And
Found
Mandrakes
in
the
Field
190)
“How
manifold
are
Your
works,
O
Lord!
In
wisdom
You
have
made
them
all.”
“How
manifold
are
Your
works,
O
Lord”
indicates
that
there
is
no
number
to
them,
meaning
Mochin
of
Hassadim
[light
of
mercy].
“In
wisdom
You
have
made
them
all”
indicates
the
Mochin
of
a
number,
of
Hochma.
And
although
they
are
different
from
each
other,
they
all
come
out
at
the
same
time,
simultaneously.
As
a
hammer
strikes
a
rock
and
elicits
sparks
to
all
sides
at
once,
the
Creator
elicited
several
different
kinds
at
once.
191)
The
world
was
made
by
speech
and
wind
together,
which
are
ZON,
as
it
is
written,
“By
the
word
of
the
Lord
were
the
heavens
made;
and
all
the
host
of
them
by
the
breath
of
His
mouth.”
“By
the
word
of
the
Lord”
is
speech,
the
Nukva,
who
shines
in
Hochma.
And
“By
the
breath
of
His
mouth”
is
the
wind,
ZA,
who
shines
in
Hassadim.
One
does
not
go
without
the
other;
they
are
incorporated
in
one
another
and
several
armies
and
camps
come
out
of
them,
which
differ
in
their
illumination
in
Hochma
and
in
Hassadim,
but
they
are
all
at
the
same
time.
192)
When
the
Creator
wished
to
create
the
worlds,
He
elicited
one
hidden
light,
the
light
of
Bina,
because
He
inserted
the
Yod
into
the
light
of
Bina
and
it
became
Avir
[air].
This
means
that
all
the
revealed
lights
come
out
and
shine
from
that
light,
through
the
removal
of
the
Yod
from
the
Avir,
when
it
returned
to
being
Ohr
[light].
And
from
that
light,
the
rest
of
the
lights
were
expanded
and
came
out.
This
is
the
upper
world,
Bina.
193)
The
upper
light,
Bina,
spread
further
and
the
craftsman,
the
Emanator,
made
a
light
that
does
not
shine.
He
made
the
lower
world,
the
Nukva.
And
because
it
does
not
shine,
it
must
connect
above
and
connect
below,
and
through
the
connection
below
it
becomes
connected
to
shine
in
the
connection
above.
“How
manifold
are
Your
works,
O
Lord,”
and
“By
the
word
of
the
Lord
were
the
heavens
made.”
Even
though
this
was
said
about
illuminations
that
differ
from
one
another,
Hassadim
and
Hochma,
they
nonetheless
came
out
at
once,
since
the
root
of
Hochma
and
Hassadim
is
in
the
upper
world,
Bina.
Also,
Bina
spread
in
her
left
line,
which
is
light
that
does
not
shine
because
it
is
Hochma
without
Hassadim,
and
then
it
made
the
lower
world,
the
Nukva.
Since
the
left
does
not
shine
without
Hassadim,
it
mated
on
the
screen
of
Hirik
of
ZON
that
rose
there
for
MAN
and
elicited
the
level
of
the
middle
line
on
it,
uniting
right
and
left.
Then
the
Hochma
clothed
in
Hassadim
and
her
illumination
was
complemented
in
three
lines,
HBD.
And
because
three
come
out
of
one
and
one
stands
in
all
of
them,
meaning
that
ZON,
too,
obtained
the
illumination
of
those
three
lines,
it
follows
that
because
of
Bina’s
left,
which
does
not
shine,
Bina
mated
on
the
screen
of
ZON,
and
thus
obtained
the
Mochin
from
her.
This
is
why
it
is
said
that
the
artisan,
the
Emanator,
made
a
light
that
does
not
shine,
and
made
the
lower
world,
the
Nukva.
Because
the
Emanator
made
the
light
that
does
not
shine
in
the
left,
the
Bina,
He
made
and
corrected
the
lower
world
with
all
His
Mochin.
Also,
because
it
is
a
light
that
does
not
shine,
it
must
connect
above
and
connect
below,
since
the
left
line
of
Bina
does
not
shine.
Thus,
it
must
connect
in
a
connection
of
three
lines
in
the
two
worlds.
In
the
upper
world
itself,
it
does
not
shine
for
lack
of
Hassadim;
and
in
the
lower
world
itself,
the
Nukva,
it
does
not
shine
because
its
root
is
in
Bina.
Hence,
it
must
connect
in
Bina,
which
is
its
root,
and
connect
to
the
Nukva
to
receive
from
her
the
screen
of
Hirik,
on
which
the
level
of
the
middle
line
comes
out,
which
complements
the
left.
And
although
the
screen
of
Hirik
is
in
ZA,
each
screen
is
still
considered
the
Nukva
because
the
male
is
considered
the
light
of
the
degree,
hence
the
screen
of
ZA
is
regarded
as
being
in
the
Nukva.
And
through
the
connection
below,
meaning
the
screen
of
Hirik
in
the
lower
world,
the
left
line
connects
to
shine
in
the
connection
of
Bina
above,
since
through
the
screen
of
Hirik
in
the
lower
world,
the
left
line
connects
to
shine
in
the
connection
of
Bina
above.
This
is
so
because
through
the
screen
of
Hirik
in
the
Nukva,
which
elicits
the
middle
line,
the
left
of
Bina
connects
with
her
right
and
shines.
