chevron_rightVol. 1
chevron_rightIntroduction of The Book of Zohar
The Rose
The Rose (Mirrors of the Sulam [Ladder)
The Flower Buds
Who Created These
Who Created These of Elijah
Mother Lends Her Clothes to Her Daughter
The Letters of Rav Hamnuna Saba
Hochma [wisdom], on which the World Stands
Lock and Key
BeHibaraam [When They Were Created] – BeAvraham [In Abraham]
The Vision of Rabbi Hiya
You Are in Partnership with Me
The Donkey Driver
Two Points
On the Night of the Bride
Heaven and Earth
Among All the Sages of the Nations of the World, There Are None Like You
Who Is This
Rejoicing in Holidays and Not Giving to the Poor
Torah and Prayer
Rabbi Shimon’s Exit from the Cave
The Commandments of the Torah, the First Commandment
The Second Commandment
The Third Commandment
The Fourth Commandment
The Fifth Commandment
The Sixth Commandment
The Seventh Commandment
The Eighth Commandment
The Ninth Commandment
The Tenth Commandment
The Eleventh Commandment
The Twelfth Commandment
The Thirteenth Commandment
The Fourteenth Commandment
General Explanation for All Fourteen Commandments and How They Divide into the Seven Days of Creation
Explanation of the Division of the Fourteen Commandments into Ten Utterances
chevron_rightVol. 2
chevron_rightBeresheet - 1
He Carved a Carving in the Upper Light
The Brightness of the Firmament
Taamim, Nekudot [points], and Otiot [letters]
And the Land Was Tohu [Chaos] - 1
Let There Be Light
Let There Be a Firmament
Let the Waters Gather
Let the Earth Put Forth Grass
Let there Be Lights - 1
The Two Great Lights - 1
Explaining the Names Matzpatz, Matzpatz
The Two Great Lights - 2
Illuminations of Light and Illuminations of Fire
Three Lights
Moses and Jacob
Let Us Make Man - 1
I, I am He
Let Us Make Man - 2
A Prayer for the Poor
The Sling-Stone
Creates Worlds and Destroys Them
Five Kinds of Mixed Multitude
Moses and Two Messiahs
Pure Marble Stones
A River Comes Out of Eden
And Placed Him in the Garden of Eden
Idolatry, Bloodshed, Incest
And the Lord God Formed Every Beast of the Field
And the Lord God Built the Rib
Moses’ Hevel
Bad Mixtures
The Correction of the Lower World from the Upper World
And the Land Was Unformed [Tohu] and Void [Bohu] - 2
Three Letters Tov [Tet-Vav-Bet]
The Correction of PBP de ZON
The Voice of the Lord Is Upon the Waters
Opposite the Frame
Bet Resheet
The Hidden Light
If My Covenant Is Not Day and Night - 1
The Separating and Connecting Firmament
These Waters Conceived and Begot Darkness
If My Covenant Is Not Day and Night - 2
Let There Be Lights - 2
Let the Waters Swarm
And God Created the Sea Monsters
Let Us Make Man - 3
For He Did Not Shower Rain
And the Lord God Commanded the Man
And the Serpent Was Cunning
And the Lord Set a Token for Cain
Sin Crouches at the Door
Aza and Azael
This Is the Book of the Generations of Adam
My Spirit Shall Not Abide in Man
chevron_rightBeresheet - 2
Seven Palaces in the Garden of Eden
Seven Sections of the Upper and Lower Earth
Seven Sections of the Upper Earth
Seven Halls of the Upper Earth
Preface to the Seven Halls
Seven Halls of AVI of Beria
Let There Be Light - 1
And There Was Evening and There Was Morning
Let There Be Light - 2
Let There Be a Firmament
Let the Earth Put Forth Grass
Lights without Vav
Let the Waters Swarm
Let Us Make Man
And God Saw All that He Had Done
And the Heaven and the Earth Were Completed
And on the Seventh Day God Completed
Which God Has Created to Do
Sukkah [Hut] of Peace
And the Lord God Built the Rib
And the Lord God Formed the Man
Baal and Asherah
Reconciliation and Receiving Permission
One Who Sets Out on the Road
Voice and Speech
The Address of the LORD to My Lord
A Rising Flame
The World Was Divided into Forty-Five Colors and Kinds of Light
And They Heard the Voice of the Lord God Walking in the Garden
And the Children of Israel Were Stripped of Their Ornaments from Mount Horev
And They Sewed Fig Leaves
And He Drove Out the Man
And the Man Knew Eve
If You Do Well
When Cain Killed Abel
This Is the Book of the Generations of Adam
He Created Them Male and Female
And Enoch Walked with God
And the Lord Saw that the Wickedness of Man Was Great in the Earth
And He Was Saddened in His Heart
My Spirit Shall Not Abide
The Fallen Ones Were in the Earth
I Will Blot Out Man
Come, Behold the Works of the Lord, Who Has Wrought Desolations in the Earth
chevron_rightNoach
Noah and the Ark
Go See the Works
Good Is a Man Who Is Gracious and Lends
Drink Water from Your Cistern
And the Earth Became Corrupt
Had He Not Sinned, He Would Not Have Begotten Offspring
And God Saw the Earth
The Lord Has Done What He Devised
For After Seven More Days
And Noah Begot Three Sons
The Judgment of Hell
The End of All Flesh
Shrill Your Voice, Poor of Anatot
That Jew
The Offering
I Lifted Up My Hands in Prayer
And I Bring a Flood of Water - 1
I Said, “I Will Not See the Lord”
And I Bring the Flood of Water - 2
And I Will Establish My Covenant
And He Healed the Ruined Altar of the Lord
Come You and All Your Household
The Earth Is the Lord's, and All that Fills It
The Wicked Perish from the World
The Difference between Moses and the Rest of the World
And Noah Went into the Ark
And Lifted Up the Ark
And He Blotted Out the Universe that Was Upon the Face of the Ground
And God Remembered Noah
And Noah Built an Altar
And the Lord Smelled the Sweet Fragrance
And God Blessed Noah
And the Fear of You and the Dread of You
I Have Set My Bow in the Cloud
This Stone, which I Have Set Up as a Pillar
The Sons of Noah Who Came Out of the Ark Were...
These Three Sons of Noah
And Noah Began and Planted a Vineyard
Bat-Sheba and Uriah
He Was a Mighty Hunter before the Lord
And the House, While It Was Being Built
עיר ומגדל
The Gate of the Inner Court
And the Lord said, “Behold, They Are One People”
chevron_rightLech Lecha
Listen to Me, You Stubborn-Minded
On What Does the World Stand?
And the Lord Said unto Abram
And They Went Forth with Them from Ur of the Chaldees
Go Forth to Correct Yourself
And I Will Make You a Great Nation - 1
But From the Wicked Their Light Is Withheld
And I Will Make You a Great Nation – 2
And Abram Went, as the Lord Had Spoken to Him
And Abram Took Sarai
And Abram Passed Through the Land
Three Degrees NRN
And Abram Went Down to Egypt
And It Came to Pass, When Abram Came to Egypt
The Creator Plays with the Souls of the Righteous
And the Lord Plagued Pharaoh
At Night My Soul Longs for You
NRN
And He Went on His Journeys
And There Was Strife between the Herdsmen of Abram's Cattle and the Herdsmen of Lot’s Cattle
And the Lord Said to Abram, After Lot Had Separated
Like an Apple Tree among the Trees of the Forest
And It Came to Pass in the Days of Amraphel
O God, Do Not Keep Silent
Melchizedek King of Salem
After These Things
The Word of the Lord Came Unto Abram in a Vision
Rabbi Hiya Went to See Rabbi Elazar
Bless the Lord, You His Angels
And Abram Said, “...What Will You Give Me?”
For Who Is God, Save the Lord? And Who Is a Rock, Save Our God?
מחזה שד"י, מחזה סתם
The Creator Makes Couplings
Night and Midnight
A Small Hey and a Big Hey
Sayings for the Brit Milah [Circumcision]
chevron_rightVol. 3
VaYera
Chayei Sara
Toldot
VaYetze
VaYishlach
VaYeshev
Miketz
VaYigash
VaYechi
chevron_rightVol. 4
Shmot
VaEra
Bo
BeShalach
Yitro
Mishpatim
chevron_rightVol. 5
Truma
Sifra DeTzniuta
Tetzave
Ki Tisa
VaYakhel
Pekudei
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VaYikra
Tzav
Shmini
Tazria
Metzora
Acharei Mot
Kdoshim
Emor
BaHar
BeHukotai
chevron_rightVol. 7
Bamidbar
Naso
BeHaalotcha
Shlach Lecha
Korach
Chukat
Balak
Pinchas
Matot
chevron_rightVol. 8
VaEtchanan
Ekev
Shoftim
Ki Tetze
VaYelech
Haazinu
chevron_rightVol. 9
New Zohar, Bereshit
New Zohar, Noah
New Zohar, Lech Lecha
New Zohar, VaYera
New Zohar, Toldot
New Zohar, VaYetze
New Zohar, VaYeshev
New Zohar, BeShalach
New Zohar, Yitro
New Zohar, Truma
New Zohar, Tzav
chevron_rightVol. 10
New Zohar, Ki Tisa
New Zohar, Acharei
New Zohar, Behar
New Zohar, Naso
New Zohar, Chukat
New Zohar, Balak
New Zohar, Matot
New Zohar, VaEtchanan
New Zohar, Ki Tetze
New Zohar, Ki Tavo
New Zohar, Shir Hashirim
New Zohar, Midrash Ruth
New Zohar, Eicha
chevron_rightVol. 11
Pesach
Shavuot
Rosh Hashana
Yom Kipurim
Sukkot
chevron_rightVol. 12
אברהם
אדם הראשון
אהבה
אהבת חברים
אור
אותיות
גברים ונשים
גלות וגאולה
הטבע
השגה רוחנית
השכינה
זיווג
חיבור
טוב ורע
ימות המשיח
יציאת מצרים
יצר הרע ויצר הטוב
יראה
ירושלים
ישראל
ישראל והעמים
מדרגה רוחנית
מחשבת הבריאה
מטרת החיים
נשמות
ספר הזוהר
עליות וירידות בדרך
עניים ועשירים
ערב רב
צדיקים ורשעים
קו אמצעי
רבי שמעון בר יוחאי (רשב"י)
רצון
שלום
שמחה
תורה
תורה - לימוד בלילה
תיקון וגמר התיקון
תפילה
תפיסת המציאות
chevron_rightVol. 13
Tikuney Zohar
Kabbalah Librarychevron_right
Rashbi/Zohar for All/Vol. 3
chevron_right
Toldot
 

Toldot [Generations]

These Are the Generations of Isaac

1) When the Creator wished to create the world, He looked in the Torah and created it. And in each act that the Creator created in the world, He would look in the Torah and create it, as it is written, “Then I was beside Him, as a cadet, and I was daily His delight.” Do not read it as Amon [cadet], but as Oman [master craftsman], for it was his tool of craftsmanship.

