They Carried – And Cast Him into the Sea
1) “So they carried Jonah and cast him into the sea, and the sea ceased its raging.” What is the reason that the sea roared at Jonah and the earth, Nukva, did not roar at him? He went abroad, so Divinity would not be over him. It turns out that he fled from the land of Israel, Nukva. Why did the sea grip him when he left, and not the land, from which he fled?
2) The sea is akin to the firmament, and the firmament, to the throne. There are seven firmaments, HGT NHY de ZA. The upper firmament is called MI [the letters Mem–Yod], YESHSUT, and the lower firmament is Malchut de ZA, from whom the Nukva is built, receiving the two letters MI from the upper firmament, which become the letters Yam [“sea,” the letters Yod–Mem] in her. The upper firmament imparts the Hochma in it only to the Nukva; hence, the Nukva received the letters MI in him and became Yam [sea] in her, indicating the Hochma in Nukva.
The sea, Nukva, is akin to the lower firmament de ZA, since her whole construction comes from that firmament. This firmament is akin to the throne, YESHSUT, which is a throne to upper AVI. For this reason, the lower firmament received the letters MI in the throne and became Yam. And the difference between the name Eretz [land] and the name Yam is that the name of Nukva, Eretz, does not specifically indicate the illumination of Hochma in her, but only the blessing in her, but the name Yam of the Nukva specifically indicates the illumination of Hochma in her, from which the prophecy extends.
This is the reason why the sea gripped him and received him in it, since he was escaping the sea, escaping the prophecy, which extends from the Mochin de Nukva, which are considered sea. Hence, the sea roared at him and not the land. And also, they cast him into the sea to bring him back to the prophecy from which he fled.
3) “So they carried Jonah and cast him into the sea.” When they cast him into the sea and drowned him to his knees, the sea calmed. They picked him up and the sea roared. The more they sunk him, the more the sea calmed. Finally, he himself said, “Take me and cast me into the sea.” Promptly, “They carried Jonah, and cast him into the sea.”
4) When he was thrown into the sea his soul departed him, rose to the King’s throne, and was judged before Him. Then his soul was given back to him and he entered the mouth of that fish, and the fish died. Then the fish was revived.
5) When a person climbs to one’s bed and sleeps, each night his soul departs him and is judged at the courthouse of the King. If one is rewarded with survival, the soul is returned to this world.
6) The Din [judgment] is in two ways. One is sentenced neither for the evil that he is intended and destined to do, as it is written, “For God has heard the voice of the lad where he is,” nor for the future. And do not say that one is sentenced only for the good that he has already done. Rather, one is rewarded for the current good and is sentenced for the merits that he is destined to do, for which he is saved although he is currently wicked. This is so because the Creator does good with all people, and all that He does is only to benefit everyone. Hence, He does not sentence a person for the evil that he is destined to do.
This is why one is sentenced before the Creator, for He knows the future. And he brings this saying, that one is sentenced every night, to clarify what he said above about Jonah, that his soul departed and was judged before the Creator.
7) Since Jonah was cast into the sea, it is written, “And the sea ceased its raging.” The upper sea is Nukva, and when the raging calms, it stands.
When there is Din in the world, meaning courthouse, Nukva, it is like a pregnant woman who is having a difficult labor. And when she delivers, the scare calms. Similarly, when there is Din in the world, it is not still and not restful until the wicked are judged. Then it rests and stands still in wholeness, and persists, as it is written, “When the wicked perish, there is joy.”
8) “When the wicked perish, there is joy.” It is written, “Do I have any pleasure in the death of the wicked?” Thus, is there no pleasure to the Creator when sentence is done on the wicked? But here, before the work is done, He has no desire for the death of the wicked. But here, after the work is done, “When the wicked perish, there is joy.”
9) “And the life of Sarah were.” We, authors of the Mishnah, were close to the internality of the degree. We heard a voice inverting to bestow from above downwards and spread in the world.
Since ZA, which is the voice, rose, determined, and complemented the two lines, right and left of Bina, by its illumination there from below upwards, he is inverted. He spreads from there to the world and shines from above downwards. The voice uproots mountains and breaks firm rocks. This means that its illumination uproots and breaks all the Klipot. Great winds rise and the ears are open. He explains the source of the power of the voice, ZA, to bestow. He says that great winds, the Sefirot of ZA, called Ruach, rise to the Awznaim [ears], Bina, in the form of MAN, where it becomes a voice. And there it determines between the two lines of Bina and clothes the Hochma on the left with Hassadim on the right, and then the Awznaim open to shine. To the extent that the voice opens the Awznaim to shine, he, too, expands and shines.
10) In its travels—meaning in its bestowals, called “traveling.” Because it walks in three places—the voice would say, “Cut off a part.” And there are the still ones that sleep is in the holes of their eyes, who return and stand up. The middle line cannot determine between the two lines and include them in one another before it diminishes the left line from GAR to VAK de GAR. During the illumination of the left without mingling with the Hassadim on the right, all the lights are blocked, the night grows dark, and people sleep, meaning the Mochin depart them.
This is the meaning of the voice, middle line, saying, “Cut off a part”: It commands by its strength to wane the part of GAR de GAR from the illumination of the left line. Then the still ones, with slumber in the holes of their eyes, sleep because of the illumination of the left without integration with the right, which blocks their lights. It follows that now they return and stand up, since now, after the GAR of the left have diminished, the left and right are included in one another and the lights open. Hence, the sleeping have awakened and obtained their Mochin, which is their sustenance.
The king, the Nukva, who receives from ZA, called “voice,” speaks: “Keep the gates.” The ruler over many armies stands guard. Once the king, Nukva, received the Mochin from the voice, the middle line, she said, “Keep the gates,” because he diminished the GAR, which impart from above downwards. Hence, the Nukva, too, said, “Keep the gates,” so they do not draw from above downwards. And then the ruler of many armies, which is Matatron, stands guard, meaning received the Mochin from Nukva.
11) They all do not feel and do not know that the book is open and that the name writes, “And Dumah rises and calculates.” Those three—book, name, and calculation—are in the Nukva, since the Nukva herself is called “book” and all the souls are in her and stem from her. And each soul has a degree in that book, which is the Nukva, and it is called “a name.” And that degree emerges in a Zivug on a Masach [screen], and that Masach is called “calculation” because the level of the Zivug is calculated and measured in the Aviut [thickness/coarseness] of the Masach.
It is written that the book is open, meaning that the Nukva is open to receive souls from ZA. And it was written about the name, that each soul has a specific level there in the book, and that it emerges over a calculation, which is the Masach. And Dumah is the angel appointed over the dead, to sentence them in their graves and to qualify them for the revival of the dead, and over the souls of the wicked, to sentence them in hell. When he is appointed, he rises and receives the strength to sentence those bodies in calculation, which is the Masach of the middle line.
There are two kinds of Dinim and punishments: 1) Which extends from the domination of the left line before the arrival of the middle line, and 2) extending from the middle line itself after it has incorporated the two lines—right and left—in one another. This is so because the middle line diminishes the GAR of the left line, which imparts from above downwards. By this force, all those Kelim that once swallowed this illumination from above downwards must be annulled and renewed.
It is known that the meaning of the eating from the tree of knowledge is the extension of abundance from above downwards. This is the reason why the bodies were sentenced to death. And by the force of the illumination of the middle line, the bodies must be completely revoked and rot in the ground until nothing is left of them but a ladle of decay, since the filth they had absorbed will not come out of them in less than that.
Subsequently, during revival, they will be renewed and the appointee over this Din, the angel Dumah, will rise for his nomination to sentence the bodies in their graves. This means that by the calculation, he will receive from the Masach de Hirik in the middle line, called “calculation,” meaning the second kind of Dinim and punishments, which extend from the middle line, from his Masach.
Hence, only the bodies of those who have been rewarded in their lives to receive the Mochin from the middle line will be sentenced by Dumah—the force of the middle line—after their death. But those who have not been rewarded with receiving the Mochin of the middle line during their lives, but clung to the left line, the Dinim and punishments that come upon them are of the first kind and not from the middle line. Hence, after their death, Dumah will not receive their bodies, since his judgments are only from the middle line, and those who were not rewarded with it during their lives, how will they be rewarded with it after death?
The difference between whether the bodies are sentenced by Dumah or not is very significant. The matter of revival of the dead extends from the great, comprehensive Zivug that will be at the end of correction, which is about all the Zivugim [plural of Zivug] and the levels that emerged from them one at a time throughout the 6,000 years. They will all simultaneously gather in the comprehensive Zivug. And the reason for bringing them all simultaneously is that it brings a great light, which brings the end of correction.
Hence, through the calculation in each Zivug, all those bodies that were sentenced under Dumah, with respect to the Zivugim in the middle line, will thus become ready to receive the gathering of all the simultaneous Zivugim at the end of correction and will stand for the revival of the dead. And this angel, Dumah, takes the dead into account, into the measure of the Zivug. And afterwards, at the time of the revival of the dead, he brings out their calculation, for then all the calculations will gather into one calculation and the dead will live.
But those who are sentenced by the first kind of punishments, from the left line, whose bodies were not included in the calculation from the middle line, for which Dumah does not take them into account, they will not rise at the revival of the dead, since they have no share in this great light that was gathered from all the Zivugim in the middle line.
And the wicked dwellers of the dust are not included in the Zivug of voice and speech, but return outside. This means that although they had already arrived at the interior, to receive from the middle line, they will go back out and will not wish to receive from it. This is because the middle line, called “good,” is calculated in them, meaning to bestow upon him in calculation. But they have no wish for incarnation and inversion because the Mochin that extend by calculation from the middle line extend by incarnation: they incarnate and come one at a time by an order of three points, Holam, Shuruk, Hirik.
Also, the inversion of degrees in the illumination of the left is corrected so that what was in it before—GAR above, then VAK, then its sentence—has been inverted and the sentencing has become superior, then VAK, and finally GAR. This is the meaning of the wicked ones that cling to the left line having no wish for the Mochin from the middle line, since the Mochin of the middle line coming by incarnation over three points and by inversion of the degrees in the left line. And they have no desire for incarnation and inversion because they want only the GAR of the left that extend to them from above downwards.
12) Because they have no desire for the Mochin that come by incarnation and inversion, they fall and are not revived. Hence, the wicked are wiped out of Dumah’s book because he takes into the calculation only from the middle line, where the wicked are not included. Therefore, who will desire them at the revival of the dead? During the revival of the dead, the angel Matat will receive the account in the graveyards from Dumah. But who will desire those wicked ones that are not counted by Dumah for the revival of the dead? Who is in their account? This implies to the hard Klipa [shell] called Sichon, which makes the account. He is the opposite of Dumah, since Dumah means Demamah [stillness] and Sichon is Sicha [conversation] and Dibur [speech]. Woe unto them, woe unto their lives, and woe unto their pains. It is said of them, “Let them be blotted out of the book of the living,” for they are not intended for the revival of the dead.
13) “And the life of Sarah was.” Why is there a difference, that of all the women in the world, her death was mentioned in the Torah and their death was not mentioned in the Torah? But it is written, “And Rachel died,” “And Miriam died there.”
14) It is not written of any of them as it is written of Sarah. “And the life of Sarah was a hundred and twenty and seven years; these were the years of the life of Sarah.” Thus, neither of them counted days and years as with Sarah. No special portion is written for any of them as it is for Sarah, since she is the degree that all of man’s days and years depend on, meaning on these Mochin, which are the life of Sarah, implied in the numbers 100 years and twenty years and seven years, which are the span of man’s life.
15) “The profit of a land” is Nukva. “In every way” is Yesod de ZA, since the spirits, the souls, and the benefit of the world stem from Yesod. “A King who becomes servant to a field.” The king is the Creator. He “becomes servant to the field” when it is properly established. The upper King is ZA, when he connects to the field when it is cultivated. “A field which the Lord has blessed,” meaning the Nukva, as it is written, “As the scent of a field which the Lord has blessed.” This is so because after it is sufficiently cultivated and corrected, the upper King, ZA, connects with it.
16) The King is Divinity, which dwells in a man’s home, to be corrected in it when a man is married and mates with his wife to procreate and to bear fruits. And Divinity educes souls to place them in her. This is why she connects only to a field that has been cultivated.
17) A king is a woman who fears the Lord, as it is written, “A woman who fears the Lord, she will be praised,” referring to Divinity. “Servant to a field” is a strange woman, the Sitra Achra, as it is written, “To protect you from a strange woman,” for there is a field and there is a field. There is a field that all the blessings and sanctities are in it, as it is written, “As the scent of a field which the Lord has blessed,” which is Divinity. And there is a field that every ruin, impurity, destruction, killing, and war is in it, which is the Sitra Achra.
At times, this king, Divinity, serves that field, the Sitra Achra, as it is written, “Under three things the earth quakes,” “And a handmaid that is heir to her mistress.” The field of the Sitra Achra will inherit the Divinity, and then this king, who his Divinity, her light will be covered and darken until she is purified and connects to ZA above.
18) This is why there is the male goat at the beginning of the month, for then that field—the Sitra Achra—separates from the holy King, Divinity, and the blessings are absent from that field, the Sitra Achra. But when it serves that field, the Sitra Achra, it is written, “For he found her in the field,” meaning Divinity, “The engaged girl cried out, but there was no one to save her,” since “In the field” means the Sitra Achra.
19) Eve came to the world and was attached to that serpent, who cast filth in her and she caused death to the world and to her husband. Sarah came and descended to the place of the Sitra Achra and rose, and the Klipot did not cling to her, as it is written, “And Abram went up out of Egypt, he, and his wife, and all that he had.” When Noah came to the world, what does it say? “And he drank of the wine, and was drunken; and he was uncovered.”
20) And because Abraham and Sarah were not adhered to the Sitra Achra, Sarah was rewarded with the upper life, for her, for her husband, and for her sons after her. And it is written, “Look to the rock from which you were hewn,” meaning Abraham, “And to the quarry from which you were dug,” Sarah. This is why it is written, “And the life of Sarah was” [in plural form in Hebrew], since she was rewarded with all of them, all the years. And this is not written of all the women, for it is not written, “And the life of Eve was,” and similarly in all of them, for she was attached to life, hence life is hers.
One Who Diminishes Himself
21) Happy is he who diminishes himself in this world; he is great and superior in the eternal world. One who is small in this world is great in the eternal world, and one who is great in this world is small in the eternal world, as it is written, “And the life of Sarah was…” 100, which is a great number, a year [in singular form] is written about it. This means that he diminished it into one year. And seven, which is a small number, he augmented it and increased it, for it writes “years” in regards to it.
The Creator augments only one who diminishes himself, and diminishes only one who magnifies himself. Happy is one who diminishes himself in this world; how great is he in the eternal world.
And the Life of Sarah Was
23) “And the life of Sarah was.” This life is entirely above, in Bina. 100 years is Keter, above. Twenty years are HB, above, and seven years are ZAT, above. These are GAR and ZAT de Bina, from which Sarah received life, which is the Mochin. On all of them it is written “year” and on the seven it writes “years,” as it is written [in the Hebrew text], “A hundred year,” and “Twenty year,” and then “Seven years.”
24) But the hundred years there include everything, meaning Keter, which contains the ten Sefirot, each of which consists of ten, and they are one hundred. This is so because the place of the Upper One—the more hidden of all that is hidden—is included there. This is AA, the one hundred blessings of each day. This means that he imparts one hundred blessings upon the Malchut each day from his 100 Sefirot.
AA is the Keter de Atzilut. And also, twenty years, which are HB, AA—which is the most hidden—is included in them. This is the reason why it writes “year” about them, in singular form, which is the unification. This is so because thought and Yovel [fifty years period], which are HB, never part from one another, since GAR are connected to each other as one.
25) But seven years, which are ZAT de Bina, are separate from one another. They exit the hidden one above, which is AA, since they stand below Parsa de AA, at his Chazeh. And the Parsa separates between them and AA. And even though all is one, equal unity, the ZAT are discerned with Din and Rachamim [mercy] into several sides and ways. But above, in GAR de Bina, AA clothes in them above the Chazeh and there is no Din there at all. This is why it is written “Seven years” about them and not “year” as with the GAR. And every ten Sefirot of GAR and ZAT are called “life,” which is why it is written, “And the life of Sarah was,” since they actually were, created and stood above, in ten Sefirot de Bina.
