 110 years. He should have lived 147 years, like the days of Jacob. He is missing thirty-seven years. With Abraham and Jacob’s thirty-three, they are seventy years, which they gave King David to live in. And David lived in all those years, which the patriarchs had left for him.

56) Why did Isaac not leave him any of his life, as did Abraham, Jacob, and Joseph? It is because Isaac was darkness, from the left line, prior to his Hitkalelut with the right, and David came from the side of the darkness, from the left side. One who is in the dark has no light at all, no life. Hence, David had no life at all. But Abraham, Jacob, and Joseph had light because they shown upon King David from the right side, and he should shine from them and have life. This means that he must be included in the right because there is no life at all from darkness, from the left. This is why Isaac was not counted.

57) Why did Joseph leave him with more life than all of them—thirty-seven years—while they, only thirty-three? It is that Joseph alone is equal to all of them because he is called “righteous,” Yesod, containing all the Sefirot. This is why he shines to the moon, the Nukva, more than all of them. Hence, he left for King David more life than all of them, as it is written, “And God set them in the firmament of the heaven to give light upon the earth.” The firmament is considered Yesod Tzadik [righteous], Joseph. And the earth is Nukva, King David. Thus, he shines for Nukva, Yesod, Joseph, and this is why he gave him more life than any of them.

58) Jacob’s prayer protected him from Esau, not his own merit. This is because he wanted to leave his merit for his sons after him, and not use it for himself now because of Esau. This is why he prayed to the Creator and did not rely on his merit for his salvation.

59) “And he divided the people… into two camps. …If Esau comes… then the camp which is left shall escape.” Question: Could it not be that Esau would strike both camps?

60) Divinity did not move from the tent of Leah and the tent of Rachel. Jacob said, “I know that they are kept by the Creator.” For this reason, “he put the handmaids and their children foremost,” so if Esau were to strike, he would strike these. But I am not afraid for the children of the mistresses because Divinity is with them. Hence, the meaning of “first” is first in danger. This is why he said, “the camp which is left,” since Divinity is with them. And because he did that, he made his prayer for the maids and their children.

61) “A Prayer for the poor shall envelop.” This is what King David said when he looked and saw the ways of the poor. He looked upon him when he was walking and fleeing his father in law, King Saul. This is a prayer—that the poor prays to the Creator—which is answered before all the prayers in the world.

62) It is written, “A prayer for the poor, and it is written, “A Prayer of Moses the man of God.” A prayer for the poor is a hand prayer [in the Tefillin], the Nukva, because the Nukva is called “poor,” since she has nothing of her own and must receive everything from ZA. The prayer of Moses is a head prayer [in the Tefillin], ZA. There should be no separation between a prayer for the poor and a prayer for Moses, between Nukva and ZA, since they should always be in a Zivug, and the two of them are regarded as one.

63) Hence, the prayer of the poor is always answered by the Creator before all other prayers in the world. A prayer for the poor, who is attached to his indigence as one who has nothing of his own.

64) “A prayer” implies Moses, who is ZA. “For the poor” implies David, who is the Nukva. “Shall envelop” means when the moon, Nukva, is covered, when the sun, ZA, is hidden from her. “…and pours out his complaint before the Lord [HaVaYaH, ZA],” to unite with the sun, ZA.

65) Every man’s prayer is a prayer. But the prayer of the poor is the prayer that stands before the Creator for it shatters gates and doors and enters and is admitted before Him. “…and pours out his complaint before the Lord,” as one who complains about the judgments of the Creator.

66) The prayer of the righteous is joy for the assembly of Israel, Nukva, to be crowned with the prayer before the Creator. This is the reason why it is more loved by the Creator than the prayer of the poor. And for this reason, the Creator desires the prayer of the righteous, when they should pray, because they know how to appease their Master.

67) It is written about Jacob’s prayer, “O God of my father Abraham, and God of my father Isaac, O Lord, who says unto me: Return…” He crowned and tied a knot in one proper tying. He said, “God of my father Abraham,” which is to the right, and “God of my father Isaac,” which is to the left, who says unto me, to himself, that it is the deciding middle line. Here, upon the middle line does it depend—to crown his place between them, between Abraham and Isaac, which are right and left. This is why he told him, “Return unto thy country, and to thy kindred, and I will do thee good.”

68) “I am not worthy of all the mercies,” said Jacob. You have promised to do good unto me, and I know that all Your deeds are on condition that Your will is done. And there is no merit in me for “I am not worthy of all the mercies, and of all the truth, which Thou hast shown unto Thy servant.” Therefore, You do not need to keep your promise to me, and all that You have done for me to this day was not because of my merit. Rather, You did this because of Your kindness. And all that mercy and the truth was for Your kindness, for when I first crossed the Jordan, while I was fleeing Esau, I crossed that river alone, and You did unto me grace and truth. And now I cross the river with two camps.