2) When He wished to create man, the Torah said to Him, “If man is created and later sins, and You will sentence him, why should Your deeds be in vain? After all, he will never be able to tolerate Your judgments.” The Creator told her, “But I have created repentance before I created the world. If he sins, he will be able to repent and I will forgive him.”

The Creator said to the world when He created it and created man, “World, you and your nature persist only by the Torah. This is why I have created man within you, to engage in Torah. If he does not engage in Torah, I will revert you back to chaos.” Thus, all is for man and the Torah stands and calls before people to engage and exert in the Torah, but no one lends an ear.

3) Anyone who engages in Torah sustains the world and sustains each and every operation in the world in its proper way. Also, there is not an organ in a man’s body that does not have a corresponding creation in the world.

This is so because as man’s body divides into organs and they all stand degree over degree, established one atop the other and are all one body, similarly, the world, meaning all creations in the world are many organs standing one atop the other, and they are all one body. And when they are all corrected they will actually be one body. And everything, man and the world will be like the Torah because the whole of Torah is organs and joints standing one atop the other. And when the world is corrected they will become one body.

4) The Torah holds all the hidden, sublime, and unattainable secrets. The Torah holds all the sublime, revealed, and unrevealed matters, that is, that for their profoundness, they appear to the eye of the one who observes them and soon after disappear. Then they briefly reappear and disappear, and so on and so forth before those who scrutinize them. The Torah holds all the things that are above in the upper world and that are below. And everything in this world and everything in the next world is in the Torah, and there is no one to observe and to know them.

5) When Solomon came and wished to understand the words of Torah and the precisions of the Torah, he could not, and said, “I will get wisdom, but it was far from me.” David said, “Open my eyes, that I may behold wondrous things out of Your law.”

6) These are the generations of Ishmael, which are the twelve presidents. Afterwards he said, “These are the generations of Isaac.” Since it is written that Ishmael begot twelve presidents and Isaac begot two, can it be that because of this, one is superior in his righteousness, and hence begot twelve, and the other is inferior and hence begot only two? It is written, “Who can express the mighty acts of the Lord,” which is Isaac, since Isaac is Gevura of ZA, and Isaac begot Jacob, who alone was more important than all of them, for he begot the twelve tribes and was the sustenance above and below.

Isaac, however, was only the sustenance above, in the upper holiness, while Ishmael was only below. This why it is written, “Who can express the mighty acts of the Lord,” which is Isaac, and it is written, “Or make all His praise to be heard,” which is Jacob, since the whole of Jacob’s glory is in being the sustenance above and below. And when the sun, ZA, clings to the moon, the Nukva, several stars shine from them, which are the twelve tribes Koh, presented in Joseph’s dream as stars.

Here are three divisions: 1) Jacob was the sustenance above and below; 2) Isaac was only above in the upper holiness; and 3) Ishmael was only below.

We should understand these differences. The thing is that Partzuf ZA is divided at the Chazeh because of the Parsa that is present there. From Chazeh and up it is GAR, and from Chazeh down it is VAK. And the lower ones have a hold only from the Chazeh of ZA downwards and nothing at all from the Chazeh up, since they are the offspring of Nukva of ZA whose source begins in ZA only from the Chazeh down.

But the patriarchs were an assembly to HGT of ZA, Abraham and Isaac, the two arms of ZA, Hesed and Gevura, and Jacob—the Guf [body] of ZA, Tifferet. Thus, Abraham and Isaac are gripped above Chazeh of ZA, in the arms, and not at all from the Chazeh down. But since Jacob is a structure for Tifferet, which is a Guf whose Chazeh is in its middle, he grips above the Chazeh and below the Chazeh. Thus, he grips above the Chazeh and below the Chazeh. He grips above in GAR with the half of Tifferet that is above the Chazeh, and below in VAK, where all the lower ones come from, in the half of Tifferet that is below the Chazeh.

It was said that Isaac begot Jacob, who by himself was more important than all of them because he was the senior among the patriarchs, for he begot the twelve tribes, which are from the Chazeh of Tifferet downwards, for he was the sustenance and the structure above Chazeh of ZA and below Chazeh of ZA, as he is an assembly for Tifferet and Tifferet contains them both. But Isaac was a structure to Gevura of ZA, which is entirely above the Chazeh and grips nothing below, and Ishmael was as all the lower ones, who have a grip only below the Chazeh and not at all above the Chazeh. Hence, Jacob is more important than all of them, for he alone contains all the discernments.

7) It is written, “And God blessed his son Isaac,” now that Abraham had died. He blessed and augmented the degree of Isaac, Gevura, after Abraham's death. Yet, the form of Abraham remained in Isaac, for Abraham's form, too, which is Hesed, remained included in Isaac to the point that anyone who saw Isaac would certainly say that this must be Abraham, and would testify and say, “Abraham begot Isaac.” This is so because he was incorporated and clothed in the form of Abraham, which is Hesed; hence, the text makes the precision of saying, “These are the generations of Isaac, the son of Abraham,” as well as, “Abraham begot Isaac.”

8) “And it came to pass after the death of Abraham, that God blessed Isaac his son.” The beginning of this verse is not as its end, and its end is not as its beginning. It begins with the death of Abraham and ends with the blessing of Isaac, between which there is no connection. Moreover, what is the difference that made the Creator bless Isaac and that he was not blessed by Abraham? It is because Abraham did not bless Isaac; hence, the Creator blessed him after his death. This is the connection in the words, “And it came to pass after the death.”

What is the reason that he did not bless Abraham? It was so that Esau, his son, would not be blessed with him, meaning that he would not draw illumination of the left from above downwards according to his impure way. Hence, these blessings went on to the Creator and the Creator blessed Isaac. The Creator is the middle line that unites the two lines in one another by limiting the left line so it shines only from below upwards, and now Esau will not be blessed for he will not be able to draw from above downwards.

“And Isaac dwelt by the well, Lahai-Roi.” What is Lahai-Roi? It is that he connected with the Shechina, which is a well upon which the angel of the covenant, which is Yesod, was seen. Hence, He blessed him. Now we understand the connection between the three parts of this verse: “And it came to pass after the death of Abraham,” that he did not bless Isaac. “…that God blessed Isaac his son.” And why did He bless him? It is because he connected with the Shechina, as it is written, “And Isaac sat by the well, Lahai-Roi.”

9) “A fountain of gardens, a well of living waters, flowing streams from Lebanon.” “A fountain of gardens” is Abraham; “A well of living waters” is Isaac”; and “Flowing streams from Lebanon” is Jacob. Thus, a well of living waters is Isaac, as it is written, “And Isaac dwelt by the well, Lahai-Roi.” A well is the Shechina; Lehai [to the living] is He who lives forever, a righteous, which is Yesod, He who lives forever. And they are not to be separated. He lives in two worlds: He lives above, which is the upper world, Bina, and he lives in the lower world, Malchut, and the lower world exists and shines by his power.

10) The moon, Nukva, shines only when she sees the sun, ZA. And when she sees him, she shines, meaning receives from ZA Mochin of illumination of Hochma, which is seeing. This is why she is called, “the well, Lahai-Roi [Roi refers to seeing].” And then she shines and stands in the living waters. Lahai-Roi, to shine and to be filled by that Hay [living], Yesod of ZA.

11) It is written, “Benayah the son of Yehoyada, the son of a valiant man.” He was righteous and shone for his generation, like the living one above, Yesod of ZA, which shines to the world, which is the Nukva. And at all times, this well, the Nukva, looks into the Hay [living], Yesod, and sees, so as to shine.

“And Isaac dwelt by the well, Lahai-Roi,” when he took Rebecca. This is so because a well is Rebecca, Nukva of ZA. He sat with her and united with her in the darkness of the night, as it is written, “Let his left hand be under my head.”

The left line of ZA, Isaac, is called “dark” because it is attained only in the dark. This is so because when it governs the lights darken because it is Hochma without Hassadim. Also, the Nukva is called “night.” Hence, the illumination of the left to the Nukva is called “darkness” at night. He unites with her in the phase of darkness, at night, since the coupling of Isaac—left line—with the well, the Nukva—which receives from him—is called “darkness” at night.

Following Abraham's death, Isaac was in Kiriath-arba. “And Isaac dwelt by the well, Lahai-Roi.” But this is necessarily not his dwelling place, but rather the name of the Nukva with whom he united and made a coupling in that well, to evoke the love.

12) “The sun rises and the sun comes.” This is ZA, which shines to the moon, the Nukva. This is so because the sun shines when it is seen with her. The sun illuminates and shines from the place of the upper one who stands atop it, which is Bina. It receives its illumination from there and always shines.

“And the sun comes,” to make a coupling with the moon, the Nukva. It goes to the south, the right line of ZA, and places its strength in him, since it places its illumination primarily in the right, Hassadim [mercies]. And because its strength is in the right, man’s strength in the body is on the right side of the body, and this is what the strength of the body depends on.

Subsequently, it turns to the north, meaning it shines to the south, and to the north. Turning means it turns its illumination once to this side and once to the other side to show you that its strength is not primarily in the north, the left side of ZA, and does not shine there permanently, but that it turns this way and that.

It is written, “The wind turns about continually in its circuit.” ZA is the light of Ruach [wind], and he is called “the sun.” He “Turns about continually in its circuit” so the moon will shine from him and they will unite, since the essence of the illumination of the moon is illumination of Hochma, who receives from the left. However, she cannot receive the Hochma without Hassadim, thus ZA turns once toward the north for illumination of Hochma, and once toward the south for illumination of Hassadim, to clothe Hochma in Hassadim. Only in this way does the moon receive his illumination and bonds with him in a coupling.

