Zohar 1

VaYishlach [And Jacob Sent]
And Jacob Sent Messengers

1) For He will give His angels charge over thee, to keep thee. hen a person arrives in the world, the evil inclination i!!ediatel" co!es along with hi! and alwa"s co!plains abo#t hi!, as it is written, sin co#cheth at the door. Sin co#cheth$this is the evil inclination. At the door$the door o% the wo!b, !eaning as soon as one is born. &) 'avid called the evil inclination b" the na!e, sin, as it is written, and !" sin is ever be%ore !e, beca#se it !akes !an sin be%ore his Master ever" da". And this evil inclination does not leave !an %ro! the da" he is born and %or all ti!e. And the good inclination co!es to a person %ro! the ti!e he co!es to be p#ri%ied. () And when does one co!e to be p#ri%ied) hen he is thirteen "ears o% age. At that ti!e, a !an connects in both the good inclination on the right, and the evil inclination on the le%t. And these are reall" two appointed angels, and the" are alwa"s with !an. *) +% a !an co!es to be p#ri%ied, the evil inclination s#rrenders be%ore hi! and the right governs the le%t. And both the good inclination and the evil inclination ,oin to keep !an in all the roads he travels, as it is written, For He will give His angels charge over thee, to keep thee in all th" wa"s. -) .he /reator s#!!oned angels with Jacob, ca!ps o% appointees, since he co!es co!plete with the #pper tribes, who were all properl" whole, as it is written, And Jacob went on his wa", and the angels o% 0od !et hi!. A%terwards, when he was saved %ro! 1aban and parted hi!, 'ivinit" ,oined hi! and ca!ps o% Hol" Angels ca!e to s#rro#nd hi!. And he sent o% these angels to 2sa#, as it is written, And Jacob sent !essengers. /ertainl", the" were real angels. 3) .he angel o% the 1ord enca!ps ro#nd abo#t the! that %ear Hi!, and delivers the!. +t is written, For He will give His angels charge over thee$!an" angels. His angels charge over thee$angels as #s#al. .he angel o% the 1ord enca!ps ro#nd abo#t$ 'ivinit", as it is written, And the angel o% the 1ord appeared #nto hi! in a %la!e o% %ire o#t o% the !idst o% a b#sh. Hence, the angel o% the 1ord enca!ps ro#nd abo#t the! that %ear Hi!, to s#rro#nd the! %ro! all sides so as to save the!. And when 'ivinit" dwells within !an, all the Hol" hosts co!e there. 4) hen 5ing 'avid was saved %ro! Achish, king o% 0ath, the writing sa"s, .he angel o% the 1ord enca!ps, beca#se 'ivinit" has s#rro#nded hi! and he was saved %ro! Achish, %ro! his people, and %ro! all who attacked hi!. +t is written, and %eigned hi!sel% wanton in their hands. +t sho#ld have said, and %eigned hi!sel% !ad in their hands. 6) However, this concerns the verse, For + was envio#s at the wanton. .he /reator told hi!, 7lease, "o# will still need it. 8eca#se he arrived in the ho#se o% Achish and was attacked, it is written, and %eigned hi!sel% wanton in their hands, and then ca!e 'ivinit" and sta"ed aro#nd 'avid. 9) .h#s, 'ivinit" dwells onl" in her do!ain, which is the Hol" 1and. .h#s, wh" was 'ivinit" over hi! at 0ath, which is abroad) He replies that certainl", she is not abroad, so
VaYishlach :And Jacob Sent)
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no ab#ndance will be s#cked o#t o% her. However, to save, she dwells abroad, as well. And here, when Jacob ca!e %ro! the ho#se o% 1aban, all the Hol" ca!ps s#rro#nded hi! and he did not re!ain alone. 1;) Hence, wh" is it written, And Jacob was le%t alone) here were all the ca!ps o% !essengers that s#rro#nded hi! and ca!e with hi!, since he bro#ght danger #pon hi!sel% when he re!ained alone at night, and saw the danger with his e"e) And since the" ca!e to g#ard hi! onl" %ro! an invisible danger, the" parted hi!. And then, be%ore he p#t hi!sel% in danger, he said, + a! not worth" o% all the !ercies, and o% all the tr#th, which .ho# hast shown #nto .h" servant. .hese are the ca!ps o% hol" !essengers that s#rro#nded hi!, and now parted hi! %or he had p#t hi!sel% in visible danger. 11) .he !essengers parted hi! in order to leave hi! alone with 2sa#<s appointee, which ca!e to hi! b" per!ission %ro! the =pper >ne. And these !essengers went to chant in song, since at that ti!e it was their ti!e to chant in song be%ore the /reator. .he !essengers parted hi! %or two reasons? 1. &. .o leave hi! alone with the angel so he wo#ld %ight hi!. +t was their ti!e to chant in song@ a%terwards, the" ret#rned to hi!.
.his is wh" it is written, + a! not worth" o% all the !erciesA and now + a! beco!e two ca!ps. .he ca!p o% 'ivinit" and all his ho#se were one ca!p, as it is written, .his is 0odBs ca!p. Hence, wh" does it sa", two ca!ps) +t indicates that he was co!plete with both discern!ents, both parts? white and red, Hassadim and Hochma, right and le%t. 1&) .hat night was the do!inion o% the side o% 2sa#$le%t witho#t right. At that ti!e, it is written, 1et there be light, witho#t the CHebrew letterD Vav. .his is the %o#rth night, which cannot shine beca#se it is witho#t Hassadim. For this reason, Jacob was le%t alone. Jacob, which is the s#n, ZA, re!ained alone$witho#t the Nukva$beca#se the !oon, Nukva, was covered %ro! the s#n. Also, the /reator<s g#ard was not entirel" re!oved %ro! Jacob beca#se he co#ld not prevail over hi!, as it is written, And he saw that he prevailed not against hi!. 1() h" did he not prevail against hi!) .he angel looked to the right o% Jacob and saw Abraha!, which is the wholeness o% the right line. He looked to Jacob<s le%t and saw +saac, which is the wholeness %ro! the le%t line. He looked to Jacob<s bod" and saw that he was incl#ded o% right and le%t, that he was the wholeness o% the !iddle line, and there is no clinging to the Sitra Achra in a place o% wholeness, b#t in a place o% dearth. .his is wh" he co#ld not prevail against hi!. .hen, he to#ched the hollow o% his thigh, which is one pillar that is near the bod", which is o#tside the bod". .here is a de%icienc" there, and hence the angel cl#ng to it, and the hollow o% JacobBs thigh was strained. 1*) .he angel o% the 1ord enca!ps ro#nd abo#t the! that %ear Hi!, and delivers the!. S#rro#nded hi! %ro! all sides so as to save hi! %ro! 2sa#<s !inister. And when 'ivinit" dwelt within hi!, several ar!ies and ca!ps o% !essengers ca!e with hi!, and %ro! a!ong these !essengers, he sent to 2sa#. 1-) h" did Jacob awaken to send !essengers to 2sa#) o#ld it not be better to keep silent %ro! hi!) However, Jacob said, + know that 2sa# is anEio#s %or the %ather<s respect, and never veEed hi!. And + know that since !" %ather is alive, + do not %ear hi!. .here%ore, now, as long as !" %ather is alive, + want to appease hi!. He i!!ediatel" h#rried and sent !essengers be%ore hi!.
13) 8etter is he that is ignoble and has a servant, than he that pla"s the !an o% rank and lacks bread. .his verse is said abo#t the evil inclination beca#se it alwa"s co!plains against people. And the evil inclination raises !an<s heart and desire with pride, and !an %ollows it, c#rling his hair and his head, #ntil the evil inclination takes pride over hi! and p#lls hi! to Hell. 14) >ne who does not %ollow the evil inclination and is not pro#d at all, who lowers his spirit, his heart, and his will toward the /reator, the evil inclination overt#rns and beco!es his slave, since it cannot control hi!. >n the contrar", that !an controls it, as it is written, and tho# !a" r#le over it. 16) Athat pla"s the !an o% rank? one who respects hi!sel%, c#rls his hair and prides in his spirit. He lacks bread$lacks %aith, as it is written, the bread o% his 0od does he o%%erAthe bread o% their 0od do the" o%%er. 8read !eans 'ivinit". Here, too, bread is lacking, !eaning lack o% %aith, which is 'ivinit". 19) 8etter is he that is ignobleA this is Jacob, who lowered his spirit be%ore 2sa# so that a%terwards, 2sa# will be his slave and he will r#le over hi! and eEist in hi!. 1et peoples serve thee, and nations bow down to thee. Fow it was not at all his ti!e$%or Jacob to r#le over hi!. And he was ignoble beca#se Jacob le%t hi! to the end o% da"s. And in the end o% da"s, the one who was o% rank will then be his slave. .he one who will then lack bread, 2sa#, will be a slave to the one who was given plent" o% grain and wine, to Jacob. &;) 8eca#se Jacob knew that he was now need" o% hi!, he beca!e ignoble be%ore hi!. 8" that, he was wiser and shrewder than on an" deed he had ever done against 2sa#. And had 2sa# sensed this wisdo!, he wo#ld have killed hi!sel%, so he wo#ld not co!e to it. 8#t Jacob did ever"thing wisel".
+ Have So,o#rned with 1aban

&1) .h#s shall "e sa" #nto !" lord 2sa#? .h#s sa"s th" servant Jacob? + have so,o#rned with 1aban. Jacob i!!ediatel" opened, to t#rn into a slave be%ore hi! so 2sa# wo#ld not look #pon the blessings that his %ather had blessed hi!, beca#se Jacob le%t the! %or the end o% da"s. &&) hat did Jacob see that he sent %or 2sa# and said, + have so,o#rned with 1aban) 'id he do it on a !ission %ro! 2sa#) Gather, 1aban the Ara!ean, a voice walked in the world, as no !an has ever been saved %ro! hi!, beca#se he was the soothsa"er o% soothsa"ers and the greatest char!er, and the %ather o% 8e<or, and 8e<or was the %ather o% 8alaa!, as it is written, 8alaa!A son o% 8e<or, the soothsa"er. And 1aban was !ore versed in soothsa"ing and wiHardr" than the!, b#t he still co#ld not prevail over Jacob. And he wanted to destro" Jacob in several wa"s, as it is written, A wandering Ara!ean was !" %ather. For this reason, he sent %or hi! and said, + have so,o#rned with 1aban, to let hi! know o% his strength. &() .he whole world knew that 1aban was the greatest o% all sages and soothsa"ers and char!ers. And one who 1aban wished to destro" co#ld not be saved %ro! hi!. And all that 8alaa! knew ca!e %ro! 1aban. +t is written abo#t 8alaa!, %or + know that he who! tho# blesses is blessed. +t is all the !ore so with 1aban. And the whole world %eared 1aban and his !agic. Hence, the %irst word that Jacob sent to 2sa# was, + have so,o#rned with 1aban. And not %or a short ti!e, b#t %or twent" "ears was + belated with hi!.
&*) And sho#ld "o# sa" that + have gained nothing b" it, he told hi!, And + have oEen, and asses. .hese two are sentences, da!aging, %or when the two con,oin, the" ,oin onl" to da!age the world. .his !eans that it is not their wa" to har!, eEcept when the" con,oin. .his is wh" it is written, .ho# shall not plow with an oE and an ass together, since b" doing so one ca#ses these two var!ints, oE and ass, to con,oin and da!age the world. &-) Flocks, and !enIservants and !aidIservants are the lower Ketarim Cpl#ral o% KeterD o% the Klipot, which the /reator killed in 2g"pt. .he" are called, %irstIborn o% cattle, %irstIborn o% the captive, and the %irstIborn o% the !aidIservant. .his is wh" it is written, %locks, and !enIservants and !aidIservants. 2sa# was i!!ediatel" a%raid and ca!e to !eet hi!. And he %eared Jacob, as Jacob %eared 2sa#. &3) +t is like a person who is walking along the road, and as he walks, he hears o% a certain robber who is l#rking on the wa". He !eets a !an and tells hi!, Sa", who are "o#) He tells hi!, + a! %ro! a regi!ent o% a certain ar!". He tells hi!, .#rn awa" %ro! !e, %or all who co!e near !e, + bring a serpent and + kill hi!. .hat !an went to the co!!ander o% the regi!ent and told hi!, A !an is co!ing@ and an"one who co!es near hi!, he throws a serpent at hi!, which bites hi!, and he dies. &4) .he co!!ander o% the regi!ent heard it and %eared. He said, +t is best to walk toward hi! and appease hi!. 8#t when that !an saw that co!!ander, he %eared and said, oe #nto !e, the co!!ander will kill !e know. He began to bow and kneel be%ore hi!. .he co!!ander said, +% he had a serpent who co#ld kill, he wo#ld not bow like that be%ore !e. .he co!!ander began to pro#d hi!sel% and said, Since he bowed be%ore !e so, + will not kill hi!. &6) .h#s sa"s th" servant Jacob? + have so,o#rned with 1aban and sta"ed with hi! %or twent" "ears. And + bring a serpent to kill people. 2sa# heard. He said, oe, who wo#ld rise against hi!, %or now Jacob will kill !e with his !o#th beca#se he tho#ght that since he had de%eated 1aban, 8alaa!<s %ather, his strength !#st be as great as the strength o% 8alaa!, o% who! it was said, he who! tho# blesses is blessed, and he who! tho# c#rses is c#rsed, and he can kill with his !o#th. .h#s, he began to walk toward hi! to appease hi!. &9) And when Jacob saw hi!, it is written, .hen Jacob was greatl" a%raid and was distressed. And when he ca!e near hi!, Jacob began to kneel and to bow be%ore hi!, as it is written, and bowed hi!sel% to the gro#nd seven ti!es. 2sa# said, i% he had so !#ch power, he wo#ld not have bowed be%ore !e, and he began to pride hi!sel%. (;) +t is written abo#t 8alaa!, And 0od ca!e #nto 8alaa! at night. >% 1aban it sa"s, And 0od ca!e to 1aban the Ara!ean in a drea! o% the night. .h#s, 1aban was as great as 8alaa!. .ake heed to th"sel% that tho# speak not to Jacob. 1aban did not chase Jacob b" the power o% !en to wage war against hi!, beca#se the power o% Jacob and his sons was greater than theirs. Gather, he chased hi! to kill hi! with his !o#th and to obliterate ever"thing, as it is written, A wandering 1 Ara!ean was !" %ather. .his is wh" it is written, tho# speak not, and it is not written, tho# do not. (1) .his is the testi!on" that the /reator co!!anded to testi%". +t is written, And tho# shall speak and sa" be%ore the 1ord th" 0od? BA wandering Ara!ean was !" %ather. A and sa" !eans, as it is written, .ho# shall not bear %alse witness against th" neighbor, and so he so bore against his brother.
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+n Hebrew, the word Oved can !ean both wandering and destro"ing.
(&) +t is written abo#t 8alaa!, he went not, as at the other ti!es, to !eet with enchant!ents, %or so is his wa", beca#se he was an char!er. Also, it is written abo#t 1aban, + enchanted, %or he looked in his char!s and his !agic, to know Jacob<s dealings. And when he wanted to destro" Jacob, he wanted to destro" hi! with his soothsa"ing and char!s, and the /reator did not leave Jacob, %or He told hi!, speak not. (() As 8alaa!, the son o% 1aban<s son said, For there is no enchant!ent with Jacob, !eaning who can overco!e the!) .his is beca#se !" old !an wished to destro" their %ather with his enchant!ent and char!s and %ailed, since the /reator did not enable hi! to c#rse, as it is written, For there is no enchant!ent with Jacob, neither is there an" divination with +srael. (*) And 1aban worked against Jacob with all ten kinds o% soothsa"ing and !agic %ro! the ill#!ination o% the lower Ketarim b#t co#ld not overco!e hi!, since 1aban had !ade the! all against hi! and he did not s#cceed in har!ing hi!, as it is written, and changed !" wages ten ti!es@ b#t 0od s#%%ered hi! not to h#rt !e. And it is written, #nto the sat"rs, a%ter who! the" go astra". /o#nting are kinds, & and ten kinds are o% soothsa"ing and !agic in the lower Ketarim o% the Klipot, and 1aban had !ade the! all against hi!. (-) .he" are ten kinds? divination, a soothsa"er, or an enchanter, or a sorcerer, or a char!er, or one that cons#lts a ghost or a %a!iliar spirit, or a necro!ancer, th#s ten. And it see!s as tho#gh he considers soothsa"ing as two kinds, since it is in pl#ral tense Cin HebrewD. (3) 'ivination and char! are two kinds, and the" co#nt as one degree. And when 8alaa! ca!e #p against +srael, he #sed divination, as it is written, divination in their hand. 8#t against Jacob, 1aban ca!e with an enchant!ent, b#t he did not s#cceed, as it is written, For there is no enchant!ent with Jacob, neither is there an" divination with +srael. (4) 8alaa! said to 8alak, ho can de%eat the!, since all the divination and char!s in o#r Ketarim %ro! the ill#!ination o% the #pper Malchut are crowned, and he, ZA, is tied to the! in +srael, as it is written, the 1ord his 0od is with hi!, and the sho#ting %or the 5ing is in hi!. .his is wh" we cannot de%eat the! with o#r char!s. (6) 0od %orbid that 8alaa! knew so!ething o% the #pper Kedusha CHolinessD, since the /reator did not want an" nation or tong#e to #se His na!e b#t onl" His Hol" sons, +srael. (9) .hose who are i!p#re, i!p#rit" is !ade %or the! to be !ade i!p#re. +t is written abo#t the!, he shall dwell alone@ witho#t the ca!p shall his dwelling be, o#tside o% Kedusha. And the i!p#re calls #pon the i!p#re, as it is written, and shall cr"? J=nclean, #nclean.< .his is beca#se one who is i!p#re calls #pon the i!p#re@ ever" thing leans toward its own kind. *;) And is it %itting %or Jacob, who was hol", to sa" that he was de%iled b" 1aban and his char!s) 7erhaps it is considered a praise %or hi!, %or he said, + have so,o#rned with 1aban) +t is written, + a! 2sa# th" %irstIborn. And we sho#ld ask i% it is appropriate %or one as righteo#s as Jacob to change his na!e %or the na!e o% one how is i!p#re) .he answer is that in the Anochi C+ a!D, the Taam Cspecial pron#nciation o% the teEtD there is a stop, beca#se there is a Pashta Ca Taam that !arks a stopD #nder the Anochi, and a Zakef Katon Ca less noticeable stop then the PashtaD #nder 2sa# th" %irstIborn. .heir
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/o#nt and 5ind :in pl#ral tense) are two ver" si!ilar words in Hebrew with onl" the Vav being replaced b" a Yod.
pron#nciation separates the word + a! %ro! 2sa# th" %irstIborn, and this !eans that he said, + a!, who + a!, b#t 2sa# is "o#r %irstIborn. *1) And + have oEen, and asses, !eaning do not ai! "o#r heart and desire to that blessing that !" %ather blessed !e, to think that it ca!e tr#e in !e. He blessed !e, 8e lord over th" brethren, and th" !otherBs sons will bow down to thee. 8eca#se o% that + tell "o#, Ko#r servant Jacob, #nto !" lord 2sa#. He blessed !e with plent" o% grain and wine, b#t it did not co!e tr#e in !e beca#se + did not treas#re the!. Gather, And + have oEen, and asses and %locks, and !enIservants, a shepherd in the %ield. He blessed !e with the dew o% the heaven and the oils o% the earth. 8#t it did not co!e tr#e in !e. + onl" so,o#rned with 1aban as a stranger who had no ho!e. +t is even !ore so with the oils o% the earth$it did not co!e tr#e in !e %or + had no land@ + onl" so,o#rned with 1aban. And he said all that onl" so he wo#ld not look #pon Jacob and env" hi! %or the blessings and will co!plain abo#t hi!. .his is wh" he said, + have so,o#rned with 1aban. Fot beca#se he was va#nting abo#t it be%ore 2sa#. >n the contrar", he !entioned it in conde!nation, to prove to hi! that he was a stranger, witho#t a land and witho#t a ho!e. And the reason he brings as proo% the + a! 2sa#, "o#r %irstIborn, is to prove to hi! that ever"thing %ollows the intention and it is not considered that he sinned that he na!ed hi!sel% with the na!e o% an i!p#re one. Here, too, he intended onl" to disgrace, and it is not considered that he sinned i% it see!s %ro! the words that he was va#nting abo#t his ,oining an i!p#re !an. *&) +t is written abo#t Jacob, a L#iet Cin Hebrew$wholeD !an, dwelling in tents. He is called a whole !an beca#se he dwells in two #pper abodes, which are ina and Malchut, Gachel<s tent and 1eah<s tent, and he co!ple!ents to this side and to that side, since he decides between the right line and the le%t and co!ple!ents the!. And when he said, + have so,o#rned with 1aban, he did not sa" that he was de%iled b" the char!s o% 1aban, b#t rather, + have so,o#rned with 1aban, to show that his heart was whole, in gratit#de %or the grace and tr#th%#lness that the /reator had done with hi!. .he entire world knew o% the deeds o% 1aban, and who co#ld be spared %ro! his co!plaints) And he wanted to destro" !e, and the /reator saved !e %ro! his hand. +t is %or this reason that he said, + have so,o#rned with 1aban. +t was all so that 2sa# wo#ld not env" hi! %or the blessings, so he wo#ld not think that the" ca!e tr#e in hi!, and will not be venge%#l toward hi!. +t is written abo#t that, For the wa"s o% the 1ord are right, and it is written, .ho# shall be wholeIhearted with the 1ord th" 0od.
.he 7ra"er o% the Gighteo#s

