The
Blessings
139)
When
Isaac
said
to
Esau,
“And
go
out
to
the
field
and
hunt
game
for
me,”
with
the
letter
Hey
[in
the
word
“hunt”
in
Hebrew].
It
should
have
said,
“hunt,”
without
the
letter
Hey
[the
usual
way
of
spelling
it
in
Hebrew].
And
Esau
went
out
to
hunt
game
so
as
to
be
blessed
by
Isaac,
who
told
him,
“And
I
will
bless
you
before
the
Lord.”
If
he
had
said
only,
“I
will
bless
you,”
it
would
have
been
good.
But
since
he
told
him,
“Before
the
Lord,”
at
that
time
the
Creator’s
throne
shook,
for
a
serpent
would
come
out
of
these
curses
and
Jacob
would
remain
in
them.
The
meaning
of
clothes:
In
the
second
restriction,
after
the
bottom
Hey
rose
to
Bina
and
Bina
received
the
restriction
into
her,
ZON
were
separated
from
every
Partzuf,
and
two
surrounding
vessels
were
made
of
them,
which
are
called
garment
and
hall.
Those
are
the
surrounding
light
of
Haya
and
the
surrounding
light
of
Yechida.
ZA,
which
was
separated
from
every
degree
after
the
second
restriction,
became
the
clothes
that
extend
the
illumination
of
light
of
Haya.
The
Zohar
calls
them
“clothes
of
Malchut,”
meaning
that
they
are
extended
from
the
essence
of
Malchut
before
she
was
sweetened
in
Bina,
from
the
ten
Sefirot
of
the
first
restriction,
which
is
ZA
that
was
in
the
degree
preceding
the
second
restriction.
Concerning
“game”:
The
corporeal
still,
vegetative,
animate,
and
speaking
that
are
extended
from
the
spiritual
still,
vegetative,
animate,
and
speaking
in
the
upper
worlds
are
four
degrees
in
the
Mochin,
one
atop
the
other.
Mochin
of
VAK
are
called
“still”
and
“vegetative,”
Nefesh
and
Ruach.
Mochin
of
GAR
are
called
“animate,”
and
include
beasts,
animals,
and
fowl.
These
are
three
discernments
in
Mochin
of
GAR
that
a
person
draws,
which
are
different
from
one
another.
And
extension
of
these
Mochin
of
the
spiritual
animals,
which
are
GAR,
is
called
“game.”
There
is
game
of
holiness,
of
which
it
is
written,
“I
will
abundantly
bless
her
game,”
and
there
is
game
of
Sitra
Achra,
of
which
it
is
written,
“A
mighty
hunter
before
the
Lord.”
To
draw
GAR,
the
bottom
Hey
needs
to
be
lowered
from
the
Nikvey
Einayim
to
the
Peh.
At
that
time,
AHP
of
the
vessels
return
to
the
degree,
and
the
GAR
of
lights
are
drawn.
This
lowering
is
done
by
clothing
oneself
with
clothes
that
are
the
surrounding
light
of
Haya
from
the
first
restriction,
where
the
bottom
Hey
is
in
her
place
at
the
Peh.
Hence,
by
the
illumination
of
these
clothes,
he
lowers
the
bottom
Hey
from
the
Nikvey
Einayim
to
the
Peh
and
draws
the
GAR,
which
is
the
hunt
[with
the
Hey].
Thus,
the
hunting
is
done
by
the
clothes,
as
we
said
about
Nimrod
that
he
was
hunting
his
game
in
them.
It
was
also
said,
“and
he
would
go
out
to
hunt
in
them,”
since
he
draws
the
GAR
through
the
illumination
of
Haya
of
the
first
restriction
in
the
garments.
When
he
draws
the
GAR,
he
immediately
brings
the
GAR
of
GAR
back
to
their
root,
which
is
the
slaughtering
of
the
animal.
Thus,
the
light
of
life
departs
it,
and
he
enjoys
only
the
meat
that
remains
after
the
slaughtering,
which
is
VAK
of
GAR
that
is
received
and
remains
in
the
lower
one.
This
is
the
hunt
of
holiness,
of
which
it
was
said,
“I
will
abundantly
bless
her
game.”
But
this
is
not
so
with
the
Sitra
Achra,
who
eat
raw
organs,
meaning
they
wish
to
draw
and
receive
the
animals’
light
of
life,
as
well,
the
GAR
of
GAR.
It
is
said
about
it,
“A
mighty
hunter
before
the
Lord.”
“Before”
means
the
light
of
Panim
[face/anterior],
GAR
of
GAR,
when
they
wish
to
hunt
and
to
draw
unto
them,
which
were
the
acts
of
Nimrod
and
Esau.
The
meaning
of
blessings
is
giving
strength
and
dominance
to
the
end
of
correction,
which
is
the
correction
of
Malchut
of
the
first
restriction,
whether
in
Jacob’s
way,
which
is
hunting
of
holiness,
or
in
Esau’s
way,
which
is
hunting
of
the
Sitra
Achra,
and
perpetuate
that
way
for
all
eternity.
The
great
coupling,
which
brings
the
end
of
correction,
contains
within
it
all
the
couplings
and
the
levels
that
emerged
one
at
a
time
throughout
the
six
thousand
years.
Their
value
compared
to
this
coupling
is
precisely
equal
to
the
value
of
the
sum
of
all
the
details.
Also,
all
the
MAN
that
rise
to
this
general
coupling
are
the
sum
of
all
the
deeds
and
sufferings
that
were
in
the
world
one
after
the
other
in
all
the
individuals
and
in
all
the
generations
throughout
the
six
thousand
years.
This
is
the
meaning
of
the
words
“May
God
give
you
of
the
dew
of
heaven,”
which
is
ZA,
“And
of
the
fatness
of
the
earth,”
which
is
the
Nukva.
He
blessed
him
to
be
rewarded
with
all
the
levels
of
couplings
of
ZON
during
the
six
thousand
years,
so
they
will
be
included
for
you
in
the
general
coupling
that
you
will
be
awarded
at
the
end
of
correction.
“And
much
grain
and
wine”
means
that
all
the
Mochin,
called
“bread”
and
“wine,”
will
gather
to
you.
“May
peoples
serve
you”
means
that
all
the
works
that
all
the
peoples
will
do
will
be
for
you.
You
will
receive
them,
and
they
will
complement
you
in
the
general
coupling.
And
through
them,
you
will
be
rewarded
with
the
end
of
correction.
“And
nations
bow
down
to
you”
means
that
all
the
afflictions
in
the
world
will
then
receive
the
form
of
bows
to
you,
and
will
be
included
in
the
MAN
of
this
general
coupling
for
you.
“Be
master
of
your
brothers”
means
that
your
way
will
remain
forever,
and
the
way
of
your
brother
will
be
of
assistance
to
you,
like
a
servant
who
assists
his
master,
and
all
that
the
servant
acquires,
his
master
acquires.
“And
may
your
mother's
sons
bow
down
to
you.”
The
suffering
that
will
be
included
in
your
brothers’
MAN
will
receive
the
form
of
bows
to
you.
“Cursed
be
those
who
curse
you,”
that
is,
anyone
who
disagrees
with
your
way
will
be
cursed.
“And
blessed
be
those
who
bless
you,”
that
is,
anyone
who
admits
and
accepts
your
way
will
be
blessed.
And
Isaac
contemplated
blessing
Esau
with
them,
for
all
of
Jacob’s
good
deeds
and
all
the
torments
he
had
suffered
were
only
for
Esau’s
benefit
at
that
time,
so
that
Esau
would
be
rewarded
with
the
great
coupling
of
the
end
of
correction,
and
so
that
his
way
will
remain
forever,
the
way
of
the
hunting
of
the
Sitra
Achra.
Isaac
said
to
Esau,
“Go
out
to
the
field
and
hunt
game
for
me,”
with
the
letter
Hey.
The
Hey
is
the
essence
of
Malchut
of
the
first
restriction,
which
is
her
that
he
said
he
would
hunt,
meaning
draw
the
GAR
to
her,
which
is
called
hunting
[with
a
Hey].
This
occurs
only
at
the
end
of
correction,
in
the
general
coupling.
Hunting
with
the
letter
Hey
means
extending
the
GAR
of
the
first
restriction.
Hence,
how
have
these
clothes
helped
him,
since
they
only
help
the
GAR
of
the
second
restriction?
“Before
the
Lord”
indicates
GAR
of
GAR,
the
light
of
Panim,
which
is
the
hunting
of
the
Sitra
Achra,
the
hunting
of
Nimrod,
of
whom
it
is
written,
“A
mighty
hunter
before
the
Lord.”
This
is
why
the
throne
was
shaken,
since
this
hunting
is
the
serpent’s
inciting
of
Eve
to
the
tree
of
knowledge,
which
brought
the
curses
to
the
world.
Moreover,
Jacob
would
remain
in
them
because
the
blessings
determine
Esau’s
way
forever,
and
Jacob
would
be
subjugated
to
him
as
a
servant
to
his
master.
Thus,
Esau’s
curses
would
be
atop
him
and
he
would
have
no
counsel.
