Autor: arhiprofesor

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

77) Why did Jacob not wish to give Esau the lintel stew until he sold him his seniority? How is it possible that Jacob would deceive Esau?

78) The writing testifies that Jacob was Ish [person] Tam [naïve, but also whole], who did not know how to deceive, as it is written, “You will give truth to Jacob.” But even before that, Esau hated the seniority and would ask Jacob to take it even if not for money, as it is written, “And he ate and drank, and rose and went on his way. Thus, Esau despised his birthright.”

The birthright is the Mochin of light of Hochma that extend from the illumination of the left. And when the light of Hochma is without clothing of Hassadim, the lower ones cannot receive it and it causes them harsh Dinim.

“And Esau came in from the field and he was weary.” “Behold, I am about to die; so of what use then is the birthright to me?” The field is the place of illumination of the left, where he extended the Mochin of the birthright. Because of them, he became weary to death, since it is without Hassadim.

The lentil stew is the Mochin that extend from the middle line, called Jacob, light of Hochma that is clothed in Hassadim and that shines in all the perfection. However, they lack the GAR de GAR, which are the seniority. This is so because due to the extension of the middle line over the Masach de Hirik, to clothe the Hochma in Hassadim, the GAR de GAR from the Mochin diminish.

“And Esau came in from the field and he was weary” because he extended the Mochin of seniority there, which lack the clothing of Hassadim. And he became weary to death because this was before he came to Jacob to ask him for the lentil stew, due to the harsh Dinim that extended to him through them. It turns out that he did not hand over the seniority to him for the lentil stew, but for the fear of death. And after he had already despised the seniority and wished for him to take it even without money, Jacob revived him with the lentil stew and wanted him to swear to him on the selling of the seniority, to subdue the left once and for all under the right.

79) “And Jacob had cooked stew,” for Abraham’s mourning, for Abraham died on that day. And Jacob cooked stew, which are round and have no mouth. This implies to the mourners, who have no mouth. But it should have said, “And Isaac had cooked stew,” for he was the one in mourning, and not Jacob. Because Jacob knew that Esau’s root was on that side that clung to him, he made red stews, since this stew breaks the force of the red blood and can break the authority and force of Esau, who is the red blood, as it is written, “And the first came forth ruddy.”

The mouth is GAR, as it is written, “For he had a taste for game.” But the lentil stew does not have a mouth because they lack the GAR. And yet, they were red because the red color indicates Bina, the left line that extends from her, from which Esau nourished the Mochin of the seniority.

Had they not been red, Esau would not have received them, since he can only receive from the illumination of the left, which is the red color, and he would not be able to subdue him. But because they were red, discerned as Hochma from the illumination of the left, Esau received them, although they were only VAK de GAR. And through his reception, he despised the seniority and surrendered under Jacob.

80) And for that stew, Esau sold himself to slavery and sold his seniority to Jacob. At that time, Jacob knew that for one goat that Israel would sacrifice to his degree on the Day of Atonement, meaning to Azazel of the wilderness, who is Sam, Esau’s minister, he would become a slave to his sons, meaning become their defender and will not slander them. Thus, for that degree of Esau’s Hochma, Jacob went with Esau in wisdom in every place, hence Esau could not govern and surrendered, and Jacob was not defiled in him, and he will protect him.

82) So it should have been with Laban, as well, since he was a charmer. Hence, Jacob treated him deceitfully, as well. And even though Jacob was Ish Tam, since he was complete and whole, he dealt mercifully with whom he was supposed to deal mercifully, and dealt with harsh Din and deceit with whom he should have. This is so because there were two parts in him, Hesed and Din, since Jacob is the middle pillar, containing the two lines, Hesed and Gevura. It is written about him, “Be pious with a pious one, and cunning with harsh Din with a stubborn one.”

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

75) “A cunning hunter, a man of the field.” He was a great hunter, hunting the minds of people and misleading them to rebel against the Creator. “A man of the field,” to rob people and to kill them. Esau said that he was in the field to pray, like Isaac, as it is written, “And Isaac went out to meditate in the field.” And hunting, and he deceived Isaac with his mouth. “A man of the field,” since the share of his lot is not in a settled place but in a desolate place, in the wilderness, the field.

