114) \u201cAnd it came to pass, when Abram came to Egypt, the Egyptians saw the woman.\u201d He brought her into Egypt in a box, and the Egyptians opened the box to charge taxes on it. In other words, after he drew the Mochin of Hochma to Sarah, he raised the Mochin from the Chazeh of ZON and above once more, where the Hassadim are covered from Hochma, so it would be kept from the Egyptians. This is why it is called \u201ca box,\u201d since its letters in reverse order spell \u201cthe house\u201d [in Hebrew].<\/p>\n\n\n\n
However, the Egyptians opened the box to bring it back to being a house, as it is written, \u201cAnd the woman was taken into Pharaoh’s house.\u201d They opened the box to charge taxes, meaning to draw the illumination of Hochma in it from above downward because they had permission to receive it as taxes because she was in their country. When the box was opened, the light was as the light of the sun, the light of Sarah, the light of the moon that is as great as the light of the sun, like \u201cthe two great lights,\u201d as it is written, \u201cThat she was very fair.\u201d<\/p>\n\n\n\n
115) \u201cThe Egyptians beheld the woman that she was very fair.\u201d It is written \u201cvery\u201d since the Egyptians saw a different light in the box, the light of the covered Hassadim. They took her out of the box and drew the light from above downward in the form of a house and saw that she was as beautiful as in the beginning, as she was inside the box. In other words, the act of Egypt did not blemish her, and her beauty remained as she was in the box.<\/p>\n\n\n\n
\u201cAnd Pharaoh\u2019s ministers saw her,\u201d meaning that they took her out of the box, meaning the light of Hochma that was hidden in her. They drew from above downward in the discernment of \u201ca house,\u201d and saw her maintaining her beauty as in the beginning when she was still in the box. Then, \u201cand praised her to Pharaoh; and the woman was taken into Pharaoh’s house.\u201d<\/p>\n\n\n\n
The Egyptians opened the box and saw Sarah while she was still in the box, that her light was as the light of the sun. The ministers of Pharaoh who took her out of the box saw her maintaining her beauty as before while she was still in the box. Hence, there are two sightings here\u2014that of the Egyptians and that of the ministers of Pharaoh.<\/p>\n\n\n\n
116) Woe unto the wicked of the world who do not know and do not look to understand that all that there is in the world is from the Creator, that He alone did, does, and will do all the deeds in the world. He knows in advance all that will unfold in the end, as it is written, \u201cDeclaring the end from the beginning.\u201d And He watches and does things in the beginning in order to repeat them and to do them perfectly after some time.<\/p>\n\n\n\n
117) Had Sarai not been taken to Pharaoh, Pharaoh would not have been stricken. And this striking caused the latter striking\u2014that the Egyptians were stricken with great plagues upon Israel\u2019s exit from Egypt. Here it writes, \u201cAnd the Lord plagued Pharaoh … with great plagues,\u201d and there, in Israel\u2019s exit from Egypt, it writes, \u201cAnd the Lord showed great signs and wonders.\u201d As there it is ten plagues, here, too, Pharaoh was struck ten blows. And as the Creator performed miracles and mighty deeds for Israel at night, here, too, the Creator performed miracles and mighty deeds at night. Thus, when He struck Pharaoh over Sarah, He was watching and looking to repeat them and do them in full after some time, upon Israel\u2019s exit from Egypt.<\/p>\n\n\n\n
The vessels and the sparks of the Moach of Hochma of Adam haRishon, which fell off him due to the sin of the tree of knowledge and were handed over to the shells, were given to the Egyptians. This is Egypt\u2019s wisdom. When Israel sort all those vessels out of them and bring them back to Kedusha [holiness], it will be said, \u201cAnd I will destroy Egypt\u2019s wisdom.\u201d However, that scrutiny cannot be done except through the Egyptians themselves and not by the servants of the Creator, since they cannot be sorted into Kedusha unless they draw into them the upper light from above downward.<\/p>\n\n\n\n
As they were blemished by the extension of light from above downward, which is the prohibition of the tree of knowledge, so should their purification be from the shells\u2014by extension of the light to them from above downward. It is written about it, \u201cEverything that comes by fire, you shall pass through the fire, and it shall be clean.\u201d This is so because the vessels will not eject the swallowing of impurity, which is the filth of the serpent that was swallowed in them in the sin of the tree of knowledge, unless they qualify them in the same way that they swallowed what was forbidden\u2014by extension of light from above downward, which is the sin of the tree of knowledge.<\/p>\n\n\n\n
Hence, this cannot be done unless by the Egyptians themselves, to which the sin of the tree of knowledge and its filth are attached. They scrutinize the vessels and give them to Israel, as it is written, \u201cThe wicked shall prepare, and the righteous shall wear.\u201d<\/p>\n\n\n\n