Now
you
can
understand
Isaac’s
reply
to
Esau,
“I
have
made
him
your
lord,
and
all
his
brothers,
I
have
given
to
him
as
servants,”
since
once
he
established
Jacob
as
master,
he
had
no
further
blessing
for
Esau.
Thus,
how
did
Isaac
wish
to
bless
Esau
and
determine
the
way
of
the
hunting
for
the
Sitra
Achra
for
all
eternity?
The
Shechina
wished
for
Isaac
to
draw
the
blessings
that
belong
to
Esau,
the
GAR
of
GAR,
which
would
be
included
in
Jacob’s
way,
as
it
is
written,
“The
voice
is
the
voice
of
Jacob,
but
the
hands
are
the
hands
of
Esau.”
140)
At
that
time,
Michael
came
before
Jacob
with
the
Shechina,
and
Isaac
knew
that.
He
saw
the
Garden
of
Eden
with
Jacob
and
he
blessed
him.
When
Esau
entered,
hell
entered
with
him.
Hence,
“And
Isaac
was
horrified
with
great
dread,”
since
he
previously
thought
that
Esau
was
not
from
that
side,
which
is
why
he
started
and
said,
“And
I
will
bless
him,
too,
and
he
will
be
blessed.”
141)
For
this
reason,
Jacob
behaved
with
deceit
and
stubbornness,
and
brought
blessings
upon
Jacob,
who
is
like
Adam
haRishon.
And
they
were
taken
from
the
serpent,
who
is
the
lying
lips,
for
he
said
many
lies
did
many
fraudulent
deeds
to
seduce
into
eating
the
tree
of
knowledge,
and
to
bring
curses
on
the
world.
This
is
the
reason
why
Jacob
came
with
deceit
and
misled
his
father,
to
bring
blessings
on
the
world
and
to
take
from
the
serpent
the
blessings
that
he
had
denied
the
world,
an
eye
for
an
eye.
It
is
written
about
him,
“You
are
cursed
more
than
all
cattle.”
142)
And
the
serpent
remained
in
the
curses
and
never
departed
them.
And
David
said
in
the
spirit
of
holiness,
“What
would
a
deceitful
tongue
give
you,
and
what
would
it
give
you?
A
warrior’s
sharp
arrows.”
143)
“Deceitful
tongue,”
since
the
serpent
deceived
Adam
and
his
wife,
and
brought
evil
upon
him
and
upon
the
world.
Then
came
Jacob
and
took
all
those
blessings
that
were
his.
He
was
considered
Adam
haRishon
and
the
serpent
denied
him
the
blessings,
so
now
Jacob
came
and
regained
them,
as
prior
to
the
sin
of
the
tree
of
knowledge.
It
turns
out
that
he
took
of
his
own.
“Sharp
arrows
of
the
mighty”
are
Esau,
who
bore
a
grudge
against
Jacob
for
those
blessings,
as
it
is
written,
“And
Esau
hated
Jacob
because
of
the
blessing.”
144)
“May
God
give
you
of
the
dew
of
heaven,
and
of
the
fatness
of
the
earth,”
from
above
and
from
below,
which
are
ZON,
united.
This
is
so
because
the
heavens
are
ZA,
and
the
earth
is
Nukva.
“And
plenty
of
grain
and
wine”
are
over
the
world,
the
angel
Matat.
Upper
Mochin
are
called
“bread,”
and
“plenty
of
grain
and
wine”
means
upper
Mochin,
bread
and
wine.
145)
“Peoples
will
serve
you.”
This
was
true
when
King
Solomon
ruled
in
Jerusalem.
“And
nations
will
bow
down
to
you.”
This
will
be
true
when
the
Messiah
King
arrives.
Everything
will
happen
when
the
Messiah
King
comes,
as
it
is
written,
“And
let
all
kings
bow
down
before
him,
All
nations
serve
him.”
146)
“Be
lord
over
your
brothers.”
The
letters
Hey-Vav-Hey
[Heb:
be]
mean
faith.
The
Hey
above
is
Bina,
the
Vav
in
the
middle
is
Tifferet,
and
the
Hey
at
the
end
is
Malchut.
It
is
known
that
in
and
of
herself,
Malchut
is
unfit
for
Mochin
because
there
is
a
restriction
over
her,
so
she
does
not
receive
direct
light
within
her.
But
through
her
ascent
and
sweetening
in
Bina,
she
gains
two
Sefirot—Bina
and
Tifferet—that
are
suitable
for
reception
of
the
great
Mochin.
The
higher
meaning
of
faith,
which
is
Malchut,
is
implied
in
the
letters
Hey-Vav-Hey,
meaning
the
ascent
of
Malchut
to
the
upper
one,
to
Bina.
The
letters
Hey-Vav-Hey
mean
faith,
Malchut.
They
are
the
vessels
by
which
faith,
meaning
Malchut,
gains
her
ascent
to
Bina.
The
upper
Hey
is
Bina,
the
Vav
in
the
middle
line
is
Tifferet,
and
the
Hey
at
the
end
is
Malchut.
This
means
that
these
letters,
Hey-Vav-Hey,
imply
the
three
Sefirot
Bina,
Tifferet,
and
Malchut
that
are
included
in
the
faith,
which
is
Malchut,
which
then
obtains
the
two
Sefirot
Tifferet
and
Bina,
which
are
the
letters
Hey
and
Vav,
to
receive
the
great
Mochin
in
them.
By
receiving
the
great
Mochin
in
the
letters
Hey-Vav-Hey,
she
governs
the
seventy
ministers
and
gives
them
away,
meaning
removes
them
from
nourishing
off
of
her.
This
will
occur
when
King
David
comes,
since
King
David
was
rewarded
with
the
sweetening
in
Bina
and
obtained
these
letters,
Hey-Vav-Hey,
and
through
them,
subdued
all
his
enemies.
All
the
blessings
are
said
about
the
end
of
correction,
after
the
Messiah
King
arrives
and
not
before.
This
is
so
because
as
long
as
Israel
break
the
words
of
Torah,
the
blessings
cannot
come
true
until
the
arrival
of
the
Messiah,
when
they
repent
and
sin
no
more.
147)
“May
God
give
you.”
All
those
blessings
were
from
the
share
of
Jacob;
he
took
from
what
was
his.
And
Isaac
wished
to
give
those
blessings
that
were
truly
Jacob’s
share
to
Esau.
For
this
reason,
the
Creator
made
Jacob
take
what
was
his.
Blessings
mean
giving
strength
for
the
end
of
correction,
as
it
is
written,
“And
go
out
to
the
field
and
hunt
game
for
me,”
with
the
letter
Hey
[in
the
word
“hunt”
in
Hebrew].
This
implies
the
correction
of
Malchut
of
the
first
restriction,
whether
in
Esau’s
way
or
in
Jacob’s
way,
to
perpetuate
that
way
forever.
It
is
known
that
because
of
the
breaking
of
the
vessels,
320
sparks
fell
from
holiness
to
the
shells,
and
that
afterwards
the
Emanator
corrected
some
of
them.
And
because
of
the
sin
of
the
tree
of
knowledge,
they
fell
into
the
shells
once
more,
and
our
whole
work
in
Torah
and
Mitzvot
is
to
take
those
320
sparks
out
of
the
shells
and
bring
them
back
to
holiness.
They
are
the
MAN
that
we
raise,
which
draw
all
the
Mochin
during
the
six
thousand
years
of
the
existence
of
the
world.
And
when
all
320
sparks
are
sorted
through
the
Mochin
that
are
extended
from
them,
the
end
of
correction
will
come.
And
the
explanation
to
these
320
sparks
is
that
eight
Sefirot—in
each
of
which
were
four
phases
HB
TM—broke
from
the
ten
Sefirot
of
Nekudim,
called
Daat,
HGT,
NHYM.
Thus,
they
are
thirty-two
phases
that
fell
into
the
shells—four
times
eight.
However,
since
the
ten
Sefirot
of
Nekudim
were
incorporated
in
one
another
in
a
way
that
each
of
them
contained
ten
Sefirot,
it
turns
out
that
thirty-two
phases
broke
from
those
ten
Sefirot,
which
are
included
in
each
Sefira,
as
they
are
ten
times
thirty-two,
which
are
320
in
Gematria.
Thus
you
find
that
due
to
the
breaking
of
the
vessels
and
the
sin
of
the
tree
of
knowledge,
320
phases
fell
into
the
shells.
And
not
all
320
phases
were
given
for
work
and
for
sorting,
but
only
288
of
them,
which
are
nine
times
thirty-two
phases,
from
the
first
nine.
But
the
thirty-two
phases
of
Malchut
in
them
were
not
given
for
scrutiny.
Also,
there
is
no
need
to
sort
her.
Rather,
along
with
the
completing
of
the
sorting
of
the
288
sparks,
these
thirty-two
sparks
will
be
sorted
out
by
themselves.
We
already
said
that
all
the
couplings
of
the
six
thousand
years
are
the
general
coupling
at
the
end
of
correction.
This
is
so
because
after
the
sorting
of
all
288
sparks
was
completed,
since
they
became
MAN
for
couplings
of
ZON,
by
which
all
the
Mochin
come
out
one
at
a
time
during
the
six
thousand
years,
then
came
the
great
coupling
that
gathers
all
the
elements
into
one
whole.
