Autor: arhiprofesor

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167) “‘This time will I praise the Lord.’ Therefore she called his name Judah.” It is as it is written, “I will give thanks to the Lord with my whole heart, in the council of the upright, and in the congregation.” David, the upper of the Holy Name, HaVaYaH, wished to thank the Creator. “I will give thanks to the Lord with my whole heart” means with the good inclination and with the evil inclination, which are two hearts, in the two inclinations that reside within the heart, on the two sides, right and left.

168) “In the council of the upright, and in the congregation” are the rest of the sides in this world, the Nukva, since “Whole heart” is like south and north, HG. “In the council of the upright” are the rest of the sides in the world, VAK, HGT NHY. It turns out that “In the council of the upright” are TNHY and the congregation, the place of Judah, is Malchut.

169) It is written, “And Judah is still ungodly towards God.” Judah, Malchut that is connected to HaVaYaH, descended from the name HaVaYaH to the name God, Malchut, as it is written, “God has indignation every day.” It is also written, “I will give You thanks with all my heart, in the presence of God will I sing praises unto You.” “In the presence of God will I sing praises unto You,” meaning to God and not to HaVaYaH, since he sang for Malchut, who is called God, to bond her with the right side, with Hassadim. This is why it is written here, “I will give You thanks with all my heart,” and not “With my whole heart,” since he sang praises only in one place, when the Malchut is in the left and is not attached to the name HaVaYaH.

170) The name Judah grips all sides, south and east. This is so because in Judah, there is the name HaVaYaH, which means gratitude, as it is written, “I will give thanks to the Lord with my whole heart,” since the name HaVaYaH includes all the sides. Judah comes from the left side because Judah is Nukva, who is built from the left side. His beginning is in the north and he clings to the south because he goes to the right, Hesed, and grips to the Guf, Tifferet. Thus, he grips all sides. This is why it is written, “This time will I praise the Lord,” which indicates that it consists of all the sides. And then it is written, “And she stopped bearing.” Once she delivered four sons, Reuben, Shimon, Levi, and Judah, who are HGTM, the whole of the holy Merkava was established, Hesed, Gevura, Tifferet, and Malchut.

172) After Lot parted from him, “And the Lord said unto Abram, after Lot had parted from him, ‘Now lift up your eyes and look.’” Would Abraham inherit the land according to the measure of his seeing? A man can see for twelve to twenty miles, but the writing says, “For all the land which you see.” But since he saw the four directions of the world, “Northward and southward and eastward and westward,” he saw all the land, since the four directions of the world are like the whole of the world. The Creator set him up on the land of Israel, the Nukva, and showed him that she was tied to the directions of the world, HB TM de ZA, which are the Merkava, and then he saw everything.

174) “The land on which you lie, I will give it to you and to your seed.” Was the place that the Creator promised him only four or five Ammot [cubits (approx 20 inches)] and not more? However, at that time the Creator multiplied the whole of the land of Israel under him. Hence, at that time, that place included all of the land. And the whole of the land is Rabbi Shimon, who is the light of the whole earth, and he is equal to the entire world.

175) “This time I will praise the Lord.” Judah is the fourth son to the throne, Malchut, the fourth leg. He completes the throne. Hence, only Judah is the correction of the throne. And he is a pillar upon which all the pillars rely because he completes the throne. This is even more so with Rabbi Shimon, who shines with the Torah throughout the world and several lights shine through him; he is the pillar of all the pillars.

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153) The world exists for Jacob. But the world exists for Abraham, as it is written, “These are the generations of the heaven and the earth when they were created,” for Abraham. But Jacob existed for Abraham, as it is written, “Therefore, thus says the Lord to the house of Jacob, who redeemed Abraham.” Previously, the Creator was creating worlds and destroying them. When Jacob came, the worlds were perfected by him and were not destroyed as before, as it is written, “But now thus says the Lord that created you, O Jacob, and He that formed you, O Israel.”

Abraham is the right line of ZA, Hesed. This is why it is written that the world was created for Abraham, for Hesed, as it is written, “The world will be built on Hesed [grace/benevolence].” However, when the left line came out, a dispute occurred between the two lines. It is written about it that the Creator was building worlds and destroying them, since due to the profusion of Dinim [judgments] on the left, everything that was built on the right side was destroyed by the force of the left, until the middle line, Jacob, came and decided between right and left, making peace between them. And then the world persisted and was not ruined anymore. It is written about it that Jacob redeemed Abraham. In truth, the world is built on Hesed, Abraham, but without the middle line—Jacob—the right line—Abraham—would not exist.

154) It is written, “Israel is My son, My firstborn.” And it is also written, “Let My son go, that he may serve Me.” Israel is called “the son of the Creator” because he adhered to Him, as it is written, “What is his name, and what is his son’s name, if you know?”

The Sefirot extend from one another in a sequence, by cause and consequence. In that respect, they are not regarded as father and son because a son means a light of an outcome, which in terms of a sequence, has no light, except what concerns renewal. This is why Hochma and Bina are called AVI, and ZA is considered their son, since in the sequence of the Sefirot, ZA is in VAK. However, in the ascent of MAN to decide between the two lines—right and left—of Bina, where the middle line that unites the two lines with each other was made, it obtains GAR from her because three come out of one, and one is rewarded with the three of them. This is so because the lower one is rewarded with the full measure of light that it causes in the upper one.

The GAR that ZA was rewarded with are regarded as “a light of Tolada” [Tolada means “outcome.” Light of Tolada is the light of BYA, the ten Sefirot of Ohr Yashar that sparkle through the Masach and below]. With respect to the evolution of the Sefirot, there is nothing of the light of GAR in it; rather, it is VAK. It turns out that the light of GAR is renewal, which was rewarded because it caused the illumination of GAR in the right and left in Bina. In that respect, the two lines of Bina are regarded as AVI, and ZA is a son.

They are called AVI because they renewed that light, although it is not at all in the sequence of cause and consequence. And ZA is called “a son” because it is light that was renewed by the right and left of Bina, which procreate.

This is why it is written, “What is his name, and what is his son’s name, if you know?” It relates to Bina and ZA, where the two lines of Bina that were called Hochma and Bina obtained the name AVI, and ZA obtained the name “son” with respect to them, meaning it was renewed and came out of them. “What is his name” concerns upper Ima, Bina, and the right line, in which there is Hochma. And both attained the name AVI, which procreate, and ZA is the son that is born from them.

The souls of the righteous cling to the Creator by rising to MAN for the Zivug of the Creator and His Divinity, where they become a middle line between the Creator, who is right, and Divinity, who is left. It is just as ZA rose to MAN to Bina and became a middle line between the right and left of Bina. Then they are rewarded with the full measure that the souls of the righteous cause to come out in the Creator and His Divinity, by their Zivug. With respect to this light, which they obtained from Zivug ZON, they are regarded as sons to ZON because it is a light of Tolada that was renewed from the progenitors, ZON.

It is written, “What is his name, and what is his son’s name, if you know?” This teaches us that as ZA is considered a son to AVI because he is the middle line that decides between the two lines in Bina, for the very same reason, the souls of the righteous are regarded as sons to ZON, since they, too, are a middle line in the Zivug of ZON.

155) When Leah gave birth to Reuben, it is written, “And she called his name Reuben,” meaning Reu [see/look] Ben [a son]. And since he is considered Hesed, why did she not call him Ben Yamin [son of right]? It is because he was included of three lines that unite as one, with Shimon and Levi, the left and middle lines.

The souls of the tribes came out of ZON. Six sons and a girl came out of ZA and Leah and two righteous from ZA and Rachel. A son is the light of outcome, with which the middle line is rewarded, since it subdues and unites the right and the left. This is why Leah called her first son only Reu [look] Ben [a son], and not Ben Yamin [son of right], since the name Ben points to the middle line, which is rewarded with the measure it induced in the upper one, in the three that come from one and one is rewarded with all three. This is what she implied with her first son, since the name Ben indicates to the light that is born out of the mingling of the three lines that it caused in the upper one. For this reason, the lower one is rewarded with them, with three, as well, and this is what she implied with her first son.