26) Why does it write of Sarah’s death more than of other women’s? It is because when Isaac was tied, he was thirty-seven years old. And since he was tied, Sarah died, as it is written, “And Abraham came.” He came from Mount Moriah, from tying Isaac. And those thirty-seven years from the day Isaac was born until the time he was tied were certainly the life of Sarah, as is the number of “was” in Gematria [in Hebrew], which is thirty-seven years, from the day Isaac was born until he was tied. And the death of Sarah is written in the Torah to tell us that.
And the Cows Took the Straight Way
27) “A Psalm. O sing unto the Lord a new song.” The cows said this verse, as it is written, “And the cows took the straight way.” What is “Took the straight way”? They were saying a new song. And what song were they saying? “A Psalm. O sing unto the Lord a new song.”
28) Everything that the Creator created in the world, they all say praise and songs before Him, whether above or below. And should you say, “Accordingly, the cows themselves were saying this song,” it is certainly so. But the ark was on those cows. And when the ark was taken away from them, they were lowing, as do the rest of the cows in the world, and were not saying songs. Certainly the ark that was on them made them sing.
29) It is written, “A psalm.” And in all the places it is written, “A psalm of David,” or “For David, a psalm.” But here it does not say “David” at all, but only “psalm.” This is so because the spirit of holiness is destined to sing it when the Creator raises Israel from the dust. This is why it does not say, “David” here. And then, “Sing unto the Lord a new song,” for this is new, because such a song has never been said since the day the world was created.
30) It is written, “There is nothing new under the sun.” And here, this song is new, and it is under the sun, since it will be under the sun. And who is that new song? It is the moon, who is the Nukva. For then the moon will be new under the sun, for her light will be renewed and will be as the light of the sun, which is ZA. What is the reason that there will be news under the sun? It is written, “For He has done wonders.” And what are the wonders? It is written, “His right hand, and His holy arm, has wrought salvation for Him.” Those are His right and His left, HG.
“Wrought salvation for Him.” For whom? For that degree that said this song—the spirit of holiness—the Nukva, since the Nukva was supported by them, by the right and by the left, as it is written, “His right hand, and His holy arm,” which is His left, “Has wrought salvation for Him.” Hence, His right hand wrought salvation for Him, certainly, meaning to that degree called “psalm,” the spirit of holiness, the Nukva.
So her light will be as the light of the sun. When the dead of the world arise and awaken from the dust, this will be new, what has never been done in this world.
31) When the Creator takes vengeances in the world for Israel, a new song will be said, meaning at the coming of the Messiah. This is not the same time as the revival of the dead. This is so because after the coming of the Messiah, the dead of the world will rise from the dust and the world will be renewed with complete existence. It will not be as in the beginning when death ruled in the world, since the serpent caused death to everyone in the world, and the world was defiled and people’s faces were darkened.
And I Will Put Enmity between You and the Woman
32) “They are passed away as ships of enmity.” Several ships sail in the great sea. And among them are ships and boats that are separated from one another. And those ships of the serpent that sail among them are called “Ships of enmity.”
The great sea is the Nukva. The ships that sail at sea are the degrees of her illumination to the lower ones. The ships of the serpent are the grips of the serpent, to nourish off her. And these grips are called “enmity.” “And I will put enmity between you and the woman,” meaning that He will give you a hold to suck from the Nukva, and this hold is called “enmity.”
33) “Between you and the woman,” as it is written, “A woman who fears the Lord,” referring to Malchut. “And between your seed” are the rest of the idol worshipping nations, which are the seed of the serpent. “And between her seed,” meaning Israel, the seed of Malchut. “He shall bruise thy head” is the Creator, who is destined to obliterate the serpent from the world, as it is written, “Death shall be swallowed up forever,” and it is written, “And I will also remove… the unclean spirit from the land.”
34) “Head” refers to the future, when the dead arise, since then the world will be Rosh [head], since it will exist in the Rosh, meaning that GAR will shine in it, which are the upper world.
“And you shall bruise their heel” is in this world, now, before the end of correction, when the world is a heel and is not in complete existence, and that serpent bites the world and darkens the faces of people.
35) The days of Adam were created and stood in the upper degrees, in the seven Sefirot HGT NHYM, since they concluded their existence in those degrees, as it is written, “The days of our being in them are seventy years,” corresponding to seven Sefirot, each of which consists of ten. There is no other degree in which to exist. Hence, “Their pride is but labor and sorrow,” and it is as though they never existed. “Their pride” means more, meaning if he lives more than seventy years, they are only labor and sorrow because there is no other Sefira from which to draw life. Hence, those years are as though they never were, for they are undesirable.
36) But the days of the righteous are present and exist even if they live more than seventy years. This is so because they receive from the upper fortune, which adds as much life as he wishes to the seventy years, as it is written, “And the life of Sarah was,” as well as, “And these are the days of the years of Abraham’s life.” And should you say that it is also written in regards to Ishmael, “And these are the years of the life of Ishmael,” although he was not righteous, it is because he repented. This is why it is said, “these” in regards to his days, similar to Abraham’s.
Your Eyes Have Seen My Golem
37) “Come, my beloved, let us go out into the field; let us lodge in the villages.” One who sets out to the road should pray three prayers. To say these prayers, he does not need three separate blessings, for he can do it even in a single blessing. This is because man can include all of his wishes in the blessings, “Who hears a prayer.”
38) All of man’s actions are written in a book in the upper world, the good as well as the bad. And he is destined to be sentenced for all of them, for it is written, “Your eyes have seen my golem.” This means that those things that the golem does, meaning the body, which does not look after what will happen in the next world, Your eyes have seen all of them because You have observed them.
And they will all be written on Your book, to be accountable for them in the next world. Hence, one should always pray before one’s act, and it will do him good.
39) One does not commit transgressions unless he is a golem and not human. That man does not consider the needs of the holy soul but does all his deeds as a beast that does not consider and does not know. But was David, who said that verse, considered a golem who did not consider the soul?
Adam ha Rishon said to that verse, “Your eyes have seen my golem.” This is because golem means substance before its shape is completed. And he said, “Before You threw a soul in me, when I was a golem, Your eyes saw making people in my shape, who will be similar to me. And they will all be written on Your book.” They will be written by their names, who they are. “The days were fashioned,” they were fashioned as this form of His, “And not one among them,” meaning not one of them remained.
40) Why did none of those who were similar to the form of Adam ha Rishon remain? All those who were similar to Adam ha Rishon, even slightly resembling him, even vaguely, did not die by their own death. They were all struck in the very same thing: they were similar to Adam ha Rishon.
The shape of Adam ha Rishon and his beauty were as the brightness of the upper firmament over all the firmaments, and as that light that the Creator had concealed for the righteous for the next world. Hence, all those who had even a hint of Adam ha Rishon in their form were struck in it and died.
41) Such are the ways of the Creator. If He gives wealth to a person, it is to nourish the world and to do His commandments. If he does not do it, but takes pride in his wealth, he will be struck in it, as it is written, “Wealth kept for its owner is to his hurt.”
If He gives him sons, it is to teach them the ways of the Creator and to keep His commandments, as it is said in Abraham, “For I have known him, to the end that he may command.” If he does not do it, but takes pride in them, he is struck in them.
Similarly, when the Creator gave them of the beauty of the superior good of Adam ha Rishon, He gave it to them to keep His commandments and to do His will. They did not do it, but were proud; they were struck in that same beauty with which they were blessed.
42) When the Creator created Adam ha Rishon, while he was still a golem, before He cast the soul in him, He called that angel who is appointed over the forms of people and said to him, “Regard, and form six men in the form of this one.” And they are Samson, Saul, Asahel, Josiah, Zedekiah, and Absalom, as it is written, “And begot… in his own likeness, after his image, and called his name Seth,” meaning six, six people.
43) The Creator created those six people out of that very same dust from which He created Adam ha Rishon. And He called him Seth, which means six. This means that He called and summoned six people, as it is written, “And begot… in his own likeness, after his image,” meaning of that dough from which his golem was created. This is why he said, “Your eyes have seen my golem,” which means that you considered making others similar to him.
And they will all be written on Your book. All, meaning those who did not keep what the Creator gave them and were expelled from the world.
44) We found that the night divides into three shifts, into three times four hours. In each shift, the Creator has a special dealing with man. When the soul departs him and that golem, the body, remains sleeping on its bed, his soul rises each night before the Creator. And He has special dealings with her in each and every shift. If she is rewarded, they rejoice with her above. If not, she is pushed outside.
50) The hard femur, the thighbone, which was struck and moved from its place and was dragged to and fro, walks and visits its place for twelve months. Similarly, that soul which is worthy of punishment walks out in the world and visits her place in the world and in the graveyard for twelve months.
51) “And Abraham rose up from before his dead.” When the soul is in the wholeness of the upper one, from Bina, the Hey is added to her and she is called Abraham. And here it is written as though he is not so righteous, as it is written, “And Abraham rose up,” and you make one who sat in a big chair descend and sit in a small, inferior chair.
But the Hey that was added to Abraham implies that he rose and obtained the great Mochin from Bina. And the words, “And Abraham rose up from before his dead” indicate Mochin de Katnut that shine to the body. This is because rising means reception of Mochin, which put one on one’s feet. “From before his dead” means from the face that belong to the body of the dead, who is called Sarah, which are Mochin de Katnut.
And since the soul is called Abraham, it indicates that she already has Mochin de Gadlut from upper Bina. Thus, how does the verse say, “And Abraham rose up from before his dead,” which implies Mochin de Katnut? By that, you make one who sits in a big chair descend and sit in an inferior, small chair.
52) “And Abraham rose up from before his dead.” When the soul is worthy of rising to her place of Eden, she first protects the holy body that emerged from there and then rises to the place of her level. “And Abraham rose up from before his dead.” Before the soul departs the body to rise to the Garden of Eden, she extends the proper Mochin for the body so it may join the count with the rest of the bodies of the righteous. And these Mochin are implied in the words, “And Abraham rose up.”
53) “And spoke unto the children of Heth.” These are the rest of the bodies of the righteous, which are frightened and beaten in the world so as to fear their Maker. And they fear and dread because they dwell in the dust. This is why they are called “the children of Heth.” And why does the soul need the bodies of the righteous? They are all written in the count, for he takes them into account and brings them out to the revival of the dead in the calculation. This is why the soul spoke to them, so the body will be counted with them. And this is why it is written, “And spoke unto the children of Heth.”
54) And what did the soul, which is called Abraham, tell them? She spoke respectfully and by way of appeasement: “I am a stranger and a dweller with you.” He told them, “This body will be with you in the same count in this joining. It is written, “And the children of Heth answered Abraham,” meaning that they, too, answered him respectfully and by way of appeasement.
62) “And Sarah died in Kiriat Arba.” Such as that has never happened with any of the women in the world. The count of her days and years of life in the world and the place where she was buried was stated so as to show that in all the women in the world, there was none like Sarah.
63) And should you say that it is written about Miriam, “And Miriam died there, and was buried there,” as with Sarah, he says that it was written only to show Israel’s sin, as it is written, “And there was no water for the congregation; and they assembled themselves together against Moses.” This was so because the water did not go in Israel but only by the merit of Miriam. However, in her death, no days and years were mentioned as was said with Sarah.
64) “Happy are you, O land, for your king is free.” Happy are Israel, for the Creator gave them the Torah, to know all the hidden ways and to reveal to them the sublime secrets.
65) “Happy are you, O land” is the land of the living, the Nukva, who clothes the living God, which is Ima, since her king, ZA, has prepared all the blessings for her, which he was blessed by the upper patriarchs, upper AVI. This king is the Vav, who is always poised to pour blessings upon her. And he is called “free,” since he is the son of Yovel , Bina, meaning YESHSUT, whose Mochin sets slaves free, which are the Mochin of illumination of Hochma.
And he is a son of the upper world, upper AVI, who always impart from their perpetual Zivug, every life, every light, and every oil of greatness and glory. This is so because the king, ZA, is the son of Yovel, from which the Mochin of freedom is poured, meaning the illumination of Hochma. And he is also the son of AVI, whose Zivug is perpetual and never ceases, and all the Mochin come from them.
This is why he is called “free” and not “the son of freedom.” And the firstborn son, ZA, imparts all the Mochin of Yovel and of the upper AVI to this land, to the Nukva, as it is written, “My son, My firstborn, Israel.” This is said of ZA, who is called “Israel.” And he is called “firstborn son” when he has all those Mochin, which is why the text says about her, “Happy are you, O land.”
66) “Woe unto you, O land, when your king is a boy,” for then the bottom land and the world nourish off the government of the foreskin, and everything is drawn down only from a king who is called “a boy,” meaning Matat. Woe to a world that needs to nourish in this way.
67) This boy, Matat, has nothing of himself except for the blessings that he receives from the Nukva for a certain time. And every time he was deprived them—since the moon was flawed, meaning the Nukva, and she was darkened—Matat was denied the blessings. Woe to a time when the world needs to nourish its sustenance from him. Moreover, the world is judged by many judgments before it nourishes off him, from the Klipot, since then everything persists and is done in judgment.
68) “And Sarah died.” Her death was not by that Slant Serpent, the angel of death, and he did not rule over her as he rules over the rest of the people in the world, for all people die by him since the day Adam caused them the death. The exceptions are Moses, Aaron, and Miriam, who did not die by the angel of death but by a kiss, as it is written about them, “According to the word of the Lord.” And for the honor of Divinity, it did not say about Miriam, “According to the word of the Lord,” although she, too, died in a kiss.
69) But regarding Sarah, it is written that she died in Kiriat Arba, above and not by another. In Kiriat Arba and not in a serpent. In Kiriat Arba, which is Hebron, where David bonded with the patriarchs. Hence, her death was not by another but in Kiriat Arba.
There are two discernments to Malchut: fourth and seventh. Above the Parsa, from Chazeh de ZA upwards, she is called “fourth to the patriarchs,” which are HGT, and she is called “Malchut of David,” as well as “Kiriat Arba.” And she is the corrected one, called “The land of the living,” of whom it was said, “Happy are you, O land, for your king is free.”
And with respect to below the Parsa, from Chazeh de ZA, downwards, she is regarded as seventh to the sons, which are NHY, and she is called “Malchut of Joseph.” This is why it is written that the meaning of Kiriat Arba is the upper one, meaning Malchut of David, for she is the upper one, above Parsa de ZA, and not the other one, which is the lower Malchut below the Parsa, called “seventh.”
In Kiriat Arba and not in the serpent. This is why it is understood from the text that she did not die by the discernment of the serpent, which is the angel of death, for he has no authority and hold in the Malchut that is above the Parsa, called Kiriat Arba. “In Kiriat Arba, which is Hebron” means that King David connected to the patriarchs, which are HGT, above Parsa de ZA. Hence, her death was not by the angel of death, who extends from the lower Malchut, but in Kiriat Arba.
70) When one’s days exist in the upper degrees, HGT NHYM, one exists in the world. Since he still does not exist in the upper degrees, when he completes the life of seventy years, which extend from the seven Sefirot HGT NHYM, his days depart the Sefirot and descend below the Sefirot. Finally, they approach the degree where death is present, meaning the angel of death, who is below the Sefira of Malchut, where it is said, “Sin crouches at the door.”
And then he receives permission to take out the soul, and he flies the whole world in one flight and takes the soul and defiles the body, and the body remains impure. Happy are the righteous who were not defiled and no impurity remained in their bodies.
This is an evidence that the angel of death did not rule over Sarah, since it has been explained here that death comes to a person after he exits the seven Sefirot and goes below the bottom Malchut—the place of the angel of death—who then receives permission and takes out one’s soul. Thus, Sarah never descended below the bottom Malchut, but died in Kiriat Arba, which is the upper Malchut above the Parsa, at the place of Chazeh de ZA. Hence, it is certain that she did not die by the angel of death.