And
because
of
the
magnitude
of
that
illumination,
the
thirty-two
sparks
of
Malchut
were
sorted
and
corrected,
and
these
thirty-two
sparks
of
Malchut
are
called
“the
stony
heart.”
This
is
why
it
is
written
then,
“And
I
will
remove
the
stony
heart
out
of
your
flesh.”
Now
you
understand
that
when
Isaac
said
to
Esau,
“And
hunt
game
for
me,”
with
the
letter
Hey,
he
was
referring
to
those
thirty-two
sparks
of
Malchut,
which
are
sorted
out
only
by
the
288
sparks
that
gather
together
into
the
general
coupling.
And
that
gathering
is
explained
in
the
words
“May
God
give
you.”
It
was
said
that
all
those
blessings
are
from
the
side
of
the
portion
of
Jacob,
and
he
took
of
his
own,
since
the
blessings
for
the
end
of
correction
are
the
sum
of
the
elements
of
the
288
sparks
that
were
sorted
by
the
couplings
one
at
a
time
during
the
six
thousand
years.
And
by
gathering
them,
the
correction
was
completed.
And
these
couplings
and
the
Mochin
came
out
only
in
Jacob’s
part,
since
he
is
the
middle
line
that
unites
the
two
lines,
right
and
left,
in
one
another
during
his
ascent
to
Bina.
Then,
since
three
came
out
of
one,
one
is
rewarded
with
those
three,
and
this
is
the
order
by
which
all
the
Mochin
of
ZON
and
the
souls
of
the
righteous
appear.
And
Esau
has
neither
a
share
in
those
Mochin
nor
desire
for
them.
Thus,
all
those
blessings
were
Jacob’s
share.
These
blessings,
which
were
truly
Jacob’s
portion,
Isaac
wished
to
give
them
to
Esau
so
that
once
the
stony
heart
is
corrected
through
Jacob,
this
fear,
in
the
form
of
“If
he
is
not
rewarded,
he
is
evil,”
will
not
be
anymore,
since
everything
will
be
corrected.
And
henceforth,
Esau
could
draw
from
above
downward
as
he
wished,
without
any
fear.
It
turns
out
that
the
righteous
prepares
and
the
wicked
wears,
since
through
the
288
sparks
that
Jacob
sorted,
by
which
the
stony
heart
was
sorted
out
from
the
shells,
and
evil
has
been
removed
from
the
world,
he
thus
prepared
for
Esau
to
be
able
to
draw
through
it
in
impurity,
from
above
downwards.
It
follows
that
Esau
inherits
all
of
Jacob’s
labor,
that
your
brother
works
and
you
receive
all
the
gain,
since
all
that
the
servant
acquires,
his
master
acquires.
Isaac
wished
to
tell
this
to
Esau,
and
Jacob
received
those
blessings
because
they
were
his.
And
he
became
the
master
of
his
brother
Esau,
as
it
is
written,
“[The
wicked]
may
prepare
it,
but
the
just
will
wear
it,”
and
all
that
Esau
acquired,
Jacob
acquired.
148)
When
that
serpent
brought
curses
on
the
world
and
the
land
was
cursed,
it
is
written,
“Cursed
is
the
ground
because
of
you,”
meaning
you
will
not
bear
proper
fruit.
Opposite
that,
Jacob
was
blessed
after
the
coming
of
the
Messiah,
after
the
sin
of
the
tree
of
knowledge
is
corrected,
as
it
is
written,
“And
of
the
fatness
of
the
earth,”
when
it
is
once
more
complete.
And
for
the
curse,
“In
toil
you
will
eat,”
he
was
correspondingly
blessed
by
the
dew
of
the
heavens.
And
against
the
curse,
“Both
thorns
and
thistles
it
shall
grow
for
you,”
he
was
blessed
with
“plenty
of
grain
and
wine.”
And
against
the
curse,
“By
the
sweat
of
your
face
you
will
eat
bread,”
he
was
blessed
with,
“Peoples
will
serve
you
and
nations
will
bow
down
to
you,”
meaning
that
they
will
till
the
ground
and
engage
in
the
works
of
the
field,
as
it
is
written,
“And
foreigners
will
be
your
farmers
and
your
vinedressers.”
And
Jacob
took
everything,
one
opposite
the
other,
for
each
blessing
corresponded
to
one
curse
in
the
tree
of
knowledge.
Thus,
he
took
from
his
own.
And
the
Creator
made
Jacob
take
these
blessings
and
adhere
to
his
place
and
his
share.
And
Esau
adhered
to
his
place
and
his
share.
And
the
blessings
were
said
about
the
end
of
correction,
since
then
the
sin
of
the
tree
of
knowledge
will
be
corrected
and
it
will
be
possible
to
be
awarded
a
blessing
opposite
a
curse,
which
is
not
so
before
the
sin
of
the
tree
of
knowledge
is
corrected.
150)
The
blessing
of
Esau
is
not
like
the
blessing
of
Jacob.
It
is
written
in
regards
to
Jacob,
“May
God
give
you.”
And
regarding
Esau,
it
is
written,
“Shall
be
your
dwelling,”
but
God
is
not
mentioned
in
the
blessing,
for
there
was
no
holiness
in
it.
It
is
written
in
Jacob,
“of
the
dew
of
heaven,
and
of
the
fatness
of
the
earth,”
while
in
Esau
it
writes,
“From
the
fatness
of
the
earth
and
from
the
dew
of
heaven,”
where
the
earth
precedes
the
heaven.
151)
And
there
is
a
great
difference
between
the
degrees,
for
in
Jacob’s,
it
is
written,
“May
God
give
you
of
the
dew
of
heaven,”
the
upper
dew,
the
abundance
that
is
extended
from
Atik
Yomin,
called
“the
dew
of
the
heaven,”
the
dew
of
the
heaven
above.
This
is
the
dew
that
is
extended
in
the
degree
of
heaven,
ZA,
from
which
it
is
imparted
to
the
field
of
holy
apples,
Malchut.
And
then
it
is
written
about
her,
“And
of
the
fatness
of
the
earth,”
the
land
of
the
living
above,
of
Malchut
when
she
robes
the
Bina
that
is
called
“the
living
God.”
This
is
why
at
that
time
Malchut
is
called
“the
land
of
the
living.”
And
Jacob
inherited
the
blessing
in
the
land
above,
Malchut,
and
in
the
heaven
above,
ZA.
And
Esau’s
blessing
was
in
the
land
below
and
in
the
heaven
below,
in
this
world.
Jacob
was
blessed
up
above,
in
the
heaven
and
earth
of
Atzilut,
and
Esau
below,
in
the
heaven
and
earth
of
this
world.
152)
Jacob
was
blessed
above
and
below,
in
the
heaven
and
earth
above,
and
in
this
world,
in
the
coming
of
the
Messiah,
while
Esau
only
below,
in
the
heaven
and
earth
of
this
world.
And
although
it
is
written,
“And
it
shall
come
to
pass,
when
you
become
restless,
that
you
shall
break
his
yoke
from
your
neck,”
that
if
Israel
sin,
the
blessings
will
be
revoked,
this
is
said
about
the
heaven
and
earth
here
in
this
world.
But
this
revokes
nothing
above,
as
it
is
written,
“For
the
portion
of
the
Lord
is
His
people,
Jacob
the
lot
of
His
inheritance.”
When
Jacob
and
Esau
began
to
take
the
blessings,
Jacob
took
his
share
above,
and
Esau
took
his
share
below.
This
is
so
because
ZA
and
Nukva
together
are
called
“world”—ZA
is
heaven
and
Nukva
is
earth.
Also,
they
are
divided
at
the
Chazeh:
1)
From
the
Chazeh
upward,
they
are
called
“the
big
ZON.”
They
are
also
called
“the
upper
world,”
and
“the
covered
world”
because
they
receive
from
upper
AVI
Hassadim
that
are
covered
from
Hochma
in
the
pure
air.
They
are
also
called
“the
upper
heaven
and
earth.”
2)
From
their
Chazeh
down,
they
are
called
“the
small
ZON.”
They
are
also
called
“the
lower
world”
or
“this
world,”
as
well
as
“the
revealed
world”
because
they
receive
revealed
Hassadim
in
illumination
of
Hochma
from
the
revealed
YESHSUT.
They
are
also
called
“the
lower
heaven
and
earth.”
The
blessings
of
Jacob
are
in
the
upper
heaven
and
earth,
called
the
“upper
world,”
the
“covered
world,”
which
is
entirely
Hassadim
that
are
covered
from
Hochma,
as
well
as
in
the
lower
heaven
and
earth,
the
revealed
world,
revealed
in
illumination
of
Hochma.
But
the
blessings
of
Esau
are
only
in
the
lower
heaven
and
earth,
which
are
this
world.
Esau’s
blessings
are
extended
from
the
left
line,
which
is
Hochma
without
Hassadim,
which
are
only
in
the
lower
heaven
and
earth
that
are
revealed
in
Hochma.
But
in
the
upper
heaven
and
earth,
there
is
nothing
of
the
illumination
of
Hochma;
it
is
all
right,
only
Hassadim,
and
Esau
has
nothing
from
there.