13) When Abraham came to the world, he embraced the moon and drew her near. When Isaac came, he gripped her, held her properly, and drew her with love, as it is written, “Let his left hand be under my head.” When Jacob came, the sun, ZA, connected with the moon, the Nukva, and the Nukva illuminated. She received illumination of Hochma from Isaac, but it still did not shine in her due to lack of clothing in light of Hassadim. And when Jacob came, who is the middle line, he imparted her with the Hochma that is clothed in Hassadim. And then the Nukva illuminated.

Then Jacob was complete on all sides—with Hassadim on the right side and with Hochma on the left side. And the moon shone because now the Hochma and Hassadim clothed in one another through Jacob and she could shine and be established in twelve tribes.

14) It is written, “Bless the Lord all the servants of the Lord, who stand in the house of God at night.” Who are they who are worthy of blessing the Creator? All of the Creator’s servants. Even though all the people in the world are from Israel, they are all worthy of blessing the Creator.

But blessings for which upper and lower are blessed, who are they who bless Him? It is the servants of the Creator. And who are they whose blessing is a blessing? It is them who stand in the house of God at night, those who rise at midnight and awaken to read in the Torah. They are the ones who stand in the house of God at night. And they need both: to be servants of the Creator, as well as to rise at midnight, for then the Creator comes to entertain with the righteous in the Garden of Eden.

And Isaac Was Forty Years Old

15) “And Isaac was forty years old when he took Rebecca,” when he married Rebecca. Isaac was incorporated in the north and in the south, in fire and in water. And then, Isaac was forty years old when he took Rebecca. Surely, Isaac was incorporated in the right, Hassadim, called “water,” and called “south.” Hence, there are two Sefirot HG in him, north and south. North is from himself, the left, and south, since he is Abraham's son. He also had incorporation of north and south in one another, which is Tifferet, since Tifferet is but an incorporation of HG, which are south and north.

It follows 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, when she becomes a fourth to HGT, and then Isaac takes her and imparts her with his Mochin. But she was barren because she was lacking Hassadim, as it is written, “And Isaac pleaded with the Lord for his wife, 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, green, white, and red, which are HGT of the Nukva. She was three years old 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) Rebecca, “The daughter of Bethuel the Aramean, of Paddan-Aram, the sister of Lavan the Aramean.” Even though she was among idolaters, she did not do as they did. This is why it is written that she was the daughter of Bethuel, from Paddan-Aram, and the sister of Lavan, 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) It is written, “As a rose among thorns, so is my love among the daughters.” The rose is the assembly of Israel, Nukva of 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 judgment, he still draws from Hesed, from Abraham. Rebecca comes from the side of harsh judgment, from Bethuel and Lavan. And although she herself is weak judgment, the red of the rose, and a thread of grace hangs over her, which is the white of the rose, she still draws from the harsh judgment.

Thus, Isaac was harsh judgment and she was weak judgment. This is why she was as a rose among the thorns. Thorns are harsh judgments, since Rebecca was surrounded by harsh judgments from her parents’ side and the people where she lived. But she herself was a weak, sweetened judgment, 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 judgment 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 judgment, the world would be unable to tolerate Isaac’s harsh judgment, since the illumination of Isaac is male light, which imparts from above downwards, and in the illumination of the left, a very harsh judgment is drawn from this. But Rebecca, whose illumination is female light, which shines only from below upward, there no harsh judgments in this, but only weak judgment. And since Isaac’s illumination reaches the lower ones through the Nukva, which is weak judgment, 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 judgments that are extended with his illumination.

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

And Isaac Pleaded

19) “And Isaac pleaded with the Lord for his wife,” meaning he offered a sacrifice and prayed for her. It is written, “And Isaac pleaded,” and it is written, “and the Lord granted his plea.” “Pleaded” is an offering, “and the Lord granted his plea” is also an offering, 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 pleaded” refers to the fire below, and “the Lord granted his prayer” is a fire above.

20) “Isaac pleaded,” he prayed and strove upward, toward the fortune that affects sons, for the delivery of sons depends on that place, the fortune, which is Dikna of AA. It is written about that, “And prayed unto the Lord.” HaVaYaH is ZA and “Unto the Lord” is Dikna of AA that surrounds ZA and is called “fortune.”

Then, “And the Lord granted his prayer.” Do not read it as “granted,” but as “strove,” since the Ayin is replaced by Het [in Hebrew] 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.”

23) Why did Isaac not love Jacob as much as Esau, since he knew that twelve tribes were destined to emerge from him? Nevertheless, he loved Esau more, since each kind loves its own kind, and a kind follows its own kind.

24) Esau was born and came out red. He was of Isaac’s kind, the harsh judgment from above, of holiness. And Esau, who is the harsh judgment 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, “Because he had a taste for game,” and it is written, “Therefore it is said, ‘Like Nimrod a mighty hunter before the Lord.’” The meaning of hunting is harsh judgment, and the hunting here is harsh judgment, too. And the text tells us that he loved him because he was harsh judgment, like him.

And the Children Struggled

25) “And the children struggled together within her; and she said, ‘If this is so, why am I like this?’ And she went to inquire with the Lord.” “She went to inquire with the Lord,” to the seminary of Shem and Ever. “And the children struggled together within her,” since Shem was that wicked one, Esau, who made war against 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 make a coupling 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 draw Esau after that serpent and to separate 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 the heel. This means that he separated him from holiness and lowered him to the side of impurity, called “heel,” at the conclusion of holiness. It is written, “And his hand had hold on Esau's heel,” meaning that he put his hands on that heel in order to subdue it under holiness.

27) “And his hand holding Esau’s heel.” Jacob could not come out and altogether depart him, but his hand remained holding onto Esau’s heel. And his hand, the moon, the Nukva, called “the hand of Tifferet,” who is Jacob, its light 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.

It is written, “And God created the great sea monsters.” These are Esau and Jacob. It is also written, “And every living creature that creeps,” which 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 of 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, all that he did was toward Esau so as not to let that serpent 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 the Shechina, 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.

The Meal of the Righteous in the Future

33) “These are the generations of Isaac son of Abraham. Abraham begot Isaac.” In the future, the Creator will revive the dead and shake their dust off of them, so they will not be built from dust, as they were in the beginning, that they were actually created from dust, something that does not persist, as it is written, “And the Lord God formed man of the dust of the ground.”

34) At that time, they will shake off the dust, that structure, and will stand in a structure that persists, so they will persist, as it is written, “Shake off the dust, arise, sit Jerusalem.” They will persist in persistence and will rise from under the earth and receive their soul in the land of Israel. At that time, the Creator will float up on them all kinds of scents in the Garden of Eden, as it is written, “The Dudaim [mandrakes] give forth fragrance.”

35) Do not pronounce Dudaim, but Dodim [lovers]. These are the body and the soul, which are lovers and friends of each other. They are truly Dudaim. As the Dudaim engender love in the world, so they engender love in the world. And what is “give forth fragrance”? The skill of their actions to know and recognize their Creator.

36) “At our door is every delicacy, new as well as old, that I have treasured up for you, my beloved.” “At our door” are the doors of heaven, which are open to bring down souls to carcasses. “Every delicacy” are the souls. “New as well as old” are those whose soul has exited several years since today, and those whose soul has exited only a few days ago, and they were rewarded, through the merit of their actions, with entering the next world. All are destined to come down at once and enter the bodies that are ready for them.

37) A voice comes out and says, “new as well as old, that I have treasured up for you, my beloved.” Treasured them, in those worlds. “For you,” for you are a holy and clean body.

The Dudaim are the angels of peace. “Give forth fragrance” means the souls, who are the fragrance of the world. “Giving” is as it is written, “But Sihon would not let Israel pass.”

38) Three sects of ministering angels walk each month and each Sabbath to accompany the soul up to the place of her merit. “At our door is every delicacy” are the bodies, which stand at the doors of graveyards to receive their souls. Dumah gives the notebook of the account, and declares and says, “Master of the world, new as well as old, those who were buried many days ago, and those who were buried a short time ago, I have treasured them all for you, to bring them out according to the account.

39) At that time, the Creator is destined to rejoice with the righteous, to instill His Shechina with them, and everyone will rejoice in that joy, as it is written, “The Lord will rejoice in His actions.” At that time, the righteous are destined to create worlds and revive the dead.

It is written, “There nothing new under the sun.” However, while the wicked in the world proliferate, the whole world does not exist. And when the righteous are in the world, the world exists, and they are destined to revive the dead, as it is written, “Old men and old women shall again sit in the streets of Jerusalem, each with his staff in his hand because of old age.”

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.

41) The Creator is destined to make a festive meal for righteous in the future, as it is written, “They saw God, and ate and drank.” This is “nourished,” and this is “enjoying.” The righteous who were not rewarded with such, enjoy that brightness that they will not attain so much, but the righteous who were rewarded are nourished until they attain complete attainment, and there is not eating and drinking but this, and this is the meal and the eating.

It is written about Moses, “And he was there with the Lord forty days and forty nights; he neither ate bread nor drank water.” “Neither ate bread nor drank water,” since he was nourished by the another meal, that brightness of above, as well as the meal of the righteous in the future.

42) The festive meal of the righteous in the future, to rejoice in His joy, as it is written, “The humble will hear and rejoice.” From here, “But let all who take refuge in you rejoice; let them ever sing for joy.” There are both in the future.

Wine that is preserved in its grapes from the six days of creation, these are ancient matters that were revealed to no one since the day when the world was created. They are destined to be revealed to the righteous in the future, and this is the drinking and the eating.

43) What then are the whale and the ox, as it is written, “For the mountains will yield food for him where all the wild beasts play”? It is written, “In that day the Lord with his hard and great and strong sword will punish the whale-the boa serpent, the whale-the twisting serpent, and will slay the crocodile that is in the sea.” There are three here, but it is an intimation to the kinships.

44) The meal of the righteous in the future will consist of a whale and the wild ox. Is this so? After all, it was said that the meal of the righteous in the future is as it is written, “They saw God, and ate and drank.”

