154) \u201cAnd Abraham was old, advanced in days\u201d in that world, which is days, meaning light, and not in this world, which is night. \u201cAdvanced in days\u201d means the upper Sefirot in the upper world, which are lights, and they are called \u201cdays.\u201d \u201cAdvanced in days\u201d means that he came into those worlds that are considered days due to those pleasures and yearnings that he inherits.<\/p>\n\n\n\n
\u201cAnd the Lord blessed Abraham in everything,\u201d with that position, with authority, the power that the Creator had given him of His name, which is the letter Hey, with which the world was created.<\/p>\n\n\n\n
155) Matat is the minister of the face. He is a boy, a servant to his master, the master that governs him. He is appointed over the soul, to bestow upon her every day of that light that he was commanded to bestow upon her. And he is destined to receive a written account of each and every body from the graveyard, from the hand of Dumah, and to show it to his Master. And he is destined to turn that bone, Luz, into leaven from the construction of the body under the earth, and to correct the body and revive it in the appropriate perfection for a body without a soul. And then the Creator will send the soul to her place in the body after it has come to the land of Israel.<\/p>\n\n\n\n
And we should thoroughly understand the matter of the bone that remains in the grave and does not rot. It is said here that the angel Matat turns it into leaven for the construction of the body. That bone is called Luz, and it does not enjoy food or drink that man eats and drinks. Hence, it does not decay in the grave as do the rest of the bones. And from it, man\u2019s body is rebuilt when it stands for the revival of the dead.<\/p>\n\n\n\n
We should understand why it is called Luz and why it does not eat or drink, and does not rot in the grave, and why it is favored as the only one from which the body is built at the time of the revival of the dead. It has already been explained that these Mochin that the Guf [body] receives in its life, in the middle line, cause it to decay in the grave. The middle line is Jacob, and the left line is Esau, who is not included in the right. It is written, \u201cJacob had cooked stew,\u201d meaning the Mochin that are extended from the middle line, called \u201cJacob.\u201d It is also written, \u201cAnd Esau came in from the field, and he was weary,\u201d and he said, \u201cPlease let me have a swallow of that red, red stuff.\u201d This means that he wished for the middle line to impart its Mochin to him, where the left line is included in the right, where life comes from.<\/p>\n\n\n\n
But Jacob told him, \u201cSell me your birthright today,\u201d since it is known that the Mochin of Hochma are extended on the left line, which is seniority and Gadlut [adulthood\/greatness]; hence, he did not wish to be included in the right, which is light of Hassadim and much smaller than him. But the lower ones cannot receive the illumination of the left before it is clothed in Hassadim from the right line.<\/p>\n\n\n\n
This is why Esau was weary and said, \u201cBehold, I am at the point to die; and what profit shall the birthright do to me?\u201d Hence, he sold him the birthright. It is written, \u201cAnd Esau despised his birthright,\u201d since he was forced to receive from Jacob the Mochin from the integration with the right. You find that with Esau\u2019s reception of the Mochin of the middle line, he revoked his birthright, which is illumination of Hochma from the left without right. Moreover, he degraded it, since he revealed his view that only death comes from the illumination of the left, as it is written, \u201cBehold, I am at the point to die,\u201d and that life comes from the illumination of the middle line.<\/p>\n\n\n\n
It is likewise with the human body. Every Guf [body] fell under the authority of Sam, Esau\u2019s minister, during the sin of the tree of knowledge, from which the Guf was sentenced to death. This dominion is the filth of the serpent, which is not removed from the Guf before it decays in the grave. Hence, the righteous purify their bodies, which come from the force of the left, until they are worthy of receiving the Mochin from the middle line. And upon the reception of the Mochin, the Guf that despises its authority is like Esau. And an impression of that degradation remains in the body after its passing, too, until it causes it to decay, meaning to completely annul its power of reception until no remnant is left of it.<\/p>\n\n\n\n
However, according to this, how is it possible that it will be revived, since it has already rotted? The thing is that as there are GAR and VAK in the left line, it is the same with the Guf that receives from it, which contains GAR and VAK, as well. In Esau, too, there were GAR and VAK, a vessel for reception of GAR and a vessel for reception of VAK. And it has been explained that the Mochin of the middle line that Esau received caused him to despise the seniority and cause every body to rot in the dust, as well.<\/p>\n\n\n\n