Although
it
is
said
that
if
Israel
sin
the
blessings
will
be
canceled,
it
means
that
Esau
has
a
share
in
all
the
blessings,
as
well
as
in
the
blessings
in
the
upper
heaven
and
earth.
This
is
said
only
regarding
the
part
of
the
blessings
in
the
lower
heaven
and
earth,
where
Esau
has
nourishment.
But
in
the
upper
heaven
and
earth,
nothing
of
the
blessings
will
be
revoked,
since
Esau
has
no
share
there.
This
division
that
The
Zohar
specifies
is
seen
in
the
words
of
the
text
itself,
which
says,
“That
you
will
break
his
yoke
from
your
neck.”
These
words
are
possible
in
the
lower
heaven
and
earth,
meaning
that
Esau
would
assist
Jacob
there,
that
he
worked
and
drew
the
left
line
there
for
Jacob,
as
it
is
written,
“And
the
elder
shall
serve
the
younger,”
as
well
as
“[the
wicked]
may
prepare
it,
but
the
just
will
wear
it.”
That
is,
if
Israel
sin,
Esau
will
break
Jacob’s
yoke
from
his
neck
and
will
not
serve
or
prepare
for
him
any
longer.
However,
in
the
upper
heaven
and
earth,
where
Esau
cannot
assist
at
all,
and
where
he
was
not
under
the
yoke
of
working
for
Jacob,
it
cannot
be
said,
“That
you
will
break
his
yoke
from
your
neck,”
since
the
text
speaks
only
of
the
lower
heaven
and
earth.
Know
that
the
complete
degree
receives
from
both
illuminations:
covered
Hassadim
from
the
heaven
and
earth
above,
and
the
illumination
of
Hochma
from
the
heaven
and
earth
below.
First,
it
receives
illumination
of
covered
Hassadim
from
above.
At
that
time,
it
is
considered
as
mere
VAK
without
a
Rosh,
as
long
as
it
lacks
the
illumination
of
Hochma
from
below.
When
it
receives
the
illumination
of
Hochma
from
below,
as
well,
it
is
completed
with
GAR.
And
when
it
is
said
that
Jacob
was
blessed
above
and
below,
it
does
not
mean
that
he
took
both
illuminations
at
once,
but
one
at
a
time.
First,
he
took
the
one
above,
the
VAK
of
the
blessings.
Then
he
took
the
one
below,
as
well,
meaning
the
GAR
of
the
blessings,
too.
In
the
beginning,
he
obtained
the
Katnut
[smallness/infancy]
of
the
blessings,
VAK
without
a
Rosh,
which
are
received
from
the
heaven
and
earth
above.
Then,
when
the
time
of
Gadlut
[adulthood]
arrived,
he
took
from
below,
as
well.
But
Esau
did
not
receive
anything
of
the
illumination
of
Hassadim
from
the
upper
heaven
and
earth,
even
in
the
beginning.
This
is
so
because
being
from
the
left
line,
he
has
no
share
in
the
covered
Hassadim,
which
are
all
right.
For
this
reason,
he
necessarily
took
from
the
lower
heaven
and
earth,
even
in
the
beginning.
153)
Why
did
the
blessings
that
Isaac
blessed
Jacob
not
come
true,
and
the
blessings
that
Isaac
blessed
Esau
all
came
true?
154)
All
these
blessings
came
true,
as
well
as
the
other
blessings
that
the
Creator
blessed
Jacob.
But
at
first,
Jacob
took
all
the
blessings
only
above,
from
the
upper
heaven
and
earth.
This
is
why
they
were
incomplete
in
him,
as
long
as
he
did
not
take
from
below.
And
Esau
took
below.
When
the
Messiah
King
arises,
Jacob
will
take
from
above
and
from
below,
from
the
lower
heaven
and
earth,
as
well,
and
Esau
will
be
lost
from
everything
and
will
have
no
share,
no
lot,
and
no
remembrance
in
the
world.
It
is
written,
“And
the
house
of
Jacob
shall
be
a
fire,
and
the
house
of
Joseph
a
flame,
and
the
house
of
Esau
for
stubble.”
This
is
because
Esau
would
lose
everything
and
Jacob
will
inherit
two
worlds:
this
world,
the
lower
heaven
and
earth,
and
the
next
world,
the
upper
heaven
and
earth.
We
could
ask,
“But
Jacob
receives
from
the
lower
heaven
and
earth
before
the
coming
of
the
Messiah,
meaning
during
the
time
of
the
Temple
and
on
Sabbaths
and
good
days,
as
well
as
through
prayer”?
The
thing
is
that
since
they
are
not
permanent,
they
are
not
regarded
as
reception.
But
in
the
future,
it
will
be
permanent.
155)
It
is
written
about
that
time,
“And
saviors
shall
come
up
on
mount
Zion
to
judge
the
mount
of
Esau;
and
the
kingdom
shall
be
the
Lord's.”
That
kingdom,
which
Esau
took
in
this
world,
will
be
for
the
Creator
alone.
But
is
the
kingdom
not
the
Creator’s
now?
Indeed,
even
though
the
Creator
rules
above
and
below,
He
has
given
dominion
to
the
other
nations;
He
gave
a
share
and
lot
in
this
world
to
each
one,
so
as
to
use
it.
And
at
that
time,
He
will
take
the
kingship
from
everyone,
and
it
will
be
all
His,
as
it
is
written,
“And
the
kingdom
shall
be
the
Lord's,”
and
as
it
is
written,
“And
the
Lord
shall
be
king.”
156)
“And
Jacob
had
hardly
gone
out”
[in
Hebrew
the
words
“gone
out”
are
repeated
twice].
These
two
exits
are
of
the
Shechina
and
of
Jacob.
This
is
so
because
when
Jacob
entered,
the
Shechina
entered
with
him
and
he
was
blessed
before
the
Shechina,
as
Isaac
would
state
the
blessings
and
the
Shechina
would
agree
to
them.
Hence,
when
Isaac
departed,
the
Shechina
departed
with
him,
as
it
is
written,
“And
Jacob
had
hardly
gone
out,”
two
exits
that
are
as
one.
157)
“That
Esau
his
brother
came
in
from
his
hunting.”
This
indicates
that
it
is
a
game
of
Esau,
in
which
there
is
no
blessing.
And
the
spirit
of
holiness
cried
out
and
said,
“Eat
not
the
bread
of
him
that
has
an
evil
eye.”
158)
“And
he
also
made
savory
food.
And
he
said
to
his
father,
‘Let
my
father
rise
and
eat
of
his
son’s
game.’”
His
speech
was
insolent,
with
insolent
spirit.
“Let
my
father
rise”
is
not
a
tasteful
wording.
Jacob
spoke
shamefully
before
his
father,
with
humbleness.
It
is
written,
“And
he
came
to
his
father,
and
said,
‘My
father’”
What
is
the
difference
between
Esau’s
wording
and
Jacob’s
wording?
Jacob,
who
did
not
wish
to
alarm
him,
spoke
in
the
words
of
the
lower
ones,
as
it
is
written,
“Arise,
please,
sit
and
eat
of
my
game,”
while
Esau
said,
“Let
my
father
rise,”
as
though
he
was
not
speaking
to
him
but
to
himself.
159)
When
Esau
entered,
hell
entered
with
him.
Isaac
was
alarmed
and
dreaded,
as
it
is
written,
“And
Isaac
was
horrified
with
great
dread.”
Why
does
it
say,
“Great
dread”?
It
is
because
there
was
no
greater
fear
and
dread
over
Isaac
since
the
day
he
was
created.
Even
at
the
time
when
he
was
tied
at
the
altar
and
saw
the
slaughtering
knife
over
him,
he
was
not
shaken
as
on
the
day
when
Esau
came
to
him,
and
he
saw
that
hell
that
came
with
him.
Then
he
said,
“Before
you
came,
and
[I]
blessed
him?
Yes,
and
he
shall
be
blessed,”
since
I
saw
the
Shechina
being
thankful
for
these
blessings.
160)
Isaac
said,
“And
I
will
bless
him,”
and
a
voice
came
out
and
said,
“Yes,
and
he
shall
be
blessed.”
Isaac
wished
to
curse
Jacob.
The
Creator
told
him,
“Isaac,
it
is
yourself
that
you
are
cursing,
since
you
have
already
told
him,
‘Cursed
be
those
who
curse
you,
and
blessed
be
those
who
bless
you.’”
161)
Everyone
was
grateful
for
these
blessings,
the
upper
ones
and
the
lower
ones.
Even
Sam,
Esau’s
minister,
the
share
and
lot
of
Esau,
was
thankful
for
them.
And
he
blessed
him
and
was
thankful
for
the
blessings
and
elevated
him
over
his
head
above,
meaning
surrendered
before
him.
162)
It
is
written,
“Then
he
said,
‘Let
me
go,
for
the
dawn
is
breaking.’
But
he
said,
‘I
will
not
let
you
go
unless
you
blessed
me.’”
He
said,
“Let
me
go”
because
Jacob
was
holding
him.
But
how
can
a
flesh
and
blood
person
hold
an
angel,
who
is
really
a
ghost?