45) This faith, which the sages said to the majority of the world that they are invited to this meal of the whale and that wild ox, to drink the good wine, preserved from the time of the creation of the world, they have found a verse and interpreted, as it is written, “And you shall eat your bread to the full.” The Creator seduced Israel with all kinds of seductions in order to reform them, and with this one more than with all of them, when He told them, “And you shall eat your bread to the full.” And also with curses, “And you shall eat and not be satisfied,” which was the hardest for them.

It is written, “And the people of Israel said to them, ‘Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the meat pots and ate bread to the full.” This teaches that because of the eating, they gave their souls up to die at their hands. When the Creator saw their lust, He said to them, “If you obey the commandments, you will eat to the full,” to appease them.

Also, our sages saw that the exile is continuing. They relied on verses from the Torah and said, “destined to eat and rejoice in a great festive meal that the Creator is destined for hold for them.” For this reason, the majority of the world suffers in exile because of that meal.

46) We must not reject the faith, but observe it. That is, the meal is eating and drinking, since the Torah testifies to it in the words, “And you will eat your bread to the full.” We already know what is the faith of the righteous and their yearning, for it is written, “We will rejoice and delight in You,” and not in eating. Also, “we will remember your love more than wine,” meaning the wine of Torah.

That meal, for which the majority of the world is destined, which is eating and drinking, we, too, will have a part in enjoying it, and this is part of the joy and the laughter. “These are the generations of Isaac,” that the righteous will laugh in the future. “Abraham begot Isaac,” the refinement of the soul engenders these laughter and joy in the world.

Association of the Quality of Mercy with Judgment

47) Everything that the Creator created in the world is in association of Malchut, the quality of judgment, with Bina, the 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 KHB, and TM, as well as to anterior and posterior, and to internality and externality. As a result, division was made in the world.

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 mercy with judgment. Thus, do 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 the assistance and association from Bina, since until then, they are unfit for Mochin because before Malchut is sweetened 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, as it is written, “Forty blows he may give him and not more.” 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 follows 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, as it is written, “And Isaac was forty years old” means he was waiting for the body. It is also written, “When he took Rebecca,” when she entered the body intended for it.

Malchut was erected on 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 vessel of Tifferet was established instead of the vessel of Malchut.

After Malchut was hidden, there are only four vessels there, KHB and Tifferet. Hence, the light of Hochma rose and clothed in the vessel of Keter, the light of Bina in the vessel of Hochma, the light of Tifferet in the vessel of Bina, and the light of Malchut in the vessel of 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 vessel. At that time, the body, too, which is extended 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 mercy in judgment and by concealing her own essence. But at the end of correction, Malchut of the first restriction herself will be corrected in a way that she will no longer need association with the quality of mercy, but will receive the light of Bina through her own essence.

There are also judgments and troubles that are extended from Malchut with respect to the fortieth year. As long as the Hochma in her has not been clothed in Hassadim. And there are judgments and troubles that are extended from the un sweetened Malchut that was concealed. If he is not rewarded, he is wicked. This means that if he draws 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 the first restriction rides over and she is unfit to receive light.

Prior to the end of correction and the revival of the dead, the judgments and the troubles that are extended from the fortieth year are not the end of all the troubles, since there are troubles from Malchut’s unsweetened 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 judgments and the troubles that are extended from the fortieth year will be the end of all the troubles.

It was said, and he made a law, as it is written, “He may strike him forty times but not 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.

It is written, “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. At the time of Malchut’s disclosure, in the fortieth year, when she receives the light of Bina, the Guf [body], too, which is extended 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 has the letters of Bat El [daughter of God], Malchut. And the body that is extended 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 mercy is considered the fortieth year, which is the light of Malchut, dressed in a vessel of ZA, in his Ateret Yesod. And the vessel of Malchut herself, which is the fiftieth year, is missing because she is unfit for clothing of the light. Hence, the Guf, too, which is extended from Malchut, lacks the Malchut herself because she remained empty in it without clothing of the light. 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 judgment that is unsweetened by the quality of mercy, and hence cannot enjoy the Mochin that are extended from Bina. It turns out that he cannot stand the taste of foods, but he hides his existence from the quality of judgment 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.

Its shape is as that of the head of the serpent, who is more deceitful than any other bone of the body, since 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 judgment 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 judgment. And what The Zohar 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 judgment 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 judgment 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 judgment is in the head of the serpent, and the force of revealing of the quality of judgment is in the tail of the serpent. This is why it is said here, “the head of the serpent.” 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 the Mochin and does not enjoy them, for it enjoys only the Mochin of GAR of 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, being the serpent’s head, which is the evil inclination and the angel of death. It is written, “the daughter of Bethuel the Aramean,” the fraudulent spine bone. From Paddan-Aram means that it is coming from a fraudulent world, from a pair of frauds. Lavan’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 judgment is concealed for it there, and only the Malchut of the quality of mercy is revealed over it.

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

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

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 Lavan [white]. Still, the evil inclination is not revoked from the world.

53) Lot’s two daughters are two forces of the body that awaken to the evil inclination. Now that he is not so evil and dips in his own filth, he is called Lavan [white], and those two daughters are not actually canceled, as it is written, “Lavan had two daughters.” Here it is written elder and younger, and there it is written, big and little.

54) However, they have no power to do harm and awaken to the evil inclination as in the beginning. The meaning of the words, “The name of the older was Leah [Hebrew: tired],” meaning she was weary of her strength and wickedness. “And the name of the younger was Rachel [Hebrew: sheep],” in whom there is no force that awakens, as it is written, “As a sheep that before its shearers is silent, so He did not open His mouth.”

This is the evil inclination, and his two daughters change from how they were in the beginning. At first, Lot is cursed and a villain. Now he is Lavan, whitened, not cursed in his evil as in the beginning. At first, his two daughters are strong, each with her own strength. Now, the name of the older is Leah; Leah without power; Leah without reinforcement; Leah from her first actions. And the name of the younger was Rachel, and not as they were at first.

55) “And Isaac pleaded with the Lord for his wife, because she was barren.” Why was she barren? It is because the evil inclination has no power in the world. For this reason, there is no multiplication, unless through prayer? It is written, “And the Lord granted his plea, and Rebekah his wife conceived.” When the evil inclination awakens, there is multiplication.

56) What is the difference between this world and that time, if then there will still be the evil inclination? Moreover, it is written, “And the Lord granted his plea, and Rebekah his wife 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 coupling, 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 coupling 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 coupling.

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, as it is written, They shall not hurt or destroy in all my holy mountain.” “My holy mountain” is the heart, the dwelling place of the evil inclination.

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

And the Children Struggled Together within Her

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, it is written, “And she went to inquire of the Lord.”

60) “The Lord said to her, “Two nations are in your womb.” These are two proud ones, the heart and the liver. “And two peoples will be separated from within your body … and the older will serve the younger.” This is the liver, great and big, and operates before the heart. The liver absorbs the blood and uses it before the heart.

61) “The first came out red.” The liver is the first and it is red. Why is it red? It is because it swallows the blood first. Why is his name called “first”? It is because he swallows the blood first, before any other food. He is the first for the blood, but not for the formation. “And the older shall serve the younger,” since he is greater and bigger in its measure from the heart, and serves the heart.

This portion comes to show the people of the world that although that wholeness will be in the land, the manner and nature of the world will not change. The liver hunts game, as it is written, “He had a taste for game,” and the heart thinks and dwells in tents, as it is written, “Jacob cooked a stew,” thinking thoughts, negotiating in the Torah.

62) The nature of the world never changes. It is written, “Jacob cooked a Nazid [stew],” as it is written, “for they Zadu [connived] against them.” Its translation is that they thought. That is, the heart thinks and reflects on the Torah, on knowing one’s Creator. It is written, “Esau came from the field and he was tired.” The liver, whose nature is to go hunt game in its mouth and swallow, and cannot find it, is called “tired.”

It tells the heart, “Before you reflect on words of Torah, reflect on eating and drinking to sustain your body,” as it is written, “And Esau said to Jacob, ‘Let me eat some of that red, red,’” for such is my way, to swallow the blood and project to the rest of the organs. “For I am tired,” without eating or drinking.

And the heart says, “Give me the first and the best out of everything you swallow, give me your birthright, as it is written, “And Jacob said, ‘Sell me today your birthright,’” the beginning of lust. Until the heart reflects and thinks of the food, the liver swallows. Were it not for those yearning and reflection of the heart about the food, the liver and the organs would not be able to swallow. So is the way of the servants; they do not eat until the master eats.

The Gathering of the Exiles and the Revival of the Dead

63) It is written, “And Jacob gave to Esau bread and lentil stew, and he ate and drank.” 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.

64) The four winds of the world blow, and the Creator is destined to awaken one Ruach [wind/spirit] to sustain the body, which will incorporate four winds, as it is written, “From four winds, come, O wind.” It is not written “in” four, but “from” the four winds of the world, that he will incorporate the four of them. That spirit [wind] is the engendering spirit. It is the spirit that eats and drinks, and there is nothing between this world and the days of the Messiah except enslavement of kingships, and there is nothing between this world and the revival of the dead except cleanness and attainment of the knowledge and long living.

65) Are the days of the Messiah and the revival of the dead not one and the same? Rather, the Temple precedes the ingathering of the exiles, and ingathering of the exiles precedes the revival of the dead, and the revival of the dead is the last one, as it is written, “The Lord builds Jerusalem; He gathers the exiles of Israel. He heals the brokenhearted and bandages their wounds.” The revival of the dead is the healing for the brokenhearted over their dead. He builds Jerusalem first; subsequently, He will gather the outcasts of Israel; and finally, He will heal the brokenhearted.

66) Forty years prior to the ingathering of the exiles, the revival of the dead, as it is written, “And Isaac was forty years old, there are several troubles from the ingathering of the exiles to the revival of the dead, several wars will awaken upon Israel. Happy is one who escapes them, as it is written in Daniel, “At that time your people, everyone who is found written in the book, will be rescued.”

From here, many will be clarified and whitened, as it is written, “I will refine them like silver and test them like gold.” In those days, there will be days of which it will be said, “I have no wish for them.” From the time when the trouble pass until the revival of the dead, it will be forty years.