Two actions are required for the vessels to be handed over to Israel: 1) Coercion\u2014the Creator forces them through blows and suffering until they hand them over to Israel. 2) The giving itself should be their own decision and of their own will.<\/p>\n\n\n\n
It is written about it, \u201cAnd the Lord gave the people favor in the eyes of the Egyptians, so that they let them have what they asked. And they exploited the Egyptians.\u201d But Israel could not exploit the Egyptians unless by being favored in the eyes of the Egyptians. This is the reason why the Creator did not bring Israel out of Egypt against Pharaoh\u2019s will, but commanded him, \u201cLet My people go, that they may serve Me,\u201d specifically with his consent.<\/p>\n\n\n\n
Indeed, so it was after the plague of the first born, as it is written, \u201cAnd Pharaoh rose up in the night … and said, \u2018Rise up, get out from among my people, both you and the sons of Israel; and go, worship the Lord, as you had said.\u2019\u201d Thus, these vessels and sparks are given to Israel from the Egyptians only of their own decision and of their own volition. This is why Pharaoh had to rise at night and tell Israel his decision and his will, \u201cRise up, get out from among my people.\u201d With these words, he handed over to them the vessels of his own decision and his own will.<\/p>\n\n\n\n
These Mochin, which are the degree of the light of Haya, are completed in three times, three discernments of Mochin:<\/p>\n\n\n\n
1. By a test, as with Abraham, who was not ordered by the Creator to go down to Egypt, but sent famine through the land and forced him to go down to Egypt of his own decision. After Sarah was taken to Pharaoh\u2019s house and he was afflicted all through the night, he thought that the Creator was punishing him for going down to Egypt and bonding with those wicked. And after he withstood the test and did not doubt the Creator, he was rewarded with receiving from Pharaoh the vessels and the sparks for the great Mochin that fell into his domain during the sin of the tree of knowledge, as it is written, \u201cAnd he dealt well with Abram for her sake.\u201d<\/p>\n\n\n\n
It is also written, \u201cPharaoh commanded men concerning him, and they sent him away.\u201d Similarly, it is written about the exodus from Egypt, \u201cAnd it came to pass, when Pharaoh had sent the people away,\u201d by which Pharaoh gave him the vessels of his own decision and his own volition. This discernment is considered the scrutiny of the vessels, the Mochin of VAK of the degree of the light of Haya, since he did not attain it through the word of the Creator but through a sin and a test.<\/p>\n\n\n\n
2. Through the word of the Creator, when the Creator told him to go down to Egypt. This is explained in the word of the Creator, as it is written, \u201cKnow for certain that your seed will be a stranger in a land that is not theirs … and afterward they will come out with many possessions,\u201d Mochin of Haya. He also said to Jacob, \u201cI will go down with you to Egypt, and I will also surely bring you up again.\u201d And since the descent was with the Creator\u2019s permission, the vessels that they brought out of there were very important, and they were rewarded with the great Mochin of Haya in them, the Mochin of Passover night.<\/p>\n\n\n\n
3. On the holy occasion, when they were rewarded with hearing from the Creator, \u201cI am the Lord your God, who brought you out of the land of Egypt.\u201d This is the continuation of the disclosure of the Mochin of the exodus from Egypt, the Mochin of Haya, which is freedom from the angel of death.<\/p>\n\n\n\n
Thus, we see that these Mochin are completed only after three times. On the first time, they must come through a sin and a test, since the beginning of the scrutiny is done by the prohibition by the Egyptians. Had the Creator ordered him to go down to Egypt, he would have adhered to them and to their actions and would never have retired from them. Hence, he had to come of his own decision through a sin, so as to hurry and depart from them.<\/p>\n\n\n\n
\u201cWoe unto the wicked of the world who do not know and do not look to understand that all that there is in the world is from the Creator.\u201d The wicked of the world are those who began to receive holy degrees but were detained in their beginning and do not attain more. This is a criminal offense, as The<\/em> Zohar<\/em> refers to those who enter but do not come out. Their impediment occurs to them primarily during the first obtainment of Mochin of Haya, since they think that the Mochin they had obtained were through their own actions and not by the Creator. If they strove to know and to understand, as did Abraham, that all that there is in the world comes from the Creator, they would be rewarded with the next degree\u2014the Creator commanding them to go down to Egypt, which is the attainment of the great degree of Mochin of Haya, as Israel were rewarded with upon the exodus from Egypt on Passover night.<\/p>\n\n\n\n The wicked in the world do not observe to understand and to know, as did Abraham, that all that there is in the world comes from the Creator, that He knows in the beginning what will unfold in the end, \u201cAnd He watches and does things in the beginning in order to repeat them and do them perfectly after some time.