However, the Mochin that come from the middle line are only VAK of GAR. There is nothing in them of GAR of GAR. It turns out that only the VAK of Esau despised the seniority, since it was revealed through them that death comes from the left line, and life from the middle line. But Esau\u2019s GAR, which received nothing of Jacob\u2019s Mochin, since they are only VAK of GAR, remained under the domination of the left and did not despise the seniority at all. This is so because they had died anyway, since the middle line had nothing to give to them.<\/p>\n\n\n\n
It is likewise with the bodies of every person. By the Mochin that they receive in life, they rot in the grave. This concerns the vessels of VAK of the Guf, which enjoy the middle line. But the vessels of GAR of the Guf, which never enjoyed those Mochin of the middle line, do not rot in the grave, as was said of the GAR of Esau. And since they did not enjoy, they did not despise.<\/p>\n\n\n\n
This is why it was said that there is a bone that does not rot in the grave, a part of the body related to reception of GAR of GAR, which does not enjoy food or drink, which are the Mochin that come from the middle line, and hence does not rot. For this reason, the body will be built of it at the revival of the dead.<\/p>\n\n\n\n
And the reason why it is called Luz is as was written, \u201cAnd he called the name of that place Beth El.\u201d But Luz was the first name of the city, since everything should be discerned in three discernments: Olam [world], Shanah [year], Nefesh [Soul, though \u201csoul\u201d is also used for Neshama]. And the illumination of the left without right in the form of Olam was the city of Luz. This is why it was called Luz, from the words \u201cabomination [in Hebrew: Naloz] to the Lord,\u201d as well as, \u201cwho are perverse in their ways.\u201d And Jacob, who is the middle line, corrected the city and instilled Godliness in it. This is why he called its name Beth-El [House of God], where before that, its name was Luz.<\/p>\n\n\n\n
However, the middle line can correct only the VAK of GAR, and not the GAR of GAR. It turns out that not all of the city of Luz received its correction into being called Beth El, but only the phase of VAK of that city received its correction and became Beth El. But the GAR of GAR of the city maintained the first name, Luz, since Jacob could not correct it. This is from the discernment of Olam.<\/p>\n\n\n\n
Also, from the phase of Nefesh, each Guf is considered like the city of Luz. The righteous are rewarded with receiving the Mochin of the middle line, and their bodies are rewarded with the presence of the Shechina. This is when their bodies are called Beth El instead of the previous name, Luz. Yet, the GAR of their bodies, which have nothing to receive from the middle line, were not corrected at all and are not called Beth El. Instead, they remained with the previous name, Luz. Thus, this bone, ascribed to GAR of GAR, is called Luz, and remained in its filth and is unfit for any correction during the six thousand years because the Mochin of the middle line do not provide for it.<\/p>\n\n\n\n
As was said, the Creator is destined to revive the dead with their flaws, so it will not be said, \u201cIt is another.\u201d The Luz bone is the flaw in the Guf, and it cannot be healed during the six thousand years. And from it, the Guf will rise for the revival of the dead, so it will not be said, \u201cIt is another\u201d from its form in Ein Sof.<\/p>\n\n\n\n
156) It is written of that time, \u201cAnd Abraham said unto his servant.\u201d If we consider this Hochma, meaning concerning the revival of the dead, what is the meaning of \u201cUnto his servant\u201d? Abraham is the soul. Hence, \u201cAnd Abraham said unto his servant\u201d is the servant of the soul. But does the soul have a servant? We should consider that he said, \u201cHis servant,\u201d and not relate him to Abraham, as implied from the text, but the meaning is the servant of the Creator, who is close to His work. And this is Matat, who is destined to beautify the body in the grave.<\/p>\n\n\n\n
157) \u201cAnd Abraham said unto his servant, the oldest of his household, who had charge of all that he had.\u201d His servant is Matat, the servant of the Creator. He is the elder of his house since he is the beginning of the creatures of the Creator, who governs all that He has, whom the Creator has given dominion over all His armies, over all the angels above.<\/p>\n\n\n\n
158) All the armies of that servant take light and enjoy the radiance of the soul, as the light of the soul is greater than the light of the throne. And the angels take their lights from the throne. Thus, the light of the soul is greater than the light of the throne. But the soul was taken from the throne, and the receiver is necessarily smaller than the giver.<\/p>\n\n\n\n
Yet, the root of Adam, who sits on the throne, and of the throne is AVI and YESHSUT. YESHSUT is the throne, left, and AVI are Adam who sits on the throne, the right. And ZON are extended from them, where ZA is Adam who sits on the throne, and the Nukva is the chair. And the souls are extended from them, as well as Matat and his company. Thus, the souls come from Adam, who sits on the chair, and Matat and his company come from the chair.<\/p>\n\n\n\n