76) How is it that Isaac did not know all of Esau’s bad deeds? After all, Divinity was with him, and he had to know that by the spirit of holiness. For if Divinity were not with him, how could he have blessed Jacob when he blessed him? Thus, Divinity was certainly always with him, but Divinity did not let him know so that Jacob would not be blessed by his mind, but by the Creator’s mind. This is so because at that time when Jacob came before his father, Divinity came with him and Isaac saw with his mind that he was worthy of being blessed and that he will be blessed by the mind of Divinity.

This is so because Jacob is covered Hassadim and always leans to the right line, while Esau extends entirely from the left line. His head extended from the left line of holiness, but his body extended from the degrees of impurity. Hence, if Isaac knew Esau’s bad deeds, he would revoke him altogether and would bless Jacob in his stead. By that, he would sustain only the illumination of the right line and would revoke the illumination of the left line. But the Creator’s will was to draw to Jacob all of the illumination of the left that was suitable for Esau, for by that Jacob would be made complete on all sides.

This is why Divinity did not alert him of Esau’s bad deeds, so Jacob would be blessed without his intention, as it is written, “And he did not recognize him” because he thought he was blessing Esau, and hence extended Esau’s blessing to Jacob, as it is written, “Your brother came deceitfully and has taken away your blessing.” Thus, the Creator wished for him to be complete with illumination of the left line, as well, since then—because Divinity had been connected to him—Isaac recognized that he was worthy of the blessing of the illumination of the left, and would receive the blessings by the mind of Divinity. This is so because the illumination of Divinity is from the left line, since ZA is the right line and the Nukva is the left line.

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

73) Abraham’s side, the right side, Hassadim, caused them to grow. His merit assisted them because it reared them with Mitzvot [good deeds/precepts], as it is written, “For I have known him, to the end that he may command his children.” The word Et [which in Hebrew is included in “his children”] comes to include Esau and Jacob, who are among his sons, as well. Hence, “And the boys grew” means that they grew in holiness, but Esau subsequently strayed.

“And the boys grew; and Esau was…” each went his separate way—one to the side of faith and the other to the side of idolatry.

74) This was so even while in Rebecca’s intestines; each went to his own side, since when she engaged in good deeds or when she went past a place where it is good to perform the Mitzvot of the Torah, Jacob would rejoice and rattle to get out. And when she went near a place of idolatry, that wicked one would rattle to get out. For this reason, when they were created and came out to the world, each of them was separated and went and was drawn to his befitting place. This is why it is written, “And the boys grew; and Esau was a cunning hunter.” “A cunning hunter” means that he would mislead people to rebel against the Creator.

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

68) He sat and regretted. He said, “Great fear and dread have entered me. I see what the friends, the authors of the Mishnah whose spirit of the sages are upon them have commented. They had commented that redemption will be on the sixth millennium. This is good, but I see great prolonging for these earth dwellers, that the dwellers of the earth will be revived and come to be on the 408^th year since the sixth millennium.

He called the dwellers of the earth, “The sons of Het,” since Het means that they will awaken for revival for 408 years. It is written, “In this year of jubilee [in Hebrew, Yovel] you shall return every man unto his possession, when this one is completed, the 5,408^th. The Hey of HaZot [this] implies five thousands, and Zot is 408 in Gematria. “You shall return every man unto his possession,” when the body returns to its soul, which is its share and domain.

69) We learn that there are three factions: complete righteous, complete wicked, and intermediate. The complete righteous will be revived in the revival of the dead of the land of Israel, which precede the time of the 408^th by several years, in the fortieth year after the gathering of the exiles. The last ones will all rise at the time of the 408^th of the sixth millennium. Who will be rewarded with this prolonging and who will maintain His law at that time? This is something that I regret myself.

70) We learned, “Let there be light.” Light is the redemption. And the word “light” in Gematria is Raz, which means secret. When the writing says, “Let there be light,” it implies that at the time of redemption there will be a secret, unknown to any person.