*() e ca!e to "o#r brother, 2sa#. He asks, hen he said, J e ca!e to "o#r brother,< do we no know that he is 2sa#) 'id Jacob had other brothers) And he replies, .o 2sa# !eans that i% "o# sa" that he has repented and is walking on a corrected path, it is not so. Gather, 2sa# is as wicked as be%ore, and is also walking toward "o#. And sho#ld "o# sa", +s he walking alone) He is not, b#t %o#r h#ndred !en are with hi!. **) And wh" was he told all that) +t is beca#se the /reator alwa"s desires the pra"er o% the righteo#s and crowns Hi!sel% with their pra"er. .hat angel, Sandal%on, who is appointed over the pra"er o% +srael, takes all the pra"ers and !akes o% the! a crown %or Hi! .hat 1ives Forever. +t is even !ore so with the pra"ers o% the righteo#s, which the /reator desires, and the" beco!e a crown %or the /reator to crown Hi!sel% with these pra"ers.
And sho#ld "o# sa", 8#t the ca!ps o% hol" angels were co!ing with Hi!@ wh" did he %ear) .he righteo#s do not rel" on their p#rit", b#t on pra"ers and pleas to their Master. *-) A pra"er o% !an" rises be%ore the /reator and the /reator crowns Hi!sel% with that pra"er, since it rises in several wa"s. .his is beca#se one asks %or Hassadim, the other %or !evurot, and a third %or "achamim. And it consists o% several sides? the right side, the le%t, and the !iddle. .his is so beca#se Hassadim eEtend %ro! the right side, !evurot %ro! the le%t side, and "achamim %ro! the !iddle side. And beca#se it consists o% several wa"s and sides, it beco!es a crown over the head o% the Gighteo#s >ne .hat 1ives Forever, Yesod, which i!parts all the salvations to the Nukva, and %ro! her to the whole p#blic. 8#t a pra"er o% one does not co!prise all the sides@ it is onl" on one wa". 2ither one asks %or Hassadim or !evurot or "achamim. Hence, a pra"er o% one is not erected to be received like the pra"er o% !an", as it does not incl#de all three lines like the pra"er o% !an". Jacob co!prised all three lines, since he was a chariot %or the !iddle line, which contains both. .his is wh" the /reator desired his pra"er, as it was #tterl" co!plete, with all three lines, like the pra"er o% !an". .his is wh" it is written, .hen Jacob was greatl" a%raid and was distressed, since the /reator arranged it %or hi! so he wo#ld pra" beca#se He wanted his pra"er. *3) Happ" is the !an that %ears alwa"s@ b#t he that hardens his heart shall %all into evil. Happ" are +srael, %or the /reator desires the! and gave the! the tr#e law, to be rewarded b" it with everlasting li%e. .he /reator draws the #pper li%e #pon an"one who engages in .orah, and brings hi! to the li%e o% the neEt world, as it is written, %or He is th" li%e, and the length o% th" da"s. And it is written, and thro#gh this thing "e shall prolong "o#r da"s, beca#se she is li%e in this world, li%e in the neEt world. *4) An"one who engages in .orah #ishma C%or Her na!eD does not die b" the hands o% the evil inclination, which is the angel o% death, beca#se he clings to the tree o% li%e and does not let go o% it. For this reason, righteo#s, who engage in .orah, their bodies are not i!p#re a%ter the" die, since the spirit o% i!p#rit" is not over the!. *6) Jacob, who was the tree o% li%e, wh" did he %ear 2sa#) A%ter all, the Sitra Achra cannot r#le hi!) Moreover, the /reator told hi!, And, behold, + a! with thee, so wh" was he a%raid) +t is written, and the angels o% 0od !et hi!. +% the ca!ps o% the hol" angels were with hi!, wh" was he a%raid) *9) +ndeed, in tr#th, he sho#ld not have been a%raid. 8#t Jacob did not want to rel" on the /reator<s !iracle. He tho#ght he was not worth" o% the /reator per%or!ing a !iracle with hi!, since he did not serve his !other and %ather properl" and did not engage in the .orah d#ring the twent"Itwo "ears he had been with 1aban, and he took two sisters. And even tho#gh it had all been settled that Jacob did not sin at all b" that, still, one needs to alwa"s be a%raid and plead in pra"er be%ore the /reator, as it is written, Happ" is the !an that %ears alwa"s. -;) .he pra"er o% the patriarchs kept the world, and all the people in the world live and rel" on their righteo#sness. Forever and ever is this ancestral !erit re!e!bered, beca#se ancestral !erit is eEistence Above and below. And the eEistence o% Jacob is !ore co!plete than o% all o% the!. Hence, when a ti!e o% tro#ble ca!e #pon Jacob<s sons, the /reator saw Jacob<s i!age be%ore Hi! and had !erc" on the world, as it is written, then will + re!e!ber M" covenant with Jacob. +t spells Jacob with a Vav Cin HebrewD beca#se the
Vav is the shape o% Jacob, since Jacob is a chariot %or ZA, which is the Vav o% the na!e HaVaYaH. -1) An"one who sees Jacob, it is as tho#gh he is looking at an ill#!inating !irror, which is ZA, since the bea#t" o% Jacob is like the bea#t" o% Adam ha "ishon. An"one who looked in his drea! and saw Jacob covered in his clothes has gained li%e. -&) 8e%ore 5ing 'avid ca!e to the world, he did not have a li%e at all, eEcept %or the sevent" "ears that Adam ha "ishon gave hi!. .his is wh" the li%e o% 5ing 'avid was sevent" "ears and the li%e o% Adam ha "ishon was 1,;;; "ears !in#s sevent". .his is wh" Adam ha "ishon and 'avid are in the %irst !illenni#! since the creation o% the world. -() He asked li%e o% .hee, .ho# gave it hi!@ even length o% da"s %or ever and ever. He asked li%e o% .hee is 5ing 'avid. .his is beca#se when the /reator created the 0arden o% 2den and p#t 5ing 'avid<s so#l in it, he gaHed #pon it and saw that it had no li%e o% its own at all, and th#s it stood be%ore Hi! the whole da". Since He created Adam ha "ishon, he said, .his !#st be the li%e o% 'avid, and %ro! Adam ha "ishon these were the sevent" "ears that 5ing 'avid lived in the world. -*) .he patriarchs gave hi! o% their lives, each and ever" one. Abraha! gave hi! o% his li%e, and so did Jacob and Joseph. +saac did not leave hi! an"thing, since 5ing 'avid ca!e %ro! his side beca#se 5ing 'avid is the Nukva %ro! the le%t side, when it is darkness and not light. Hence, he had no li%e, since there is li%e onl" %ro! the right side, ZA, called .he .ree o% 1i%e. +saac, too, was %ro! the le%t side, b#t he was incl#ded in Abraha!, as it is written, Abraha! begot +saac, and also beca#se o% the t"ing Csacri%ice o% +saacD. .his is the reason wh" he had li%e. And this was onl" to hi!sel%, b#t he co#ld not give li%e to 'avid, since he is essentiall" %ro! the le%t line and has no li%e o% his own, b#t onl" b" Hitkalelut Cincl#sionD. .his !eans that +saac, too, is %ro! the le%t line, like 'avid, and hence co#ld not give hi! a li%e o% his own. --) Abraha! gave hi! %ive "ears beca#se he had 16; "ears to live, like +saac, and he lived onl" 14- "ears, with %ive "ears !issing. Jacob sho#ld have lived in the world the sa!e as the da"s o% Abraha!$14- "ears. 8#t he lived onl" 1*4 "ears, with twent"Ieight "ears !issing. +t %ollows that Abraha! and Jacob gave hi! thirt"Ithree "ears o% their lives. Joseph lived 11; "ears. He sho#ld have lived 1*4 "ears, like the da"s o% Jacob. He is !issing thirt"Iseven "ears. ith Abraha! and Jacob<s thirt"Ithree, the" are sevent" "ears, which the" gave 5ing 'avid to live in. And 'avid lived in all those "ears, which the patriarchs had le%t %or hi!. -3) h" did +saac not leave hi! an" o% his li%e, as did Abraha!, Jacob, and Joseph) +t is beca#se +saac was darkness, %ro! the le%t line, prior to his Hitkalelut with the right, and 'avid ca!e %ro! the side o% the darkness, %ro! the le%t side. >ne who is in the dark has no light at all, no li%e. Hence, 'avid had no li%e at all. 8#t Abraha!, Jacob, and Joseph had light beca#se the" shown #pon 5ing 'avid %ro! the right side, and he sho#ld shine %ro! the! and have li%e. .his !eans that he !#st be incl#ded in the right beca#se there is no li%e at all %ro! darkness, %ro! the le%t. .his is wh" +saac was not co#nted. -4) h" did Joseph leave hi! with !ore li%e than all o% the!$thirt"Iseven "ears$while the", onl" thirt"Ithree) +t is that Joseph alone is eL#al to all o% the! beca#se he is called
righteo#s, Yesod, containing all the Sefirot. .his is wh" he shines to the !oon, the Nukva, !ore than all o% the!. Hence, he le%t %or 5ing 'avid !ore li%e than all o% the!, as it is written, And 0od set the! in the %ir!a!ent o% the heaven to give light #pon the earth. .he %ir!a!ent is considered Yesod T$adik Crighteo#sD, Joseph. And the earth is Nukva, 5ing 'avid. .h#s, he shines %or Nukva, Yesod, Joseph, and this is wh" he gave hi! !ore li%e than an" o% the!. -6) Jacob<s pra"er protected hi! %ro! 2sa#, not his own !erit. .his is beca#se he wanted to leave his !erit %or his sons a%ter hi!, and not #se it %or hi!sel% now beca#se o% 2sa#. .his is wh" he pra"ed to the /reator and did not rel" on his !erit %or his salvation. -9) And he divided the peopleA into two ca!ps. A+% 2sa# co!esA then the ca!p which is le%t shall escape. M#estion? /o#ld it not be that 2sa# wo#ld strike both ca!ps) 3;) 'ivinit" did not !ove %ro! the tent o% 1eah and the tent o% Gachel. Jacob said, + know that the" are kept b" the /reator. For this reason, he p#t the hand!aids and their children %ore!ost, so i% 2sa# were to strike, he wo#ld strike these. 8#t + a! not a%raid %or the children o% the !istresses beca#se 'ivinit" is with the!. Hence, the !eaning o% %irst is %irst in danger. .his is wh" he said, the ca!p which is le%t, since 'ivinit" is with the!. And beca#se he did that, he !ade his pra"er %or the !aids and their children. 31) A 7ra"er %or the poor shall envelop. .his is what 5ing 'avid said when he looked and saw the wa"s o% the poor. He looked #pon hi! when he was walking and %leeing his %ather in law, 5ing Sa#l. .his is a pra"er$that the poor pra"s to the /reator$which is answered be%ore all the pra"ers in the world. 3&) +t is written, A pra"er %or the poor, and it is written, A 7ra"er o% Moses the !an o% 0od. A pra"er %or the poor is a hand pra"er Cin the TefillinD, the Nukva, beca#se the Nukva is called poor, since she has nothing o% her own and !#st receive ever"thing %ro! ZA. .he pra"er o% Moses is a head pra"er Cin the TefillinD, ZA. .here sho#ld be no separation between a pra"er %or the poor and a pra"er %or Moses, between Nukva and ZA, since the" sho#ld alwa"s be in a Zivu%, and the two o% the! are regarded as one. 3() Hence, the pra"er o% the poor is alwa"s answered b" the /reator be%ore all other pra"ers in the world. A pra"er %or the poor, who is attached to his indigence as one who has nothing o% his own. 3*) A pra"er i!plies Moses, who is ZA. For the poor i!plies 'avid, who is the Nukva. Shall envelop !eans when the !oon, Nukva, is covered, when the s#n, ZA, is hidden %ro! her. Aand po#rs o#t his co!plaint be%ore the 1ord C HaVaYaH, ZAD, to #nite with the s#n, ZA. 3-) 2ver" !an<s pra"er is a pra"er. 8#t the pra"er o% the poor is the pra"er that stands be%ore the /reator %or it shatters gates and doors and enters and is ad!itted be%ore Hi!. Aand po#rs o#t his co!plaint be%ore the 1ord, as one who co!plains abo#t the ,#dg!ents o% the /reator. 33) .he pra"er o% the righteo#s is ,o" %or the asse!bl" o% +srael, Nukva, to be crowned with the pra"er be%ore the /reator. .his is the reason wh" it is !ore loved b" the /reator than the pra"er o% the poor. And %or this reason, the /reator desires the pra"er o% the righteo#s, when the" sho#ld pra", beca#se the" know how to appease their Master. 34) +t is written abo#t Jacob<s pra"er, > 0od o% !" %ather Abraha!, and 0od o% !" %ather +saac, > 1ord, who sa"s #nto !e? Get#rnA He crowned and tied a knot in one
1;
proper t"ing. He said, 0od o% !" %ather Abraha!, which is to the right, and 0od o% !" %ather +saac, which is to the le%t, who sa"s #nto !e, to hi!sel%, that it is the deciding !iddle line. Here, #pon the !iddle line does it depend$to crown his place between the!, between Abraha! and +saac, which are right and le%t. .his is wh" he told hi!, Get#rn #nto th" co#ntr", and to th" kindred, and + will do thee good. 36) + a! not worth" o% all the !ercies, said Jacob. Ko# have pro!ised to do good #nto !e, and + know that all Ko#r deeds are on condition that Ko#r will is done. And there is no !erit in !e %or + a! not worth" o% all the !ercies, and o% all the tr#th, which .ho# hast shown #nto .h" servant. .here%ore, Ko# do not need to keep "o#r pro!ise to !e, and all that Ko# have done %or !e to this da" was not beca#se o% !" !erit. Gather, Ko# did this beca#se o% Ko#r kindness. And all that !erc" and the tr#th was %or Ko#r kindness, %or when + %irst crossed the Jordan, while + was %leeing 2sa#, + crossed that river alone, and Ko# did #nto !e grace and tr#th. And now + cross the river with two ca!ps. 39) .h#s %ar he established the praise o% his Master@ %ro! here on he sho#ld ask what he needs, to show to all the people in the world that a person sho#ld %irst establish the praise o% his Master, and then pra" his pra"er. 4;) 'eliver !e, + pra" .hee, %ro! the hand o% !" brother@ a%ter he established the praise, he pra"ed his pra"er. .his i!plies that one who pra"s his pra"er, his words sho#ld be properl" interpreted. hen he said, 'eliver !e, + pra" .hee, it see!s as tho#gh it sho#ld have s#%%iced, since he does not need !ore than deliverance. Ket, he told the /reator, And sho#ld Ko# sa" that Ko# have alread" saved !e %ro! 1aban) .his is wh" he eEplained, %ro! the hand o% !" brother. And i% "o# sa" that other kin are called brothers, too, he there%ore eEplained, %ro! the hand o% 2sa#. .his is so beca#se we need to interpret the !atter properl". h" do + need deliverance) 8eca#se + %ear lest he will co!e and strike !e. And all o% that is to eEplain the !atter above. 41) And .ho# said? + will s#rel" do thee good. He asks, hat is, JAnd .ho#)< And he replies, the Nukva is called tho#, as it is written, .ho# preserves the! allA 4&) 5ing 'avid said, 1et the words o% !" !o#th and the !editation o% !" heart be acceptable be%ore .hee. .he words o% !" !o#th$eEplicit words. .he !editation o% !" heart$abstr#se thing, which one cannot interpret in one<s !o#th. Meditation, which is in the heart, he cannot interpret. 4() .his is wh" it sho#ld be so!ething that is interpreted orall", the words o% !" !o#th, and so!ething that is dependent #pon the heart and is not interpreted b" the !o#th, the !editation o% !" heart, %or it is all secret. >ne corresponds to the lower degree, the Nukva, and one corresponds to the #pper degree, ina. .he thing that is interpreted b" the !o#th corresponds to the lower degree, which sho#ld be interpreted$the revealed world. .hat thing, which is dependent #pon the heart, corresponds to a !ore internal degree, ina, the covered world. 8#t both are needed@ this is wh" he said, 1et the words o% !" !o#th and the !editation o% !" heart be acceptable be%ore .hee. 4*) Aand C+ willD !ake th" seed as the sand o% the sea, which cannot be n#!bered %or !#ltit#de. .here is Mochin o% a n#!ber, which is interpreted orall"$the ill#!ination o% Hochma, which is revealed b" the Nukva, called Peh C!o#thD, and there is Mochin witho#t a n#!ber$covered Hassadim, which eEtend %ro! ina and are called the !editation o% !" heart.
11
+n the beginning, Jacob said, And .ho# said? + will s#rel" do thee good, Mochin o% a n#!ber. .his is wh" he p#t the Fa!e %irst. And Ko# are the revealed world. A%terwards he said, which cannot be n#!bered, which are Mochin witho#t a n#!ber that eEtend %ro! the covered world, covered Hassadim. And both are needed. Happ" are the righteo#s who know how to properl" establish the praise o% their Maker, and then to pra" their pra"er. .his is wh" it is written, And He said #nto !e? J.ho# art M" servant, +srael, in who! + will be glori%ied.<
And Jacob
as 1e%t Alone
4-) hen the /reator created the world, He per%or!ed the proper task each da". >n the %o#rth da", He created the lights. And then the !oon was created de%icient, as she is a light that di!inished itsel%. And beca#se she is Me&orot ClightsD witho#t the Vav Cin HebrewD, it beca!e possible %or all the ghosts, de!ons, stor!" winds and da!agers, and all the i!p#re spirits to govern. 43) .he" all rise and roa! the world to %ool people. .he" beca!e appointed in places whose settle!ents were r#ined, in hard %ields, #n%it %or sowing, and in dried o#t deserts. And all co!e %ro! the spirit o% i!p#rit". e learned that the spirit o% i!p#rit" that co!es %ro! the Slant Serpent, which is 1ilith, is the act#al spirit o% i!p#rit". And it was appointed in the world to l#re people toward hi!@ this is wh" the evil inclination r#les over the world. 44) +t was appointed a!ong !en and he is with the!. He co!es to the! with g#ile and with deceit, to l#re the! o%% the path o% the /reator. As he %ooled Adam ha "ishon, and ca#sed death to the entire world, so it %ools people and ca#ses the! to be de%iled. 46) And one who co!es to be de%iled draws #pon hi!sel% that spirit o% i!p#rit" and adheres to it. .here are several spirits o% i!p#rit", which are destined to de%ile hi!@ the" de%ile hi! and he beco!es i!p#re. And he is de%iled in this world and in that world. 49) 8#t when one co!es to be p#ri%ied, that spirit o% i!p#rit" s#rrenders be%ore hi! and cannot r#le over hi!. At that ti!e, it is written, .here shall no evil be%all thee, which is 1ilith, and neither shall an" plag#e co!e nigh th" tent are the rest o% the da!agers. 6;) >ne sho#ld not walk o#t alone at night, all the !ore so when the !oon begins and it is de%icient and does not shine to its %#llest. .his is so beca#se then the spirit o% i!p#rit" governs and it is an evil spirit. .his evil spirit is the evil serpent. And the a%%liction is the one riding the serpent, which is Sa!<el. .he evil and the a%%liction are as one. 61) Athe stripes o% the children o% !en, who were born %ro! Ada!. +n those "ears, when Ada! did not co!e to his wi%e, the spirits o% i!p#rit" ca!e and were war!ed b" hi! and begot %ro! hi!. And these are called the stripes o% the children o% !en. 2ven tho#gh we learned that stripes are de!ons that were born %ro! Ada!, it still does not contradict o#r words that the a%%liction is Sa!<el, riding the serpent, %or the" are two discern!ents. 6&) hen one drea!s and does not control one<s bod", and the bod" is still, the spirit o% i!p#rit" co!es over hi!. And so!eti!es the spirits o% i!p#re %e!ales co!e near hi! and p#ll hi! with the! and are war!ed b" hi!, and beget spirits and da!agers. And so!eti!es the" appear as people with no hair on their heads.
1&
6() +n an" case, one sho#ld watch o#t %or the!, to walk in the wa"s o% .orah and to not be de%iled b" the!. .his is beca#se there is no one who sleeps in his bed at night, who does not taste the taste o% death and whose so#l does not depart. And since the bod" re!ains witho#t the hol" so#l, the spirit o% i!p#rit" is destined to be over hi!, and he is de%iled. And one sho#ld not p#t one<s hands to one<s e"es in the !orning beca#se the spirit o% i!p#rit" is over hi!. 6*) Altho#gh Jacob was beloved b" the /reator, still, since he was le%t alone, another spirit was destined to beco!e attached to hi!. 6-) +t is written abo#t that wicked one, 8alaa!, And he went to a bare height. hat is bare height) Alone. +t is as tho#gh "o# sa", M" wa" is a lone one, like that serpent that walks alone and l#rks on roads and trails. Si!ilarl", 8alaa! was walking alone, to eEtend the spirit o% i!p#rit" #pon hi!sel%, %or an"one who walks alone at certain ti!es, even in the cit"$in certain places$draws #pon hi!sel% the spirit o% i!p#rit". 63) For this reason, one sho#ld not walk alone on the wa" and in the cit", b#t in a place where people co!e and go. Hence, one sho#ld not walk o#t alone at night, beca#se there are no people at that ti!e. And this is the reason wh" his bod" shall not re!ain all night #pon the tree, so as to not keep in the land a dead bod", witho#t spirit, d#ring the night.
And .here a Man
restled with Hi!
64) And there a !an wrestled with hi!. hat is wrestled) +t is written, '#st is second to earth. hat di%%ers d#st %ro! earth) hat re!ains %ro! a thing that<s been b#rned in %ire is called d#st, and it never bears %r#it. 2arth !eans that all the %r#its that co!e %ro! it, incl#ding ever"thing, above and below. Nukva de ZA is called 2arth, and she incl#des all the worlds and all her o%%shoots in YA. Nukva o% Sa!<el is called d#st, which is another god, which does not bear %r#it, and is there%ore called d#st. 66) +% earth is so i!portant, what is the !eaning o% He raises #p the poor o#t o% the d#st) +t i!plies lowliness, b#t in this wa", He raises #p the poor o#t o% the d#st beca#se the Nukva, called earth, has nothing o% its own, b#t receives ever"thing %ro! ZA. And the poor, who has nothing, co!es o#t o% that earth, which has nothing, when she is not in Zivu% with ZA. And when that earth is in Zivu% with ZA, all the %r#its and all the goodness in the world e!erge %ro! it, and all the deeds in the world are done in it, as it is written, all are o% the earth, and all ret#rn to earth. And we learned that all are o% the earth, even the s#n. 8#t d#st does not bear %r#it in the world. Hence, a !an, Sa!<el, wrestled, who ca!e in that d#st$his Nukva$and rode it, to co!plain on Jacob. 69) A#ntil the breaking o% the da". At that ti!e, his reign passes. So it will be in the %#t#re, since the eEile is now like a long night, darkness. And that d#st governs +srael and the" are thrown to the earth #ntil the light rises and the da" shines. And then +srael will govern and the kingdo! will be given to the!, %or the" will be the hol" ones o% the =pper >ne.
1et Me 0o %or the 'a" 8reaks