It is known that the lower ones need illumination of Hochma. As long as they do not have illumination of Hochma, they are still in VAK without a Rosh [head], even though they receive the light of Hassadim from ZA and from upper AVI, until they receive illumination of Hochma, too, which is extended from the chair, from the Nukva, and from YESHSUT. At that time, they acquire GAR.<\/p>\n\n\n\n
It turns out that before the soul receives the light of the chair, it is in VAK without a Rosh, VAK of VAK. And it is smaller than the light of the chair, which is GAR of VAK. But once it receives illumination of Hochma from the light of the chair, it becomes much greater than the light of the chair because the light of the chair is extended from the Nukva and from YESHSUT, which is GAR of VAK, while the light of the soul is extended from ZA and AVI, which is actual GAR.<\/p>\n\n\n\n
And how is the light of the soul greater than the chair if the soul was taken from the chair, meaning that it is smaller than the chair? Before the soul receives from the chair, it is VAK of VAK, and the chair is GAR of VAK. Hence, does it receive from the chair?<\/p>\n\n\n\n
However, one\u2014according to what it deserves, and one\u2014according to what it deserves. They are two lights that are different from each other since the soul is actually light of Hassadim, and the chair is actually light of Hochma. Hence, when the soul needs illumination of Hochma, it must receive from the chair, although at its root, the soul is greater than the light of the chair. It is actually greater than light of Hochma, as it is written, \u201cA likeness as the appearance of a man upon it above.\u201d In spirituality, \u201cupon it\u201d means that it takes neither space nor time, and it is necessarily only a virtue. Thus, the light of the soul is greater than the light of the chair, since at its root it is from Adam who sits on the chair.<\/p>\n\n\n\n
159) And when he goes to perform the mission of the Creator, all his armies and his chariot are fed by that radiance of the soul, from the light of Hassadim, from the man who is sitting on the chair that is extended from ZA and receives from upper AVI. This is what the soul tells him: \u201cPut your hand under my thigh.\u201d \u201cYour hand\u201d means your faction, the armies of Matat, \u201cunder my thigh.\u201d This is a light that is imparted from the soul, since \u201cmy thigh\u201d means NHY, which is the advantage of the soul over them, for she has NHY of vessels and GAR of lights. Hence, she tells him, \u201cPut your hand under my thigh,\u201d so he will receive the light of GAR that is included in her NHY, which is the light that is the oath that she adjured him.<\/p>\n\n\n\n
160) When this one goes on behalf of the Creator, the Creator moves all His armies above in one letter from His name, the letter Yod of HaVaYaH, which is AVI, the root of the light of Neshama [soul]. \u201cMy thigh,\u201d in Gematria, is \u201chigh\u201d [in Hebrew]. This means that the soul says, \u201cPut your hand,\u201d your company, under the merit of the high and exalted who rules over all. This implies Atik, which shines in AVI, which are the letter Yod. And after the soul commanded the party of upper ones, meaning the light of upper AVI, under his hand, she told him, \u201cI adjure you a great oath in it,\u201d as it is written, \u201cAnd I will make you swear by the Lord, the God of heaven and the God of the earth.\u201d<\/p>\n\n\n\n
161) It is written, \u201cThe God of the heaven and the God of the earth.\u201d Since he already said, \u201cBy the Lord,\u201d \u201cAnd I will make you swear by the Lord,\u201d why does it also say, \u201cThe God of heaven\u201d? It is because when he walks, He moves all His armies in one letter of His name, the letter Yod, the light of Hassadim of upper AVI. Why did he say in the oath, \u201cThe God of heaven and the God of the earth,\u201d since the heaven is ZA, which is extended from upper AVI, and the earth is Nukva, which is extended from YESHSUT? Was it not enough to adjure him only by the letter Hey?<\/p>\n\n\n\n
He said, \u201cthe God of heaven and the God of the earth,\u201d indicating that He is the Lord of everything, and all at once. In one moment, He moves everything, and everyone is nothing compared to Him. He mentions heaven and earth in the oath, which are the light of the letter Yod, indicating that this light governs all the degrees and they are all nothing compared to Him. He moves all His armies with two letters of His name, when Matat goes on his mission. This shows that He is everything, and there is none other besides Him.<\/p>\n\n\n\n
It is written, \u201cthe God of heaven,\u201d whose light is AVI, right, and \u201cthe God of the earth,\u201d whose light is YESHSUT, left. These words prove that when Matat goes on behalf of the Creator, He moves all His armies by two letters of His name, the Yod-Hey of HaVaYaH. The Yod is the light of upper AVI, and the Hey is YESHSUT, meaning in illumination of Hochma that is extended from YESHSUT, as well. And the illumination of Hochma uproots the shells. Thus, everyone sees that He is everything, and there is none other besides Him.<\/p>\n\n\n\n
