Autor: arhiprofesor

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70) “And he dreamed, and behold a ladder was set on the earth with its top reaching to heaven.” The dream is the sixth degree from the two degrees of prophecy, which are NH de ZA. This is so because there are six degrees from here to that degree of the dream, Hod de Nukva: Yesod de ZA, Hesed, Gevura, Tifferet, Netzah, and Hod de Nukva. Hence, the dream is one of sixty of prophecy because each Sefira of those six consists of ten Sefirot, and ten times six is sixty. And the dream, which is the lowest of them, is therefore one of sixty.

A ladder implies that he saw that his sons were destined to receive the Torah on Mount Sinai, since Sulam [Ladder] is Sinai because Mount Sinai is, as it is written, “Set on the earth with its top,” its merit, “Reaching to heaven.” All the Merkavot [structures/chariots] and the camps of high angels were descending there along with the Creator when He gave them the Torah, as it is written, “And behold the angels of God ascending and descending on it.”

71) And Jacob saw everything in his dream. He saw the angel Matat, the elder of the house of the Creator, who rules over everything, standing in dominion over the world in the name Shadai, rising up in the name HaVaYaH. This is the place where Jacob was completed. Afterwards, the Rosh of the name Shadai, which is Yod, reaches to heaven, and because this letter rises and reaches to that place, the heaven, the angel Matat is completed and is called by the name of his Master, HaVaYaH.

What is Matat? It is written, “And the animals ran to and fro.” “To” is Nuriel and “fro” is Matat. When the animals receive from the illumination of the Zivug of ZON de Atzilut, their over-all is “To and fro.” The right, which is VAK, Hassadim, runs to the left to receive Rosh and Hochma, and once it receives Hochma from it, it returns to its place, to the right, to Hassadim. Hence, it is considered that there are two discernments in the fro: 1) Inclusion in the left and GAR that he receives there; and 2) returning to its place to the right, and returning to Hassadim, at which time it is in complete perfection.

The “to” in the animals is the angel Nuriel, VAK, who runs to the left to receive a Rosh. And “fro” in the animals is Matat, in whom there are the two discernments of “and fro.” This is why he is called “the angel of the face,” since he is the carrier of the GAR. For this reason, he is the minister of the world because the perfection is in him, to complement the lower ones in the worlds BYA.

It was said that he saw the angel Matat, the elder of the Creator’s house, who rules over everything. This means that there are two discernments in Matat: The first is called “The elder of his house,” when he is included in the left and has acquired from Hochma, as it is written, “There is none who is old unless he has acquired wisdom.” The second is “and fro,” when he returns to his place, to Hassadim, at which time he has Hochma and Hassadim, and is then regarded as ruling all that He has. This is so because “everything” points to perfection from all sides, Hochma and Hassadim, and “enough” indicates that he has perfection only from Hochma, as Esau said to Jacob, “I have enough,” and Jacob told him, “I have everything.”

When it is said, who stands in governance over the world in the name Shadai, it is Matat’s power to rule over the world, to be the minister of the world in the ruling of the name Shadai, in the first discernment of “and fro.” This is so because dominion comes only by the light of Hochma, and then it is included in the left, in the name Shadai. And he rises up to the second discernment of “and fro,” which is his return to right, Hassadim, in an ascent to the name HaVaYaH, meaning ZA, Hassadim. This is the place where Jacob was complemented, the place where Jacob became a Merkava [chariot/structure] for ZA.

The Yod in Shadai is the Sium [end] of the Nukva, which is called “world,” the boundary of the sea. When the waves of the sea, the illumination of Hochma on the left, run and wish to destroy the world and revert it into chaos—to shine from above downwards—they look at Divinity, which is the boundary of the sea, and return to their place, to Hassadim.

The boundary of the sea, the Yod of the name Shadai, is as the name Shadai is interpreted—He said to His world “Dai [enough], spread no more.” This boundary is the Yod because Yod is Rosh without a Guf, indicating to the power of Sium [conclusion] in it, which does not spread from above downwards.

When the waves of the sea in the name Shadai reach the Yod, they stop shining and return to Hassadim. The power in this Yod brings the lights back to heaven, meaning ZA, Hassadim, and since the letter Yod brings the lights back to heaven, returning to the discernment of Hassadim, ZA, the angel Matat is completed and he rules over all that is His. Then he is called by the name of his Master, ZA, HaVaYaH, since he has become a Merkava to Him, like Jacob.

72) “And behold the angels of God ascending and descending on it.” Those are the holy angels who are close to Malchut, and they ascend through Matat. The others, who are not close to Malchut, who are from the Sitra Achra, descend and have no revival.

73) When Matat ascends or descends, the angels of God ascend or descend with him. They are twelve good gems: Michael, Kadmiel, and more. And they are thousands of OELF, which are initials for Ox, Eagle, Lion, and the F of OELF is man, who consists of male and female. They ascend when Matat ascends and descend when he descends.

74) All those who rule in domination in this world through Matat, rise to govern, and all those who descend through him descend from their dominion. They are all hanging on the ladder, which is Matat, and HaVaYaH governs all of them, as it is written, “And behold, the Lord stood above it.”

When Jacob awoke, he said, “This is none other than the house of God and this is the gate of heaven.” Matat is the house of God, the gate by which to come inside, as it is written, “Open to me the gates of righteousness; I will enter into them, I will give thanks unto the Lord.” This is the gate to HaVaYaH, the gate to heaven. The gate of righteousness, the gate of HaVaYaH, and the gate of heaven are one—Matat.

There are two discernments in Matat: 1) his inclusion in Hochma from the first discernment of “And fro.” This is called “The house of God.” 2) His inclusion in Hassadim from the second discernment of “And fro.” This is called “A gate.”

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64) “And Jacob awoke … and said, ‘Surely the Lord is in this place, and I did not know.’” “I did not know” is phrased as a conjunction and Dvekut [adhesion]. Jacob said, “But did all this appear to me and I was not looking to know the Holy Name, “I”, “Divinity,” to come under the wings of Divinity and be a whole man?”

65) It is written, “And she said, ‘If it is so, why am I for?’” Each and every day, Rebecca saw Divinity, who is called “I.” This was so because Divinity was in her tent and she prayed there. When she saw this trouble in her intestines, it is written, “And she went to inquire the Lord,” since she went out from this degree of “I” into a degree which is HaVaYaH. “I” is the name of Divinity. This is why Jacob said, “But I saw all that and I did not know,” since he was alone and did not come under the wings of Divinity.

66) Promptly, “He was afraid and said, ‘How awful is this place.’” This was said about Divinity and about the token of the holy covenant.

67) And even though they are Yesod and Malchut, they are one. He said, “This is none other than the house of God.” This is the Yesod, which should be cancelled. “This is none” means it is none other than the house of God, the Nukva, to use her and to bear fruit in her, meaning to bestow blessings upon her from all the organs of the Guf [body] because Yesod is the gate to the entire Guf, which is Tifferet.

And it is written, “This is the gate of heaven,” Tifferet, meaning Guf, and it is called “heaven.” “This” is the gate of the Guf, the gate for emptying blessings below to the Nukva. It grips above, in heaven, Tifferet, and grips below, in the Nukva, which is called “a place,” as well as “the house of God.”

It grips above because it is written, “This is the gate of heaven,” where Yesod is the gate of Tifferet, called “heaven.” It grips below, as it is written, “This is none other than the house of God.” “This is none,” Yesod, is in “None other than the house of God,” the Nukva. Hence, “He was afraid and said, ‘How awful is this place.’” “This place” is the Nukva, and “this” is the Yesod. And people do not look after the honor of Yesod to be completed in it.

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59) “And behold, the Lord stood above it.” Here in the ladder, Jacob saw the connection of faith, the Nukva, tying all the Sefirot as one. “Stood above it” is as it is written, “A pillar of salt,” a mound, since all the degrees as one are on that same ladder, the Nukva, connecting everything in one knot because that ladder was given between the two sides.

It is written, “I am the Lord, the God of Abraham your father, and the God of Isaac.” Those are the two sides, right and left—Abraham is right and Isaac is left.

For this reason, we should ask if the word “Stood” was redundant, that it was enough to say “And the Lord was above it.” “Stood” means a mound, from the words, “A pillar of salt.” The text tells us that all the degrees appeared to him on that ladder in one knot, like a mound. This is why it says, “And behold, the Lord stood above it,” since all the degrees are implied in this verse. HaVaYaH, Tifferet, consists of the six degrees HGT NHY. Abraham is Hochma; Isaac is Bina; the land is Malchut; and those four Sefirot HB TM comprise all ten Sefirot.