69) Thus far he established the praise of his Master; from here on he should ask what he needs, to show to all the people in the world that a person should first establish the praise of his Master, and then pray his prayer.

70) “Deliver me, I pray Thee, from the hand of my brother”; after he established the praise, he prayed his prayer. This implies that one who prays his prayer, his words should be properly interpreted. When he said, “Deliver me, I pray Thee,” it seems as though it should have sufficed, since he does not need more than deliverance. Yet, he told the Creator, “And should You say that You have already saved me from Laban?” This is why he explained, “from the hand of my brother.” And if you say that other kin are called brothers, too, he therefore explained, “from the hand of Esau.” This is so because we need to interpret the matter properly. Why do I need deliverance? Because I fear lest he will come and strike me. And all of that is to explain the matter above.

71) “And Thou said: I will surely do thee good.” He asks, “What is, ‘And Thou?’” And he replies, the Nukva is called thou, as it is written, “Thou preserves them all…”

72) King David said, “Let the words of my mouth and the meditation of my heart be acceptable before Thee.” “The words of my mouth”—explicit words. “The meditation of my heart”—abstruse thing, which one cannot interpret in one’s mouth. Meditation, which is in the heart, he cannot interpret.

73) This is why it should be something that is interpreted orally, “the words of my mouth,” and something that is dependent upon the heart and is not interpreted by the mouth, “the meditation of my heart,” for it is all secret. One corresponds to the lower degree, the Nukva, and one corresponds to the upper degree, Bina. The thing that is interpreted by the mouth corresponds to the lower degree, which should be interpreted—the revealed world. That thing, which is dependent upon the heart, corresponds to a more internal degree, Bina, the covered world. But both are needed; this is why he said, “Let the words of my mouth and the meditation of my heart be acceptable before Thee.”

74) “…and [I will] make thy seed as the sand of the sea, which cannot be numbered for multitude.” There is Mochin of a number, which is interpreted orally—the illumination of Hochma, which is revealed by the Nukva, called Peh [mouth], and there is Mochin without a number—covered Hassadim, which extend from Bina and are called “the meditation of my heart.”

In the beginning, Jacob said, “And Thou said: I will surely do thee good,” Mochin of a number. This is why he put the Name first. And You are the revealed world. Afterwards he said, which cannot be numbered, which are Mochin without a number that extend from the covered world, covered Hassadim. And both are needed.

Happy are the righteous who know how to properly establish the praise of their Maker, and then to pray their prayer. This is why it is written, “And He said unto me: ‘Thou art My servant, Israel, in whom I will be glorified.’”

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21) “Thus shall ye say unto my lord Esau: Thus says thy servant Jacob: I have sojourned with Laban.” Jacob immediately opened, to turn into a slave before him so Esau would not look upon the blessings that his father had blessed him, because Jacob left them for the end of days.

22) What did Jacob see that he sent for Esau and said, “I have sojourned with Laban”? Did he do it on a mission from Esau? Rather, Laban the Aramean, a voice walked in the world, as no man has ever been saved from him, because he was the soothsayer of soothsayers and the greatest charmer, and the father of Be’or, and Be’or was the father of Balaam, as it is written, “Balaam… son of Be’or, the soothsayer.” And Laban was more versed in soothsaying and wizardry than them, but he still could not prevail over Jacob. And he wanted to destroy Jacob in several ways, as it is written, “A wandering Aramean was my father.” For this reason, he sent for him and said, “I have sojourned with Laban,” to let him know of his strength.

23) The whole world knew that Laban was the greatest of all sages and soothsayers and charmers. And one who Laban wished to destroy could not be saved from him. And all that Balaam knew came from Laban. It is written about Balaam, “for I know that he whom thou blesses is blessed.” It is all the more so with Laban. And the whole world feared Laban and his magic. Hence, the first word that Jacob sent to Esau was, “I have sojourned with Laban.” And not for a short time, but for twenty years was I belated with him.

24) And should you say that I have gained nothing by it, he told him, “And I have oxen, and asses.” These two are sentences, damaging, for when the two conjoin, they join only to damage the world. This means that it is not their way to harm, except when they conjoin. This is why it is written, “Thou shall not plow with an ox and an ass together,” since by doing so one causes these two varmints, ox and ass, to conjoin and damage the world.

25) “Flocks, and men-servants and maid-servants” are the lower Ketarim [plural of Keter] of the Klipot, which the Creator killed in Egypt. They are called, “first-born of cattle,” “first-born of the captive,” and the “first-born of the maid-servant. This is why it is written, “flocks, and men-servants and maid-servants.” Esau was immediately afraid and came to meet him. And he feared Jacob, as Jacob feared Esau.