162) \u201cAnd I will make you swear by the Lord, the God of heaven and the God of the earth, that you will not take a wife for my son.\u201d The soul adjures the oath of this covenant since Abraham implies the soul.<\/p>\n\n\n\n
163) We learn from this that the soul told Matat, \u201cSince you are going on this mission to revive the dead, do not take a wife for my son, meaning do not take a body for my son, since the body is called a woman, with respect to the soul, and enters another body, foreign, which is unworthy of it. Rather, in that very body that is mine, in that actual one from which I came out.\u201d<\/p>\n\n\n\n
This is why it is written, \u201cBut you shall go into my country and to my homeland,\u201d as was said, that the dead will be revived with their flaws, so it will not be said, \u201cIt is another.\u201d At that time, it will be in the same form as in the incorporation in Ein Sof, and this is why the soul adjures Matat, \u201cBut you shall go into my country and to my homeland,\u201d meaning to my body, which is left with the Luz bone. This is the body from which I came out, and this is the one that is worthy of the revival of the dead. And after it is healed from its flaw, it will be worthy of clothing the soul for eternity.<\/p>\n\n\n\n
164) What is, \u201cAnd take a wife for my son, for Isaac\u201d? After all, if this refers to the clothing of the soul, it should have said, \u201cTo Abraham\u201d? However, that body that suffered with me in that world and had no pleasure and longing in it due to the fear of his Maker, which is the Luz bone, which does not enjoy food or drink in this world, this very body shall you take to play with, in this joy of the righteous, to laugh with it in the joy of the Creator. To laugh with it, since now at the time of the revival of the dead is the time of laughter in the world, as it is written, \u201cThen our mouths shall be filled with laughter.\u201d<\/p>\n\n\n\n
165) An angel performs only one mission, and not two missions at the same time. There are two missions here: 1) to revive the body in its grave, 2) to raise it to the land of Israel, where the soul clothes it. But one angel does not perform two missions? One angel, who is Gabriel, whose writing case is at his loins, will mark each one on his forehead, to correct the body. Afterwards, the great minister Matat will go and correct each one and raise it up to receive his soul. It is written, \u201cHe will send His angel before you, and you shall take a wife.\u201d \u201cBefore you\u201d means before your mission. The Creator will send an angel first to correct the body, and then Matat will bring it for the clothing of the soul, since one angel does not perform two missions.<\/p>\n\n\n\n
166) A well of those who see, which is filled with drawn water and springs from its source even more than they. A well that springs from itself, since the essence of his souls was from the light of Hassadim of upper AVI, whose coupling is never ending. And because he draws the illumination of Hochma from YESHSUT, he is called \u201ca well of those who see,\u201d after the Hochma that he receives from YESHSUT. This is considered being filled with what is drawn from another place, since his own root is not extended from YESHSUT, but only from upper AVI.<\/p>\n\n\n\n
For this reason, his Hassadim are from his own root, extending from AVI as a never-ending spring. They are far more important than the illumination of Hochma that fill him from YESHSUT, since the value of AVI compared to YESHSUT is as the value of GAR compared to VAK. This is why it is written, \u201cA well Lehai Roi\u201d [Roi implies seeing]. Seeing means illumination of Hochma.<\/p>\n\n\n\n
167) A man must welcome his master [also teacher] at the beginning of the month.<\/p>\n\n\n\n
168) That first light that operated in the days of creation and was then concealed for the righteous in the future, its moves are ten. It moves by ten and leads everything by ten, and does its deeds by ten signs. Ten writings, ten keys of the house of the sick are in its hands, and it takes ten writings in the Garden of Eden to correct the earth for the bodies of the righteous.<\/p>\n\n\n\n
The number ten implies the light of Hassadim. The first light that was concealed for the righteous is the light of Hochma, for Adam ha Rishon gazed in it from the end of the world to its end, since the light of the eyes and vision are the light of Hochma. The first light moves ten moves, meaning that the light of Hochma appears in clothing of ten, which is light of Hassadim. And it comes into this clothing because it comes in three lines where each line is clothed in ten. It travels and imparts in ten, and this is the right line whose bestowal is essentially the light of Hassadim.<\/p>\n\n\n\n
It leads everything by ten. This is the left line, where even though its bestowal is essentially Hochma, which is the point of Shuruk, it still leads and bestows only by clothing in Hassadim.<\/p>\n\n\n\n
It does its deeds by ten signs. This is the middle line, which decides between those two lines, and all the signs and omens from the side of holiness are extended from it. Its deeds are ten writings, ten keys of the house of the sick in its hands. Writings are screens, and keys are levels of lights of Hassadim that emerge over the notes. And in those levels of light, he heals the sick, since all illnesses are extended from the left line when it is without integration with the right. But when the middle line comes with the screen of Hirik, on which the level of the light of Hassadim emerges, it decides between the lines until they are included in one another, and then all the sick are healed.<\/p>\n\n\n\n
