Moses
and
Jacob
148)
As
right
and
left
above
the
Chazeh—Moses
and
Aaron—grip
and
unite
in
the
right
and
left
below
the
Chazeh,
which
is
Samuel,
the
middle
line
of
above,
Tifferet—Jacob
and
Moses—grip
and
unite
with
the
middle
line
below
the
Chazeh—Yesod,
Joseph.
Thus,
all
the
VAK
were
included
and
united
in
one
another.
The
four
ends
of
Moses,
Aaron,
and
Samuel,
and
the
two
ends
of
Jacob
and
Moses
with
Joseph.
Jacob
and
Moses
are
both
Tifferet
of
ZA—the
interior
of
Tifferet
is
Moses,
and
the
exterior
of
Tifferet
is
Jacob.
Previously,
it
was
said
that
Moses
and
Aaron
are
right
and
left
of
above,
and
here
it
is
said
that
Moses
is
Tifferet,
since
there
are
many
phases
of
Moses.
Jacob
is
the
landlord.
When
Jacob
died,
Moses
took
the
house
and
was
with
her
in
his
life.
There
is
nothing
in
which
there
are
no
internality
and
externality,
for
each
degree
is
divided
into
anterior
vessels—KH
and
the
upper
third
of
Bina
through
the
Chazeh,
where
the
Parsa
is—and
posterior
vessels
and
externality—Bina
and
TM
from
the
Parsa
and
below.
However,
the
anterior
vessels
and
posterior
vessels
are
included
in
one
another.
Internality
and
externality
can
be
discerned
even
in
the
anterior
vessels
of
some
degree
by
itself.
The
internality
is
the
essence
of
their
degree,
the
anterior
vessels,
KH
or
HGT,
while
their
externality
is
only
an
incorporation
from
the
posterior
vessels,
Bina
and
TM
or
TNHYM.
Similarly,
there
are
internality
and
externality
in
the
posterior
vessels
by
themselves,
where
through
their
incorporation
with
the
anterior
vessels
of
above,
it
is
considered
their
internality,
KH
through
the
Chazeh,
while
their
own
essence—Bina
and
TM
below
the
Chazeh—is
their
externality.
It
is
likewise
in
each
degree
and
each
Sefira.
Moses
and
Jacob
are
both
a
Merkava
for
ZA
of
Atzilut.
However,
Moses
is
a
Merkava
for
the
internality
of
ZA,
the
anterior
vessels
from
Chazeh
of
ZA
and
above,
and
Jacob
is
a
Merkava
for
the
externality
of
ZA,
the
anterior
vessels
included
in
the
posterior
vessels
of
ZA
that
stand
from
Chazeh
and
below.
Nukva
of
ZA
is
entirely
from
the
posterior
of
Chazeh
of
ZA
and
below,
and
she
is
called
“a
house.”
It
follows
that
Moses,
who
is
a
Merkava
for
the
internality
of
ZA
from
Chazeh
and
above,
is
not
in
the
same
phase
as
the
Nukva
of
ZA,
who
is
entirely
from
the
Chazeh
of
ZA
and
below.
This
is
why
only
Jacob—the
externality
of
ZA,
the
anterior
vessels
included
in
the
Chazeh
of
ZA
and
below—has
equivalence
with
the
Nukva
of
ZA—the
posterior
vessels
from
the
Chazeh
and
below.
Hence,
Jacob
is
considered
the
landlord
and
not
Moses,
for
he
is
a
higher
degree
than
the
Nukva
of
ZA.
Also,
male
and
female
must
be
from
the
same
phase,
since
a
coupling
means
equivalence
of
form.
This
is
why
it
was
said
that
Jacob
is
the
landlord,
for
because
he
is
a
Merkava
for
the
externality
of
ZA,
he
has
equivalence
with
the
Nukva
of
ZA,
who
is
called
“a
house.”
Jacob
is
considered
her
husband.
After
Jacob
died,
Moses
took
the
house,
the
Nukva
of
ZA,
and
was
with
her
while
he
was
alive
in
this
world.
And
although
in
terms
of
his
spirit
he
is
a
Merkava
to
the
internality
of
ZA
and
has
no
equivalence
with
the
Nukva,
as
long
as
his
spirit
was
clothed
in
a
body
in
this
world,
and
any
body
is
entirely
from
the
posterior
vessels,
he
had
equivalence
with
the
Nukva
of
ZA
in
terms
of
his
body
and
caused
the
coupling
of
ZA
with
the
Nukva
during
his
life
in
this
world
after
Jacob
died.