26) It is like a person who is walking along the road, and as he walks, he hears of a certain robber who is lurking on the way. He meets a man and tells him, “Say, who are you?” He tells him, “I am from a regiment of a certain army.” He tells him, “Turn away from me, for all who come near me, I bring a serpent and I kill him.” That man went to the commander of the regiment and told him, “A man is coming; and anyone who comes near him, he throws a serpent at him, which bites him, and he dies.”

27) The commander of the regiment heard it and feared. He said, “It is best to walk toward him and appease him.” But when that man saw that commander, he feared and said, “Woe unto me, the commander will kill me know.” He began to bow and kneel before him. The commander said, “If he had a serpent who could kill, he would not bow like that before me.” The commander began to proud himself and said, “Since he bowed before me so, I will not kill him.”

28) “Thus says thy servant Jacob: I have sojourned with Laban and stayed with him for twenty years. And I bring a serpent to kill people.” Esau heard. He said, “Woe, who would rise against him, for now Jacob will kill me with his mouth” because he thought that since he had defeated Laban, Balaam’s father, his strength must be as great as the strength of Balaam, of whom it was said, “he whom thou blesses is blessed, and he whom thou curses is cursed,” and he can kill with his mouth. Thus, he began to walk toward him to appease him.

29) And when Jacob saw him, it is written, “Then Jacob was greatly afraid and was distressed.” And when he came near him, Jacob began to kneel and to bow before him, as it is written, “and bowed himself to the ground seven times.” Esau said, “if he had so much power, he would not have bowed before me,” and he began to pride himself.

30) It is written about Balaam, “And God came unto Balaam at night.” Of Laban it says, “And God came to Laban the Aramean in a dream of the night.” Thus, Laban was as great as Balaam. “Take heed to thyself that thou speak not to Jacob.” Laban did not chase Jacob by the power of men to wage war against him, because the power of Jacob and his sons was greater than theirs. Rather, he chased him to kill him with his mouth and to obliterate everything, as it is written, “A wandering⁽¹⁾ Aramean was my father.” This is why it is written, “thou speak not,” and it is not written, “thou do not.”

31) This is the testimony that the Creator commanded to testify. It is written, “And thou shall speak and say before the Lord thy God: ‘A wandering Aramean was my father.” “…and say” means, as it is written, “Thou shall not bear false witness against thy neighbor,” and so he so bore against his brother.

32) It is written about Balaam, “he went not, as at the other times, to meet with enchantments,” for so is his way, because he was an charmer. Also, it is written about Laban, “I enchanted,” for he looked in his charms and his magic, to know Jacob’s dealings. And when he wanted to destroy Jacob, he wanted to destroy him with his soothsaying and charms, and the Creator did not leave Jacob, for He told him, “speak not.”

33) As Balaam, the son of Laban’s son said, “For there is no enchantment with Jacob,” meaning who can overcome them? This is because my old man wished to destroy their father with his enchantment and charms and failed, since the Creator did not enable him to curse, as it is written, “For there is no enchantment with Jacob, neither is there any divination with Israel.”

34) And Laban worked against Jacob with all ten kinds of soothsaying and magic from the illumination of the lower Ketarim but could not overcome him, since Laban had made them all against him and he did not succeed in harming him, as it is written, “and changed my wages ten times; but God suffered him not to hurt me.” And it is written, “unto the satyrs, after whom they go astray.” Counting are kinds,⁽²⁾ and ten kinds are of soothsaying and magic in the lower Ketarim of the Klipot, and Laban had made them all against him.

35) They are ten kinds: “divination, a soothsayer, or an enchanter, or a sorcerer, or a charmer, or one that consults a ghost or a familiar spirit, or a necromancer,” thus ten. And it seems as though he considers soothsaying as two kinds, since it is in plural tense [in Hebrew].

36) Divination and charm are two kinds, and they count as one degree. And when Balaam came up against Israel, he used divination, as it is written, “divination in their hand.” But against Jacob, Laban came with an enchantment, but he did not succeed, as it is written, “For there is no enchantment with Jacob, neither is there any divination with Israel.”

37) Balaam said to Balak, “Who can defeat them,” since all the divination and charms in our Ketarim from the illumination of the upper Malchut are crowned, and he, ZA, is tied to them in Israel, as it is written, “the Lord his God is with him, and the shouting for the King is in him.” This is why we cannot defeat them with our charms.

38) God forbid that Balaam knew something of the upper Kedusha [Holiness], since the Creator did not want any nation or tongue to use His name but only His Holy sons, Israel.

39) Those who are impure, impurity is made for them to be made impure. It is written about them, “he shall dwell alone; without the camp shall his dwelling be,” outside of Kedusha. And the impure calls upon the impure, as it is written, “and shall cry: ‘Unclean, unclean.’” This is because one who is impure calls upon the impure; every thing leans toward its own kind.