This is why its levels of light are called keys for the healing of the sick. And they are ten because they are light of Hassadim. The ten writings are the screen of the middle line by which he enters the count of the righteous through the angel Dumah. And by that, they are guaranteed to stand at the revival of the dead, as it is written, \u201cAnd will atone for His land and His people,\u201d to correct the grave so they are worthy of the words \u201cBehold, I shall open your graves.\u201d<\/p>\n\n\n\n
169) Since The<\/em> Zohar<\/em> explained the ten only in the three upper lines HBD, it clarifies the ten in the ZAT, as well, and says that the light of Neshama is greater than the light of the angels. The world, Malchut, was created in ten and is led by ten, which is Yesod that leads the Malchut, which is called \u201cworld.\u201d<\/p>\n\n\n\n The holy chair, Netzah and Hod, called \u201cthe bottom chair,\u201d is in ten. The Torah, Tifferet, is in ten. Its journeys, Gevura, are in ten. The upper worlds, Hesed, which is the highest among the ZAT, is in ten. And the one that is higher than all is Keter, from whom everything is extended\u2014the light of Hassadim, implied in ten, as well as the light of Hochma.<\/p>\n\n\n\n 170) It is written, \u201cAnd the servant took ten camels with all the goodly things of his master in his hand.\u201d What is, \u201cWith all the goodly things of his master in his hand\u201d? Can it be that he would carry all of Abraham’s possessions? It is the name of his master, the Shechina, which is called \u201cName,\u201d who went with him to bring him to the desired place and to protect him, so no obstacle would occur to him. This must be as it is written, \u201cFor My name is in him.\u201d<\/p>\n\n\n\n 171) Anyone who knows his true name knows that He is one and His name one. He is the Creator, and \u201cHis name one\u201d refers to the Shechina, as it is written, \u201cIn that day shall the Lord be One, and His name one,\u201d meaning the name, the Shechina, and He, ZA, are one.<\/p>\n\n\n\n 172) \u201cAnd he made the camels kneel outside the city by the well of water, at evening time, the time when women go out to draw water\u200e.\u201d \u201cOutside the city\u201d means in the graveyard. \u201cBy the well of water,\u201d which precedes the revival of the dead in the graveyard. Those are the ones that negotiated in the Torah, since what is the first thing that one is asked when he goes into the grave? If he has set times for the Torah, it is written, \u201cAnd the stability of your times.\u201d It is even more so when he comes out; there is no question about reviving them first.<\/p>\n\n\n\n 173) \u201cAt evening time,\u201d on the sixth day, which is the eve of the Sabbath, this is the time to revive the dead. For six thousand years the world stands. And the eve of the Sabbath is the sixth millennium, the conclusion of everything. \u201cAt evening time\u201d means the time of the conclusion of everything. \u201cThe time when women go out to draw water.\u201d These are the disciples of the wise, who draw from the waters of the Torah, which is the time to go out and shake off the dust, meaning to be revived.<\/p>\n\n\n\n 174) Those who exert to know their Master in this world and their soul is complete for the next world are rewarded with coming out of the grave, from the oath that the soul adjured Matat. This is because Matat will know who is her actual body, just as the soul had adjured him. And what is he? He is as it is written, \u201cBehold, I stand by the fountain of water.\u201d Even though the body is a disciple of the wise, Matat goes to examine the perfection, as it is written, \u201cAnd may it be that the maiden who comes out to draw, and to whom I say, \u2018Please let me drink a little water from your jar,\u2019\u201d meaning give me a hint of the knowledge of the Creator that you have attained.<\/p>\n\n\n\n 175) \u201cAnd she shall say to me, \u2018You drink, as well,\u2019\u201d meaning she lets him know three things: 1) You, too, are a servant, like me, lacking GAR. 2) I do not replace knowing you with knowing the Creator. This means that she was not mistaken in thinking that there is the final perfection in his Mochin, which he gives to the souls, like the perfection of the Creator. 3) You need to perceive that you are a creature, like me. Even though you are an angel, you are still like a creature, meaning deficient, like me.<\/p>\n\n\n\n 176) \u201cAnd I will also draw for your camels,\u201d meaning that she will also let his hosts know of what she has attained and drew. This means that knowing his attainment is 1) that your company did not attain, that they have no attainment, 2) that I have an advantage over you\u2014the incorporation with the point of this world, which is absent in the angels of above, and 3) how you are created from the brightness placed in you, meaning she attained the meaning of his creation.