194)
And
that
light
which
does
not
shine—the
left
line
in
the
connection
of
the
three
lines
above
in
Bina—elicits
all
the
many
different
kinds
of
armies
and
camps,
where
one
is
in
Hochma
and
the
other
is
in
Hassadim,
as
it
is
written,
“How
manifold
are
Your
works,
O
Lord!”
“How
manifold
are
Your
works”
means
illuminations
of
Hassadim,
Mochin
that
have
no
number.
And
“In
wisdom
You
have
made
them
all”
is
Mochin
of
a
number.
And
yet,
they
came
out
at
once
because
the
illumination
of
the
left
is
tied
to
the
two
worlds
together,
and
its
illumination
is
primarily
in
the
upper
world,
which
is
governed
by
the
illumination
of
Hassadim
that
are
covered
from
Hochma,
which
have
no
number.
Hence,
although
the
two
above-mentioned
kinds
of
Mochin
differ
from
one
another,
still,
each
illumination
consists
of
both,
since
they
come
out
at
once.
195)
All
that
exists
on
earth,
exists
above,
as
well.
There
is
not
a
tiny
thing
in
this
world,
in
the
Nukva,
that
is
not
dependent
upon
another
thing,
a
higher
one,
which
is
appointed
over
it
from
above,
in
Bina.
This
is
so
because
all
that
there
is
in
the
Nukva
is
from
what
she
receives
from
Bina.
This
is
why
there
is
nothing
in
the
Nukva
whose
root
is
not
in
Bina.
Therefore,
when
something
awakens
below,
in
the
Nukva,
its
appointed
root
awakens
over
it
above
in
Bina,
first,
since
all
things
are
united
with
one
another.
196)
“And
Rachel
said
to
Leah,
‘Please
give
me
some
of
your
son's
mandrakes.’”
This
does
not
mean
that
the
mandrakes
begot
Rachel,
but
the
Creator
arranged
that
Issachar
would
be
born
through
the
mandrakes.
He
clung
to
the
Torah
more
than
all
the
other
tribes
because
Rachel
clung
to
Jacob
and
did
not
let
him
to
go
Leah,
as
it
is
written,
“Is
it
a
small
matter
for
you
to
take
my
husband?”
And
it
is
written,
“Therefore
he
may
lie
with
you
tonight
in
return
for
your
son's
mandrakes.”
The
light
that
does
not
shine,
the
illumination
of
Hochma
in
the
left
line,
can
shine
only
in
two
worlds,
Bina
and
Nukva.
This
is
so
because
its
root
is
in
Bina,
but
it
needs
the
screen
of
Hirik,
which
is
in
ZON,
to
elicit
the
middle
line
over
it,
which
decides.
This
is
why
it
is
written,
“Reuben
went
and
found
mandrakes
in
the
field,
and
brought
them
to
his
mother
Leah.”
Mandrakes
are
illumination
of
the
left,
light
that
does
not
shine.
It
is
called
Dudaim
[mandrakes]
since
it
is
the
root
of
Ahavat
Dodim
[love
of
lovers].
The
text
tells
us
that
Leah’s
son
found
them
and
brought
them
to
his
mother,
to
teach
us
that
the
root
of
this
light
is
in
Leah,
Bina,
and
not
in
Rachel.
However,
Rachel
receives
it
from
Leah,
and
this
is
the
meaning
of
what
she
said
to
Leah,
“Please
give
me
some
of
your
son's
mandrakes,”
meaning
that
she
wanted
to
be
rewarded
with
this
light.
And
Leah
said
to
her,
“Is
it
a
small
matter
for
you
to
take
my
husband?”
ZA,
the
proprietor
of
the
screen
of
Hirik,
who
complements
the
illumination
of
the
mandrakes
with
his
decision,
is
constantly
with
the
screen
in
Rachel,
for
she
carries
the
screen
of
Hirik
when
ZA
is
with
her.
This
is
the
meaning
of
Leah’s
argument
to
Rachel:
“You
want
both—to
keep
the
screen
of
Hirik,
which
I
need
in
order
to
elicit
the
middle
line,
and
you
want
my
mandrakes,
too,
for
without
Jacob,
the
middle
line,
they
do
not
shine
even
in
me.”
This
is
why
Rachel’s
reply
to
her
was,
“Therefore
he
may
lie
with
you
tonight.”
And
then,
“And
he
lay
with
her
that
night.”
“He”
refers
to
the
screen
of
Hirik
in
him,
so
that
from
its
coupling,
the
level
of
the
middle
line
that
unites
the
two
lines
in
Leah
would
be
extended,
and
then
the
mandrakes
are
complemented
in
her.
Afterwards,
she
gave
them
to
Rachel,
too,
according
to
the
rule,
“Three
come
out
of
one,
and
one
stands
in
three.”
197)
They
caused
Issachar
to
appear
in
the
world
so
that
the
scent
of
Torah
would
rise
before
the
Creator,
as
it
is
written,
“The
mandrakes
give
forth
fragrance.”
This
is
because
Issachar
clings
to
the
Torah
more
than
all
other
tribes.
It
is
written,
“And
he
lay
with
her
that
night.”
He
is
called
“the
upper
world”
because
he
is
concealed
and
is
not
revealed.
And
because
the
Torah
came
out
from
the
upper
world,
it
is
implied
in
the
coupling
for
Issachar.
“And
he
lay
with
her
that
night,”
since
Issachar
is
a
Merkava
[chariot/structure]
for
the
Torah.
198)
The
upper
world
is
called
“he”
in
all
the
places
since
it
is
not
revealed.