163)
Indeed,
we
learn
from
this
that
when
the
angels—the
emissaries
of
the
Creator—come
down
to
this
world,
they
robe
and
cloak
in
a
body
similar
to
this
world,
for
so
it
should
be,
to
not
change
the
customs
of
the
place
to
which
they
go.
164)
Similarly,
when
Moses
rose
up,
it
is
written,
“And
he
was
there
with
the
Lord
forty
days
and
forty
nights;
he
did
not
eat
bread
or
drink
water,”
to
not
change
the
customs
of
the
place
to
which
he
went.
And
it
is
said
about
the
time
when
those
angels
from
Abraham
came
down,
“And
he
stood
by
them
under
the
tree,
and
they
ate.”
Similarly,
here
the
angel
that
came
down
would
not
be
struggling
with
Jacob
if
he
were
not
clothed
in
a
body
similar
to
this
world.
This
is
why
Jacob
struggled
with
him
all
through
that
night.
But
if
he
had
not
clothed,
Jacob
would
not
have
been
able
to
struggle
with
him.
165)
Because
the
domination
of
the
Sitra
Achra
is
only
at
night,
Esau’s
ruling
is
only
in
the
exile,
which
is
night,
meaning
when
it
is
as
dark
as
night
for
us.
This
is
why
the
angel
fought
with
Jacob
and
struggled
with
him
at
night,
and
when
the
morning
came,
the
strength
of
the
angel
waned
and
he
could
not
overcome
him.
And
then
Jacob
prevailed
because
Jacob’s
dominion
is
in
the
day.
166)
“The
burden
of
Dumah.
One
calls
unto
me
from
Seir:
‘Watchman,
what
of
the
night?
Watchman,
what
of
the
night?’”
Esau’s
dominion
is
called
“Seir,”
and
it
is
at
night.
This
is
the
reason
why
the
angel
weakened
when
the
morning
came.
And
then
he
said,
“Let
me
go,
for
the
dawn
is
breaking.”
167)
“But
he
said,
‘I
will
not
let
you
go
unless
you
blessed
me.’”
It
should
have
said
“bless
me”
in
future
tense,
since
“blessed
me”
is
past
tense.
That
is,
if
you
thank
me
for
those
blessings
that
my
father
had
blessed
me
and
will
not
slander
me
for
them,
then
I
will
send
you.
This
is
why
it
is
written,
“Unless
you
blessed
me,”
in
past
tense,
since
this
is
only
about
Isaac’s
blessings.”
“And
he
said,
‘Your
name
shall
no
longer
be
Jacob,
but
Israel,
for
you
strove
with
God
and
with
people.’”
Why
did
he
call
him
Israel?
Because
he
told
him,
“We
must
serve
you
against
our
will
since
with
your
great
strength,
you
have
been
crowned
above,
in
the
upper
degree.
Hence,
Israel
shall
be
your
name.”
Partzuf
ZA
was
divided
at
the
Chazeh.
From
the
Chazeh
down,
it
is
called
Jacob,
and
from
there
up,
it
is
called
Israel.
Since
the
angel
saw
that
Jacob
had
become
a
structure
for
the
upper
degree,
from
Chazeh
of
ZA
upward,
he
was
enslaved
to
serve
him
as
though
he
was
enslaved
to
the
Creator,
and
he
called
him
by
his
name,
“Israel.”
168)
“For
you
strove
with
God,”
to
bond
and
to
make
a
coupling
with
God,
which
is
the
Shechina,
in
a
bonding
and
coupling
of
the
sun
and
the
moon,
which
are
ZON.
This
is
so
because
being
a
structure
for
ZA
from
the
Chazeh
upward,
called
“Israel,”
he
is
included
with
ZA
in
his
coupling
with
the
Shechina
and
has
bonded
with
the
Shechina
along
with
ZA.
169)
“And
He
said,
‘If
you
will
give
earnest
heed
to
the
voice
of
the
Lord
your
God.”
It
is
written,
“And
He
said,”
meaning
to
awaken
to
exert
to
listen
to
the
voice
of
the
Creator.
Here,
too,
it
is
written,
“And
He
said,”
“Your
name
shall
no
longer
be
Jacob,
but
Israel.”
This
means
that
he
will
exert
and
rise
from
the
degree
of
the
name
Jacob,
which
is
from
Chazeh
of
ZA
downward,
to
the
degree
of
the
name
“Israel,”
from
Chazeh
of
ZA
upward,
which
is
Mochin
of
GAR.
This
is
so
because
Israel
has
the
letters
of
Li
Rosh
[a
head
for
me],
to
be
the
inclusion
of
the
patriarchs,
since
he
is
a
middle
line,
which
includes
both
lines—right
and
left—which
are
the
patriarchs
Abraham
and
Isaac.
“And
he
blessed
him
there”
means
he
thanked
him
for
all
the
blessings
his
father
had
blessed
him.
And
the
reason
why
he
did
not
wish
to
interpret
the
words,
“And
he
said,
‘Your
name
shall
no
longer
be
Jacob,’”
meaning
that
he
changed
his
name
from
Jacob
to
Israel,
is
that
the
name
change
belongs
to
the
Creator,
and
the
angel
cannot
change
a
name.
170)
It
is
written,
“When
a
man's
ways
please
the
Lord,
He
makes
even
his
enemies
be
at
peace
with
him.”
There
are
two
angels
for
a
person,
emissaries
from
above
to
unite
with
him,
one
to
the
right
and
one
to
the
left.
And
they
testify
to
a
person,
and
they
are
present
in
everything
he
does.
Their
names
are
“the
good
inclination”
and
“the
evil
inclination.”
171)
When
a
man
comes
to
be
purified
and
to
exert
in
the
Mitzvot
of
the
Torah,
that
good
inclination
that
has
become
connected
to
him
has
already
prevailed
over
the
evil
inclination
and
reconciled
with
it,
and
the
evil
inclination
has
become
a
servant
to
the
good
inclination.
And
when
a
person
comes
to
be
defiled,
that
evil
inclination
intensifies
and
overcomes
the
good
inclination.
When
that
person
comes
to
be
purified,
he
needs
to
overcome
several
intensifications.
And
when
the
good
inclination
prevails,
his
enemies,
too,
make
peace
with
him,
since
the
evil
inclination,
which
is
his
enemy,
surrenders
before
the
good
inclination.
When
a
person
goes
by
the
Mitzvot
of
the
Torah,
his
enemies
make
peace
with
him,
meaning
the
evil
inclination
and
all
who
come
from
his
side
make
peace
with
him.
172)
Because
Jacob
trusted
the
Creator
and
all
his
ways
were
for
His
name,
his
enemies
made
peace
with
him.
And
Sam,
who
is
Esau’s
power
and
strength,
made
peace
with
Jacob.
And
because
he
made
peace
with
Jacob,
he
thanked
him
for
the
blessings,
and
then
Esau,
too,
made
peace
with
him.
But
as
long
as
Esau
did
not
make
peace
with
that
appointee
that
was
appointed
over
him,
which
is
Sam,
Esau
did
not
make
peace
with
him.
This
is
so
because
in
all
places,
the
strength
below
depends
on
the
strength
above.
As
long
as
the
offender
above
is
not
weakened,
which
are
the
ministers
appointed
over
them
above,
it
is
impossible
to
weaken
the
offender
below
in
this
world.
173)
“And
Isaac
was
horrified
with
great
dread
…
and
said,
‘Who
then.’”
When
Isaac
blessed
Jacob,
the
Shechina
stood
there.
This
is
why
he
said,
“Who
then,”
meaning
“Where
is
the
one
who
stood
here
and
thanked
for
the
blessings
I
have
blessed
him?”
He
will
certainly
be
blessed,
too,
because
after
all,
the
Creator
supported
those
blessings.
174)
It
is
for
that
dread
that
Jacob
frightened
his
father,
Isaac,
that
Jacob
was
punished
with
the
selling
of
Joseph,
for
then
he
feared
that
kind
of
fright,
when
he
was
told,
“This
have
we
found;
do
you
know
whether
it
is
your
son’s
tunic
or
not?”
Isaac
said,
“Who
then”
[the
Hebrew
uses
the
word
“where”].
In
the
“then,”
Jacob
was
punished,
as
it
is
written,
“Where
they
are
pasturing,”
where
Joseph
was
lost
and
Jacob
was
punished.
Even
though
the
Creator
agreed
with
him
about
those
blessings,
he
was
still
punished
in
the
“Who
then,”
as
it
is
written,
“Where
they
are
pasturing,”
where
Joseph
was
lost
from
him
and
he
was
punished
with
all
that
punishment.
175)
“And
Isaac
was
horrified
with
great
dread.”
Here
the
text
writes
“great,”
as
it
is
written,
“This
great
fire,”
meaning
the
great
fire
with
which
hell
entered
with
him.
What
is
“so
very
much”
[the
end
of
the
above
quote
in
Hebrew]?
“Very
good”
is
written
about
the
angel
of
death.
Here,
too,
it
implies
to
the
angel
of
death
that
walked
in
with
Esau.
And
then
he
said,
“Who
then.”
Yes,
“and
he
shall
be
blessed”
means
that
he
understood
that
the
blessings
belonged
to
Jacob
and
not
to
Esau.