She called the third son by the name, Levi. Since Reuben was called “a son” after being a middle line that includes the three lines, and although he himself is the right line, he is named “a son” after the mingling. Hence, with Levi, who is the middle line himself with respect to the souls it is even more so, he certainly had to be called “a son,” so why was he called “Levi”? The name Levi indicates Leviot [accompaniments], which indicates to the middle line that connects the right and left. Accordingly, a son indicates that his light is renewed in the middle line and includes the three lines. However, in terms of indicating to the middle line of the son, only the name Levi indicates.

156) Thus, he contains three lines, as it is written, “Preeminent in dignity and preeminent in power,” since Malchut is on the side of Gevura. This is why she called him plainly Reu Ben, to indicate that he includes three lines in light of outcome.

157) This is the reason why she said only Reu Ben, and not Ben Yamin, since he was included in Shimon and Levi, since it was on Leah’s mind to include him in the two other sons. It is written about it, “Now this time will my husband join me because I have borne him three sons.” This indicates that they are three that join as one, that each of them consists of all three. This is why she could not call him Ben Yamin, since he is included with the left, as well.

158) The upper Merkava [chariot/structure] is the patriarchs and King David who joins them. All four are the Holy Name, HaVaYaH, where Yod–Hey–Vav are the patriarchs, the three lines, and the bottom Hey is King David, the Nukva. Reuben, Shimon, and Levi are the three lines Yod–Hey–Vav, and Judah is the root of Malchut, the bottom Hey of the name HaVaYaH. Hence, they are all in the place of the Merkava. And as each consists of three lines in the Merkava, each consists of the three lines in the tribes, as well.

159) It is written, “And she conceived again, and bore a son; and she said, ‘This time will I praise the Lord.’ Therefore she called his name Judah.” And then, “She stopped bearing.” This is so because the four columns of the throne were perfected in Judah, which are HG, Tifferet, and Malchut, where Reuben is Hesed, Shimon is Gevura, Levi is Tifferet, and Judah is Malchut. “This time will I praise the Lord,” with this son, and not with all the sons.

As long as the assembly of Israel, Malchut, is in exile, the Holy Name is incomplete. Even though the three sons, HGT, existed before she bore Judah, the throne was completed only with Judah, who is Malchut. This is why she said, “This time will I praise the Lord,” with Judah. And hence, “And she stopped bearing.” “She stopped” [in Hebrew: stood] because the throne stands on its pillars, since with Judah, the four columns of the throne, HGTM, were completed.

160) It is written, “And she stopped [Hebrew: stood],” since up to Judah, who is Malchut, she stood in one unification. From here down—below Malchut de Atzilut, in the world of separation—it is the three worlds of BYA of separation. Hence, are the two sons that she bore after Judah—Issachar and Zebulon—separation because they were born after Malchut? They are not, since Issachar and Zebulon were joined in Reuben, Shimon, and Levi, since VAK are as one.

Issachar and Zebulon are NH, and they are one with the Guf, HGT, since VAK of the Guf are HGT NHY. Accordingly, Issachar Zebulon are first the Malchut, Judah, since they are attached to HGT, and hence they are not considered separation. And Judah, Malchut, includes Yesod within him, too.

161) All twelve tribes are corrections of the assembly of Israel, which is the internality of the Nukva from Chazeh de ZA and above, which extends from Bina in this world, from Nukva, from the Chazeh de ZA down, to extend the twelve corrections from the upper world, Bina, to the lower world, Nukva.

As a whole, they are two corrections: 1) Correcting the black upper light, the correction of the left, for Hochma without Hassadim is black light, the darkness of Ima. 2) Restoring everything, the correction of the right, ordaining the Hassadim for without them there is no illumination in the worlds at all, since even the illumination of the left is dark and black without it.

162) Issachar and Zebulon are NH. Here, six sons were completed, the VAK of the world: Reuben, Shimon, Levi, and Judah, which are HGTM, and Issachar and Zebulon are NH. This is the correction of the right, VAK de Hassadim. Thus, the four sons of the maidservants were connected to the six, VAK. There are four ties that connect them, two ties in HG, and two ties in NH, and they are the correction of the left. And since they were connected to the right, it is written, “And all their hinder parts were inward,” meaning that the Achoraim have become internality. Thus, even though they are the sons of the maidservants, meaning darkness and Achoraim, they are still inward, internality.

The ten tribes were clarified in the correction of the twelve, the correction of the right and the correction of the left, as it is written, “You shall set them in two rows,” the six sons of Leah are the correction of the right, the four sons of the maidservants are the correction of the left, and the two sons of Rachel will be clarified below.

163) Everything that the lower world, the Nukva at the Sium [conclusion] of Atzilut begets is in separation, because it is written, “And from there it parts.” And what about Joseph and Benjamin? They are not one world; they are not a unification from the world of Atzilut; thus, they did not come out of the upper world, from the Nukva from the Chazeh and above, Leah, but were rather born from the lower world Rachel, below Chazeh de ZA, which is at the Sium of the world of Atzilut. Also, birth means that the soul extends from above downwards. It turns out that what the lower world begets, it begets below, that its offspring are below the Sium of Atzilut and not above. This is why they are separated, in the separated world of Beria.

164) Even though the two kinds of corrections were already corrected, the right and the left, in the sons of Leah and in the sons of the maidservants, which is the correction of the twelve, it is still concealed, under the domination of covered Hassadim. To disclose the Hassadim in illumination of Hochma, two essential corrections are required, meaning two righteous in the lower world, Rachel, lower Hochma, since the Hochma is concealed from Hochma de AA through Rachel.

But each time a righteous comes out of the lower world and enters he enters it and leaves it. This is the reason why it was built in this place. It is an essential above and it is an essential below, and it is always in the lower world.

Two essentials run “to” and “fro.” In the light of the Zivug it is “to,” the disclosure of Hochma, the upper essential, appears through the NHY of the upper one in the Nukva, Joseph. The “fro,” which is bestowal of Hassadim, is the lower essential, which appears through NHY de Nukva herself, Benjamin.

Hence, each time a righteous departs the lower world and enters, he is two matters in a Zivug—to and fro. He enters it and departs it, and it is two actions that the righteous performs in the Nukva, in which he enters to disclose the Hochma, and from which he departs and discloses the Hassadim.

This is why two essentials were built in the Nukva. The essential above is NHY from the upper one, Joseph, and the essential below is NHY, from the essence of Nukva, Benjamin.

The lower essential, Benjamin, is always in the lower world, as it is written, “And it came to pass, as her soul departed for she died.” The righteous Benjamin is the soul of Nukva herself, the NHY of her essence. This is why he is always in her. But the righteous Joseph, who is NHY of the upper one, which reveals Hochma in her, is not always inside her but returns frequently.

165) In the lower world, the Nukva, the righteous enters it and exits her. When he enters he is the righteous Joseph; when he exits he is the righteous Benjamin, as it is written, “And it came to pass, as her soul departed for she died.” Her soul is the righteous who departs her.

166) This is why Benjamin is called “Ben-Oni,” because she thought she gave birth to him below Atzilut, in the world of separation, and eleven of those tribes above remained in Atzilut, as it is written, “But his father called him Benjamin,” Ben [son] Yamin [right side], since he departed above in the upper world. This is so because when Joseph was lost, Benjamin took his place.

Since Joseph and Benjamin were born from the Nukva that concludes the Atzilut, and each birth is necessarily from above downwards, the offshoot is below the progenitors. It turns out that Joseph and Benjamin are necessarily below the Nukva, below the conclusion of Atzilut, in the world of separation.

In the Nukva, there are two righteous, upper and lower, meaning two discernments of NHY: The first is the upper NHY de ZA, which clung to the Nukva, the righteous Joseph. The second is NHY de Nukva herself, the righteous Benjamin.