Also,
it
is
written,
“But
the
Levites
alone
shall
do
the
service,”
which
means
that
he
is
serving
the
upper
world,
called
“he,”
to
draw
blessings
from
there
to
all
the
worlds.
And
Issachar
clings
to
the
upper
world,
hence
we
call
ZA,
“the
tree
of
life,”
since
it
is
a
tree
that
is
extended
from
the
upper
life,
in
the
upper,
hidden
world,
called
“he,”
and
not
“you.”
For
the
word
“you,”
indicates
the
revealed
and
the
word
“he”
indicates
the
concealed.
199)
Did
those
mandrakes
open
Rachel’s
womb?
They
did
not.
It
was
the
Creator
who
opened
her
womb
and
nothing
else,
as
it
is
written,
“And
God
gave
heed
to
her
and
opened
her
womb.”
Even
though
those
mandrakes
have
the
power
to
affect
above,
it
is
not
in
their
power
to
bring
about
sons,
since
sons
depend
on
luck,
meaning
Dikna
of
AA,
and
on
nothing
else.
200)
Were
the
mandrakes
created
in
vain
because
they
do
not
affect
anything?
Indeed,
they
affect
a
special
action,
and
they
even
help
sons,
those
that
are
delayed
in
bearing
and
are
not
barren.
However,
it
was
not
given
to
them
to
beget,
but
to
luck.
And
if
they
are
sentenced
to
beget
in
luck,
but
are
detained
for
some
reason,
then
the
mandrakes
are
helpful.
201)
From
the
illumination
of
Hochma
in
her,
which
shines—the
wine
that
delights
God
and
people—the
Nukva
is
blessed
only
by
the
right
side,
Hassadim,
since
Hochma
without
Hassadim
is
darkness.
For
this
reason,
while
the
right
was
awakened
to
bestow
into
the
cup
of
blessing,
to
the
Nukva,
the
left
would
not
support
there
because
the
right
found
a
reason
in
the
cup,
for
which
to
awaken
to
the
upper
world,
which
is
Hassadim
that
are
covered
from
Hochma.
The
Nukva,
while
she
is
the
left
line,
Hochma
without
Hassadim,
is
called
“a
cup.”
At
that
time,
she
does
not
shine
and
she
needs
the
blessing,
the
extension
of
Hassadim
from
the
right
line,
called
“blessing.”
Thus,
while
the
right
awakened
to
bestow
unto
the
cup
of
blessing,
to
the
Nukva,
the
left
will
not
support
there.
When
the
right
bestows
Hassadim
upon
her,
she
will
completely
terminate
the
illumination
of
the
left,
Hochma,
since
the
right
has
found
a
reason
in
the
cup,
in
what
was
darkened
and
does
not
shine.
Because
of
it,
it
abandoned
the
illumination
of
Hochma
in
the
left
and
was
evoked
to
draw
Hassadim
from
the
upper
world,
which
is
Leah,
who
is
Hassadim
that
are
covered
from
Hochma.
And
if
at
that
time
there
is
some
support
from
the
left,
the
right
will
not
be
able
to
cling
to
the
upper
world,
which
is
covered
from
Hochma,
and
draw
Hassadim
from
there,
since
adhesion
means
equivalence
of
form.
202)
“And
Reuben
went”
is
the
south
side,
right
line,
Hassadim.
This
is
why
his
banner
is
on
the
south,
the
head
and
the
beginning
of
the
twelve
boundaries.
The
twelve
boundaries
are
the
four
directions—HG,
Tifferet,
and
Malchut—in
each
of
which
are
three
lines.
Hesed
is
the
beginning
of
the
twelve
boundaries
and
the
craving
of
the
south
to
find
reason
and
a
gift
for
the
Nukva,
to
bless
her.
203)
“And
found
mandrakes
in
the
field.”
He
went
looking
through
all
the
treasures
of
the
Nukva,
and
in
the
field,
the
Nukva,
he
found
the
mandrakes.
It
was
said
about
them,
“The
mandrakes
give
forth
fragrance.”
They
are
the
two
cherubim,
the
correction
of
the
Nukva
for
awakening
upwards,
to
Bina,
since
in
all
the
corrections
of
this
field,
there
is
no
correction
that
awakens
upwards,
to
Bina,
but
the
cherubim.
Mandrakes
are
illumination
of
Hochma
in
the
left
line.
As
long
as
she
is
devoid
of
Hassadim,
she
does
not
shine
and
is
considered
absent.
Reuben
is
the
light
of
Hesed.
He
went
to
search
and
disclosing
the
mandrakes
in
the
field.
Without
him,
they
do
not
exist
because
by
clothing
them
with
the
light
of
Hesed,
they
appear
and
shine.
This
is
why
it
is
considered
that
he
found
them,
disclosed
them.
Also,
these
are
the
two
cherubim
that
come
from
the
illumination
of
the
left,
the
correction
of
the
Nukva
for
awakening
upwards,
toward
Bina,
since
Nukva
receives
all
the
corrections
and
the
Mochin
from
ZA
and
not
from
Bina.
From
Bina
herself,
she
receives
only
those
Mochin
of
the
illumination
of
the
left,
the
mandrakes,
and
equally
with
ZA,
since
then
she
is
in
a
state
of
the
two
great
lights.
This
is
so
because
in
all
the
corrections
of
this
field,
there
is
no
correction
that
awakens
upwards,
to
Bina,
but
the
cherubim.