9;) hen the /reator erects +srael and delivers the! %ro! eEile, a ver" s!all and thin vent o% light shall open to the!. And then another, a little bigger opening will open %or the!,
1(
#ntil the /reator opens %or the! the #pper gates that are open to the %o#r directions o% the world. +t is so that their salvation will not appear at once, b#t like the dawn, which shines grad#all" brighter #ntil the da" is set. 91) And all that the /reator does to +srael and to the righteo#s a!ong the!, when He delivers the! bit b" bit and not all at once, is like a person who is in the dark and has alwa"s been in the dark. hen "o# want to give hi! light, "o# %irst need to light a s!all light, like the e"e o% a needle, and then a little bigger. .h#s, ever" ti!e so!e !ore #ntil all the light properl" shines %or hi!. 9&) S#ch are +srael. And also, one who is healed is not healed at once. Gather, it co!es bit b" bit #ntil he is healed. 8#t %or 2sa#, it shone at once, and grad#all" waned, #ntil +srael grow strong and blot hi! o#t %ro! the whole o% this world and %ro! the neEt world. And beca#se the da" lit #p %or hi! at once, he had r#in %ro! ever"thing. 8#t the light o% +srael grad#all" increases #ntil the" gain strength and the /reator shines %or the! %orever. 9() .he dawn is the beginning o% the !orning, the thickening darkness be%ore the light o% da". .his is the a%oreI!entioned ver" %ine light. And a%terwards, it is as handso!e as the !oon, since the light o% the !oon is !ore than the light o% the dawn. And a%terwards it is as bright as the s#n, whose light is bright and shines !ore than the !oon. And a%terwards it is as terrible as an ar!" with banners. .his !eans that it is bright, with properl" bright light. Aas an ar!" with banners are %o#r banners that contain twelve tribes, which are the co!plete %#llness o% the Nukva. 9*) hen the da" is still dark, the light is covered, and the !orning co!es to shine, it begins with shining ,#st a little, #ntil the light increases properl". Si!ilarl", when the /reator awakens to shine %or the asse!bl" o% +srael, He will %irst shine like the dawn, which is black, and then as handso!e as the !oon, and then as bright as the s#n, and then as terrible as an ar!" with banners. 9-) Since the dawn has risen, it does not sa", .he dawn has co!e, b#t rather, .he da" breaks. .his is so beca#se when the dawn co!es, that appointee over 2sa# prevails and bites Jacob, beca#se that appointee bit Jacob in order to give 2sa# the co#rage to prevail. 93) 8#t when the beginning o% the dawn rises, the light co!es and Jacob prevails. .his is beca#se then co!es his ti!e to shine, as it is written, And the s#n rose #pon hi! asA A the s#n rose #pon hi! beca#se then was the ti!e to shine. 94) Aand he li!ped #pon his thigh. .his i!plies that when +srael are in eEile and s#%%er pains and sorrow and several hardships, when the da" shines %or the! and the" have rest, then the" will look, and their hearts will ache %ro! all the hardships and the tro#bles the" had s#%%ered, and the" will wonder abo#t the!. +t is written abo#t that, And the s#n rose #pon hi!, the s#n o% the ti!e o% rest. And then, he li!ped #pon his thigh, which aches and regrets what he had s#%%ered. 96) hen the !orning broke, Jacob prevailed and gripped hi!, %or the strength o% the angel weakened beca#se he has do!inion onl" at night, and Jacob r#les d#ring the da". +t is said abo#t that, And he said? J1et !e go, %or the da" breaks,< %or + a! in "o#r do!ain.
.he Sinew o% the .highINein

99) .here%ore the children o% +srael eat notA in the sinew o% the thighIvein. +t is even %orbidden en,o" it, and is even %orbidden to give it to a dog. And wh" is it called, the
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thighIvein) He replies that it is beca#se it ca#ses to %orget, de%lecting people %ro! the work o% their /reator, and there la"s the evil inclination. 1;;) And since the angel str#ggled with Jacob, he did not %ind a place in his bod" where he co#ld overco!e Jacob, since all o% the organs in Jacob<s bod" assisted hi!, since the" were all strong and there was no weakness in the!, and the Klipa grips onl" to a place o% dearth and weakness. Ahe to#ched the hollow o% JacobBs thigh, Athe sinew o% the thighIvein$his kind, the evil inclination, which is his kind, and the place o% the evil inclination. Fro! there the evil inclination co!es #nto people. Since the sinew o% the thighIvein is the place o% the evil inclination, which is the kind o% the angel Sa!<el, he th#s had the power to grip there. 1;1) .his is wh" the .orah said, .here%ore the children o% +srael eat not the sinew o% the thighIvein. And %or this reason, an" eating o% an ani!al<s organ strengthens its corresponding organ in the one who eats. /ertainl", the sinew o% the thighIvein strengthens the evil inclination, which is his kind. .he children o% +srael do not eat it, since the" are not o% its side and o% its kind, b#t the idol worshipping nations do eat it beca#se the" are %ro! the side and the kind o% their angel, Sa!<el, and he strengthens their hearts. 1;&) .here are &*6 organs in a !an, corresponding &*6 Mit$vot Cco!!and!entsD in the .orah, which were given to do, and corresponding &*6 angels, in which 'ivinit" has been clothed, and whose na!e is as the na!e o% their Master. 1;() And there are (3- tendons in a !an, corresponding (3- Mit$vot, which were not given to do, which the thighIvein sinew is one o% the!, and corresponding to the (3- da"s o% the "ear, in addition to the ten penitential da"s, which the ninth o% Av Celeventh !onth in the Hebrew calendarD is one o% the!. .his corresponds to the angel, Sa!<el, who is one o% the (3- angels that control the (3- da"s o% the "ear. +t t#rns o#t that the ninth o% Av a!ong the (3- da"s o% the "ear and the thighIvein sinew in the (3- tendons are one discern!ent. .his is wh" the .orah said, the children o% +srael eat not 'T CtheD sinew o% the thighIvein. 'T Cacron"! o% the Hebrew letters AlephITavD incl#des the ninth o% Av, when a person neither eats nor drinks, since it is the sa!e discern!ent as the thighIvein sinew. 1;*) .his is wh" the /reator saw ever"thing. And an inkling %or Jacob is i!plied in the words, and a !an wrestled with hi!, d#ring all the da"s o% the "ear and all o% Jacob<s organs. 8#t it did not %ind a place to hold eEcept in the thighIvein sinew, and Jacob<s strength pro!ptl" %aded. +n the da"s o% the "ear, it %o#nd the ninth o% Av, in which Sa!<el prevailed and we were sentenced, and the .e!ple was r#ined. And an"one who eats on the ninth o% Av it is as tho#gh he eats the thighIvein sinew. And had the strength o% Jacob<s thigh not weakened, Jacob co#ld have overco!e it, and 2sa#<s strength wo#ld break above and below. 1;-) And there hath not arisen a prophet in +srael s#ch as Moses. hat di%%ers Moses %ro! the rest o% the prophets in the world) Moses looked in the ill#!inating !irror, ZA, and the rest o% the prophets looked onl" in a !irror that was not ill#!inating, the Nukva. Moses heard the prophec", stood on his legs, and his strength grew. He knew things %or certain, as it is written, !ani%estl", and not in dark speeches. .he rest o% the prophets %ell on their %aces d#ring prophec" and their strength weakened@ the" co#ld not %#ll" clari%" the !atter, since it is written, beca#se he to#ched the hollow o% JacobBs thigh, A and he li!ped #pon his thigh. .his is so beca#se the prophec" is %ro! Net$ah and Hod o% ZA,
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which are the two thighs, and since the thigh was scathed, their prophec" was there%ore not s#%%icientl" l#cid. 1;3) And all these prophets co#ld not perceive what the /reator was going to do to 2sa#, eEcept %or 7rophet >badiah COvadiahD, who was a prosel"te who ca!e %ro! the side o% 2sa#. He thoro#ghl" #nderstood in the !atter o% 2sa# and his strength did not %ade, as it is written in the book, >badiah. 1;4) And the strength o% the rest o% the prophets %aded and the" co#ld not stand and perceive !atters properl" and thoro#ghl". .his is so beca#se he to#ched the hollow o% JacobBs thigh, even in the sinew o% the thighIvein, which took and s#cked o#t all o% the thigh<s strength. .his is wh" the strength o% the thigh was broken, and he re!ained li!ped #pon his thigh, since all the prophets o% the world co#ld not attain and end#re it. 1;6) hen one who st#dies .orah has none to s#pport hi!, none to toss !one" %or prod#ce into his pocket, to strengthen hi!, this is wh" the .orah is %orgotten in ever" generation. .he strength o% the .orah wanes %#rther ever" da", %or those who engage in the .orah have not what to rel" on, as it is written, he li!ped #pon his thigh. .he" do not give strength and s#pport to the disciples o% the wise so the" can engage in .orah. For this reason, the evil Malchut strengthens ever" da". How !#ch has this sin ca#sed) And beca#se the .orah, which is ZA, has no one to properl" s#pport her, the s#pports o% ZA$Net$ah and Hod de ZA$grew weak, and the" ca#se the one witho#t shins and legs, which is the pri!ordial serpent, to stand over the!. 1;9) And the 1ord 0od saidA#pon th" bell" shall tho# walk, since his s#pports were broken and his legs chopped o%%, and he has nothing to stand on. So are +srael? i% the" do not want to rel" on the .orah, to provide %or disciples o% wise, who engage in the .orah, the" give the serpent s#pport and shins to stand on and be strengthened in. .his is so beca#se the Sitra Achra is b#ilt o% de%icienc" in the Kedusha CholinessD. 11;) How !#ch deceit and c#nningness did that rider o% the serpent, Sa!<el, devise against Jacob on that night) +t is beca#se he knew, as it is written, .he voice is the voice o% Jacob, b#t the hands are the hands o% 2sa#, %or i% the voice o% Jacob$the voice o% .orah$ ceases, then the strength is given to the hands$the hands o% 2sa#. Hence, he looked to all sides to har! Jacob and to cease the voice o% .orah. 111) 8#t he saw hi! strong in ever" wa". He saw the ar!s, Hesed and !evura, called Abraha! and +saac, which are strong. He saw the bod", Jacob, who #nites the two ar!s and strengthens between the!. And the saw the power o% his .orah, that he was power%#l in ever" wa". .hen he saw that he prevailed not against hi!. hat did he do) He pro!ptl" to#ched the hollow o% his thigh, the s#pports o% the .orah, he sche!ed against hi!. He said that since the s#pports o% the .orah were broken, the .orah will pro!ptl" beco!e #nable to strengthen %#rther, and then what their %ather said, .he voice is the voice o% Jacob, b#t the hands are the hands o% 2sa# will co!e tr#e. And also, when tho# shall break loose, that tho# shall shake his "oke %ro! o%% th" neck. 11&) .his is how he sche!ed against Jacob, since 2sa# grew stronger, to break the power o% his .orah. And when he saw that he co#ld not har! his .orah, he weakened the strength o% those who s#pport the learners o% .orah, since i% there is no one to s#pport the learners o% .orah, the voice will not be the voice o% Jacob, and the hands will be the hands o% 2sa#.
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11() And when Jacob saw that, when the da" broke, he attacked hi! and prevailed over hi! #ntil he blessed hi! and thanked hi! %or the blessings, and told hi!, .h" na!e shall be called no !ore Jacob, b#t +srael. Ano !ore Jacob indicates deceit, as it is written, %or he hath s#pplanted !e these two ti!es, since i% +srael is in pride and power, there is none who can de%eat "o#, since the na!e +srael, indicates a#thorit" and pride, as it is written, %or tho# hast striven with 0od and with !en, and hast prevailed. 11*) Several ar!ies spread to each side %ro! this serpent, and the" eEist in the world a!ong people. And the" need to !aintain that thighIvein sinew beca#se even tho#gh the rider on the serpent, Sa!<el, co!es near hi!, he eEists and persists in the color, and does not break. (&; Nit$ot$in CsparksD %ell in the breaking o% the vessels in the world o% Nekudim. .hese are ten Sefirot, and in each, thirt"Itwo discern!ents broke. .here are eight Melachim C5ingsD? (aat, Hesed, !evura, Tifferet, Net$ah, Hod, Yesod, and Malchut. +n each o% the! are %o#r ehinot, H TM, th#s thirt"Itwo. And ten ti!es thirt"Itwo are (&; in !ematria. .he #pper nine in the! are sorted and corrected b" the 2!anator, who b#ilt the %o#r worlds A YA %ro! the!, and thro#gh the righteo#s in keeping .orah and Mit$vot, which are nine ti!es thirt"Itwo, which are &*6 in !ematria. 8#t their last Sefira, Malchut, which consists o% thirt"Itwo ehinot, as well, re!ained #nsorted within the Klipot, and cannot be sorted and corrected d#ring the 3,;;; "ears. .his is wh" it is called, the ston" heart, since it is %orbidden to sort o#t %ro! her #nless one is ver" ca#tio#s to sort onl" the &*6 Nit$ot$in. .h#s, d#ring the 3,;;; "ears, it is sorted b" itsel%, witho#t an" act %ro! below. And then it is said abo#t her, + will take awa" the ston" heart %ro! within "o#, which is the thirt"Itwo ehinot in the Kli o% Malchut that broke and clothed in the Klipot. .h#s, the correction is onl" in the hands o% the 2!anator, not in the hands o% !an. +t is known that there is orld, Kear, So#l in ever"thing. +n the ston" heart, too, there are orld, Kear, So#l. orld is the pri!ordial serpent, which Sa!<el rode@ Kear$the ninth o% Av@ and So#l$the thighIvein sinew. +t is written, And when he saw that he prevailed not against hi!. .his was beca#se Jacob was co!plete with all &*6 Nit$ot$in, which he has co!pletel" corrected. .hen, he to#ched the hollow o% his thigh, the sinew o% the thighIvein, since this was not "et sorted. And %or this reason, and the hollow o% JacobBs thigh was strained, since as Sa!<el has the power to ride the serpent, he also has the power over the thighIvein sinew, %or the" are one discern!ent$one is in orld and the other is in So#l. +t is written, And there a !an wrestled with hi!. .he thighIvein sinew is the ston" heart in So#l, and the ninth o% Av is the ston" heart in Kear. .he" were not sorted o#t %ro! a!ong the Klipot, which is wh" he cl#ng to the!. 2ating !eans sorting o#t the Klipot. And since the thighIvein sinew is the ston" heart, it !#st not be sorted b" !an. .his is the reason %or the prohibition on eating on the ninth o% Av, %or on that da", which is the ston" heart, sorting is %orbidden. .h#s, the prohibition o% the thighIvein sinew and the prohibition on eating on the ninth o% Av are one and the sa!e. And altho#gh it is %orbidden to sort it and eat it, since the Klipot cling to it, we are still co!!anded to keep it %or the %#t#re, #ntil it is corrected b" the 2!anator. .his is so beca#se even tho#gh Sa!<el cl#ng to it, b" doing so, he did not ann#l it, %or altho#gh there is no correction at its ver" essence, there is correction in its color. +ts color, which is black, consists o% the three colors o% Kedusha in the %irst nine Sefirot, and receives ill#!ination
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and correction %ro! the!, so it will eEist in a !anner that is s#itable %or sorting in the %#t#re. 11-) And we sho#ld increase the power o% Kedusha in the world and show, as it is written, %or tho# hast striven with 0od and with !en, and hast prevailed. And when he sees that the thighIvein sinew did not break, %or it is given ill#!ination %or s#stenance, and that place is not eaten, since the" keep %ro! eating it, !eaning sorting, then the power and a#thorit" o% Sa!<el breaks, and he cannot har! the children o% Jacob. .his is wh" we need not allow the people o% the world to eat it and en,o" it. 113) For he to#ched the hollow o% JacobBs thigh. +t is written here, he to#ched the hollow. And there it is written, hosoever to#ches the dead. .here it is i!p#rit" and here it is i!p#rit", as well, since Sa!<el de%iled the thighIvein sinew and we !#st not en,o" an i!p#re place whatsoever, all the !ore so a place to which that the side o% i!p#rit", Sa!<el, drew near. And the .orah does not sa" !ore, onl" he to#ched, as it is written, he to#ched the hollow o% his thigh. +t is also written, And whatsoever the #nclean person to#ches shall be #nclean, indicating that Sa!<el de%iled that place with his to#ch.
And 8owed 'own to the 2arth

114) For tho# shall bow down to no other god. 8#t Jacob, the senior a!ong patriarchs$ who was selected as a whole part to the /reator and drew ver" close to Hi!$how did he bow be%ore that wicked one, 2sa#, who is on the side o% the other god) And one who bows be%ore hi! bows be%ore another godO And sho#ld "o# sa" that it is beca#se the" said, the %oE whose ti!e has co!e bowed be%ore hi!, it is an allegor"? there is a ti!e when the %oE r#les over all the ani!als. At that ti!e, even tho#gh he is the s!allest o% the ani!als, ever"one bows be%ore hi!. Here, too, "o# will sa" that this is wh" Jacob bowed be%ore 2sa#, since this was his ti!e. 8#t this is not so, since 2sa# is like another god, and Jacob will never bow down to that side and to that part. 116) e learned that it is %orbidden to greet the wicked %irst. +% it is %orbidden, wh" did 'avid sa" it #nto wicked Fabal) And "o# said good %or Hi!, !eaning to Hi! that lives %orever, the /reator, and not to Fabal, while Fabal thinks that he speaks to hi!. 119) S#ch as this, And +srael bowed down #pon the bedBs head. as he bowing be%ore his son) Gather, he was bowing be%ore 'ivinit", who was at the head o% the bed, beca#se 'ivinit" is neEt to the sick !an<s head. Here, too, And he passed over be%ore the!. He is the =pper 'ivinit", who was walking be%ore hi!, and she is the =pper g#arding, which was watching over hi!. Since Jacob saw her, he said, Fow the ti!e has co!e to bow be%ore the /reator, who was walking be%ore hi!. 1&;) Aand bowed hi!sel% to the gro#nd seven ti!es, #ntil he ca!e near to his brother. +t does not sa", the" bowed the!selves be%ore 2sa#. Gather, since he saw that the /reator was walking be%ore hi!, he bowed be%ore Hi!, to not give honors, to bow be%ore another one besides Hi!. Happ" are the righteo#s whose ever" deed is %or the glor" o% their 1ord, so the" will not stra" to the right or to the le%t %ro! the straight and !iddle wa".
And 2!braced Hi!, and Fell on His Feck

1&1) .here are s#bli!e secrets in the words o% .orah, which are di%%erent %ro! one another, b#t are all one.
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1&&) 8#t the wicked are like the tro#bled sea@ %or it cannot rest. .his is 2sa#, whose ever" deed is in wickedness and sin. And when he ca!e to Jacob, his deeds were not wholeso!e. And %ell in his neck, !eaning one neck, since the Yod, which is the neck o% the entire world is !issing. And %ell in his neck, not on his necks, with a Yod,( beca#se the .e!ple was r#ined twice $once b" 8ab"lon and once b" the hand o% 2sa#. +t t#rns o#t that 2sa# threw hi!sel% on Jer#sale! and r#ined it onl" once. .his is wh" it is written, Aand %ell in his neck, once, witho#t a Yod, which !eans that he r#ined it onl" once. 1&() Aand kissed hi!, p#nct#ated above the letters, indicating that he did not kiss hi! willingl". And the words, b#t deceit%#l are the kisses o% an ene!", are 8alaa!. hen he blessed +srael, he did not bless the! with the will o% the heart. And here, too, deceit%#l are the kisses o% an ene!" is 2sa#. 1&*) .ho# hast broken the teeth o% the wicked. e learned to not read, Shi)arta CbrokeD, b#t Shir)avta Cst#ck o#tD, as it was said abo#t 2sa# that his teeth st#ck o#t since he so#ght to bite hi!. 1&-) Hence, the" wept. How !#ch did 2sa#<s !ind and heart so#ght to har! Jacob) 2ven when he kissed hi! he tho#ght, in ti!e he will do hi! har! and stop hi!. Hence, the" wept. >ne was weeping beca#se he tho#ght he wo#ld not be saved %ro! hi!, and the other was weeping beca#se his %ather was alive and he co#ld not overco!e hi! and kill hi!. 1&3) /ertainl", 2sa#<s anger cal!ed when he saw Jacob, since he agreed with 2sa#<s appointee, who reconciled with hi! and agreed with the blessings. .his is wh" 2sa# co#ld not restrain his anger, %or ever"thing in the world depends #pon =p High? when the" are %irst decided above, so the" are decided below. And also, there is no govern!ent below #ntil the govern!ent is given %ro! above. And also, ever"thing depends on each other, %or all that is done in this world depends on what is done above.
7lease M" 1ord 7ass >ver be%ore His Servant