Even though the righteous Joseph was born from Nukva, he is still from NHY de ZA that clung to the Nukva and not from the NHY de Nukva that end Atzilut. This is why he is in the world of Atzilut. But Benjamin extends from NHY of the essence of Nukva that ends the Atzilut. Because he extends from NHY de Nukva that end the Atzilut, his mother called him, “Ben-Oni,” since she thought he was in the world of separation. This is so because after his birth from NHY de Nukva, he rose and was mitigated above in the upper world, Bina, meaning he rose and was included in the NHY of the upper one and became NHY of the upper one of ZA, like Joseph. In other words, he became Yesod de ZA, like Joseph.

Because of the selling of Joseph, the upper righteous is lost, meaning the Mochin de Gadlut that are imparted by the upper righteous, Joseph, disappeared. And then ZA imparted upon the Nukva only Mochin de Hassadim, VAK, to revive the worlds, which are imparted through Benjamin. This is why his father called him Ben Yamin, which are Hassadim that come from the right. Thus, Benjamin, too, was reconnected in NHY of the upper one of ZA, and this is why, he too, is in the world of Atzilut and not in separation.

This is why in the lower world, the righteous enters and exits, hence Joseph, Benjamin, and all twelve tribes are like the twelve above, in a single unification. The six sons of Leah, HGT NHY, and the four sons of the maidservants are four knots, the middle knot, Shuruk, in each of the HG NH. Also, the two sons of Rachel are two righteous who bestow in Mochin de Gadlut in Zivug of Israel and Rachel.

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147) It is written, “And the Lord saw that Leah was hated, and he opened her womb; but Rachel was barren.” It is also written, “Who makes the barren woman to dwell in her house as a joyful mother of children. Hallelujah.” “Who makes the barren woman to dwell in her house” is Rachel, the essence of the house. “As a joyful mother of children” is Leah, who gave birth to six sons and a daughter.

148) “Who makes the barren woman to dwell in her house” is Shmita, Nukva de ZA, the essence, since this world is led by her. “As a joyful mother of children” is Yovel, Bina, upon which every joy and gladness in the worlds BYA depends, since the Nukva de ZA has nothing of her own, except what ZA receives from Bina and imparts upon her. And then she imparts upon all the worlds. Thus, every joy in the worlds BYA comes from Bina.

This verse is the sum of everything, comprising the hidden world and the revealed world. This is why the text ends, “Hallelujah,” which is above all the praises in psalms.

149) “And the Lord saw that Leah was hated.” But the sons of a hated one are not decent sons, and all the good sons came out of Leah. However, Yovel is the hidden world; this is why all its actions were concealed from Jacob, since she was in concealed love for him. On the surface, she seemed hated, since Leah is from Chazeh de ZA and above, which is considered Ima, Yovel, the hidden world. This is why all its matters are in concealment.

150) The lower world, Rachel, Nukva de ZA, is revealed, the beginning of everything in the rise in degrees. It is like upper Hochma, Hochma de AA, which begins everything from above downwards. Similarly, the lower world, Hochma, begins everything from below upwards.

She is called “you” because she is Shmita and she is revealed. The Hassadim in her appear in illumination of Hochma, which is the Yod that exits the Avir and leaves Ohr [light]. At that time, the Nukva de ZA is called Shmita.

151) The upper world, Yovel, is Leah that extends from Ima. We call it “he” because all its words are in concealment, since the word “he” implies to the hidden world. It is written about Leah, “And he lay with her that night.” He was the servant of the Levite, and the Levite works to extend blessings from him, from “he” to all the worlds. “He” is the upper, hidden world, and Jacob was adhered to the revealed desire, as it is written, “And shall cleave unto his wife.” It is written, “Therefore shall a man leave his father and his mother,” which are the hidden world, “And shall cleave unto his wife,” who is the revealed world.

152) “And the Lord saw that Leah was hated,” since she extended from Ima. A man hates the nakedness of his mother because his mother is the hidden world. This is the reason why “A man shall leave his father and his mother,” and a man is alone with his mother and does not fear seclusion [prohibition to be alone with a woman who is not a wife or first degree kin]. This is why everything was hidden from Jacob, since the upper world, Leah, which extends from Ima, was not revealed at all.

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143) Leah had six sons and a girl, who are HGT NHYM. Rachel had two sons, two righteous, upper and lower. But where is the correction of the four sons of the maidservants? After all, the sons of Rachel and Leah already contain all the Sefirot. They are four knots, which are called Achoraim [posterior].

144) There are three knots on the right arm, Hesed, since the hand divides into three joints—the biceps, the forearm, and the palm—which connect through three knots. There is a knot in the middle, the biggest one, which is considered Achor [posterior] because it bulges out of the body. Likewise, there is one middle knot among the three knots of the left arm. And likewise, there is one in the three knots in the right thigh. Also, there is one in the three knots in the left thigh. When everything is corrected, the four posterior knots enter into the Guf [body], as it is written, “And all their hinder parts were inward,” inside.

145) All the other knots, except four, are seen on the same plain as the organs of the body, while these four bulge outside the arms and the thighs to indicate to the sons of the maidservants. This is so because even though they are counted in the twelve tribes, they are not as important as the sons of Leah and the sons of Rachel, and this is why they bulge out of the arms and thighs.

The number twelve is the Merkava to extend illumination of Hochma, the illumination of three lines, in each of which are HB TM, which are HG NH in ZA, and four times three are twelve. This is why it is considered that there are three joints in each of the arms, which are HG, and in each of the thighs, which are NH. At their root, the three lines extend from the three—Holam, Shuruk, Hirik—since there is a special diminution called sowing in each of them.

They are regarded as three sowings:

4. Holam, the ascent of Malchut to Bina, the bottom Hey to NE, when the degree remains in MI de Elokim and the letters ELEH fall to the degree below it, when the Yod entered the light of the degree and it became Avir, which is right line.
5. Shuruk, the descent of the bottom Hey from NE and the letters ELEH return to the letters MI, and the name Elokim appears. However, the light of Hochma is without Hesed and cannot shine. This is the left line.
6. Hirik—the Masach de Behina Aleph—which elicits VAK without a Rosh, the ZA of that degree, which is the middle line.

However, when they join one another through the middle line, Hirik that unites the Shuruk and the Holam, meaning right and left, everyone is complemented and shines as one. At that time, the three diminutions in them are regarded as knots by which the three lines connect to one another.

This is so because without the Shuruk, the Yod would not come out of the Avir, from the point of Holam, right line, and would remain in Hassadim without Hochma. And without the Hirik, which unites the Shuruk and the Holam in one another, the Shuruk would be unable to shine for lack of Hassadim. And through the decision of the Masach de Hirik of uniting the Holam and Shuruk in one another, he also obtained the Rosh in the full measure that he caused to illuminate the Holam and the Shuruk. Thus, they are all tied to one another, and if some knot would be untied, the illumination of all of them would depart.

This is why they are regarded as three joints in a way that the three levels of the lights in them are regarded as three joints, in each of the arms and thighs, and the three screens in them tie the lights and complement them to shine as one. Also, they are regarded as three knots: Holam, Shuruk, and Hirik.

There are three knots in the right arm, but there is one knot in the middle, the biggest one. This is because the middle one, the Shuruk, has illumination of Hochma in it, and it is called Rav, meaning great. However, it is regarded as Achor [posterior], meaning that it does not shine at all because it cannot shine as long as it is without Hassadim. When all three points, Holam, Shuruk, and Hirik join together, and the Holam and Shuruk join together through the level that comes out on the Masach de Hirik, all three shine as one because the Shuruk, too, the middle knot that was in the Achor and did not shine has now returned into being Panim [anterior]. It shines once more because it is included in the Hassadim in the Holam, as it is written, “And all their hinder parts were inward,” in the middle knot, where each of the arms and thighs that were considered Achoraim and did not shine became Panim, illuminating once more through the unification of the middle line.

The two knots, Holam and Hirik, from which the sons of Rachel and Leah extend, were illuminating even prior to their unification in one another, albeit in VAK. Hence, after their unification in one another, they equalize with the organs of the body. But the middle knots, which were completely dark, without any light prior to the unification, remain bulging from the organs of the body even after their unification in one another, when they become Panim once more. This means that it is still apparent that they are Achoraim, indicating that they are regarded as the sons of the maidservants. Although there are twelve of them, and without them there would not be GAR in the two lines that extend from Holam and Hirik, they are not as important as the Holam and Hirik in the arms and thighs—the sons of Rachel and Leah—since they were completely dark before the unification and the Din was on them.