Joseph
was
righteous
through
Jacob
and
through
Moses,
since
Jacob
and
Moses
were
both
Merkava
to
the
anterior
vessels
of
ZA,
KH
or
HGT,
though
one
is
above
the
Chazeh
and
one
is
below
the
Chazeh.
It
is
known
that
there
is
a
coupling
only
through
the
middle
line
of
NHY,
Yesod
Tzadik
[righteous].
For
this
reason,
Jacob
and
Moses
alone
could
not
cause
the
coupling
of
ZA
with
the
Nukva,
unless
they
connected
in
Joseph,
who
is
a
Merkava
for
Yesod
of
ZA,
and
then
they
could
cause
the
coupling
ZON
in
a
way
that
Joseph
served
as
Yesod
Tzadik
for
both
Moses
and
Jacob.
149)
Jacob
took
the
house,
Nukva
of
ZA,
through
Joseph,
as
it
is
written,
“These
are
the
generations
of
Jacob
Joseph,”
indicating
that
they
were
connected
to
one
another.
Also,
Moses
did
not
cause
a
coupling
for
the
Nukva
until
he
took
and
bonded
with
Joseph
because
when
the
Shechina
[Divinity]
departed
from
the
exile
in
Egypt,
Moses—the
internality
of
ZA—could
not
make
a
coupling
with
the
Shechina
except
through
Joseph,
as
it
is
written,
“And
Moses
took
the
bones
of
Joseph
with
him.”
It
is
written
that
he
took
them
with
him
because
a
body
is
unfit
for
a
coupling
unless
the
body
first
makes
a
coupling
with
the
covenant,
Yesod.
In
other
words,
Moses
is
a
Merkava
for
the
Guf
of
ZA
from
the
Chazeh
and
above
and
has
no
equivalence,
called
coupling,
with
the
Nukva.
Rather,
he
must
first
make
a
coupling
with
Joseph,
a
Merkava
for
Yesod
of
ZA,
a
covenant.
This
is
why
Moses
took
Joseph
with
him.
Because
Joseph
was
connected
with
him,
ZA
was
using
his
Nukva
as
it
should
be.
This
is
why
it
is
considered
that
Jacob,
Moses,
and
Joseph
come
as
one,
for
both
Jacob
and
Moses
must
bond
with
Joseph.
150)
Jacob
died
and
his
body
was
raised
to
the
holy
land.
Joseph
died
and
his
body
was
not
buried
in
the
holy
land,
only
his
bones.
Moses
was
neither,
as
both
his
body
and
bones
were
buried
outside
the
land.
Jacob
was
the
first
husband
of
the
Nukva
because
Jacob
is
a
Merkava
for
the
externality
of
ZA,
for
the
anterior
vessels
from
the
Chazeh
and
below.
He
has
equivalence
with
the
Nukva,
who
is
entirely
from
the
Chazeh
of
ZA
and
below.
This
is
why
he
is
the
first
and
true
husband
of
the
Nukva.
But
after
Jacob
died,
the
Nukva
made
a
coupling
with
the
internality
of
ZA,
Moses.
And
while
Moses
was
clothed
in
a
body
in
this
world,
for
which
he
had
equivalence
with
her,
he
was
with
her
properly.
He
was
the
second
husband
of
the
Nukva.
151)
This
is
why
Jacob
was
raised
to
the
holy
land
in
his
entire
body,
since
he
is
a
Guf,
meaning
because
he
is
a
Merkava
for
the
Guf
of
ZA,
Tifferet,
included
in
his
from
Chazeh
and
below,
as
he
is
anterior
vessels,
which
are
included
in
the
posterior
vessels.
But
Joseph,
only
his
bones
were
raised
to
the
holy
land,
not
his
body,
since
the
bones
are
the
hosts
and
camps
of
above.
There
is
nothing
in
which
there
are
no
internality
and
externality.
Even
Joseph,
Yesod
of
ZA—who
is
entirely
from
Chazeh
of
ZA
and
below—also
has
internality
and
externality,
since
his
incorporation
from
the
anterior
vessels
from
the
Chazeh
and
above
is
the
internality
in
him,
and
his
own
essence
is
the
externality
in
him.
The
ten
Sefirot
KHB
TM
in
the
Guf
are
called
marrow,
bones,
tendons,
flesh,
and
skin.
It
follows
that
the
marrow
and
bones,
KH,
are
the
internality
of
Joseph’s
Guf,
his
inclusion
in
Chazeh
of
ZA
and
above.
The
tendons,
flesh,
and
skin
are
the
externality
of
Joseph’s
Guf,
from
his
own
essence,
from
Chazeh
of
ZA
and
below.