40) And is it fitting for Jacob, who was holy, to say that he was defiled by Laban and his charms? Perhaps it is considered a praise for him, for he said, “I have sojourned with Laban”? It is written, “I am Esau thy first-born.” And we should ask if it is appropriate for one as righteous as Jacob to change his name for the name of one how is impure? The answer is that in the Anochi [I am], the Taam [special pronunciation of the text] there is a stop, because there is a Pashta [a Taam that marks a stop] under the Anochi, and a Zakef Katon [a less noticeable stop then the Pashta] under “Esau thy first-born.” Their pronunciation separates the word “I am” from “Esau thy first-born,” and this means that he said, “I am”, who I am, but Esau is your first-born.

41) “And I have oxen, and asses,” meaning do not aim your heart and desire to that blessing that my father blessed me, to think that it came true in me. He blessed me, “Be lord over thy brethren, and thy mother’s sons will bow down to thee.” Because of that I tell you, “Your servant Jacob, unto my lord Esau. He blessed me with plenty of grain and wine, but it did not come true in me because I did not treasure them. Rather, “And I have oxen, and asses and flocks, and men-servants,” a shepherd in the field. He blessed me with the dew of the heaven and the oils of the earth. But it did not come true in me. I only sojourned with Laban as a stranger who had no home. It is even more so with the oils of the earth—it did not come true in me for I had no land; I only sojourned with Laban. And he said all that only so he would not look upon Jacob and envy him for the blessings and will complain about him.

This is why he said, “I have sojourned with Laban.” Not because he was vaunting about it before Esau. On the contrary, he mentioned it in condemnation, to prove to him that he was a stranger, without a land and without a home. And the reason he brings as proof the “I am Esau, your first-born,” is to prove to him that everything follows the intention and it is not considered that he sinned that he named himself with the name of an impure one. Here, too, he intended only to disgrace, and it is not considered that he sinned if it seems from the words that he was vaunting about his joining an impure man.

42) It is written about Jacob, “a quiet [in Hebrew—whole] man, dwelling in tents.” He is called a whole man because he dwells in two upper abodes, which are Bina and Malchut, Rachel’s tent and Leah’s tent, and he complements to this side and to that side, since he decides between the right line and the left and complements them. And when he said, “I have sojourned with Laban,” he did not say that he was defiled by the charms of Laban, but rather, “I have sojourned with Laban,” to show that his heart was whole, in gratitude for the grace and truthfulness that the Creator had done with him. The entire world knew of the deeds of Laban, and who could be spared from his complaints? And he wanted to destroy me, and the Creator saved me from his hand. It is for this reason that he said, “I have sojourned with Laban.” It was all so that Esau would not envy him for the blessings, so he would not think that they came true in him, and will not be vengeful toward him. It is written about that, “For the ways of the Lord are right,” and it is written, “Thou shall be whole-hearted with the Lord thy God.”

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(1) In Hebrew, the word Oved can mean both wandering and destroying.

(2) Count and Kind (in plural tense) are two very similar words in Hebrew with only the Vav being replaced by a Yod.

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1) “For He will give His angels charge over thee, to keep thee.” When a person arrives in the world, the evil inclination immediately comes along with him and always complains about him, as it is written, “sin coucheth at the door.” Sin coucheth—this is the evil inclination. “At the door”—the door of the womb, meaning as soon as one is born.

2) David called the evil inclination by the name, “sin,” as it is written, “and my sin is ever before me,” because it makes man sin before his Master every day. And this evil inclination does not leave man from the day he is born and for all time. And the good inclination comes to a person from the time he comes to be purified.

3) And when does one come to be purified? When he is thirteen years of age. At that time, a man connects in both the good inclination on the right, and the evil inclination on the left. And these are really two appointed angels, and they are always with man.

4) If a man comes to be purified, the evil inclination surrenders before him and the right governs the left. And both the good inclination and the evil inclination join to keep man in all the roads he travels, as it is written, “For He will give His angels charge over thee, to keep thee in all thy ways.”

5) The Creator summoned angels with Jacob, camps of appointees, since he comes complete with the upper tribes, who were all properly whole, as it is written, “And Jacob went on his way, and the angels of God met him.” Afterwards, when he was saved from Laban and parted him, Divinity joined him and camps of Holy Angels came to surround him. And he sent of these angels to Esau, as it is written, “And Jacob sent messengers.” Certainly, they were real angels.

6) “The angel of the Lord encamps round about them that fear Him, and delivers them.” It is written, “For He will give His angels charge over thee”—many angels. “His angels charge over thee”—angels as usual. The angel of the Lord encamps round about—Divinity, as it is written, “And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush.” Hence, “the angel of the Lord encamps round about them that fear Him,” to surround them from all sides so as to save them. And when Divinity dwells within man, all the Holy hosts come there.