146) Another interpretation: the sons of the maidservants are four knots from which all the other knots journey by their power, and those four carry them. Without them, there would be no GAR in the two knots—Holam and Shuruk—in each of the arms and thighs. Thus, all the ties journey and shine by the force of these four knots of Achoraim. The four knots of Achoraim carry the rest of the knots, which shine GAR in them. Without them, they would all fall into VAK. Thus, they carry all of them.

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

132) Leah had six boys and a girl. This is because six edges stand on her: Jacob, which is Tifferet, which includes HGT NHY, and a girl, which corresponds to Malchut.

133) Rachel gave birth to two righteous, since Rachel is Shmita [periodic remission of land cultivation every 7^th year], which sits forever between two righteous, as it is written, “Righteous, they shall inherit the land.” They are the righteous above, in ZA, and the righteous below, in Nukva. The righteous above is the one from whom the upper waters extend, Direct Light from above downwards. The righteous below is the one from whom the Nukva spouts water unto the male, the Reflected Light from below upwards, with complete craving.

It follows that she has a righteous from this side and a righteous from that side. As the upper male, ZA, sits between two females, Bina and Nukva, the Nukva below, meaning the Nukva from Chazeh de ZA down, sits between two righteous, Joseph and Benjamin.

The firmament and the Parsa in the middle of each Partzuf, in the Chazeh, is the ending Malchut, which rises to the Tifferet of each Partzuf, to Bina de Guf, and brings down half of Bina and TM de Guf, which are called NHY, to the degree below it. And since those NHY join with the lower one during the Katnut, afterwards, during the Gadlut, when the upper one brings its NHY back to its degree, from the place of the lower one, it rises along with them to the place of the upper one, and the lower one is attached to them, as well. Thus, the lower one receives the lights that are in the upper one.

It turns out that the Parsa draws out from the upper one and imparts upon the lower one. Had it not been for the Parsa, which lowered the NHY of the upper one and attached it to the lower one, no lower one would have been able to rise and receive anything from his upper one, since they are in two separate places. Thus, NHY de Bina that were attached to ZA bestow the lights of Bina upon ZA after they return to Bina. And NHY de ZA that were attached to the Nukva bestow the lights of ZA upon the Nukva after they return to ZA. And also, NHY de Nukva that were attached to the souls of the righteous bestow upon them after they bring the lights of Nukva back to the Nukva.

Hence, it is considered that ZA sits between two females because NHY de Bina that descended to ZA raise and attach him to Bina, which is the upper Nukva, and his own NHY that descended to the lower Nukva attach and raise the bottom Nukva to him. Also, the bottom Nukva is regarded as sitting between two righteous because NHY de ZA, whose essence is the middle line in them, meaning Yesod, descended and clung to the Nukva. This is the upper righteous because they are NHY de ZA and he is Joseph. Her own NHY, whose essence is Yesod, descended and clung to the souls of the righteous, and this is the lower righteous, since they are the NHY of the lower Nukva and he is Benjamin.

It is said that the upper male, ZA, sits between two females. This is so because there are two discernments in NHY: 1) The NHY of the upper one attach him to the upper Nukva, Bina, to receive her lights; and 2) His own NHY attach him to the lower Nukva, to bestow his lights upon her.

The bottom Nukva, too, meaning the Nukva from Chazeh de ZA down, sits between two righteous because she, too, necessarily has two discernments of NHY, whose essence is Yesod, which is called Tzadik [righteous]. The first is the NHY of her upper one, of ZA, who receives her lights from these NHY, from the upper righteous, Joseph. The second is her own NHY, which attach her to the souls of the righteous to bestow upon them, whose essence is Yesod, the lower righteous, Benjamin.

134) Hence, Joseph and Benjamin are two righteous. Joseph was rewarded with being the righteous above, in ZA, because he kept the sign of the covenant. Benjamin is the righteous below, in Nukva, so that the Shmita, Nukva, will be crowned between two righteous, the righteous Joseph and the righteous Benjamin.

135) Benjamin was a righteous because he did not sin all his life with the sign of the covenant. And even though he did not come across a trial such as Joseph, he is called righteous.

However, all the days while Jacob was mourning over Joseph, he did not have intercourse.

137) When they came to Egypt, did Benjamin already have sons? As long as Jacob was in mourning over Joseph, Benjamin did not have intercourse and did not bear sons. Benjamin said, “After all, my brother, Joseph, was my father’s sign of the covenant,” since Jacob is Tifferet, which includes HGT NHY, and Joseph is Jacob’s Yesod. A covenant is Yesod, the conclusion of the Guf, Tifferet. And since he was lost, I will be the keeper of my brother’s place, being a Yesod, Tzadik, and the Sium [end] of Tifferet like Joseph.

It is written, “And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, ‘Send me away,’” since now that Joseph was born, meaning Yesod, the Guf, Tifferet, was evidently completed. And since the Guf was completed, “I wish to go to my place and to my country.” Jacob knew by the spirit of holiness that Joseph was Yesod. And from him, everyone knew. For this reason, Benjamin knew and kept his brother’s way, becoming a Yesod, Tzadik, for his father instead of Joseph after he was lost.

139) After he came to Joseph and met his brother, he returned to his home, copulated, and bore sons. This is the reason why the Creator made him a righteous below, in the Nukva. And Joseph was a righteous above, in ZA. This is why Rachel had two sons and Leah had six sons and a daughter.

We could ask, “How is it possible that within such a short time—from the return of the tribes to their father with Pharaoh’s wagons until their return to Egypt—he bore ten sons?” But The Zohar speaks nothing of corporeal incidents, but of the upper worlds, where there is no sequence of times as it is in corporeality. Spiritual time is elucidated by change of forms and degrees that are above time and place.

140) Hence, these first seven years were concealed, meaning that Jacob did not know that they were for Leah because they were from Yovel, from Bina, the hidden world. And those seven years of Shmita, the revealed world, were revealed, meaning he knew he was working for Rachel.

And for Shmita, the revealed world, he was really working for the Yovel, the hidden world, when he thought he was working for Rachel, Shmita, but in the end they were for Leah, the Yovel. It is written, “And Jacob served seven years for Rachel.” With respect to the hidden world, Leah, he was working for Rachel, but he was working the seven upper years, the seven Sefirot of Leah. It turns out that through them, he had a grip on both worlds—thinking about the revealed world but extending for the concealed world. We learn from this that out of the revealed, man comes to the concealed.

141) And should you say that the first years of service were for Yovel, Leah, then he would have to work for forty-nine years, as the number of years in Yovel [jubilee, 50^th year anniversary]. But those seven days that he kept during the feast of Leah complemented the number forty-nine, since each day is considered a seven, as it is written, “Seven times a day do I praise You.” Also, each of the seven days of the feast is complemented and included with all seven days; thus, there are seven each day, which are read once. They are seven times seven, which amount to forty-nine, as the number of years in Yovel.

142) With Rachel, he did not keep all the days of the feast with her, but only seven years for her after her marriage. But did he not have to first work the seven years of Shmita and only then mate in the Shmita, which is Rachel? First, he had to extend seven Sefirot for her, as he did for Yovel, which is Leah. But since he took it upon himself to serve, it was considered as though he had already served and the seven Sefirot for Rachel were immediately extended to him.

From the Chazeh de ZA down it is the revealed world, Rachel. It is written, “The Lord was pleased, for His righteousness’ sake, to make the Torah great and glorious,” meaning that the greatness of the Torah would be revealed and glorified because the Hassadim de ZA, called “Torah,” are revealed through the revealed world, Rachel. This is why Rachel is called “the oral Torah,” since she discloses the secrets of the written Torah, ZA. But the place from Chazeh de ZA and above is the hidden world, Leah, where there is no disclosure of the Torah, which is ZA. Instead, she is covered and enveloped in the secrets of the Torah. This is why she is called “the hidden world.”