\u201d They must observe until they are rewarded with the attainment that those plagues that Pharaoh suffered the first time, with Abraham, were right then and there by the Creator Himself, who was watching and observing in the beginning what was to unfold in the end, in the exodus from Egypt. They were a record and preparation for the scrutinies of the Mochin that they would attain when they are given permission to go down to Egypt, such as the permission that He gave to Israel when He told him, \u201cI will go down with you to Egypt.\u201d At that time, one who is rewarded with it will attain the great Mochin of the light of Haya.<\/p>\n\n\n\n This is why he compares the miracles of Sarah to the miracles of the exodus from Egypt, since all the actions in the first discernment of Mochin of VAK of Haya were a record and preparation for the Mochin of the second discernment\u2014the Mochin of Haya. Abraham himself was rewarded with this knowledge, too, as it is written, \u201cKnow for certain that your seed will be a stranger in a land that is not theirs.\u201d With this knowledge, he obtained those Mochin of the exodus from Egypt, too.<\/p>\n\n\n\n 118) David said, \u201cEven if the people of the world came and waged war against me, they will not be able to defeat me\u201d because \u201cYou, O Lord, are a shield about me; my glory, and the lifter up of my head.\u201d It writes, \u201cA shield about me.\u201d David said to the Creator, \u201cO Lord, why is there no blessing that ends in me, as there is a blessing that ends with Abraham, as it is written, \u2018I am your shield\u2019? And they say, \u2018Abraham’s shield.\u2019 Thus, why is there no ending in me, \u2018David\u2019s shield\u2019?\u201d<\/p>\n\n\n\n 119) The Creator replied to David, \u201cWith Abraham, I have already tested him and purified him, and he withstood a test before Me and remained whole.\u201d David told him, \u201cExamine me, O Lord, and try me, test my mind and my heart.\u201d When he did that deed with Bat Sheba, David remembered what he said to the Creator. He said, \u201cYou have tested my heart, You have visited me by night, You have tested me and have found nothing; my thoughts will not transgress more than my mouth.\u201d<\/p>\n\n\n\n 120) David said, \u201cI said, \u2018Test me, O Lord, and try me,\u2019 and \u2018You tested my heart with the try with Bat Sheba.\u2019 I said, \u2018Test my mind,\u2019 and \u2018You have tested me and have found nothing; my thoughts will not transgress more than my mouth.\u2019 Would it be that that thing which I thought would not have gone to my mouth and I would not say, \u2018Test me, O Lord, and try me.\u2019\u201d<\/p>\n\n\n\n The words \u201cYou, O Lord, are a shield about me,\u201d and \u201cI am your shield\u201d relate to the Mochin that are sorted by the Egyptians. They are called \u201cshield\u201d for two reasons: 1) No one can attain them unless through shielding and saving, such as when Pharaoh was struck so as to protect Sarah and bring her out of there, and also to protect Israel and deliver them from Egypt. 2) One who is rewarded with them no longer fears anything. Hence, they are regarded as a shield for him. This is why David said that even if the people of the world were to come and wage war on him, they would not prevail over him because \u201cYou … are a shield about me,\u201d since one who is rewarded with them is no longer afraid of anything.<\/p>\n\n\n\n When David said, \u201cWhy is there no blessing that ends in me, as there is a blessing that ends with Abraham,\u201d he was asking for the Mochin of protection. In the beginning of each blessing, VAK is extended from its unique degree. At the end of the blessing, the GAR in it is extended. At the end of the shield, the great GAR are drawn out, when the vessels are sorted by the Egyptians. And since Abraham was rewarded with them, it is written about him, \u201cI am your shield,\u201d hence it ends with him, \u201cAbraham’s shield.\u201d<\/p>\n\n\n\n David asked of the Creator to reward him with those great Mochin, too, as with Abraham. The Creator replied to David that it is impossible to obtain these Mochin on the first time, unless through a trial, as with Abraham who was rewarded with them only by My testing him with the trial of the abduction of Sarah. And if you are willing to go through the same test as him, you, too, can be granted them. And David told him, \u201cTest me, O Lord, and try me,\u201d meaning he, too, was ready for it, like Abraham.<\/p>\n\n\n\n It is written that when he did that deed with Bat Sheba, David remembered what he had said to the Creator. He said, \u201cYou have tried my heart.\u201d In fact, Bat Sheba was David\u2019s mate since the day the world was created, but David could not bestow upon Bat Sheba the same Mochin as Abraham because he could not scrutinize them. And as the Egyptians sorted them for Abraham and Abraham received them from the Egyptians through a sin and a trial, Uriah the Hittite married Bat Sheba first, and gave her those Mochin. Afterwards, David received those Mochin through Bat Sheba, through a sin and a trial, like Abraham. And then, he was rewarded with those Mochin of the shield, like Abraham.