1&4) 7lease !" lord pass over be%ore his servant. Jacob did not want to receive these %irst blessings that his %ather blessed hi! now, and not one o% the! has co!e tr#e in hi!, since he p#t the! o%% %or the end o% da"s, when his sons wo#ld need the!, to #se the! against all the nations o% the world. 1&6) For this reason, when 2sa# said, 1et #s take o#r ,o#rne", and let #s go, and divide this world between #s and govern it together, Jacob said, 7lease !" lord pass over be%ore his servant. .his !eans that %irst 2sa# will r#le this world. 7lease pass over i!plies pre%erence, as it is written, and their king is passed on be%ore the!, and the 1ord at the head o% the!. Jacob told hi!, "o# control the world %irst, and + will ,o#rne" on leis#rel" and raise !"sel% to the neEt world. 8#t in the end o% da"s, %or these da"s that walk slowl". 1&9) Aaccording to the work. hat work) .his is the !irror that does not shine, which is the Nukva de ZA, thro#gh which all the work in the world is done. Athat are be%ore !e is the Nukva. +t is ever"where, be%ore the 1ord, which is ZA. Aand according to the children are the *heru)im, s!all %aces, to show the %aith, which is the Nukva to which Jacob clings, since the Nukva lives on these Mochin.
(
.he Yod changes the Hebrew word T$avar :neck) to T$avarav :his necks), %ro! sing#lar to pl#ral.
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1(;) A#ntil + co!e. Jacob told hi!, + will tolerate "o#r eEile #ntil !" ti!e to govern the Mo#nt o% 2sa# co!es, as it is written, And saviors shall co!e #p on !o#nt Pion to ,#dge the !o#nt o% 2sa#. At that ti!e, the 1ord will have the kingship.
And 8#ilt Hi! a Ho#se

1(1) And Jacob ,o#rne"ed to S#ccoth. hen the /reator, who is ZA, wished to create the world, to b#ild Part$uf Nukva, called world, he took a knot, which is the Masach, o#t o% the hard spark, when ZA rose %or MAN to +ma, and a level o% Hassadim ca!e o#t there on his Masach de Hirik. .his level is the !iddle line that connects the two lines$right and le%t o% ina$to one another. .his is wh" it is called a knot and was set alight %ro! within the dark, as it was incl#ded in the le%t line, which is darkness, and its ill#!ination is considered setting alight, as in creator o% the light o% the %ire. And this ill#!ination, which was ill#!ination o% Hochma, re!ains in ascent, as it shines %ro! below #pwards. His own ill#!ination, which is Hassadim, descends, as it shines %ro! above downwards. .his is beca#se when the !iddle line connects the two lines$right and le%t$to one another in a wa" that both shine, it keeps the ill#!ination o% the le%t so it will shine %ro! below #pwards, and the ill#!ination o% the right %ro! above downwards. A%ter he eEplains the !anner o% e!ergence o% the connection$the !iddle line$and how he properl" corrected both ill#!inations, he now eEplains how the le%t line, the darkness, is itsel% incl#ded o% all three lines, and e!anates the! to the Nukva. .hat darkness, the le%t line, is blaHing and shines in 1;; trails, in wa"s %iner than %ine, and in wa"s that are great, and the" beco!e the ho#se o% the world, %ro! which the Nukva, called ho!e, is b#ilt. Yesodot Cpl#ral %or Yesod, %o#ndationD de AV+ are called trails, and Yesodot o% Y'SHS,T are called wa"s. +t is known that the right line is AV+, which shine in p#re air$covered Hassadim$and the le%t line is Y'SHS,T, which shine in ill#!ination o% Hochma$the Yod that departed the Avir CairD and le%t Ohr ClightD. .his is wh" he calls the Hitkalelut C!inglingD o% the le%t in the right line, 1;; trails, since he receives %ro! Yesodot AV+, called trails. And the n#!ber, 1;;, is %ro! Y'SHS,T, which are co#nted as h#ndreds.* And the ill#!ination o% Hochma on the le%t eEtends %ro! Yesodot Y'SHS,T, called wa"s. .he" are divided into two discern!ents? 1. &. 8e%ore it is incl#ded in the !iddle line, it is called %ine wa"s, since then the" are blocked and %roHen@ A%ter it is incl#ded in the !iddle line, it is called great wa"s, since then it shines ab#ndantl".
Fine wa"s are %ro! the le%t line itsel%, the great are %ro! the !iddle line, and a%ter the dark, which is the le%t, is incl#ded in all three lines, the Nukva, called the ho#se o% the world, is b#ilt o#t o% it. 1(&) .hat ho#se is in the !iddle o% ever"thing, in the !iddle line o% all the trails and wa"s. +n those that are considered great wa"s, the Nukva has several doors and roo!s, ro#nd abo#t the higher Hol" places. .his is where the birds o% the sk" nest, each kind separatel". .he NHY o% Nukva are called doors, and her H!T are called roo!s. .he" receive %ro! the three lines, which are incl#ded o% the le%t o% +ma, originall" called three places. .he
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Nukva is considered #nits, ZA$tens, Y'SHS,T$h#ndreds, AV+$tho#sands, and AA$tens o% tho#sands.
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doors and the roo!s receive %ro! the three places o% +ma, which are the higher, Hol" places. .he birds o% the sk" are the Angels above. A%ter he eEplains the constr#ction o% the Nukva, he clari%ies the order o% ZA&s i!parting to the Nukva. He sa"s, ithin hi! e!erges one large tree, which is ZA, which i!parts its branches and !an" %r#its into the ho#se and %eeds all. +t contains both the bestowal o% Hassadim and bestowal o% Hochma, and each receives its own discern!ent %ro! it. .hat tree rises #p to the clo#ds o% the heaven, %or ill#!ination o% Hassadim, called clo#ds, and is covered between three !o#ntains, as it is written, there are no !o#ntains b#t onl" %athers,$H!T, in which the Hassadim are covered so as to not receive ill#!ination o% Hochma. And it e!erges %ro! #nder these three !o#ntains, at the NHY below H!T$rises #p and cli!bs down. 8elow H!T, the Hassadim co!e o#t and appear in ill#!ination o% Hochma, thro#gh the !iddle line that preserves the right and the le%t. .he !iddle line e!erges %ro! the cover o% H!T and preserves the ill#!ination o% right and le%t, so that the ill#!ination o% the le%t will shine %ro! below #pwards, and the ill#!ination o% the right will shine %ro! above downwards. 1(() .his ho#se, Nukva, receives two kinds o% ill#!inations %ro! ZA? 1) hen she is watered b" it with ill#!ination o% Hochma, called drinking@ &) hen ZA conceals !an" s#bli!e, #ncharted treas#res within the ho#se, !eaning ill#!ination o% Hassadim %ro! AV+, called hidden and #nknown. 8" that, the ho#se is b#ilt and i!proved. .hat tree, ZA, appears d#ring the da" and covers at night. And that ho#se, the Nukva, governs at night and is covered d#ring the da". Also, at night, which is the ill#!ination o% the le%t, darkness, since the Hochma is witho#t Hassadim and cannot shine, there is e!ergence o% the !iddle line, the Hitkalelut o% le%t in right, as well as the Zivu% o% ZON. +t is all as it is d#ring the da". .he onl" di%%erence is in the governance, beca#se all three lines shine at night, too, and ZA is in Zivu% with Nukva as d#ring the da". However, Nukva has control, and ZA and the right line are s#bordinate to her and are see!ingl" covered, to !ake roo! %or her do!inion, as it is written that at that ti!e, the /reator enters the 0arden o% 2den$the Nukva$to pla" with the ill#!ination o% Hochma in her. Hence, the ill#!ination o% Hassadim is not apparent and she is darkness and not light. +t is to the contrar" d#ring the da". At that ti!e, the Nukva is s#bordinate to ZA, the ill#!ination o% the Nukva is covered, ZA governs, and onl" the ill#!ination o% Hassadim$ the L#alit" o% ZA$is apparent. 8#t there is no di%%erence between da" and night in the order o% the b#ilding and the order o% the Zivu%. 1(*) hen darkness co!es and the Nukva connects to it, she governs and shines in Hochma, which is her governance. And since she lacks Hassadim, all her openings are blocked %ro! all sides, %or all the lights %reeHe within her and there is no vent in her, thro#gh which an" light can appear. .hese three lines in the le%t are the three shi%ts o% the night$three ti!es %o#r ho#rs. .he %irst shi%t, trails, is Midat ha (in CL#alit" o% ,#dg!entD o% the #n!itigated Malchut$ the Hitkalelut o% the right line in it.
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.he second shi%t is the %o#r !iddle ho#rs o% the night. .hose are considered wa"s$the !itigated Malchut. 8#t the %irst two ho#rs #ntil !idnight are s!all wa"s, which are ill#!ination o% the le%t line with respect to itsel%, be%ore it is incl#ded with a !iddle line, and the point o% !idnight is the co!ing o% the !iddle line and its incl#sion in the le%t. At that ti!e it receives what is discerned as great lights. .his discern!ent contin#es the whole night and is ascribed pri!aril" to the third shi%t, b#t its !ani%estation ti!e is !idnight. +n the %irst shi%t, the beginning o% the night, it is called wa"s. A%terwards, in the beginning o% the second shi%t, the Nukva is tied in the dark, which is the le%t line o% +ma and do!ination. At that ti!e, it is considered being in %ine wa"s, since this discern!ent precedes the appearance o% the !iddle line. Hence, not onl" do the openings o% the Hassadim not shine, b#t even the openings o% Hochma do not shine in her, since Hochma cannot shine witho#t clothing o% Hassadim. .his lasts two ho#rs, #ntil the point o% !idnight. .hen, in those two ho#rs, !an" spirits o% the righteo#s blosso! in the air and crave to know, to receive Hochma and to per!eate the Nukva. And the" enter a!ong those birds and take testi!on" there@ the" receive Mochin o% 2den, Hochma, and roa! and see what the" see. Seeing !eans Mochin de Hochma. 2ven tho#gh at that ti!e, the vents in the Nukva are blocked %ro! all sides so no light is seen %ro! her. Ket, the ti!e o% reception o% light o% Hochma is precisel" then. .his is wh" The Zohar acc#ratel" sa"s that she is %illed with light, b#t the vents are blocked. A%terwards, when the !iddle line awakens in her and opens the vents, the" will receive the ill#!ination o% Hochma %ro! her, which was blocked within her at that ti!e. .his is so beca#se a%terwards she di!inishes %ro! !A" to VAK beca#se o% the !iddle line and her ill#!ination is %ar lower than d#ring that ti!e, when she was still not incl#ded in the !iddle line. +t is written that the" crave to per!eate the Nukva precisel" when she is discerned as s!all wa"s and blocked vents, since onl" then is the Hochma in her co!plete. +t is written that the" co!e along with the discern!ent o% birds in the Nukva and receive Mochin o% 2den, o% Hochma. 8irds re%er to the discern!ent o% Nefesh de Nukva, 'ivinit" %ro! the side o% the throne, which is a Neshama Cso#lD, is called eagle. And %ro! the side o% the bo", which is "uach CspiritD, she is called dove@ and %ro! the side o% the wheel, which is Nefesh, she is a bird. 8#t even at that ti!e, the spirits o% the righteo#s cannot receive %ro! her, %ro! the discern!ent o% "uach in the Nukva, b#t onl" %ro! the discern!ent o% Nefesh in her. 1(-) .he blocking o% the vents contin#es #ntil that darkness$the le%t line o% +ma that the Nukva was tied to$awakens and prod#ces one %la!e. .his !eans that the darkness in the Nukva awakened ZA to rise %or MAN to +ma, relating to the Masach de Hirik in it, which is considered a %la!e. And there the !iddle line co!es o#t on it, which strikes with all the strong ha!!ers, the Klipot, and opens the blocked vents and breaks the rocks. .here are two actions here? .he %irst eEtends %ro! the act#al %la!e, the Masach de Hirik that di!inishes the ten Sefirot o% the le%t line %ro! !A" to VAK. He sa"s abo#t her, and breaks rocks, since the Sefirot o% the le%t line are akin to hard rocks d#e to the !#ltit#de o% ,#dg!ents in the!. And the Masach breaks the!. And the !A" in the! is the distance %ro! the le%t line, leaving in it onl" the ZAT in the!. .he second eEtends %ro! the level o% Hassadim that e!erges on that Masach, which opens the vents, since now the Hochma clothes these Hassadim and shines in #tter per%ection. .his is considered that all the gates
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that were blocked have now been opened to shine ab#ndantl". And these two actions #n%old in the !iddle o% the second shi%t, which is the !idnight point. .his %la!e, which is the Masach de Hirik, rises and %alls. +t rises to +ma thro#gh ZA and then descends %ro! there to ZA hi!sel%. And he strikes and i!parts to the world, and thro#gh her, thro#gh a Zivu% de Hakaa, he ed#ces the level o% Hassadim in Nukva, too, which is called world, and voices awaken above and below. Noices re%er to the level o% Hassadim that e!erge on the Masach de Hirik$above in ina and below in Nukva. 1(3) At that ti!e, an anno#ncer rises and connects to the Avir CairD and calls o#t. .hat air co!es o#t o% the pillar o% clo#d o% the internal altar, and when it leaves, it spreads thro#gh the %o#r winds o% the world. .ho#sands are in it on the le%t side@ tens o% tho#sands are in it on the right side, and then the anno#ncer proclai!s its eEistence, and reads alo#d and calls. At that ti!e, !an" are those who correct singing and do work. And there are two open vents in her$one to the so#th, %or ill#!ination o% Hassadim, and one to the north, %or ill#!ination o% Hochma. +ll#!ination o% Hochma be%ore its co!pletion is called anno#ncer, since a%ter it is co!plete with clothing o% Hassadim in a da"ti!e Zivu%, she is called speech, which reveals the ill#!ination o% Hochma in the Mochin. 8#t at night, she is called anno#ncer beca#se she is still not co!pleted to be na!ed speech, since the words o% the wise are spoken in L#iet, and the anno#ncer is heard b" raising a lo#d voice, which points to the (inim C,#dg!entsD that are !ingled in it. However, both anno#ncer and speech are heard onl" when clothed in Hassadim, called voice. +t is written that the ill#!ination o% Hochma dresses in Hassadim, air, at !idnight, and then it is possible to call o#t and declare. 8#t be%ore it is clothed in Hassadim, it has no voice and it cannot anno#nce. .here are two kinds o% Hassadim? one that eEtends %ro! the #pper AV+, which are !A", even tho#gh the" are covered %ro! Hochma. .hese are called p#re air. .he other eEtends %ro! Y'SHS,T. .hese lack !A" and are there%ore si!pl" called air. .hese are not p#re beca#se o% the absence o% Hochma is %elt in the!. .here%ore, as long as there is no ill#!ination o% Hochma in ZON, the Hassadim are considered eEtending %ro! the discern!ent o% Y'SHS,T, lacking !A". However, a%ter there is ill#!ination o% Hochma in ZON, the Hassadim are considered to be eEtending !A" and p#re air %ro! the #pper AV+. .his air is the light o% Hassadim that the anno#ncer is clothed in. .he #pper +ma is called the inner altar. .he light o% Hassadim is called the pillar o% clo#d. .he Hassadim that the anno#ncer$ill#!ination o% Hochma$clothed in, eEtend %ro! #pper A)a and +ma, called the inner altar, which are p#re air. .his is so beca#se here there is alread" ill#!ination o% Hochma, as in the anno#ncer itsel%, %or at that ti!e the Hassadim eEtend in the %or! o% p#re air %ro! AV+, which spread in H TM in the Nukva, called the %o#r winds o% the world. And the ten Sefirot de Y'SHS,T, %ro! which the le%t line e!erges in ill#!ination o% Hochma a%ter the Yod departs their Avir CairD and leaves Ohr ClightD, is considered tho#sands. And the ten Sefirot o% #pper AV+, %ro! which the Hassadim eEtend, are considered tens o% tho#sands. Fro! this discern!ent, it eEtends %ro! Y'SHS,T, whose ten Sefirot are one tho#sand. And it eEtends %ro! the #pper AV+, %ro! the discern!ent o% the
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Hassadim in the right, whose ten Sefirot are ten tho#sand. .hen, a%ter the anno#ncer is incl#ded in Hassadim, called voice, it can call alo#d and declare. 1(4) >nce the Nukva is b#ilt %or her own needs %ro! the three lines that are incl#ded in the le%t, she rises to ZA %or a Zivu% to receive %or others. And this ho#se, the Nukva, rises and per!its connection between the two sides$right and le%t$o% ZA. And the" sing songs and praises rise %ro! the lower ones who raise MAN %or the Zivu% o% ZON. At that ti!e, ZA enters whispering, since the Nukva has no voice, as she is Hassadim. And altho#gh she has alread" received Hassadim %or her own constr#ction, she is still considered le%t witho#t right$to bestow #pon others, which is the Zivu% in whisper and at night, witho#t light. .his is so beca#se then ZA bestows light o% Hassadim #pon her, which is voice. And the ho#se, which is Nukva, is in%la!ed in the siE lights o% Hassadim, H!T NHY. .hese shine splendor to all sides, which are Hassadim !ingled with Hochma. And rivers o% per%#!e, which is ill#!ination o% Hochma, e!erge %ro! her, !ingled with Hassadim, %or all the ani!als to drink, as it is written, will water all "o# beasts o% the %ield. And the" sing #ntil the !orning co!es. And when the light o% da" rises, the stars and %ort#nes and the heaven and their host all praise and sing, as it is written, hen the !orning stars sang together, and all the sons o% 0od sho#ted %or ,o". .his is so beca#se the ill#!ination o% the Zivu% %ro! the night, altho#gh there is Hassadim in it, the do!inion is still %or the ill#!ination o% Hochma. .his is wh" at that ti!e, onl" the ani!als o% the %ield receive, since the" eEtend %ro! the Achoraim o% the Nukva, and this is wh" the" sing. 8#t those that eEtend %ro! the Panim C%aceD o% Nukva receive %ro! her onl" in the !orning. At that ti!e, all the degrees in YA sing, both those that eEtend %ro! the Panim, and those that eEtend %ro! the Achoraim, as it is written, and all the sons o% 0od sho#ted %or ,o", beca#se the" all sing. 1(6) =nless the 1ord b#ilds the ho#se. =nless the 1ordA is the =pper 5ing, ZA, who alwa"s b#ilds, as in a never ending Zivu%. Athe ho#se is the Nukva, and He corrects it. He bestows #pon her %ro! the never ending Zivu%, when the intentions o% the work properl" rise %ro! below. hen the lower ones raise MAN %or this Zivu%, ZON rise to AV+, and like the!, are in a never ending Zivu%. 1(9) hen the night is dark and ar!ed discern!ents o% the Sitra Achra wander in the world and the vents are blocked, HaVaYaH, the !iddle line, raises MAN %ro! the Masach de Hirik and eEtends a !iddle line, and the vents open. 8" that, it is kept %ro! all sides, so no #ncirc#!cised and i!p#re will approach the hol", as it is written, hence%orth there shall no !ore co!e into thee the #ncirc#!cised and the #nclean, %or the /reator will re!ove the! %ro! the world. .here are two actions in the !iddle line, #ntil it #nites the two lines$right and le%t$with one another? 1) when it eEtends the level o% Hassadim on the Masach@ &) when it di!inishes the !A" o% the le%t line, when the le%t does not s#rrender #ntil it co!es and connects with the right onl" b" these two actions. =nless the 1ord b#ilds the ho#se, the" labor in vain who b#ild it. .his is the %irst action beca#se HaVaYaH is ZA. Had he not eEtended plenti%#l Hassadim thro#gh the !iddle line to b#ild the Nukva, called ho#se, the le%t line wo#ld not have s#rrendered to #nite with the right, and the" labor in vain who b#ild it. =nless the 1ord g#ards the cit" re%ers to the second action, which is the di!in#tion o% !A" o% the le%t line. 8" di!inishing the !A" o% the le%t line, the" re!ove the grip o% the
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Sitra Achra %ro! the le%t line in the Nukva, and the cit", Nukva, is kept %ro! the #ncirc#!cised and the #nclean b" ZA raising the Masach de Hirik and di!inishing the !A" o% the le%t line. .his is so beca#se then the" have nothing on which to no#rish %ro! her le%t and the" part her, as it is written, =nless the 1ord g#ards the cit", the watch!an keeps awake in vain. 1*;) ho is #ncirc#!cised and who is #nclean) .he #ncirc#!cised and #nclean are all one. +t is what Ada! and his wo!an were te!pted b" and %ollowed and ca#sed death to the whole world$the pri!ordial serpent. .his is what de%iles that ho#se, the Nukva, #ntil s#ch ti!e as the /reator re!oves hi! %ro! the world, which is Nukva. For this reason, =nless the 1ord g#ards the cit", the watch!an keeps awake in vain. 1*1) And Jacob ,o#rne"ed to S#ccoth. He went to ina, !eaning raised MAN %ro! Masach de Hirik, to receive the share o% the %aith, the Nukva. So 2sa# ret#rned that da" on his wa" #nto Seir, and Jacob ,o#rne"ed to S#ccoth. .his was beca#se each separated to his own side? 2sa# to the side o% Seir, which is a strange wo!an, a %oreign god, and Jacob went to S#ccoth, which is the #pper %aith, ina, !eaning he raised MAN %ro! Masach de Hirik to ina in order to eEtend the !iddle line %ro! there so as to b#ild the Nukva. 1*&) Aand b#ilt hi! a ho#se, the ho#se o% Jacob, the Nukva. He corrected the evening pra"er, the Nukva, as it sho#ld be, !eaning eEtended %or her Hassadim %ro! #pper AV+. Aand !ade booths %or his cattle, di%%erent S#ccoth CtabernaclesD, so as to keep the!. .he two actions are clari%ied in the verse. 1. .he ab#ndance o% Hassadim is clari%ied in the verse Aand b#ilt hi! a ho#se, whose correction and constr#ction are done b" eEtending Hassadim, as it is written, =nless the 1ord b#ilds the ho#se. .he di!in#tion o% !A" %ro! the le%t line in order to keep it %ro! the #ncirc#!cised and the #nclean, as it is written, Aand !ade booths %or his cattle. .his is so beca#se a Succah CtabernacleD co!es %ro! the word Masach CscreenD, that he eEtended the Masach de Hirik to di!inish the !A" o% the le%t line, as it is written, =nless the 1ord g#ards the cit", !eaning other S#ccoth, to g#ard the! %ro! the #ncirc#!cised and #nclean.
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1*() And Jacob ca!e whole. He was co!plete with ever"thing$with Hochma and with Hassadim. And it is written, +n Sale! Cin Hebrew it is prono#nced Shallem, which !eans wholeD also is set His tabernacle, and it is all one secret$obtain!ent o% wholeness thro#gh the !iddle line, both %or ZA, called Jacob, and %or his Succah, which is the Nukva. .his is so beca#se then, when he is whole, %aith, the Nukva, connects with hi!. And when he crowns in his worth" place, in the !iddle line, the Succah crowns with hi!, as well, and it is said abo#t her, as well, +n Sale! also is set His tabernacle. .his was so beca#se he was co!plete with his %athers, co!plete with his children, and this is considered being whole, when he is co!plete above and co!plete below, co!plete in heaven, and co!plete on earth. /o!plete above is ZA, as it incl#des the patriarchs, which is Tifferet +srael Cthe glor" o% +sraelD, which incl#des Abraha! and +saac, Hesed and !evura. /o!plete below, in the Nukva, in his hol" sons, which are the twelve tribes, being the chariot o% the Nukva. +t t#rns o#t that he is co!plete in heaven, which is ZA. .his is wh" it is said abo#t hi!, And Jacob ca!e whole. And co!plete on earth is the Nukva, when it is said abo#t her, +n Sale! also is set His tabernacle.
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1**) And 'inahAwent o#t. Man" degrees and discern!ents separate above, so!e %or Kedusha and so!e %or the Sitra Achra, %or one opposite the other has 0od !ade the!. And the" all di%%er %ro! one another? so!e are %or Hesed and so!e are %or (inim C,#dg!entsD. Ani!als are di%%erent %ro! one another? so!e want to govern others and take pre"@ each is its own kind.
.ho# Shall Fot 7low
ith an >E and an Ass
1*-) Man" degrees are separated %ro! the side o% the spirit o% i!p#rit", and all l#rk to attack the Kedusha, one opposite the other, as it is written, .ho# shall not plow with an oE and an ass together, since when the" ,oin, the" r#in the world. 1*3) .he onl" desire o% the degrees o% i!p#rit" is to attack the hol" degrees. .he" all l#rked and attacked Jacob, who was hol", as it is written, and Jacob ca!e whole. First, the serpent bit hi!, as it is written, he to#ched the hollow o% his thigh. +t is said abo#t 2sa#<s !inister that he was riding a serpent. Fow the Hamor CassD bit hi!, Sheche! the son o% Ha!or, which is the Klipa o% the right. 1*4) hen the serpent bit hi!, he hi!sel% stood #p to the serpent. Fow that the ass bit hi!, Shi!on and 1evi, who ca!e %ro! the side o% the harsh (in C,#dg!entD, stood #p to the ass and governed hi! %ro! all sides, and it s#rrendered be%ore the!, as it is written, the" slew Ha!or and Sheche! his son with the edge o% the sword. Shi!on, whose sign was the oE, !evura, and the le%t o% Kedusha, ca!e #p on Ha!or, who is the Klipa o% the right, and attacked hi!, so the Klipot o% oE and ass will not con,oin. +t t#rns o#t that Shi!on is his opposite, not Jacob. 1*6) And the" all ca!e to attack Jacob, and he was saved %ro! the!. A%terwards, he controlled the!. S#bseL#entl", the oE, which is Joseph, ca!e and was co!pleted with asses, which are the 2g"ptians he r#led over, who were all %ro! the side o% the Klipa o% Ha!or. Joseph is oE and 2g"ptians are asses, as it is written, whose %lesh is as the %lesh o% asses. 1*9) .his is wh" a%terwards, the children o% Jacob %ell a!ong those asses, the 2g"ptians, since an oE$Joseph$had con,oined with the! and the" had an oE and an ass con,oined within the!. And the" bit the bone and the %lesh o% +srael, like the nat#re o% asses, which bite and break bones, #ntil 1evi awakened, as be%ore, and scattered these asses b" separating the oE %ro! the ass, to s#rrender the!. And he broke their %orce %ro! the world and e,ected the oE %ro! there, as it is written, And Moses took the bones o% Joseph with hi!. Moses is 1evi, and Joseph is the oE that con,oined with the!. 1-;) 7revio#sl", when Shi!on ca!e #p on the ass to %ight it, he cast blood on the!, when the" were circ#!cised, and s#bseL#entl", and slew all the !ales. .he /reator acted si!ilarl" thro#gh a 1evi$Moses$with those asses$the 2g"ptians. First, He bro#ght #pon the! the stroke o% blood, and then the 1ord slew all the %irstborn in the land o% 2g"pt. Here, with this ass, the %ather o% Sheche!, it is written, all their wealth, and all their little ones and all their beasts, %or it is said, .he" took their %locks and their herds and their asses, and that which was in the cit" and that which was in the %ield. And there, in those asses, which are the 2g"ptians, it is written, ,ewels o% silver, and ,ewels o% gold, and rai!ent, which correspond to the all their wealth %ro! here. +t is written, And a !iEed !#ltit#de went #p with the!, as well, which correspond to, and
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all their little ones, %ro! here, and %locks, and herds correspond to, their %locks and their herds, %ro! here. 1-1) And Shi!on and 1evi? Shi!on rose against that ass, Sheche!<s %ather, who was not connected with an oE. And 1evi ca!e #p against all the asses, even against the asses that were connected to an oE, like the 2g"ptians. .his is so beca#se Shi!on is !evura and oE, and hence opposite the ass o% the Klipa o% the right, and co#ld s#rrender it. 8#t he co#ld not s#bd#e the Klipa o% the ass in 2g"pt, since the" were connected to an oE and received strength %ro! Joseph, who was king over the!. For this reason, onl" 1evi, Moses who ca!e %ro! the tribe o% lev", which is considered Tifferet$!ade o% right and le%t together$had the strength to s#bd#e those asses in 2g"pt, and not Shi!on, who had onl" le%t in hi!. .he" all wanted to need Jacob and corrected the!selves to bite hi!, and he rose against the! with his sons and s#rrendered hi!. 1-&) Fow, in the last eEile, when 2sa# bites hi! and his sons, who will rise against hi!) Jacob and Joseph will stand against hi!$Jacob %ro! the right side and Joseph %ro! the le%t side, as it is written, And the ho#se o% Jacob shall be a %ire, and the ho#se o% Joseph a %la!e, and the ho#se o% 2sa# %or st#bble. 1-() And the" ,o#rne"ed@ and a terror o% 0odA .he" all gathered to %ight, and when the" girded their ar!s, the" shivered and le%t the!. And this is wh" the" did not chase the children o% Jacob.
7#t Awa" the Strange 0ods