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(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

128) “And he said, ‘I will serve you seven years for your younger daughter Rachel,’” so that people will not say that he did it for his craving after Rachel’s beauty, but so they will know that he did it with wisdom. The moon, the Nukva de ZA, is made of seven years, meaning she must be built in seven Sefirot, HGT NHYM. And all the upper seven years, HGT NHYM, from Bina, rested on Jacob before he married Rachel so as to bestow the seven Sefirot of Bina unto her own seven Sefirot. Jacob took them all from Bina and then came to her to be as ZA, heaven, which is regarded as Nukva de ZA, land.

129) “And they seemed to him but a few days because of his love for her.” The entire seven years were to him as the upper seven years from Bina, who are ones, in one unification, and are not separated. They are all one, since they connect to one another for the love that he loved her, since she was to him like the upper unification in Bina.

130) Even Laban implied to him in these seven Sefirot, and he himself did not know what he was saying, since he said that it was good, as it is written, “It is better that I give her to you.” Thus, he worked seven years, seven Sefirot, to impart those seven Sefirot to the bottom Nukva, Rachel, who is called Shmita [periodic remission of land cultivation every 7^th year]. Tov [“good,” from “Better I give her to you”] are the seven upper Sefirot, which extend from Bina, since they are from the point of Miftacha: Tet [1^st letter in Tov] is Yesod, Vav [2^nd letter] is Tifferet, which includes six Sefirot, and Bet [3^rd letter] is two letters Hey.

Yovel [jubilee], which is Bina, does not appear; it is Hassadim that are covered and concealed from Hochma. But Shmita does appear because the Hassadim in her are disclosed in illumination of Hochma. Also, Leah and Rachel correspond to Yovel and Shmita because Leah is the Nukva de ZA from the Chazeh and above—opposite Bina, Yovel, the hidden world—and Rachel is the Nukva de ZA from the Chazeh down, Shmita, the revealed world.

131) When Jacob was serving the first seven years, a voice came out and said, “From the world to the world,” extending from the hidden world, Leah, to the revealed world, Rachel. The beginning is in the hidden world, above, which is Yovel and Leah, and not from the revealed world, Rachel. And those degrees that are hidden and are not revealed to us are from the Yovel. This is why they were concealed from Jacob, who did not even know that they were for Leah, that she was Yovel. Rather, he thought that they were from the Shmita because of Rachel.

And there is another reason: to make the beginning from the upper world, Leah, it was concealed from him that they belong to Leah, since the Yovel is concealed. And because it is concealed and covered from Hochma, he did not wish to begin and to extend from it if he did not think that they belonged to the revealed world. And after the seven covered years of Yovel went by, he worked for the seven revealed years of Shmita for Rachel, and he was crowned with both worlds, the hidden world and the revealed world, and was united in them.

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

109) It is written, “Happy are they that keep justice, that do righteousness at all times.” Happy are they that keep justice” means happy are Israel that the Creator gave them a true law [Torah] to engage in day and night, for anyone who engages in the Torah is liberated from everything. He is freed from death for it cannot govern him. This is so because anyone who engages in Torah and clings to it, clings to the tree of life. And if he lets himself go of the tree of life, the tree of death will be on him and will cling to him, as it is written, “If you are slack in the day of adversity, your strength is small indeed.” “If you are slack” means if you let go of the Torah.

110) “In the day of adversity, your strength is small indeed.” This is so because when one is negligent in the Torah the strength of Divinity—who is called “strength”—is lessened, and she does not protect him. Divinity is always on the right, always guarding a man when he walks in the ways of Torah. At that time, she repels the evil outside so it will not come near the man and so that it will not be able to slander him. But when a person strays from the ways of Torah and becomes slack in it, the strength of Koh, which is Divinity, lessens because that evil, the left, dominates the man and repels the Koh, Divinity, outside until the place becomes narrow for him, “In siege and in distress.”

111) When a person clings to the ways of Torah, he is loved above and loved below, and he becomes the Creator’s loved one. He is loved by the Creator and the Creator loves him. But when a person strays from the ways of Torah, the power of Koh, Divinity, lessens and she becomes his foe and enemy, and he becomes her enemy. Then, that evil, the evil inclination, governs him until it slanders him in this world and in the next world.

112) That wicked one, the evil inclination, governs the world in many ways and has much governance in the world. It is the tyrant serpent in which there is the sin of Adam ha Rishon, and the people of the world fail in him, throwing it at them until he takes their souls from them.

113) When the evil inclination governs the body, and since it governs the body, its soul departs it, since because the body is defiled, the soul departs it. It does not rule, taking out man’s soul, until it receives permission. Also, many are those who come from the side of the evil inclination and govern the world. And they govern all the deeds that were made in the world, which are made by seductions. And he has appointees and servants, all of them serving in the actions of the world, meaning seducing people to do evil deeds.

114) This is why it is the end of the left, as it is written, “The end of all flesh.” But it is not called “The end of all spirit.” There are two ends: the end of flesh, which is appointed over the body. This is external and impure. And the end of spirit, appointed over man’s spirit, is therefore internal, holy.

115) On the right side, south, it is the high and holy secret of faith, the male world, ZA, and the female world, the Nukva de ZA, as well as the whole of the Holy of Holies and all the secrets of faith, which is the Nukva. They emerge from here, and all of life, freedom, all the good, and all the lights are from here. All the blessings, the dew of benevolence, and all the love that is in the loves are from that side, the right, the south.

116) From the north side, the degrees spread until the waste of gold reaches down to BYA. On the impure side, the filth of impurity, she grips the one above, which is the male, and grips the one below, which is the female, and here male and female mate. They are the rider of the serpent and the serpent—male and female—and this is Azazel, which includes male and female of impurity.

117) From here, the degrees split and several discernments come out to the world, expanding from here and governing the world. They are all impurity and ministers appointed over the world. It is explained that when Esau came out to the world, he was as red as a rose. This implies to the left, to the Se’arot [hair], like Se’ir [“hairy,” but also “he-goat”], which is from impurity. And from there are the appointed fierce rulers that govern the world.

118) “Happy are they that keep justice,” who keep the faith of the Creator. The Creator is called “Justice,” and man must keep himself from straying to another way, but keep the justice, since the Creator is justice, for all His ways are just.

The name, “Justice,” indicates to deciding about matters. This comes after hearing two opposite sides. It is like a judge: once he has thoroughly listened to the arguments of the two sides in dispute, he gives his sentence and says, “So and so, you are innocent. And so and so, you are guilty.” This sentence is called “justice,” and this is the middle line, which decides between the two lines—right and left—which are opposite from one another in a way that both shine to the side of holiness. Because of this sentencing of His, He is called “Justice.”

To explain the words, “Happy are they that keep justice,” The Zohar brings the ways and results of the two opposite sides—the right side and the left side—and the merit of one who engages in Torah with respect to the tree of life in it, which is all right, opposite one who is negligent in Torah and falls to the tree of death, which is all left. And there is also the matter of the end to the right and opposite that, the end to the left, and the results from the south side compared to the north side.

This is why it is said, “Happy are they that keep justice,” who keep the faith of the Creator. The Nukva is called “faith.” The faith of the Creator means the unification of the Creator and His Divinity. During the unification, the Creator is called “Justice” because the Creator is right, Divinity is left, and their Zivug is the sentence. Without the unification, He is not sufficiently complete, even though He is the tree of life, and then He is not called “Justice” because He leans to the right.

This is the reason why Adam was expelled from the Garden of Eden, as it is written, “Lest he put forth his hand, and take also of the tree of life, and eat, and live forever.” The idea was for him to raise MAN to unite the Creator and His Divinity like a keeper of sentence, which is a sentence, the result of the two lines together, leaning neither to the right nor to the left. The Creator, in a Zivug with Divinity, is called “Justice,” since then all His ways are just, in the middle line, containing both right and left together and leaning neither to the right nor to the left.