71) A bright path is tied in the middle of the firmament. This is the serpent of the firmament, called by astronomers, “The Milky Line,” where all the thin stars are tied and stand in it in great numbers. They are gathered and stand in it like myriad, innumerable mountains, and they are appointed over the secret deeds of the people in the world.
72) Similarly, several groups of lights of Klipot came out to the world from that first, upper serpent by which Adam was seduced. And they are all appointed over the secret deeds of the world. Therefore, when one comes to be purified he is assisted from above, and the help of his Master surrounds him and he is kept, and he is called “holy.”
73) When one comes to be defiled, several groups of lights of Klipot are intended for him, who are all in him and surround him.
74) All the deeds of wicked Balaam were from the side of impurity. All the types of serpents and witchcraft in the world are tied and stem from that primordial serpent, which is the filthy spirit of impurity. Hence, all the charms in the world are called “serpents” after the primordial serpent; they all emerge from that side, and all who follows witchcraft is defiled.
75) Moreover, if one wishes to perform a spell, one must first be defiled, so as to extend that side of impurity over himself. This is so because as a person awakens below, so he draws upon himself from above. If he awakens from below on the side of holiness, he draws upon him holiness from above and he is sanctified. And if he awakens below on the side of impurity, he draws upon him the spirit of impurity and is defiled. This is why it is said, “He who comes to be defiled is defiled.”
76) Thus, to extend upon himself the spirit of impurity from the upper serpent, wicked Balaam would defile himself every night with his mare, and would perform intercourse with her so as to be defiled and to draw upon himself the spirit of impurity. And subsequently, he would perform his deeds and magic.
77) In the beginning of his deeds he took a serpent from among the serpents and tied it before him. He split the head of the serpent and took out its tongue. Then he took certain herbs and burned them all and made a single incense out of them. Then he took the head of that serpent and split it into four sides and turned it into a single incense.
78) Around it, he drew a single circle and would say things and do other deeds until he drew upon himself the spirits of impurity, which informed him what was needed. And he acted by their words, according to what they knew from the side of that serpent of the firmament.
79) From this he had knowledge and knew magic and spells. And this is why it is written, “He did not go as on other times to seek serpents,” meaning actual serpents, since the essence and the root of impurity and the beginning of everything is only in the serpent.
Types of Witchcraft – in Women
80) Why are all types of witchcraft and magic in women? It is because when the serpent came over Eve, he cast filth in her. He cast only in her and not in her husband, and the spells extend from the filth of the serpent. This is why witchcraft is in women.
81) Balaam learned all those charms that he did from his father. But he learned all the charms and all the spells mainly in the mountains of the east, which are the eastern land. This is so because the kings Aza and Azael—which the Creator dropped from the sky because they complained against man’s creation—dwell in those mountains. They are tied there in iron chains and alert charms to people. And it is from there that Balaam knew, as it is written, “From Aram Balak brings me, the king of Moab from the mountains of the East,” the place of Aza and Azael.
82) “He did not go as on other times to seek serpents, but he set his face toward the wilderness.” Does this mean that he did not always go toward serpents? The bottom side, which comes from the spirit of impurity above is the spirit of impurity that governs the wilderness when the children of Israel made the calf—to be defiled by it—which is a lower one. Hence, “He set his face toward the wilderness.” And he performed his magic from all sides so he could uproot Israel; but he could not uproot them.
83) When Israel stood at Mount Sinai the filth was stopped in them. And when Israel received the Torah, the filth ceased from them. And the idolaters, who did not receive the Torah, the filth did not cease from them. Hence, the filth had ceased from women. Thus, why are charms primarily in women?
84) The Torah was given only to males, as it is written, “And this is the law which Moses set before the sons of Israel.” Thus; women are exempted from the commandments of the Torah, meaning commandments of action, which are time dependent. This is why their filth did not cease at the time of the giving of the Torah. And for this reason, the charms that extend from the filth of the serpent are found primarily in women.
85) Moreover, after the calf they all returned to their filth, even the males. And the women find it hard to separate themselves from the filth even more than the men. This is why there are more women than men in this witchcraft and filth, for it is hard for them to part with the filth, since women come from the left side and were attached to the harsh Din on the left. This side clung to them more than to the men because they come from the side of harsh Din, and everything follows and clings to its own kind.
86) The spells extend from the filth of the serpent because Balaam defiled himself first, to draw the spirit of impurity over himself, and then performed his magic. Similarly, a man should keep away from a woman in the day of her impurity and avoid touching her because she clings to the spirit of impurity. And if she performs witchcraft at that time, she will be more successful than on other times. Hence, everything she touches becomes impure, and especially anyone who comes near her. Happy are Israel, for the Creator has given them the Torah and said to them, “You shall not approach a woman… during her menstrual impurity.”
87) When one observes the tweeting of fowl to know the future, why is it called “a serpent” and “witchcraft”? It is because it extends from that side of impurity, since the spirit of impurity is over that bird, which announces things in the world. And every spirit of impurity clings and comes to the world from the serpent, and there is none who is saved from him in the world, for he is in everything—until the time when the Creator is destined to remove him from the world, as it is written, “And death shall be swallowed up forever.”
The Cave of Machpelah
88) Abraham knew the sign in that Cave of Machpelah. His heart and desire were there because he first entered there and saw Adam and Eve concealed there. And how did he know that it was they? After all, he did not know them from before. But he saw the shape of Adam and observed it, and an opening of the Garden of Eden was opened to him, and he realized that that form of Adam was with him. He realized that because he was in the Garden of Eden in his life, upon his passing, he was rewarded with a burial at the door to the Garden of Eden.
89) Anyone who observes the shape of Adam can never escape death, but must die instantly. This is so because when a person departs from the world, he sees Adam ha Rishon, and at that time dies. But Abraham looked at him and saw his shape, and persisted. He saw a light shining in the cave and a single candle burning. Then Abraham coveted that place for his own abode and his heart and desire were always in the cave.
90) Abraham did wisely, seeking a grave for Sarah, since when he asked, he did not ask for the cave right then and he did not say that he wished to part from them. Rather, he said, “Give me a burial site among you that I may bury my dead from before me.” He did not mention Ephron or the cave. And Ephron was not there, as it is written, “Now Ephron was sitting among the sons of Heth.” Even so, Abraham told him nothing at that time.
91) Instead, he told them, “And [he] spoke to the sons of Heth.” Is it conceivable that Abraham wished to be buried among them, among the impure, or that he wished to bond with them to such an extent that he told them, “Give me a burial site among you”? Rather, he acted wisely.
92) From what Abraham did, we learn proper conduct. Because his craving and desire were in that cave, although Ephron was there, he did not wish to ask of him immediately and to show him the interest he had had in the cave. Hence, he first asked for something he did not need, and of others, not of Ephron, but he said to the sons of Heth, “Give me a burial site among you.”
93) And the sons of Heth told him before Ephron, “Hear us, my lord, you are a mighty prince among us.” It is written, “Now Ephron was sitting among the sons of Heth.” Sitting is written with a Yod with a Kamatz, because it is not written with punctuation and can be punctuated with a Kamatz, which indicates that right at the start of the discussions, when Abraham spoke, Ephron was already there.
Then he said, “Hear me, and approach Ephron the son of Zohar for me.” And should you say that I do this—ask for the Cave of Machpelah from Ephron—because my honor is greater than yours, since I have no wish for you, it is not so. When he said, “In your presence,” meaning “Let him give it to me in your presence,” my aim is to be buried among you, for I desire you. And I am doing this so as to not part with you.
Four Hundred Shekels
94) The authors of the Mishnah said this portion, which they interpreted concerning the soul. Abraham is the soul and Sarah is the body. Happy are the righteous in the next world, for the Torah in their hearts is as a great fountain—even when it is blocked, the abundance of water breaks through and opens springs to all directions.
95) Man’s body never joins the count of righteous by Dumah after his demise, until his soul shows a letter for a sign, which the cherubim give her in the Garden of Eden.
This is so because once the soul has entered the Garden of Eden there, she goes to rise to her place above, to Bina, and not to descend into Malchut. But before she rises and enters her place, she becomes the guardian of the body through Dumah and shows him—Dumah—that the body is fit to receive the reward of four hundred worlds.
96) Dumah knows that the body is worthy of the reward of four hundred worlds before the body shows him, since it is declared in the Garden of Eden. But I heard that when the soul is given the letter for the sign, she then returns to the body, to admit it into the count of the righteous through Dumah. It is written, “But if you will, I pray thee, hear me: I will give the price of the field; take it of me.” “The price of the field” is the yearning and the coveting for four hundred worlds that the body is given to inherit.
The righteous that have been rewarded with receiving the Mochin in their lives, which are poured on the Masach in the middle line, Dumah receives that Masach, called “calculation,” and purifies the body of the righteous with it after his demise, and qualifies him for revival. And there are two ways in that: 1) the level of the light is primarily what purifies the body, and the body has been rewarded in its life with receiving these Mochin that extend from the middle line, called “four hundred worlds of cravings.” And then Dumah receives the body and qualifies it for revival. 2) The Masach, called “calculation,” is also called “book,” and it is primarily what purifies the body. Hence, since the soul has been rewarded with it, she already begins to negotiate with Dumah for the body.
“For I have given” means that the money is already prepared, and implies to the Masach. When he has a Masach, the level is already set to emerge on him by itself, and the level that emerges on the Masach is four hundred worlds of cravings. But there is no need to speak to Ephron about the level itself, since because he has obtained the Masach he is already declared as righteous in the Garden of Eden, and he is worthy of receiving the level, which is four hundred worlds of cravings.
97) One who is dust can be rewarded with all that, the four hundred worlds of cravings. Who will be rewarded and who will rise, as it is written, “Who may ascend into the mountain of the Lord, and who will rise in His holy place?”
98) “Abraham listened to Ephron, and Abraham weighed out the silver for Ephron.” This is the great craving after these coveted worlds.
“Four hundred shekels of silver” are four hundred worlds of pleasures and desires.
“Passing to the merchant” means passing through all the gates of heaven and Jerusalem above and there is none who protest. This means that one who is rewarded with these Mochin of the four hundred worlds of cravings is complete in all the degrees of the gates of heaven and Jerusalem above, and there is no one to complain about him there.
And the reason he did not say “Jerusalem below,” as well, is that these four hundred are HB TM of lights that are clothed in KHB and Tifferet de Kelim, without the Keter of lights because he lacks Malchut from the Kelim, as it is known from the inverse relation between lights and vessels. Malchut de Kelim is the Jerusalem below because Jerusalem above is Bina and Jerusalem below is Malchut, which will only be corrected at the end of correction.
Hence, prior to that, there are no more than four hundred shekels of silver to indicate that the Keter is missing from the lights, and Malchut from the Kelim. This is why he says “Jerusalem above,” and does not say, “Jerusalem below.” And yet, the illumination of those four hundred passes and shines in part to Malchut, too. This is why it is written, “Passing to the merchant,” since Malchut is called “merchant,” as it is written, “She is like the merchant-ships.” And through this illumination, which is passed onto her, she gradually becomes qualified to receive her perfection at the end of correction.
99) Subsequently, Abraham buried Sarah, his wife, meaning the body, and it was counted by the appointee along with the rest of the righteous in their company by Dumah, the calculation. All those bodies that are written by the hands of Dumah and are counted by him will be revived when the Creator revives the dwellers of the dust. Woe unto the wicked, who are not written by him in writing, for they will forever be lost in hell.
100) What was the reason that Abraham went into the cave? He was chasing that calf, of which it was written, “And Abraham ran unto the cattle.” And that calf fled to that cave and Abraham followed him to the cave and saw what he saw.
101) There was another reason: He was praying every day and would come out to that field, which emitted high scents, and saw light coming out of the cave and prayed there. And there the Creator spoke to him. This is why he craved the cave and his desire was always in that place.
102) Why did he not ask to buy it until now? Because he did not need it; he feared that they would not follow him and would understand his craving and the importance of the cave, and then they would either raise the price or refuse to sell it to him altogether. Now that he needed it he said, “The time has come to ask for it.”
103) If Ephron would see in the cave what Abraham saw in it, he would never sell it. But Ephron certainly saw nothing in it because a thing appears only to its owner. Hence, it appeared only to Abraham and not to Ephron, and it appeared to Abraham because it was his. It did not appear to Ephron because he had no share of it; hence, nothing appeared to Ephron in the cave and he saw only darkness in it. This is why he sold it.
104) He even sold what Abraham did not initially ask for. Abraham said only, “That he may give me the cave of Machpelah”; he did not mention the field. And Ephron said, “I give you the field, and I give you the cave that is in it.” And this was because it was all loathsome to Ephron, for he did not know what it was. Even the field where the cave was, was loathsome to him; hence, he sold the field, as well, although Abraham did not ask for it.
105) When Abraham entered the cave for the first time, he saw a light there, the dust was thrown before him, and two graves were revealed to him. Then a man of his form stood up from his grave, and Abraham saw and laughed. With that, Abraham knew that he was destined to be buried there.
106) Abraham told him, “Please, is this a castle without a roof?” meaning he was bewildered, since the cave of Machpelah, which means a cave within a cave, must be completely dark, yet he saw light in there as though it was a house that was open at the top, without a roof.
Adam told him, “The Creator hid me here, and I have been hiding since.” Until Abraham came, Adam and the world were incomplete. This is why he needed to hide himself, so the Klipot would not grip him. But when Abraham came to the world, he corrected him and the world, and he no longer needed to hide himself.
107) “And the field and the cave therein rose.” There was actual rising to the field, which it did not have thus far. Rising implies importance, since by moving into Abraham’s hands, the field acquired importance. This is why it writes “rose” in regards to it.
The field rose and ascended by the hands of Abraham because thus far nothing was seen there. And now, in the hands of Abraham, what was hidden has risen and ascended. And then everything was established as it was ordained, as it should be.
108) When Abraham entered the cave and brought Sarah there, Adam and Eve rose and did not wish to be buried there. They said, “It is enough that we are shamed in that world before the Creator, by the sin that we caused; now we will have another shame, for we will be shamed by your good deeds.”
109) Abraham said, I am willing to pray on your behalf before the Creator, so you will never be shamed before Him, so He will completely forgive your iniquity. And afterwards Abraham buried Sarah, his wife, after Abraham took it upon himself to pray for Adam.
110) Adam returned and went into his place. But Eve did not return and enter, for she caused Adam to sin and she feared that Adam would not receive her, until Abraham approached and brought her to Adam and accepted her for Adam. It is written, “And after this, Abraham buried Sarah his wife.” It does not say “to Sarah,” but “Sarah.” This includes Eve, which Abraham had brought back to the grave.
Then Adam and Eve sat in their places as it should be. It is written, “These are the generations of the heaven and the earth when they were created.” But we learned about Abraham that Behibaram [When they were created] has the letters of “in Abraham” [in Hebrew], which indicates that they existed for him. “The generations of the heaven and the earth” are Adam and Eve. This is because it does not say, “These are the heaven and earth,” but “The generations of the heaven and the earth” indicate that Adam and Eve are not offspring of people. It is written about them that they existed for Abraham, because it is written, “And the field, and the cave therein rose unto Abraham.” And until Abraham came, Adam and Eve did not exist in that world, and Vayakum [and rose] is Kium [existence, similar letters].
“The field and the cave therein” indicates Adam and Eve who were there. “Unto Abraham” means for Abraham. Thus, Adam and Eve existed for Abraham.
112) It is called “The cave of Machpelah,” as you say, “That he may give me the cave of Machpelah,” but certainly, neither the cave is the Machpelah nor the field is called Machpelah. Rather, this field and the cave together are called Machpelah. But the field is certainly the Machpelah and not the cave, since only the field carries the name, Machpelah, and not the cave, for the cave is in the field and the field is in something else.
113) The whole of the land of Israel is folded under Jerusalem, which is the Malchut. And she is above and below. Thus, there is Jerusalem above, which is Bina, and there is Jerusalem below, which is Malchut, for she is gripped above and she is gripped below. Jerusalem above is gripped by two sides—above and below. And Jerusalem below is gripped by two sides—above and below. This is why she is twofold.