The ladder, Nukva, is primarily from the left. But the left does not exist without the right. Hence, the Nukva was given in the middle line, which comprises the right and the left. She receives Hassadim from the right and Hochma from the left, hence all the Sefirot are already in this connection—right and left, which are Abraham and Isaac, and the middle line, which is HaVaYaH, and the ladder itself, which is the Malchut.

60) Another interpretation: He stood not on the ladder, but on Jacob, so they would all become a holy Merkava [chariot/structure]: right and left, and in between them Jacob—HGT, the assembly of Israel, the Nukva—connecting them. It is written, “I am the Lord, the God of Abraham your father, and the God of Isaac.” Yet, how do we know that Jacob was in the middle? This is the meaning of the words, “The God of Abraham your father, and the God of Isaac,” and it does not say, “The God of Isaac your father,” for then he would be regarded as the third among the patriarchs. The son of Isaac teaches us that since he was connected with Abraham, he was treated as his son. It follows that he precedes Isaac and he is in the middle between Abraham and Isaac.

Indeed, so it is in the Merkava—Abraham and Isaac are right and left, and Jacob is in the middle. It is written, “The land,” Nukva, “On which you lie.” Thus, together, they are all one holy Merkava, the three lines with the Nukva. And here Jacob saw that he would be the senior among the patriarchs.

61) Because he said, “Abraham your father,” he is certainly in the middle. “And the God of Isaac” implies that Jacob is tied to the two sides, right and left, and includes them. It is written, “And the God of Isaac,” since there is a Vav [“and”] in Isaac, and Vav implies to Tifferet, Jacob, which is connected with the God of Isaac, the left.

62) As long as Jacob was not married to a woman, nothing was said about him more openly than was said here. It does not explicitly say “The God of Jacob” in regards to him, as with Abraham and Isaac. It is said openly only to one who knows the ways of Torah, who will be a Merkava in the two ways, the right and the left. But as long as he has not married a woman, he can be a Merkava only for ZA, right, but not for the Nukva, who is left.

After he marries a woman and bears children, he is told openly, as it is written, “And he erected there an altar, and called it ‘God, the God of Israel,’” openly, since his name was united with Him. From here we learn that anyone who is not completed with male and female below, who did not marry a woman, is not completed above. And Jacob is not like that because he was completed above and below even before he married a woman. But not openly, since he did not unite his name with Him.

63) Was he fully perfected even though he did not marry a woman? Indeed not; he only saw that he would be perfected in time. But it is written, “Behold, I am with you and will keep you wherever you go,” which means he was fully perfected. However, the Creator’s safekeeping and His guard will never leave Jacob with anything he needs in this world. But in the upper world he will not be able to obtain before he is completed, when he has married a woman.

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45) There is a difference between a prophecy and a dream:

1. Prophecy is in the world of the male, ZA, and the dream is in the world of the female, the Nukva de ZA. Six degrees go down from one to the other because prophecy is in NH de ZA and the dream is in Hod de Nukva. In between them are Yesod de ZA and HGT NH de Nukva, which are six degrees.
2. Prophecy is in the right and left, Netzah and Hod, and the dream is in the left, in Hod.
3. The dream spreads to several degrees through the angel Gabriel, by whom they receive the illumination of the dream. For this reason, the dream is all over the world, even abroad. But man sees according to his degree, and according to man, so is his degree. This means that in that, not all people are the same. But prophecy does not spread below Malchut de Atzilut, but shines in Nukva, the place of ZA, the land of Israel, and the prophets receive from it. Thus, the root of prophecy is in NH de ZA that spreads through the Nukva, by which the prophets receive, and the root of the dream is in Hod de Nukva, and spreads through the angel Gabriel, by whom the people receive.

46) “And he dreamed, and behold a ladder was set on the earth with its top reaching to heaven.” This is as it is written, “There was indeed the word of the Lord to Ezekiel … in the land of the Chaldeans by the river Chebar.” “There was indeed” indicates that the prophecy was for its time, since it needed the strengthening of those in exile, to alert them that Divinity had gone down to exile with them. Hence, Ezekiel saw only for his time, although the place was not worthy of it, since abroad, it is unfit for prophecy. This is why the writing says, “There was indeed,” meaning that there was an innovation here that there was prophecy abroad.

It writes “was” twice [only in Hebrew] because there is a “was” above in ZA and a “was” below in Nukva, as it was written, “A ladder was set on the earth with its top reaching to heaven,” taking the light of Hassadim from above, in heaven, ZA, and taking below, on earth, the light of Hochma. One “was” is the HaVaYot [plural of HaVaYaH] of Hassadim from above, and one “was” is HaVaYot of Hochma from below, meaning that Hassadim are received from ZA and the Hochma from the Nukva. This is why Nukva is called “the lower Hochma,” and there is no perfection for Hochma without Hassadim. This is why complete light is drawn only through a Zivug of ZA and Nukva.

47) This ladder was fortified above in ZA and was fortified below in Nukva, as it is written, “In the land of the Chaldeans by the river Chebar.” “In the land of the Chaldeans” means abroad. Yet, “By the river Chebar” means that she was Chebar [Hebrew: already], meaning that Divinity was in that place even before, as it is written, “And a river came out of Eden to water the garden.” The river is Bina, and the river Chebar is one of four rivers that extend from that river which comes out of Eden, from the river Euphrates in Babylon.

And because it was there before and was already over it, it was over it now, too, and appeared to Ezekiel. In other words, although the prophecy was meant to strengthen Israel in the exile in Babylon so they would not fall into despair, had this river not stretched from the river that comes out of Eden, with Divinity already over it, the prophecy would not have been revealed to him in Babylon.

48) Can it be that to the holy Jacob—the senior patriarch—the Lord appeared in a dream in this holy place, Beit-El, which is in the land of Israel and worthy of the presence of Divinity, meaning that he saw the Creator only in a dream? At the time, Jacob was unmarried, he was half a body, and Isaac was alive. His time to rule had not come yet, and this is why a dream is written in regards to him and not a vision while awake. But why does it say after Jacob married a woman, “And saw in a dream”? There the place was the cause, since he was abroad, in Padan-Aram, and Isaac was alive. This is why it writes “A dream” in regards to him.

49) After he came to the holy land with the tribes, the barren woman was completed with them, and the mother of children was joyful, meaning he was whole with his spouse and was in the land of Israel, it is written, “And God appeared unto Jacob.” It is also written, “And God spoke unto Israel in the visions of the night.” It did not say “dream” because now he was in a high degree and was worthy of a vision while awake.

50) The dream is through Gabriel. The dream is below, in the sixth degree from prophecy because Gabriel receives the dream from Hod de Nukva, and people receive through Gabriel. A vision is received through a degree of the animal that rules in the night. This is so because the vision is the Nukva de ZA in her own place. It is said about her, “She rises while it is still night.” This is why she is a vision while awake and not a dream.

But it is written, “Gabriel, make this man understand the vision.” The vision, too, is received through Gabriel. The vision—its words are abstruse. In the dream they are clearer and the dream interprets the abstruse things in the vision. Gabriel, the appointee of the dream, was appointed to interpret the words of the abstruse vision.

51) This is why it is written “And saw,” “And appeared,” “In a vision.” A vision is like a mirror of polished glass, where all the shapes in front of it are seen within it. This is why it is written about it, “And I appeared unto Abraham … as God Almighty,” since the vision, the Nukva, said, “I saw the shape of the Lord in God Almighty,” since she is a mirror, whose shape of the other appears within her and all the shapes of the upper degrees are seen in her.

The shape of the Nukva is Hochma and the shape of ZA is Hassadim. Hence, there is no complete light unless through a Zivug of both of them. Also, Hassadim receive Hochma from the Nukva, the Hochma of the Nukva is clothed in Hassadim, and both are completed. This is why the illumination of Hochma in the Nukva is not imparted from her down but from her up, to the Hassadim in ZA, which are complemented in GAR and are imparted from above downwards. It is written about it, “A virtuous woman is a crown to her husband,” in whom her husband is crowned. The Hassadim de ZA are crowned in GAR through her and are imparted below. But the Nukva is not crowned with her husband because her shape, which is the illumination of Hochma, is not imparted from her down.