Prior
to
the
end
of
correction,
the
shells
have
a
grip
in
the
vessels
from
the
Chazeh
of
ZA
and
below.
And
yet,
they
have
no
grip
in
those
anterior
vessels
that
are
included
in
the
posterior
vessels.
For
this
reason,
Jacob,
who
is
entirely
a
Merkava
for
the
Guf
of
ZA,
for
the
anterior
vessels
included
in
posterior,
in
HGT
that
are
from
the
Chazeh
of
ZA
and
below,
in
respect
to
the
posterior
themselves,
he
has
only
incorporation.
For
this
reason,
the
shells
have
no
grip
in
his
entire
body,
even
in
the
posterior
included
in
him,
and
he
was
buried
in
the
holy
land
with
his
entire
body.
But
Joseph,
as
he
is
a
Merkava
for
Chazeh
of
ZA
and
below,
only
for
Yesod,
he
is
kept
from
the
grip
only
in
his
internal
vessels,
the
marrow
and
bones,
but
in
his
external
vessels—the
tendons,
flesh,
and
skin—the
shells
have
a
grip.
This
is
why
only
his
bones
were
buried
in
the
holy
land,
as
they
are
kept
from
any
grip
of
the
impurity
of
the
shells,
but
his
tendons,
flesh,
and
skin
were
not
buried
there
because
the
impurity
has
a
grip
in
them.
This
is
why
Joseph’s
bones
were
buried
in
the
land,
but
not
his
body,
since
the
bones
are
hosts
and
camps
of
above.
Because
the
marrow
and
bones
are
from
the
incorporation
with
the
vessels
from
the
Chazeh
of
ZA
and
above,
in
which
the
impurity
has
no
grip,
for
which
they
were
buried
in
the
holy
land.
But
the
externality
of
the
body—the
tendons,
flesh,
and
skin—in
which
the
impurity
has
a
grip,
could
not
be
buried.
They
all
stem
from
the
same
Tzadik
[righteous].
The
phases
from
the
Chazeh
of
ZA
and
above
are
included
and
stem
from
Joseph,
Yesod
Tzadik
of
ZA,
and
the
righteous
Joseph
is
called
“hosts”
because
the
hosts
and
camps
above
Chazeh
of
ZA
stem
from
him.
Thus,
the
phases
above
the
Chazeh
are
included
in
Joseph,
and
they
are
called
his
marrow
and
bones.
This
is
why
Joseph’s
bones,
which
are
the
hosts
from
Chazeh
and
above,
were
raised
to
the
holy
land,
which
are
the
marrow
and
bones,
for
there
is
no
grip
to
the
impurity
in
them,
but
the
tendons,
flesh,
and
skin,
in
which
the
impurity
has
a
grip,
could
not
be
buried
there.
152)
Moses
was
outside
the
land
and
neither
his
body
nor
his
bones
entered
there.
But
the
Shechina
entered
the
land
after
Moses’
death
and
returned
to
her
first
husband,
Jacob.
Since
Moses
is
from
the
internality
of
ZA,
he
had
equivalence
with
the
Nukva
only
during
his
life,
but
not
after
his
demise.
Thus,
if
a
female
was
married
to
two
men
in
this
world,
after
her
death
she
returns
to
her
first
husband.
This
is
why
Moses
was
buried
outside
the
land,
since
her
first
husband,
Jacob,
was
in
the
land,
and
the
Nukva
belongs
only
to
her
first
husband.
153)
Moses
was
rewarded
in
his
life
with
what
Jacob
was
not
rewarded
in
his
life
because
Jacob
caused
the
coupling
of
ZA
in
the
Nukva
in
the
upper
world
only
after
his
demise,
but
Moses
caused
the
coupling
of
ZA
with
the
Nukva
while
he
was
alive
in
this
world,
but
not
after
his
demise.
Is
that
Moses’
drawback
that
he
could
not
cause
the
coupling
of
ZON
after
his
demise?
It
is
not.
Rather,
when
Israel
went
out
of
Egypt,
their
redemption
was
from
the
side
of
Yovel,
which
is
Bina.
All
those
600,000
of
the
generation
of
the
desert
were
from
the
upper
world,
Bina,
and
in
that
way,
Bina,
they
walked
in
the
desert.
Not
even
one
from
that
generation
came
to
the
land.
Rather,
their
sons,
who
were
born
to
them,
came
to
the
land,
as
they
are
in
the
correction
of
the
moon,
Nukva,
and
all
those
who
work
the
land
in
plowing
and
sowing
are
the
correction
of
the
moon.