Jerusalem above is Bina and Jerusalem below is Malchut. It is known that the association of the quality of Rachamim in Din means that they were mingled in one another. And four discernments emerged out of this mingling—Bina, Malchut in Bina, Bina, and Malchut in Malchut. It turns out that the quality of Malchut is twofold, since there is Malchut in Bina and there is Malchut in Malchut.
114) Hence, this field is from that Machpelah [multiplication], which is Malchut, for there she is, as it is written, “See, the smell of my son is as the smell of a field which the Lord has blessed,” which is Malchut. And she is twofold—above and below. This is why it is written, “The field of Machpelah [multiplication]” and not “A twofold field,” for it concerns the doubled Malchut, which is called “a field.”
There are four Malchuts, two Malchuts above the Chazeh, from Bina and Malchut de Bina, and two below the Chazeh, from Bina and Malchut de Malchut. And the two Malchuts above the Chazeh are both mitigated and included in one another. But below the Chazeh, only the third Malchut is mitigated, and the fourth Malchut is not mitigated by Bina at all.
The cave where Adam ha Rishon was buried is from the fourth, unmitigated Malchut, as it is written, “for dust you are, and unto dust you shall return.” But because he repented, the cave was included in the field, which is the third, mitigated Malchut, and there he was buried.
The cave is the fourth Malchut, which is not mitigated in Bina. This is why she is not doubled in Bina. The field, the third Malchut, is mitigated and is not doubled, since there aren’t two Malchuts in her place below the Chazeh. Only above the Chazeh is Malchut called Machpelah, for there, there are two Malchuts that actually mingle in one another, one from Bina and one from Malchut.
When it writes, “Jerusalem above,” it means above Chazeh de Nukva, gripping two sides—above and below—two Malchuts from Bina and Malchut de Bina.
Jerusalem below means below Chazeh de Nukva. These are two Malchuts, from Bina and from Malchut de Malchut. For this reason, Jerusalem above is Machpelah, for there are two mitigated Malchuts there. Hence, this field, which is the third Malchut, is considered a Machpelah, as well, since the Machpelah is the mitigation of Bina.
This is why it is certainly the field of Machpelah and not a twofold field. If the field itself had been twofold, it should have said “a twofold field,” in masculine form. But since it is not doubled itself, but draws the doubling from the two Malchuts above the Chazeh, it writes Machpelah after the Malchut above the Chazeh.
115) Certainly, the field of Machpelah. Machpelah means the Hey in the Holy Name, where there are the two Heys in the name HaVaYaH, and both are in it as one, included in one another, associating the quality of Rachamim in Din. And it is for her that the text speaks in a way that conceals the double Hey, for there is no other doubled letter in the Holy Name HaVaYaH but her. This means that the word, HaMachpelah [the Machpelah], with Hey at the beginning of the word, implies the doubled Hey, the bottom Hey of HaVaYaH, which is the Malchut that is mitigated in Bina, which is the first Hey de HaVaYaH.
116) And although it was certainly a twofold cave, meaning a cave within a cave, it is for another name that it is called “The cave of the field of the Machpelah,” after the mitigation of Malchut in Bina, and not because the cave was doubled.
Abraham knew that. When he spoke to the sons of Heth, he concealed this matter and said, “That he may give me the cave of Machpelah,” for the cave was twofold. And he did not say, “The field of the Machpelah” after the mitigation of Bina. But the Torah calls it only “The cave of the field of the Machpelah,” as it should be, after the mitigation of Malchut in Bina, which is only in the field and not in the cave.
117) And the Creator does everything to make this world, Malchut, such as above, in Bina, to make them cling to one another so His glory will be above and below. Happy are the righteous, whom the Creator desires in the world—in this world and in the next world.
And Abraham Was Old, Advanced in Days
118) “And Abraham was old, advanced in days.” “Happy is the one whom You choose and bring near to You; he will dwell in Your courts.” This text is made clear, but happy is the man whose ways are favored by the Creator and whom He wishes to bring near Him.
119) Abraham was drawn near to the Creator. All his days, this was his wish—to draw near Him. Abraham did not draw near on one day or at one time, but his good deeds drew him near every single day, from degree to degree, until he ascended in his degree.
120) When he was old, he properly entered the high degrees, as it is written, “And Abraham was old.” Then he was “Advanced in days,” in those high days, those days that are known as faith. “And the Lord had blessed Abraham in everything,” meaning Yesod of upper AVI, called “everything,” from which all the blessings and good emerges, for its abundance never ceases.
121) Happy are the penitents, for in one hour, in one day, in one moment, they draw near to the Creator. This was not so even for complete righteous, for they drew near to the Creator over several years. Abraham did not enter those high days until he was old. And so was David, as it is written, “Now King David was old and advanced in days.” But a penitent immediately enters and adheres to the Creator.
122) Where penitents stand, in that world, the complete righteous have no permission to stand, since they are closer to the King than anyone and they draw the abundance from above with more intention in the heart and with greater force to draw near to the King.
123) The Creator has several corrected places in that world, and in all of them there are abodes for the righteous, to each according to his appropriate degree.
124) “Happy is the one whom You choose and bring near to You; he will dwell in Your courts.” Those whom the Creator brings near Him, these souls rise from below upwards to unite in their designated lots. “Dwell in Your courts” are places and degrees outside the palace. And who are they? It is written, “Then I will give you moves among these that stand by.” This is a certain degree among the upper holy ones.
125) And all who are rewarded with this degree are emissaries of the Creator, like the angels. “Moves” means messengers, who always carry a mission, following their Master’s wish, since those are always in sanctity and have never been defiled.
126) One who has been defiled in this world draws upon him the spirit of impurity. When his soul departs him, the Sitra Achra defiles him and his abode is among the impure one. Those are the harm doers in the world, since as one draws upon himself in this world, so is his abode and so he extends in the eternal world.
127) Anyone who sanctifies himself and keeps himself in this world so he is not defiled, his abode is in that world, among the upper holy ones, who always carry out the Creator’s mission, who stand in the court, as it is written, “The court of the tabernacle.” It is written about them, “Happy is the one who will dwell in Your courts.”
128) And there are others, who are more interior, who are not at the court but in the house, as it is written, “May we be satisfied with the goodness of Your house.” David said, May we be satisfied with the goodness of Your house.” And since he said, “Will dwell in Your courts,” why does it say, “Satisfied with the goodness of Your house”? It should have said, “Will be satisfied with the goodness of Your house,” as it was written, “Will dwell in your courts.” However, there is no seat on the bench except for the kings of the house of David. This is why he spoke as though speaking in His favor, “Satisfied with the goodness of Your house” refers to himself and to the rest of the kings that have a seat on the bench, which is called “Your house,” meaning the Temple.
129) And there is room for the upper pious ones that enter even deeper inside, into the palace. It is said about them, “The holy place of Your Temple.” And there are several sections and lights upon lights, separate from one another in that world. And each is shamed by the light of his friend because as the good deeds differ between people in this world, the places of dwelling and their lights differ in that world.
130) Even in this world, when a person sleeps on his bed and the souls depart the body and need to roam in the world, not each and every soul roams and rises to see the face of Atik Yomin [the Ancient One]. Rather, one’s soul ascends according to what one always draws and according to one’s deeds.
131) When he sleeps and his soul departs, all the spirits of impurity grip her and she adheres to them, to those lower degrees that wander in the world. And they alert her of things that are soon to happen in the world, from what they’d heard from behind the curtain. And sometimes they tell her lies and fool her.
132) If one is rewarded, when he sleeps, his soul rises and walks and wanders and breaks a way for itself among the spirits of impurity. And they all declare and say, “Make way, make way, this one is not from our side.” And she rises and comes among those holy ones, and they inform her one true thing.
133) When the soul comes down, all those mixed camps—which are such angels that sacred and secular and impure are mingled in them—wish to draw near that soul, to know that true thing she had heard. They tell her other things, and that thing which she took from the holy ones—among the things that she took from the mixed camps—seems to her like a grain that is mixed in straw and hay. And this is the one who is greatly rewarded while still alive, while the soul is still in this world.
134) Similarly, when the souls depart the body of this world, after passing, they seek to rise. And there are several gatekeepers and camps of harm doers. If they are from their side, they all grip those souls and deliver them into the hand of Dumah, to place them in hell.
135) Afterwards they rise from hell and grip them, and they take them and declare about them, “These are the ones who broke the word of their Master,” and so they wander with them throughout the world. Afterwards they bring them back to hell. And this is what they do with them, bringing them out of hell, declaring, then bringing them back, and so on repeatedly through the end of twelve months. After twelve months they are calmed and come to their rightful place. But those souls that are rewarded rise up, as we explained, and are rewarded in their places.
136) Happy are the righteous, for much good awaits them in that world. And there is not a more intrinsic place for all those righteous as those who know their Master and know how to adhere to Him every day. It is written about them, “Neither has the eye seen.”
137) And those who are remote from perceiving a word of wisdom and wait for it, to understand the heart of the matter and to know their Master, those are the ones in whom the Creator is praised everyday. They are the ones who come among the upper holy ones, and they are the ones who enter all the upper gates, and there is no one to protest against them. Happy are they in this world and in the next.
138) Abraham went in to know and to properly adhere to his Master, after he first performed good deeds. He was rewarded with those upper days and was blessed from the place from which all blessings stem, as it is written, “And the Lord had blessed Abraham in everything.” What is “everything”? It is the place of the river whose waters never stop, Yesod of upper AVI, whose Zivug is never ending.
139) Abraham did not wish to mingle with the women in the world and to adhere to other idol worshipping nations, since the women of the other nations were idolaters and defiled their husbands and those that clung to them. This is because when Abraham knew wisdom, he knew the essence and the root, and from which place the spirits of impurity come out and roam in the world. This is why he adjured his servant not to take a wife for his son from the other nations.
Eden Dripping on the Garden
140) And behold, one wheel became a Neshama. Even though a wheel is the name of the Nefesh everywhere, the Mishnah still says that the name “wheel” in this verse returned into being a Neshama.
141) “My dove, my undefiled, is but one; she is the only one,” the Neshama [soul]. Why is it that here, in Song of Songs, we call the soul in feminine form, “My dove, my undefiled,” and there, in the Torah, we call it in masculine form, Abraham?
142) In the Torah, the soul is called by masculine form, relating to the body. This is so because with respect to the body, the soul is as a woman toward a man. Also, toward a higher degree than itself, the soul is as a female before a male. And each inherits his merit according to the matter at hand. This is why in Song of Songs, when the king that peace is his speaks of the soul, which is a higher degree than her, it is considered a female and he refers to it as a female, “My dove, my undefiled.” But the Torah speaks of the soul in and of itself; hence, it refers to it as masculine form, Abraham.
147) And when the decree was decided, that the wisdom of Egypt be lost, it was because the Creator had taken those drops. And when those drops were taken, meaning that they did not come out of the garden, wisdom was lost from Egypt.
About the Revival of the Dead
154) “And Abraham was old, advanced in days” in that world, which is days, meaning light, and not in this world, which is night. “Advanced in days” means the upper Sefirot in the upper world, which are lights, and they are called “days.” “Advanced in days” means that he came into those worlds that are considered days due to those pleasures and yearnings that he inherits.
“And the Lord blessed Abraham” in everything—in that position, in the authority that the Creator gave him of His name, which is the letter Hey, in which the world was created.
155) Matat is the minister of the face. He is a boy, a servant to his master, the master that governs him. He is appointed over the soul, to bestow upon her every day of that light that he was commanded to bestow upon her. And he is destined to receive a written account of each and every body from the graveyard, from the hand of Dumah, and to show it to his Master. And he is destined to turn that bone, Luz, into leaven from the construction of the body under the earth, and to correct the body and revive it in the appropriate perfection for a body without a soul. And then the Creator will send the soul to her place in the body, after it has come to the land of Israel.
And we should thoroughly understand the matter of the bone that remains in the grave and does not rot. He says here that the angel Matat turns it into leaven for the construction of the body. That bone is called Luz, and it does not enjoy food or drink that man eats and drinks. Hence, it does not decay in the grave as do the rest of the bones. And from it, man’s body is rebuilt when it stands for the revival of the dead.
We should understand why it is called Luz and why it does not eat or drink, and does not rot in the grave, and why it is favored as the only one from which the body is built at the time of the revival of the dead. It has already been explained that these Mochin that the Guf [body] receives in its life, in the middle line, cause it to decay in the grave. To thoroughly understand that, I will refer you to Jacob and Esau. Jacob is the middle line and Esau is the left line, which is not included in the right. It is written, “Jacob had cooked stew,” meaning the Mochin that extend from the middle line, called “Jacob.” “And Esau came in from the field and he was weary,” and he said, “Please let me have a swallow of that red, red stuff.” This means that he wished for the middle line to impart its Mochin to him, where the left line is included in the right, where life comes from.
But Jacob told him, “Sell me your birth right today,” since it is known that the Mochin de Hochma extend on the left line, which is seniority and Gadlut [adulthood, majority]; hence, he did not wish to be included in the right, which is light of Hassadim and much smaller than him. But the lower ones cannot receive the illumination of the left before it is clothed in Hassadim from the right line.
This is why Esau was weary. It is written, “Behold, I am at the point to die; and what profit shall the birthright do to me?” Hence, he sold him the birthright. And also, “And Esau despised his birthright,” since he was forced to receive from Jacob the Mochin from the integration with the right. Thus, you find that with Esau’s reception of the Mochin of the middle line, he revoked his birthright, which is illumination of Hochma from the left without right. Moreover, he degraded it, since he revealed his view that only death comes from the illumination of the left, as it is written, “Behold, I am at the point to die,” and that life comes from the illumination of the middle line.
And you can conclude similarly from man’s body. Every Guf [body] fell under the authority of Sam, Esau’s minister, during the sin of the tree of knowledge, from which the Guf was sentenced to death. This dominion is the filth of the serpent, which is not removed from the Guf before it decays in the grave. Hence, the righteous purify their bodies, which come from the force of the left, until they are worthy of receiving the Mochin from the middle line. And upon the reception of the Mochin, the Guf that despises its authority is like Esau. And an impression of that degradation remains in the body after its passing, too, until it causes it to decay, meaning to completely annul its power of reception until no remnant is left of it.
However, this is perplexing. How then is it possible that it will be revived, since it has already rotted? The thing is that as there are GAR and VAK in the left line, it is the same with the Guf that receives from it, which contains GAR and VAK, as well. In Esau, too, there were GAR and VAK, a Kli for reception of GAR and a Kli for reception of VAK. And it has been explained that the Mochin of the middle line that Esau received caused him to despise the seniority and cause every body to rot in the dust, as well.
However, the Mochin that come from the middle line are only VAK de GAR. There is nothing in them of GAR de GAR. It turns out that only the VAK of Esau despised the seniority, since it was revealed through them that death comes from the left line, and life from the middle line. But Esau’s GAR, which received nothing of Jacob’s Mochin, since they are only VAK de GAR, remained under the domination of the left and did not despise the seniority at all. This is so because they had died anyway, since the middle line had nothing to give to them.
It is likewise with the bodies of every person. By the Mochin that they receive in life, they rot in the grave. This concerns the Kelim de VAK of the Guf, which enjoy the middle line. But the Kelim de GAR of the Guf, which never enjoyed those Mochin of the middle line, do not rot in the grave, as was written of the GAR of Esau. And since they did not enjoy, they did not despise.
It was said that there is a bone that does not rot in the grave, a part of the body related to reception of GAR de GAR, which does not enjoy food or drink, which are the Mochin that come from the middle line, and hence does not rot. For this reason, the body will be built of it at the revival of the dead.
And the reason why it is called Luz is as was written, “And he called the name of that place Beth El.” But Luz was the first name of the city, since everything should be discerned in three discernments, which are Olam [world], Shanah [year], Nefesh [Soul, though “soul” is also used for Neshama]. And the illumination of the left without right in the form of Olam was the city of Luz. This is why it was called Luz, from the words, “an abomination [in Hebrew: Naloz] to the Lord,” as well as, “Who are perverse in their ways.” And Jacob, who is the middle line, corrected the city and instilled Godliness in it. This is why he called its name Beth-El [House of God], where before that, its name was Luz.