67) The children of Israel walked in the desert forty years for not obeying the voice of the Lord.” So it is here: All those said the same thing. At the end of the forty years, when the troubles pass and there are no more wicked, the dead, who dwell in the dust, will live. Since it is written, “Trouble will not rise up twice,” and what they went through is enough for them, from the time of the revival of the dead, the world will settle down, as it is written, “In that day, the Lord will be one, and His name, One.”

68) The redemption will be on the sixth millennium. But this is great prolonging for these dwellers of the dust. After 408 years from the sixth millennium, all the dwellers of the dust will be revived.

The dwellers of the dust are 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 5,408th. The letter Hey of HaZot [this] implies five thousand, 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) 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 408th by several years, in the fortieth year after the gathering of the exiles. The last ones will all rise at the time of the 408th of the sixth millennium. Who will be rewarded with this prolonging and who will maintain His law at that time?

70) “Let there be light.” Light is the redemption. And the word “light” in Gematria is Raz, which means secret. When it is written, “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 it is 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. When 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 during their lives, are revived first. Thus, through repentance they advance.

By how many years do the righteous precede the rest of the people? it is written, “Out of Jacob One shall have dominion.” 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.

And the Boys Grew – for He Had a Taste for Game

73) “And the boys grew.” 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 became a skillful hunter … and Jacob was a naive [also complete] man.” 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.

For He Had a Taste for Game

75) “Isaac loved Esau because he had a taste for game.” It is written, “A skillful hunter, a man of the field,” and it is written that 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 reflect 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, the Shechina was with him, and he had to know that by the spirit of holiness. For if the Shechina were not with him, how could he have blessed Jacob when he blessed him? Thus, the Shechina was certainly always with him, but the Shechina 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, the Shechina 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 the Shechina.

This is so because Jacob is covered Hassadim and always leans to the right line, while Esau is extended entirely from the left line. His head was extended from the left line of holiness, but his body was 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 the Shechina 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 drew 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 the Shechina 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 the Shechina. This is so because the illumination of the Shechina is from the left line, since ZA is the right line and the Nukva is the left line.

And Jacob Cooked a Stew

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 words, “Jacob was a naive [also complete] man,” testify that he 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 are extended 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 judgments.

“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 drew 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 are extended from the middle line, Jacob, which are light of Hochma that is clothed in Hassadim and that shines in all the perfection. However, they lack the GAR of GAR, which are the seniority. This is so because due to the extension of the middle line over the screen of Hirik, to clothe the Hochma in Hassadim, the GAR of GAR from the Mochin diminish.

“And Esau came in from the field and he was weary” because he drew 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 judgments that were 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 the seniority, to subdue the left once and for all under the right.

79) “And Jacob cooked a stew,” for Abraham’s mourning, for Abraham died on that day. And Jacob cooked a stew, which are round and have no mouth. This implies to the mourners, who have no mouth. But should it not have said, “And Isaac cooked a 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 strength 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 is extended from her, from which Esau suckled 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 of 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 Lavan, as well, since he was a charmer. Hence, Jacob treated him deceitfully, as well. And even though Jacob was a naive and complete man, he dealt mercifully with whom he was supposed to deal mercifully, and dealt with harsh judgment and deceit with whom he should have. This is so because there were two parts in him, Hesed and judgment, 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 judgment with a stubborn one.”

And There Was a Famine in the Land

83) “The Lord tests the righteous and the wicked, and the one who loves violence, His soul hates.” How correct and upright are the deeds of the Creator? All that He does is in judgment and truth, as it is written, “The Rock, His work is perfect, for all His ways are just.”

84) The Creator did not judge Adam haRishon before He commanded him for his own good to not stray his heart and will to another path, to not eat from the tree of knowledge so he would not be defiled. But he was careless and broke his Master’s order and ate from the tree of knowledge. Afterwards, the Creator sentenced him with judgment.

85) Yet, the Creator did not sentence him as he deserved, as it is written, “In the day that you eat from it you will surely die.” Instead, He was patient with him and he remained alive for a day, since the day of the Creator is a thousand years, as it is written, “For a thousand years in Your eyes are like yesterday when it passes by,” minus those seventy years that he gave to King David, for he had no life of himself at all. This is why he lived 930 years—1,000 years minus seventy.

86) The Creator does not judge a person according to his bad deeds, which he always does. If He had done so, the world would not be able to exist. Rather, the Creator is patient with the righteous and with the wicked. He is even more patient with the wicked than with the righteous, so they will return in complete repentance and exist in this world and in the next world, as it is written, “When a wicked returns from his way, he lives,” in this world and in the next world. This is why He is always patient with them. Or, because a good stem will emerge in the world from them, as Abraham emerged from Terah, who educed a good stem and root in the world.

87) However, the Creator is always meticulous with the righteous in everything that they do because He knows that they will not stray to the right or to the left, and therefore He tries them. But the Creator does not try them for Himself, since He knows their inclination and the power of their faith, and does not need to try them. Rather, He tries them so as to raise their heads through the tries.

88) The Creator dealt similarly with Abraham, as it is written, “That God tested Abraham.” “Tested” means raising the banner [the words “test” and “banner” share the same root in Hebrew]. He raised his banner throughout the world. And because of the test of the tying, the Creator raised Abraham's banner for all to see. It is written, “That God tested Abraham.” He tests the righteous in order to raise their banner, to raise their heads throughout the world.

89) “The Lord tests the righteous.” What is the reason? When the Creator desires the righteous; He desires the soul, not the body, since the soul is like the upper soul, the Shechina, and the body is not worthy of uniting with the Shechina above. And although the shape of the body is as the upper one, for it is extended from the Shechina, Malchut, it is still unfit to unite with her.

90) When the Creator wishes to illuminate a person’s soul, He strikes the body, so the soul will reign. This is so because as long as the soul is equal to the body, the soul cannot govern. And when the body breaks, the soul governs. “Tests the righteous” means He strengthens him.

91) “And the one who loves violence, His soul hates.” This is the degree upon which all the souls depend, Malchut. The soul of that wicked one hates her because he has no wish to adhere to her in this world and he does not desire her in the next world. The soul of the Lord hates the wicked and the one who loves violence. This is why it is written, “The Lord tests the righteous,” because He loves him.

92) When the Creator created Adam, He commanded him not to eat from the tree of knowledge for his own good. He gave him wisdom and rose by his degrees upwards, toward the Creator. When he descended, he saw the lust of the evil inclination and clung to it. He forgot all that he saw in the high glory of his Maker.

93) Noah came. In the beginning, it was written about him that he was “righteous and wholehearted.” Afterwards, he descended and saw a strong wine from one day, which was not clear, meaning full of yeast, and he drank from it and became uncovered.

94) Abraham came, rose in wisdom, and observed the glory of his Master. Afterwards, it is written, “There was a famine in the land; and Abram went down to Egypt,” and then it is written, “And Abraham went up from Egypt,” and ascended to his first degree, where he was in the beginning. Thus, he entered in peace and came out in peace.

95) Isaac came. It is written, “And there was a famine in the land,” and Isaac went to Gerar and rose from there in peace. So it is with all the righteous, the Creator tries them all, to raise their heads in this world and in the next world.

She Is My Sister

96) “The people of the place asked him about his wife, and he said, ‘She is my sister.’” As Abraham said “My sister” about the Shechina because the Shechina was with Isaac and with his wife, Isaac strengthened himself with the Shechina and said, “She is my sister,” as it is written, “Say unto wisdom: ‘You are my sister.’” It was befitting for Abraham and Isaac to say, “My sister, my love, my dove, my undefiled,” since Abraham and Isaac were a chariot for ZA, and for that, the righteous were strengthened in the Creator, for they became a chariot to Him.

97) “When he had been there a long time, Abimelech king of the Philistines looked out the window and saw Isaac laughing with Rebekah his wife.” Et [“of,” exists only in the original Hebrew] implies the Shechina, that she was with Rebecca, since Et is the name of the Shechina. We learned that holy Israel do not have intercourse during the day. Thus, how is it possible that Isaac, who was holy, was having intercourse during the day?

98) Abimelech was wise and observed in his astrology, which is called “a window,” and he saw there that it was not as Isaac had said, but that he must be sporting with her and she is his wife. Then, as it is written, “And Abimelech called Isaac and said, ‘But she is clearly your wife! Why did you say, ‘She is my sister’?.’”

Abimelech was worthy of taking his wife, as he did with Abraham, if the Creator had not rebuked him before in the event with Abraham, when He told him, “You shall die because of the woman.”

99) This is why Isaac said, “She is my sister,” to cling to the Shechina. Because there was no faith in them, he said, “She is my sister. And for this reason, Abraham said, “Because I thought, surely there is no fear of God in this place.” No fear of God is faith.

100) Because the Shechina is not present outside the holy land, “There is no fear of God in this place.” And Isaac was strengthened by faith, which is the Shechina, since he saw that the Shechina was in his wife.

And Abimelech Commanded

101) “And Abimelech commanded all the people, saying, ‘He who touches this man or his wife will certainly be put to death.’” How long did the Creator wait to avenge the wicked? For because of that good which Abimelech did with the first patriarchs, for that, Israel did not rule over the Philistines until after a long time, in the last generations. Abimelech did well when he was good with Isaac, as he had said to Abraham, “Behold, my land is before you; settle wherever you please.” This saying certainly applies to Abraham's offspring, too, which is why he kept his words with Isaac, as well.

102) Woe unto the wicked whose good is incomplete. In the beginning, Ephron said, “My lord, hear me: I give thee the field,” and then he said, “Land worth four hundred shekels of silver, according to the weights current among the merchants.” Here, too, he first said to Abraham, “my land is before you,” which includes Isaac in it, and then he said to Isaac, “Go away from us, for you are too powerful for us.” This is the good that he did with Isaac—that Abimelech did not take anything from him but sent him with all his money and possessions and then went and signed a covenant with him.

103) Isaac did well, for because he knew the wisdom, he exerted and dug a well of water, meaning corrected the Nukva, which is called “a well of water,” to properly strengthen in faith, which is the Nukva. And Abraham, too, exerted and dug a well of water. Jacob found it already corrected and sat on it. And everyone followed the well and exerted in it so as to properly strengthen in complete faith.