With repentance, everyone will advance toward revival. If you had not said so, we would not have left an opening for those who await redemption every day, as it is written, “A sinew of salvation,” implying to those who await salvation every day. And if salvation is tied to a set time, how is it possible to expect it every day? Hence, surely it depends on repentance. Whenever they repent, they will be redeemed, and forty years following the redemption will be the revival of the dead.

71) It depends on repentance, as it is written, “And many of them that sleep in the dust of the earth shall awake.” “Of them that sleep” means that only some will awaken, the righteous who repented in their lives, are revived first. Thus, through repentance they advance.

By how many years do the righteous precede the rest of the people? The righteous precede the rest of the people by 214 years. The measure of preceding depends on the measure by which it has decayed in the dust. Any body that decayed in the dust first is revived first. There are many revivals, since each body has a special revival depending on the speed of its rotting in the ground, but all the revivals will be at the same time.

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

59) The heart and the liver struggled together because the evil inclination had been cancelled from the heart. Struggling means that the force of the leaders of the body was broken because the evil inclination was cancelled. Then the body says, “If so, why am I? Why was I created?” Promptly, “And she went to inquire of the Lord.”

63) “And Jacob…and lentil stew.” What are lentils? Lentils are as round as a circle, like the wheel that surrounds the world, which does not change its course. So is man. Even though at that time there will be all goodness and all the perfection, the conduct of the world of eating and drinking will still not change.

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

47) Everything that the Creator created in the world is in association of Malchut, Midat ha Din [quality of judgment], with Bina, Midat ha Rachamim [quality of mercy]. There are many virtues in the world as a result of this association. Yet, if association means association of good and evil, which occurs in the creatures, it will increase dispute in the world.

48) Indeed, this would increase dispute in the world, since in truth, association means association of Malchut in Bina. Thus, all the degrees in the worlds were divided by her into Keter and Hochma, Bina, and Tifferet and Malchut, as well as to Panim and Achoraim [anterior and posterior, respectively], and to internality and externality. As a result, division was made in the world.

We learned that everything that the Creator did, He did as body and soul. The body is from Malchut and the soul is from Bina. And all that the Creator did was associate the quality of Rachamim with Din. And should you say that angels have no bodies, so it is. But they cannot act prior to the association of the light of Bina, which is assistance from above from Him. The angels are the externality of Malchut. There is no strength in them before they receive assistance and association from Bina, since until then, they are unfit for Mochin because before Malchut is mitigated in Bina, she is unfit for reception of Mochin.

49) At that time, when the Creator revives the dead, the end of all the troubles will be in the fortieth year after the gathering of the exiles. And He determined a law that He will strike forty and will not add. Israel’s wandering in the desert was concluded in the fortieth year, and forty years prior to the revival of the body, the soul awaits it in the land of Israel. It turns out that on the fortieth year of the waiting of the soul in the land of Israel, the bodies will rise from the dust. At forty, the rain stopped at the time of the flood, as it is written, “And it came to pass at the end of forty days, that Noah opened.” Similarly, the time of Israel’s redemption will be on the fortieth year.

And on the fiftieth, the Yovel [a name for a fifty year period], the settlement of the world will come. The return of the soul to the body, which waits for it in the land of Israel, is on the fortieth year. “And Isaac was forty years old” means he was waiting for the body. “When he took Rebecca” means she entered in the body that was intended for it.

Malchut was erected as the fortieth year by the association of Malchut in Bina. This is so because there are five Sefirot, KHB TM, each of which consists of ten, thus fifty Sefirot. Hence, Malchut should have been the fiftieth year, since she is the last discernment among them. But because of the association of Malchut in Bina, her own essence was concealed and instead, the Kli of Tifferet was established instead of the Kli of Malchut.

After Malchut was hidden, there are only four Kelim [vessels] there, KHB and Tifferet. Hence, the light of Hochma rose and clothed in Kli de [of] Keter, the light of Bina in Kli de Hochma, the light of Tifferet in Kli de Bina, and the light of Malchut in Kli de Tifferet. Then, Malchut is regarded as the fortieth year. In that state, she receives the lights of Bina like ZA, since she is clothed in his Kli. At that time, the body, too, which extends from the Malchut, rises and receives the light of Bina, like Malchut. This is the clothing of the soul in the body, for the light of Bina is called “the soul.”