<\/p>\n\n\n\n If the body says all its attainments, this sign that you have made for me will be given to me for all those words that the body will tell me, none of them missing. Then I will know that she is the woman, the body from that soul, as the oath he made me take.<\/p>\n\n\n\n 177) \u201cAnd it came to pass that before he had finished speaking,\u201d while he wanted to try all the matters on the body, \u201cbehold, Rebecca \u2026 came out.\u201d This is the holy body that engaged in words of Torah and beat his body to attain and to know his Master. \u201cWho was born to Bethuel [Heb: Bet-El],\u201d the daughter of a God. \u201cThe son of Milcah [Hebrew: Malka],\u201d the son of the King of the world. \u201cThe wife of Nahor, Abraham\u2019s brother,\u201d the company of the intellect, a body that adheres to the intellect, and she is the brother of the soul. \u201cWith her water jar on her shoulder,\u201d the burden of wisdom is upon her.<\/p>\n\n\n\n 178) \u201cAnd the servant ran to meet her.\u201d This is Matat. \u201c\u2026and [he] said, \u2018Please give me a little water to drink from your jar,\u2019\u201d tell me a hint of the wisdom, of knowing your Creator, of what you engaged in, in the world from which you came. \u201cSo I put the ring on her nose and the bracelets on her arms.\u201d Those bones that have scattered to here and to here, he attaches them and weighs them one atop the other.<\/p>\n\n\n\n 179) At that time, that body stands in the land of Israel, and there its soul enters it. Who leads the body to the land of Israel? The Creator makes burrows under the earth, and they roll and walk toward the land of Israel, as it is written, \u201cAnd the earth will cast out the dead.\u201d<\/p>\n\n\n\n 180) Gabriel leads them to the land of Israel, as it is written, \u201cWill you go with this man?\u201d and it is written, \u201cand the man Gabriel.\u201d Why is it written, \u201cAnd Rebecca had a brother, and his name is Lavan\u201d? The evil inclination is not revoked from the world, although not all of it is present, but some of it is present.<\/p>\n\n\n\n 181) At first, when the evil inclination was placed in this world, it was called Lot. In the next world, it will be canceled from the world, but not all of it. It will be called Lavan [Heb: white], not a villain, as before, but as someone who has washed off his villainess. What did Lavan need? To multiply, since if there is no evil inclination, there is no multiplication.<\/p>\n\n\n\n 182) Since the body is built and persists, it is written, \u201cAnd they sent away Rebecca their sister, and her nurse.\u201d Her nurse is the force of movement, the force of the body.<\/p>\n\n\n\n 183) Since the body is built on its existence and brought to receive its soul, to the land of Israel, the soul waits for it and comes out towards it, as it is written, \u201cAnd Isaac went out to reflect in the field.\u201d It is also written, \u201cCome with me from Lebanon, my bride.\u201d The bride is the soul. \u201cDepart from the peak of Amana,\u201d as it is written, \u201cAnd he raised his eyes and saw.\u201d<\/p>\n\n\n\n 184) Now the soul is called Isaac, after the great joy in the world.<\/p>\n\n\n\n 185) In the beginning, the soul is called Abraham, and the body, Sarah. Now, the soul is called Isaac, and the body, Rebecca. Forty years prior to the existence of the body, the soul waits for the body in the land of Israel, in the place of the Temple.<\/p>\n\n\n\n 186) \u201cAnd [Isaac] took Rebecca, and she became his wife, and he loved her. So Isaac was comforted after his mother\u2019s death.\u201d He loves that body and is comforted with it, and it is a time for laughter and joy in the world.<\/p>\n\n\n\n 187) What is, \u201cAnd Abraham took another wife, and her name was Keturah\u201d? This contradicts the explanation about the soul and the body at the time of revival.<\/p>\n\n\n\n 188) When the sages of truth clarify the secrets of the writings, the very degrees that the writings speak of come to those sages at that time, and present themselves so as to be revealed. Had it not been for their assistance, they would not have had the power to reveal any secret.<\/p>\n\n\n\n 189) Happy is the man who puts on Tefillin and knows their reason.<\/p>\n\n\n\n 190) For the love of the Creator for Israel, He told them to make Him a tabernacle such as the high structure above, and He would come to dwell with them, as it is written, \u201cAnd let them make Me a tabernacle, that I may dwell among them.\u201d With this verse, the reason for the Tefillin is hidden.<\/p>\n\n\n\n 191) The tabernacle was made similar to the upper one, in the shapes of its holy structures. Afterwards, the Creator instilled His Shechina with them. Similarly, concerning the Tefillin, when a person puts them on, it should be an example of the upper structures: the lower structure and the upper structure. This is in order for His kingdom to come and instill His Shechina over him.