7) When King David was saved from Achish, king of Gath, the writing says, “The angel of the Lord encamps,” because Divinity has surrounded him and he was saved from Achish, from his people, and from all who attacked him. It is written, “and feigned himself wanton in their hands.” It should have said, “and feigned himself mad in their hands.”

8) However, this concerns the verse, “For I was envious at the wanton.” The Creator told him, “Please, you will still need it.” Because he arrived in the house of Achish and was attacked, it is written, “and feigned himself wanton in their hands,” and then came Divinity and stayed around David.

9) Thus, Divinity dwells only in her domain, which is the Holy Land. Thus, why was Divinity over him at Gath, which is abroad? He replies that certainly, she is not abroad, so no abundance will be sucked out of her. However, to save, she dwells abroad, as well. And here, when Jacob came from the house of Laban, all the Holy camps surrounded him and he did not remain alone.

10) Hence, why is it written, “And Jacob was left alone”? Where were all the camps of messengers that surrounded him and came with him, since he brought danger upon himself when he remained alone at night, and saw the danger with his eye? And since they came to guard him only from an invisible danger, they parted him. And then, before he put himself in danger, he said, “I am not worthy of all the mercies, and of all the truth, which Thou hast shown unto Thy servant.” These are the camps of holy messengers that surrounded him, and now parted him for he had put himself in visible danger.

11) The messengers parted him in order to leave him alone with Esau’s appointee, which came to him by permission from the Upper One. And these messengers went to chant in song, since at that time it was their time to chant in song before the Creator.

The messengers parted him for two reasons:

1. To leave him alone with the angel so he would fight him.
2. It was their time to chant in song; afterwards, they returned to him.

This is why it is written, “I am not worthy of all the mercies… and now I am become two camps.” The camp of Divinity and all his house were one camp, as it is written, “This is God’s camp.” Hence, why does it say, “two camps”? It indicates that he was complete with both discernments, both parts: white and red, Hassadim and Hochma, right and left.

12) That night was the dominion of the side of Esau—left without right. At that time, it is written, “Let there be light,” without the [Hebrew letter] Vav. This is the fourth night, which cannot shine because it is without Hassadim. For this reason, Jacob was left alone. Jacob, which is the sun, ZA, remained alone—without the Nukva—because the moon, Nukva, was covered from the sun. Also, the Creator’s guard was not entirely removed from Jacob because he could not prevail over him, as it is written, “And he saw that he prevailed not against him.”

13) Why did he not prevail against him? The angel looked to the right of Jacob and saw Abraham, which is the wholeness of the right line. He looked to Jacob’s left and saw Isaac, which is the wholeness from the left line. He looked to Jacob’s body and saw that he was included of right and left, that he was the wholeness of the middle line, and there is no clinging to the Sitra Achra in a place of wholeness, but in a place of dearth. This is why he could not prevail against him. Then, “he touched the hollow of his thigh, which is one pillar that is near the body, which is outside the body. There is a deficiency there, and hence the angel clung to it, “and the hollow of Jacob’s thigh was strained.”

14) “The angel of the Lord encamps round about them that fear Him, and delivers them.” Surrounded him from all sides so as to save him from Esau’s minister. And when Divinity dwelt within him, several armies and camps of messengers came with him, and from among these messengers, he sent to Esau.

15) Why did Jacob awaken to send messengers to Esau? Would it not be better to keep silent from him? However, Jacob said, I know that Esau is anxious for the father’s respect, and never vexed him. And I know that since my father is alive, I do not fear him. Therefore, now, as long as my father is alive, I want to appease him. He immediately hurried and sent messengers before him.

16) “Better is he that is ignoble and has a servant, than he that plays the man of rank and lacks bread.” This verse is said about the evil inclination because it always complains against people. And the evil inclination raises man’s heart and desire with pride, and man follows it, curling his hair and his head, until the evil inclination takes pride over him and pulls him to Hell.

17) One who does not follow the evil inclination and is not proud at all, who lowers his spirit, his heart, and his will toward the Creator, the evil inclination overturns and becomes his slave, since it cannot control him. On the contrary, that man controls it, as it is written, “and thou may rule over it.”

18) “…that plays the man of rank”: one who respects himself, curls his hair and prides in his spirit. He lacks bread—lacks faith, as it is written, “the bread of his God does he offer…the bread of their God do they offer.” Bread means Divinity. Here, too, bread is lacking, meaning lack of faith, which is Divinity.