This is the meaning of all the redemptions and salvations being received on the fortieth year, when Malchut participates and receives the light of Bina. Even the end of correction will be on the fortieth year. This is the meaning of BON, which is Malchut, being destined to be SAG, which is Bina. However, there is a big difference because prior to the end of correction, Malchut is unfit to be the fortieth year in and of herself, but through association of the quality of Rachamim in the Din and by concealing her own essence. But at the end of correction, Malchut de Tzimtzum Aleph [of the first restriction] herself will be corrected in a way that she will no longer need association with the quality of Rachamim, but will receive the light of Bina through her own essence.

There are also Dinim and troubles that extend from Malchut with respect to the fortieth year. As long as the Hochma in her has not been clothed in Hassadim. And there are Dinim and troubles that extend from the unmitigated Malchut that was concealed. If he is not rewarded, he is wicked. This means that if he extends from above downwards like the sin of the tree of knowledge, the point of Malchut that was concealed appears and all the lights in her depart because Tzimtzum Aleph rides over and she is unfit to receive light.

Prior to the end of correction and the revival of the dead, the Dinim and the troubles that extend from the fortieth year are not the end of all the troubles, since there are troubles from Malchut’s unmitigated own essence. This is, “If he is not rewarded, he is wicked.” But at the end of correction, when Malchut’s own essence is corrected and she no longer needs association with Bina, there will not be any troubles from this Malchut, but the Dinim and the troubles that extend from the fortieth year will be the end of all the troubles.

It is written that there is a sentence, “He may strike him forty times but no more.” No more means he will not keep striking of her own essence past the forty, since then her own essence will be completely corrected. Afterwards, The Zohar brings the great corrections that have appeared and that will appear on the fortieth year—Israel’s march in the wilderness and the waiting of the soul for the body in the land of Israel and the revival of the dead, the cessation of the waters of the flood and Noah’s opening of the ark, the redemption of Israel, and clothing of the soul in a body.

By that, he interprets the words, “And Isaac was forty years old.” Isaac is the soul. He waited forty years in the land of Israel when he took Rebecca, that is, to clothe in a body called Rebecca. The text teaches us that at the time of Malchut’s disclosure, in the fortieth year, when she receives the light of Bina, the Guf [body], too, which extends from Malchut—called Rebecca—becomes fit and worthy of receiving the light of Bina, which is the soul, called Isaac, which clothes it. This is why Isaac waited for the fortieth year.

50) The daughter of Bethuel, the daughter of the daughter of God [in Hebrew, Bet is like Bat (daughter) and El is God]. Bethuel is an acronym for Bat El [daughter of God], Malchut, which is called “The Daughter of God.” And the body that extends from Malchut is considered the daughter of Malchut, the daughter of the daughter of God.

Yet, this is not so. Bethuel is not the name of Malchut. Rather, the spine bone that remains of the entire body in the grave, and which does not decay, is called “Bethuel the Fraud.” Its shape is as the head of the serpent, who is a fraud, more deceitful than all the other bones in the body.

51) Why does that bone remain and sustain more than all other bones? Because it is a fraud and cannot stand the taste of the people’s foods like the rest of the bones. For this reason, it is stronger than all the bones, and will be the root from which the body will be built at the time of the revival of the dead, as it was written, “The daughter of Bethuel the Aramean.”

Here is what we should consider:

1. How is it different from the rest of the bones?
2. Why is it resembling the head of the serpent?
3. Why is the head of the serpent a fraud?
4. Why can’t it stand the taste of foods?
5. Why is this a reason that it does not decay in the grave?
6. What is the benefit in not eating?
7. Why does it become the core at the revival of the dead?

Malchut that is associated with the quality of Rachamim is considered the fortieth year, which is the light of Malchut, dressed in a Kli of ZA, in his Ateret Yesod. And the Kli of Malchut herself, which is the fiftieth year, is missing because she is unfit for clothing of the light. Hence, the Guf, too, which extends from Malchut, lacks the Malchut herself because she remained empty in it without clothing of the light.