176)
It
is
written,
“When
Esau
heard
his
father’s
words,
he
cried
out
a
great
…
cry.”
How
much
harm
have
these
tears
caused
Israel,
which
Esau
cried
and
shed
before
his
father
so
he
would
be
blessed
from
him,
since
his
father’s
words
were
so
very
important
to
him.
Because
of
that,
there
was
slandering
over
Israel
that
they
do
not
keep
the
father’s
honor
as
does
he.
It
is
written,
“Is
he
not
rightly
named
Jacob?”
That
one
who
called
him,
the
Creator,
made
a
sound
of
spitting,
to
despise
the
one
who
called
him
Jacob.
It
does
not
say,
“His
name
was
called,”
but
“He
called
his
name,”
by
which
he
did
not
intend
to
despise
Jacob,
but
the
one
who
called
him
Jacob.
177)
“For
he
has
cheated
me
these
two
times.
He
took
away
my
birthright,
and
behold,
now
he
has
taken
away
my
blessing.”
Bechorati
[my
birthright]
and
Birchati
[my
blessing]
have
the
same
letters
[in
Hebrew].
The
blessing
belongs
to
the
firstborn.
Since
he
took
the
seniority
from
him,
he
has
acquired
the
blessings,
too.
It
turns
out
that
those
two
deceptions
are
one.
Since
he
already
despised
his
own
seniority
by
himself,
when
he
said,
“I
am
going
to
die,
what
good
can
this
birthright
do
me?”
meaning
he
despised
his
way,
which
is
illumination
of
the
left
without
integration
with
the
right,
and
he
gave
his
way
to
Jacob,
which
is
the
middle
line.
Thus,
he
determined
his
path
forever,
since
by
that
he
admitted
that
the
blessings
belong
to
Jacob,
since
the
blessings
are
the
setting
of
the
way
for
all
eternity.
Hence,
he
had
set
Jacob’s
way
for
eternity.
By
despising
the
seniority,
he
thanked
him
for
the
blessing.
This
is
the
meaning
of
Bechorati
and
Birchati
having
the
same
letters.
179)
“And
what
then
[the
Hebrew
uses
the
word
“where”]
shall
I
do
for
you,
my
son?”
“What
then
[where]”
means
that
there
is
no
one
standing
here
agreeing
that
you
should
take
the
blessings.
This
is
why
he
said,
“What
shall
I
do
my
son?”
And
then
he
blessed
him
in
this
world.
He
looked
in
his
degree
and
told
him,
“And
by
the
sword
shall
you
live,”
because
so
it
befits
you,
to
shed
blood
and
to
make
wars,
since
he
adheres
to
the
left
line,
which
is
judgments.
And
he
said
about
that,
“What
can
I
do,
son,
that
your
degree
is
not
worthy
of
a
blessing?”
180)
He
told
him,
“And
what
then
shall
I
do
for
thee,”
for
I
have
seen
you
in
judgments,
in
sword,
and
in
blood.
And
I
have
seen
your
brother
walk
by
the
way
of
peace.
He
told
him,
“I
have
caused
you
that,
for
you
are
my
son,”
since
Isaac,
too,
was
left
line,
but
he
was
incorporated
in
the
right,
as
it
is
written,
“Abraham
begot
Isaac.”
I
caused
you
to
be
in
the
left
line,
from
which
there
are
judgments
and
sword
and
blood,
since
you
are
my
son
and
I
am
from
the
left
line.
Hence,
“By
thy
sword
shall
you
live,
and
you
shall
serve
your
brother.”
But
still,
this
did
not
come
true
because
Esau
was
not
serving
Jacob
yet,
since
Jacob
did
not
need
him
for
now.
And
he
repeated
calling
Esau,
“my
lord,”
several
times,
since
Jacob
was
looking
to
the
distance
and
left
him
for
the
end
of
days.
181)
It
is
written,
“She
opens
her
mouth
with
wisdom;
and
the
law
of
kindness
is
on
her
tongue.”
“She
opens
her
mouth
with
wisdom,”
namely
the
assembly
of
Israel,
the
Shechina.
“And
the
law
of
kindness
is
on
her
tongue”
are
Israel,
who
are
the
tongue
of
the
Torah,
since
they
speak
of
it
day
and
night.
182)
“She
opens
her
mouth
with
wisdom”
is
the
letter
Bet
of
Beresheet
[“In
the
beginning”],
the
Nukva,
called
“home.”
“And
the
law
of
kindness
is
on
her
tongue”
is
Abraham,
the
line
of
Hesed
in
which
He
created
the
world
and
in
which
he
always
speaks,
for
he
always
speaks
of
the
Torah,
which
is
entirely
extension
of
Hesed.
The
shape
of
the
letter
Bet
is
blocked
from
one
side
and
open
on
one
side
[ב].
It
is
blocked
on
one
side,
as
it
is
written,
“And
you
will
see
My
back.”
Seeing
is
Hochma.
When
the
Nukva
receives
Hochma,
she
is
blocked
due
to
the
absence
of
Hassadim.
This
is
why
she
is
called
back,
and
then
the
text
says
about
her,
“And
you
will
see
My
back.”
On
the
other
side,
the
Bet
is
open,
to
shine
her
face
upward,
which
is
ZA.
She
is
also
open
to
receive
from
above,
from
ZA,
and
she
is
broken
open
like
a
corridor
to
receive
plenty
of
light.
This
is
so
because
the
corridor
receives
the
light
of
the
sun
more
than
a
house,
and
for
this
reason,
the
Bet
of
Beresheet
stands
at
the
head
of
the
Torah,
as
it
is
written,
“She
opens
her
mouth
with
wisdom.”
Afterwards,
she
is
filled
with
light,
with
all
the
words
of
Torah,
as
it
is
written,
“And
the
law
of
kindness
is
on
her
tongue.”
There
are
two
openings
of
the
Nukva
in
the
text:
1)
“She
opens
her
mouth
with
wisdom,”
and
2)
“And
the
law
of
kindness
is
on
her
tongue.”
When
the
Bet,
which
is
the
Nukva,
opens—when
she
makes
a
coupling
with
ZA—there
is
bestowal
and
reception
in
her.
This
is
so
because
ZA
is
always
in
covered
Hassadim,
since
it
is
considered
GAR
of
Bina,
as
it
is
written,
“For
he
delights
in
mercy.”
But
when
he
makes
a
coupling
with
the
Nukva,
he
becomes
incorporated
with
her,
with
her
light
of
Hochma.
The
Nukva
shines
illumination
of
Hochma
upward,
to
ZA
her
husband,
as
it
is
written,
“A
virtuous
woman
is
a
crown
to
her
husband.”
This
is
because
she
crowns
him
with
illumination
of
Hochma.
Thus,
the
Nukva
opens
in
bestowal,
as
it
is
written,
“She
opens
her
mouth
with
wisdom,”
to
bestow
Hochma
upon
ZA.
And
she
also
opens
in
reception,
for
then
she
receives
abundance
of
light
of
Hassadim
from
ZA,
who
is
called
“Torah,”
as
it
is
written,
“And
the
law
of
kindness
is
on
her
tongue.”
183)
“She
opens
her
mouth
with
wisdom”
refers
to
the
Torah,
which
certainly
started
with
wisdom,
as
it
is
written,
“In
the
beginning
God
created.”
“In
the
beginning”
means
wisdom.
“And
the
law
of
kindness
is
on
her
tongue,”
for
afterwards
the
Torah
speaks
and
says,
“And
God
said,
‘Let
there
be
light,’
and
there
was
light,”
which
means
light
of
Hesed.
“She
opens
her
mouth
with
wisdom.”
The
first
Hey
of
the
Holy
Name
HaVaYaH,
which
is
Bina,
in
which
everything
is
included,
and
from
which
all
the
Mochin
of
ZON
and
the
lower
ones
extend.
It
is
concealed
and
revealed,
and
there
is
Katnut
and
Gadlut
in
her.
During
the
Katnut,
she
is
everything
above
and
below,
meaning
the
Malchut
below
is
included
in
Bina,
which
is
above,
and
then
Bina
becomes
concealed.
And
during
Gadlut,
she
is
the
Mochin
above,
of
Bina
herself,
and
of
below,
of
Malchut.
At
that
time,
she
herself
becomes
revealed,
in
GAR,
and
she
also
gives
him
Mochin
to
the
Malchut.
Therefore,
“She
opens
her
mouth
with
wisdom”
because
in
the
GAR
of
Bina,
she
is
concealed
and
is
not
known
at
all,
as
it
is
written,
“Hid
from
the
eyes
of
all
living,
and
kept
close
from
the
fowls
of
the
air.”
And
when
Bina
began
to
spread
with
the
Hochma
that
clung
to
her,
and
which
clothed
within
her
as
the
seven
lower
Sefirot
in
her,
as
it
is
written,
“She
opens
her
mouth
with
wisdom,”
she
could
not
spread
until
she
uttered
a
voice,
ZA,
the
middle
line,
which
is
the
law
of
Hesed.
It
is
written
about
it,
“And
the
law
of
kindness
[Hesed]
is
on
her
tongue.”
ZA
is
called
Torah
[law/teaching]
and
shines
in
the
light
of
Hesed;
hence,
he
is
called
“the
law
of
kindness.”