However, the middle line can correct only the VAK de GAR, and not the GAR de GAR. It turns out that not all of the city of Luz received its correction into being called Beth El, but only the discernment of VAK of that city received its correction and became Beth El. But the GAR de GAR of the city maintained the first name, Luz, since Jacob could not correct it. This is from the discernment of Olam.
Also, from the discernment of Nefesh, each Guf is considered like the city of Luz. The righteous are rewarded with receiving the Mochin of the middle line and their bodies are rewarded with the presence of Divinity. This is when their bodies are called Beth El instead of the previous name, Luz. Yet, the GAR of their bodies, which have nothing to receive from the middle line, were not corrected at all and are not called Beth El. Instead, they remained with the previous name, Luz. Thus, this bone, ascribed to GAR de GAR, is called Luz, and remained in its filth and is unfit for any correction during the 6,000 years because the Mochin of the middle line do not provide for it.
It is written that the Creator is destined to revive the dead with their flaws, so it will not be said, “It is another.” The Luz bone is the flaw in the Guf, and it cannot be healed during the 6,000 years. And from it, the Guf will rise for the revival of the dead so it will be not be said, “It is another” from its form in Ein Sof.
156) It is written of that time, “And Abraham said unto his servant.” If we consider this Hochma, meaning concerning the revival of the dead, what is the meaning of “Unto his servant”? Abraham is the soul. Hence, “And Abraham said unto his servant” is the servant of the soul. But where do we find that the soul has a servant? We should consider that he said, “His servant,” and not relate him to Abraham, as implied from the text, but the meaning is the servant of the Creator, who is close to His work. And this is Matat, who is destined to beautify the body in the grave.
157) “And Abraham said unto his servant” is Matat, the servant of the Creator. He is the elder of his house since he is the beginning of the creatures of the Creator, who governs all that He has, whom the Creator has given dominion over all His armies, over all the angels above.
158) All the armies of that servant take light and enjoy the radiance of the soul, as we learned that the light of the soul is greater than the light of the throne. And the angels take their lights from the throne. Thus, the light of the soul is greater than the light of the throne. But the soul was taken from the throne and the receiver is necessarily smaller than the giver.
The root of Adam (who sits on the throne) and of the throne is AVI and YESHSUT. YESHSUT is the throne, left, and AVI are Adam who sits on the throne, as well as the right. And ZON extend from them, where ZA is Adam who sits on the throne and the Nukva is the chair. And the souls extend from them, as well as Matat and his company. Thus, the souls come from Adam, who sits on the chair, and Matat and his company come from the chair.
It is known that the lower ones need illumination of Hochma. As long as they do not have illumination of Hochma they are still considered VAK without a Rosh [head], even though they receive the light of Hassadim from ZA and from upper AVI, until they receive illumination of Hochma, too, which extends from the chair, from the Nukva, and from YESHSUT. At that time they acquire GAR.
It turns out that before the soul receives the light of the chair, it is considered merely VAK without a Rosh, VAK de VAK. And it is smaller than the light of the chair, which is GAR de VAK. But once it receives illumination of Hochma from the light of the chair, it becomes much greater than the light of the chair because the light of the chair extends from the Nukva and from YESHSUT, and it is considered GAR de VAK, while the light of the soul extends from ZA and AVI, which is actual GAR.
And how is the light of the soul greater than the chair if the soul was taken from the chair, meaning that it is smaller than the chair? Before the soul receives from the chair, it is VAK de VAK, and the chair is GAR de VAK. Hence, does it receive from the chair?
He explains that this, according to what it deserves, and that, according to what it deserves. They are two lights that differ from one another, since the soul is actually light of Hassadim and the chair is actually light of Hochma. Hence, when the soul needs illumination of Hochma, it must receive from the chair, although at its root, the soul is greater than the chair, as he said, “actually greater than light of Hochma,” as it is written, “A likeness as the appearance of a man upon it above.” In spirituality, “Upon it” means that it takes neither space nor time, and it is necessarily only a virtue. Thus, the light of the soul is greater than the light of the chair, since at its root it is from Adam who sits on the chair.
159) And when he goes to perform the mission of the Creator, all his armies and his chariot are fed by that radiance of the soul, from the light of Hassadim, from the man who is sitting on the chair that extends from ZA and receives from upper AVI. This is what the soul tells him: “Put your hand,” meaning the armies of Matat, “Under my thigh.” This is light that pours out from the soul, since “My thigh” means NHY, which is the advantage of the soul over them, for she has NHY de Kelim and GAR of lights. Hence, she tells him, “Put your hand under my thigh,” so he will receive the light of GAR that is included in her NHY, which is the light that is the oath that she adjured him.
160) When this one goes on behalf of the Creator, the Creator moves all His armies above in one letter from His name, the Yod of HaVaYaH, which is AVI, the root of the light of Neshama [soul]. “My thigh,” in Gematria, is “high” [in Hebrew]. This means that the soul says, “Put your hand,” your company, under the merit of the High and Exalted who rules over all. This implies to Atik, which shines in AVI, which are the letter Yod. And after the soul commanded the party of upper ones, meaning the light of upper AVI, under his hand, she told him, “I adjure you a great oath in it.”
161) It is written, “The God of the heaven and the God of the earth.” Since he already said, “By the Lord,” “And I will make you swear by the Lord,” why does it also say, “The God of the heaven”? It is because when he walks, He moves all His armies in one letter of His name, the letter Yod, the light of Hassadim of upper AVI. Why did he say in the oath, “The God of heaven and the God of earth,” since the heaven is ZA, which extends from upper AVI, and the earth is Nukva, which extends from YESHSUT? Was it not enough to adjure him only by the letter Hey?
It is said, “The God of the heaven and the God of the earth,” indicating that He is the Lord of everything, and all at once. In one moment He moves everything, and everyone are nothing compared to Him. He mentions heaven and earth in the oath, which are the light of the letter Yod, indicating that this light governs all the degrees and they are all nothing compared to Him. He moves all His armies with two letters of His name, when Matat goes on his mission. This shows that He is everything and there is none other besides Him.
Only by the light of the right from AVI, which is Yod de HaVaYaH. He asked about it from the words of the oath, saying that “The God of the heaven,” whose light is AVI, and “The God of the earth,” whose light is YESHSUT, which are left, these words prove that when Matat goes on behalf of the Creator, He moves all His armies by two letters of His name, the Yod–Hey of HaVaYaH. The Yod is the light of upper AVI, and the Hey is YESHSUT, meaning in illumination of Hochma that extends from YESHSUT, as well. And the illumination of Hochma uproots the Klipot. Thus, everyone sees that He is everything and there is none other besides Him.
162) “And I will make you swear by the Lord, the God of the heaven.” The soul adjures the oath of this covenant, as it is written, “That you will not take a wife for my son,” since Abraham implies to the soul.
163) We learn from this that the soul told Matat, “Since you are going on this mission to revive the dead, do not take a wife for my son, meaning do not take a body for my son, since the body is called a woman, with respect to the soul, and enter another body, foreign, which is unworthy of it. Rather, in that very body that is mine, in that actual one from which I came out.”
This is why it is written, “But you shall go into my country and to my homeland,” as it is written that the dead will be revived with their flaws, so it will not be said, “It is another.” At that time, it will be in the same form as in the incorporation in Ein Sof, and this is why the soul adjures Matat, “But you shall go into my country and to my homeland,” meaning to my body, which is left with the Luz bone. This is the body from which I came out, and this is the one that is worthy of the revival of the dead. And after it is healed from its flaw, it will be worthy of clothing the soul for eternity.
164) What is, “And take a wife for my son, for Isaac”? If this refers to the clothing of the soul, it should have said, “To Abraham,” that body that suffered with me in that world and had no pleasure and longing in it, due to the fear of his Maker. It, refers to the Luz bone, which does not enjoy food or drink in this world, this very body shall you take to play with, in this joy of the righteous, to laugh with it in the joy of the Creator. To laugh with it, since now at the time of the revival of the dead is the time of laughter in the world, as it is written, “Then our mouths shall be filled with laughter.”
165) An angel performs only one mission, and not two missions at the same time. But there are two missions here: 1) To revive the body in its grave; 2) to raise it to the land of Israel, where the soul clothes it. This is why he asks about one angel performing two missions.
One angel, which is Gabriel, whose writing case is at his loins, will mark each and every one on his forehead, to correct the body. Subsequently, the great minister, Matat, will go and correct each one and raise him up to receive his soul. It is written, “He will send His angel before you, and you shall take a wife.” “Before you” means before your mission. The Creator will send an angel first, to correct the body, and then Matat will bring it for the clothing of the soul, since one angel does not perform two missions.
166) A well of those who see, which is filled with drawn water and springs from its source even more than they. A well that springs from itself, since the essence of his souls was from the light of Hassadim of upper AVI, whose Zivug is never ending. And because he extends the illumination of Hochma from YESHSUT, he is called “A well of those who see,” after the Hochma that he receives from YESHSUT. This is considered being filled with what is drawn from another place, since his own root does not extend from YESHSUT, but only from upper AVI. For this reason his Hassadim are from his own root, extending from AVI as a never-ending spring, and they are far more important than the illumination of Hochma that fill him from YESHSUT. This is so because the value of AVI compared to YESHSUT is as the value of GAR compared to VAK. “A well Lehai Roi” [Roi implies seeing]. Seeing means illumination of Hochma.
167) A man must welcome his Master at the beginning of the month.
168) That first light that operated in the days of creation and was then concealed for the righteous in the future, its moves are ten. It moves by ten and leads everything by ten, and does its deeds by ten signs. Ten writings, ten keys of the house of the sick are in its hands, and it takes ten writings in the Garden of Eden, to correct the earth for the bodies of the righteous.
The number ten implies the light of Hassadim. The first light that was concealed for the righteous is the light of Hochma, for Adam ha Rishon gazed in it from the end of the world to its end, since the light of the eyes and vision are the light of Hochma. The first light moves ten moves, meaning that the light of Hochma appears in clothing of ten, which is light of Hassadim. And it comes into this clothing because it comes in three lines where each line is clothed in ten. It is written that it travels and imparts in ten. And this is the right line whose bestowal is essentially the light of Hassadim.
It leads everything by ten. This is the left line, where even though its bestowal is essentially Hochma, which is the point of Shuruk. Still, it leads and bestows only by clothing in Hassadim.
It does its deeds by ten signs. This is the middle line, which decides between those two lines. All the signs and omens from the side of holiness extend from it, and ten notes means Masachim [screens] and levels of lights of Hassadim that emerge over the notes. And in those levels of light, he heals the sick, since all illnesses extend from the left line when it is without integration with the right. But when the middle line comes with the Masach de Hirik, on which the level of the light of Hassadim emerges, it decides between the lines until they are included in one another, and then all the sick are healed.
This is why its levels of light are called keys for the healing of the sick. And they are ten because they are light of Hassadim. The ten notes are the Masach of the middle line by which he enters the count of the righteous through the angel Dumah. And by that, they are guaranteed to stand at the revival of the dead, as it is written, “And will atone for His land and His people,” to correct the grave so they are worthy of the words, “And I shall open your graves.”
169) You will see more than a holy angel, since the light of the soul is greater than the light of the angels. And since he explained the ten only in the three upper lines, Hochma, Bina, and Daat, he clarifies the ten in the seven bottom Sefirot, as well, and says that the world, which is Malchut, was created in ten and is led in ten, that it is Yesod that leads the Malchut, which is called “world.”
The holy chair, Netzah and Hod, called “the bottom chair,” is in ten. The Torah, Tifferet, is in ten. Its journeys, Gevura are in ten. The upper worlds, Hesed, which is the highest among the seven bottom Sefirot, is in ten. And the one that is higher than all, blessed be He, is Keter, from whom everything extends—the light of Hassadim, implied in ten, as well as the light of Hochma.
170) “And the servant took ten camels.” What is, “With all the goodly things of his master in his hand”? Can it be that he would carry all of Abraham’s possessions? It is the name of his master, Divinity, which is called, “Name,” who went with him to bring him to the desired place and to protect him so no obstacle would occur to him. This must be as it is written, “For My name is in him.”
171) Anyone who knows his true name knows that He is one and His name one. He is the Creator, and “His name one” refers to Divinity, as it is written, “In that day shall the Lord be One, and His name one,” meaning the name, Divinity, and He, ZA, are one.
172) “And he made the camels kneel outside the city by the well of water.” “Outside the city” means in the graveyard. “By the well of water,” which precedes the revival of the dead in the graveyard. Those are the ones that negotiated in the Torah, since what is the first thing that one is asked when he goes into the grave? If he set times for the Torah, it is written, “And the stability of your times.” It is even more so when he comes out, there is no question about reviving them first.
173) “At evening time,” on the sixth day, which is the eve of the Sabbath, this is the time to revive the dead. For six thousand years the world stands. And the eve of the Sabbath is the sixth millennium, the conclusion of everything. “At evening time” means the time of the conclusion of everything. “The time when women go out to draw water.” These are the disciples of the wise, who draw from the waters of the Torah, which is the time to go out and shake off the dust, meaning to be revived.
174) Those who exert to know their Master in this world and their soul is complete for the next world are rewarded with coming out of the grave, from the oath that the soul adjured Matat. This is because Matat will know who is her actual body, just as the soul had adjured him. And he is as it is written, “Behold, I stand by the fountain of water.” Even though the body is a disciple of the wise, Matat goes to examine the perfection, as it is written, “And may it be that the maiden who comes out to draw, and to whom I say, ‘Please let me drink a little water from your jar,’” meaning give me a hint of the knowledge of the Creator that you have attained.
175) “And she shall say to me: ‘You drink, as well,’” meaning she lets him know three things: 1) You, too, are a servant, like me, meaning lacking GAR. 2) I do not replace knowing you with knowing the Creator. This means that she is not mistaken into thinking that there is the final perfection in his Mochin, which he gives to the souls, like the perfection of the Creator. 3) You need to perceive that you are a creature, like me. Even though you are an angel, you are still like a creature, meaning deficient, like me.
176) “And I will also draw for your camels,” meaning that she will also let his hosts know of what she has attained and drew. “Your camels” means your hosts. This means that knowing his attainment is, 1) That your company did not attain, that they have no attainment; 2) that I have an advantage over you—the integration with the point of this world, which is lacking in angels above. And 3) How you are created by the brightness of what is given to you, meaning she attained the meaning of his creation, too. If he says, meaning if the body says all its attainments, it is a sign given to me for all those words. This is because this sign that you have made for me will be given to me for all those words, meaning the body will tell him all those words above, none of them missing. Then I will know that she is the woman, this is the body from that soul, as the oath adjured me.
187) What is, “And Abraham took another wife, and her name was Keturah”? This contradicts the explanation about the soul and the body at the time of revival.
188) When the sages of truth clarify the secrets of the writings, the very degrees that the writings speak of come to those sages at that time and present themselves so as to be made revealed. Had it not been for their assistance, they would not have had the power to reveal any secret.
189) Happy is the man who puts on Tefillin and knows their reason.
190) For the love of the Creator for Israel, He told them to make Him a tabernacle such as the high structure above, and He would come to dwell with them. This is the meaning of the words, “And let them make Me a tabernacle, that I may dwell among them.” With these words, the reason for the Tefillin is hidden.
191) The tabernacle was made similar to the upper one, in the shapes of its holy structures. Afterwards, the Creator instilled His Divinity with them. Similarly, concerning the Tefillin, when a person puts them on, it should be an example of the upper structures: the lower structure and the upper structure. This is in order for His kingdom to come and instill His Divinity over him.
There are two structures and both are needed. There is an advantage to the upper structure, above the Chazeh, which is not found in the bottom structure below the Chazeh, since a Zivug occurs only from the Chazeh upwards, where there is the face of a man, and not below the Chazeh, where the face of man is absent. And there is also an advantage to the lower structure, from the Chazeh down, which does not exist in the upper structure from the Chazeh up. The place for disclosure of Hochma is in the structure from the Chazeh down and not in the structure from the Chazeh up. Hence, there is disclosure of perfection only in the two structures together, since the bottom structure rises and integrates in the Zivug that there is from the Chazeh up, in the upper structure. And then the Hochma appears in the bottom structure.