Know that she is the bone that he calls “the spine bone,” and it is called “Bethuel the Fraud.” The reason he is called “a fraud” is that he comes from Malchut of the quality of Din that is unmitigated by the quality of Rachamim, and hence cannot enjoy the Mochin that extend from Bina.

It turns out that he cannot stand the taste of foods, but he hides his existence from the quality of Din and says that he enjoys as much as the rest of the bones in the body. Yet, he is a fraud because in truth, he does not enjoy. And he hides his existence, to not blemish the rest of the body because if his existence were to be sensed, the whole body would be flawed and the Mochin would part from the entire body because of it.

The serpent, who incited Eve to eat from the tree of knowledge, was lying when he said, “You shall not surely die.” He concealed Malchut of the quality of Din where death comes from, and thus both the serpent and the spine bone are deceitful in one thing: they hide the existence of Malchut of the quality of Din. And what he says as the head of the serpent and does not say as the serpent is precise, since the act of lying and concealment of the existence of Malchut of the quality of Din is only in the head of the serpent. After he incited for eating from the tree of knowledge, they said, “He is Satan,” and “He is the evil inclination,” and “He is the angel of death.” Thus, the inciting serpent itself becomes the angel of death after the sin, for he descends and reveals Malchut of the quality of Din over a person, and the lights of life depart him and he dies.

This act of the serpent is in its tail. The Zohar says about him, “Bends his head and strikes with its tail.” It turns out that the force of concealing the quality of Din is in the head of the serpent, and the force of revealing of the quality of Din is in the tail of the serpent. This is why he is speaking of the head of the serpent here. Thus, the matter of what is the spine bone has been clarified, why he cannot taste the taste of foods, why he is a fraud, and why he is similar to the head of the serpent.

Because he cannot stand the taste of foods, he does not decay in the grave, since the reception of Mochin from the middle line causes the body to decay in the ground. And since this bone does not tolerate those Mochin and does not enjoy them, for it enjoys only the Mochin of GAR de GAR that will shine at the end of correction, it does not rot in the grave.

52) The spine bone is a fraud, and it comes from a fraudulent world, from Paddan-aram. Also, the evil inclination is a fraud, the serpent’s head, which is the evil inclination and the angel of death. The daughter of Bethuel the Aramean is the fraudulent spine bone. From Paddan-aram means that it is coming from a fraudulent world, from a pair of frauds, meaning the two oxen. Paddan-aram, too, imply a pair of frauds. Laban’s sister is the sister of the deceitful evil inclination. Paddan-aram is the place from which the body nourishes and feeds, and consists of the two Malchuts. When the Guf [body] goes in the right path, the Malchut of the quality of Din is concealed for it there, and only the Malchut of the quality of Rachamim is revealed over it.

This seems like deceit, that the place covers for the quality of Din and the Guf receives the Mochin as though it was not mingled with the Malchut of the quality of Din at all. But when the Guf does not go by the right path, the place reveals the Malchut of the quality of Din over it and all the Mochin depart it.

This, too, seems like a fraud because these Mochin that are clothed in the Kli of Bina of the Guf were meant to remain in it, since only the Kli of Malchut was flawed, but not the Kli of Bina. But due to the association of the quality of Rachamim with the Din, which occurred earlier and mingled Bina and Malchut in each other, the Mochin departed from the Kli of Bina, too. Thus, there is a pair of frauds here: the first fraud from the mitigated Malchut, and the second fraud from the disclosure of Malchut of the quality of Din.

As we learned, in the beginning he was defiled by sins in this world, and he was called “Lot.” In the future, when he is not defiled as in the beginning, he will be as one who has bathed and washed off his impurity, and then he will be called “Laban” [which also means “white” in Hebrew]. Still, the evil inclination is not revoked from the world.

56) What is the difference between this world and that time, if then there will still be the evil inclination? It is written, “And the Lord let Himself be entreated of him” and she conceived. Does that mean that the Creator Himself evokes the evil inclination at that time? The Creator evokes only the evil inclination that is needed for the Zivug, but not for all time, to always be with man, as it is now, that it is always with man and men sin because of it. The awakening of the evil inclination only for the time of the Zivug will be the awakening of the Creator.