204)
The
south
side,
Hesed,
awakens
to
her
to
find
reason
to
bless
her,
to
draw
Hassadim
to
her,
during
the
harvest
when
he
gives
spoils
to
her
armies,
the
angels.
It
is
written
about
it,
“She
rises
while
it
is
still
night
and
gives
food
to
her
household,”
and
to
all
the
harvesters
of
the
field,
the
souls
that
are
rewarded
with
receiving
the
fruits
of
the
Nukva,
who
is
called
“field.”
And
promptly,
“And
brought
them
to
his
mother
Leah,”
meaning
he
raised
their
scent
and
awakening
to
the
upper
world
that
was
covered,
Leah,
so
it
would
impart
blessings
upon
the
lower
world,
Rachel.
205)
And
when
the
mandrakes
were
blessed,
meaning
clothed
in
Hassadim,
they
receive
and
give
to
all
the
worlds,
as
it
is
written,
“The
mandrakes
give
forth
fragrance.”
When
they
give
forth
fragrance,
meaning
when
they
shine
in
Hochma
from
below
upwards,
the
south
side
receives
that
scent,
meaning
the
Hesed,
to
awaken
it
toward
the
upper
world
so
it
would
shine
from
below
upwards,
as
it
is
written,
“And
at
our
doors
are
all
manner
of
precious
fruits.”
Then
no
abundance
is
missing
in
the
world.
206)
The
lower
world
does
not
awaken
toward
the
upper
world
to
receive
Mochin
from
it,
unless
when
the
mandrakes
give
forth
fragrance
to
the
right.
When
they
give
forth
fragrance
to
the
right,
and
the
right
awakens
toward
the
upper
world,
the
lower
world
immediately
awakens
to
ask
for
what
it
needs.
It
is
written,
“Then
Rachel
said
to
Leah,
‘Please
give
me
some
of
your
son's
mandrakes,’”
meaning
give
me
blessings
from
that
awakening
of
the
mandrakes
that
have
awakened
to
be
included
in
the
right
side,
to
clothe
in
the
Hassadim
on
the
right.
207)
Then
the
upper
world
responds
to
her
with
joy
and
play
and
says,
“Is
it
a
small
matter
for
you
to
take
my
husband?”
but
like
a
mother
who
entertains
herself
with
her
daughter,
not
with
grievance.
Hence,
this
means
that
the
husband
of
the
upper
world,
Bina,
is
Jacob,
because
she
said
about
Jacob,
“Is
it
a
small
matter
for
you
to
take
my
husband?”
But
isn’t
Hochma
the
husband
of
Bina?
He
is
not.
Rather,
the
craving
of
Aba,
Hochma,
is
always
for
that
daughter,
Nukva
of
ZA,
because
his
love
is
always
to
her
because
she
is
an
only
daughter
among
six
sons,
HGT
NHY.
Also,
he
gave
all
six
sons
portions,
pleasures,
and
gifts
that
contain
two
kinds
of
abundance:
1)
Portions,
Mochin
of
VAK,
so
they
will
not
be
deficient
of
them.
2)
Pleasures
and
gifts,
Mochin
of
GAR,
which
they
sometimes
lack.
But
to
her,
he
gave
nothing.
She
has
no
inheritance
whatsoever,
since
the
Nukva
has
nothing
of
her
own
except
what
her
ZA—her
husband—gives
her,
meaning
the
HGT
NHY,
the
six
sons.
For
this
reason,
he
regards
her
with
more
love
and
craving
than
all
the
others.
208)
For
his
love,
he
called
her
“daughter.”
But
this
was
not
enough
for
him
until
he
called
her
“sister.”
And
this
was
not
enough
for
him,
and
so
he
called
her
“mother,”
with
the
name
of
his
mother.
And
this
was
not
enough
for
him
so
he
called
her
by
his
name,
as
it
is
written
about
her,
“But
wisdom,
where
shall
it
be
found?”
He
called
her
Hochma
[wisdom].
In
other
words,
He
gave
her
the
four
letters
HaVaYaH,
first
from
the
lower
Hey,
called
“daughter,”
and
then
from
the
Vav
of
HaVaYaH,
called
“brother,”
and
from
his
perspective,
the
Nukva
is
called
“his
sister,”
and
then,
from
the
first
Hey
of
HaVaYaH,
called
Ima
[mother],
and
then
from
the
Yod
of
HaVaYaH,
called
Hochma.
This
is
the
reason
why
the
upper
world—Bina,
Ima—told
her,
“Is
it
a
small
matter
for
you
to
take
my
husband,”
referring
to
Hochma,
Aba
[father],
for
all
his
love
is
drawn
out
to
you.
This
is
why
the
mother
spoke
to
the
daughter
playfully
and
lovingly.
209)
If
she
was
not
resentful
when
she
said,
“Is
it
a
small
matter
for
you
to
take
my
husband,”
then
why
did
Rachel
respond,
“Therefore
he
may
lie
with
you
tonight”?
Indeed,
wherever
it
is
written,
“therefore,”
it
is
an
oath.
This
is
why
what
she
said
is
not
a
reply
to
“Is
it
a
small
matter
for
you
to
take
my
husband,”
but
an
oath
and
a
resolution,
for
she
told
her,
“If
you
give
me
the
mandrakes,
he
will
be
obliged
to
lie
with
you
tonight.
To
lie
is
the
correction
of
the
Nukva
in
the
male,
so
he
instills
the
depiction
of
all
the
letters
in
her.