1-*) 7#t awa" the strange gods, what the" took %ro! Sheche!, ,ewels o% silver and gold that their strange gods engraved on the!. .he" were b#ilding other gods %ro! silver and gold, and not Jewels with idols carved on the!. And Jacob hid the! there so the" will not en,o" the idol worship, %or !an is %orever prohibited to en,o" it. 1--) .hen he took the crown o% their king %ro! his head. .he children o% A!on p#t their abo!ination as their king. And it is written, the crown o% their king. hat is the reason that it was set on 'avidBs head) And what is the reason %or re%erring to it as abo!ination, since it re%ers to the rest o% the idol worshipping nations as gods o% the nations, other gods, strange god, another god, b#t here with the idol worship o% their king it sa"s abo!ination. 1-3) And he replied, all the gods o% the peoples are idol worshippers@ this is what the /reator calls the!, as it is written, and "e have seen their detestable things, and their idols, and not necessaril" kings. hen the teEt sa"s, .hen he took the crown o% their king, which is the idol worship$their king$and asked, How was 'avid crowned in her) +t is certain that she was idol worshipping. However, while +ttai the 0ittite was an idol worshipper be%ore he converted, he broke %ro! the crown, which is the idol worship$their king$the shape that was engraved on the! and cancelled it. 8" that, he !ade her per!itted, so it wo#ld be per!itted to en,o" her. .his is wh" 'avid p#t her on his head. An idol worshipper has the strength to revoke his own idol worship, and then it is per!itted %or +srael to en,o". However, i% he %laws and disL#ali%ies the idol worship he had done be%ore, a%ter he had converted, he does not per!it it %or en,o"!ent, since then he is considered +srael. %or this reason, The Zohar sa"s that +ttai the 0ittite cancelled her be%ore
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he converted, and was no longer considered idol worshipper. .his is wh" it was per!itted %or 'avid to p#t it on his head. .he abo!ination o% the children o% A!on was a serpent, carved in a deep engraving on that crown@ this is wh" it was called Abo!ination, !eaning %ilth. 1-4) 7#t awa" the strange godsA these are other wo!en, who were taken captive, and who bro#ght all their orna!ents with the!. +t is written abo#t that, And the" gave #nto Jacob all the %oreign gods, which are the wo!en and all their orna!ents, and all the gods o% gold and silver, and Jacob hid the!, !eaning the gold and the silver, so the" will not en,o" an" idol worship. 1-6) Jacob was a whole !an in ever" wa", and he cleaved #nto the /reator. +t is written, let #s arise, and go #p to 8ethIel. +t i!!ediatel" writes, And the" gave #nto Jacob. .his !eans that one sho#ld praise the /reator and thank Hi! %or the !iracles and the goodness He has done with hi!, as it is written, and was with !e in the wa" which + went. 1-9) First, it writes let #s arise, and go #p to 8ethIel, in pl#ral tense, incl#ding his sons with hi!. A%terwards, it writes, and + will !ake there an altar, in sing#lar tense, and does not sa", we. .his eEcl#des the! %ro! this r#le beca#se it onl" applied to hi!. Jacob certainl" corrected the evening pra"er, which is the correction o% the Nukva. And he !ade the altar, which is the correction o% the Nukva, and it was %or hi! to do, not %or his sons. And beca#se he s#%%ered all those tro#bles since the da" he had escaped his brother, as it is written, and was with !e in the wa" which + went, the" ca!e to the world later, a%ter he was alread" rid o% these tro#bles. .his is wh" he did not bring the! with hi! to the correction o% the altar, b#t said, + will !ake there an altar. 13;) .his i!plies that one who had a !iracle sho#ld give thanks. >ne who eats bread on the table sho#ld bless, not one who did not eat a thing. .his is wh" Jacob said, + will !ake there an altar, and did not sa", we.
And He 8#ilt .here an Altar

131) And he b#ilt there an altar, !eaning he corrected the degree. Aan altar %or the 1ord !eans correction o% the lower degree, which is Nukva, and connecting it with the #pper degree, which is ZA. Hence, And he b#ilt there an altar is the lower degree, the Nukva, A%or the 1ord is the #pper degree, ZA. Aand called the place 2lIbethIel? .he na!e he gave to Nukva is as the na!e o% the =pper >ne, ina, since when the Nukva ill#!inated %ro! ZA, the da#ghter, which is the Nukva, beca!e as her !other, ina. .his is wh" Jacob called her b" the na!e, 'l C0odD, which is the na!e o% +ma. 13&) Abeca#se there 0od was revealed #nto hi!, !eaning angels. He said, revealed, in pl#ral tense, not in sing#lar tense Cin Hebrew the" are spelled di%%erentl"D, since there are alwa"s sevent" angels neEt to 'ivinit", and sevent" thrones aro#nd 'ivinit". Hence, where there is disclos#re o% angels, there is the revelation o% 'ivinit". .his is wh" it is written, beca#se there 0od was revealed #nto hi!, in this revealed place, in the Nukva. +t is written, And, behold, the 1ord stood beside hi!, on the ladder, which is Nukva. 7revio#sl", it said, the angels o% 0od ascending and descending on it. .h#s, the revelation o% the angels ca!e along with the revelation o% 'ivinit". .his is wh" Jacob called the altar there, 2lIbethIel, CHo#se o% 0odD a%ter the revelation o% 'ivinit", and he tied it to the disclos#re o% the angels.
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And 0od
ent =p %ro! Hi!
13() And god went #p %ro! hi!, together with the patriarchs. Jacob is a hol" chariot %or the 1ord, ZA, which stands to shine %or the !oon, the Nukva. He alone is the chariot beca#se he contains all the patriarchs, which are Hesed and !evura, %or Tifferet incl#des Hesed and !evura. 13*) For what greatA indeed, how %avored are +srael be%ore the /reator, %or "o# have not a nation or a tong#e a!ong all the idol worshipping nations in the world that has gods that will answer their pra"ers as the /reator is destined to answer the pra"ers and pleas o% +srael an" ti!e the" need the pra"er answered. .his is so beca#se the" pra" onl" %or their degree, which is 'ivinit". .hat is, each ti!e the" pra", it is %or the correction o% 'ivinit". 13-) Jacob, the /reator na!ed hi! +srael, !eaning 'ivinit", as it is written, He called #nto Moses. +t writes, Va-ikra CcalledD with a s!all Aleph, which is 'ivinit". 133) .he na!e, +srael, was properl" co!pleted and then he rose in his degree and was co!pleted in that na!e. For this reason, and He called his na!e +srael.
Jacob Q +srael
134) Jacob is the senior patriarch and contains all sides, right and le%t. .his is wh" He called his na!e +srael, as it is written, th" na!e shall not be called an" !ore Jacob, b#t +srael shall be th" na!e. +t is also written, and He called his na!e +srael. h" did the /reator repeat Hi!sel% and called hi! Jacob !an" ti!es) And ever"one calls hi! Jacob, as be%ore. And what does th" na!e shall not be called an" !ore Jacob) 136) Awill go %orth as a !ight" !an, Alike a !an o% war. !an) +t sho#ld have said !ight" and !an. h", as a !ight", as a
139) HaVaYaH Cthe 1ordD is "achamim C!erc"D ever"where. HaVaYaH is the na!e o% the /reator, as it is written, + a! the 1ord, that is M" na!e. So!eti!es His na!e is 'lokim C0odD, which is (in C,#dg!entD. However, when righteo#s !#ltipl" in the world, His na!e is HaVaYaH, "achamim, and when the wicked !#ltipl" in the world, His na!e is 'lokim. .h#s, when Jacob was not a!ong ene!ies and was not abroad, his na!e was +srael. And when he was a!ong ene!ies or abroad, his na!e was Jacob. 14;) 8#t it is written, Fow Jacob lived in the land where his %ather had so,o#rned, in the land o% /anaan, that is, he was not abroad. 8#t still, the na!e Jacob is #sed. 141) J#st as the /reator is so!eti!es called HaVaYaH and so!eti!es called 'lokim, depending on the degree, He is so!eti!es called +srael and so!eti!es called Jacob. hen he has a degree o% !A" and "osh CheadD, he is called +srael, and when he is VAK, witho#t a "osh, he is called Jacob. And the reason wh" it writes, th" na!e shall not be called an" !ore Jacob, is so he will not re!ain with the na!e Jacob b#t have two na!es, Jacob and +srael, depending on the degree.
2ver" 8eginning +s Hard

14&) +t is written, Feither shall th" na!e an" !ore be called Abra!, b#t th" na!e shall be Abraha!@ this is wh" he re!ained with this na!e. 8#t with Jacob, it does not sa" was Ca word that appears onl" in the Hebrew 8ible teEtD, b#t +srael shall be th" na!e@ hence, at ti!es he is called Jacob, and at ti!es, +srael. And when his sons were
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crowned with priests and 1evis and rose in the #pper degrees, he was alwa"s crowned b" the na!e, +srael. 14() hen Gachel :who was !eant to be corrected in twelve tribes) died, she took the ho#se, 'ivinit", so that 'ivinit" will be properl" crowned, so she wo#ld obtain Mochin de !A" and the !other o% the sons will be glad. +n other words, Gachel died so that the lower 'ivinit"$Gachel$and the higher 'ivinit"$1eah$will beco!e one Part$uf. At that ti!e, the lower 'ivinit" obtains !A", and the higher 'ivinit", which is the !other o% the sons, was glad with the correction o% the twelve tribes. And the reason wh" 1eah did not die, and that 'ivinit" began to take the ho#se and beco!e corrected with 8en,a!in, is that she is considered the Yesod C%o#ndationD o% the twelve tribes@ hence, she is the %irst to correct 'ivinit". .his is wh" 8en,a!in is alwa"s in the west, in banners, since Yesod is considered west. 14*) ith 8en,a!in, 'ivinit" begins to correct in twelve tribes, and with hi!, the 5ingdo! o% heaven begins to beco!e known in the land. .his is so beca#se the %irst king in +srael, Sa#l, was o% his sons. .his is the !eaning o% ever" beginning that is abo#t to be known, co!es with L#estions, and hence contains a (in o% death. A%terwards, she settles and persists. 14-) hen 'ivinit" wanted to be corrected and to take the ho#se in the correction o% the twelve tribes, the (in was !ade in Gachel, %or she died. A%terwards she was corrected to settle. Si!ilarl", when Malchut wanted to beco!e known in the land, she began with (in and did not settle in her proper place #ntil the (in awakened in Sa#l according to his actions, and he was killed in the !o#ntains o% the 0ilboa. A%terwards, Malchut settled in 'avid and was corrected. 143) 2ver" beginning is hard, then co!es relie%. +n the beginning o% the "ear, the beginning is hard, since the whole world is ,#dged, each according to his deeds. A%terwards there is relie%, %orgiveness, and repentance on the da" o% atone!ent and S#ccoth. .his is so beca#se the beginning is in the le%t, hence its (inim are harsh, and then the right awakens, as it is written, his le%t hand be #nder !" head. A%terwards, and his right hand e!brace !e@ hence the relie%. 144) +t is to the contrar" in the nations o% the world. +n the %#t#re, the /reator will %irst awaken peace%#ll" over the other nations, the idol worshippers, and a%terwards will prevail over the! with harsh ,#dg!ent, as it is written, .he 1ord will go %orth as a !ight" !an. First HaVaYaH, which is "achamim, and then as a !ight" !an, tho#gh not like a real !ight" !an. And a%terwards, like a !an o% war, b#t not like a real !an o% war. A%ter that, the !evura appears over the! to obliterate the!, as it is written, He will cr", "ea, He will sho#t alo#d, He will prove Hi!sel% !ight" against His ene!ies. And it is written, .hen shall the 1ord go %orth and %ight, and it is written, ho is this that co!es %ro! 2do!) 14-) .he 1ord is good, a stronghold. Happ" is the !an who strengthens in the /reator, since the stronghold o% the /reator is a stronghold. .he 1ord is good, as it is written, .he 1ord is good to all. .he stronghold is a stronghold that has salvations, as it is written, He is a stronghold o% salvation to His anointed. +n the da" o% adversit", a da" o% tro#ble, when the other nations pester +srael.
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+% .ho# Faint in the 'a" o% Adversit"