A mirror—the shape of the other is seen within her—the shape of ZA, Hassadim. It appears to the lower ones through her, meaning that they are imparted from her and below. But her own shape does not appear to the lower ones because she does not impart the Hochma from her down. It turns out that she is like a polished mirror, which is concerned not with showing her own form, but only with the form of others, those who look at her or those who stand in front of her.

She resembles a mirror also because the whole quality of the glass mirror is the murky color in its other side. It reflects the rays of light, for if it were transparent, no shape would be seen in it. So is the Nukva—all her strength is in the Masach in her, which detains the light from shining from her down. Without this Masach, there would have been no light in her at all.

52) For this reason, before Jacob married a woman it is written, “And he dreamed, and behold a ladder was set on the earth.” The ladder is the Nukva upon which all the degrees depend. “With its top reaching to heaven,” to connect to the heaven. Its top is the top of the ladder, Yesod, the Rosh of the Nukva, who is called “staff” [wand]. The Yesod is called “the Rosh [head] of the staff,” since it is the head of the Nukva, and she shines from it. This is why it is considered that he, her head, reaches the heaven, since it is the conclusion of the Guf [body], Tifferet, heaven, since Yesod is attached under the Tifferet and stands between the upper one, ZA, and the lower one, the Nukva. This is like the circumcision, which is the conclusion of the Guf and is placed between the thighs and the Guf [body].

53) “And behold the angels of God ascending and descending on it.” Those are the appointees of all the nations, which ascend and descend on this ladder. And when Israel sin, the ladder is lowered down and those appointees rise. When Israel improve their actions, the ladder rises and all the appointees come down, and their governance is cancelled. It all depends on this ladder. Here in his dream, Jacob saw the governance of Esau and the governance of all the other nations.

54) “And behold the angels of God ascending and descending on it.” What are they ascending and descending? The top of the ladder. When its Rosh, Yesod, departs it, the ladder surrenders and all the appointees rise in their dominion. And when the Rosh connects to that ladder, it ascends and all the appointees come down from their dominion. It is all one thing. The two interpretations are one and there is no difference between them except in the way it is interpreted.

First interpretation: The governance of the nations extends from the left line without right. When Israel sin, they add strength to the left line with their evil deeds. Then the ladder, Nukva, is brought down for lack of Hassadim. Then the appointees of the nations rise and tyrannize Israel.

And with their good deeds, they intensify the middle line, which bestows Hochma and Hassadim together, and the power of the left wanes. Thus, the ladder appears in complete perfection and the ruling power of the appointees over the nations decreases.

Second interpretation: This is unrelated to the sins of Israel, but speaks of the existence of the top of the ladder, Yesod de ZA, which imparts Hassadim, as it is written, “With its top reaching to heaven.” When the Rosh departs from the ladder and the ladder remains in Hochma without Hassadim, the ladder falls because their whole dominion depends on the illumination of the left without right, Hochma without Hassadim. And when the Hassadim connect with Hochma, the ladder rises and all the appointees come down. Thus, the two interpretations are one.

55) It is written, “The Lord appeared to Solomon in a dream at night; and God said, ‘Ask what I shall give you.’” If this was a dream through Gabriel, what permission has the degree of dream to tell him, “Ask what I shall give you”? After all, Gabriel is only an angel. However, here a degree was included in a degree—the upper degree, Nukva de ZA, the root of the dream, was included and dressed in the lower degree, Gabriel. The Nukva told him, “Ask what I shall give you,” since so it was said, “And God said, ‘Ask,’” which is the name of the Nukva. This is why it appeared to him only in a dream, since thus far Solomon was incomplete. Once he was completed, it is written, “And the Lord gave Solomon wisdom.” It is also written, “And Solomon’s wisdom excelled,” meaning the moon, Nukva, was full, and the Temple was built, and then Solomon saw Hochma [wisdom] with his very eyes and no longer needed to dream.

56) After he sinned, he needed the dream as in the beginning. This is why it is written, “Who had appeared unto him twice.” But did He only appear to him twice, and not more? From the degree of the dream, He appeared to him only twice.

57) And yet, Solomon’s degree of dream was greater than the degree of a dream of the rest of the people because a degree was included in a degree for him—a vision while awake—the Nukva was included for him in the vision in the dream, which is the degree of Gabriel. Now, at the end of his days, the degree of a dream grew very dark for him, which is why the text reminds him of the two dreams that illuminated for him, as it is written, “The Lord … who had appeared unto him twice.”

This was because he sinned and the moon, the Nukva, was about to become deficient because he did not keep the holy covenant and was wooing after foreign women. This is the condition that the Creator made with David, as it is written, “If your sons keep My covenant … their sons also shall sit upon your throne forever.”

58) It is as it is written, “As the days of the heavens above the earth.” Because Solomon did not keep the covenant, the moon began to wane. This is why in the end he had to dream. It is the same with Jacob: because he was incomplete, he had to dream.

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41) “And Jacob went out from Beer-Sheba, and went toward Haran.” “Therefore shall a man leave his father and his mother, and shall cleave unto his wife.” This is so because Jacob went out from Beer-Sheba and left his father and his mother, and went to Haran to marry a woman. When Israel went out from the Temple and were exiled among the nations, it is written, “All her splendor has departed from the daughter of Zion,” and it is written, “Judah is gone into exile because of affliction.”

42) Another thing: “And he came to a certain place and spent the night there.” “And he came to a certain place” is like a king who is walking to the queen’s house and needs to appease her and delight her with words, so she will not be regarded by him as dispensable. And even if he has a bed of gold and artfully embroidered pillows to sleep in, and she fixes him a bed of stones, on the ground, in a barn, he will leave his own and will sleep there, to please her, so their desire will be one, without coercion. When Jacob went to her, it is written, “And he took one of the stones of the place, and put it under his head, and lay down in that place,” the Nukva, to please her—that even bricks were good for him to sleep in.

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34) “Arise, O Lord, unto Your resting-place; You, and the ark of Your strength.” This is like saying, “Let the king arise to the resting-place, to his abode.”

35) There were two who said, “Arise O Lord,” Moses and David. Moses said, “Arise, O Lord, and let Your enemies be scattered,” and David said, “Arise, O Lord, unto Your resting-place.” Moses, the queen’s husband, commanded her to wage war against his enemies. David invited Him to rest; he invited the King and the queen with Him, as it is written, “Arise, O Lord, unto Your resting-place,” You,” the King, “And the ark of Your strength,” the Nukva, so as to not separate them.

“Arise” is extension of Hochma and GAR. There are two kinds of rising: 1) Extending illumination of Shuruk, illumination of Hochma without Hassadim, to surrender the enemies, the Sitra Achra. She surrenders by the illumination of Hochma. And at that time, there is Zivug for ZON because then the dominion is in the left line, not the right line, ZA. 2) Extending illumination of Hochma in the left line, the point of Shuruk, to complete the Hassadim in GAR with her by mingling the two lines. At that time, the Hassadim come, meaning the rest, which is the final perfection after which there is nothing more to add. It turns out that this extension is an invitation for a Zivug of ZON. Once ZA, the right line, has been completed during the Zivug from the illumination of Hochma in the Nukva, he bestows complete light of Hassadim upon the Nukva. This is considered GAR, which is rest.

This is the difference between Moses and David. Since Moses is a Merkava [chariot/structure] for ZA, the queen’s husband, he had the strength to extend the first kind of rising to the Nukva, meaning the illumination of the left without right. And although it then separates her from her husband, there is nothing to it because once she discloses her illumination and the enemies surrender, he promptly brings her back to him and bestows upon her Hassadim, and she is completed with both Hochma and Hassadim together. This is why he initially said, “Arise, O Lord, and let Your enemies be scattered,” extending illumination of Hochma to her, from left without right, to disperse the enemies. But soon after, “Arise, O Lord,” bringing her back for a Zivug, the tens of thousands of Israel. Now she has obtained Hassadim and Hochma because tens of thousands are Hassadim and thousands are Hochma.

Since he is a Merkava for ZA, her husband, he could command her as he wished, and even separate her from him for a moment. This is why he commanded her to subdue the enemies, being the first kind of rising, although she was separated from him, since he promptly brought her back for a Zivug, saying, “Return, O Lord, unto the tens of thousands of Israel.”