119) It is written, “That do righteousness at all times.” But can man do righteousness at all times? One who walks in the ways of Torah and does righteousness with those who need righteousness is regarded as one who does righteousness at all times, since anyone who does righteousness with the poor increases righteousness, the Nukva, above and below, meaning causes a Zivug of ZON above, and plentiful blessings below.

120) One who exerts in righteousness, the righteousness that he does rises and reaches the place where Jacob dwells, the upper Merkava [chariot/assembly], the Nukva. He extends blessings to that place from the fountain of all fountains, from Bina, from which all the Mochin come. And from the righteousness, from the Nukva, after she received blessings from Bina, he extends plenty of blessings to all the lower ones and all the Merkavot [plural of Merkava] of angels and all the upper armies. Then they are all blessed and the lights increase. And because all the lower ones and the angels are called “time,” since they extend from the Nukva, who is called “time,” it is written, “That do righteousness at all times,” increasing the bounty in all the dwellers of the worlds BYA, who expand from the Nukva and who are called “time,” like the Nukva.

121) While Israel were in the holy land, they were drawing blessings from above downwards. When Israel departed from the holy land, they came under another authority and the world was denied the blessings.

122) Jacob was under the authority of holiness, in the land of Israel. When he departed the land, he came into another authority, which is unholy. And before he came under another authority, the Creator appeared to him in a dream. He saw all that he saw and the holy angels went with him until he sat by the well. When he sat by the well, the waters rose toward him.

This was the same with Moses, since there he met his wife. The well rises only when she sees her connection, a mate to bond with. The well indicates to the Nukva de ZA, and Moses and Jacob were a Merkava for ZA, hence the waters rose toward them like a Nukva toward her mate.

123) In the beginning, it is written, “And Jacob went out from Beer-Sheba, and went toward Haran,” and Laban was dwelling in Haran. Thus, why did he go from there, as it is written, “Then Jacob went on his journey, and came to the land of the children of the east”? And how do we know that Laban’s dwelling place was in Haran? It is because it is written, “And Jacob said unto them, ‘My brothers, where are you from?’ And they said, ‘We are from Haran.’ And he said to them, ‘Do you know Laban the son of Nahor?’ And they said, ‘We know him.’” This means that Laban’s dwelling place was in Haran. Hence, why did he go to the land of the children of the east?

124) Jacob said, “I want to bond with Divinity, the well, since I want to marry a woman. When my father was about to marry a woman and sent the servant, the servant found the fountain of water and then a woman was found for my father. But in this place, in Haran, I did not find a fountain or a pit or water.” Promptly, “Jacob went on his journey, and came to the land of the children of the east,” where he came across the well and met his wife.

125) Haran is the land of the east, and the well in the field was of Haran. If this is not so, why does it say, “And she ran and told her father”? It is because he was near the city.

126) Why did Leah not meet him at the well? After all, she is the one who bore all those tribes for Jacob? However, the Creator did not wish to mate her with Jacob openly, as it is written, “And it came to pass in the morning that, behold, it was Leah.” But this was not revealed earlier, and this was the will of the Creator.

127) For this reason, Leah did not appear but Rachel, to attract Jacob’s eye and heart with Rachel’s beauty, so he would set up his dwelling there. And thanks to her, Leah, too, was coupled with him and bore all these tribes. How did Jacob know who Rachel was? After all, he did not know her? The shepherds told him, as it is written, “And, behold, Rachel his daughter comes with the sheep.”

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(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

88) It is written, “A Psalm of David, when he fled.” He said the psalm while fleeing because previously he thought that the Creator would punish him for his sins in the next world. And when he saw that He wished to avenge him here in this world, he was happy and said a psalm.

89) David saw that others who were more important than him fled and were all alone. Jacob fled, as it is written, “And Jacob fled into the field of Aram.” Moses fled, as it is written, “Moses fled from Pharaoh.” And when David fled, all the rulers of the earth, all the mighty men of the land, and the heads of Israel fled with him, surrounding him from his right and from his left, to keep him from all sides. When he saw himself in this gain, he said a psalm.

90) While fleeing, all of them met this well, the Nukva. But David did not meet her when he fled. Rather, at that time he was considered her enemy because at the time she was avenging him for the sin of Bat-Sheba; this is why he did not meet her.

But the well gladly received Jacob and Moses and wished to draw near them. When the well saw them, the waters rose toward them like a woman who is happy with her husband.

91) Elijah did not flee and did not encounter a well. This is because Elijah is below the well; he is a Merkava [chariot/structure] for the Nukva, the well. He is not above the well, as were Moses and Jacob. Elijah is an angel who executes the mission of the Nukva. And because Jacob and Moses were above the well, for they are a Merkava for ZA, the well was happy with them and the waters rose toward them to greet them. This is a raising of MAN toward MAD, like a woman who is happy with her husband and welcomes him.

92) It is written, “And he looked, and behold a well in the field.” He saw the well of above, of the Nukva, and the well of below was directed opposite the well of above. It is written, “And three flocks of sheep lying there by it.” This means that three flocks of sheep were constantly by the well. Why does it write afterwards, “And all the flocks were gathered there,” which would mean that there are other flocks? However, there are three flocks and no more—south, east, and north, which are Hesed, Tifferet, and Gevura. South is on the right, north is on the left, and east is the middle line. They stand by the well, unite in her, and fill her.

They water her, as it is written, “For out of that well they watered the flocks,” the souls of the lower ones in BYA, as it is written, “They give drink to every beast of the field.” “And all the flocks were gathered there” refers to all the souls in BYA. But those who water the well are only three, the three lines, HGT.

93) “And all the flocks were gathered there,” as it is written, “All the rivers run into the sea.” The rivers are the souls, and all the flocks are the souls, as well.

“And they rolled the stone from the well’s mouth,” removing the harsh Din from the well, since the water did not come out. And when those rivers come to the sea, the Nukva, the south—which is right, Hesed—strengthens, and the north—Gevura—can no longer freeze the water.

The north is left line without right, Hochma without Hassadim. This is why the lights of the Nukva—the sea—freeze. Her illumination does not come out to the lower ones unless by elicitation of the level of Hassadim on the Masach de Hirik, which is the middle line, and then because of the profusion of Hassadim, it installs the force of the right over the left and they are mingled in one another. Then the Hochma dresses in Hassadim of the south, the freezing melts, and the abundance flows to the lower ones.

And as ZA rises for MAN to Bina in order to decide between the two lines in Bina, becoming a middle line that sentences there, to determine between ZA and Nukva, which are right and left, so the souls of the righteous rise and become a deciding line between them. They install the force of the south, Hassadim, over the north, and the freezing of the sea opens and melts. It is written about it, “All the rivers run into the sea,” since the souls are called “rivers” and they go to the sea, which has been opened from its freeze.

And all the flocks gather there, the rivers, meaning the souls of the righteous that run into the sea, and it is written, “They rolled the stone from the well’s mouth,” since during the ruling of the north over the Nukva, the waters freeze and are not imparted upon the lower ones. It is like a big stone, placed on the mouth of the well, for which water cannot be drawn out.

Then the souls of the righteous rise up for MAN, eliciting the level of Hassadim on their Masach and installing the right over the left. And through the profusion of Hassadim that the souls cause, the south prevails over the north and does not freeze any more, like a river with plentiful water, whose waters do not freeze because of it.

94) Therefore, when those rivers come, the south—right line—strengthens and the waters open from their freeze and water the flocks—the souls—as it is written, “They give drink to every beast of the field.” “And [they] put the stone back upon the well’s mouth in its place” because the world needs the Dinim of the Nukva, hence she must be in Din, to reproach the wicked with it. This is why the stone is put back in its place in a way that the Nukva shines only when the Zivug of the souls rise for MAN to her. And after the Zivug, she returns and is blocked.

95) When Jacob sat by the well and saw that the waters were rising toward him, he knew that his wife would come there. It is the same with Moses: when he sat by the well and saw the waters rising toward him, he knew that his wife would come there. And so it was: Jacob’s wife had come there, as it is written, “While he was speaking with them, Rachel came with her father’s sheep. … And it came to pass, when Jacob saw…”

And so it was with Moses, as it is written, “And the shepherds came and drove them away,” and his wife, Zipporah, came there, since the well caused them that. The well is the upper Nukva. And as they met in the upper Nukva, they met with the Nukva in this world.