And
the
reason
why
Bina
could
not
spread
in
Hochma
until
the
light
of
Hesed—ZA—came
out,
is
that
Hochma
cannot
shine
before
she
is
dressed
with
the
light
of
Hesed.
184)
“She
opens
her
mouth
with
wisdom.”
The
bottom
Hey
of
the
name
HaVaYaH,
the
Nukva,
which
is
called
“speech,”
depends
on
Hochma,
for
there
is
no
speech
without
Hochma
(wisdom)
and
intellect.
This
is
why
it
is
written
about
the
Nukva,
“She
opens
her
mouth
with
wisdom.”
“And
the
law
of
kindness
is
on
her
tongue”
means
voice,
ZA,
who
stands
on
his
speech,
the
Nukva,
to
lead
her.
The
law
of
Hesed
is
Jacob,
ZA,
who
is
called
“law”
and
who
is
Hesed.
Being
on
her
tongue
means
on
her
speech,
to
lead
the
word
and
to
unite
with
her,
for
there
is
no
speech
without
sound.
In
other
words,
the
Nukva,
called
“speech,”
has
nothing
of
her
own
except
what
ZA,
called
“sound,”
gives
her.
Hence,
the
speech
is
not
heard
without
sound.
This
indicates
the
unification
of
ZON.
“She
opens
her
mouth
with
wisdom.”
When
the
Nukva
opens
her
mouth
to
speak,
to
bestow
Hochma
upon
the
lower
ones,
“the
law
of
Hesed
is
on
her
tongue.”
At
that
time,
she
must
unite
with
ZA,
who
is
“sound”
and
“the
law
of
Hesed,”
and
he
is
heard
through
the
words
on
her
tongue.
This,
too,
is
because
the
Hochma
in
the
Nukva
cannot
shine
without
the
light
of
Hesed
of
ZA.
185)
It
is
written,
“I
am
wisdom,
I
dwell
with
cunningness,
and
I
will
find
knowledge
of
devices.”
“I
am
wisdom”
is
the
assembly
of
Israel,
the
Nukva,
called
“bottom
Hochma.”
“I
dwell
with
cunningness”
is
Jacob,
who
is
cunning
because
he
took
the
blessings
with
cunningness.
“And
I
will
find
knowledge
of
devices”
is
Isaac,
for
he
had
knowledge
of
devices
to
bless
Esau.
And
because
Hochma,
the
Shechina,
partook
with
Jacob,
who
came
with
cunningness,
hence,
“I
will
find
knowledge
of
devices.”
This
means
that
Jacob
was
blessed
by
his
father,
who
had
the
knowledge
of
devices
to
bless
Esau,
and
all
those
blessings
rested
on
him
and
were
realized
in
him
and
in
his
sons
for
all
eternity.
186)
They
existed
in
this
world,
and
they
will
all
exist
at
the
time
of
the
Messiah
King,
for
then
Israel
will
be
one
nation
in
the
land
and
one
people
to
the
Creator,
as
it
is
written,
“And
I
will
make
them
one
nation
in
the
land,”
and
they
will
reign
above
and
below,
as
it
is
written,
“And,
behold,
there
came
with
the
clouds
of
heaven
one
like
a
son
of
man,”
meaning
the
Messiah
King.
This
is
why
Jacob
wished
for
his
blessings
to
be
postponed
for
the
future
and
did
not
take
them
immediately.
187)
It
is
written,
“‘Therefore
do
not
fear,
My
servant
Jacob,’
says
the
Lord,
‘nor
be
dismayed,
Israel,
for
behold,
I
will
save
you
from
afar,
And
your
seed
from
the
land
of
their
captivity.
Jacob
shall
return,
have
rest
and
be
quiet,
and
no
one
shall
frighten
him.
For
I
am
with
you,’
says
the
Lord,
‘to
save
you.’”
At
that
time,
when
Jacob
came
out
from
his
father
with
the
blessings,
he
looked
at
himself
and
said,
“I
wish
to
put
these
blessings
off
for
a
later
time,
and
they
last
for
long.”
He
feared
that
the
blessings
might
be
upon
him
immediately,
lest
there
would
be
a
cessation
in
them,
should
Israel
sin.
A
voice
came
out
and
said,
“‘Fear
not,
O
Jacob
My
servant,’
declares
the
Lord,”
for
I
am
with
you.
I
will
not
leave
you
in
this
world,
“I
will
save
thee
from
afar,”
for
that
time
to
which
you
put
off
the
keeping
of
the
blessings.
188)
“And
your
seed
from
the
land
of
their
captivity”
means
that
even
though
Esau
has
now
taken
the
blessings
and
his
sons
will
enslave
your
sons,
I
will
deliver
them
from
his
hands,
and
then
your
sons
will
enslave
him.
“Jacob
shall
return,”
meaning
return
to
these
blessings.
Jacob
shall
return
to
the
Shechina,
who
will
be
with
Jacob
once
again.
“Jacob
shall
return,”
certainly,
and
“have
rest
and
be
quiet,”
quiet
from
those
kingdoms,
from
Babylon,
Madai,
Greece,
and
Edom,
which
enslaved
Israel.
“And
no
one
shall
frighten
him”
forever
and
ever.
189)
Everything
that
the
Creator
does
in
the
land
is
with
wisdom,
and
it
is
all
in
order
to
teach
people
the
upper
wisdom,
so
they
will
learn
the
secrets
of
the
wisdom
from
those
deeds.
And
everything
is
as
it
should
be,
and
all
His
deeds
are
the
ways
of
the
Torah,
since
the
ways
of
the
Torah
are
the
ways
of
the
Creator,
and
there
is
no
small
thing
that
does
not
have
several
ways
and
routes
and
secrets
of
the
upper
wisdom.
190)
There
are
three
hundred
laws
decreed
in
the
upper
wisdom,
in
the
verse,
“And
his
wife's
name
was
Mehetabel,
the
daughter
of
Matred,
daughter
of
Mezahab.”
There
are
several
secrets
of
the
Torah
in
each
action
that
is
written
in
the
Torah,
and
there
is
wisdom
and
true
law
in
every
word.
Hence,
the
words
of
the
Torah
are
holy
words,
to
show
wonders
from
them,
as
it
is
written,
“Open
my
eyes,
that
I
may
behold
wonderful
things
from
Your
law.”
191)
When
the
serpent
deceived
Adam
and
his
wife,
when
he
approached
his
wife
and
cast
filth
in
her,
in
which
Adam
was
seduced,
then
the
world
was
defiled
and
the
land
was
cursed
because
of
him,
and
caused
death
to
the
whole
world,
and
the
world
was
ready
to
avenge
him,
until
the
tree
of
life
came,
atoned
for
Adam,
and
subdued
the
serpent
so
he
would
never
rule
over
Jacob’s
seed.
192)
When
Israel
sacrificed
a
male
goat,
that
serpent
surrendered
and
became
a
slave
for
Israel.
This
is
why
Jacob
presented
his
father
with
two
male
goats,
one
to
subdue
Esau,
who
is
a
male
goat,
and
one
for
the
degree
on
which
Esau
depended
and
to
which
he
clung,
which
is
Sam,
Esau’s
minister.
193)
This
is
why
there
is
curse
in
the
world
until
the
arrival
of
a
woman
who
is
similar
to
Eve,
and
a
man
who
is
similar
to
Adam,
and
they
will
deceive
and
outsmart
that
serpent
and
the
one
who
was
riding
it,
Sam.
Jacob
resembled
Adam,
and
Rebecca
resembled
Eve.
And
Esau
was
discerned
as
the
serpent
that
Sam,
Esau’s
minister,
was
riding.
This
is
why
Rebecca
and
Jacob
came
with
deceit
and
outsmarted
Esau
and
Sam.
And
through
the
two
male
goats
that
Rebecca
and
Jacob
offered,
they
prevailed
over
them.
194)
“And
Jacob
was
a
naive
[in
Hebrew
also
complete]
man,
dwelling
in
tents.”
A
naive
person
means
a
complete
person.
Why
is
he
complete?
Because
he
dwells
in
tents,
gripping
both
sides,
right
and
left,
Abraham
and
Isaac.
It
turns
out
that
he
is
complete
from
the
right,
which
is
the
light
of
Hassadim,
and
from
the
left,
which
is
illumination
of
Hochma.
Tent
means
light.
Since
he
consisted
of
two
lights,
the
illumination
of
the
right
and
the
illumination
of
the
left,
it
is
written
about
them,
“Dwelling
in
tents,”
in
plural
form.
And
because
he
includes
both
sides,
Jacob
came
to
Esau
from
Isaac’s
side,
which
was
included
in
him.
These
are
the
two
male
goats
that
he
presented
to
Isaac,
who
were
from
the
illumination
of
the
left,
from
the
discernment
of
Isaac.
And
he
deceived
him,
as
it
is
written,
“With
the
kind,
You
show
Yourself
kind,
and
with
the
perverted,
You
show
Yourself
astute.”
And
when
he
came
to
receive
the
blessings,
he
came
with
support
from
above,
the
support
of
Abraham
and
Isaac,
from
the
two
sides—right
and
left—together.