Yishkav
[will
lie
down]
consists
of
Yesh
[310
in
Gematria]
and
Kav
[22
in
Gematria].
Yesh
is
the
upper
world,
Bina,
who
returned
to
being
Hochma.
Kav
is
the
Torah,
ZA,
a
hidden
point
in
whom
Kav
(22)
letters
awaken,
meaning
the
point
of
Hirik
on
which
the
middle
line
emerges,
which
elicits
three
lines
in
Bina.
For
this
reason,
it,
too,
receives
three
lines,
which
are
twenty-two
letters.
Yesh
Kav
[will
lie]
are
Yesh,
the
next
world.
Twenty-two
is
the
upper
point,
Hirik,
which
brings
all
twenty-two
letters,
the
whole
Torah,
all
the
vessels
of
ZA,
who
is
called
“Torah.”
210)
The
words,
“Therefore
he
may
lie
with
you”
point
to
the
hidden,
upper
Aba,
who
is
fit
to
bond
with
you.
This
is
so
because
Jacob
is
not
the
male
of
Bina,
but
rises
to
MAN
to
Bina.
And
upper
Hochma,
called
Aba,
who
is
the
male
of
Bina,
mates
with
her.
Here,
Leah
implies
to
the
upper
Bina
herself.
211)
“And
Jacob
came
from
the
field
in
the
evening.”
Jacob
is
Tifferet,
ZA.
“Came
from
the
field”
means
that
he
captures
all
the
blessings,
as
it
is
written,
“Which
the
Lord
has
blessed,”
the
Nukva
of
ZA.
“In
the
evening”
is
when
the
Nukva
receives
illumination
of
left
without
right,
Hochma
without
Hassadim.
This
causes
darkness
in
her
and
she
is
called
“evening,”
the
time
when
his
father,
Isaac,
awakened
toward
this
field
and
holds
it.
Isaac
does
not
awaken
toward
this
field
because
it
belongs
to
Jacob,
ZA,
unless
Jacob
has
departed
there
in
the
evening,
since
the
day,
Hassadim,
has
set
and
become
darkness.
At
that
time,
he
leaves
this
field
for
his
father,
Isaac,
the
left
line,
and
at
that
time
Jacob
rises
to
Bina
for
MAN.
212)
“And
Leah
went
out
to
meet
him.”
Upper
Ima,
Bina,
went
out
toward
the
only
son,
ZA,
and
said,
“Come
to
me,
under
my
wings,
so
I
will
bless
you
and
satiate
you
with
pleasures
and
sublime
delights.
Now
is
a
good
time
and
a
delight
to
give
you
the
pleasure
of
the
upper
Ruach,
Hassadim
from
the
pure
Avir
[air]
for
the
field,
Nukva,
before
the
day
is
burnt
out
by
the
might
of
Isaac’s
judgment
[judgment],
meaning
the
left,
which
then
shines
without
Hassadim
from
the
right,
which
is
a
burning
fire
then.
213)
Since
she
received
Jacob
under
her
wings,
meaning
he
rose
to
her
for
MAN,
“He
lay
with
her
that
night.”
“He”
points
to
the
hidden,
from
whom
all
the
blessings
depart,
meaning
upper
Aba.
It
does
not
say,
“Jacob
lay,”
but
“He,”
pointing
to
the
one
who
was
worthy
of
bonding
with
her,
upper
Aba,
who
imparts
upon
Bina.
214)
Before
he
came
under
Bina’s
wings,
Jacob
received
those
blessings.
Before
Jacob
rose
for
MAN
under
the
wings
of
Ima
to
receive
the
blessings
for
Rachel,
the
upper
world—Bina—was
not
filled
with
blessings
from
the
hidden
point.
This
means
that
there
was
no
renewal
of
the
coupling
of
Hochma
and
Bina
on
the
screen
of
Hirik
because
this
point
rises
with
Jacob.
This
is
the
reason
why
the
mandrakes
evoke
everything,
since
it
is
because
of
them
that
Jacob
rose
for
MAN
to
Bina,
to
clothe
them
in
Hassadim.
Afterwards,
he
imparted
them
to
Rachel.
What
is
Reuben?
It
is
written
that
the
Creator
placed
names
in
the
land.
The
Creator
called
him
Reuben,
Reu
Ben
[Look,
a
son].
“And
Reuben,”
Hesed,
“Went
...
and
found
mandrakes
in
the
field,”
meaning
he
clothed
the
mandrakes,
which
are
a
light
that
does
not
shine,
with
the
light
of
Hesed,
and
then
they
illuminated.
This
is
considered
for
him
as
finding
them,
disclosing
their
illumination.
“And
brought
them
unto
his
mother
Leah,”
meaning
raised
their
illumination
to
Bina,
Leah,
where
they
are
covered.
The
place
where
they
are
disclosed
is
only
in
Rachel,
the
Nukva
from
Chazeh
of
ZA
down.
Hence,
“Then
Rachel
said
to
Leah,
‘Please
give
me
some
of
your
son's
mandrakes,’”
since
the
place
where
they
illuminate
is
only
in
me.
“But
she
said
to
her,
‘Is
it
a
small
matter
for
you
to
take
my
husband?’”
She
spoke
in
a
playful
tone,
“Is
it
a
small
matter
for
you”
that
the
whole
of
the
love
of
my
man,
Hochma,
is
only
for
you,
and
that
he
built
you
with
HB
TM,
which
is
a
daughter,
sister,
mother
[Ima],
and
wisdom
[Hochma]?