The tabernacle was made by the example of the upper one, in the form of the holy structures. The tabernacle and its Kelim were arranged following the example of the two structures. This is so because then the bottom structure rose to the place of the upper structure and was included in the Zivug that is there. Then Hochma appeared in the bottom structure, which is the inspiration of Divinity in the lower ones.
Similarly, a man who puts on Tefillin should aim in these two structures and the orders in them because then the kingdom of the Creator will come and the Creator will instill His Divinity over him. This is because there is disclosure of Hochma only in Malchut, from the Chazeh down, and it is called “Divinity.” But there is no Zivug for extension of Hochma if not from the Chazeh up. Hence, the perfection appears through both structures together.
192) We learned that there is high knowledge and examples of it in the Tefillin. And there are three structures in it from the Chazeh down, where Malchut is, according to the holy upper ones. These are the three letters of His holy name, Yod–Hey–Vav, since the three structures are the three letters Yod–Hey–Vav. Four portions govern the four letters of His holy name. This is the reason for the Shin  of the three Keters and the Shin of the four Keters, which mean three kings that rule the body. From the Chazeh down it corresponds to the Shin of the three Roshim [heads], and the Tefillin on the Creator above, which are the Tefillin of the Rosh [head]. And the Tefillin of the hand are the four portions that correspond to the Shin of the four Roshim.
He clarifies the difference between the upper structure above the Chazeh and the lower structure below the Chazeh. In the bottom structure, the face of a man is missing. This is the bottom Hey of the name HaVaYaH. It turns out that there are only three letters, Yod–Hey–Vav in the lower structure, and the bottom Hey is missing, and only in the structure above the Chazeh are there all four letters.
Also, there are only three structures, which are the three letters of His holy name, HaVaYaH, Yod–Hey–Vav. These are Hochma, Bina, and Tifferet, and the Malchut—which is the bottom Hey—is absent. They are included in one another and are considered three times Yod–Hey–Vav, which are three structures after they rise for the Zivug in the upper structure.
The four portions in the Tefillin are HB TM. They govern the four letters, HaVaYaH, since the four letters HaVaYaH are HB TM. This is the meaning of the Shin of the three Keters and the Shin of the four Keters. The Shin from the three Keters implies the bottom structure, which has only three letters Yod–Hey–Vav, lacking the bottom Hey. Also, they are the three kings that rule in the body from the Chazeh down, which are NHY. They are called “kings” [Melachim] because from the Chazeh downwards, everything belongs to Malchut.
And the Shin of the four Keters implies to the upper structure, which contains the complete four letters of HaVaYaH. These are the four portions of the Tefillin.
193) The heart is assembled, similar to the bottom structure. And the lower one, Nukva, is assembled. The structure of the arm below is in the Nukva, the Tefillin of the hand, called “arm.” And the heart, considered from the Chazeh up, is assembled as though being below the Chazeh. And they are given to its hand so as to bring in all the hosts of heaven. Thus the heart is assembled below and all the organs of the body are given to it.
The appearance of illumination of Hochma is called “riding on the structure.” Hence, only the Malchut is the rider, for the disclosure occurs in her. We learn that the upper structure from the Chazeh up is considered covered Hassadim, but there is the place of the Zivug, and not in the bottom structure. It turns out that the primary disclosure of Hochma is necessarily in the upper structure, though not for itself, but to bestow upon the bottom structure. And the Malchut of the upper structure above the Chazeh is therefore called heart, after the thirty-two paths of wisdom that appear in her.
For this reason, there are two discernments of disclosure of Hochma in the heart: 1) When it is above the Chazeh, in its place. At that time, the Hochma does not appear for itself but to bestow upon the lower structure. 2) When the lower structure rises, integrates with it, and receives Hochma from it. It is considered that this Malchut, the heart, descends with them below the Chazeh where it discloses the illumination of Hochma below.
The first discernment of the disclosure of Hochma is not for itself. Hence, it is considered that it shines similar to the lower structure, meaning only in order to bestow, and not actual illumination for itself. This is so because only in the lower structure below the Chazeh is there actual assembly. And it is written that this assembly of the hand, which is the Tefillin of the hand, Malchut, applies only from the Chazeh down.
The heart is assembled in Hochma, above the Chazeh, as below, since it needs to bestow Hochma downwards to the lower structure. And because it does not shine for itself, it is not considered actual illumination in it.
When the Hochma appears in it, all the hosts of heaven are given to it, since the illumination of Hochma includes and brings all the degrees under it. This is the disclosure of Hochma of the second discernment, when the heart is included in the bottom structure and extends with them, and comes and shines below the Chazeh. And all the degrees of the body are given into his hands, from the Chazeh down. And from the Chazeh de ZA upwards, it is considered ZA, which is called “heaven.” Hence, all the degrees there are called “the hosts of heaven.” And from Chazeh de ZA downwards it is considered Nukva, called “body,” and the degrees there are called “the organs of the body.”
194) Above the heart are four portions on the brain of the head. But the Creator governs them all, the king of all.
The hand Tefillin is considered heart, Malchut, where disclosure of Hochma applies. But the head Tefillin is regarded as brain, ZA, which is a king that governs in covered Hassadim, which it receives from upper AVI in the form of “For He delights in mercy,” and no illumination of Hochma can appear in its place. This is why it is written that the Creator is the high ruler over them, since the Creator, ZA, governs in the four portions of the head and there is no disclosure of illumination of Hochma there.
And the meaning of this Hochma is that it is as in the Temple, as it is written, “And make one cherub at the one end, and one cherub at the other end.” And atop them, the Divinity of the King in the four letters HaVaYaH—Yod–Hey on the right hand side cherub, and Vav–Hey on the left hand side cherub. And in two structures—the upper structure over the right hand side cherub and the lower structure over the left hand side cherub.
195) It is similar with the heart and the brain, which are the hand Tefillin and the head Tefillin. The heart is from here and the brain is from here. And over them is the Divinity of the king in four portions. From here on they are secrets of the Keters of the letters—the portions in their bodies, which are the boxes, and their straps, which are rules for Moses from Sinai. And their meaning had already been revealed in the thirteen qualities of Rachamim.
196) We have come to know the meaning of the verse, “And Abraham took another wife, and her name was Keturah.”
197) The meaning of this verse is, as the friends—the authors of the Mishnah—revealed. When the soul comes in her holy body, those words, “And Abraham took another…” will be said about the wicked who will be revived and will correct their deeds, and the soul will give them a share of its great brightness so they will know and repent and will be rewarded with complete purity.
198) And when Solomon saw that, he was bewildered and said, “Well, I have seen the wicked buried and they came, and they walk away from a holy place.” This means that they will come and live off a holy place when they rise at the revival of the dead.
It is written, “Can the Ethiopian change his skin, or the leopard his spots?” So are the wicked who were not rewarded with returning to this world and sacrificing good deeds. They will never burn incense for the next world. This means that even if they rise for the revival of the dead, they will still not be able to do good deeds because they were not rewarded in their lives.
201) “And the dust will return to the earth as it was, and the spirit will return to the God who gave it.” When the Creator created Adam, He took his dust from the place of the Temple and built his body from the four directions of the world. And each of them gave him strength. Afterwards, He poured over him the spirit of life, as it is written, “And breathed into his nostrils the breath of life.” Then he rose and knew that he consisted of above and below, and then he adhered to the Creator and knew the upper wisdom [Hochma].
202) Similarly, all the people in the world consist of above and below. When all those who know how to sanctify themselves properly in this world have a son, they extend upon him a holy spirit from the place from which all sanctities emerge. And these are called “The Sons of the Creator,” since their bodies have been made in holiness, as it should be. Also, they give it spirit from a high, sublime place, as it should be.
203) When a person is destined to account for his deeds, before he leaves the world, this day is a day of reckoning, when the body and the soul report. Afterwards, the soul departs the body and parts with it, and the body, which was created from dust, returns to dust and everything returns to the place from which it was taken. And until the time when the Creator revives the dead, everything will be concealed from it.
204) And the Creator will bring that very body and that very soul back to the world as before, and renew the face of the world, as it is written, “Thy dead shall live, my corpses will rise.” And that very soul is hidden before the Creator and returns to her place after man’s passing, according to her deeds, as it is written, “And the spirit returns unto God who gave it.” And when He is destined to revive the dead, He will pour down dew from His head upon them, and with that dew, all the bodies will rise from the dust.
205) What is “The dew of lights”? It is actual lights, of those lights above, in whom He is destined to pour life unto the world, when the tree of life, ZA, pours down life that never ceases. This is because now life ceases because when the evil serpent governs, the moon is covered. This means that the Zivug of the upper sun and moon, which are ZON, stops. And for this reason, the waters of ZA seemingly stop, and he is the tree of life. For this reason, life does not properly rule the world.
206) And at that time, that evil inclination, which is the evil serpent, will depart from the world and the Creator will remove him, as it is written, “And I will also remove… and the unclean spirit from the land.” And after he passes from the world, the moon will no longer be covered and the river that stretches out of Eden, which is ZA, will no longer cease its springing. Then it is written, “And the light of the moon shall be as the light of the sun,” and the light of the sun will be sevenfold.
207) If you say that all the bodies in the world will be revived and will rise from the dust, we should ask, “What of those bodies that were implanted with one soul, or a soul that incarnated in several bodies one by one? What shall become of them? Will they all rise at the revival of the dead or only the last?”
Those bodies that were not rewarded with good deeds and did not successfully complete the soul are as though they never were. They are as a dry tree in that world. And so they will be at the time of the revival of the dead. Only the last body, which was planted and succeeded and properly received its spiritual roots will rise at the revival of the dead.
208) It is written about it, “For he shall be as a tree planted by the waters,” since he bore fruits, meaning good deeds, and planted proper roots above in the upper world, where for each Mitzva [good deed], its corresponding spiritual root appears above. And the previous body, which did not bear fruits and did not strike roots, it is written about it, “For he shall be like a tamarisk in the desert, and shall not see when good comes,” since “When good comes” means the revival of the dead.
209) And that light that is destined to shine for the righteous—which was hidden before him since the day the world was created—will shine, as it is written, “And God saw the light that it was good.” And then the Creator will revive the dead. And it is written, “But unto you that fear My name shall the sun of righteousness arise,” since then the good will prevail in the world. And the one who is called “evil” will be removed from the world. At that time, those bodies that precede the last one will be as though they never existed.
210) The Creator is destined to pour other spirits upon those bodies that precede the last. And if they are rewarded with them and can walk on the straight path, they will rise in the world as it should be. If not, they will be ashes under the feet of the righteous, as it is written, “And many of them that sleep in the dust of the earth shall awake.” And everything is established and destined before the Creator, and all are counted for the time of revival, as it is written, “He that brings out their host by number.”
211) All the dead in the land of Israel will be revived as in the beginning, since the Creator will awaken spirit upon them and will raise them, meaning those in the land of Israel. As for those in other lands, it does not say revival in regards to them, but rising, since the spirit of life is present only in the holy land of Israel. This is why it only says about them, “Your dead shall live.” And those outside the land—their bodies will be created and they will rise in a body without a spirit, and then roll under the dust of the earth until they arrive at the land of Israel where they will receive the soul. And not by another authority, for they will exist in the world properly.
212) When the Creator revives the dead, all those souls that will awaken before Him will all stand before Him, shapes upon shapes, in the very same shape they had had in this world. And the Creator will call them by names, as it is written, “He calls them all by name,” and each soul will come in to its place in the body and they will be revived in the world as they should be. Then the world will be complete.
It is written about that time, “and He will take away the reproach of His people.” This is the evil inclination, which He will remove from the world, which darkens the faces of people and governs them.
213) Thus we see that as long as a person is in that spirit, he is not defiled. When his soul departs him, he is defiled because when that evil inclination takes one’s spirit he defiles it, since he is the evil inclination and he is the angel of death. Hence, after him the body is left impure, since he takes man’s soul with the force of filth of the tree of knowledge, and this filth is the root of all the impurity.
The other nations, the idolaters, are to the contrary. When they are alive they are impure because their souls extend from the side of impurity. And when their bodies are emptied from the impurity, when they die and their souls depart them, the body remains without any impurity. Hence, they do not defile, as it is written, “The graves of idolaters do not defile in the tent.”
214) For this reason, one who clings to a woman from other—idol worshipping nations—is defiled. And the son that he has from her assumes the spirit of impurity. And if you say, “But his father came from Israel; why should he assume the spirit of impurity?” It is because his father was first made impure when he clung to that impure woman. Moreover, he broke the law that was written, “For thou shall bow down to no other god; for the Lord, whose name is Jealous, is a jealous God.” This means that He is jealous for that covenant, to not desecrate Him with a woman from other nations.
215) We learned that since Abraham knew wisdom, he wished to part from all the others nations and to not cling to them. This is why it is written, “And I will make thee swear by the Lord, the God of heaven and the God of the earth, that thou shall not take a wife for my son of the daughters of the Canaanites.” Of course, as it is written, “And has married the daughter of a strange god.” “Among whom I dwell.” Precisely, “I,” for I am Divinity, for she was in exile and he adjured him to not be defiled in them.
216) Anyone who enters this holy covenant in a woman from other nations causes another place to be defiled, for he blemishes the high covenant and causes bestowal upon the maidservant. This is why it is written, “For three things the earth angered.” And even though he adjured him in the covenant, Abraham still did not trust him, but prayed his prayer before the Creator and said, “The Lord, the God of heaven… He will send His angel.” His angel certainly means the angel of the covenant. He would send him so as to keep this covenant and to not be defiled among the nations.
217) “Only do not take my son back there,” since Abraham knew that in all his family there was none who knew the Creator and he did not want Isaac’s abode to be among them, but that his abode would be with him. And Isaac would always learn from him the ways of the Creator, so he will not stray to the right or to the left, but to the middle line. This is why Abraham did not wish for Isaac’s abode to be among them.
218) Abraham’s merit was with the servant, who arrived at the fountain on the same day he departed, as it is written, “And I came this day unto the fountain.”
219) “Open my eyes, that I may see wonders from Your law.” How foolish are people, for they do not know and do not consider engaging in the Torah. But the Torah is the whole of life, and every freedom and every goodness in this world and in the next world. Life in this world is to be rewarded with all their days in this world, as it is written, “The number of thy days I will fulfill.” And he will be rewarded with long days in the next world, for it is the perfect life, a life of joy, life without sadness, life that is life—freedom in this world and liberation from everything—for anyone who engages in Torah, all the nations of the world cannot rule over him.
220) And should you say, “What of those who were destroyed,” meaning the Ten Martyrs, since they engaged in Torah when the law was to not engage in Torah? This is a verdict from above, like Rabbi Akiva and his friends who were killed because they engaged in Torah. This is what He thought above when the world was created. But as a rule, the Torah is freedom from the angel of death, so he cannot control him.
Certainly, if Adam were to cling to the tree of life, which is the Torah, he would not cause death to himself or to the whole world. But because he left the tree of life, which is the Torah, and ate from the tree of knowledge, he caused death to himself and to the world. For this reason, the Creator gave the Torah to Israel.
It is written, “Harut [carved] on the tables; do not pronounce it Harut, but rather Herut [freedom],” for then they were liberated from the angel of death. Had Israel not sinned with the calf and not departed the tree of life, which is the Torah, they would not cause death to return to the world to begin with.
And the Creator said, “I said, ‘You are gods, and all of you are sons of the Most High,’” meaning upon the reception of the Torah. And since you damaged yourselves, meaning sinned, you will indeed die as humans. Hence, that evil serpent that darkened the world cannot govern anyone who engages in the Torah.
221) If one who does not sin does not die, why did Moses die? He died, certainly, but the angel of death did not control him. He did not die by him and was not defiled by him. This is why it is considered that Moses did not die but clung to Divinity and departed to eternal life.
222) As such, he is considered alive, as it is written, “And Benaiah the son of Jehoiada, the son of a living man.” And one who approaches the Creator is called “alive.” This is why anyone who engages in the Torah has freedom from everything, freedom in this world, from enslavement of the nations of the world, idolaters, and freedom in the next world, since he will not be required to give an account in that world at all.