195)
When
Jacob
awakened
to
Sam,
who
is
the
degree
of
Esau,
Sam
quarreled
and
struggled
with
Jacob.
Jacob
defeated
him
in
several
ways:
The
serpent
was
defeated
in
guile
and
in
deceit.
He
was
not
defeated
only
in
the
male
goat,
meaning
the
two
male
goats
that
he
presented
to
Isaac
his
father,
by
which
he
defeated
Esau,
the
degree
of
the
serpent.
And
even
though
all
is
one,
the
serpent
and
Sam,
still,
he
defeated
Sam
with
another
victory,
as
it
is
written,
“And
there
wrestled
a
man
with
him
until
the
breaking
of
the
day.
And
when
he
saw
that
he
could
not
overcome
him.”
196)
Sam
came
and
wished
to
remove
Jacob
from
the
world.
And
that
night
was
the
night
when
the
moon
was
created,
the
night
of
the
fourth
day,
the
night
when
the
lights
were
created,
which
is
a
time
of
danger.
“And
Jacob
was
left
alone,”
meaning
there
was
no
one
else
with
him.
On
the
night
of
the
fourth
day,
the
moon
is
missing,
as
it
is
written
about
it,
“Let
there
be
lights,”
with
the
letter
Vav
absent
[from
the
word
Ohr,
light],
which
spells
curse.
And
that
night
Jacob
was
left
alone.
This
is
why
he
was
in
great
danger,
since
when
the
moon
is
missing,
the
evil
serpent
intensifies
and
rules.
And
then
came
Sam
and
slandered
Jacob,
and
wished
to
eliminate
him
from
the
world.
197)
And
Jacob
was
strong
on
all
sides,
on
the
side
of
Isaac
and
on
the
side
of
Abraham,
and
they
were
both
Jacob’s
strongholds.
Sam
came
to
the
right
and
saw
Abraham
strong
in
the
middle
of
the
day,
on
the
right
side,
which
is
Hesed.
He
came
to
the
left
and
saw
Isaac
strong
with
a
harsh
judgment.
He
came
to
the
body,
the
middle
line,
and
saw
Jacob
strong
from
both
sides,
Abraham
and
Isaac,
who
were
surrounding
him.
Then,
it
is
written,
“And
when
he
saw
that
he
could
not
overcome
him,
he
touched
the
hollow
of
his
thigh,”
which
is
a
place
outside
the
body,
and
it
is
a
pillar
of
the
body
upon
which
the
whole
body
rests,
the
Sefira
of
Netzah,
which
is
the
pillar
of
Tifferet,
called
Guf
[body].
Then,
as
it
is
written,
“And
he
strained
the
hollow
of
Jacob's
thigh
as
he
wrestled
with
him.”
198)
When
the
morning
rose
and
the
night
passed,
Jacob
was
strengthened
and
Sam’s
strength
weakened.
Then
he
said,
“Let
me
go,”
for
it
was
time
to
say
the
morning
song,
and
I
must
go.
He
thanked
him
for
the
blessings
and
added
a
blessing
of
his
own,
as
it
is
written,
“And
he
blessed
him
there.”
199)
How
many
blessings
was
Jacob
blessed?
One
by
his
father,
by
deceit,
which
earned
him
all
those
blessings,
and
one
by
the
Shechina
when
the
Creator
blessed
him
upon
his
return
from
Lavan,
as
it
is
written,
“And
God
blessed
Jacob.”
One
which
that
angel
appointed
over
Esau
blessed
him,
and
one
which
his
father
blessed
him
when
he
went
to
Paddan-Aram,
as
it
is
written,
“And
God
Almighty
will
bless
you.”
200)
At
that
time,
when
Jacob
saw
himself
in
all
those
blessings,
he
said,
“Which
of
them
should
I
use
now?”
He
said,
“The
weakest
blessing.”
It
was
the
last
one,
which
his
father
blessed
him.
and
although
this
was
a
powerful
blessing,
too,
he
said,
“It
is
not
as
powerful
in
governing
this
world
as
the
first
ones.”
201)
Jacob
said,
“I
will
now
take
this
blessing
and
use
it,
and
I
will
put
off
all
the
others
for
a
time
when
they
are
needed
for
me
and
for
my
sons
after
me.”
When
will
that
be?
It
will
be
at
the
time
when
all
the
nations
gather
to
eliminate
my
sons
from
the
world,
as
it
is
written,
“All
the
nations
surrounded
me,
but
in
the
name
of
the
Lord,
I
will
destroy
them.”
Surrounded
me,
surrounded
me
in
the
name
of
the
Lord,
I
will
destroy
them.
Surrounded
me
like
bees.
There
are
three
verses
here,
corresponding
to
the
three
remaining
blessings
that
he
had
not
used.
One
is
the
first
blessing
that
his
father
blessed
him;
the
second
is
the
blessings
that
the
Creator
blessed
him;
and
the
third
is
the
blessings
that
the
angel
blessed
him.
202)
Jacob
said,
“There
is
where
I
need
all
the
blessings,
to
protect
me
from
the
kings
and
all
the
nations
in
the
whole
world
that
will
surround
me.
Thus,
I
will
put
them
off
there.”
And
now,
for
Esau,
this
blessing,
the
second
blessing
that
his
father
blessed
him
is
enough
for
him.
It
is
like
a
king
who
has
several
strong
regiments
and
several
warmonger
ministers
who
are
proficient
in
conducting
wars,
and
stand
ready
against
great
kings,
to
wage
war
with
them.
In
the
meantime,
the
king
hears
of
one
giant
robber.
He
said,
“Those
gatekeepers
will
go
there
and
fight
him.”
His
servants
tell
him,
“Of
all
your
regiments,
you
send
only
these?”
The
king
says,
“They
will
suffice
for
this
robber,
because
I
put
off
all
the
regiments
and
warmongers
to
fight
against
the
mighty
kings
in
the
day
of
war.
When
I
need
them,
they
will
be
ready.”
203)
So
did
Jacob
say
in
regards
to
Esau.
These
blessings
that
his
father
blessed
him
when
he
went
to
Paddan-Aram
suffice
for
the
moment,
and
I
will
put
all
the
other
blessings
off
for
a
time
when
my
sons
need
them,
against
all
the
kings
and
rulers
who
will
rise
up
against
them
throughout
the
world.
204)
When
that
time
comes,
these
blessings
will
awaken
against
Israel
from
all
sides,
and
the
world
will
be
as
it
should
be.
And
from
that
day
forth,
the
upper
kingdom
will
rise—Nukva
of
ZA—over
all
the
other
kingdoms,
meaning
that
stone
which
was
carved
off
that
mountain
that
was
not
in
the
hands
of
men,
as
it
is
written,
“From
there,
from
the
Shepherd,
the
Stone
of
Israel.”
The
stone
is
the
assembly
of
Israel,
Nukva
of
ZA.
205)
We
learn
from
this
that
the
rest
of
Jacob’s
blessings
remained
for
Israel
for
the
future,
as
it
is
written,
“A
remnant
shall
return,
the
remnant
of
Jacob.”
These
are
other
blessings
that
remained,
and
it
is
written
about
them,
“a
remnant
shall
return,”
meaning
they
will
return
to
Israel.
It
is
also
written,
“And
the
remnant
of
Jacob
shall
be”
in
the
nations,
“among
many
peoples,”
in
all
the
nations
and
not
only
in
Esau.
At
that
time,
the
rest
of
the
blessings
will
awaken
upon
them,
as
it
is
written,
“And
the
remnant…
among
many
nations,
as
dew
from
the
Lord.”
206)
It
is
written,
“A
son
respected
his
father,
and
a
servant
his
master.”
The
son
is
Esau.
There
was
not
a
person
in
the
world
who
respected
his
father
the
way
Esau
respected
his
father.
And
that
respect
that
he
gave
him
made
him
ruler
in
this
world.
207)
“And
a
servant
his
master”
is
Eliezer,
Abraham's
servant.
When
Adam
came
to
Haran
with
much
wealth,
several
gifts,
squandering,
and
loaded
camels,
he
did
not
tell
Bethuel
and
Lavan
that
he
was
Abraham's
friend
or
another
who
came
on
Abraham's
request.
But
even
before
he
began
to
say
his
words,
he
said,
“I
am
Abraham's
servant.”
And
afterwards,
he
said
several
times,
“my
master.”
Because
he
honored
Abraham
with
that
title
and
that
good,
they
waited
for
him
for
some
time.
Eliezer,
Abraham's
servant,
is
Og,
the
king
of
Bashan.
This
is
why
the
Creator
said
to
Moses,
“Fear
him
not,”
for
Abraham's
merit
will
not
help
him.
And
the
reason
why
he
lived
until
that
time
was
because
he
honored
his
master.
208)
So
it
is
with
Esau.
Thanks
to
his
respect
for
his
father,
the
Creator
waited
for
him
all
that
time
when
he
ruled
this
world.
And
those
tears
brought
Israel
under
his
enslavement
until
Israel
return
weeping
and
tearing,
as
it
is
written,
“They
shall
come
with
weeping.”
And
then
it
is
written,
“Saviors
shall
go
up
to
Mount
Zion
to
rule
Mount
Esau,
and
the
kingdom
shall
be
the
Lord’s.”