“So
Rachel
said,
‘Therefore
he
may
lie
with
you
tonight.’”
“Therefore”
means
that
she
promised
her
that
Jacob
would
rise
to
her
for
MAN
if
she
gave
her
the
mandrakes,
since
he
would
have
to
draw
Hassadim
and
to
clothe
the
mandrakes
for
Rachel.
“In
return
for
your
son's
mandrakes”
means
to
complement
them
for
me.
And
after
Rachel
received
the
mandrakes—Hochma
without
Hassadim—from
Leah,
the
lights
depart
and
become
darkness.
It
is
said
about
it,
“And
Jacob
came
from
the
field,”
from
Nukva,
Rachel,
who
is
called
“field”
at
the
time
of
judgments
[judgments].
“In
the
evening”
means
when
it
grew
dark
in
her
due
to
the
mandrakes
that
she
received.
Hence,
“And
Leah
went
out
to
meet
him,
and
said,
‘You
must
come
in
unto
me,’”
meaning
to
come
to
her
and
raise
MAN
to
her
through
the
point
of
Hirik,
to
subjugate
and
clothe
the
mandrakes
in
Hassadim.
“For
I
have
surely
hired
you
with
my
son's
mandrakes.”
She
told
him,
“I
gave
the
mandrakes
to
Rachel
and
it
turned
dark
in
her
so
you
must
rise
to
me
for
MAN
to
draw
Hassadim
to
her
so
she
will
not
be
burnt
by
the
judgments
of
the
left.
This
is
considered
that
she
hired
him.
“And
he
lay
with
her
that
night.”
She
mated
with
upper
Aba,
He,
from
whom
all
the
blessings
are
extended
to
her,
and
she
gave
it
to
Jacob.
And
Jacob
imparted
them
to
Rachel.
The
illumination
of
the
left,
Hochma
without
Hassadim,
receives
the
Nukva
from
Bina
herself
equally
with
ZA.
Hence,
she
is
at
the
same
degree
as
ZA
and
their
level
is
the
same.
However,
she
must
receive
the
illumination
of
the
right—the
Hassadim
that
clothe
the
Hochma—from
ZA,
her
husband.
Here,
too,
Rachel
received
the
mandrakes
from
Bina
herself,
from
Leah,
but
she
received
the
illumination
of
Hassadim
from
Jacob
after
he
rose
for
MAN
to
Bina
and
caused
a
coupling
of
HB,
as
it
is
written,
“And
he
lay
with
her
that
night.”
215)
“And
Leah
went
out
to
meet
him,
and
said,
‘You
must
come
in
unto
me.”
“You
must
come
in
unto
me,”
is
this
not
insolent?
On
the
contrary,
here
is
where
we
learn
of
Leah’s
humbleness.
She
did
not
say
anything
before
her
sister
but
went
ahead
to
the
road
and
informed
him
in
a
whisper,
for
she
was
in
Rachel’s
domain,
as
it
is
written,
“For
I
have
surely
hired
you,”
meaning
received
permission.
But
to
not
displease
Rachel,
she
told
him
outside
and
not
inside
the
house.
216)
Moreover,
the
door
of
Leah’s
tent
was
outside,
and
she
let
Jacob
through
the
door
that
is
on
the
outside
before
he
went
into
Rachel’s
tent,
so
she
would
not
say
in
front
of
Rachel
and
would
not
be
insolent
before
her
sister.
Moreover,
Leah
said
that
if
Jacob
were
to
enter
Rachel’s
tent,
it
would
be
unjust
to
bring
him
out
of
there,
and
this
is
why
she
greeted
him
outside.
217)
And
all
this
was
because
the
spirit
of
holiness
was
awakening
in
Leah
and
she
knew
that
all
the
upper
tribes,
all
of
whom
are
holy,
came
out
of
her,
and
she
rushed
because
of
the
love
for
the
Creator.
And
because
she
was
rewarded
with
the
spirit
of
holiness,
she
knew
how
to
name
them
with
wisdom.
219)
It
is
written,
“In
the
first
month,
on
the
fourteenth
day
of
the
month
at
evening,
you
shall
eat
unleavened
bread.”
It
is
also
written,
“Seven
days
you
shall
eat
with
it
unleavened
bread,
the
bread
of
affliction.”
“Bread
of
affliction”
is
written
without
a
Vav
[in
Hebrew],
since
when
Israel
were
in
Egypt,
they
were
under
another
authority.
When
the
Creator
wished
to
bring
them
closer
to
Him,
He
gave
them
the
degree
of
bread
of
affliction.
The
bread
of
affliction
is
King
David,
of
whom
it
is
written,
“For
I
am
afflicted
and
needy.”
King
David
is
the
Nukva.
When
she
receives
the
illumination
of
the
left
from
Bina,
she
is
at
the
same
level
as
ZA,
the
fourth
leg
of
the
throne,
Bina.
At
that
time
the
Nukva
is
attached
to
Bina
and
does
not
make
a
coupling
with
ZA,
her
husband.
Hence,
she
is
poor
and
without
light,
and
she
is
called
“the
bread
of
affliction,”
since
the
Hochma
does
not
shine
without
Hassadim.
At
that
time,
it
is
written,
“For
I
am
afflicted
and
needy.”