104) And now Israel grow stronger in it, in the well of water, the Nukva, by keeping the Mitzvot [commandments] of the Torah. Each day, a man is strengthened with a Tzitzit [fringed garment], which is a Mitzva [singular of Mitzvot] and a man cloaks himself with it. And with the Tefillin, too, which he puts in the right way on his head and arm, and which have a sublime meaning. This is so because the Creator is with a man who is crowned with Tefillin and cloaked with at Tzitzit, and all is sublime faith, the Nukva, which becomes corrected through the Mitzvot that a person keeps.

105) Hence, one who does not cloak with a Tzitzit and does not crown to strengthen with a Tefillin every day, faith is not on him and the fear of his Master is removed from him, and his prayer is not a proper prayer. This is why the patriarchs would strengthen in sublime faith, because in the high pit there is complete faith, meaning the correction of the Nukva.

And He Called the Name of It Rehoboth

106) “And the Lord will guide you always, and satisfy your soul in droughts, and give strength to your bones. And you will be like a watered garden, and like a spring of water whose waters do not fail.” With this verse, the owners of faith were strengthened, for it secures them in the next world.

It said, “And the Lord will guide you.” Why should he add “always”? This implies to the “always” of the twilight, when he receives his strength from under the arm of Isaac, opposite the midday prayer that Isaac established, which is the illumination of the left. This is a share for the next world, the Nukva that receives the part of Hochma from YESHSUT, called “next world.”

How do we know that “And the Lord will guide you always” means illumination of the left? From David, as it is written, “He guides me in the paths of righteousness for His name's sake.” “He guides me” is the illumination of the left, since it is written, “In cycles of righteousness,” which is the name of the Nukva when she shines from the left.

107) “And satisfy thy soul in droughts” is the shining Menorah [lampstand], ZA, illumination of the right, Hassadim, which all the souls enjoy looking and delighting within it.

If the soul of the righteous is satiated, as it is written, “and satisfy your soul in droughts,” what is “And give strength to your bones”? Is it speaking of the bones of the body? Rather, it is the revival of the dead, for the Creator is destined to revive the dead and to correct man’s bones so they are as in the beginning and in a whole body. Then there will be another light from within the shining mirror for the soul, so it will shine along with the body for complete sustenance as it should be. Thus, now too, he speaks of the soul of the righteous, so the Creator will give it a complete Guf to clothe in for eternity.

108) “A watered garden” is one whose upper waters, the abundance of Bina, never cease from it, for all eternity. This garden, Malchut, drinks from them and is always satiated by them. And as the outlet of the river, it is that river that stretches out of Eden, whose waters never stop.

When the Nukva nourishes only from the left side—before the middle line is extended for her, the screen of Hirik that unites the right and the left in one another—the illumination of Hochma blocks her, since she has no Hassadim. At that time, she is called “a pit,” as it is written, “And the pit was empty, there was no water in it.”

After the middle line is drawn to her, namely the level of Hassadim that emerges on the screen of the point of Hirik, and unites the two lines, right and left with one another, and the Hochma in her left clothes in the Hassadim in her right and both shine in full within her, she is then called “a well.” This is so because the screen of Hirik on which the level of Hassadim emerges is therefore considered the outlet of the water. It is implied in the letter Aleph in Be’er [well], in a way that the Nukva herself, being only the left, is an empty pit. But when the screen of Hirik is extended in her, which is the Aleph—the outlet of the water in her—she is called “a well of living water.” This is because water is Hassadim, life is Hochma, the light of Haya [life] that is clothed in Hassadim.

In the beginning the screen of Hirik appears from the unsweetened Malchut, called “a lock.” Subsequently, the screen rises and is sweetened in Bina, and the screen is corrected by the discernment of Bina, which is then called “a key.”

109) A well of living water means that the upper one, Bina, is inside faith, in Malchut. At that time, she is a pit in which there is an outlet for the water, and she is a pit that is filled by that outlet of water. They are two degrees as one—male and female.

When the upper one, Bina, is inside Malchut, called faith, the screen of Hirik called outlet of water that is extended to Malchut, is established in her on the level of Bina, as a key. Then, after the screen is sweetened by Bina, it becomes in her the outlet of the water, eliciting the level of Hassadim in her, called “water.” And then the well, Malchut, is filled with all her lights by that outlet of water, both by the light of Hochma and by the light of Hassadim.

But as long as the screen is not sweetened in Bina, it is unfit to fill the Malchut with all the lights, since the screen of the lock, the first restriction, rides atop it and it is unsuitable for light of Hochma. This is because after the screen of Hirik, the outlet of the water in the pit, has been corrected by Bina, they are both considered one—the pit and the outlet of the water in it. This is because they are both the key, and they are male and female because the screen of Hirik is the giving male, and the pit is the female that receives and is filled by it.

This explains the difference and the relation between the watered garden and the outlet of the water, whose waters never dry out. The watered garden is Malchut herself, the pit that is filled by the outlet of the water. The outlet of the water is the river that stretches out of Eden, the screen of Hirik that has already been established into being the Yesod of Bina, which is called “a river that stretches out of Eden,” discerned as a key. And it is written, “Whose waters never dry out.”

But before it is completely corrected in the key, its waters could dry out. This is because when the lock is revealed on it, the lights promptly depart, as in, “If he is not rewarded, he is bad.”

110) The outlet of the water and the pit are one, and together they are called “a well.” The outlet of the water is implied in the Aleph and the Malchut is the Bor [pit], and together: Be’er [“well,” a combination of the Aleph and the Bor]. This is because that source enters the Malchut and never leaves her. And anyone who looks in that pit, Malchut, looks at the sublime faith, Bina, since Malchut has been corrected with the key.

This is the sign of the work of the patriarchs, who exerted in digging the well of water within the upper one, which is Bina, as in, the key. And we should not separate the source, the outlet of the water, from the pit itself, for they are all one.

111) Then it is written, “And he called the name of it Rehoboth.” And for this reason, its springs spread to all sides, to the right and to the left, which are Hochma and Hassadim, as it is written, “Let thy springs be dispersed abroad, and courses of water in the streets.”

Why did Isaac call the well “Rehoboth,” which is the name of Bina, while the well is middle line that is extended on the screen of Hirik, which is screen of ZON that was already separated from Bina? The three wells that Isaac dug are extensions of three lines from the three points Holam, Shuruk, Hirik, to Yesod of Nukva, called “well,” which are three sowings, called three diggings.

In the Holam, the GAR disappear and the letters ELEH fall into ZON, and from ZON to BYA. This is the digging of the first well, and this is why he called its name, “Esek,” “because they contended with him,” since the Sitra Achra grips to a place of lack.

From here the right line is extended, Hassadim, the digging of the second well, the second sowing, the point of Shuruk. Even though the light of Hochma has returned and was completed, it still does not shine because it is devoid of Hassadim, as it is written, “And they strove for that also,” since in that one, too, the Sitra Achra gripped. Hence, he called its name Sitnah [intense hatred]. From here the left line is extended, Hochma without Hassadim.

And the digging of the third well is the third sowing, Hirik, is the screen of ZON and not from Bina. It has the strength to subdue the two lines—right and left of Bina, and the Hochma and Hassadim clothe in one another and their illumination is completed from all sides.

It is written, “He moved away from there,” meaning he moved from Bina and came to the degree of ZON, the place of the screen of the point of Hirik. And then it is written, “And dug another well, and they did not quarrel over it” because the middle line is extended on that screen, uniting the two lines in one another and complementing both. This is why the Sitra Achra was separated and they could no longer slander him. Hence, “And he called the name of it Rehoboth.”

And since “He moved away from there,” meaning he moved from the two lines, which are from Bina, and came to the degree of ZON, why did he call them by the name of Bina, meaning Rehoboth?

It is because the outlet of the water is the screen of Hirik, on which the middle line is extended. And as long as this screen is as a lock, it is considered the outlet of the water because the first restriction rides it and it cannot receive Hochma. Only after it is established by the letters ELEH of Bina, called “a river that stretches out of Eden, and it is called “a key,” it is corrected in the middle line and is extended to the Nukva, to unite the two lines in her, the right and left within her, and to complement the lights in her from all sides.

If the source—the outlet of the water in her—is from the lock, is from the lock, there will be separation between it and the pit, since the Nukva is called “pit” only when she sucks Hochma without Hassadim from the left line. And then she is necessarily corrected by the vessels of Bina, which are a key. Without them, she would not be able to receive light of the left of Bina.

Hence, if the outlet of the water in her are from a lock, which is unsuitable for Hochma, it will blemish her pit and will no longer be fit for reception of GAR. Thus, the outlet of the water must first be established as the key, like the pit, and then they are two degrees, male and female, as one, and the outlet of the water complements her so Hochma and Hassadim will shine in her together.

And since the third well is considered screen of Hirik, middle line, the outlet of the water in Nukva, he therefore called its name Rehoboth, sweetening it and extending the key to it, which is extended from Yesod of Bina, called Rehoboth. “And he called the name of it Rehoboth,” to draw in her the sweetened outlet of the water from the river that stretches out of Eden, called Rehoboth, since then the outlet of the water became suitable for uniting right and left in one another.

And the Sitra Achra will not slander any longer, “And they did not quarrel over it.” But had he not called it Rehoboth, meaning had he not drawn the key to her and the lock were still present, it would not have been suitable for uniting the two lines in her. Moreover, there would be separation between the source and the pit, and the Sitra Achra would have slandered against him even more than with the first two wells.

112) “Wisdoms sing outside, she utters her voice in the streets.” Why does it say “wisdoms,” in plural tense, and not “wisdom”? He says that they are the upper Hochma, Hochma of AA, and the small Hochma, bottom Hochma, Nukva, included and present in the upper one. It is written about these two Hochmot [wisdoms], “wisdoms.”

113) The upper Hochma of AA is more concealed than all that is concealed, and it is unknown. It is unrevealed. When it expanded in order to shine, she illuminated in the next world, YESHSUT, excluding the upper AVI, which are called “in the future,” for Hochma of AA does not expand to shine in them since they are pure air.