But David invited and extended the second kind of rising to the Nukva—for the rest—to increase the Hassadim in GAR, the final perfection. It turns out that he extended the rising to the Nukva only so as to increase the Hassadim in ZA. This is like a man who invites his master to his home. Even though he invited the rising to the Nukva, it was only for his master, ZA. He invited the king and the queen with him means that the queen, the Nukva, who received the rising, will be integrated with the king, who is Hassadim, in a Zivug, and through this mingling the Hassadim de ZA will obtain their GAR at rest, as it is written, “Arise, O Lord, unto Your resting-place.”

This means that he invited the rising for the rest, to increase the Hassadim in GAR. “You, and the ark of Your strength,” meaning the Nukva, so as to not separate them, so the Zivug that is implied in the words, “You,” meaning ZA, and “The ark of Your strength,” the Nukva, to not stop. This is so because had he extended the rising of the first kind, it would have created separation between ZON, as with Moses. And since David was only a Merkava to the Nukva, he did not wish to cause that for even a minute.

36) “Your priests shall wear righteousness, and Your adherents shall sing.” One who invites the King should change his actions to bring joy to the King. If it is the conduct of the King that entertainers from among the commoners delight Him, he should arrange for distinguished entertainers and great ministers to come before Him. If he does not do so, he will not complete the King’s joy.

37) King David invited the King and queen to rest. When he said, “Arise O Lord unto Your resting-place,” he changed the entertainers of the king so they would be distinguished ministers, as it is written, “Your priests shall wear righteousness, and Your adherents shall sing.”

He said, “And Your adherents shall sing.” It should have said, “Your Levites shall sing,” since the Levites are the King’s entertainers. But now that David invited the King to rest, he made the priests and adherents be the King’s entertainers, and not the Levites.

This is so because the joy of the King, ZA, comes from extending the Mochin of illumination of Hochma in the left line, which is wine that delights God and people. Hence, since the Levites are from the left line, they extend this illumination and are regarded as those who delight the King. It should have said, “Your Levites shall sing” because they are the ones who extend Mochin of singing and joy, since they are considered left. So why does it say, “Your adherents,” who are right and extend only Hassadim, “Shall sing”?

David invited the King and queen to rest, saying, “Arise O Lord unto Your resting-place,” inviting the first kind of rising, extension of illumination of Hochma on the left, meaning enhancement of GAR de Hassadim, which brings them to rest, to their final completion. It turns out that by changing the King’s entertainers and proprietors of the right—who always extend Hassadim—meaning the priests and the adherents, they have now become a Merkava for the illumination of Hochma in the left, which is called “wine that delights God and people.” Thus, they have become the King’s entertainers and not the Levites. He turned the priests and the adherents into the King’s entertainers, and this is why he said, “And Your adherents shall sing,” and not, “Your Levites shall sing.”

38) The Creator said to David, “I do not wish to trouble the priests and the adherents so they would extend illumination of the left because they are as it is written, ‘For he delights in mercy.’” David replied, “My Master, when You are in Your palace, You do as You wish,” like Moses, ZA, who said, “Arise O Lord, and let Your enemies be scattered,” which is illumination of the left when it is for itself. At that time, only the Levites are the King’s entertainers, and not the priests or the adherents. “Now that I have invited You, it depends on my wish, which is to bring those who are the most important to You—the priests and the adherents—so they will be entertainers before You, although it is not their usual manner, since they are ‘for he delights in mercy.’”

39) This teaches us that one who is in his home can arrange his ways and actions as he wishes. But if he is invited, he will follow his host’s wish, as he arranges before him, since David replaced the Levites and placed the priests in their stead, and the Creator kept it as he wished.

40) David said, “For the sake of David Your servant, do not turn away the face of Your anointed.” The arrangement that I have arranged will be turned back, will not be revoked. The Creator told him, “I will not even use My Kelim, but your Kelim.” The Creator did not move from there until he gave Him abundant gifts, as it is written, “The Lord swore unto David in truth; He will not turn back from it: ‘Of your own progeny will I set upon your throne.’”

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

30) The people of the world, the upper one’s loved ones, the government’s chosen. The Zohar invites those who have been rewarded with the illumination of the three lines, who are called “the people of the world” from the perspective of the illumination of the middle line, since ZA, the middle line, is called “world.” From the perspective of the illumination of the right line, they are called “the upper one’s loved ones.” And from the perspective of the illumination of the left line, they are called “the government’s chosen,” who have been chosen to rule over the world, since the ruling force is from the left line.

“Come near and listen. Who among you is wise, with eyes in sapience,” meaning with Hochma in Tevuna, since eyes are an appellation for Hochma, and not Hochma de Ohr Yashar. “…Let him come and know: when the white head,” Atik, “took three letters and carved in engravings, Aleph, Yod, Nun, and Ain [naught] was carved.”

Aleph is the Rosh that is higher than all, more hidden than anything that is hidden, Rosh de AA.

Yod is the ascent of the desire that was perfected from Rosh de AA upwards, and descended to ZON upon its perfection. It went out from Rosh de AA and elicited thirty-two paths when it returned and entered Rosh AA until they were carved among the blazing precious stones, the Masach de Hirik, since Masachim are called “stones.”

They were tied in the letter Nun, the mingling of male and female, two lovers. A strong knot was perfected in them and the Holy name Yod–Hey Vav–Hey was tied in them. From them, nourishments extend to all, and the worlds, which are ZON, were perfected.

All the Mochin extend in three sowings, Holam, Shuruk, Hirik, which are considered engravings. AA is considered the upper Rosh, above all the degrees of ABYA, since Atik is not regarded as Rosh, but only as AA, and not as the degrees below AA because it is from Tzimtzum Aleph. Only AA is the first to receive the Tzimtzum Bet within him, meaning the ascent of Malchut to his Bina. For this reason, he is more hidden than all that are hidden because all the worlds could not receive from him, himself, for he is ancient Hochma that was concealed, and the lower ones receive only from his Bina through her exit from Rosh AA and her return to him. This Bina is the letter Yod, which contains four Partzufim within it, AVI and YESHSUT.

Yod is the ascent of the desire. The ascent of the desire, which is the ascent of Malchut to Bina, was in Yod. It received its perfection from the Rosh above, the Rosh of AA, and descended along with this perfection that she had received, imparting it to ZON below.

But how did Bina receive above and impart below? Bina went outside the Rosh de AA and elicited thirty-two paths. Through the ascent of Malchut to Rosh de AA, Bina and TM went outside of the Rosh de AA into a Guf, VAK without a Rosh, and only Keter and Hochma remained in Rosh de AA. Also, Bina and TM of the ten Sefirot of Bina descended into ZON, and Bina remained with KH de Kelim and VAK of lights.

Afterwards, at the time of Gadlut, AA brought Bina back to his Rosh and Bina brought Bina and TM that fell into ZON back to her degree. And ZON, too, came with Bina and TM to the degree of Bina because they were attached to them. At that time, Bina is thirty-two paths: her own ten Sefirot and twenty-two letters, being the Kelim de ZON that rose to her. It follows that by her elicitation outside the Rosh of AA, she lowered Bina and TM from her ten Sefirot and they clung to ZON. For this reason, during the Gadlut, ZON rose with those Bina and TM to Bina, and became thirty-two paths. By her exit from Rosh de AA, she educed thirty-two discernments within her, thirty-two paths: ten of her own and twenty-two from ZON.

Keter and Hochma that remained in Bina during her departure are the letters Mem–Yod of Elokim, the point of Holam, the right line. Bina and TM of Bina, which she brought back with ZON at the time of Gadlut, are the letters Aleph–Lamed–Hey, the point of Shuruk, the left line, which returned and completed the name Elokim. Due to the absence of a garment of honor to Hochma, the name Elokim was concealed and Hochma cannot shine until it is clothed in a garment of honor that shines, meaning a garment of Hassadim, and then it shines.

Until they were carved among the blazing stones of honor means that stones are a Masach in the ZON that rose into Bina. Once Bina elicits the level of Hassadim on this Masach in ZON, her two lines—right and left—conjoin, the Hochma clothes in Hassadim, they come out from the Masach de ZON, and become a garment of honor for her, which shines. This is why the Masach is called “stones of honor.”

And he says “blazing” because in relation to Bina, this Masach contains Dinim, as it is Masach de Behina Aleph. They connect to the letter Nun, which is mingling of male and female, two lovers, which are ZON, since because the two lines of Bina were concealed before she mated on Masach de ZON, and through the Masach de ZON they opened to shine, by that they connected in ZON.