And
this
degree
of
the
Nukva
is
her
first
degree,
since
when
He
brought
them
out
of
Egypt,
from
the
authority
of
the
Sitra
Achra,
and
wished
to
bring
them
closer
to
holiness,
He
gave
them
the
degree
of
bread
of
affliction
in
the
Nukva,
as
this
is
the
first
degree
of
the
Nukva.
220)
This
bread
of
affliction
is
called
Matza
[unleavened
bread],
without
Vav,
ZA,
since
Nukva
without
a
male
is
poor,
devoid
of
Hassadim.
First,
Israel
approached
the
state
of
Matza,
as
this
is
the
first
degree.
And
once
He
brought
them
closer,
the
Creator
brought
them
into
other
degrees
and
the
male
connected
with
the
Nukva,
who
mated
with
ZA
and
received
Hassadim
from
him.
At
that
time,
after
the
Matza
has
bonded
with
the
male,
she
is
called
Mitzva
[good
deed/commandment],
with
an
additional
Vav,
since
Vav
implies
ZA,
as
it
is
written,
“For
this
commandment.”
This
is
why
in
her
first
degree,
she
is
called
“a
Matza,”
and
later,
in
the
other
degrees,
she
is
called
“a
Mitzva.”
224)
The
Creator
gave
Israel
this
bread,
meaning
Mochin,
from
the
land
of
the
living,
from
the
Nukva,
who
is
called
Matza,
and
then
this
bread
was
bread
from
the
heaven,
from
ZA.
225)
When
Israel
went
out
of
Egypt,
they
did
not
know
anything
until
the
Creator
let
them
taste
the
bread
from
this
land,
the
Nukva,
who
is
called
Matza,
as
it
is
written,
“The
earth,
from
it
comes
bread.”
Then
Israel
came
to
know
and
to
attain
the
Creator
like
an
infant
who
does
not
know
and
does
not
attain
until
he
tastes
bread
from
this
world.
In
other
words,
this
bread
that
Israel
received
on
Passover
only
from
the
Nukva,
who
is
called
Matza,
is
the
first
degree
of
attainment,
like
an
infant
who
begins
to
taste
the
taste
of
bread.
226)
Israel
did
not
know
and
did
not
attain
higher
degrees
until
they
ate
the
upper
bread,
which
is
extended
from
ZA,
from
the
heaven.
And
before
they
ate
the
upper
bread,
they
knew
and
attained
only
in
the
place
of
the
Nukva.
But
the
Creator
wished
for
Israel
to
know
more,
higher
degrees,
which
shine
from
ZA
to
the
Nukva,
but
they
could
not
until
they
tasted
bread
from
the
high
place,
from
the
heaven,
ZA,
as
it
is
written,
“I
will
rain
bread
from
heaven
for
you.”
Then
they
knew
and
looked
at
that
high
place.
227)
The
beginning
that
Israel
began
to
know
was
bread
of
affliction.
However,
we
have
nothing
in
the
world
that
is
without
male
and
female,
and
all
that
there
is
on
land
exists
at
sea,
as
well.
228)
“And
Jacob
came
from
the
field
in
the
evening,
and
Leah
went
out
to
meet
him.”
How
did
she
know
he
was
coming?
His
donkey
brayed,
so
Leah
knew
and
went
out
to
meet
him.
Also,
the
donkey
made
Issachar
come
out
of
Leah,
as
it
is
written,
“Issachar
is
a
large-boned
donkey”
[“made”
and
“boney”
are
spelt
the
same
in
Hebrew],
meaning
that
the
donkey
caused
his
coming
to
the
world.
Leah
said,
“I
know
for
certain
that
if
Jacob
comes
to
Rachel’s
tent,
I
must
not
bring
him
out
of
there,
so
I
will
wait
for
him
here
and
he
will
come
to
my
tent.”
229)
“For
I
have
surely
hired
you
with
my
son’s
mandrakes.”
Why
did
she
say,
“With
my
son’s
mandrakes”?
It
would
have
been
enough
for
her
to
say
“For
mandrakes.”
However,
it
was
so
that
Jacob
would
be
pleased
that
they
are
helping
beget
sons.
However,
Jacob
knew
that
this
did
not
depend
upon
the
mandrakes,
but
upon
luck,
above,
since
“My
son’s
mandrakes”
are
mandrakes
that
beget
sons,
and
she
reminded
Jacob
of
that
so
he
would
be
pleased
with
the
remedy
that
was
given
to
Rachel
to
give
birth
to
sons.
230)
It
is
written,
“Who
makes
the
barren
woman
to
dwell
in
her
house
as
a
joyful
mother
of
children.
Hallelujah.”
“Who
makes
the
barren
woman
to
dwell
in
her
house”
is
the
lower
world,
Nukva
of
ZA,
Rachel.
“A
joyful
mother
of
children”
is
the
upper
world,
Bina,
Leah.
This
is
why
“Hallelujah”
has
the
words
Hallelu
[praise]
Yah
[the
Lord],
since
the
upper
world
was
created
with
the
letter
Yod,
and
the
lower
world
was
created
with
the
letter
Hey.
231)
All
those
tribes
are
corrections
below,
of
the
Nukva.
They
are
all
corrected
to
be
as
above,
Bina.
It
is
written
about
it,
“For
I
have
surely
hired
you,”
to
take
a
body
from
him.
The
body
is
Torah.
“For
I
have
surely
hired
you”
means
your
very
body,
“I
have
surely
hired
you”
to
beget
your
form.
Leah
is
Bina,
and
the
coupling
was
with
Hochma.