96) In this portion, a “well” is written seven times, implying to Nukva de ZA, which is seventh and consists of seven Sefirot. And she is also called Beer-Sheba [Hebrew: “well of seven”].

97) With Moses, a “well” is written once, as it is written, “And dwelled in the land of Midian; and he sat down by a well,” since Moses completely departed from the house below, the Nukva from Chazeh de ZA down, which is Rachel, who is called “seven.” He adhered to the hidden world, the Nukva from the Chazeh and above.

And Jacob did not part at all from the Nukva from the Chazeh down, meaning Rachel, the revealed world, who is called “seven.” This is why with Moses, a “well” is written once, as it is written, “My dove, my undefiled, is but one; she is the only one for her mother,” since the hidden world extends from Ima [mother], and she is the only one for her mother. For this reason, Moses was the owner of the house, for his root was above the Nukva of below, which is called “house,” and he rose above her. This is why it is written about Moses, “and he sat down by [in Hebrew: “on”] a well,” meaning above the well. And with Jacob, it is written, “And behold a well in the field,” and it does not say that he sat by [on] the well.

98) “And he looked, and behold a well in the field.” A well is a degree called “The Lord of all the earth,” which is the Nukva when she receives Hochma, at which time she ends in the Dechura and she is called by a male name, “Lord.” “In a field of holy apples” refers to the Nukva from the Chazeh down.

There are three flocks, three upper, holy degrees that are corrected by that well, NHY. They draw water, meaning abundance, from above, from ZA, and fill the well.

99) When the source, the foundation of the world, is in the well, it bears fruit there and always springs, and the well is filled by it. Thus, Yesod bestows upon the Nukva two kinds of abundance: for begetting souls, which are fruits, and to nourish the lower ones.

When the well is filled with the abundance, “Out of that well they watered the flocks,” which are all the many souls and holy armies, for all drink from that same well, each according to what is right for him.

100) “And the stone upon the well’s mouth was great.” This is the stone by which the people of the world fail, “A stone to strike and a rock to stumble over,” meaning the Sitra Achra, who always stands by the mouth of the well according to her order to demand the judgment of the whole world, so that no nourishment and bounty will come down to the world. When the Nukva receives from the left without right, she punishes and demands judgment.

101) “And all the flocks were gathered there.” All the flocks are the holy camps above, the angels, and the holy camps below, the righteous—those with song and praise above, and those with prayer and litany below—both of them together. Promptly, “And they rolled the stone from the well’s mouth,” rolling it and removing it from the holiness. And the well departed from the Din, which is called “a stone.”

102) By the well’s command, the stone is put back in its place, to be ready to demand judgment over the world so the world will behave by judgment, since the world can only exist on judgment, so everything will be in truth and in righteousness.

103) Since Jacob was completed because he had found his mate—Rachel—he did not need another help, from that stone.

104) Jacob rolled the stone alone and did not need help from another because Jacob was the senior patriarch, the middle line. Hence, by extending Hassadim on the Masach de Hirik, he rolled the stone from the well’s mouth, meaning that the left was integrated in the right.

And since he prevailed over Esau in this world, he prevailed over him above. In everything, an act below must always occur first. Since Jacob first executed the act below, in this world—defeating Esau—he was rewarded with defeating him above, as well, in the rolling of the stone on the well’s mouth, which is the expression of Esau’s strength above, who slanders Israel.

105) Jacob inherited two worlds: the revealed world and the hidden world, the two Nukvin [plural of Nukva] de ZA: Leah—above the Chazeh, and Rachel—below the Chazeh. Being the middle line, he could determine in the upper unification and in the lower unification, like ZA. Six tribes came out of Leah, HBD HGT de Kelim, the hidden world from Chazeh de ZA and above, and two tribes came out of Rachel, who corresponds to the revealed world. She nurses from NHY de ZA, meaning the Nukva de ZA from the Chazeh and below, which are Yesod that includes Netzah, Hod, and Malchut. And they are two Cherubim—Matat and Sandalphon.

Matat extends from Yenika, from Yesod de ZA, and Sandalphon extends from what she suckles from Malchut de ZA. They correspond to Joseph and Benjamin, the sons of Rachel, Jacob’s wife. Jacob was between the two worlds—the revealed and the concealed—in a form of upper unification and lower unification that applies in ZA, as it is written, “Hear O Israel,” and in “Blessed be the name of the glory of His kingdom forever and ever.” For this reason, all of Leah’s words were covered and in concealment, and all of Rachel’s words were revealed.

106) It is written, “Listen to me, you who pursue righteousness,” who pursue the correction of the Nukva, who is called “righteousness.” They who demand the faith, who demand Din [judgment] for the correction of the Nukva, who is called “faith,” “left line.” They who are adhered by the tie of faith, the tie in the right line, who know the ways of the high King, the middle line. The Zohar invites those who have been rewarded with three lines and pursue the correction of the Nukva to listen, as it is written, “Listen to me.”

107) When the two lines rise and come out toward the one, the middle line, they receive it between the two arms, the two lines that descend downwards. They are two, with one between them. Those two are the seat of the prophets, the place where they suckle. There is one among them who connects in all of them and takes all of them and includes them.

The Zohar comes to clarify 1) what is a well, and 2) why does it write, “Three flocks of sheep lying there by it,” which are only NHY, and not more?

It is known that because of the subduing of Tifferet, the left can no longer shine from above downwards like the right, but only from below upwards. Here it speaks of the elicitation of the three lines at their root in Bina: the right line, the Hochma in her, and the left line, the Bina in her. When the two lines shine in an ascent, in illumination of Hochma, which shines only from below upwards, they go out toward the middle line that reduces the illumination of the left to the form of from below upwards, meaning VAK. At that time, it is considered that the two lines receive the decision of the middle line. This is so because being two arms, Hesed and Gevura, which descended from Hochma and Bina and became Hesed and Gevura—from GAR to VAK—they can no longer shine from above downwards.

Also, it is considered that those two lines that were made into HG descended even further down, becoming NH below the Tabur. This is due to the correction of the inversion of the upper ones below, which was done by the illumination of the left that raised the sentence upwards, which is NHY, followed by HGT, and finally the GAR, below everyone. For this reason, the two lines descended a second descent and became NH below Tabur, where there is the sentence.

And because HG descended to NH, the middle line descended along with them and the Tifferet became Yesod. When it is said that they are two with one between them, it means that the one, the middle line, descended with them, as well. To avoid erring and to know that it is referring to NH, it marks and says that those two that are mentioned are the seat of the prophets, the place from which NH suckle.

For this reason, the middle line, too, descended between them, since it connects to all of them and takes and includes all of them because the two lines cannot shine except through its joining with them, and it includes the illumination of the both of them. Hence, it is necessary for the middle line, meaning Yesod, to come down with them.

When the three lines shine in the domination of the left line, in Mochin de Hochma, they shine only in the NHY in them. This is so because HBD descended to HGT, and both of them to NHY. But when the three lines shine under the governance of the right line—in Mochin de Hassadim, included with illumination of Hochma—all nine Sefirot shine in them because the HBD in them did not descend to HGT, into the discernment of VAK, but shone from above downwards, as is their way. And HGT did not come down to NHY because the correction of the inversion was done only on the left line.

108) When that holy well, the Nukva, shines in Hochma in three lines, she stands under NHY that HBD HGT descended and included in them. At that time, she is called “a field of holy apples.” It is written, “For out of that well they watered the flocks,” which are all the Merkavot [structures/assemblies] of the angels and all the winged angels.

Three lie by the well, NHY, and not more, since all nine Sefirot are included in those three, and this well is filled by them. It is written, “For out of that well they watered the flocks,” and she is called ADNI, as it is written, “ADNI [God], Lord, You have begun.” It is also written, “And let Your face shine on Your desolate sanctuary for the Lord’s sake.” She is also called “The Lord of all the earth,” as it is written, “Behold, the ark of the covenant of the Lord of all the earth.”