19) “Better is he that is ignoble…” this is Jacob, who lowered his spirit before Esau so that afterwards, Esau will be his slave and he will rule over him and exist in him. “Let peoples serve thee, and nations bow down to thee.” Now it was not at all his time—for Jacob to rule over him. And he was ignoble because Jacob left him to the end of days. And in the end of days, the one who was of rank will then be his slave. The one who will then lack bread, Esau, will be a slave to the one who was given plenty of grain and wine, to Jacob.

20) Because Jacob knew that he was now needy of him, he became ignoble before him. By that, he was wiser and shrewder than on any deed he had ever done against Esau. And had Esau sensed this wisdom, he would have killed himself, so he would not come to it. But Jacob did everything wisely.

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384) It is written, “He created them male and female.” We should consider the words of Torah, ZA, the middle line. Woe unto them, those whose heart is uncircumcised and whose eyes are blocked, who cling to the left line and who were blocked out of Hochma, which is eyes, and from Bina, which is heart. The Torah, which is from the middle line, calls before them, “Come, eat of my bread,” which extends from the right line of the Torah, “And drink of the wine which I have mingled,” the left line of the Torah. “Whoever is a fool,” who clings to the left, “Let him turn in here, to him who lacks understanding she says,” and there is none to watch over her.

385) It is written, “He created them male and female.” This applies internally and externally. There is connection of male and female internally, in Gadlut, and there is connection of male and female externally, in Katnut. In one way, it is considered internal, and in another way, it is considered external. It means that the sun and the moon, ZON, are in one bonding. It is written, “Created them,” male and female internally. The text implies that Adam and Eve were created and came out of a single Zivug from the upper ZON, that they first came out in externality. And since they were in a single Zivug, promptly, “And God blessed them,” since there is blessing only where there are male and female. Afterwards they became male and female in internality.

386) When Jacob went out to go to Haran, he was alone, since he had not married a wife. It is written, “He came to a certain place.” But they answered him only in a dream. But now that he married a wife and came into all the tribes, it is as though the upper camps met him and begged him, as it is written, “And the angels of God met him,” meaning they returned to meet him, to beg of him.

In the beginning he was the one who begged, as it is written, “He came to a certain place.” Now they were doing the begging, as it is written, “And … met him.” This is so because they were watered by the waters of the great sea—the abundance of the Nukva in Gadlut—for Jacob and the tribes. This is why they begged him to extend this abundance to them. First, he saw them at night, in a dream, as it is written, “And behold the angels of God ascending and descending on it.” But now he saw them with the eye, at daytime, as it is written, “And Jacob said when he saw them, ‘This is God’s camp.’”

Above, it is written, “He came to a certain place.” And here it writes, “And … met him.” Why does it say “Met” in both places [in the Hebrew]? Meeting means reconciliation, extension of illumination of the left at the beginning of the Zivug. Thus, what is the difference between them? There Jacob was ZA, appeasing the Nukva, and here the angels of the Nukva were appeasing him.

To explain that, the text begins with bringing, “He created them male and female,” that there is an internal and external Zivug. “He came to a certain place” is illumination of the left from externality. This is why it is written that he was alone then, that he had not married a wife, that the Nukva was still not corrected for him PBP [Panim be Panim—face-to-face].” “He came to a certain place” means he had to appease the Nukva, to extend to her in a Zivug from the illumination of the left line, externality. This is why it is written that they answered him only in a dream because a dream is externality.

And now that he has already married a wife, when the Nukva was corrected into being PBP with him, it is written, “And … met him.” This means that they returned in order to meet him because once the Nukva is in Gadlut, he no longer needs to extend to her from the left line, but gives her Hassadim only from the right. It is to the contrary with the illumination of the left, since because the Nukva is already corrected with lower Hochma, her angels affect him from the illumination of the left, which is, “And the angels of God met him.”

387) Because Jacob had already married a woman and was corrected in the twelve tribes, meaning that he was PBP, they were watered from the waters of the great sea. They were already watered by illumination of Hochma in the left, which is called “the great sea.” Hence, “And … met him” means that they imparted upon him of the illumination of the left. However, in the beginning, he saw them at night, in a dream, since in the beginning, when Jacob had to appease her and extend upon her from the illumination of the left line, this was possible only at night, since during the illumination of the left without right, it became darkness and night. Now, however, he saw them with the eyes, at daytime, since now there was no need to impart upon her from the left, but from the right, illumination of Hassadim, whose impact is during the day.

388) When he saw them, he recognized that they were God’s angels because he saw that they were the same angels that he saw in the dream. This is why he called them, “Mahanaim” [two camps], as it is written, “And behold the angels of God ascending and descending on it,” meaning he saw in his dream that they were seen above and seen below, that they were two camps.