223) There are several higher and hidden meanings to the Torah, several hidden secrets that are in it. Hence, when David regarded the Torah in the spirit of wisdom, and knew how many wonders emerged from the Torah, he started and said, “Open my eyes, that I may see wonders from Your law.”
Behold, Rebecca Came Out
224) “And it came to pass, before he concluded speaking, that, behold, Rebecca came out.” It writes, “Came out,” but it should have said, “Came,” as it is written, “Rachel his daughter comes.” This indicates that the Creator took her out from the town’s people, who were all wicked. And Rebecca came out and parted from the rest of the people in the city because she was righteous. “And she went down to the fountain” is written with a Hey [in the word fountain in Hebrew, which is unusual]. This was because the well of Miriam appeared to her there, meaning Nukva de ZA when she shines in illumination of Hochma. This is why Ha’ina [fountain] is written with a Hey, implying to the Nukva, the bottom Hey of HaVaYaH. Also, Ha’ina comes from the word Eynaim [eyes], which is the name of Hochma. And the waters rose toward Rebecca.
225) “Behold, Rebecca came out.” It is written, “And the daughters… of the city come out to draw water.” Why does it say, “Come out” and not “Go” or “Come”? It is because they were hidden all day and would come out to draw water in the evening. And the servant made it a sign for himself.
This is so because illumination of Hochma appears only at night, as it is written, “She rises while it is still night.” This is why she is considered to be from that illumination, for she hides during the day and appears at night. This is so because day is ZA, which shines in Hassadim that are covered from Hochma, like upper AVI. And the illumination of Hochma appears only in the Nukva, without ZA. When the Nukva is alone, without ZA, it is darkness and not light, meaning night. Hence, the Nukva reveals her illumination only during the night and not during the day.
It is written, “At evening time, the time when women go out to draw water.” This is so because Ha’ina [fountain] is written with a Hey, which is the name of the Nukva when she shines in illumination of Hochma. Hence, the women come out to draw the waters of Hochma from her only in the evening when the day has set, since before that, she hides and does not shine.
It is written that since the women who draw water cling to the degree of the Nukva, they hide during the day, like her, and appear only at night to draw the waters of Hochma from her. And it is written that the servant made it a sign for himself when he said, “And the daughters… of the city come out to draw water.” This means that they appear only at night, like the upper Nukva, and then he knew that they were fitting and that he would find Isaac’s mate among them.
226) When the servant arrived in Haran and found Rebecca in the evening, it was then time for the afternoon prayer. At that time, when Isaac came to pray the afternoon prayer, at that very time the servant came to Rebecca. Also, at the time when Isaac came to the afternoon prayer again, as before, Rebecca came to him, as it is written, “And Isaac went out to meditate in the field in the evening.” This was so that everything would be in its proper place, as it should be, for everything extends with wisdom.
This is why the servant came to the well of water, since Isaac is the left line of ZA, whose correction begins in the evening, at the time of the afternoon prayer. Hence, both the finding of Rebecca and the coming of Rebecca to him were at the time when his dominion began, at the time of the afternoon prayer. Also, this is why at that time the servant came to the well of water, which is the Nukva when she shines from the left line of ZA.
Prayer, Outcry, Tear
230) “Shim’ah [Hear], O Lord… my prayer.” What is the reason that it writes Shim’ah and not Shema [the way “Hear” is usually written]? And why is it written, “Shema [Hear], O Lord… and be gracious unto me” in one place, and Shim’ah in another place? Wherever it writes Shema it is for a male, ZA; and when it writes Shim’ah it is for the female of ZA. Shim’ah, as it is written, “Hear O Lord, just,” and justice is the Nukva de ZA. Shema is as it is written, “Shema [Hear], O Lord… and be gracious unto me,” where the Lord [HaVaYaH] is ZA. And also Shema [Hear] my son,” as well as “Keep silence, and Shema [hear].” All the above refer to a male.
231) And here he says, “Hear my prayer, O Lord,” referring to the Nukva, since she is a degree that receives all the prayers in the world. Nukva makes a crown from the prayers and puts them at the head of the righteous one who lives forever, which is Yesod, as it is written, “Blessings are upon the head of the righteous.” And it is written about that, “Hear my prayer, O Lord.”
232) “Hear my prayer, O Lord” is a prayer I whisper, meaning the Eighteen Prayers, which we pray in whisper. “And give ear unto my cry” is a prayer in a loud voice, when a person raises his voice and cries out to the Lord in his adversity, as it is written, “And their cry came up unto God.” What is their cry? One raises one’s voice in prayer and raises his eyes above, as it is written, “And Shoa at the mount.” This prayer breaks gates, upon which one knocks so as to bring one’s prayer inside before the Creator, as it is written, “Keep not silence at my tears.” This is the one that enters before the King, and there is no gate that stands unopened before it. A prayer in tears never returns unanswered.
All the Dinim [judgments] and torments in the world stem from three roots: 1) Dinim that come from the dominion of the left when it is not included with the right, when its illumination is Hochma without Hassadim, which are called “male Dinim.” 2) Dinim that come from Malchut of the unmitigated quality of Din. 3) Dinim that come from the Malchut that was mitigated by the quality of Rachamim, which is Bina, upon the ascension of Malchut to the Nikvey Eynaim.
These two kinds are Dinim de [of] Nukva, and the prayers that are prayed for these three kinds are called “Prayer,” “Outcry,” and “Tear.”
A prayer for the first kind of Dinim is therefore read in a whisper, since ZA is voice, the level of Hassadim that emerges on the Masach de Hirik that determines between the two lines, right and left. And the Nukva, with respect to the GAR in her, is called “speech.” When the Hochma in her is without Hassadim, it is considered speech without voice, meaning a prayer in a whisper. And through the prayer we unite her with ZA, which is Hassadim, and is called “voice.” And then the Zivug of voice and speech occurs, and the Hochma in her clothes in Hassadim, which then shine upon the lower ones.
An outcry is on the second kind of Dinim. It was written, “And what is their cry?” meaning where do these Dinim—on which prayer is considered an outcry—come from? It is because he raised his voice in his prayer, since he raised his eyes above. It is said that one who prays should set his gaze below and his heart above, as it is written, “The eye sees and the heart covets,” for the eyes are Hochma and the heart is Hassadim. And one who prays should be careful not to extend the Hochma from above downwards. This is considered that he raises his eyes above, and this was the sin of the tree of knowledge.
And this is why the Nukva is called “the tree of knowledge of good and evil,” since there are two points in its structure, two Malchuts: 1) Malchut of the quality of Din, and 2) Malchut that is mitigated in the quality of Rachamim. If he is rewarded, good, since the point of the quality of Din is concealed in it, and only the point that is mitigated in the quality of Rachamim governs her. And then she receives the Mochin de Bina for the lower ones, which are good.
And if he is not rewarded, meaning extended the Hochma from above downwards, he is bad. This is because the point of the quality of Din in her immediately appears on him, and from it all the harsh Dinim are drawn out.
This is why one who prays must set his gaze downwards, so as to not draw the Hochma from above downwards, so the point of the quality of Din will not appear over him. It is written that in his prayer he raised his eyes up, and this is why the Dinim of the second kind were drawn upon him from Malchut of the quality of Din, which are called “Outcry.” This is so because through his prayer he was rewarded with drawing a Masach [screen] over this Malchut, and then he raises MAN to ZA, called “voice.” And from that, the Masach de Hirik is made for ZA, by which he determines between the two lines, right and left.
And then the blocked gates break, since they were blocked by the force of illumination of the left that did not wish to be included in the right. But now, with the force of the ascent of the Masach de Hirik, the left was mingled with the right and the gates were opened, meaning the blockades were removed. But they are still not worthy for reception of the prayer, meaning for imparting Mochin de GAR in voice and speech, since the Mochin appear only over the Masach of Malchut that is mitigated with the quality of Rachamim.
The tear is for the Dinim of the third kind, which extend from the Masach on the Malchut that is mitigated in Bina, in the ascent of the bottom Hey to Nikvey Eynaim, where she induces tears. This comes from the words “tearing” and “pouring,” since Bina and Malchut were mingled by this ascension. This is so because through the tears, she raises MAN and extends a Masach over the Malchut that is mitigated with the quality of Rachamim, and becomes fit for reception of all the Mochin de Bina. And this is the reception of the prayer, as it was written that tears are never returned unanswered.
The Nukva receives all the prayers in the world, which are included in these three—prayer, outcry, and tear. She is built by them so as to be fit for mating with ZA, to receive the Mochin from him and to bestow upon the lower ones, since by acceptance of the outcry, the Masach de Hirik is built for the unification of the two lines.
And through the acceptance of the tear she becomes worthy of receiving the Mochin. Afterwards, the bottom Hey descends from the Eynaim to the Peh and the GAR appears and first receives the Mochin de Hochma without Hassadim, which is a prayer in a whisper, and thus comes into a Zivug with ZA for reception of Hassadim. Thus, the unification of voice and speech occurs and she imparts abundance upon the lower ones that caused her all that.
It is written that she receives the Mochin de Hochma, called Atara [Keter, crown], from these prayers, as it is written, “Go forth, O daughters of Zion, and gaze upon King Solomon with the crown.” And she crowns the head of the righteous one who lives forever, Yesod de ZA, with whom she mates.
This is so because in ZA are Hassadim that are covered from Hochma. Only during the Zivug with the Nukva does he receive the illumination of Hochma through her. It turns out that the Nukva crowns her husband, ZA, as it is written, “A virtuous woman is the crown of her husband.” Hence, her husband is crowned in her and she is not crowned in her husband.
233) Three degrees are written here: prayer, outcry, and tear, as it is written, “Hear my prayer, O Lord, and give ear unto my cry; keep not silence at my tears.” And opposite those, the text concludes with three other degrees, “For I am a stranger with You,” and then he says, “a dweller.” And later he says, “As all our fathers were,” which are the majority of the world. 1) “A stranger” corresponds to prayer; 2) “A dweller” corresponds to outcry; 3) “As all my fathers were” correspond to the tear.
A prayer comes over the first kind of Dinim, Hochma without Hassadim. And since the lower ones are made primarily of Hassadim, when Hochma shines without Hassadim they are like a stranger in a strange land. Because they are built primarily of Hassadim, they feel the lack of Hassadim as being in a strange land. This is why it is said, “For I am a stranger with You,” corresponding to the degree of prayer.
An outcry comes over the Dinim of the second kind, by which the Masach de Hirik is corrected and the level of Hassadim extends. Then the state of being a stranger ceases and they feel themselves as dwellers in their own country, since they have obtained Hassadim. This is why dweller corresponds to outcry.
A tear comes over the third kind of Dinim, by which it is corrected on the discernment of Malchut that is mitigated in Rachamim. And Malchut becomes fit to receive and to bestow the Mochin de HBD upon the lower ones, from the HGT that became HBD, called “the patriarchs of the world.” This is why “As all my fathers were” corresponds to a tear.
234) Man’s prayer is while standing. There are two prayers, one while seated and one while standing. And they are one, since they correspond to two degrees—the hand Tefillin and the head Tefillin, or day and night. And they are one, corresponding to the degree of ZA, called “head Tefillin” or “day,” and corresponding the degree of Nukva, called “hand Tefillin” or “night.” And they are one in Zivug.
Here, too, the prayer while seated, meaning the Yotzer prayer [The Maker, a section in a prayer], before the Eighteen prayer [another section], is to the hand Tefillin, to the Nukva, to correct her as the bride is corrected and adorned so as to admit her into the Huppah [wedding canopy].
Similarly, the Nukva is adorned in the assemblies and camps implied in the words, “Maker of servants,” and “Whose servants stand,” and “And the wheels and the animals of holiness.” These merits are to adorn the Nukva, to extend upon her GAR from the left and to bring her into a Zivug on the Eighteen.
235) Hence, since the prayer while seated, the adorned Nukva, entered the upper king, ZA, in the Eighteen prayer, and he comes to receive her, we stand before the high king. This is so because then ZA connects with the Nukva. Thus, one should not stop between redemption and prayer, since the prayer while seated and the prayer while standing should be conjoined. A when the prayer while seated is Divinity and it is called, “wall.” When it shines in GAR of the left she freezes and becomes like a wall, for lack of Hassadim. This is why it is forbidden to stop, but to join it with the Hassadim of ZA.
236) And because a person stands before the high king, he takes four cubits for his prayer, the length of the rope of “The Maker of Everything.” A rope, as in, “He shall not tie a thread of wool with one of linen.” ZA is called “The maker of everything,” since it is considered Yetzira de Atzilut. And the length of his rope, its size, is four cubits, implying the four Mochin HB TM. And a man who prays the Eighteen prayer needs to have an assembly for the “Maker of everything” and to draw four cubits HB TM, and to bestow upon Divinity. And because one stands opposite the high kind, for he became a vehicle to him, he takes four cubits, the four Mochin HB TM for his prayer, which is the Nukva, called “prayer.”
These four Mochin, HB TM, are included in one another and there is HB TM in each of them. Yet, they are not sixteen Mochin but only twelve Mochin, three on each side except on the front, for lack of the Malchut de Malchut, which is the essence of Malchut. This is why the four Mochin before him are absent. And we could say that accordingly, the four Mochin behind him should have been missing, for they are considered Malchut, since there is inverse relation between lights and vessels.
With everything that comes from the male, man should stand tall. In that regard, they said that anyone who kneels, kneels in the “Bless” [a section in the prayer], which is the Nukva, and anyone who straightens up, straightens up in the “Name” [the word after “Bless” in that section], which is the male, to show the advantage of the male over the female.
Being upright indicates GAR, which shine from above downwards. But this is only in the male, which is covered Hassadim. But in the Nukva, which is revealed Hassadim, her Hochma shines from below upwards, which is VAK de GAR. Hence, she is not considered upright, but kneeling. It is written that this is why one should kneel in the “Bless” and straighten up in the “Name,” to show the merit of the male over the female, that the male Mochin shine from above downward.
237) One should not pray behind his Rav. It is written, “You shall fear the Lord thy God.” Et [“of the,” this word exists only in the Hebrew] means including and incorporating, that one should fear one’s Rav as he fears Divinity, and the fear of the disciple is his Rav. Hence, during prayer, one should not place that fear before him but only the fear of the Creator, and not the fear of something else.
Malchut is called “the fear of heaven,” The kingdom [Malchut] of the Creator, called “heaven,” the Malchut that is mitigated in the quality of Bina, Rachamim. And if one fears anything besides the Creator, he awakens upon himself the Malchut of the quality of Din that is not mitigated in Bina. This is why it is forbidden for one to pray behind his Rav, since the fear of his Rav is as the fear of heaven, and he will not be able to stand guard and keep only the fear of heaven. And there is fear that the Malchut of the quality of Din will awaken upon him and will separate him from the wall. And the wall, Malchut, will not be suitable for reception of the Mochin.
238) Isaac established the afternoon prayer—as Abraham established the morning prayer—in relation to the degree to which he was adhered, Hesed and right line. Similarly, Isaac established the afternoon prayer in relation to the degree to which he was adhered, the degree of Gevura and left line. Hence, the time of the afternoon prayer is when the sun leans toward descending in her degrees toward the west, soon after the middle of the day.
239) As long as the sun does not lean toward the west, it is day—from morning to noon. It is written about it, “The mercy… endures all day long.” And should you say that it is called day until it is dark, come and see that it is written, “Woe unto us, for the day turns and the shadows of the evening are stretched out!” “For the day turns” corresponds to the morning prayer, about which it is written, “The mercy of God endures all day long.” This is so because then the sun is already toward the east. When the sun leans and declines toward the west, it is the time of the afternoon prayer, “For the day declines and the shadows of the evening are stretched out,” and harsh Din awakens in the world.
240) “And the day turns” is the degree of Hesed. “And the shadows of the evening are stretched out” are the degrees of the harsh Din. And then the Temple was ruined and the palace was burned. Hence, a man should be watchful with the afternoon prayer, for it is the time when harsh Din is present in the world.