<\/p>\n\n\n\n There are two structures, and both are needed. There is an advantage to the upper structure, above the Chazeh, which is not found in the bottom structure below the Chazeh, since a coupling occurs only from the Chazeh upward, where there is the face of a man, and not below the Chazeh, where the face of man is absent. And there is also an advantage to the lower structure, from the Chazeh down, which does not exist in the upper structure from the Chazeh up. The place for disclosure of Hochma is in the structure from the Chazeh down and not in the structure from the Chazeh up. Hence, there is disclosure of perfection only in the two structures together, since the bottom structure rises and integrates in the coupling that there is from the Chazeh up, in the upper structure. And then the Hochma appears in the bottom structure.<\/p>\n\n\n\n The tabernacle was made by the example of the upper one, in the form of the holy structures. The tabernacle and its vessels were arranged following the example of the two structures. This is so because then the bottom structure rose to the place of the upper structure and was included in the coupling that is there. Then Hochma appeared in the bottom structure, which is the inspiration of the Shechina in the lower ones.<\/p>\n\n\n\n Similarly, a man who wears Tefillin should aim in these two structures and the orders in them because then the kingdom of the Creator will come, and the Creator will instill His Shechina over him. This is because there is disclosure of Hochma only in Malchut, from the Chazeh down, and it is called \u201cDivinity.\u201d But there is no coupling for extension of Hochma if not from the Chazeh up. Hence, the perfection appears through both structures together.<\/p>\n\n\n\n 192) There is high knowledge and examples of it in the Tefillin. And there are three structures in it from the Chazeh down, where Malchut is, according to the holy, upper ones. These are the three letters of His holy name, Yod-Hey-Vav, since the three structures are the three letters Yod-Hey-Vav.<\/p>\n\n\n\n Four portions govern the four letters of His holy name. This is the reason for the letter Shin [\u05e9] of the three Keters and the Shin of the four Keters, three kings that rule the body. From the Chazeh down, it corresponds to the Shin of the three Roshim [heads], and the Tefillin on the Creator above, which are the Tefillin of the Rosh [head]. And the Tefillin of the hand are the four portions that correspond to the Shin of the four Roshim.<\/p>\n\n\n\n The difference between the upper structure above the Chazeh and the lower structure below the Chazeh. In the bottom structure, the face of a man is missing. This is the bottom Hey of the name HaVaYaH. It turns out that there are only three letters, Yod-Hey-Vav in the lower structure, and the bottom Hey is missing, and only in the structure above the Chazeh are there all four letters.<\/p>\n\n\n\n Also, there are only three structures, which are the three letters of His holy name, HaVaYaH, Yod-Hey-Vav. These are Hochma, Bina, and Tifferet, and the Malchut\u2014which is the bottom Hey\u2014is absent. They are included in one another and are considered three times Yod-Hey-Vav, three structures after they rise for the coupling in the upper structure.<\/p>\n\n\n\n The four portions govern the four letters of His holy name. The four portions in the Tefillin are HB TM. They govern the four letters HaVaYaH, since the four letters HaVaYaH are HB TM. This is the meaning of the Shin of the three Keters and the Shin of the four Keters. The Shin from the three Keters implies the bottom structure, which has only three letters Yod-Hey-Vav, lacking the bottom Hey. Also, they are the three kings that rule in the body from the Chazeh down, which are NHY. They are called \u201ckings\u201d [Melachim] because from the Chazeh downward, everything belongs to Malchut.<\/p>\n\n\n\n And the Shin of the four Keters implies to the upper structure, which contains the complete four letters of HaVaYaH. These are the four portions of the Tefillin.<\/p>\n\n\n\n 193) The heart is assembled, similar to the bottom structure. And the lower one, Nukva, is assembled. The structure of the arm below is in the Nukva, the Tefillin of the hand, called \u201carm.\u201d And the heart, considered from the Chazeh up, is assembled as though being below the Chazeh. And they are given to its hand so as to bring in all the hosts of heaven. Thus, the heart is assembled below, and all the organs of the body are given to it.<\/p>\n\n\n\n The revelation of illumination of Hochma is called \u201criding on the structure.\u201d Hence, only the Malchut is the rider, for the disclosure occurs in her. We learn that the upper structure from the Chazeh up is considered covered Hassadim, but there is the place of the coupling, and not in the bottom structure. It turns out that the primary disclosure of Hochma is necessarily in the upper structure, though not for itself, but to bestow upon the bottom structure. And the Malchut of the upper structure above the Chazeh is therefore called heart, after the thirty-two paths of wisdom that appear in her.<\/p>\n\n\n\n Hence, there are two phases of disclosure of Hochma in the heart: 1) When it is above the Chazeh, in its place, the Hochma is not revealed for itself but to bestow upon the lower structure. 