It is written, “And I will remove the heart of stone from your flesh and I will give you a heart of flesh.” A heart of flesh is a heart to educe flesh and not for something else, meaning for begetting of sons. “And I will give you” means that the Creator Himself will evoke the evil inclination for the time of the Zivug.

57) The evil inclination is needed in the world like the rain is needed in the world. Without the evil inclination there would be no joy of studying in the world. But then it will not be defiling as before, to sin by it. “My holy mountain” is the heart, the place where the evil inclination dwells.

A good heart is the structure of the body and the soul. This is why it is written, “And you shall love the Lord your God with all your heart,” for the heart is the core of everything.

58) The two structures of the body are the liver and the heart. The liver and the heart lead the body in all its organs. The leader of the head is the brain, but in the body, they are two—the liver and the heart. “And the children struggled together within her” are the brain and the heart, the structures of the body.

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

40) At that time, the righteous will obtain complete knowledge. On that day when the Lord rejoices with His deeds, the righteous are destined to attain the Creator in their hearts. Then, wisdom will increase in their hearts as though they were seeing it with their eyes.

44) The meal of the righteous in the future will consist of wild bull and whale.

45) Our sages said to the majority of the world that they are invited to that meal. They are destined to eat and rejoice in a great feast that the Creator will do for them. Hence, the majority of the world suffers the exile for that feast.

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

25) “And the children struggled together… And she went to inquire of the Lord,” to the seminary of Shem and Ever. “And the children struggled together within her” because Shem was that wicked, Esau, who fought with Jacob.

“Struggled” means that they were broken and split. Esau came from the side that rides the serpent, Sam’el, and Jacob from the side that rides the perfect, holy throne—the side of the sun, ZA—to mate with the moon, the Nukva. The throne is Nukva, the moon.

26) Because Esau was drawn after that serpent, Jacob treated him with deceit, as with a serpent, which is cunning and treats with deceit.

This is how it should be in order to extend Esau after that serpent and to part from Jacob. And he had no share with him, not in this world and not in the next world, as we learned that one who comes to kill you, kill him first.

He followed his brother in the abdomen, meaning he kept him low, in that heel. This means that he separated him from holiness and brought him down to the side of impurity, called “heel,” at the bottom of holiness. It is written, “And his hand had hold on Esau’s heel,” meaning that he put his hands on that heel to subdue it under holiness.

27) “And his hand had hold” means that Jacob could not come out and altogether depart him, but his hand remained holding onto Esau’s heel. And the light of his hand, the moon, which is Nukva, called “the hand of Tifferet,” which is Jacob, was covered because of Esau’s heel. Hence, Jacob needed to act wisely with him, to push him down so he would cling to his place, the Sitra Achra, and completely depart from holiness.

28) “And his name was called Jacob.” Clearly, the Creator is the one who called him Jacob. The Creator saw that that primordial serpent was wise in doing harm. When Jacob came, the Creator said, “This one must be equally wise as the serpent”; hence, the Creator called him Jacob, after his wisdom, for he knew how to stall the serpent and separate him from holiness.

30) Jacob knew that Esau would cling to that Slant Serpent. For this reason, he followed him in all his actions like another Slant Serpent, opposite him, cleverly and shrewdly.

“And God created the great sea monsters.” These are Esau and Jacob. “And every living creature that creeps” are all the other degrees between them. Thus, Jacob and Esau are sea monsters, meaning serpents, Esau being the Slant Serpent, and Jacob following him like a parallel Slant Serpent opposite him. Thus, it was necessary that Jacob would make himself wise so as to stand up to that other serpent.

31) For this reason, every month one goat is offered, to attach it to its place so it is separated from the moon, Nukva de ZA, whose light was covered because of Esau’s heel. And also, that goat should be offered on Yom Kippur (Day of Atonement). This is done wisely, to govern it so it cannot do harm. In other words, Esau is a goat, and the wisdom in the goat is the first day of the month, the first day of the year, and Yom Kippur. It is all done with wisdom and deceit toward it, since it is the evil serpent, wise in harming, slandering above, and inciting below.