And how did the Hochma of AA expand to shine in YESHSUT? The next world was created from AA in the letter Yod, and this Hochma was covered there. When the holy Atik, AA, wished to appear before the worlds, he raised the Malchut under the concealed Hochma of the Rosh of AA, and Bina and TM went outside the Rosh of AA and became VAK without Rosh. The next world, Bina, YESHSUT, was created from AA, departed the Rosh of AA and became VAK without a Rosh. This is why it was said that the next world was created from AA in the letter Yod of the name HaVaYaH, which indicates AA and AVI. YESHSUT went outside AA and AVI, which are Rosh, and the letter Yod, and became VAK without Rosh. And the Hochma, which is Rosh, was covered and concealed from YESHSUT.

And they became one with the Rosh of AA when everything was crowned in the next world, when the Hochma of AA returned and crowned the next world, which is YESHSUT, with the crown of GAR. At that time, she shines with joy, and it is all in a whisper, never sounding on the outside.

The upper Hochma of AA expanded to shine in YESHSUT in the next world. Through diminution and expansion due to Malchut’s ascent to Rosh of AA, Bina went outside the Rosh of AA and the GAR diminished, since she remained only in the two letters MI of Elokim, and her letters ELEH departed her and fell to ZON.

Afterwards, she re-expanded when she obtained GAR through a new light from the coupling of AB SAG, which returns and brings the Malchut down from Rosh of AA, elevating the letters ELEH back to Bina. Also, Bina returned to Rosh of AA and the Hochma of AA spread in her once more.

When everything is crowned in the next world, when they obtain GAR, called “a crown,” the Bina returned and became one with Rosh of AA. This means that the letters ELEH of Bina returned to the Bina and Bina returned to Rosh of AA. At that time, she shines in joy, meaning specifically the GAR in her and not the ZAT in her, since when Bina returns to Rosh of AA, she receives there Hochma without Hassadim because the Rosh of AA is all Hochma. Hence, only the GAR of YESHSUT, which do not need Hassadim, can shine.

But the ZAT, whose structure is mainly light of Hassadim, cannot receive Hochma without Hassadim and remain concealed, as was said, everything is in whisper, which is never heard outside, in the world. The speech is without a sound, since sound is the light of Hassadim and speech is the light of Hochma. And when Hochma is without Hassadim, it is considered speech without sound.

114) He wished to expand further, to shine also to the ZAT, which need the clothing of Hochma in Hassadim. And fire, water, and wind came out of YESHSUT, which became one voice that came out and was heard. Henceforth, he became external to YESHSUT, a Guf, VAK. This is so because inside means in whisper, soundless, never having been heard. But now that the secret has been heard, it is called “outside.” From here on man must mend his deeds and ask, pray, and raise MAN to draw Hochma, which comes from the words, “asking about the rains.”

For ZAT of Bina to shine in illumination of Hochma, as well, ZA rises to Bina as MAN in the screen of Hirik that is attached to it, which is the screen of phase one, which diminishes the left line from GAR of GAR. Then it surrenders to the right line and they are included in one another, and Hochma clothes in Hassadim. Then she, too, shines in ZAT of Bina and the three lines—Hochma, Bina, Daat—emerge there. And since ZA caused the elicitation of the three lines HBD in Bina, he, too, is rewarded with those three lines, which are called “water,” “fire,” and “wind” in him.

When he wished to also expand and shine Hochma in ZAT, ZA rose to MAN in the screen of Hirik in him and caused the elicitation of the three lines HBD in Bina, and Hochma shone in the ZAT in her, as well. As a result, three lines emerged in ZA—water, fire, and wind—and these three lines became one Partzuf, which is ZA, called “sound.” It emerged and sounded outside, meaning departed being GAR, internality, into the discernment of VAK, called “externality,” since the screen of Hirik turns it into VAK, which is externality. Thus, it is considered that it went outside.

And then it is heard, meaning bestows illumination of Hochma. But while it is in internality—before ZA determines with the screen of Hirik in him, which is considered outside—he is in a whisper, speech without sound, Hochma without Hassadim. This is why he was not heard, for now bestowal appeared from him.

“Wisdoms sing outside.” There are two wisdoms, the upper Hochma [wisdom] and the lower Hochma, which shine together. “Sing outside,” through the ascent of ZA to MAN, which is outside. Then they are imparted upon and are heard.

And what was said, that when everything is crowned in the next world, at that time, she shines with joy, and everything is in a whisper, never heard outside. Although ZA rose and elicited three lines, HBD, ZA is considered externality because every screen cannot diminish above its own place. This is why it is considered that ZA became the middle line in Bina, regarded as an inner voice that was not heard because his screen does not diminish anything there. And it was not heard because the place of disclosure of Hochma is only in the coupling of ZON, in voice and speech, and not above them.

115) “She utters her voice‎ in the streets.” This is the firmament, where all the stars shine, the Yesod of Bina upon which all the Mochin of ZON and the souls, called “stars,” depend. It is a fountain whose waters never dry out, as it is written, “And a river stretches out of Eden to water the garden.” And there she utters her voice, the upper one is Bina and the lower one is Malchut.

“She utters her voice in the streets.” Nukva of ZA utters her voice, which is the screen, in the streets, in Yesod of Bina. And her own voice is not heard means that the Nukva will utter her voice in Yesod of Bina, where Bina and Nukva became one. This settles why he called the third well Rehoboth, although he was detached, outside of Bina. It is because Isaac corrected the screen of Hirik that was sweetened in the form of Rehoboth.

It turns out that when it is written, “He moved away from there,” it is as it is written, “Wisdoms sing outside,” which were removed from the inside out. “And he named it Rehoboth” is as it is written, “She utters her voice in the streets,” since the voice of the Nukva become one with the voice of Bina, called Rehoboth.

116) “Sing outside” means that Hochma appears only after it is moved from within outwardly, through the screen of Hirik in ZA. This is so because from ZA, which is called “outside,” the work, which is the Nukva, is going to be corrected. And this thing is questioned, meaning raising MAN to reveal the illumination of Hochma, as it is written, “For ask now of the days past.” Thus, only in ZA, called “heaven,” is there a question, as it is written, “And from the one end of heaven unto the other.”

117) “And make it fit for yourself in the field, and afterwards build your home.” The Nukva is called “A field which the Lord has blessed,” extending illumination of Hochma to the Nukva. And after he knows the Hochma and corrects himself in it, it is written, “Build your home.” The home is man’s soul, to correct it in his body and become a whole person.

Hence, when Isaac dug and made the well in peace, when he sweetened it in Bina so the shells would have no grip on it, it is the reason why they did not fight over it. It is that peace which he called Rehoboth—the sweetening of Bina. Thus, everything was established properly. Happy are the righteous, for their deeds before the Creator exist forever, to build and to sustain the Nukva, which is called “a world.”

And His Eyes Became Too Weak to See

118) “And God called the light Day, and the darkness He called Night.” All of the Creator’s actions are words of truth, and all is in the upper world, for all are Mochin that are extended from Bina. Also, all the words of Torah are words of faith, the Nukva, and the upper secrets that shine in her.

119) Isaac was not rewarded like Abraham, for his eyes did not grow weak, but there is faith here, as it is written, “And God called the light Day.” This is Abraham, the light of day, the right line. His light, the light of Hassadim, grows stronger by the correction of the day. This is why it is written, “Now Abraham was old, advanced in age” [the Hebrew text uses the word “days”], meaning with the shining lights of Hassadim. And he is old, as it is written, “That shines more and more unto the perfect day.” This is why it is written about it, “And God called the light Day.”

120) “And the darkness He called Night.” This is Isaac, who is dark, darkening so as to receive the night within him. Hence, when he grew old, it is written, “And it came to pass that when Isaac was old, and his eyes became too weak to see,” since he was completely darkened. Certainly, he should be completely dark and properly cling unto his degree.

The day is ZA and the night is the Nukva. At their root, ZA is regarded as being entirely from the right line and the Nukva is regarded as being entirely from the left line. It is known that the left line is Hochma without Hassadim, which cannot shine without incorporation with Hassadim. Hence, at that time, it is regarded as darkness.

Also, the left line is in dispute with the right line and does not wish to be incorporated with Hassadim whatsoever until the middle line comes, the level of Hassadim that emerges on the screen of Hirik that diminishes the left line. And then it decides between them and the Hochma dresses in Hassadim. At that time, she shines in full and ZA is regarded as including the right line that is incorporated with the left, and the Nukva, from the left line that is incorporated with the right, and they unite in one another, as it is written, “And there was evening and there was morning, one day.

“And the darkness He called Night.” This is Isaac. Because he is left line, which is Hochma without Hassadim, he is considered darkness, since Hochma will not shine without incorporation with Hassadim, and he darkens until he receives the Nukva within him and corrects her in the degree of night, until she is ready for a coupling with ZA, which is day. This is so because before he is completely darkened, the left line does not wish to cling to the right line, which is Hassadim. Hence, it gradually dims until it is completely darkened when it is old, for then it clings to the Hassadim, receives its complementation and can shine.

121) Abraham shines from the side of his degree, Isaac is darkened from the side of his degree, and Jacob is darkened, as it is written, “Now the eyes of Israel were dim for age.” They were dimmed and not blinded like Isaac’s. “For age,” and not “For his age.” “For age” means for the age of Isaac, since he was comprised of both Abraham and Isaac. Hence, his eyes were weakened from that side of Isaac. It is written, “became too weak to see.” However, his eyes were not completely blinded. But for Isaac, his eyes were certainly completely blinded and it became dark, for then the night, Nukva, gripped him and he was sustained. “And the darkness He called Night.”

He called for Esau and Said, “I Do Not Know the Day of My Death”

122) “He called for Esau” means he was included with harsh judgment, the quality of Esau. “And said, ‘Behold now, I am old, I do not know the day of my death.’” It is written, “Happy is the man whose strength is in You,” happy is the man who strengthens in the Creator and places his trust in Him.

123) We can interpret confidence as did Hananiah, Mishael, and Azariah, who trusted the Creator to deliver them from the furnace. But he says it is not so, that if He does not deliver them and the Creator does not unite over them, His Name will not be sanctified in the eyes of everyone. But after they knew that they did not speak properly, they restated, “Whether He saves or does not save, you should know that we will not bow unto idols.”

Ezekiel alerted them and they heard and believed him that the Creator will not unite over them and will not deliver them. And he told them that so they would give their souls and receive reward.