A strong tie was perfected in ZON that are included in the letter Nun, since the Hochma in Bina cannot shine without them, without the garment of honor that she receives from the Zivug on their Masach. Also, the Holy Name Yod–Hey Vav–Hey connects through them because Yod–Hey is Bina, where Yod is GAR de Bina that are clothed within upper AVI, and Hey is ZAT de Bina that are clothed inside YESHSUT. They are tied in the letters Vav–Hey, which are ZON, since Yod–Hey cannot shine if not through them.

Nourishments are extended to all through them because through the connecting of Yod–Hey in Vav–Hey, abundant provisions are available for all, whether Hochma or Hassadim. By that, ZON, who are called “worlds,” were perfected because the lower one who causes additional light to the upper one is rewarded with all that measure that he induced upon the upper one, as well. Thus, ZON were perfected, Nun, in Mochin de Bina.

31) This is why a stretched Nun [] was carved, the inclusion of male and female, ZON. This is so because a bent Nun [] is only the Nukva, without the male, which is Yod, meaning the desire, Bina, which emitted thirty-two paths. It struck between the letters, meaning in the twenty-two letters, which are ZON, until the blazing stones of honor were carved, and he made the firmament, Jacob, the middle line, between the two directions—south and north, right line and left line. And he cast a connection between the pieces, the MI and ELEH that were cut in the middle and became right and left that deny one another. But now they reunited through a Zivug de Hakaa on the Masach de Hirik that elicited the middle line.

By that, three lines came out in the middle line itself, until Jacob came down to the bent Nun [], the Nukva, and his two lines conjoined as one. By that the Nukva was built and was made fit for a Zivug. Afterwards, Jacob and the Nukva conjoined as one and became the letter stretched Nun [], which includes Jacob and Nukva.

The bent Nun, the Nukva, which is included in the stretched Nun, is called Beer-Sheba. It is filled with Jacob so as to water all the herds of the flock, meaning to bestow upon the lower ones. It is written, “And Jacob went out from Beer-Sheba and went toward Haran.” Jacob was attached to the bent Nun together in the stretched Nun. In this bonding, the bent Nun is called Beer-Sheba. It is written that he went out of this bonding with Beer-Sheba and went to Haran, which is left and wrath.

From Beer-Sheba means upwards, to Bina, since he comes out from her and receives his abundance. Afterwards, he goes to water Haran, the well below, the Nukva where the Dinim are called “the wrath of the Creator,” and “the Creator’s sword”—in which there is the Din of the courthouse, called Elokim. This is why it is written after the name Elokim, “God [Elokim], the nations have invaded Your inheritance,” since the Dinim extend from there. “And Jacob went out” means that he went out from Beer-Sheba, Bina, with abundance. “And went toward Haran,” to bestow the abundance upon the Nukva, who is called Haran, when she is lacking satiation.

32) The strength of the sun, ZA, is from the south side, which is right, Hassadim. And the world, the Nukva, exists only on the Ruach [wind], which is the middle line. This is because the Ruach is the sustenance and the perfection from all sides, since the middle line, Ruach comprises all the sides—south and north, right and left, and Hochma and Hassadim. Had it not been in wholeness, the world, Nukva, would have been unable to exist.

33) Were it not for Jacob, the world would not be. When his sons united the upper unification and said, “Hear O Israel, The Lord our God, the Lord is one,” which is the upper perfection from AVI to unite in one unification, Jacob their father—the middle line, Tifferet—bonded and took his home, the Nukva, meaning the lower unification. He sat in it in one bonding with the patriarchs, which are the two lines—right and left—to unite the male and female as one, since there is no Zivug of male and female before the middle line—Jacob—subdues and connects to the two lines—right and left, Abraham and Isaac.

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(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

23) One form comes out of the strength of the light of Isaac, who is Kedusha [holiness], and the yeast of the wine, which are Klipot. It consists of good and evil, male and female mingled together. It is as red as a rose and spreads to several sides and ways, for it contains many discernments.

The illumination of Isaac—the wine that delights God and people—is illumination of Hochma, which shines only from below upwards. If one drinks wine profusely, meaning extends from above downwards, it is as it is written, “If he is not rewarded it is bad.” This is so because Malchut de Tzimtzum Aleph [Malchut of the first restriction] appears and all the lights depart.

This Malchut is called “wine-yeast,” as it is written, “And he drank of the wine, and was drunken,” since he drank more than the measure. And then, “He was uncovered within his tent,” since the wine-yeast had been revealed.

It is written that the male and female of impurity came out of the light of Isaac, the rejoicing wine, and from the wine-yeast, meaning from the disclosure of Malchut de Tzimtzum Aleph, which caused all the lights to depart, meaning because they were assembled together like wine that is full of yeast. The male is called SAM, and his female is always included in him. As ZON are included in one another in Katnut of the side of Kedusha, in the Sitra Achra, too, the male and female are included in one another. The female of SAM is called “a serpent,” “a woman of harlotry,” “the end of all flesh,” and “the end of days.”

24) Two evil spirits cling together. The male’s illumination of Ruach is thin, meaning VAK without Rosh. The Ruach of the female is made clear in many ways and paths because it is a complete Partzuf—Rosh and Guf—because in the Klipa, the female is greater than the male. She clings to the Ruach of the male and adorns herself with many ornaments like a loathsome whore who stands at the beginnings of roads and ways to seduce people. This teaches that she needs only those who begin to walk on the path of God, who might fall into her trap. It is considered that she stands at the beginning of the roads of the work of God. However, with those who are accustomed to the ways of the Creator, the whore departs from them and has no control over them.

25) She holds and kisses the fool who approaches her, pouring him wine filled with yeast, with the venom of cobras. And when he drinks, he fornicates after her. After she sees that he is fornicating after her and has strayed from the path of truth, she strips of all those corrections with which she was corrected before that fool.

26) These are her corrections to seduce people: Her hair is fixed, as red as a rose. Her face is white and red. Six corrections of colored linens of Egypt are hanging in her ears. All the forces of the Eastern land hang down from her neck. Her mouth is corrected with a slight and narrow gap, beautiful in her corrections. The tongue, like a sharp sword. Her words are as smooth as oil. Her lips are beautiful, as red as a rose and sweeter than any sweetness in the world. She is dressed in crimson and fixed with forty corrections minus one.

27) The fool follows her and drinks from the cup of her wine, and fornicates and whores with her. And what does she do? She leaves him sleeping in his bed and rises up to slander about him, and there she receives permission to kill him, and she comes down to him. Now she has already removed the corrections from herself, and has become a mighty tyrant standing before him, dressed in a garment of blazing fire, dreadful and terrifying to the body and the soul. He is filled with terrible eyes, a sharp sword in his hands, bitter drops hang off that sword, and he kills that fool and throws him to Hell.

The tree of knowledge, the intoxicating wine, and the woman of harlotry are all one, extension of illumination of the left from above downwards. The Nukva is the tree of knowledge of good and evil because she has two points within her—Miftacha and Man’ula. And when it is said that if he is rewarded it is good, it means that he is going by the middle line, extending illumination of Hochma in the left only from below upwards. At that time the point of Man’ula in the Nukva de ZA, Midat ha Din [quality of judgment] is concealed, and the point of Midat ha Rachamim [quality of mercy] is revealed and imparts abundance upon the lower ones. This is considered that the man is attached to ZON de Kedusha and the wine that he drinks, the Mochin of the left, he drinks within measure, delighting God and people.

But if he is not rewarded, it is bad. This is because if he enhances the left line and extends its illumination from above downwards, the point of Man’ula, Midat ha Din, appears in the Nukva de ZA and the lights of life depart him, as it is written, “For dust you are, and unto dust shall you return.” This is considered that a person clung to a woman of harlotry and drank the intoxicating wine, meaning drank more than the measure, since he extended illumination of the left from above downwards. At that time, the yeast within the wine appear, meaning the point of Midat ha Din, and the wine became a cup of poison for him, since the yeast put him to death.

The Creator wished to test the righteous so that they would be rewarded with the great Mochin. This is why it is written, “God has made one even with the other,” giving the Merkava [structure] of impurity almost everything that exists in Kedusha [holiness], so they would have the strength to entice people to follow them. By that, He made the eleven corrections to the woman of harlotry, so she would have the strength to seduce people. It is as it is written about the tree of knowledge, “And the woman saw that the tree was good for food, that it was a delight to the eyes, and that the tree was to be desired to make one wise. And she took of its fruit, and ate.” Without those corrections in the tree of knowledge, which entice the heart, she would not have eaten.