149) +% tho# %aint in the da" o% adversit", th" strength is s!all indeed. +% tho# %aint !eans one whose hands %aint b" the /reator, so as to not grow stronger in Hi!. And how does one grow stronger in the /reator) 8" growing strong in the .orah, %or one who grows stronger in the .orah, grows stronger in the tree o% li%e, as tho#gh he gives strength to the asse!bl" o% +srael, which is 'ivinit", to grow stronger. 16;) +% he is idle in the .orah, it is written, +% tho# %aintA i% he is weak in the .orah, in the da" o% adversit", th" strength is s!all indeed, !eaning that on the da" when adversit" co!es, he will see!ingl" p#sh 'ivinit", which is the %orce o% the world. Ath" strength, Cin HebrewD is an acron"! %or Koah CStrengthD and Koh. C.h#sD. Koh is the na!e o% 'ivinit", and s!all is th" strength !eans that he restrains the %orce o% 'ivinit", called Koh. 161) hen a person is idle in the .orah and goes b" an i!proper wa", several ene!ies !a" co!e #pon hi! in the da" o% adversit". Moreover, even !an<s so#l, which is his strength and a#thorit", will beco!e his ene!" and t#rn against hi!, as it is written, s!all is th" strength. .his is beca#se she has beco!e his ene!" and %oe. As!all is th" strength relates to the so#l, which is !an<s strength. 16&) hen a !an walks b" the path o% .orah, and all his wa"s are proper and correct, several advocates stand b" hi!, to speak %avorabl" o% hi!. +t is written, +% there be %or hi! an angel, an intercessorA b#t is not ever"thing revealed be%ore the /reator) 'oes He need an angel to tell Hi! good or bad) 16() >% co#rse He needs an angel, even tho#gh He knows ever"thing. .his is so in order to evoke !erc", since when !an has several advocates to !ention his !erits be%ore the /reator, and he has none to speak #n%avorabl" o% hi!, then He is gracio#s #nto hi!, and sa"s? J'eliver hi! %ro! going down to the pit, + have %o#nd a ranso!.< 16*) +t is written, +% there be %or hi! an angelA +t wo#ld be good i% it did not write !ore. 8#t it writes, an intercessor, one a!ong a tho#sand. .h#s, we need to know who he is. And he sa"s, this is the angel that is appointed to being at a !an<s le%t side. +t is written, A tho#sand !a" %all at .h" side. .his is the le%t side. A%terwards, it writes, and ten tho#sand at .h" right hand, !eaning that the previo#sl" written .h" side was the le%t side. 16-) 8#t one o#t o% a tho#sand is the evil inclination, which is one o% those 1,;;; da!agers, which stand at the le%t, beca#se he rises #p and takes per!ission, and s#bseL#entl" descends and p#ts to death. Hence, i% a !an walks on the path o% tr#th, that evil inclination beco!es his slave, as it is written, 8etter is he that is a lowl" one who has a servant. At that ti!e, he rises and beco!es an advocate and speaks be%ore the /reator in %avor o% the !an. And then the /reator sa"s, 'eliver hi! %ro! going down to the pit. 163) Ket, the evil inclination does not ret#rn e!pt" handed, since it is given another person to control, instead, and to take his so#l %ro! hi!. Since that person<s sins have been p#t %orward and he was ca#ght %or the!, he beco!es the ranso! %or the person who was saved, as it is written, + have %o#nd ranso! to redee! hi!.
Koh, written in Hebrew with the letters *haf/He-, is a co!!on wa" to write YH, part o% the Yod, He-, Vav, He-. 8eca#se it is #nc#sto!ar" to spell it as Yod and He-, the *haf replaces the Yod.
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164) + have %o#nd ranso!. .he /reator sa"s to the angel, that advocac", which "o# said abo#t that person, will be a ranso! %or hi! to redee! hi!, so he will not go down to hell and die. For this reason, one sho#ld walk in the path o% tr#th, so his prosec#tor will beco!e his advocate. 166) S#ch as that are +srael on the da" o% atone!ent. .he" give a scapegoat to the evil inclination, which is Sa!<el, and occ#p" the!selves with it #ntil it beco!es their slave and rises and testi%ies to the /reator and beco!es their advocate. +t is abo#t this evil inclination that Solo!on said, +% thine ene!" be h#ngr", give hi! bread to eat. 169) For this reason, in the da" o% adversit", when one is idle in the .orah, he see!ingl" p#shes the /reator toward the evil inclination, which beco!es !an<s slanderer, to hear his slander. .h#s, this is a da" o% adversit". And then it is said, th" strength is s!all indeed, which is an acron"! %or T$ar CnarrowD, Koah CstrengthD, and Koh CYodIHe-D. +t restrains the strength o% 'ivinit", called Koh, since the evil inclination draws near the /reator in order to slander, and the strength o% 'ivinit" weakens beca#se o% the slandering. 19;) .he 1ord is good, a stronghold in the da" o% tro#ble. hat is a da" o% tro#ble) +t is Jacob, when 2sa# ca!e to slander against hi!. Aand He knows the! that take re%#ge in Hi!, when the tro#ble o% the (in o% Gachel<s death ca!e #pon hi!. 191) .he slanderer is not over !an, eEcept in a ti!e o% danger. 8eca#se Jacob was late to keep the vow that he took be%ore the /reator, the (in prevailed over Jacob thro#gh the slanderer, who de!anded hi! sentenced at the ti!e when Gachel was in danger. He said be%ore the /reator, 8#t Jacob !ade a vow and did not pa". He is greater than all in wealth, in sons, and in all that is needed, b#t he did not co!plete the vow he had taken be%ore Ko#, and Ko# did not receive a p#nish!ent %ro! hi!. +!!ediatel", and Gachel travailed, and she had hard labor, since the (in above, with the angel o% death, was harsh #pon hi!. 19&) +% tho# hast not wherewith to pa", wh" sho#ld he take awa" th" bed %ro! #nder thee) .his is wh" Gachel died, and the ,#dg!ent was passed b" the angel o% death. 19() hen 2sa# ca!e, Jacob p#t the hand!aids and their children %ore!ost, since he %eared %or Gachel, so that that wicked wo#ld not see her bea#t" and desire her. 19*) +t is also written, .hen the hand!aids ca!e near, the" and their children. .he wo!en were be%ore the !en. 8#t what does it sa" abo#t Gachel) Aand a%terwards Joseph ca!e near and Gachel, that is, Joseph went be%ore his !other, covering and hiding her. .his is wh" it is written, Joseph son o% 7orat, %or he a#g!ented his bod" and covered his !other. Aover the e"e$the e"e o% that wicked, so he wo#ld not gaHe #pon her. 19-) Here Gachel was p#nished b" the evil inclination, who slandered at the ti!e o% danger, and Jacob was p#nished %or not keeping his vow. And this was harder %or Jacob than all the tro#bles he had end#red. And how do we know that Gachel<s death was beca#se o% Jacob) 8eca#se it is written, Gachel died #nto !e, %or + was late keeping !" vow. 193) Athe c#rse that is ca#seless shall not co!e. +t is eEplained that it is not with a Vav Cwhich !eans %or hi!D. .his indicates that i% it is a c#rse o% a righteo#s, even i% he did not at all intend to c#rse, once the c#rse co!es o% his !o#th, the evil inclination receives it and slanders with it at a ti!e o% danger.
(&
194) Jacob said, ith who!soever tho# %inds th" gods, he shall not live. And even tho#gh he did not know that Gachel stole the!, Satan received that thing which is alwa"s a!ong !en, and in the ti!e o% danger, slandered against hi!. .his is wh" we learn that one sho#ld never open one<s !o#th to the devil, %or he takes that word and slanders with it above and below. +t is even !ore so i% the word co!es %ro! the !o#th o% a sage or a righteo#s. And Gachel was p#nished %or those two? 1) beca#se he was late keeping his vow@ and &) beca#se o% the c#rse he had #ttered.
As Her So#l 'eparted

196) And it ca!e to pass, as her so#l was in departing$%or she died. h" does it sa", %or she died) +t indicates that the so#l did not ret#rn to the bod" an"!ore, and Gachel<s death is the death o% the bod". .his is beca#se the depart#re o% the so#l still does not indicate the death o% the bod", as there are people whose so#l departed and then ret#rned to its place. 8#t her so#l departed and did not ret#rn to its place, and Gachel died. 199) Ashe called his na!e 8enIoni, a%ter the harsh ,#dg!ent to which she was sentenced. And Jacob tied hi! again to the right, the Hassadim, since the Nukva, est, !#st be tied to with the right. And even tho#gh he is 8enIoni Cson o% !" strengthD o% the Nukva, which is the side o% the harsh (in in her, it is still en/Yamin C8en,a!in, b#t also son o% the right side, in HebrewD, %or the Nukva was tied with the right. .his is wh" he called hi! 8en,a!in, en/Yamin Cson o% rightD, %or he tied Gachel with the right, which is Hassadim. &;;) She was b#ried on the wa", in a disclosed location. 8#t the death and b#rial place o% 1eah was not !ade known.
And Jacob Set =p a 7illar

&;1) And Jacob set #p a pillar #pon her graveA #nto this da". A#nto this da" beca#se to this da", her b#rial has not been covered, since the /reator will revive the dead. &;&) A#nto this da", the da" when 'ivinit" will bring +srael back %ro! eEile in Gachel<s b#rial place, as it is written, And there is hope %or th" %#t#re. .his is the vow that the /reator swore to 'ivinit". And when +srael ret#rn %ro! the eEile, the" are destined to stand at Gachel<s b#rial place and weep there as did she over the eEile o% +srael. +t is written abo#t that, .he" shall co!e with weeping, and with s#pplications will + lead the!. And it is written, %or th" work shall be rewarded. At that ti!e, Gachel, which is on the wa", will re,oice with +srael and with 'ivinit".
And Ge#ben
ent Q Fow the Sons o% Jacob
ere .welve
&;() And it ca!e to pass, while +srael dwelt in that land. .his re%ers to 'ivinit", called land, beca#se 1eah and Gachel died and 'ivinit" received the ho#se. &;*) o#ld "o# even consider that Ge#ben went and laid with 8ilhah) Gather, as long as 1eah and Gachel were alive, 'ivinit" was over the!. 8#t now that the" have died, 'ivinit" did not part the ho#se and re!ained in 8ilhah<s abode. And even tho#gh 'ivinit" sho#ld have received the ho#se, to properl" #nite with Jacob a%ter Gachel<s death, how is it said that 'ivinit" was in 8ilhah<s abode) +% Jacob had not been in a Zivu% o% (echar :!ale) and Nukva, 'ivinit" wo#ld not have openl" been in the
((
ho#se. .his is wh" 'ivinit" was in 8ilhah<s place, since there was a Zivu% o% (echar and Nukva there. &;-) Ge#ben ca!e, and when he saw that 8ilhah had taken the place o% his !other, he went and con%#sed the bed, !eaning he took Jacob<s bed %ro! there. And beca#se the spirit o% 'ivinit" was over her, it is written abo#t hi!, and la" with 8ilhah, !eaning that he slept on that bed and was not a%raid %or the honor o% 'ivinit". .his is wh" the teEt speaks o% hi! as i% he laid with her. And beca#se he did not sin, Ge#ben was not re!oved %ro! the co#nt o% twelve tribes. .his is wh" the teEt i!!ediatel" calc#lates, sa"ing, Fow the sons o% Jacob were twelve. And beca#se o% that, it i!!ediatel" writes, Ge#ben, JacobBs %irstIborn, %or the teEt had !ade hi! head o% all the tribes. &;3) For the wa"s o% the 1ord are right. All the wa"s o% the /reator are right, and His wa"s are tr#e. And the people o% the world do not know and do not notice what the" stand on. Hence, the righteo#s do walk in the!, since the" know the wa"s o% the /reator and engage in .orah, and an"one who engages in the .orah knows the wa"s o% the .orah and walks in the!, and does not stra" right le%t. &;4) Ab#t transgressors do st#!ble therein. .hose are the wicked ones, who do not engage in the .orah, do not observe the wa"s o% the /reator, and do not know where the roads lead. And beca#se the" do not observe and do not engage in .orah, the" %ail in the wa"s o% the .orah in this world and in the neEt world. &;6) An" person who engages in .orah, when he passes awa" %ro! this world, his so#l rises in the wa"s and trails o% the .orah. .hese wa"s and trails o% the .orah are known, and those who know the wa"s o% .orah in this world, walk in the! in that world a%ter the" part with this world. &;9) And i% the" do not engage in .orah in this world and do not know the wa"s and trails o% the .orah, when the" leave this world, the" will not know these wa"s and trails and the" will %ail in the!. .hen the" will walk in other wa"s, which are not the wa"s o% .orah, and !an" ,#dg!ents will awaken #pon the! and the" will be p#nished in the!. &1;) And one who does engage in .orah, Awhen tho# la" down, it shall watch over thee@ and when tho# awaken, it shall talk with thee. hen "o# la" :in the grave), the .orah will keep "o# %ro! the ,#dg!ent o% that world. And when "o# awaken, when the /reator awakens spirits and so#ls to revive the dead, then it shall talk with thee, !eaning she will be an advocate %or the bod" so that those bodies that engaged in .orah will rise properl". And these will be the %irst to rise to everlasting li%e, as it is written, And !an" o% the! that sleep in the d#st o% the earth shall awakeA to everlasting li%e. .hose are to everlasting li%e, since the" engaged in the everlasting li%e, which is the .orah. &11) All who engage in .orah, their bod" will persist and the .orah will protect it. .his is beca#se at that ti!e, the /reator will awaken one spirit that co!prises %o#r winds, which are H TM, and that spirit, !ade o% %o#r winds, will to all those who engage in .orah to revive the! with that spirit so the" will live %orever. &1&) +t is written, with the dead that 2Hekiel revived. /o!e, > wind, %ro! the %o#r windsA h" did the" not persist) A%ter all, the" all died as in the beginning, and that spirit, which is !ade o% the %o#r winds, did not help the! live %orever) hen the /reator revived the dead thro#gh 2Hekiel, altho#gh that wind consisted o% %o#r winds, it did not descend to revive the! %or everlasting li%e to begin with, b#t to show that the /reator is destined to revive the dead in that wa", and to revive the! in the spirit that is incl#ded o%
(*
the %o#r winds in that !anner. And altho#gh at that ti!e, the bones ret#rned to what the" were, the /reator onl" wanted to show the whole world that He is destined to revive the dead, that then the /reator will revive the! properl", in co!plete persistence in the world. And those who engage in .orah in this world, the .orah will stand %or the! at that ti!e and will beco!e an advocate be%ore the /reator. &1() All the words in the .orah and all o% that .orah, in which a person engages in this world, !eaning the reason in it, alwa"s stands be%ore the /reator and speaks to Hi! and raises her voice and does not grow silent. And at the ti!e o% the revival o% the dead, she will speak and sa" according to the a!o#nt that that person engaged in her in this world. Hence, the" will rise in co!plete persistence to everlasting li%e, as it is written, For the wa"s o% the 1ord are right@ the Gighteo#s do walk in the!, b#t transgressors do st#!ble therein. &1*) Athe" la" with the wo!enA is it conceivable that the 1ord<s priests wo#ld do this) .he .orah eEplains their sin, that the" were p#nished %or slighting the sacri%ice. .his !eans that the" were righteo#s who were being !etic#lo#sl" watched over. 8#t here he sa"s, the" la" with the wo!en that did service, !eaning that the" per%or!ed s#ch a grave transgression. &1-) 8#t the" wo#ld never sin like that, especiall" in that hol" place, witho#t +srael rising and killing the!. 8#t beca#se the" were detaining the wo!en %ro! entering the .e!ple, the" protested %or not being allowed to enter and pra" be%ore the o%%erings were !ade. 8#t beca#se the" did not bring o%%erings, to take part o% the!, the" were detaining the!. And this is wh" the wo!en asked to enter the .e!ple, b#t the" detained the!. .his is wh" it is written, the" la" with the wo!en, having detained the! %ro! entering the .e!ple. &13) Aand la" with 8ilhah !eans that he detained her %ro! la"ing with his %ather in a la"ing o% Mit$va Cgood deedD, and this is the con%#sion o% the bed. +t is considered that he did this deed against 'ivinit" beca#se wherever there is la"ing o% Mit$va, 'ivinit" is in that place. And one who ca#ses detain!ent o% a la"ing o% Mit$va ca#ses the parting o% 'ivinit" %ro! the world, as it is written, 8eca#se tho# went #p to th" %atherBs bed, as it is written, and la" with 8ilhah, and Fow the sons o% Jacob were twelve, since the" were all co#nted and nothing o% their !erit was withdrawn. &14) hat is the reason that +srael co!es %irst and then Jacob, as it is written, and +srael heard o% it. Fow the sons o% Jacob were twelve) He replies that when Ge#ben ca!e and con%#sed the bed, he said, hat is this) M" %ather had twelve tribes to s#stain in the world, not !ore, and now he wishes to have !ore sons) Are we %lawed, that he wishes to have others in o#r place as in the beginning) He i!!ediatel" con%#sed the bed and that la"ing was detained. +t is regarded as tho#gh he had disgraced 'ivinit", who was on that bed. .his is wh" it writes, and +srael heard, beca#se in that na!e, he rose within the twelve degrees that were covered, which are the twelve rivers o% p#re persi!!on. .he na!e, +srael, is above *ha$eh de ZA, where there are %o#r Sefirot H TM with three lines in each o% the!. .hese are twelve rivers o% p#re persi!!on, and the" were covered beca#se Hassadim are covered %ro! the *ha$eh #pwards. And Jacob wished to beget twelve !ore sons, re%erring to the twelve in the na!e, +srael, which are covered Hassadim. +t t#rns o#t that b" Ge#ben<s con%#sion o% his %ather<s bed, he %lawed the twelve in the na!e, +srael, b#t not at all in the twelve o% Jacob, which were alread" present and
(-
co!plete. .his is wh" it writes, and +srael heard. 8#t the sons o% Jacob were co!plete twelve. &16) Fow the sons o% Jacob are the twelve tribes b" which 'ivinit" was erected. .he" are the ones which the .orah co#nted in the beginning, be%ore Ge#ben<s sin. .he" are all hol", all worth" o% 'ivinit", to gaHe #pon the holiness o% their 1ord, beca#se had Ge#ben done that deed, he wo#ld not have been co#nted a!ong the tribes. &19) Still, Ge#ben was p#nished? his seniorit" was taken %ro! hi! and given to Joseph, as it is written, And the sons o% Ge#ben the %irstIborn o% +srael, since he was the %irstIborn. Ma" the na!e o% 0od be blessed %ro! the world #nto the world, whose ever" deed is tr#e, and whose wa"s are ,#dg!ent, and all that He does is with s#bli!e wisdo!. &&;) How !#ch do people<s actions ca#se) All that !an does is written and stands be%ore the /reator. .his is beca#se when Jacob ca!e to 1eah, his heart and !ind were with Gachel all thro#gh that night, %or he tho#ght she was Gachel. And %ro! this la", and %ro! that %irst drop and %ro! that desire was 1eah i!pregnated. And it is eEplained that had it not been so$that Jacob did not know that she was 1eah, b#t wo#ld indeed know that she was 1eah while he was thinking o% Gachel$Ge#ben wo#ld not have been co#nted a!ong the tribes, since he wo#ld have been replaceable. However, it was b" !istake. For this reason, he did not rise b" a known na!e, b#t his na!e is onl" Ge#ben, which is an acron"! %or "eu ClookD, en Ca sonD, witho#t a na!e. &&1) 8#t still the act ret#rns to its place. As the %irst desire acted in Gachel, that desire ret#rned to her beca#se his seniorit" ret#rned to Joseph, Gachel<s %irstIborn, the place where the desire was$Gachel. .h#s, ever"thing ca!e to its place, since all the deeds o% the /reator are tr#e and ,#st.
ho +s .his
ho /o!es =p >#t o% the
ilderness
&&&) 7illars o% s!oke were billowing #pwards. .hese pillars o% s!oke %ro! the o%%erings$ when there were o%%erings on the altar$wo#ld alwa"s rise like that s!oke. .here was no anger at the world and +srael were not eEiled %ro! their land. &&() ho is this who co!es #p o#t o% the wilderness like pillars o% s!oke) hen +srael were walking in the wilderness, 'ivinit" was walking be%ore the! and the" were walking behind her, as it is written, And the 1ord went be%ore the!. +t is written, How tho# went a%ter Me in the wilderness. .h#s, 'ivinit" walked be%ore the! and the" %ollowed her. .his i!plies that the" were receiving %ro! her Achoraim. &&*) And 'ivinit" was walking and all the clo#ds o% glor" with her. And when 'ivinit" !oved, +srael !oved, as it is written, And whenever the clo#d was taken #p %ro! over the .ent. hen she went #p, the clo#d rose #p, and all the people in the world see, and ask, and sa", ho is this who co!es #p o#t o% the wilderness like pillars o% s!oke) &&-) .he clo#d in which 'ivinit" was seen was s!oke, since the %ire that Abraha! and his son, +saac, had lighted gripped her and did not let go o% her. And when that %ire gripped her, she e!itted s!oke. hen the le%t line o% ina shines witho#t right, its ill#!ination is like a cons#!ing %ire. And when 'ivinit" is in the %or! o% Achoraim, she rises and clothes the le%t line o% ina, and then she is lit #p b" this %ire beca#se +saac is the le%t line o% ina. Abraha! eEtended it, and be%ore he was incl#ded in the right, he was as a cons#!ing %ire. Also, 'ivinit" was
(3
lit #p b" this %ire while she was in the %or! o% Achoraim, and d#ring the correction o% 'ivinit", when she receives the co!plete Mochin o% Panim )e Panim :%aceItoI%ace)$ when she i!parts ill#!ination o% Hochma$she i!parts with those Kelim CvesselsD that are like a cons#!ing %ire. .his is beca#se she received %ro! the le%t line o% ina while she was in Mochin de Achoraim. .his %ire does not part %ro! the Nukva even when she is in Mochin de Panim beca#se thro#gh the!, she gives ill#!ination o% Hochma beca#se then she evokes the Kelim de Achoraim, which are like a cons#!ing %ire and e!it s!oke. &&3) Aper%#!ed with !"rrh and %rankincense. 7er%#!ed !eans she is connected to the two other sides that are !itigated and incl#ded in one another, which are Abraha!Bs clo#d$to the right$and +saac<s clo#d$to the le%t. Awith all powders o% the !erchant is Jacob. .his !eans that she was connected in the three lines? !"rrh$the right line, Abraha!@ %rankincense$the le%t line, +saac@ all the powders o% the !erchant$the !iddle line, which contains both, and is there%ore called !erchant, %or it has !"rrh and %rankincense. &&4) Apowders o% the !erchant are the righteo#s Joseph. .his is so beca#se Joseph<s co%%in, who is Yesod, went to her. And he is called !erchant beca#se he was gossiping on his brothers be%ore his %ather.3 &&6) 7owder connects to Abraha!, +saac, Jacob, and Joseph, which are as one and have one %or!, as it is written, .hese are the generations o% Jacob, Joseph. .his is wh" it is written, all the powders o% the !erchant, since the place %ro! which the river co!es o#t, !eaning Yesod, which is Joseph, waters ever"one, and ever"one<s %aces shine. &&9) And when +srael were in the land and were bringing o%%erings, the" were all properl" near to the /reator. And when the o%%ering was done and the s!oke rose #pright, the" knew that the s!oke o% the altar lit the candle that was !eant to be lit, and ever"one<s %aces shone and the candles were lit. /andles are the Sefirot o% the Nukva, the light o% the %ire. &(;) Since the da" the .e!ple was r#ined, there is not a da" witho#t rage and %#r", as it is written, a 0od that hath indignation ever" da"@ ,o" had been taken awa" above and below, +srael walk in eEile, and the" are #nder the a#thorit" o% other gods. .hen, the verse, and there shall tho# serve other gods co!es tr#e. &(1) 8#t wh" has all that co!e to +srael) +t is beca#se tho# didst not serve the 1ord th" 0od with ,o"%#lness, and with gladness o% heart, b" reason o% the ab#ndance o% all things. what is the ab#ndance o% all things) Here it is ab#ndance o% all things and there it is want o% all things. Yesod is called all, as it is written, all that is in the heaven and in the earth. And when +srael were in the land, Yesod was shining %or the! and it was said, ab#ndance o% all things. 8#t abroad, in eEile, it was said, in want o% all things, %or Yesod is not shining there. .his is wh" it is said, there%ore shall tho# serve thine ene!" who! the 1ord shall send against thee, in h#nger, and in thirst, and in nakedness, and in want o% all things. &(&) =ntil the /reator awakens and redee!s #s %ro! a!ong the nations, as it is written, then the 1ord th" 0od will t#rn th" captivit".
3
.he words "ochel :!erchant) and "echilut :gossip) have the sa!e root in Hebrew.
(4
.hese Are the 0enerations o% 2sa#