389) Why did the angels appear now to meet him, to appease him with illumination of Hochma? Rather, Divinity went to Jacob to take his home, to be incorporated with the upper Nukva, Leah, into being a single Partzuf, for then she would have the whole of the house of Jacob, all twelve tribes, including the six sons of Leah. Also, Divinity waited for Benjamin, to take the house with Jacob in all twelve tribes. This is why the angels appeared before him, in reconciliation, illumination of the left, to complement him entirely. It is written, “And Jacob shall again be quiet and at ease, and none shall make him afraid,” since the illumination of Hochma subdues all the Klipot in the world, and none shall be afraid.

390) “And Jacob went on his way, and the angels of God met him.” The protectors of the ministers are upstanding from above, and the blaze of the fiery sword is appointed over all the armies and camps. Ministers are AVI. The Mochin in the left line of AVI are the protectors of the ministers. Upstanding are GAR, which erect the Mochin de VAK, which are regarded as bent.

The protectors of the ministers are upstanding from above means that the GAR shine in the left line of AVI, who are called ministers, and this is when they are upstanding. At that time, the Nukva that receives from AVI becomes the blaze of the sword that turns every way, and with that power of Din, it governs all the armies and camps of angels that extend from her, from the right and from the left, and they all operate in Din. It is written about it, “The well, which the ministers dug.” The well is the Nukva, the ministers are AVI, and they dug it by the force of the Dinim [judgments].

391) The blazing sword is red because those Dinim extend in her from the left line of Bina, which is red. It is written about it, “The sword of the Lord is filled with blood.” The inversion depends on that sword, meaning that those angels turn to several forms: once they are women and once they are men. In that discernment, other discernments spread to several degrees, since there are two more discernments, which are called “angels” and “spirits” in women and in men.

Questions to explain the text:

7. “And Jacob went on his way,” but he did not know which way?

5. “When he saw them is redundant.” Since they met him, he obviously saw them.
6. Why does it say “The angels of God” in regards to the meeting, and in the calling of a name, God’s camp?

Indeed, “And Jacob went on his way” is for extension of Mochin from AVI to the Nukva. In the beginning, when he extended the left line in AVI, the angels of Din appeared in the Nukva, as it was said, “And the angels of God met him.” Jacob awakened to guard the Nukva from those Dinim, as it was said, “And Jacob said when he saw them,” meaning he revealed the seeing in them by extending the middle line that unites the two lines. Then he said, “This is God’s camp.” A camp means he tied the four discernments in the angels into one camp, and afterwards four legs were made for the Nukva in her four corners. Then, “And he called the name of that place,” referring to Nukva, which is called “place.” Now he called her “Mahanaim” [two camps], since God’s camp had spread into four camps in her four corners.

Therefore, first he had to clarify the place of the elicitation of the Mochin, which are from AVI, that the Nukva receives from AVI and that the angels spread from the Nukva. Also, he needed to clarify these three discernments in the domination of the left: 1) The issue of the protectors of the ministers that are upstanding from above, meaning Mochin of the left in AVI. 2) That Nukva in Mochin of the left extends from them to the blaze of the sword, and 3) That the inversion depends on that sword. Those three angels turn to several manners, and the angels that extend from the Nukva are once men, once women.

392) From the side of the tree of life, the middle line, those that unite, the three lines, come out in one unification in AVI through the connection of the Masach de Hirik that Jacob raised as MAN.

These three holy lines are always filled by the dew of heaven. This means that although there are all three lines as one there, the left still does not govern them at all, and only the right governs them, covered Hassadim, which are called “the dew of heaven,” since there is no disclosure to the left except in the Nukva. This is Behina Aleph [first discernment] of the middle line.

The name God, the Nukva, corrects them in Mochin de AVI, and this is Behina Bet [second discernment] in the middle line.

The Mochin became the pillars of the throne, which is Nukva, called “throne,” by the four winds of the world, which is Nukva. This refers to the four legs of the throne—the four angels—Michael, Gabriel, Uriel, and Raphael. This is Behina Gimel [third discernment] of the middle line, and this explains the three Behinot [discernments], which are AVI, Nukva, and the angels, from the perspective of the middle line, as well.

All three Behinot—gems, organs, and pillars—never part from the name Elokim [God], the Nukva. They are Jacob’s tied ones, whom he has chosen for his lot, and they were connected to that name, the Nukva, and everyone came out in Jacob.

The source of the exit of all three Behinot is in AVI, and their arrival to the Nukva and expansion in angels connect in the Nukva. In her, they are called “gems,” “organs,” and “pillars” because NHY de AVI clothe the Nukva with their Mochin, where these NHY are Ima, who lends her clothes to her daughter. They are called “gems” from the words, “And uncovered his feet,” since NHY are called “feet” [“gems” and “feet” have the same root in Hebrew].