The eleven corrections are as it is written, “Curtains of goats … eleven curtains.” Those are the hair, face, ears, back of the neck, mouth, tongue, words, lips, sweetness, clothing, and forty corrections minus one. All those came to her from the Nukva de Kedusha, as it is written, “I shall be filled with her that is laid waste,” for Tyre [Tzor] was built only on the ruin of Jerusalem.

The first correction: Her hair is fixed, as red as a rose. The red color of the hair indicates illumination of Hochma from the left, which is called “red.” This is so because Hochma is called “vision,” and the colors are obtained by the sense of sight, Hochma. The red color is the most important color; this is why it is seen from afar.

The second correction: Her face is white and red. The white color points to illumination of Hassadim, and the red color to illumination of Hochma. It is known that the whole perfection in Hochma is in its joining with the illumination of Hassadim. This is why there was a correction in her face of blending Hochma with Hassadim, and this is the whole beauty in the Nukva, which entices the heart.

The third correction: Six corrections of colored linens of Egypt are hanging in her ears. The ears are Bina. The linens of Egypt are Hochma, as it is written, “And I will destroy the wisdom of Egypt.” However, the root of this Hochma is in Bina that returned to Hochma, and not Hochma de Ohr Yashar. Its root is the river Pishon, which stretches out of Eden—which is Bina that returns to Hochma and not actual Hochma. This is why they are hanging on her ears, which are Bina. Six corrections were made for her from this linen of Egypt, corresponding to HGT NHY, but the seventh correction, which corresponds to Malchut, is missing due to the concealing of Malchut de Tzimtzum Aleph in the Nukva de Kedusha, which is called Man’ula [lock], as it is written, “If he is rewarded, it is good.”

The fourth correction: All the forces of the Eastern land hang down from her neck. The forces of the Eastern land are ancient wisdom [In Hebrew, “east” also means “ancient”], this is why they are called “eastern,” Hochma de Ohr Yashar. The wisdom of Egypt extends from Bina that turned into Hochma, and the wisdom [Hochma] of the people of the east extends from ancient wisdom.

The neck is the place of darkness in the Partzuf, as opposed to the Panim [face/anterior], which is the most lit place in the Partzuf, since the ancient Hochma is drawn from the concealed Hochma de AA. This Hochma was concealed and does not shine at all, and any illumination of Hochma that shines in the worlds is only from Bina that returned to Hochma. Hence, this place is in the dark. Accordingly, the correction of the forces of the land of the east is in her neck.

The fifth correction: Her mouth is corrected with a slight and narrow gap, beautiful in her corrections. The Peh [mouth] is Malchut de Rosh [Malchut of the head]. There is a gape, when Malchut is unmitigated, and then the opening is not in Hochma. But if the opening is only a gap, from Malchut that is mitigated in Bina, the opening is in Hochma. This is why a correction of a thin gap was made in her, which is an opening in Hochma, so she would be in illumination of Hochma.

The sixth correction: The tongue is like a sharp sword to entice people.

The seventh correction: Her words are as smooth as oil. Her words are as smooth as oil; hence, her power is great to lure people after her.

The eighth correction: Her lips are beautiful, as red as a rose. The ruddiness points to the strength of the illumination of the left.

The ninth correction: She is sweeter than any sweetness in the world. The light of vision, illumination of Hochma, is sweet, as it is written, “How sweet is the light to the eye.”

The tenth correction: She is dressed in crimson. The crimson color comprises all four colors—white, red, green, and black.

The eleventh correction: She is fixed with forty corrections minus one. There are ten Sefirot in each of the four colors HB TM. However, in the ten Sefirot of Malchut, Malchut de Malchut is missing because she is unfit for reception of light, as in Malchut de Kedusha. This is why it is forty minus one.

All those eleven corrections of the woman of harlotry are completely similar to the correction of the Nukva de Kedusha because they are taken from her, as it is written, “I shall be filled with her that is laid waste,” meaning that Tyre, Malchut de Klipa, woman of harlotry, is built only on the ruins of Jerusalem, Malchut de Kedusha, and vice versa. Also, there is nothing between them except in their end, since one who clings to the Nukva de Kedusha rises degree by degree until “Your end will increase greatly,” and one who falls into the trap of a woman of harlotry is in, “But its end are the ways of death.”

Tyre is built only on the ruin of Jerusalem. This applies in general and in particular in every single person. When one leaves Kedusha and clings to the Sitra Achra, all the bounty and all the degrees that he had had in his root in the structure of Kedusha move to the structure of the degrees of the Sitra Achra and she is filled from the ruin of the Kedusha. You should also know that a man clings either to Kedusha or to the Sitra Achra, and one does not touch the other even as a hair’s breadth. When one turns to want the ways of the Sitra Achra, Kedusha immediately departs, even before he takes any action, and the Sitra Achra takes her place, inheriting all the bounty and the degree that he had had in Kedusha. It is written about it, “Who is a fool? He who loses what he is given.”

But one does not commit a transgression unless he is permeated by folly. Yet, how can folly permeate him while he has not sinned and he is attached to Kedusha? After all, one does not touch the other even as a hair’s breadth. But since his heart leans toward sin even before he sins, the Kedusha has already departed him and he lost all the degrees he had had in Kedusha, and the folly of the Sitra Achra has clothed in him. After that, he makes the actual sin. Yet, before folly has clothed in him, he cannot actually sin.

The Zohar says that one who adheres to a woman of harlotry is a fool. It says that the fool follows her. This teaches us that even while he is walking, before he has sinned, Kedusha promptly departs him, and all the degrees he was rewarded with in Kedusha have moved to the woman of harlotry, from which all eleven corrections were made. Once the folly has clothed in him and he becomes a fool, it is possible for him to commit an actual sin. This is why The Zohar names him “a fool.”

You should know that all those actions that The Zohar brings before us extend from one another by mandatory cause and consequence, reason and result. This is so because after he desires the Sitra Achra, which is the first step, which was only coveting and a desire, and not an actual action—when he only follows her—he comes to the second act, when he can already sin by the force of the clothing of folly.

However, in the beginning, when he drinks of her cup of wine, he still drinks wine in measure, similar to Kedusha. Yet, a third action extends from that, and he fornicates with her and whores after her, pulling the intoxicating wine from the left without right, extending more than the measure. This is considered committing adultery with a woman of harlotry.

And from here to the fourth action: She leaves him sleeping in his bed, since due to the illumination of the left without right, all his lights were concealed and he fell into slumber.

And from here to the fifth action: She rises and slanders him, and there she receives permission to kill him and she goes down to him. This means that she rises up and discloses his iniquity. By that, she receives permission to kill him, by uncovering the Malchut of Midat ha Din [quality of judgment] over him, for which all the lights of life depart.

And from here to the sixth action: That fool awakens and wishes to laugh with her as before, since the disclosure of Midat ha Din awakens him from his sleep. And before he realizes what has happened, he wishes to laugh with her as before.

And from here to the seventh action: She has already stripped from the corrections because once Malchut of Midat ha Din has been exposed, all the lights and corrections that she had from Malchut of Midat ha Rachamim [quality of mercy] promptly depart her.

And from here to the eighth action: She becomes a mighty tyrant standing in front of him. This is so because as long as her corrections were on her, she was from the Klipa of the right, since adultery is from the Klipa of the right. But now that she has regretted all the corrections because Malchut de Midat ha Din appeared in her, she is inverted from the Klipa of the right and becomes the Klipa of the left, the quality of murdering.

And you should know that in the beginning of its surfacing, Malchut de Midat ha Din does not have the measure of putting a man to death. Rather, she must appear over a person many times until the accumulation of them together puts a man to death. This is why they said that the sick is sentenced many times while dying. It is the assemblage of all the elements that bring Malchut de Midat ha Din to a sufficient measure so as to kill.

There are two primary causes:

1. The first step is when the fool follows her, when he craves the ways of the Sitra Achra’. This is regarded as the evil eye because coveting depends on the eye, since the eye sees and the heart covets. This is why it was said, “filled with terrible eyes,” the accumulation of all the lusts of the Sitra Achra throughout his life. It is as they said, “The angel of death is full of eyes, as it is written, “ninety-nine die of evil eye.”
2. All the other actions that expose the work of God and are included under the name “sharp sword.” The word Herev [sword] comes from the word Hurban [destruction], destroying the structure of Kedusha and enhancing the structure of the Klipot. This is why it was said, “A sharp sword in his hands,” from gathering the rest of the actions. Also, the accumulation of Midat ha Din to a measure that is enough to kill is regarded as “bitter drops that hang on that sword.” It kills that fool and throws him to Hell, since that sword caused the accumulation to a measure of Midat ha Din called “bitter drops,” since those drops put that fool to death and throw him to hell.