32) For this reason, Israel move first and plot against him with great wisdom, so it cannot do harm and govern. And for this reason, Jacob, who is faith, did all that he did toward Esau so as to not allow that serpent to defile the tabernacle and to not draw near it, so it would not rule over the world.

This is why neither Abraham nor Isaac needed to behave deceitfully, since Esau, who is the side of that serpent, had not yet come to the world. But Jacob, who is the landlord, the owner of Divinity, had to stand up to that serpent so as to not give him it dominance in defiling Jacob’s tabernacle, which is the Nukva. Thus, Jacob had to fight cunningly with him more than all the people in the world. And because Jacob fought cunningly with him and acquired the seniority and blessings from him, the holy Israel were chosen to be the share and the lot of the Creator.

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

19) “And Isaac entreated the Lord for his wife,” meaning he offered a sacrifice and prayed for her. If “entreated” is an offering, then “Entreated the Lord” is an offering, as well, meaning that a fire above emerged in correspondence with the fire below because two fires are required for eating the offering, the fire of a high one and the fire of a layperson. Hence, “And Isaac entreated” refers to the fire below, “And the Lord let Himself be entreated of him” corresponds to the fire above.

20) There is another meaning to the words, “And Isaac entreated,” that he prayed and sought upwards toward the fortune that affects sons, for the delivery of sons depends on that place, the fortune, which is Dikna de AA. It is written about that, “And prayed unto the Lord.” HaVaYaH is ZA and “Unto the Lord” is Dikna de AA that surrounds ZA and is called “fortune.”

Then, “And the Lord let Himself be entreated of him.” Do not read it as “Let Himself be entreated,” but as “The Lord subverted for him,” because the Ayin is replaced by Het, as they are from the same origin—the letters Aleph, Het, Hey, Ayin [guttural letters in Hebrew]. This is so because the Creator subverted for him and accepted him. Then, “And Rebecca his wife conceived.” From the perspective of the system she was unworthy of conceiving, since she was barren from birth. But through his prayer, He subverted for him, meaning He changed the arrangement of the system, “And Rebecca his wife conceived.”

21) For twenty years, Isaac waited on his wife and she did not deliver, until he prayed his prayer. This was so because the Creator desires the prayer of the righteous, when they ask before Him for their needs. And what is the reason? It is so that an ointment of holiness would grow and proliferate through the prayer of the righteous for anyone in need, for the righteous open the upper hose with their prayer, and then even those who are unworthy of being granted are granted.

22) Abraham did not pray for sons before the Creator even though Sarah was barren. But Isaac did pray because he knew that he was not sterile but his wife. Isaac knew in wisdom that Jacob was to emerge from him with twelve tribes, but he did not know if it would be from this wife or from another. This is why it is written, “For his wife” and not “For Rebecca.”

24) Esau was born and emerged red. He was of Isaac’s kind, the harsh Din from above, of holiness. And Esau, who is the harsh Din of below, emerged from him, with his head in holiness and his body not in holiness, which is why he is similar to the kind of Isaac. And because each kind follows its kind, he loved Esau more than Jacob, as it is written, “Because he had a taste for game,” for his head was in holiness. It is written here, “Because he had a taste for game,” and it is written there, “Therefore it is said, ‘Like Nimrod a mighty hunter before the Lord.’” There, the meaning of hunting is harsh Din, and here, too, it is harsh Din. And the text tells us that he loved him because he was harsh Din like him.

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)

15) “And Isaac was forty years old” when he married Rebecca. Isaac includes north and south, which are fire and water, and then Isaac was forty years old when he took Rebecca. Surely, Isaac is mingled with the right, Hassadim, called “water,” and called “south.” Hence, there are two Sefirot in him, north and south, which are Hesed and Gevura—north from himself—for he is left, and south, since he is Abraham’s son. He also had mingling of north and south in one another, which is Tifferet, since Tifferet is but a mingling of Hesed and Gevura, which are south and north.