This
is
why
it
is
written,
“And
he
lay
with
her
that
night,”
but
it
was
not
written
“Jacob.”
“You
must
come
in
unto
me,”
meaning
to
raise
MAN.
It
is
written
about
it,
“For
I
have
surely
hired
you,”
meaning
many
hires:
1)
To
take
a
body
from
Hochma,
meaning
Torah.
Issachar,
who
is
a
Merkava
[chariot/structure]
for
the
Torah
more
than
all
the
tribes,
and
the
hiring
falls
on
the
coupling
with
the
Hochma
because
of
him.
2)
“For
I
have
surely
hired
you,”
your
very
body.
The
hiring
is
of
Jacob’s
body,
to
rise
for
MAN
for
a
coupling
of
Hochma
and
Bina.
3)
“For
I
have
surely
hired
you,”
to
deliver
your
form.
The
hiring
is
on
the
birth
of
the
form,
begetting
a
son.
All
those
three
hires
are
included
in
the
words,
“For
I
have
surely
hired
you.”
232)
This
implies
that
one
who
engages
in
Torah
inherits
the
next
world,
Mochin
of
Bina,
and
inherits
Jacob’s
lot,
the
Mochin
of
upper
AVI.
It
is
written,
Issachar,
with
the
letters
of
Yesh
Sachar
[there
is
reward]
to
your
action—engagement
in
the
Torah.
And
the
reward
is
what
is
written,
“That
I
may
cause
those
that
love
me
to
inherit.”
Yesh
is
Bina
that
returned
to
Hochma.
“I
will
fill
their
treasures”
is
the
Mochin
of
upper
AVI,
Jacob’s
inheritance,
which
from
whom
he
inherited
unbounded
inheritance.
Those
two
Mochin
are
the
reward
of
one
who
engages
in
the
Torah.
233)
“And
Leah
said,
‘...because
I
have
borne
him
six
sons.’”
Above
and
below
are
NH,
and
the
four
directions
of
the
world—Hesed,
Gevura,
Tifferet,
and
Yesod.
One
who
prolongs
in
the
word
“One”
of
the
Shema
reading
should
crown
the
Creator
above
and
below
to
the
four
directions
of
the
world.
This
is
the
“One,”
whose
oneness
appears
in
these
VAK.
234)
“Mountains
of
perfumes”
are
the
six
sons
of
Leah.
They
include
six
others—Joseph,
Benjamin,
and
the
sons
of
the
maidservants.
They
are
twelve
and
they
are
six.
It
can
be
said
that
they
are
twelve,
and
it
can
be
said
that
they
are
six
because
each
is
incorporated
in
the
other.
The
six
main
ones
are
six,
and
with
those
incorporated
in
them,
they
are
twelve.
And
Leah
stands
over
them,
so
it
is
thirteen,
to
keep
the
words,
“As
a
joyful
mother
of
children.
Hallelujah.”
235)
This
is
why
it
is
written,
“You
shall
not
take
the
mother
with
the
young,”
since
she
is
the
hidden
world,
which
is
not
revealed
because
the
lower
ones
have
no
attainment
in
her.
This
is
why
it
is
written,
“You
shall
certainly
let
the
mother
go,
but
the
young
you
may
take
for
yourself,”
since
the
mother
is
the
hidden
world
and
is
completely
undisclosed.
“Take
for
yourself”
means
draw
illumination
of
Hochma
in
them
and
disclose
them.
This
is
mandatory
because
the
mother,
Leah,
is
hidden,
unattainable;
hence,
you
will
attain
the
sons.
236)
“But
the
young
you
may
take
for
yourself.”
It
is
written,
“For
ask
now
of
the
days
past
...
and
from
the
one
end
of
heaven,”
Hesed,
the
first
end
of
ZA,
heaven,
“Unto
the
other
end,”
Yesod,
the
last
end
of
ZA.
The
six
ends,
HGT
NHY
of
ZA,
are
called
“the
six
sons
of
Leah.”
The
text
tells
us
that
there
is
a
question
about
them,
meaning
raising
MAN
for
extension
of
Hochma.
And
all
those
are
called
“Mountains
of
perfumes.”
From
here
down,
past
Malchut
of
Atzilut,
they
are
called
“the
mountains
of
Bether,”
as
it
is
written,
“And
from
there
it
parted
and
became
four
heads,”
which
are
mountains
of
separation.
Until
Malchut
of
Atzilut,
it
is
the
world
of
unity,
where
Israel,
the
Torah,
and
the
Creator
are
one.
Below
it,
they
are
the
three
worlds
of
separation,
BYA.
237)
The
sons
of
the
maidservants
made
connections,
the
four
ties
that
require
correction.
This
is
why
those
ties
bulge
out
from
the
body,
although
they
are
all
one.
In
other
words,
even
though
they
were
already
corrected,
as
it
is
written,
“And
all
their
hinder
parts
were
inward,”
they
still
bulge
out
of
the
body,
since
initially,
before
the
unification,
they
were
empty,
without
any
light.
Henceforth,
the
rest
of
the
ties
are
all
one,
on
a
plain,
not
bulging
out
of
the
body.
Hence,
all
the
tribes
rise
upwards
in
a
testimony,
which
is
the
Mochin
of
Bina,
as
it
is
written,
“And
a
river
went
out
of
Eden.”
This
is
why
it
is
written
that
there
the
tribes
rose,
the
tribes
of
Koh,
a
testimony
to
Israel,
to
thank
the
name
of
the
Lord.