When these Mochin spread in her, she is called “a throne.” The angels that spread from her become the four legs of the throne, and the Mochin that expand in the Nukva herself are called “organs,” meaning organs and parts of the throne itself. The ones that expand to the angels are called “pillars,” who support the throne and are not the throne itself. This explains the bonding of the three Behinot together within the Nukva. And even though the Nukva receives these three Behinot from AVI, she does not receive them directly from AVI. Rather, they first come out in Jacob, ZA, and the Nukva receives them from Jacob.

393) “And Jacob went on his way,” when he went to receive three Behinot from AVI for the Nukva, for four sides, HB TM. They surrounded him, meaning he rose to AVI for MAN and in the middle line he discovered four lights there—HB TM in Ohr Makif. The four corners of the world, the Nukva, kept him, meaning he extended HB TM from AVI to Nukva in the full perfection, and only for a short time was he excited from the high place, from the governance of the left in AVI, from which the turning angels spread to several colors. It was said about them, “And the angels of God met him,” meaning he met and was excited by the Din in them. This was so as to keep the tree below so it would raise MAN to AVI and reveal the middle line there, for keeping the tree below— the Nukva—from the Dinim.

After he extended the middle line, “And Jacob said when he saw them,” when he disclosed the vision in them, meaning the Mochin of HB TM that come out on the middle line. He said, “This is God’s camp,” meaning he united the angels of God into a single camp and they became pillars for the Nukva, for her four corners. And then, “And he called the name of that place Mahanaim,” since they became four camps to the four corners of the Nukva, the four legs of the throne.

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

375) “When Laban went to shear his flock, Rachel stole the household idols that were her father’s.” The idols were idol worshipping. They were called Teraphim [household idols] in disgrace, as in “the house of Torpah [weakness].” They were idolatry because it is written, “Why have you stolen my gods?” It is also written, “With whomsoever you find your gods.” Laban was the sorcerer of all the sorcerers in the world. He knew all that he needed to know about the idols.

376) The idols were made by magic. They were made with spells. They were made at certain times and they were called Teraphim because at a certain time, they were beaten, and at another time they were let loose. Because of the need to let loose at certain times, they were called Teraphim [Marpeh means loosening up].

377) When the artisan makes it, meaning the one who knows the moments and times to act or to loosen the hands, he stands over it and says, “Now let go,” and “Now do.” And you will not find another action that requires letting the hands go at a specific time, other than the Teraphim. Also, he always speaks and gives bad advice to harm man’s soul.

378) Rachel feared that the Teraphim would give a harmful advice to Jacob. And because of the disgrace of idolatry, she placed them under her until they could not speak, since when they are set up to speak, they are beaten and swept, for the need to be honored. “And sat upon them,” meaning she disgraced them and they could not speak. The Teraphim were male and female, and they were worshiped by many worships until they began to speak. Because the Teraphim were gone, Laban was stopped for three days, since he did not know that Jacob had fled, as it is written, “And it was told Laban on the third day that Jacob had fled.”

379) He prepared himself with two things: he armed himself with all the magic that he had, and he armed himself with arms, to destroy Jacob from the world, as it is written, “A wandering Aramean was my father” [in Hebrew the phrase can also mean “The Aramean who destroyed my father”]. When the Creator saw that he wished to destroy Jacob, it is written, “Be careful that you do not speak to Jacob either good or bad.” It is also written, “It is in my power to do you harm”; this is how he trusted the spells in his hand.

380) In a single day, Laban traversed what Jacob traversed in seven days, to uproot him from the world: 1) because he left him, and 2) for the Teraphim that were stolen from him. And even though it was Rachel who did it, to uproot her father from idolatry, she was still punished with not raising Benjamin and not being with him for even a single hour in the world, because of her father’s grief, although she meant for the best.

381) All the admonition that Jacob had with Laban made Laban repent and thank the Creator, as it is written, “See, God is witness between you and me,” that he mentioned the name “God.” It is written, “The God of Abraham and the god of Nahor … judge between us,” meaning that that wicked returned to his bad ways. When he said “The God of Abraham,” who is holy, he mentioned the god of Nahor again, who is idolatry.

382) “And Jacob swore by the Fear of his father Isaac.” Why did he swear by the fear of Isaac and not by the God of Abraham? He did not want to be heavy on the right, Abraham, to extend it for Laban. This is why he did not swear by the God of Abraham, the right. One should not swear by the highest place, even though he swears in truth. He did not swear by the God of Abraham because he is Hesed, who is above the seven Sefirot HGT NHYM, and one should not swear by such a high place.

383) Jacob certainly swore in this way to keep it properly. He aimed for the fear of his father Isaac to strengthen his oath, for this is how it should be. Jacob regarded the matter and said, “But Laban had already said, ‘The God of Abraham,’ and left my father Isaac. I will complement everything.” Promptly, “And Jacob swore by the Fear of his father Isaac.” Another meaning: it is to be included in the Din so as to stand before Laban.

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)