It turns out that he had the three Sefirot, Hesed, Gevura, Tifferet, and when he took Rebecca, who is Malchut, he obtained Malchut, too, and thus had four Sefirot HG TM. In Gadlut [adulthood], they are HB TM, since each of them contains ten Sefirot, which make forty Sefirot, which are forty years.

The Nukva can receive Isaac’s Mochin, who is the left line, for she became a fourth to HGT, and then Isaac took her and imparted her with his Mochin. But she was barren because she was lacking Hassadim, as it is written, “And Isaac entreated… because she was barren,” for she was not worthy of bearing before she is diminished and becomes a seventh, receiving from HGT NHY. This is why it is written, “And Isaac was sixty years old when she gave birth to them,” meaning HGT NHY.

Rebecca had the appearance of the rainbow, which is green, white, and red, which are HGT of the Nukva. She was three years old when he gripped her, when he gripped Rebecca, meaning when he married her. This is so because Isaac consisted of four Sefirot when he took Rebecca, HB TM. But even though Rebecca was included in him, she still had only three Sefirot, HGT, which are three colors like the appearance of the rainbow, lacking the color of her own Sefira, Malchut, thus they are three years and not four. Isaac’s Sefirot are in tens, ZA, and Rebecca’s are only in units, Nukva. Hence, Isaac’s four Sefirot are forty and Rebecca’s three Sefirot are only three years.

And when he begot, he was sixty, obtaining the six Sefirot HGT NHY. To beget properly, Jacob came out whole, sixty years of age, as it should be. And Jacob gripped the six Sefirot and became a whole man.

16) “The daughter of Bethuel the Aramean, of Paddan-aram, the sister of Laban the Aramean.” Even though she was among idolaters, she did not do as they did. This is why it says that she was the daughter of Bethuel, from Paddan-aram, and the sister of Laban, who were all wicked. But she did good deeds.

17) If Rebecca was twenty years old or more, or at least thirteen, it would have been counted to her merit that she did not do as they did. But she was only three years old, so what is her merit for not doing as they did?

She was three, and yet, she did with the servant all that she did, meaning necessarily, for she had the mind of a twenty year old. This is why he praised her for not learning from their actions.

18) “As a rose among thorns, so is my love among the daughters.” The rose is the assembly of Israel, Nukva de ZA, which is among the armies like a rose among the thorns.

Isaac came from the side of Abraham, who is the upper Hesed and is gracious with all creations. And although he is the harsh Din [judgment], he still extends from Hesed, from Abraham. Rebecca comes from the side of harsh Din, from Bethuel and Laban. And although she herself is weak Din, the red of the rose, and a thread of grace hangs over her, which is the white of the rose, she still extends from the harsh Din.

Thus, Isaac was harsh Din and she was weak Din. This is why she was as a rose among the thorns. Thorns are harsh Dinim, since Rebecca was surrounded by harsh Dinim from her parents side and the people where she lived. But she herself was a weak, mitigated Din, and a thread of grace in the shape of a rose. Thus, her deeds were proper for she did not learn from their actions because there was no harsh Din in her. This is the meaning of her being compared to a rose that has red and white.

And had the Nukva not been weak Din, the world would be unable to tolerate Isaac’s harsh Din, since the illumination of Isaac is male light, which bestows from above downwards, and in the illumination of the left, it educes a very harsh Din. But Rebecca, whose illumination is female light, which shines only from below upwards, contains no harsh Dinim [judgments] but only weak Din. And since Isaac’s illumination reaches the lower ones through the Nukva, which is weak Din, the lower ones can receive illumination from these Mochin. But they would not be able to receive from Isaac alone, since they would not be able to tolerate the harsh Dinim that extend with his illumination.

Similarly, the Creator makes couplings in the world, where one is strong and the other is weak, as was said above, that Isaac was harsh Din and Rebecca was weak Din, so that everything will be corrected so they will be able to receive illumination of Hochma, as well. And the world will be mitigated so that the harsh Dinim that extend with this illumination would not harm them. This is so because when they receive her through the Nukva, the Dinim are mitigated by that.

(înapoi la pagina ZOHAR CUPRINS / Toldot – click)