<\/p>\n\n\n\n However, it first seemed to him that he did not withstand the test properly because he killed Uriah by the sword of the sons of Ammon. This is why he said, \u201cYou have tried my heart.\u201d But in the end, the Creator pardoned him and he was rewarded with those Mochin.<\/p>\n\n\n\n 121) This is the reason why a blessing, \u201cDavid\u2019s shield,\u201d ends with him, for he was rewarded with the Mochin of the shield like Abraham. After he was rewarded with them, David said, \u201cYou, O Lord, are a shield about me, My glory, and the One who lifts my head.\u201d This degree of a shield is my glory, in which I am crowned.<\/p>\n\n\n\n 122) The Creator is a shield to the righteous so that people will not govern them. The Creator protected Abraham so that he and his wife would not be ruled over, since in the matter of \u201c[Pharaoh] commanded men concerning him, and they sent him away,\u201d he gave him the completion of the vessels of the Mochin of the shield. This is similar to \u201cAnd Pharaoh rose up in the night … and said, \u2018Rise up, get out from among my people,\u2019\u201d and \u201cAnd it came to pass, when Pharaoh had sent the people away.\u201d At that time, the Mochin of the shield were extended to Abraham in those vessels, since now he was rewarded with the Mochin of the shield, and one who is rewarded with them is no longer afraid of anyone.<\/p>\n\n\n\n 123) The Shechina did not depart from Sarah all through that night. Pharaoh came to approach her, and the angel came and struck him. Each time Sarah said, \u201cStrike!\u201d he struck. And Abraham was imploring his Master with prayer over Sarah\u2014that she would not be ruled. It is written, \u201cBut the righteous are secure as a young lion.\u201d Here was a test\u2014the Creator tried Abraham\u2014but he did not doubt the Creator.<\/p>\n\n\n\n 124) This is the reason why the Creator did not command him to go down to Egypt, but he went down of his own decision, so people would not be able to speak against the Creator that He told him to go down to Egypt and then repented for his wife.<\/p>\n\n\n\n 125) \u201cThe righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon.\u201d When a palm tree is taken down, it will not rise again for seventy years. So is a righteous. When he is lost from the world, none other will follow him until seventy years have passed, meaning HGT NHYM, where each Sefira consists of ten. Because he has completeness only in the Nukva, the Malchut, the seventh Sefira, he needed all seventy years.<\/p>\n\n\n\n 126) \u201cThe righteous shall flourish like the palm tree\u201d indicates that a palm tree is male and female. Similarly, the righteous is male and female. The male is righteous and the female is righteous, like Abraham and Sarah. Hence, he is completed only in seventy complete years.<\/p>\n\n\n\n 127) \u201cHe shall grow like a cedar in Lebanon.\u201d The cedar in Lebanon is the highest of all trees. Similarly, the righteous is superior to all, and all are sitting beneath him, that is, they exist by his merit. The righteous is Yesod of ZA, whose root is in Bina. He is included there in the line that decides between right and left. Hence, he is considered higher than all seven Sefirot HGT NHYM.<\/p>\n\n\n\n Also, he is the one who draws the Mochin from Bina and bestows them upon the Nukva, and from her to all the worlds. The Nukva stands on one righteous, as it is written, \u201cAnd the righteous is the foundation [Yesod] of the world.\u201d The world, meaning the Nukva, stands on him, he is supported for her, and she is planted on him, for he gives her of his three lines.<\/p>\n\n\n\n 128) Why is it written, \u201cDoes the world stand on seven pillars,\u201d HGT NHYM, \u201cand not on a single righteous, alone\u201d? Indeed, all the other pillars stand by the power of the seventh pillar, which is the support of the world. This is the one called \u201crighteous,\u201d Yesod of ZA. It waters and satiates the world, Nukva, and nourishes all the worlds. When Yesod of ZA travels from Bina, Yesod is regarded as the seventh from Bina, and the world stands on him alone.<\/p>\n\n\n\n 129) \u201cAnd a river came out of Eden to water the garden,\u201d Yesod of ZA, which comes out of Bina that returned to Hochma, who is called \u201cEden.\u201d This is the pillar upon which the world stands, and this is the one who waters the garden, the Nukva, and the garden is watered by it and makes fruits from it, which are souls of people. All the fruits blossom in the world, Nukva, and they are the persistence of the world and the keeping of the Torah. These fruits are the souls of the righteous, which are the fruits of the deeds of the Creator.<\/p>\n","protected":false},"excerpt":{"rendered":" 114) \u201cAnd it came to pass, when Abram came to Egypt, the Egyptians saw the woman.\u201d He brought her into […]<\/p>\n","protected":false},"featured_media":0,"parent":12126,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-12417","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n