241) Jacob established the evening prayer because he corrects her, the Nukva, and nourishes her with all that she needs. This is because the Vav de HaVaYaH, which is Tifferet and Jacob, corrects the Hey de HaVaYaH, which is the Nukva, and the Hey is fed by the Vav, since the Nukva has nothing of her own but receives everything from Tifferet, which is Vav from HaVaYaH, and is called “Jacob.”
Jacob is the middle line, extending the level of Hassadim over the Masach de Hirik and deciding and uniting the two lines—right and left, which are Abraham and Isaac—with one another. And after the harsh Din that comes by the illumination of the left, meaning Isaac, Jacob comes and corrects the Masach de Hirik, and this correction is the evening prayer. The first correction is the Masach on the Malchut before she is mitigated in Rachamim, in prayer, which is called “outcry.” This is the correction of the evening prayer. Afterwards comes the second correction in a tear, which is the Masach on the Malchut that is mitigated in the quality of Rachamim, and it is midnight.
242) For this reason, the evening prayer is optional, since it is included in the prayer of the day so it will shine, for at that time the Zivug on this Masach is performed, which educes the level of Hassadim, which is day. And now, at night, is not the time for it. The light of day, Hassadim, did not appear now, to shine to the Nukva, and she rules in the dark until midnight, when the Creator entertains Himself with the righteous in the Garden of Eden. And this is the time for man to entertain in the Torah.
243) David said, “These are the three days of prayer, as it is written, “Evening, and morning, and at noon, will I speak and moan, and He will hear my voice,” thus they are three. But he prayed only two of them, as it is written, “I speak and moan,” and not more, one for the morning prayer and one for the afternoon prayer. This is why he said, “I speak and moan,” since specifically in the morning, which is the time of mercy, speaking—which is Hesed—is sufficient. And in the afternoon prayer, which is a time of harsh Din, moaning is required. This is why he said, “And [I will] moan.” But he did not pray the evening prayer.
And after the middle of the night, he would rise and say songs and praises, as it is written, “And in the night His song shall be with me.” This is because David is the Malchut and midnight, after Malchut has been mitigated in Bina, at which time she is a tear, for then Malchut has become a receptacle for all the upper lights. This is why at that time he rises with song and praises.
Thus, the morning prayer corresponds to prayer, to correction of the right line in Nukva, and the afternoon prayer is opposite a prayer, as well, but for the correction of the left line in it, which is called “wall.” At that time, one needs to extend the wholeness of the wall so there will not be a partition and a flaw between them. And the evening prayer is the outcry; this is why it is optional.
And midnight is tear, the corrections of the mitigated Malchut, making her a receptacle for the upper lights. For this correction to be complete, one should not pray behind one’s Rav, so as to not reawaken the unmitigated Malchut and corrupt the midnight correction.
244) Our sages, members of the great assembly, set up prayers opposite offerings. And because they found two offerings, as it is written, “The one lamb,” and they draw near in those two times during the day, which are the times of prayer, they established two primary prayers—the morning prayer and the afternoon prayer. But the evening prayer is optional.
245) The patriarchs established these prayers before the members of the great assembly, but they did not correct them opposite two offerings. But why is what Abraham and Isaac corrected essential, and what Jacob corrected—the senior among the patriarchs—is optional and not essential as those?
246) Those two times of the two prayers, morning and evening, are only to connect Jacob, ZA, to his lot, the Nukva. Since they were conjoined, we are no longer in need, since because the Nukva was placed between two arms, Abraham and Isaac, right line and left line, she has been connected to a body, since the body contains the two arms and there is no need for more correction. This is why we need to awaken the correction of the two arms through the two prayers, morning and evening, since the Nukva was placed between them. This means that we need to extend their illumination into the Nukva, and after she has been placed between them, the body, which is the middle line, called “Jacob,” and the Nukva, speak in whispering to avoid mentioning the quality of Din in her.
Even though Jacob is the senior patriarch—since the most important is the middle line that unites the two lines to one another, and had it not been for the sentencing of the middle line they would not be able to shine—there is still no additional light in the middle line over the two lines. This is because the roots of the two lines are MI ELEH in Bina, which include all the Mochin in her. But since the middle line rises and subdues the two lines in Bina and complements them, he, too, is rewarded with them, as it is written, “Three come out of one, one is rewarded with all three.”
Thus, all the Mochin de Bina are in the two lines—right and left—which are Abraham and Isaac, and Jacob complements them because he is the middle line. For this reason, he, too, is rewarded with the two lines and imparts them to the Nukva, since they are the sum of all their Mochin. And these additional corrections that belong to the Zivug of the middle line with the Nukva should be in a whisper, as it is written, “But her voice could not be heard.”
As a whole, there are two voices: 1) the voice of Bina, from the Malchut that is mitigated in Bina; and 2) the voice of Malchut herself, which is not mitigated in Bina. There is no Zivug of ZON except in the voice of Bina, and the voice of Malchut herself is unheard. Had it been heard from the unmitigated quality of Din, it would have been unfit to mate with ZA and to receive the upper Mochin.
247) And because their words are in a whisper and her voice is not heard, Jacob serves above, as it is written, “But You, O Lord, are on high forever,” meaning Bina. And Malchut that is mitigated in Bina is called “on high,” as well. And since Jacob serves on high, in the mitigated Malchut, her voice must not be heard for then the Zivug will part. And it is all a secret for those who know judgment and law, meaning to those who know the secrets of the Torah.
And Isaac Brought Her into the Tent
248) “And Isaac brought her into the tent of his mother Sarah.” It writes, “Into the tent” because Divinity, called “tent,” returned there. As long as Sarah was in the world, Divinity did not part with her and a candle was burning from the eve of the Sabbath to the eve of the Sabbath, and would burn all the days of the week. And after she died, the candle quenched. When Rebecca came, Divinity returned there and the candle was relit. It is written, “His mother Sarah,” since she resembled Sarah in all that she did.
249) “His mother Sarah,” since as the form of Isaac was like the form of Abraham, and anyone who saw Isaac said that it was Abraham and knew for certain that Abraham fathered Isaac, similarly, Rebecca’s form was just as Sarah’s. This is why it is written, “His mother Sarah,” since they said that Sarah must be Rebecca’s mother. Thus, the forms of Isaac and Rebecca were as the forms of Abraham and Sarah, and it was evident that Abraham was the progenitor of Isaac, and Sarah of Rebecca.
250) Even though Sarah had died, her form did not depart the house. However, she was not seen there since the day she died until the arrival of Rebecca. When Rebecca came, Sarah’s form appeared, as it is written, “And Isaac brought her into the tent,” and Sarah’s form appeared there at once. But only Isaac saw it when he walked in. This is why it is written, “And Isaac was comforted for his mother,” since his mother was seen and encountered him in the house. This is why it does not write “For the death of his mother” but “For his mother,” since for Isaac, she did not die at all.
251) “And he took Rebecca, and she became his wife, and he loved her.” But all the people in the world love their wives; what is the difference for which it writes specifically of Isaac, “And he loved her”?
252) The awakening of the male’s love toward the Nukva is only from the left line, as it is written, “Let his left hand be under my head.” And darkness—left line, night—and Nukva are as one, since the left always awakens the love toward the Nukva and grips her. Hence, even though Abraham loved Sarah, it does not say about him, “And he loved her,” but only about Isaac, since he is the left line of ZA.
And should you say that it is written, “And Jacob loved Rachel,” even though he is not the left line, he did this because Isaac’s side was integrated in him. Jacob is the middle line of ZA, which comprises the two lines, right and left, Abraham and Isaac. And because Isaac was integrated in him, it was possible to say about him that he loved, as with Isaac.
253) When Abraham, the right line of ZA, saw Sarah, Nukva de ZA, he only embraced her, as it is written, “And his right hand embrace me.” But Isaac, who is the left line of ZA, which is her husband, held her and put his arm under her head, as it is written, “Let his left hand be under my head.” Afterwards came Jacob, the middle line of ZA, and performed intercourse and begot twelve tribes.
Abraham, Isaac, and Jacob imply the three lines of ZA. Similarly, Sarah, Rebecca, Leah, and Rachel imply the Nukva de ZA, the four Behinot [discernments] HB TM in her. ZA embraces the Nukva from his right line, “And his right hand embrace me,” the bestowal of Hassadim. He extends upon her GAR from his left line, as it is written, “Let his left hand be under my head,” when the Nukva says that she is given the Rosh [head] from the left of ZA, which are GAR. For this reason, the left of ZA is considered her primary giver. This is why it says that Isaac is her husband, because she receives GAR from him. And yet, there is no procreation except from the middle line, which is Jacob, and only from him were the souls of the tribes born.
254) All the patriarchs are in one, only in ZA. This is why they all engaged in four women, meaning each of them had four women—Sarah, Rebecca, Leah, and Rachel. This is so because they, too, are one—HB TM of the Nukva de ZA. Abraham had four wives, which are Sarah, Hagar, and two concubines, as it is written, “But unto the sons of the concubines that Abraham had.” It writes “concubines,” which means two. And with Sarah and Hagar they are four.
255) Isaac had four wives from the side of Rebecca, meaning they were included in Rebecca, as it is written, “And he took Rebecca,” which is one. “And she became his wife” is two; “And he loved her” is three; “And Isaac was comforted for his mother” is four.
Correspondingly, Jacob had four wives. And all of them—all twelve wives—are one, only the Nukva de ZA, in whom there are those twelve discernments.
256) Abraham and Isaac each engaged with one woman in holiness, since Hagar and the concubines were not from holiness. Abraham in Sarah and Isaac in Rebecca. And corresponding to them, Jacob had four wives, in both parts, which are sacred and secular, for Leah and Rachel were in the sacred part, and Bilhah and Zilpah were in the secular part, which he brought back to holiness.
Even Hagar and the concubines and the handmaids were all in holiness, for all twelve women were only twelve discernments of the Nukva, since it was all done in holiness and all is one, for all are included in the Nukva de ZA alone.
And Abraham Took another Wife
257) “And Abraham took another wife, and her name was Keturah.” This Keturah is Hagar, since after Hagar parted with Abraham and deviated toward the abomination of her father, she repented and tied herself to good deeds. This is why her name was changed and she was called Keturah, which implies that she became tied to good deeds, since Keturah means Keshurah [tied]. And then Abraham sent and took her for a wife. This implies that the change of name atones for the transgressions because this is why her name was changed to Keturah, to atone for her transgressions.
258) “And Abraham took another.” In the days of Sarah, he mated with Hagar once and then sent her away because of Ishmael’s deeds, that he laughed at Isaac. Afterwards it says, “Another,” which means that he kept taking her as in the beginning, since he took her another time in addition to the first taking. And to the extent that she changed her deeds, her name was changed, as well, and she was now called Keturah.
259) “And Isaac brought her into the tent of his mother Sarah.” This means that Sarah’s form appeared with Rebecca, and Isaac was comforted after his mother’s form appeared and he would see her every day. And although Abraham married a woman, he did not enter Sarah’s house and did not let that woman in there so that a handmaid will not be heir to her mistress. And no other woman was seen in Sarah’s tent besides Rebecca.
260) And although Abraham knew that Sarah’s form appeared there, he left the tent for Isaac to see his mother’s form there every day. Isaac saw her form and not Abraham. And it is written, “And Abraham gave all that he had unto Isaac.” Precisely, all that was his, since it revolves around that form of Sarah who was in that tent, which he gave to Isaac to gaze upon her.
261) “And Abraham gave all that he had unto Isaac.” He gave him the high faith, Bina, so Isaac would adhere to the degrees of his share properly. Had he not given him the Bina, he would not have been able to cling to the left line.
Here fire, which is left, is included with water, which is right. Certainly, the fire took the water, meaning the left contains the right within it. This is implied from the verse, “And Abraham gave all that he had unto Isaac,” which is water included in fire. Abraham, who is water, gave his whole essence to Isaac, who is fire. In the beginning, they were both included there in the water. And when Abraham tied Isaac to perform Din [judgment] on him, to sacrifice him as an offering, fire was included in the water.
And now water was included in the fire so everything will be in the high faith, Bina. This is so because the two lines—right and left—in Bina are included in one another and then they obtained their perfection. Hence, Abraham and Isaac, too, who extend from those two lines in Bina, must be included in one another. For this reason, first the left was integrated with the right, during the tying, and now Abraham gave all that was his to Isaac, by which the right is included in the left.
Unto the Sons of the Concubines – Abraham Gave Gifts
262) “But unto the sons of the concubines… gifts.” What are gifts? Those are lower degrees of holiness, which are uncorrected. They are names of types of spirits of impurity. He gave them to them to complete the degrees, so they would purify them and complement the degrees of holiness. And Isaac rose above all of them in the high faith, which is Bina.
263) “The sons of the concubines” are the sons of Keturah. She is called “concubines” since she was a concubine before he sent her away. And she is a concubine now since he took her again. “And he sent them away from Isaac his son,” so they would not rule over Isaac. “While he was still alive,” while Abraham still lived and exited in the world, so they would not quarrel with him later and so that Isaac would be corrected in the side of the harsh, high Din, to prevail over all of them. And they all surrendered before him. “Eastward” means to the land in the east since there are various kinds of witchcraft and impurity there.
264) It is written, “And Solomon’s wisdom excelled the wisdom of all the children of the east,” meaning all those who were from the sons of Abraham’s concubines. And in those mountains of the east are those who teach wizardry to people. And Laban, Beor, and Balaam, his son, and all the wizards came from that land in the east.
Who Gave Jacob for a Spoil?
265) Since the time of the ruin of the Temple, there are no blessings in the world; they have been halted. It is as though they were arrested from above, from the upper worlds, and from below, from the lower ones. And all those lower degrees intensify, grow, and govern Israel because Israel caused it by their sins. And the absence of blessings in the upper worlds is because the lower ones are unfit to receive from them. And all the abundance that they should bestow upon the lower ones is denied them, since they have no one upon whom to bestow.
266) “Who gave Jacob for a spoil, and Israel to the looters? Was it not the Lord, against whom we have sinned?” Since he said, “Who gave Jacob for a spoil, and Israel,” why does he say, “Against whom we have sinned”? He should have said, “Against whom they have sinned,” in third person and not in first person. And if he says, “Against whom we have sinned,” in first person, why does he return to saying, “They would not,” meaning third person again? He should have said, “They would not,” and not “We would not,” which is in first person.
267) But when the Temple was ruined and the palace was burned, and the people went into exile, Divinity wished to be uprooted from its place and to be exiled with them. Divinity said, “First, I will go and see my house, my palace, and I will visit the places of the priests and the Levites, who were serving in my house.”
268) Then the assembly of Israel, which is Divinity, looked up and saw that her husband, ZA, had parted her and rose up above. She went down and entered the Temple and looked at all the places, and wept. And the voice was heard above in heaven, and the voice was heard below on earth. This is the meaning of the words, “A voice is heard in Ramah, lamentation, and bitter weeping, Rachel weeping for her children.”
269) And since she went into exile, she looked at the people and saw how they were pushed and trampled under the legs of the rest of the nations in the exile. Then she said, “Who gave Jacob for a spoil?” And Israel replied “Was it not the Lord, against whom we have sinned?” This settles why it writes in first person. And Divinity said, “In whose ways they would not walk, and whose law they did not obey.”
270) And when the Creator visits His nation to deliver them from exile, the assembly of Israel, Divinity, will return from the exile first, and will go to the Temple, since first, the Temple will be built for the gathering of the exiles, where there is the presence of Divinity. This is why Divinity comes out of exile first. And the Creator will tell her, “Rise up from the dust.” And Divinity will reply, “Where will I go? My house is ruined, my palace burned by fire.” And the Creator will build the Temple from the start. He will erect the palace and will build the city of Jerusalem, and then He will raise Divinity from the dust.
It is written, “The Lord builds Jerusalem.” First, He builds Jerusalem; and then, “He gathers the dispersed of Israel.” And He will tell her, “Shake yourself from the dust, rise up and sit, O Jerusalem.” And then He will gather the exiles of Israel. And as was written in the beginning, “The Lord builds Jerusalem,” and then, “He gathers the dispersed of Israel.” And then “He heals the brokenhearted and binds up their wounds.” This is the revival of the dead. And it is written, “And I will put My spirit within you, and cause you to walk in My statutes.”