The
souls
of
Israel
extend
from
ZON.
Since
the
Nukva
of
ZA
is
sweetened
in
Bina,
regarded
as
the
upper
world,
the
souls
of
Israel
have
a
root
in
Bina,
too.
To
bring
the
children
of
Israel
out
of
the
land
of
Egypt—for
by
nature,
on
the
part
of
ZON,
they
were
not
worthy
of
being
redeemed—the
Creator
extended
to
that
entire
generation
high
souls
from
the
upper
world,
only
from
Bina.
And
through
that
high
root,
the
Creator
redeemed
them,
as
it
is
written,
“And
He
redeemed
him
from
the
hand
of
him
who
is
stronger
than
he.”
From
the
direct
root
of
the
souls
of
Israel,
Egypt’s
impurity
was
stronger
than
Israel’s
Kedusha.
But
high
souls
from
Bina
illuminated
for
them
and
redeemed
them.
For
this
reason,
when
Israel
went
out
of
Egypt,
it
was
on
the
part
of
the
illumination
of
Bina,
who
is
called
Yovel.
All
600,000
souls
of
Israel
from
that
generation
extended
from
the
upper
world,
Bina,
and
this
is
why
they
had
the
strength
to
overcome
Egypt’s
impurity
and
be
redeemed
from
them.
And
in
that
same
way,
by
the
illumination
of
Bina,
they
walked
in
the
desert.
But
not
even
one
of
them
entered
the
land
because
the
land
of
Israel
is
Nukva
of
ZA,
and
since
they
did
not
have
the
illumination
of
the
bottom
Nukva,
they
could
not
enter
the
land.
But
the
children
of
the
generation
of
the
desert,
who
were
born
to
them
and
extended
properly,
to
be
from
the
correction
of
the
moon,
who
is
Nukva
of
ZA,
entered
the
land
and
ate
of
its
crop.
All
the
workers
of
the
land
is
the
correction
of
the
moon
because
the
generation
of
the
desert,
who
extended
from
the
upper
world,
were
not
workers
of
the
land
and
ate
bread
from
the
heaven.
Their
sons,
who
extended
from
the
Nukva,
engaged
in
working
the
land
because
working
the
land
is
the
correction
of
Nukva
of
ZA,
to
which
the
generation
of
the
desert
did
not
belong.
154)
Moses
extended
the
coupling
of
ZA
in
the
moon,
the
Nukva,
while
he
was
in
a
body
in
this
world,
and
was
with
her
as
he
wished,
for
he
was
considered
the
queen’s
husband.
But
when
he
passed
away
from
this
world,
his
holy
spirit
rose
in
the
upper
ascension
and
the
spirit
returned
to
the
upper
Yovel,
Bina.
There,
in
the
world
of
Bina,
Moses
clung
to
the
600,000
souls
of
the
generation
of
the
desert
who
were
his,
from
his
phase.
This
was
not
so
with
Jacob,
since
he
did
not
ascend
to
Bina,
the
Yovel,
after
his
demise
like
Moses.
Rather,
his
spirit
went
back
down
to
Nukva
of
ZA
for
Shmita
[remission],
which
was
not
so
while
he
was
alive.
While
he
was
alive,
he
was
not
attached
to
Nukva
of
ZA,
as
after
his
demise,
since
during
his
life
he
had
another
home,
another
Nukva.
That
is,
he
had
a
wife
in
this
world
during
his
life,
which
is
why
he
could
not
entirely
cling
to
Nukva
of
ZA,
as
after
his
demise.
155)
The
holy
land,
in
its
lower
correction,
was
established
through
the
Nukva
of
above.
That
is,
the
Nukva
of
above,
Ima,
is
on
the
holy
land,
the
bottom
Nukva,
due
to
the
corrections
of
the
lower
righteous.
This
is
why
they
cannot
all
be
together.
Moses
and
the
generation
of
the
desert
cannot
be
together
with
Jacob
and
those
who
come
to
the
land,
since
those
who
extend
from
the
upper
world,
Bina,
are
all
primarily
Ruach,
while
those
who
extend
from
the
lower
world,
Nukva
of
ZA,
are
all
primarily
Guf.
This
is
so
because
the
merit
of
the
Nukva
compared
to
Bina
is
as
a
body
compared
to
spirit.
For
this
reason,
the
souls
that
extend
from
them
are
also
like
that.
It
is
improper
that
they
will
be
one
inside
the
other
inside
the
moon,
the
Nukva.
Rather,
these
are
inside
the
moon,
and
those
are
outside
of
her,
receiving
illumination
from
one
another.