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

85) Rabbi Hiya and Rabbi Hizkiyah were sitting under the trees of the field of his strength. Rabbi Hiya dozed, and saw Elijah. Rabbi Hiya said to Elijah, “From my lord’s proof of the way, the field—which is the Nukva—shines.” Elijah said, “I have come to you now, to alert you that Jerusalem is nearing destruction, and all the cities of the sages along with it,” since Jerusalem, the Nukva, is Din [judgment]. It stands on Din and is ruined over the Din in it. And Sam’el has already been given permission over her and over the heroes of the world.

As long as the Torah awakens from below, when people engage in it, the tree of life will not depart Jerusalem above. The Torah below has stopped, since people have stopped engaging in it, in the tree of life, ZA, the tree of life from the world, the Nukva, which is called, “world,” as well as “Jerusalem.” And we must not say that this refers to the Jerusalem below, for the sages were many years after the ruin of Jerusalem.

86) Hence, as long as the sages rejoice in the practice of Torah, Sam’el cannot prevail over them, for it is written, “The voice is the voice of Jacob, but the hands are the hands of Esau.” This is the upper Torah, ZA, called, “the voice of Jacob,” and while the voice does not stop, the speech rules and triumphs. Hence, the Torah must not be stopped.

87) One who leans to the left destroys the Nukva, since it is written, “Unless the Lord guards the city, the watchman keeps awake in vain.” Those who engage in Torah, who cling to the middle line, called “Torah,” the holy city, Nukva, stands over them. At that time, HaVaYaH, which is the middle pillar, guards the city, and not the strong people of the world, meaning those who cling to the left. This is why it is written, “Unless the Lord,” the middle line, “guards the city, the watchman keeps awake in vain,” for it will finally be ruined.

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

75) The Creator promised him, “Behold, I am with you and will keep you.” Why did he not believe, but said, “If God will be with me”? Jacob said, “I dreamt a dream. And with dreams, some are true and some are not true. If it happens, I will know that the dream was true.” This is why it is said, “‘If God will be with me,’ as I dreamt, and ‘Then the Lord shall be a God unto me.’ I will be extending blessings from the fountain of the stream of everything, Bina, to this place, called Elokim.”

76) Israel that is in the middle of everything, in the middle line, receives the abundance first, from the source of everything, from Bina. And once the abundance reaches him, he transfers and extends it to the place, the Nukva. In the beginning, it writes, “Then the Lord shall be … unto me,” meaning first he will receive, and then it writes “A God” [this is the order of words in Hebrew], meaning the Nukva, that he will then give to the Nukva. As God will keep me and do all this good to me, I will extend all those blessings to him from my place, from ZA, and the connection of everything, the Yesod, will unite in Him. When? When I am complemented in my degree, Tifferet, and I am complemented in the degree of peace, Yesod, to correct the house of my father, the Nukva, as it is written, “So that I come back to my father’s house in peace.” “I come back … in peace” is the Yesod, and then “The Lord shall be a God unto me.”

77) “I come back … in peace” because there, in the house of my father, in the holy land, “I will be completed, and “The Lord shall be a God unto me.” In that place, I will rise from this degree to another degree as it should be, and there will I work His work.

78) It is written, “Iniquities prevail against me; as for our transgressions, You will pardon them.” In the beginning, David asked about himself, and then he asked about everything. “Iniquities prevail against me,” said David, “I know that I myself have sinned. But how many are the wicked in the world, whose sins have prevailed against them even more than me? Hence, I am afraid and I ask for me and for them, ‘As for our transgressions, You will pardon them,’” since he feared the profusion of sins of the wicked in the world.

79) When there are many wicked in the world, they rise to the place where the books of the wicked are opened, the Nukva de ZA, who is called “a book,” the Din [judgment] stands on him and she is blemished because of the Dinim [judgments]. This is what David feared, that our iniquities would blemish the Nukva, he asked for pardon for them, and said, “To me and to them, and You will pardon them.”

80) Jacob, too, was afraid that he might sin, and that because of the profusion of wicked in the world the flaw would reach the Nukva. This is the reason why he did not believe in the promise of the Creator that was given to him. Do not say that he did not believe in the Creator. Rather, he did not believe in himself. He feared that he might sin, and in conjunction with the sins in the world, the sin would cause that he would never return to his home in peace and the keeping would be lifted from him. This is why he did not believe in himself.

“Then the Lord shall be a God unto me.” When I return in peace, I will place even Rachamim before me as Din, so that I will always be serving before Him. HaVaYaH is Rachamim, ZA in the light of Hassadim and leans to the right. The name Elokim is Din, the Nukva in the light of Hochma, and leans to the left. Jacob was leaning to the right more than to the left. Afterwards, when he returned to the land, he obtained the degree of Israel, when the right was mingled with the left, and he obtained a Rosh [head].

81) Jacob said, “Now I do not need Din, only Hesed [grace], like the degree of Jacob. When I return to my father’s house, I will mingle with the Din, meaning that the right will be included in the left, and I will connect to the left as to the right—in the degree of Israel, in the middle pillar.”

Another interpretation: Jacob said, “‘Now if God will be with me’ because now I need Din, to keep me until I return to my father’s house in peace, because subduing the Klipot requires illumination of the left, Din. But after I return in peace, I will mingle Rachamim with Din so the right will be mingled with the left and the left with the right, and I will connect in a strong connection, to include all the Sefirot as one.

“‘And this stone, which I have set up for a pillar, shall be God’s house,’ since after the right and left are mingled in each other, everything will be one connection, and the stone, the Nukva, will be blessed from the right and from the left, which are HB, and from above and from below, which are TM. For this reason, I will give tithing of everything.” The tithing, the Nukva, is one of ten, and she will be mingled with all ten Sefirot—from the south and from the north, and from above and from below—which are HB TM.

82) It is written, “And he took one of the stones of the place.” These are twelve stones under the Nukva, and not the Nukva herself. It does not say that the stone that he took to sit on, to be on them, was atop all the other stones, which is the Nukva, who is above the twelve stones. Rather, he lifted that top pillar because he attributed all the merit of “this,” the Yesod, to “this,” the top stone, as it is written, “This is none other than the house of God.” “This” is not meant to sustain, to bestow Mochin, but the “house of God,” to the top stone, which is the Nukva, and this is good. This is why, “Which I have set up for a pillar,” and it does not say “top.”

83) “Shall be God’s house” forever, that the flow of abundance from the Yesod to her will never stop. It says, “God’s house,” but it should have said, “The Lord’s [HaVaYaH] house.” But the Nukva is a place for the courthouse, for Dinim, from the two upper sides: From the side of Yovel [jubilee], YESHSUT, called “The living God.” This is so because ZAT de Bina, YESHSUT, are called Elokim, as well, and she is called “life” after Hochma, which bestows.

From the side of Isaac, Gevura de ZA, she is called Elokim, as well. This is why it is written about the Nukva, the house of God [Elokim], which is Din and not the house of the Lord [HaVaYaH], which is Rachamim.

84) Yovel means YESHSUT, which is Bina. Even though Dinim awaken from her, she is all Rachamim and every joy comes out of her, and she is the joy of everything. Therefore, it cannot be said that the Nukva is called “the house of God” because she receives Dinim from Yovel. Rather, her being called “the house of God” indicates that she is the harsh Din, Gevura de ZA, his left.

If it is for the better, then love awakens for a Zivug from the left side, as it is written, “Let his left arm be under my head.” If it is for the worse, then the harsh Din awakens from the left, as it is written, “Out of the north the evil shall break forth,” hence she is certainly called “God’s house.”

“God’s house” is as it is written, “The city of the great King.” The Nukva is the city for Bina, who is called “The great King,” and here, too, the Nukva is the house of God, which is Bina. There is an ordinary king, the Nukva, and there is a great King. Certainly, the upper world, Bina, is called “a great King,” and the Nukva, the ordinary king, is the city of the great King, which is Bina.

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)