28) Jacob went down to a woman of harlotry and went to her place, as it is written, “And went toward Haran,” which is wrath and Dinim [judgments]. He saw there all the corrections of her house, he was saved from her and returned to the land of Israel.

Her male, SAM, was angered that he was saved from her and he went down to fight him. But he could not prevail over him, as it is written, “And a man wrestled with him.” Then he was saved from all of them and was completed in perfection and rose in a complete degree, the degree of Haya, and was named Israel, from the letters Li Rosh [a head to me].

At that time, he rose to the highest degree, was completed in everything, and became the middle pillar. It is written about him, “And the middle bar in the midst of the boards, which shall pass through from end to end.” This is so because prior to that, while he was in the degree of Jacob, he leaned toward the right and did not have an actual Rosh, but only the Rosh of faith. But now that he has been tried in Haran and in SAM and was saved from them, he was rewarded with the degree of Haya where the middle line sustains the illumination of both lines and leans neither to the right nor to the left. And then he has an actual Rosh, he is called “Israel,” and he is considered the middle pillar, which sustains the illumination of both lines.

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17) “And Jacob went out”: In the hidden entanglement and out of the hidden concealment, the brightness of the illuminating mirror comes out, comprising two colors that unite. Since they are included in one another, all the colors are seen in it. Also, it is called “crimson” and all the visions of the lights are included in it. In other words, as the crimson color is the mingling of many colors, all the lights are included in the brightness of the illuminating mirror.

All the Mochin emerge by an order of three points—Holam, Shuruk, Hirik. In the beginning, the ending Malchut rises to Bina and the three lower Kelim fall. Those are the three letters ELEH [Aleph–Lamed–Hey] of Elokim, and the three upper lights—Neshama, Haya, Yechida—depart her and she remains in the level of Ruach, in the two Kelim MI [Mem–Yod] de Elokim.

This level of Ruach that remained is Yod that entered that Ohr [light] and became Avir [air], meaning Ruach [wind]. This light that remains is called “illumination of Holam,” and this Yod that entered the light of Bina and made it into Avir is regarded as an entanglement. This indicates that the light of Bina has become entangled in ties that must be untied, for the Yod must be brought down from the Avir and be brought back to the light as before. When the Malchut is lowered from Bina to her place and the three letters ELEH that fell from her rise once more and reconnect to the degree of Bina, the ten Kelim and GAR of lights return and are completed.

The return of the three letters ELEH to the Bina and the descent of the Yod from the Avir is called “illumination of the Shuruk.” With this elicitation of the Shuruk, concealing of lights occurred because the Hochma cannot shine without Hassadim until the middle line comes, meaning ZA, determines, and unites the two lines, Mem–Yod Aleph–Lamed–Hey and the light of Hochma is mingled with Hassadim, and the light of Hassadim with Hochma, and their illumination is completed.

Before the arrival of the middle line to unite them in one another, the two lines are considered blocked. This is because the right line, MI, has the Yod that entered the Ohr [light] and it is still Avir [air], and for this reason it is considered a hidden entanglement, whose entanglement has not been opened yet. And the left line, ELEH—in whom the Yod has already descended from the Avir and the entanglement has been opened—is still in concealment of the light because it is darkness and does not shine for lack of Hassadim. It is regarded as a “concealed hideout.”

It turns out that with the coming of the middle line, which unites them in one another and completes them, the middle line removes the hidden entanglement from the right line because now it is included in the illumination of the left and the Yod descends from the Avir, from the right line, too, and becomes light, like the left. And the middle line, too, removes the hidden concealment from the left line because now the left line is included in the Hassadim in illumination of the right, and when the Hochma is clothed in Hassadim, it shines in complete perfection.

However, this does not occur at once. Instead, it first complements the right line with its own essence, without mingling with the left, which brings the Yod down from his light, repelling the illumination of the left and ordaining the Hassadim in the illumination of the right. And since he prefers the Hassadim on the right to the illumination of Hochma on the left, by that, the Hassadim are included in all the merit that is in the illumination of the left.

It turns out that on the one hand, he did not lower the Yod from the Avir in the right line whatsoever and it is still Avir, meaning Hassadim without Hochma, but on the other hand, the Hassadim are now considered Rosh and GAR, since they are preferable and more important to him than the illumination of GAR in the left.

However, this Rosh is not an actual Rosh because the Yod has yet to descend from his Avir. For this reason, he is called “the Rosh [head] of faith,” since the light of Hassadim is called “faith.” And because he is the Rosh only with respect to Hassadim, he is called “the Rosh of faith.”

But later, the second mingling of the right and left occurred, the right was actually included in the left and the Yod descended from the Avir of the right line, and the left was included in the right. Thus, now it, too, shines like the right, though from below upwards. This mingling is regarded as an actual Rosh because his entanglement has already been opened, as well as those two degrees—the first being Jacob and the second being Israel, which is the letters Li
Rosh [a head (Rosh) for me]. Also, there are three kinds of mingling of right and left: the first mingling is Jacob, and the second and third are Israel.

18) Within that brightness, there is HaVaYaH, GAR. The name is only on the illumination of the right, whose entanglement has not been opened and it is completely unknown. It is not on the left whatsoever, even though its entanglement has already been opened, meaning that it’s Yod has already departed its Avir and it is known. This brightness is called “the voice of Jacob” and it is not called “a great voice.” The light of GAR de Bina, called “the faith of all,” appears in this brightness, since these Hassadim are GAR, like the Hassadim of GAR de Bina.

That hidden one who is not known at all—the hidden entanglement in the illumination of the right, in which there is the name HaVaYaH—is complete on all sides. This is so because the upper and lower, Bina and the Nukva, are here and are included in this brightness. This is the reason why he is considered the senior patriarch, since he consists of all the sides.

Even though the illumination of the left is known because the Yod was lowered from the Avir of Bina, meaning that Malchut was lowered from the Bina and the Bina returned to being light of GAR, this corrects only the upper one, Bina. But the lower one, Malchut, does not receive any correction from that. This is not so with the brightness of the illumination of the right, whose Hassadim were made GAR and the name HaVaYaH is in it. Even though it is not known at all, and although the Malchut is still in Bina, by that, the lower one has been corrected, too, meaning the Malchut that is in Bina. It is equal to the upper one herself and HaVaYaH is equally on both of them there.

This degree is the Mochin of Jacob, and this is why Jacob is considered the senior among the patriarchs. Abraham and Isaac do not reach the Malchut to correct her because they are the two lines—right and left—and both govern and both are considered known, where the Yod has departed the Avir of Bina and left Ohr [light]. Yet, this correction does not reach the Malchut herself.

But Jacob’s degree, whose GAR are GAR de Hassadim and are regarded as not known at all, this correction reaches Malchut just as it reaches Bina. For this reason, Jacob is considered the senior among the patriarchs.

Because of the sorting out of that name, this brightness of the degree of Jacob—whose correction reaches Malchut, too—is called “the senior one among the patriarchs,” as it is written, “Jacob, whom I have chosen.”

Also, he is called by two names, Jacob and Israel. In the beginning he is called Jacob, when he ordains only the right line. But later, when he sustains the illumination of both of them—when Hochma, too, shines after she is included in Hassadim—he is called by the name Israel.

19) In beginning, before he went out to Haran, he was at the end of this thought. This is the interpretation to the written Torah, and it is called “the oral Torah,” the Nukva. Thought means Bina. End of thought is the Nukva when she is mitigated in Bina. For this reason, she is called a Be’er [well], meaning a Be’ur [interpretation] of the seven, Bina, which interprets and reveals the Hochma [wisdom] in her, as it is written, “And was he seven years in building it.” Also, the first Temple is Bina. When the Nukva receives Hochma from Bina, she is considered “a loud voice,” and not the voice of Jacob, which is Hassadim.

20) The end of this thought is Beer-Sheba. And Jacob, who was in this Beer-Sheba, attained the Rosh [head] of faith by that, meaning GAR de Hassadim. Since Jacob clung to this faith, to GAR de Hassadim, he had to be tested in the same place where his fathers were tested, who went in there in peace and came out in peace.