124) However, one should not trust and say, “The Creator will save me” or “The Creator will do this and that to me.” Rather, one should place one’s trust in the Creator to help him, as it should be when he exerts in the Mitzvot of the Torah and tries to walk in the path of truth. And when man comes to be purified, he is certainly assisted. In that, he should trust the Creator—that He will help him. He should place his trust in Him and trust none other than Him.

One should establish one’s heart properly, so no alien thought will come in it. Rather, his heart will be as that rail that is built to pass through it to every place that is needed, to the right and to the left. This means that whether the Creator does him good or to the contrary, his heart will be ready and corrected to never question the Creator under any circumstances.

125) It is written, “Happy is the man whose strength is in You, in whose hearts there are roads,” and it is written, “The Lord will give strength to His people,” meaning Torah. “Whose strength is in Thee” means that one should engage in the Torah for the name of the Creator. the Shechina is called “Name” because anyone who engages in the Torah and does not exert for her name is better off not being created.

“In whose hearts there are roads,” as it is written, “Lift up a song for Him who rides through the deserts, whose name is the Lord.” Extolling the rider of the deserts means that one should engage in the Torah with the aim to extol the Creator and make Him respected and important in the world.

He tells us the meaning of Torah Lishma [for her sake], which is highways in their hearts: to aim one’s heart so his engagement in the Torah will draw abundance of knowledge for him and for the whole world. Thus, the name of the Creator will grow in the world, as it is written, “For the earth shall be filled of the knowledge of the Lord.” Then the words, “And the Lord shall be king over all the earth” will come true.

126) All of Jacob’s deeds were for the Creator’s name. This is why the Creator was always with him and the Shechina never parted from him. When Isaac called his son, Esau, Jacob was not there, so the Shechina alerted Rebecca, and Rebecca alerted Jacob.

127) If Esau were to be blessed at that time, Jacob would never rule and would always remain in exile. But it came from the Creator that Jacob would be blessed, and everything came to its place in peace.

It is written, “And Rebecca loved Jacob.” This is why she sent for Jacob and told him, “Behold, I heard your father speaking to Esau your brother.”

128) The time was Passover eve, the evil inclination had to be uprooted from the world, and the moon, meaning faith, the Nukva, had to reign. Hence, she made two stews.

129) This indicates that Jacob’s sons were destined to sacrifice two goats on Yom Kippur [Day of Atonement], one for the Lord and one for Azazel. Hence, Rebecca sacrificed two kids [young mail goats], one for the degree above and one to subdue the degree of Esau so he would not dominate Jacob. And Isaac tasted and ate from both.

The perfection of the Mochin are the incorporation of the right and the left through the middle line. At that time, the Hassadim on the right are incorporated with the illumination of Hochma in the left, and the illumination of Hochma in the left is incorporated with the Hassadim on the right. And they are two stews, Hochma and Hassadim.

There is a great difference between the two on the right and the two on the left. In the right, they are both in holiness and they are Passover and Hagigah [“celebration,” a special offering made on festive days], which are sacrificed on Passover, which is the right line, when even the illumination of the left, the Passover, is in holiness. But on the left, only the Hassadim on the right are in holiness, while the illumination of the left is given to the Sitra Achra, and by that the Sitra Achra is subdued.

These are the two goats, Hatat and Azazel. On Yom Kippur, only the Hassadim on the right, which are the goat Hatat, are in holiness, but the illumination of the left, the goat to Azazel, is not in holiness.

The two kids that Rebecca made are two stews in the right line, right and left. As was said, that time was Passover eve, when both stews, right and left, are made in holiness. One is that the evil inclination should have been uprooted from the world by the illumination of Hochma on the left, opposite the offering of Passover, since the illumination of Hochma consumes and terminates the Sitra Achra from the world. And one is that the moon, faith, should have governed through the force of the illumination of Hassadim on the right, opposite the offering of Hagigah. This is so because after the Shechina—called “moon” and “faith”—obtains the Hassadim from the right, she has the strength to govern in the world.

The two kids that Rebecca made were considered the right and the left in the left line, for the sons of Jacob were destined to offer two goats on Yom Kippur, one to the Creator and one to Azazel. Right and left in the left, where the left is sent to the Sitra Achra, to Azazel, by which it is subdued.

One is for the degree of above, to draw the Hassadim that are above, in Bina. This is opposite the goat to Hatat, and one is in order to subdue the degree of Esau so he will not control Jacob, opposite the goat to Azazel, to subdue the Sitra Achra.

Yet, the illumination of the left that is here was not sent to the Sitra Achra like the Azazel. Rather, Isaac tasted from both of them and ate, even from the kid of the illumination of the left, since Isaac’s holiness is so sublime that he returned the left in the left to the degree of holiness, as well.

130) “And he brought him wine, and he drank.” The illumination of the left is called “wine.” This implies that he had served him the wine from a faraway place. Before the sentencing of the middle line, when its illumination is extended from above downwards, it is considered intoxicating wine, from which all the judgments are extended. But after the middle line emerges, uniting the right and the left in one another, it is considered wine that delights God and people.

The middle line is called “far,” since it is the carrier of the screen of Hirik, which educes the level of VAK, which is far from GAR. This means that he brought the wine after the emergence of the middle line on the screen of Hirik, which is considered a remote place, and then it is corrected by it into wine that delights God and people, and there is no fear of the grip of the judgments.

“Wine that delights God and people” is to delight Isaac, who needs joy as joy is needed to delight that side of the Levites, the left side. This is so because since the judgments grip to the left side, there is sadness in it and all those who draw from it should be delighted—the Levites, as well as Isaac. This is why it is written, “he brought him wine, and he drank.”

The Best Garments of Esau

131) “Then Rebecca took the best garments of Esau.” Those are the garments that Esau won from Nimrod. They were treasured apparels from Adam haRishon and they came into the possession of Nimrod, and Nimrod would hunt his game in them, as it is written, “He was a mighty hunter before the Lord.” This is so because when he wore them, all the beasts, the animals, and the birds would gather for him and fall before him. And Esau went to the field, fought with Nimrod, killed him, and took those apparels from him, as it is written, “And Esau came in from the field, and he was weary.”

132) Esau hid those garments with Rebecca and would go out to hunt game in them. And that day, when Isaac sent him to receive the blessings, he did not take them and went to the field. This is why he was belated there. Because he did not dress in clothes, the animals did not gather toward him and he had to chase them, and thus was delayed, and Jacob had time to take the blessings.

When Esau wore them, they did not smell at all. But when Jacob wore them, the loss had returned to its place, meaning they returned to Adam haRishon, since Jacob’s beauty was the beauty of Adam haRishon. For this reason, at that time they returned to their place and spread scents.

133) How is it possible that Jacob’s beauty is as the beauty of Adam haRishon? The heel bone of Adam haRishon darkened the sun. Would you say that Jacob, too, was like that?

It was certainly so in the beginning, before Adam haRishon sinned. At that time, no creature could look at his beauty. But after he sinned, his beauty was changed and his level decreased and was set at the level of one hundred Ammah [cubit (length measure)]. But prior to the sin, his level was from the earth to the firmament. And Jacob’s beauty was as the beauty of Adam haRishon after the sin.

The beauty of Adam haRishon is the matter of the upper faith, Bina, depending on that beauty. In other words, he was rewarded with the light of Bina, and from there he obtained the beauty. This is why it is written, “And let the pleasantness of the Lord our God be upon us,” since the light of Bina is called “pleasantness.” It is written, “To behold the pleasantness of the Lord,” which is the beauty of Jacob, who was rewarded with the light of Bina, like Adam haRishon.

134) “And he smelled the smell of his garments, and blessed him.” This is said about ZA, the middle line that limits the illumination of Hochma so it will shine in the form of scent, from below upwards. This is why it is written, “The smell of his garments,” after Jacob—the middle line—wore them. But before he wore them, they did not emit scent.

When Jacob wore them, they emitted scent. And as long as Isaac did not smell the apparels, he did not bless him. This is so because then, when they emitted scent, he knew that he was worthy of being blessed. Had he not been worthy of being blessed, all those holy scents would not have risen with him, as it is written, “And he smelled the smell of his garments, and blessed him.”

135) “As the smell of a field which the Lord has blessed.” What field? A field of apples. The Nukva is called “a field of holy apples,” which the upper patriarchs, HGT of ZA, support and correct. When the Nukva receives from HGT of ZA, which are called “the three colors of the apple—white, red, and green—she is called “a field of apples.” This is so because then she is in illumination of Hochma. And since the illumination of Hochma in her shines only from below upwards, she is called “scent.” This is because the scent is received from below upwards, from the nose to the brain, and is not imparted from above downwards, as it is written, “As the smell of a field which the Lord has blessed,” like the illumination of Hochma in the Nukva, which shines in form of scent.

In My Distress I Called… and He Answered Me

136) How many songs and praises did King David say before the Creator? It was all in order to correct his degree, the Nukva, and to make a name for himself, meaning to draw Mochin for her. When he saw that Jacob was answered and received the blessings, David said a song, “In my distress I called… and He answered me.” Had Jacob not received the blessings, which are the complete Mochin for the construction of the Nukva, David would not have been able to make a name for her.

137) Jacob said this song when his father told him, “Come near please, that I may feel you, my son, if it is you, my son Esau, or not.” At that time, Jacob was in great distress, for he feared his father would know him and he would be recognized before him. It is written, “But he did not know him.” Then he said to the Lord, “In my distress I called… and He answered me.”

138) “O Lord, deliver my soul from lying lips,” from deceitful words. This is the degree of Esau, the serpent, who is the lying lips. This is so because when the serpent brought curses, by which the world was cursed, inciting toward the sin of the tree of knowledge, he brought the curses that the world was cursed in by deceit and by stubbornness.

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 6,000 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 6,000 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 6,000 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 mislead 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 shall be given to you, and what more shall be done to you, you deceitful tongue? 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” mean 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 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 6,000 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 6,000 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 6,000 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 6,000 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 downwards 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. And 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 upwards 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 cancelled, 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 were 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 upwards, 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 upwards, 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 downwards, to the degree of the name “Israel,” from Chazeh of ZA upwards, 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 upwards, 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 upwards, 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 for 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.”