&(() .hese are the generations o% 2sa#. .he sons o% 2sa# were not co#nted in the li%e o% +saac, as were the sons o% Jacob. However, what does it write abo#t 2sa#) And +saac eEpired, etc.. +t is written, .hese are the generations o% 2sa#, who is 2do!. .his is so beca#se onl" Jacob and his sons are in +saac<s lot and share. 8eca#se o% that, Jacob and his sons$which are the part o% the /reator$were co#nted, b#t with 2sa#, who is not on the side o% %aith, the writing calc#lated a%ter +saac died, and then his part was separated %ro! the Kedusha #nto another place. &(*) A%ter +saac died and 2sa# parted to his side, it is written, And 2sa# took his wivesA awa" %ro! his brother Jacob. .his was beca#se he le%t the principal, as well as the pro%it %or Jacob. He le%t hi! the enslave!ent o% 2g"pt, which is the principal, as well as the pro%it %ro! the enslave!ent o% 2g"pt, which is the inheritance o% the land, and sold hi! his share in the /ave o% Machpelah, and departed %ro! the land, %ro! the %aith, and %ro! his share, as he departed %ro! ever"thing. &(-) How good was Jacob<s share in ever"thing, since 2sa# did not sta" with hi! b#t parted hi! and went to his own lot and share, and Jacob sta"ed holding on to his %ather<s and %ore%athers< lot. .his is wh" it is written, Aand went into a land awa" %ro! his brother Jacob, since he did not want the share the lot and the %ate o% Jacob<s %aith. Happ" is the lot o% Jacob, as it is written, For the portion o% the 1ord is His people, Jacob the lot o% His inheritance.
.hese Are the 5ings

&(3) hen the /reator created the world, He divided the land into seven borders, corresponding to the sevent" !inisters appointed over the nations o% the world, which are eEternalit"$H!T NHYM$where each consists o% ten, th#s sevent". And the /reator divided those appointees into sevent" nations, each with its proper one, as it is written, hen the Most High gave to the nations their inheritance, when He separated the children o% !en, He set the borders o% the peoples according to the n#!ber o% the children o% +srael. &(4) And o% all the !inisters and appointees that were given to all the nations, there is none so despicable in the e"es o% the /reator as the one appointed over 2sa#. .his is beca#se his side is the side o% i!p#rit", and the side o% i!p#rit" is despised b" the /reator. And o% the !inister o% 2sa# ca!e %ro! those s!all degrees behind the grindstone and %ro! the e!ptiness in the red L#alities, as it is written, #pon th" bell" shall tho# go and c#rsed art tho# %ro! a!ong all cattle. 0rindstone and vehicle are Net$ah and Hod, called grinders, %or the" grind MAN %or the righteo#s. Net$ah is called vehicle and Hod is called grindstone. .he" are called b" these na!es beca#se there is harsh (in C,#dg!entD in Hod, %ro! which the Masach o% the lock is !ade. For this reason, ever"thing is grinded on it, and it is there %ro! which the righteo#s raise MAN. Also, it is known that the (in does not act above its place, b#t onl" below its place. Hence, the degrees past the grindstone$ Hod de ZA$are a%%ected b" the harsh (in in the grindstone and cannot receive !adlut Cad#lthoodD@ hence, the" are in Katnut Cs!allnessD. +t is also known that the degrees that eEtend %ro! the le%t line, when it shines %ro! above downwards, are devoid o% an" light beca#se the Nukva is regarded as a %roHen sea, and those two de%iciencies are in 2sa#<s !inister.
(6
2sa#<s !inister co!es %ro! the s!all discern!ents that operate in the degrees past the grindstone, d#e to the harsh (in there. .his is also wh" he is s!all. Moreover, he co!es %ro! the le%t line when it shines %ro! above downwards, Hochma witho#t Hassadim, at which ti!e all the degrees that eEtend %ro! there are e!pt". And the writing sa"s two things abo#t hi!? 1) behold, + !ake thee s!all a!ong the nations, and &) tho# art greatl" despised. .his is beca#se he eEtends %ro! the le%t line, and the le%t line eEtends %ro! ina, which is regarded as the color red. And since he is e!pt", it is considered despised. And he is also regarded as the pri!ordial serpent, o% which it was said, #pon th" bell" shall tho# go, and d#st shall tho# eat. .his is so beca#se being %ro! past the grindstone, his legs were c#t o%% b" the %orce o% the harsh (in that is there, and he was c#rsed, #pon th" bell" shall tho# go. And since it is %ro! the le%t, it is e!pt" and was c#rsed, and d#st shall tho# eat all the da"s o% th" li%e. +t is said abo#t 2sa#, tho#gh art greatl" despised, like the serpent who was c#rsed, c#rsed art tho# %ro! a!ong all cattle, and %ro! a!ong all beasts o% the %ield. .he teEt eEplains wh" the kings o% 2do! r#led be%ore there was a king %or the children o% +srael. +t is known that the s!all one is corrected %irst, and then the greater one. Accordingl", Jacob sho#ld have been corrected %irst, and then 2sa#, beca#se it is written, he called 2sa# his elder son, and Jacob is the "o#ng one. 8#t The Zohar eEplains that with respect to the roots, 2sa# is considered s!all and Jacob as greater than hi!. .his is wh" it is written, + !ake thee s!all a!ong the nations. &(6) +n the lower degrees %ro! *ha$eh de ZON down, where Hassadim appear in Hochma, there are degrees over degrees, and all are di%%erent %ro! one another. All the degrees are both separated and connected to one another in a wa" that the Malchuts o% all the degrees are separated %ro! one another, and Malchut connects to Malchut, too. .his is so beca#se the order is that one co!es in and one co!es #p, and the" are #nited in one knot. .he light o% Hassadim enters thro#gh the Masach de Hirik in the !iddle line, and then the light o% Hochma in the le%t rises and shines %ro! below #pwards. .h#s, all three lines are connected in one knot$o% the !iddle line. Had it not been %or the light o% Hassadim in the right line, Hochma wo#ld not have shone on the le%t. And had it not been %or the !iddle line, the right and le%t wo#ld not have clothed one another. .h#s, all three are interconnected. &(9) .he knot o% Masach de Hirik has a level$the level o% the !iddle line. And there are three knots in that level, since the !iddle line contains all three lines within it. And each knot contains one crown, !A", as it is written, #pon the crown wherewith his !other crowned hi!, and in each crown is the %orce o% one do!inion o% the Masach o% the lock, which is Malchut o% the %irst restriction, which serves in the !A" in each degree. &*;) .he governing %orce o% the lock was appointed b" the crown above, at the !A" o% the degree, where its place is set. Also, it was appointed to descend to the VAK o% the degree #ntil the stars and signs were tied to it. 2ach governing %orce that eEists within each o% the three crowns has one star and one sign in it. And all the stars relate to the degrees above, and all the signs, to the degrees below. For this reason, each degree is crowned in its proper place. Sign$a collection o% stars connected to one another, with a co!!on ro#te to all o% the!. Stars indicates that the" are not connected to each other, and each t#rns to its own wa". .he connection o% the Sefirot is that Hochma does not shine with Hassadim in the right,
(9
and Hochma does not receive the Hassadim in the right i% not b" the decision o% the !iddle line. All three need each other and are connected to each other. Hence, the whole reason %or the connection is the light o% Hochma, which cannot shine witho#t Hassadim. For this reason, this applies onl" in the VAK o% each degree, where the ke"$ Ateret Yesod$shines, and the Yod parts %ro! the Avir and the light o% Hochma appears there. However, in the !A" o% each degree, where the %orce o% the lock governs, !eaning Malchut o% the %irst restriction, the Aleph does not depart its Avir and the Hassadim are covered and disappear %ro! Hochma. .h#s, there is no reason %or the !iddle line to connect the Sefirot to one another, which is wh" the" are considered separated. And %or this reason, the Sefirot in the VAK o% the degree, which are connected to one another, are called %ort#nes, since the stars in the! are interconnected, and the Sefirot in the !A" o% the degree are called stars %or the" are separated %ro! one another like separate stars. +t is written, %or their %aces and wings are separated above, since the" are connected below, in VAK, and separated above, in !A". .his does not !ean that there is no Tikkun Kavim Ccorrection o% linesD in !A", %or there is nothing in VAK that is not received %ro! !A". However, this re%ers onl" to the do!inion. .his !eans that there is no do!inion to the connecting %orce there, and it is see!ingl" absent there, which is wh" the" are called stars. .he lock<s governing %orce is in the !A" o% the degree, b#t its ill#!ination spreads and descends in the VAK o% the degree. .his is wh" he sa"s that the governing %orce o% the lock is appointed in the !A" o% the degree, which is its core. As %or its ill#!ination, it descends and shines below in the VAK o% the degree, since the !A", called stars, are incl#ded in it. VAK is called %ort#nes, b#t its presence is in the stars and its ill#!ination is in the %ort#nes. .his !eans that signs and %ort#nes are not necessaril" the governing %orce in the le%t. .here are signs and %ort#nes even in the governing %orce on the right, which is entirel" Hassadim. ith respect to the star, there is no Hitkalelut C!inglingD o% Hochma in it, and with respect to %ort#ne, it does have Hitkalelut o% Hochma. Stars are ascribed to the !A" o% the degree, and %ort#nes are related to the VAK o% the degree. Hence, there are two t"pes o% !A"? 1) relating to the Hassadim received %ro! the !A" o% the degree, which is p#re Avir CairD, and &) relating to the Hochma that is received %ro! the VAK o% the degree. .h#s, there are two kinds o% crowns, and each degree is crowned according to the discern!ent properl" assigned to it. &*1) hen the degrees are separated, !eaning in !A", there is an ending connection between the!, that is, the do!ination o% the lock stops the ill#!ination o% Hochma #ntil it connects to its proper place, !eaning #ntil its ill#!ination descends to VAK. And all the degrees o% i!p#rit", which are on the le%t side, divide into several wa"s$which are ke"s$ and trails$which are locks. .his pertains to the red !evurot that eEtend %ro! ina, which is 2do! C2do! also !eans red in HebrewD. For this reason, the !evurot below are regarded as tho#sands and tens o% tho#sands. 2ven tho#gh the le%t side eEtends %ro! the place o% VAK, where there is do!ination o% the ke", the ill#!ination o% the lock spreads there, as well. Hence, the i!p#re side that eEtends %ro! the le%t necessaril" contains the do!inion o% the lock, as well, and th#s receives its Katnut %ro! there.
*;
.he do!ination o% the lock in the place o% !A" halts the ill#!ination o% Hochma. +ts ill#!ination spreads to VAK, as well, altho#gh that place is do!inated b" the ke". Fro! the ke" eEtend wa"s and %ro! the lock eEtend trails. .ho#sands depend on the ill#!ination o% the ke", which contains ill#!ination o% Hochma, since the" are tho#sands in Hochma, and tens o% tho#sands depend on the ill#!ination o% the lock, which #ses !A" and covered Hassadim, since tens o% tho#sands eEtend %ro! !A" and %ro! the discern!ent o% Hassadim. Katnut eEtends to 2sa# b" the %orce o% the ill#!ination o% the lock, and receives the ill#!ination o% the le%t %ro! above downwards b" the %orce o% the ill#!ination o% the ke", %ro! which it receives the e!ptiness and beco!es greatl" despised. &*&) And these are the kings that reigned in the land o% 2do!. Athe land !eans the side o% 2sa# in the degree, as it is written, 2sa#, who is 2do!. Also, all these kings co!e %ro! the side o% the spirit o% i!p#rit". Abe%ore an" king reigned over the children o% +srael. .his is so beca#se those degrees that stand at the gateho#ses below$the degrees o% 2sa#$are the %irst to be co!pleted. .his is wh" Jacob said, 1et !" lordA pass over be%ore his servant, since the degrees o% 2sa# are the %irst to enter and be co!pleted. +t is so beca#se %irst the lower degrees are corrected and then the high degrees. For this reason, be%ore an" king reigned over the children o% +srael, %or #ntil now, it was not ti!e %or the kingdo! o% heaven to govern and to #nite with the children o% +srael. .his is wh" he said, 1et !" lordA pass over be%ore his servant. &*() A%ter these degrees are co!pleted, the kingdo! o% heaven will awaken to r#le over the lower ones. And when she begins to govern, she will begin with the s!allest o% all tribes, which is 8en,a!in, which is 5ing Sa#l, who co!es %ro! 8en,a!in. ith 8en,a!in, the Malchut Ckingdo!D began to awaken. A%terwards, Malchut ca!e to its place, to 5ing 'avid, and eEisted in hi!, so as to never part %ro! hi!.
Jacob, +srael, and Jesh#r#n

&**) .he /reator pro!ised +srael that He wo#ld endow the! with the neEt world in several places, beca#se He did not wish to ad!it into His lot an" other nation and tong#e b#t +srael. For this reason, He gave the! the tr#e law, b" which to !erit knowing the wa"s o% the /reator, so the" will inherit the hol" land. .his is so beca#se an"one who is rewarded with this hol" land has a share in the neEt world, as it is written, .h" people also shall be all righteo#s@ the" shall inherit the land %or ever. &*-) .here are three degrees? Jacob, then +srael, then Jesh#r#n. Jacob is the degree o% VAK witho#t a "osh CheadD. +srael is the degree o% !A", altho#gh the" are one degree, ZA. &*3) h" are +srael called Jesh#r#n) +srael and Jesh#r#n are all one. Jesh#r#n, the Yeshur CaligningD o% people, since he takes a line %ro! this side and a line %ro! that side. And beca#se these are two lines, he calls the! Yeshurun, in pl#ral tense. +srael is also a line, as it is the acron"! o% Yashar 'l Cstraight to 0odD. &*4) +srael is read with a le%t Shin Cprono#nced as SinD, which is Serara Ca#thorit"D %or taking !adlut and strength %ro! all. Jesh#r#n is na!ed a%ter those parts, which are the two sides, right and le%t, which are two lines, and it is all one. Gows !ean lines, and the na!e Jesh#r#n Cin Hebrew, YeshurunD, which is in pl#ral tense, indicates to rows. Hence, it necessaril" contains the two #pper lines$Hochma and ina.
*1
And the na!e, +srael, which is an acron"! %or Yashar 'l, indicates a line, as well, as in, aligning o% people. Also, this is in sing#lar tense, which indicates the !iddle line, which is (aat$containing the two #pper lines, which are H . +srael and Jesh#r#n are one, %or both are !A" de ZA, %ro! *ha$eh de ZA #pwards. Jesh#r#n is the two #pper lines$right and le%t, Hochma and ina de ZA. .he na!e, +srael is %ro! the word line, as well, as it is an acron"! %or Yashar 'l, !iddle line, (aat, VAK de "osh o% ZA. +srael is prono#nced with a le%t Shin CSinD, which !eans a#thorit", since it contains both. For this reason, it takes its greater part %ro! the right line and its strength %ro! the le%t line. Jesh#r#n are the two lines, Hochma and ina o% "osh de ZA, and all three na!es are one, %or all are in ZA. &*6) All these na!es beco!e one, which are three Part$ufim? H (, H!T, NHY de ZA, called eria, Yet$ira, Assi-a de ZA. Jesh#r#n is H (, +srael is H!T, and Jacob is TNHY. .his is wh" it is written, Jacob M" servant, since at ti!es he is a servant, like a slave %ollowing his !aster<s orders and doing his will. .his indicates that he has no Mochin, since he is Part$uf TNHY and considered Assi-a de ZA. Also, +srael, who! + have chosen, !eans to be in it, in Mochin de !A". All are in the =pper >ne, %or all three degrees are considered "osh. .hese degrees rise to one, which are the three Part$ufim ZA, Jesh#r#n, +srael, and Jacob, which are H (, H!T, NHY, and eria, Yet$ira, and Assi-a. .his is wh" it is said abo#t the!, ore CcreatingD, Yot$er C!akingD, Ose CdoingD.4 All these degrees are one atop the other, and the" are all one. According to what is eEplained above, it sho#ld have said, Osecha Jacob Cre%erring to Assi-aD, and not or&echa Jacob Cre%erring to eriaD. .he thing is that there is inverse relation between lights and vessels. hen there are onl" Kelim de eria in the Part$uf, there is onl" the discern!ent o% Jacob in it. And when Kelim de Yet$ira are added in the Part$uf, there is the discern!ent o% +srael, as well. And when Kelim de Assi-a are added to the Part$uf, there is the discern!ent o% Jesh#r#n, as well. .his is wh" it sa"s, or&echa Yaakov ve Yot$recha Ysrael CKo#r creator, Jacob and "o#r !aker, +sraelD.6 And sa"ing that +srael is Yet$ira and H!T does not !ean that it is VAK witho#t a "osh, %or here it speaks onl" o% Mochin and "osh in the three Part$ufim H (, H!T, NHY in the "osh o% ZA. &*9) Happ" is the lot o% +srael, %or the /reator wanted the! %ro! a!ong all the idol worshipping nations, %or those are all vanit" o% vanities and will be lost on the da" o% their calling, when the /reator will blot the! o#t %ro! the world and will re!ain Hi! alone, as it is written, and the 1ord alone shall be eEalted in that da".
Fear Fot, Ko#
or! o% Jacob
&-;) .he /reator placed all the idol worshipping nations in the world #nder certain appointed !inisters, and the" all %ollow their gods. All shed blood and !ake war, steal, co!!it ad#lter", !ingle a!ong all who act to har!, and alwa"s increase their strength to har!.
ore co!es %ro! the word Assi-a.

6
eria, Yot$er co!es %ro! the word Yet$ira, and Ose co!es %ro! the word
+n 2nglish, the traditional translation is Athat created thee, > Jacob, and He that %or!ed thee, > +srael.
*&
&-1) +srael do not have the strength and !ight to de%eat the!, eEcept with their !o#ths, with pra"er, like a wor!, whose onl" strength and !ight is in its !o#th. 8#t with the !o#th, it breaks ever"thing, and this is wh" +srael are called a wor!. &-&) Fear not, tho# wor! o% Jacob. Fo other creat#re in the world is like that silkI weaving wor!, %ro! which all the gar!ents o% honor co!e, the attire o% kings. And a%ter weaving, she seeds and dies. A%terwards, %ro! that ver" seed, she is revived as be%ore and lives again. S#ch are +srael. 1ike that wor!, even when the" die, the" co!e back and live in the world as be%ore. &-() +t is also said, as cla" in the hands o% the potter, so "o#, the ho#se o% +srael, are in M" hands. .he !aterial is that glass@ even tho#gh it breaks, it is corrected and can be corrected as be%ore. S#ch are +srael? even tho#gh the" die, the" relive. &-*) +srael is the tree o% li%e, ZA. And beca#se the children o% +srael cl#ng to the tree o% li%e, the" will have li%e, and the" will rise %ro! the d#st and eEist in the world, and the" will beco!e one nation, serving the /reator.
Midnight and the Morning 7ra"er