The first degree of Mochin de Haya is received only as a test, as with Abraham, who was not ordered by the Creator to go down to Egypt, but the hunger pushed him. Since he adhered to this faith, to GAR de Hassadim, the degree of Neshama, he still had to obtain the degree of Haya. He had to be tried in the same place where his fathers were tried, who entered in peace and came out in peace, since the degree of Haya is received only through a trial.

21) Adam ha Rishon entered with a trial—the serpent provoked him and he was not vigilant. He was seduced by a wife of harlotry, which is the primordial serpent. Noah entered with a test, and he was not vigilant; he was seduced by a wife of harlotry, and sinned. Abraham went in there and came out, as it is written, “And Abram went down into Egypt,” and it is written, “And Abram went up out of Egypt.” Isaac went in there and came out, as it is written, “And Isaac went unto Abimelech,” and it is written, “And he went up from there to Beer-Sheba.”

22) With Jacob, because he entered at the degree of faith, light of Neshama, the overpowering of the illumination of the right, he had to bring a gift to that side, as well, to ordain the illumination of the left, as well, meaning the degree of Haya. This is done only through a trial, since anyone who is saved from there, who endures the test, is the Creator’s loved one and chosen one.

It is written, “And Jacob went out of Beer-Sheba,” which is faith, the right line, “And went toward Haran,” which is the left side, where the wife of harlotry clings, an adulterous woman. However, there are many divisions in those five trials—the tree of knowledge, the intoxicating wine, Egypt, Philistines, Haran—by which Adam ha Rishon, Noah, Abraham, Isaac, and Jacob were tried. However, their root is one: the extension of Hochma from above downwards, which is called “a wife of harlotry.”

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13) “The sun rises and the sun sets.” What did King Solomon see, that the beginning of his book of wisdom is with the rising and the setting of the sun? King Solomon established his book on seven Havalim [Hevel means “breath vapor,” as well as “vanity,” “futility”] on which the world stands. These are the pillars and ledges that form the existence of the world, and this is why they are called Havalim. As the body cannot exist without Hevel, the world exists only on Havalim [plural of Hevel]. There are seven of them, as it is written, “Hevel Havalim [Vanity of vanities] says Kohelet; Hevel Havalim [Vanity of vanities], all is Hevel [vanity],” thus seven Havalim.

The speech, which is the Nukva, consists of voice and Hevel [breath vapor]. The Hevel is the root of the voice, and the voice is the root of the speech. This is why they are considered NRN. Hevel, the Neshama, is the root of the Ruach. The voice, Ruach, is the root of the Nefesh, which is called “speech.” The seven Havalim are ZAT de Bina, which is called Neshama. They are clothed in ZAT de ZA, called Ruach, and within ZAT de Nukva, which is called Nefesh. And she is also called “world.”

The seven Havalim are seven Neshamot [plural of Neshama, soul] within the seven Sefirot, HGT NHYM of the world, which is the Nukva. HGT are called “pillars” and NHYM are called “ledges.”

14) Thus, are they the good gems that the world stands on? After all, in another place, it is written that they are the ruin of the world, as it is written, “This is Hevel [vanity], and it is an evil disease … and striving after wind.” However, although these seven holy Havalim are the sustenance of the world, opposite them are seven Havalim from which all the Dinim [judgments] in the world come out and spread to punish people and to correct them so they will walk on the right path. They are called, “Hevel that an evil disease is in it,” Hevel which is an evil spirit. And they are the sustenance of the world for it is because of them that people walk on the straight path, fearing the Creator. Hence, many evil Havalim extend from the seven Havalim of Kedusha, since they, too, are the sustenance of the world.

15) The reason that the book begins with the words, “The sun rises and the sun sets” is that it is the Hevel that sustains the world, to bring man into the high faith of the Creator, to be rewarded with the upper Mochin de Bina, the high faith of the Creator. Hence, anything that is below that degree, below the sun, is not of faith, not of Kedusha [holiness]. This is why it is written that there is no profit for man in all his labor under the sun, since we must not cling below it.

There are seven holy Havalim and seven evil Havalim. Their root is the left line of YESHSUT, which is in dispute with the right line in it, at which time the lights in it are concealed and are made what is written, “Vanity and striving after wind.” And because YESHSUT is ZAT de Bina, meaning HGT NHYM, there are seven lights here, which were ruined and became seven Havalim, and their correction is through the ascent of the voice, ZA, to YESHSUT, who sentenced between the two lines and separated them so that the left would shine from below upwards, and the right from above downwards. By that, it kept both of them and the seven Havalim became seven lights once more.

With the elicitation of the left line to shine without right, everything became Hevel. Afterwards, with the ascent of the voice—the middle line that sustained both of them—the seven Havalim became seven lights once more. These seven lights are all the Mochin de Hochma, which are called “sight,” that appear to the lower ones. And this is why Solomon said about them, “All things have I seen in the days of my vanity,” since in the Havalim [vanity], all the Mochin of sight appeared to him.

This is so because these seven Havalim clothe in the seven Sefirot of the voice, and both of them are in the seven Sefirot of the speech, which is the Nukva, who is called “world.” In her is the place of disclosure of these Havalim, which became the seven lights of vision, and in them is the world sustained.

Solomon made three books, corresponding to the three lines: The Song of Songs is an interpretation of the right line, Hesed; Ecclesiastes [Kohelet] is an interpretation to the left line, Gevura; and Proverbs is an interpretation to the middle line, Tifferet.

All the lights of the left line are in the seven Havalim, as it is written, “All things have I seen in the days of my vanity.” Thus, the whole of the book, Ecclesiastes, clarifies those seven Havalim, the good, as well as the bad because it is a clarification of the left line.

All the corrections of the seven Havalim are through the middle line, ZA, who is called “voice,” “sun.” By separating the illumination of the right line and the left line so that the illumination of Hochma in the left will not shine from above downwards but from below upwards, the illumination of both lines persists. Then the seven Havalim become lights and Neshamot to the Nukva once more, and the world persists, since she receives the great Mochin called “sustenance.”

Everything that is done under the sun, anyone who extends the illumination of Hochma below the sun—from above downwards, which is not the work of the Creator—turns the light into Hevel by this extension. This is the breaking of the wind, as it is written, “Vanity and striving after wind.” However, the work of the Creator raises the light above the sun, extending the light from below upwards, from the sun and above, not from the sun and below. At that time, holy Hevel is made of it because it turns into light and becomes a Neshama to the Nukva, and the world exists.

The sun is the Hevel that sustains the world, becoming a Neshama to the Nukva, who is called “world.” He is the correction of all the seven Havalim. After the sun, ZA, sentenced between the two lines in YESHSUT—right and left—in the three that come out of one, and he, too, received them in the one that is rewarded with all three, the sun extends the three lines in Bina one at a time.

First, “The sun rises” from Bina, YESHSUT, which is the right line, light of Hassadim. Afterwards, he extends the left line from there, “And the sun sets,” becoming dark because everything is vanity. After that, he reveals his own self, the middle line, to unite the right and the left in one another and to separate between them so the right will shine from above downwards and the left only from below upwards. It is written about that, “And hastens to its place,” meaning hastening and shining to his exit place from below upwards. At that time, the Hevel becomes light and Neshama to the Nukva, world, once more, and the sun is the Hevel that sustains the world. This is what the text clarifies, “It rises there.” In this way, it shines once more because the Hevel has become light again.

For this reason, everything that extends from the sun downwards is not by faith and by holiness. It is written, “What profit does man have in all his work, which he does under the sun,” since below this degree, one must not extend and adhere, for then the light will become vanity and striving after wind once more. And the meaning of the words is that no profit is left for one who extends below the sun, and anything that he extends below the sun is bad, for it will all be ruined and will become vanity.

16) The sun in the moon, meaning ZA in Zivug with the Nukva, are one, without separation. And although the moon is below the sun, since the Nukva is below the degree of ZA, still, during the Zivug it is all sun without separation, since then the moon, too, is considered part of the sun because spiritual adhesion means equivalence of form. This is why she can receive the Hochma from the sun, ZA, and is not regarded as lower than the sun. If, however, he extends the Hochma below the sun, which are ZA and his Nukva, everything becomes vanity and striving after wind, meaning Klipa, damager, and it is forbidden to adhere to him.

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