Those
who
extend
from
the
Nukva
should
receive
illumination
from
those
who
extend
from
Bina,
like
a
body
that
needs
the
illumination
of
the
spirit.
For
this
reason,
those
who
extend
from
the
Nukva—Jacob
and
those
who
came
to
the
land—are
inside
the
Nukva,
the
holy
land,
and
those
who
extend
from
Bina—Moses
and
the
generation
of
the
desert—are
outside
the
holy
land
and
illuminate
to
the
souls
in
the
holy
land.
156)
All
those
who
entered
the
land
were
only
an
image
of
the
first,
from
the
generation
of
the
desert,
but
they
were
not
at
such
a
high
degree
as
them
because
there
will
not
be
a
generation
nor
was
a
generation
before
like
those
first
ones—the
generation
of
the
desert,
for
whom
the
brightness
of
the
glory
of
their
Master
appeared
face-to-face.
157)
Jacob
was
with
his
wives
in
his
life,
in
a
body.
After
his
demise,
his
spirit
rose
and
clung
to
the
spirit
of
the
Nukva.
Moses
was
separated
from
his
wife,
Zipporah,
in
this
world
and
clung
to
that
holy
spirit,
the
Nukva
of
ZA,
while
still
in
a
body.
After
his
demise,
Moses’
spirit
clung
to
the
high
and
hidden
spirit
above,
in
Bina.
All
the
degrees
clung
to
illuminate
as
one,
illuminating
to
one
another.
Those
who
extend
from
Bina—who
have
the
value
of
spirit—to
those
who
extend
from
the
Nukva—who
have
the
value
of
body.
Moses’
spirit
is
from
the
Yovel
[Jubilee/50th
anniversary],
Bina,
and
his
body
is
from
below,
from
the
Shmita,
Nukva.
Jacob’s
spirit
is
to
cling
to
the
Shmita,
Nukva
of
ZA,
and
his
body
belonged
to
his
wives
who
are
in
this
world.
For
this
reason,
during
his
life
Jacob
could
not
cling
to
the
Nukva
of
ZA,
but
only
after
his
demise.
Moses
is
to
the
contrary
because
his
body
was
in
equivalence
with
the
Nukva
of
ZA,
hence
he
clung
to
the
Nukva
of
ZA
during
his
life,
and
not
after
his
demise
because
his
spirit
adheres
to
Bina
and
has
no
equivalence
at
all
with
the
Nukva
of
ZA.
158)
All
those
upper
lights
are
in
their
form
in
the
earth
below,
and
all
are
hanging
in
the
firmament
of
the
heaven,
by
which
they
illuminate
to
the
earth
below,
as
it
is
written,
“And
God
placed
them
in
the
firmament
of
the
heaven
to
illuminate
upon
the
earth.”
The
great
lights
are
two
names
included
as
one.
Their
perfection
is
in
three,
and
they
returned
to
being
one,
opposite
each
other.
Two
names
are
included
as
one—Matzpatz,
Matzpatz—since
the
Nukva
is
hidden
in
the
name
while
she
is
included
with
ZA
on
an
equal
level,
not
needing
to
receive
her
lights
from
ZA.
Their
perfection
is
in
three
because
she
does
not
illuminate
while
she
is
on
an
equal
level
with
ZA
for
lack
of
clothing
of
Hassadim,
since
the
coupling
of
the
level
of
Hassadim
on
screen
of
Hirik,
the
middle
line
that
decides
between
the
two
lines
right
and
left
and
clothes
them
in
one
another
has
not
been
revealed.
Thus,
their
perfection
is
in
three,
three
lines.
And
once
they
have
been
perfected
in
three
lines,
the
two
of
them
return
to
one,
opposite
each
other,
as
it
is
written,
“The
Lord
is
one
and
His
name
One.”
It
is
so
because
then
the
sun
and
the
12
hours
of
the
day
are
extended,
the
13
qualities
of
mercy,
which
is
one.
And
also,
the
moon
and
the
12
hours
of
the
night,
the
13
qualities
of
mercy,
which
is
one.
It
is
a
decorated
and
engraved
name,
included
in
faith,
since
the
name
“One”
is
engraved
and
included
through
the
corrections
in
the
Nukva,
who
is
called
“faith.”
This
is
only
a
preparation,
for
at
the
end
of
correction,
the
name
“One”
will
be
revealed
only
in
the
Nukva,
too.
During
the
6,000
years,
it
is
still
not
disclosed
only
in
the
Nukva,
but
included
in
her,
which
means
that
it
is
destined
to
be
disclosed,
but
it
is
not
disclosed
yet.