&--) +t is ti!e %or the reading o% Shema.9 He rose and read the Shema and pra"ed his pra"er. A%terwards he was told, b#t we learned that be%ore one sets o#t %or the road, one sho#ld receive per!ission %ro! one<s Maker and pra" his pra"er. &-3) He told hi!, 8#t + le%t be%ore pra"er ti!e and be%ore the ti!e %or the reading o% Shema. Fow that the s#n has risen, + have pra"ed. 8#t be%ore + set o#t, + pleaded Hi! and cons#lted with Hi!, b#t + did not pra" the !orning pra"er Co% which Shema is a partD. &-4) + have been engaging in .orah since !idnight, and when the !orning ca!e, it was still not ti!e %or pra"er. .his is beca#se at that ti!e, when there is still the !orning di!ness, the wi%e speaks with her h#sband, the" are #nited as one, and she sho#ld go to the tabernacle to be there with her !aids. Hence, one sho#ld not stop things and p#t another thing between the!, beca#se thro#gh the! the" con,oin as one. &-6) And now that the s#n has risen it is ti!e to sa" one<s pra"er, as it is written, .he" shall %ear .hee while the s#n end#res. hat is, while the s#n end#res) +t is to keep the light o% the s#n with #s so as to shine with it %or the Nukva, which is called %ear. .his is beca#se %ear, the Nukva, needs to be ,oined with the s#n, which is ZA, and not separate the!. And as long as the da" has not shone, %ear is not with the s#n. Hence, when the s#n shines, the" sho#ld be ,oined together. .here are two Zivu%im Cpl#ral %or Zivu%D? 1) to co!plete the Kelim o% the Nukva, which is the nightti!e Zivu%@ and &) to co!plete her Mochin, which is the da"ti!e Zivu%. Ket, the" are as re!oved %ro! each other as two eEtre!es, since the #ni%ication o% the nightti!e Zivu% ca#ses separation i% it is eEtended in a da"ti!e Zivu%. And conversel", the act o% #ni%ication in a da"ti!e Zivu% ca#ses separation i% it is eEtended in a nightti!e Zivu%. .here are two states in Nukva? 1) her being co!plete, prior to the waning o% the !oon, when her level was eL#al to that o% ZA, as it is written, the two great lights@ and &) her c#rrent state, a%ter her waning, when she has di!inished to a point and has onl" that which ZA gives her.
9
A rit#al reading o% ( .orah portions
*(
.here is !erit to the %irst state, since she is co!plete with Hochma and her level is eL#al to that o% ZA. 8#t there is also a short%all in her? beca#se o% the lack o% light o% Hassadim, the Hochma in her does not shine either, and she is dark. And she is given that state thro#gh the evening pra"er and the engage!ent in .orah %ro! !idnight onwards. .his is the night Zivu%, as it is written, She rises also while it is still night, and gives %ood to her ho#sehold, and a portion to her !aidens. Also, there is a bene%it in the second state, %or then she receives Hassadim %ro! ZA, the Hochma in her dresses in Hassadim, and the Mochin within her shine in %#ll. 8#t opposite that, there is a short%all in her at that ti!e beca#se her level is di!inished and she beco!es s#bordinate to ZA, with nothing o% her own eEcept that which ZA gives her. And that state is eEtended thro#gh the reading o% Shema and the !orning pra"er in the da"ti!e Zivu%. + will delve in the .orah %ro! the !iddle o% the night. .his is a nightti!e Zivu% to co!plete the Kelim. At that ti!e, she is given the %irst state, when both are at an eL#al level and she needs to go and be co!pleted b" the ill#!ination o% the Kelim, which is the tabernacle and its Kelim, and to give o% that light to the !aidens that dwell with her, as it is written, She rises also while it is still nightA and a portion to her !aidens. .his is wh" it is %orbidden to stop things that ca#se the! to #nite as one at an eL#al level, to revoke the ill#!ination o% Hochma, the %irst state, and to insert another thing between the!. .his is wh" it is %orbidden to read the Shema and to pra" the !orning pra"er at that ti!e, since this lowers her level %ro! the level o% ZA in order to eEtend light o% Hassadim %or her. .his is the second state, opposite o% the %irst state, and one that revokes it. hen the s#n rose, it was ti!e %or the da"ti!e Zivu%, to eEtend the second state to co!plete the Mochin. .his is the ti!e o% pra"er. .his !eans that she is given that thro#gh pra"er. .his i!plies eEtending light o% ZA, called s#n, which is light o% Hassadim, to shine %or the Nukva so that the Hochma in her can clothe in ZA&s light o% Hassadim. At that ti!e, the Nukva needs to be with the s#n, ZA, since then she has no light o% her own, b#t !#st receive %ro! the s#n. 8eca#se i% she is separated %ro! ZA, she is co!pletel" ann#lled. At night, %ear, which is Nukva, is not with the s#n, %or she does not receive light o% Hassadim %ro! hi!. +nstead, she receives light o% Hochma %ro! ina. And when the ti!e %or the da"ti!e Zivu% arrives, the" !#st be ,oined together, %or then she beco!es s#bordinate and needs to receive ever"thing %ro! hi!. For this reason, she then beco!es connected and s#bordinate to the s#n. &-9) .wo ca!e to a %ield and sat. .he" raised their e"es and saw a !o#ntain with strange creat#res cli!bing at its top. >ne %eared. .he other told hi!, h" are "o# a%raid) .he %irst replied, + see this great !o#ntain and + see those creat#res, that the" are strange, and + %ear lest the" will har! #s. .he second told hi!, An"one who %ears, sho#ld %ear the sins in his hand, and those are not %ro! a!ong those strong creat#res that were in the !o#ntains. &3;) +t is known that (inim C,#dg!entsD appear b" eEtending the le%t line. And there is a di%%erence between the !ale light and the %e!ale light, since b" eEtending the le%t line, discerned as !ale light, which is %ro! which is %ro! above downwards, ver" harsh (inim C,#dg!entsD appear. However, i% he eEtends ill#!ination o% the le%t in the %or! o% %e!ale light, which is %ro! below #pwards, onl" weak (inim appear. .he harsh (inim are in the ill#!ination o% the le%t line, which is +saac, and the ill#!ination o% the le%t line, as in %e!ale light, called lower co#rt, are weak (inim that are not harsh.
**
8#t here, as the" went to correct the Nukva, when the" arrived at the Nukva, called a %ield o% apples, the" sat, beca#se the Mochin o% the Nukva are eEtended while sitting, not while standing. .his is so beca#se the act o% eEtending Mochin de !A" is i!plied b" standing, like one who stands #pright, and the act o% eEtending Mochin de VAK is i!plied b" sitting, like one who sits so his height is lower. And since the" ca!e to eEtend Mochin to the Nukva, which shines %ro! below #pwards, considered Mochin de VAK, the" acted while sitting. +t is written, .he" raised their e"es, !eaning the" began to draw the Mochin, called e"es. Aand saw a !o#ntain, which !eans that he eEtended ill#!ination o% the le%t, called !o#ntain, Awith strange creat#re cli!bing at its top, i!pl"ing the disclos#re o% the (inim that co!e with the drawing o% ill#!ination o% the le%t b" the eEpos#re o% !A" o% the le%t line, which is the top o% the !o#ntain. And altho#gh he eEtended onl" VAK, being %e!ale light, it is i!possible to draw VAK #nless one draws a co!plete level %irst, and then leaves o#t the !A" and takes onl" the VAK. Hence, he saw the (inim that appear %ro! the !A" o% the le%t while eEtending the VAK o% the le%t. He saw that this !o#ntain, the ill#!ination o% the le%t, is harsh, and saw that the creat#res that were there, which are operators o% the (in, were strange, !eaning %ear%#l and dread%#l. .his is wh" he told hi! that one sho#ld not be a%raid, #nless he draws !ale light, %ro! above downwards, %or this is the sin o% the tree o% knowledge. 8#t i% he draws %e!ale light, there is no sin here and no %ear. And those creat#res that "o# see are not the sa!e strong creat#res that are in the !o#ntains@ the" are not those harsh (inim whose cond#ct is to appear with the eEtension o% the !ale light in the le%t. .his is beca#se the ones that appear with the %e!ale light that "o# see are not harsh, b#t are weak (inim. .his is so beca#se the operators o% the (in appear b" the eEtension o% !ale light in the ill#!ination o% the le%t. .his is wh" the" are called dread%#l, since the" are harsh (inim that cast great %ear. And those that are called da"s are the operators o% the (in, which appear with the eEtension o% the %e!ale light in the ill#!ination o% the le%t, which are onl" weak (inim, and are there%ore called da"s and not dread%#l.1;
ho Fo#nd the Hot Springs in the
ilderness
&31) Awho %o#nd the hot springs in the wilderness. +t spells the springs witho#t the Yod, indicating di!in#tion. And it sa"s that these are strange creat#res, re!ote o%%spring o% /ain a%ter he was deported %ro! the %ace o% the earth, as it is written, .ho# hast driven !e o#tA %ro! the %ace o% the land, and %ro! .h" %ace shall + hide. +t is also written, and dwelt in the land o% Fod. .his is so beca#se /ain is ill#!ination o% the le%t, tho#gh there were two discern!ents in hi!. 8e%ore he was driven %ro! the %ace o% the land he was considered !ale light, in which harsh (inim appear. And a%ter he was driven o#t, there was onl" the %e!ale light in hi!, o% ill#!ination o% the le%t, where onl" weak (inim appear. And it sa"s that the springs he had %o#nd in the wilderness are %ro! the o%%spring o% /ain a%ter he was driven o#t o% the %ace o% the land. .his is wh" the" are called springs and not dread%#l Csee %ootnote no. 1;D, %or there are no harsh (inim in the!.
1;
+n Hebrew the di%%erence between the words is that Aleph is added to the beginning o% the word dread%#l.
*-
&3&) .he o%%spring o% /ain are on the side o% the spirits, stor!s, and da!agers. .his is beca#se when the da" o% Sabbath had to be sancti%ied in twilight, %l"ing, bodiless spirits were created %ro! that side, which are neither %ro! the Sabbath nor %ro! the siEth da", since the" are in the twilight. And those two da"s re!ained in do#bt in the!, which is wh" the" do not receive s#stenance %ro! this da" or %ro! that da". &3() /ain<s sons eEpanded %#rther and clothed in that side. 8#t the" did not clothe in the! to eEist in real eEistence. .his is wh" the" are called springs witho#t the Yod, since the" do not have s#stenance %ro! the siEth da" or %ro! the Sabbath da", as the" were created d#ring twilight.11 .he" are seen b" people even tho#gh the" are spirits, since once a da" the" clothe in a bod". He replied, he %o#nd those spirits, called springs, and the" ta#ght hi! to beget bastards, to bring together a horse and an ass to create a !#le. And the" walk a!ong the !o#ntains and clothe a bod" once a da", and then #nclothe it and re!ain witho#t a bod". .hese spirits eEtend %ro! the ill#!ination o% the le%t line. 8#t there is a big di%%erence between the ill#!ination o% the le%t in the discern!ent o% the siEth da", and the ill#!ination o% the le%t in the discern!ent o% the Sabbath. .his is so beca#se the siEth da" is the !iddle line, and it co!prises the Masach de Hirik, %e!ale (inim. 8#t the Sabbath da" has no Masach at all. And since those spirits were created d#ring twilight, which is part Frida" part Sabbath, the" are %lawed and can receive %ro! neither the siEth da" nor %ro! the Sabbath, %or the do#bt ble!ishes the! and the" cannot receive. Hence, the" receive ill#!ination %ro! the le%t line, which shines d#ring the Zivu% o% ZON on ever" da". .he three lines that shine in the Zivu% o% ZON are called three ti!es, since the" eEtend %ro! the three points, Holam, Shuruk, and Hirik. &3*) He replied, He was a bastard, %or Pibeon ca!e #nto his !other and begot a bastard. And he ca!e in this wa" beca#se o% the spirit o% i!p#rit" that cl#ng to hi!. .his is also wh" he had %o#nd those spirits and wh" the" ta#ght hi! all kinds o% discern!ents %ro! the side o% i!p#rit". &3-) Several others that eEtend %ro! that, all co!e %ro! that sa!e le%t side. .he" walk in the wilderness and are seen there beca#se the wilderness is a desolate place, their dwelling place, since r#in alwa"s eEtends %ro! the le%t. Ket, an"one who walks b" the wa"s o% the /reator and %ears the /reator, does not %ear the!. .he" went and entered the !o#ntain, !eaning eEtended ill#!ination o% the le%t in the Nukva, and the" were not a%raid. &33) Si!ilarl", all those desolate !o#ntains are their dwelling places. And it is written abo#t all those who engage in .orah, .he 1ord shall keep thee %ro! all evil.
ill 0ive .hanks #nto the 1ord with All M" Heart
&34) 7raise the 1ord, + thank. 5ing 'avid delved in the work o% the /reator all his da"s. He wo#ld rise at !idnight and praise and thank with songs and praises, to correct his place in Malchut above. &36) And when a Forthern wind awoke at !idnight, he knew that then the /reator was awakening to a!#se Hi!sel% with the righteo#s in the 0arden o% 2den. .his is wh" he wo#ld rise at that ti!e and prevail in song and praise #ntil the !orning ca!e.
11
+n the Jewish calendar, the da" begins in the evening o% the previo#s da". .h#s, .he Sabbath begins Frida" evening.
*3
&39) hen the /reator is in the 0arden o% 2den, all the righteo#s in the garden listen to His voice. Moreover, a thread o% grace is drawn #pon Hi! in the da", as it is written, 8" da" the 1ord will co!!and His loving kindness, and in the night His song shall be with !e. Also, all those words o% .orah that he had said at night rise and crown be%ore the /reator. And this is wh" 5ing 'avid engaged in the work o% his Master d#ring the night. &4;) >% all the songs and praises that 'avid said, the highest o% all is Hallel#iah C7raise the 1ordD. .his is beca#se it incl#des both na!e and praise. And what are na!e and praise) .he" na!e is YodIHe- CKohD, and the praise is the asse!bl" o% +srael, the Nukva, called 7raise CHallelD. .his is so beca#se she alwa"s praises the /reator and never rests, as it is written, > 0od, keep not .ho# silence@ hold not .h" peace, and be not still, > 0od. +t is so beca#se she establishes the orders o% the praise and alwa"s praises Hi!. .his is wh" the na!e and praise are i!plied in the word Hallel#iah, together, %or the na!e is YodIHeand the praise is His praise, 'ivinit", which alwa"s praises Hi!. &41) + will give thanks #nto the 1ord with !" whole heart, with the good inclination and with the evil inclination. .his is beca#se the" both eEist within !an, as it is written, with all th" heart, %or the good inclination dwells in the right he!isphere o% the heart and the evil inclination in its le%t he!isphere. &4&) +srael are straight, since all the degrees are crowned in the!? priests, 1evis, righteo#s, and adherent, beca#se the" are straight. And the evidence is that the /reator crowns Hi!sel% in the!. .he nat#re o% the !idnight Zivu% is pri!aril" to eEtend Hochma, and the nat#re o% the da"ti!e Zivu% is pri!aril" to eEtend Hassadim. itho#t the!, the Hochma in the Nukva does not shine, and she is darkness and not light. And ZA, too, is not crowned in ill#!ination o% Hochma, eEcept thro#gh the Nukva d#ring the nightti!e Zivu%. + will give thanks #nto the 1ord with !" whole heart eEplains these two ill#!inations and ZON&s co!pletion %ro! each other. .here are %o#rteen good ti!es and there are %o#rteen bad ti!es. +t is possible to serve the /reator onl" on those da"s when the %o#rteen good ti!es govern, and not on the da"s when the %o#rteen bad ti!es govern. 8#t one who is rewarded with ill#!ination o% Hochma corrects the %o#rteen bad ti!es along with the!, and the" beco!e great !erits %or hi!, and then he can serve the /reator in all his da"s, !issing none o% the!. .his is wh" it is written that even on the da"s when the %o#rteen bad ti!es governed, 'avid wo#ld rise at !idnight, which is the ti!e %or receiving those Mochin o% ill#!ination o% Hochma, and praise and thank. +t is so beca#se these ill#!inations o% Mochin are drawn b" songs and praises, which are considered ill#!ination o% the le%t. YodIHe- are Mochin de ZA, light o% Hassadim. And the praise is Nukva, in Mochin o% ill#!ination o% Hochma, both on the %o#rteen good ti!es and on the %o#rteen bad ti!es. However, it is i!possible to alwa"s praise in Mochin o% light o% Hassadim, since on the %o#rteen bad ti!es there is no praise eEcept thro#gh ill#!ination o% Hochma. Hence, + will give thanks #nto the 1ord with !" whole heart, with the good inclination and with the evil inclination$with the right line, the good inclination, %ro! which the %o#rteen good ti!es co!e, and in the le%t line, the evil inclination, %ro! which the %o#rteen bad ti!es co!e. Ain the co#ncil o% the #pright, which is the !iddle line, containing the two lines within it, and hence incl#ding all the degrees.
*4
Aco#ncil o% the #pright, and in the congregation. .he congregation is the Nukva, ..#pright, and in the congregation is ZON, since #pright are +srael, ZA. And the teEt tells #s that the /reator, ZA, is crowned with ill#!ination o% Hochma %ro! the Nukva, called congregation, since it does not receive Hochma b#t onl" d#ring the Zivu% with the Nukva. .his is wh" it is written, ..#pright, and in the congregation. &4() For this reason, one needs to alwa"s praise the /reator, beca#se He desires songs and praises, %or He wishes to be crowned in Hochma Cwisdo!D. And one who knows how to alwa"s praise the /reator, which is done thro#gh the Mochin o% ill#!ination o% Hochma, the /reator receives his pra"er and saves hi!. First, a nightti!e Zivu% is reL#ired, and then a da"ti!e Zivu%, %or eEtension o% Hassadim d#ring the !orning pra"er.
.ho# Art M" HidingI7lace

&4*) .ho# art !" hidingIplace@ .ho# will preserve !e %ro! the adversar". .ho# art !" hidingIplace is the /reator, who hides and protects a person who is walking on the path o% .orah, in the !iddle line. He hides #nder His wings so that no one can har! hi!. M#estion? wh" .ho# will preserve !e %ro! the adversar") A%ter all, it is the sa!e as .ho# art !" hidingIplace. Answer? %ro! above and %ro! below. Fro! above$a person has ene!ies. +t is said abo#t that, .ho# art !" hidingIplace. And %ro! below, as well, this is the evil inclination. +t is said abo#t that, .ho# will preserve !e %ro! the adversar", which is an ene!" above and an ene!" below, as it is written, descends and incites, ascends and co!plains. And had it not been %or the evil inclination, !an wo#ld have had no ene!ies in the world. .his is wh" it is written, .ho# will preserve !e %ro! the adversar", abo#t the evil inclination. &4-) hen the le%t line ill#!inated %ro! above downward, be%ore it was incl#ded in the right, the evil inclination was gripping #nto !an %ro! above and %ro! below. +t was co!plaining abo#t hi! %ro! above, and bro#ght hatred #pon hi!. And %ro! below, it incited hi! to sin and to eEtend the le%t %ro! above downward, which was the sin o% the tree o% knowledge. And when the !iddle line ca!e, the le%t and the right were incl#ded in one another and ill#!inated together so the light o% the right shone %ro! above down, and the le%t, %ro! below #p. At that ti!e, the hatred, cast over !an %ro! above, was cancelled and the evil inclination separated %ro! hi! %ro! below. .here are two things here? 1) HidingIplace, %or which the !A" o% the le%t line were di!inished and he co#ld shine onl" %ro! below #pwards, which is VAK de Hochma@ and &) 7reserving, since b" that, the le%t and the right were incl#ded in one another and that re!oved the slander and hatred %ro! !an. .he waning that bro#ght the le%t line thro#gh the Masach de Hirik is considered a shadow, and the Masach is considered wings. .he slander and hatred are drawn #pon !an %ro! above d#ring the ill#!ination o% the le%t %ro! above downwards. .he evil inclination incites hi! to sin and to eEtend ill#!ination o% the le%t %ro! above downwards, as it is written, descends and incites, ascends and co!plains. And had the evil inclination not incited hi! to sin below, d#ring the ill#!ination o% the le%t %ro! above downwards, no hatred wo#ld have been eEtended over !an %ro! above. Hochma is clothed in Hassadim a%ter it has waned into VAK de !A" thro#gh the !iddle line. +t is drawn and beco!es revealed b" songs, which is wh" it is called, songs. And since the Hochma was %irst di!inished b" the !iddle line, it was to the contrar", bringing
*6
(inim C,#dg!entsD over hi!. .his is wh" he said to the /reator, which is the !iddle line, discharged songs, which re!ained a%ter their waning thro#gh the !iddle line. Ko# s#rro#nd !e with songs o% deliverance, Selah, b" which to save !e %ro! all the da!agers along the wa". As#rro#nd !e are the songs that contain degrees that s#%%ice %or deliverance a%ter the" have been di!inished into VAK de !A" thro#gh the !iddle line, and beca!e s#itable %or deliverance. .his is so beca#se this operation is per%or!ed b" the !iddle line, the /reator, and this is wh" he told hi!, s#rro#nd !e, in second person, and not will s#rro#nd !e. Geading in order indicates the right line, ill#!ination o% Hassadim, which shines %ro! above downwards. And retroactive reading indicates the le%t line, ill#!ination o% Hochma, which shines %ro! below #pwards. And since this verse speaks o% these two kinds o% ill#!inations, it is possible to read it in order, as well as to read it retroactivel", since it contains both the le%t side and the right side. &43) .he songs and praises that 'avid recited contain secrets and s#bli!e !atters in the secrets o% the wisdo!. .his is so beca#se the" were all said in the spirit o% holiness, since the spirit o% holiness dwelt over 'avid and he recited songs. Hence, the" were all said in the spirit o% holiness. &44) .ho# have re,ected !e. +t sho#ld have read, + have been re,ected. hat is .ho# have re,ected !e, since the /reator did not re,ect hi!, b#t the ene!ies) And he replies that this is the Sitra Achra, who alwa"s re,ects !an and wishes to incite hi! and to l#re hi! awa" %ro! the /reator. .his is the evil inclination, which is alwa"s with !an. And it is to hi! that 'avid ret#rned and said, .ho# have re,ected !e that + !ight %all, since he was inciting hi! b" all the tro#bles that ca!e #pon hi!, to l#re hi! awa" %ro! the /reator. And 'avid said abo#t hi!, .ho# have re,ected !e that + !ight %all in hell b#t the 1ord helped !e to not be given into "o#r hand. &46) Hence, one sho#ld be war" o% hi!, so he !a" not r#le over hi!. And then the /reator will keep hi! in all his wa"s, as it is written, .hen shall tho# walk in th" wa" sec#rel", and tho# shall not dash th" %oot. A hen tho# walk, th" step shall not be straitened. +t is also written, 8#t the path o% the righteo#s is as the light o% dawn. Happ" are +srael, %or the /reator keeps the! in this world and in the neEt world, as it is written, .h" people also shall be all righteo#s, the" shall inherit the land %or ever. 8lessed is the 1ord %orever, A!en and A!en.

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VaYishlach [And Jacob Sent]

And Jacob Sent Messengers

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

+ Have So,o#rned with 1aban

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

.he 7ra"er o% the Gighteo#s

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

And .here a Man

restled with Hi!

1et Me 0o %or the 'a" 8reaks

VaYishlach :And Jacob Sent)

.he Sinew o% the .highINein

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

And 8owed 'own to the 2arth

And 2!braced Hi!, and Fell on His Feck

VaYishlach :And Jacob Sent)

7lease M" 1ord 7ass >ver be%ore His Servant

VaYishlach :And Jacob Sent)

And 8#ilt Hi! a Ho#se

Nukva is considered #nits, ZA$tens, Y'SHS,T$h#ndreds, AV+$tho#sands, and AA$tens o% tho#sands.

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

.ho# Shall Fot 7low

ith an >E and an Ass

VaYishlach :And Jacob Sent)

7#t Awa" the Strange 0ods

VaYishlach :And Jacob Sent)

And He 8#ilt .here an Altar

VaYishlach :And Jacob Sent)

ent =p %ro! Hi!

2ver" 8eginning +s Hard

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

+% .ho# Faint in the 'a" o% Adversit"

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

As Her So#l 'eparted

And Jacob Set =p a 7illar

ent Q Fow the Sons o% Jacob

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

ho /o!es =p >#t o% the

VaYishlach :And Jacob Sent)

VaYishlach :And Jacob Sent)

.hese Are the 0enerations o% 2sa#

.hese Are the 5ings

VaYishlach :And Jacob Sent)