2) When the lower structure rises and becomes incorporated in it, it receives Hochma from it. It is considered that this Malchut, the heart, descends with them below the Chazeh where it discloses the illumination of Hochma below.<\/p>\n\n\n\n The rides, as though on the lower structure. The first phase of the disclosure of Hochma is not for itself. Hence, it is considered that it shines similar to the lower structure, meaning only in order to bestow, and not actual illumination for itself. This is so because only in the lower structure below the Chazeh is there actual assembly. This assembly of the hand, which is the Tefillin of the hand, Malchut, applies only from the Chazeh down.<\/p>\n\n\n\n The heart is assembled in Hochma, above the Chazeh, as below, since it needs to bestow Hochma downward to the lower structure. And because it does not shine for itself, it is not considered actual illumination in it.<\/p>\n\n\n\n When the Hochma is revealed in it, all the hosts of heaven are given to it, since the illumination of Hochma includes and brings all the degrees under it. This is the revelation of Hochma of the second phase, when the heart is incorporated in the bottom structure and is extended with them and comes and shines below the Chazeh. And all the degrees of the body from the Chazeh and below are given into his hands.<\/p>\n\n\n\n From the Chazeh of ZA and above, it is considered ZA, which is called \u201cheaven.\u201d Hence, all the degrees there are called \u201cthe hosts of heaven.\u201d And from Chazeh of ZA and below, it is considered Nukva, called \u201cbody,\u201d and the degrees there are called \u201cthe organs of the body.\u201d<\/p>\n\n\n\n 194) Above the heart are four portions on the brain of the head. But the Creator governs them all, the king of all.<\/p>\n\n\n\n The hand Tefillin is considered heart, Malchut, where disclosure of Hochma applies. But the head Tefillin is regarded as brain, ZA, which is a king that governs in covered Hassadim, which it receives from upper AVI, as it is written, \u201cFor He delights in mercy,\u201d and no illumination of Hochma can appear in its place. This is why it is said that the Creator is the high ruler over them, since the Creator, ZA, governs in the four portions of the head, and there is no disclosure of illumination of Hochma there.<\/p>\n\n\n\n And the meaning of this Hochma is that it is as in the Temple, as it is written, \u201cAnd make one cherub at the one end, and one cherub at the other end.\u201d And atop them, the Shechina of the King in the four letters HaVaYaH\u2014Yod-Hey on the right hand side cherub, and Vav-Hey on the left hand side cherub. And in two structures\u2014the upper structure over the right hand side cherub and the lower structure over the left hand side cherub.<\/p>\n\n\n\n 195) It is similar to the heart and the brain, which are the hand Tefillin and the head Tefillin. The heart is from here, and the brain is from here. And over them is the Shechina of the king in four portions. From here on, they are secrets of the Ketarim [pl. of Keter] of the letters\u2014the portions in their bodies, which are the boxes, and their straps, which are rules for Moses from Sinai. And their meaning had already been revealed in the thirteen qualities of mercy.<\/p>\n\n\n\n 196) What is the meaning of the verse \u201cAnd Abraham took another wife, and her name was Keturah\u201d?<\/p>\n\n\n\n 197) The meaning of this verse is that when the soul comes in her holy body, those words \u201cAnd Abraham took another\u201d will be said about the wicked who will be revived and will correct their deeds, and the soul will give them of the brightness of her glory, so they will know and repent and will be rewarded with complete refinement.<\/p>\n\n\n\n 198) And when Solomon saw that, he was bewildered and said, \u201cWell, I have seen the wicked buried and they came, and they walk away from a holy place.\u201d This means that they will come and live off a holy place when they rise at the revival of the dead.<\/p>\n\n\n\n It is written, \u201cCan the Ethiopian change his skin, or the leopard his spots?\u201d So are the wicked who were not rewarded with returning to this world and sacrificing good deeds. They will never burn incense for the next world. This means that even if they rise for the revival of the dead, they will still not be able to do good deeds because they were not rewarded in their lives.<\/p>\n\n\n\n 199) \u201cAnd she bore him Zimran and Jokshan,\u201d many bad deeds, until they are expelled from the world, as it is written, \u201cAnd he sent them away from Isaac his son.\u201d It is written about them, \u201cAnd many of them that sleep in the dust of the earth shall awake,\u201d and it is written about the others, \u201cAnd the enlightened will shine as the brightness of the firmament.\u201d<\/p>\n\n\n\n 200) At that time, he is called Abraham, and in his place, she is called Isaac, as it is written, \u201cAnd it came to pass that after the death of Abraham, God blessed Isaac his son, and Isaac settled at Beer Lahai Roi,\u201d with knowing of the Hai [living], who is the One who Lives Forever, to know and to attain what he did not attain in this world, as it is written, \u201cFor the earth shall be full of the knowledge of the Lord.\u201d<\/p>\n\n\n\n 201) \u201cAnd the dust will return to the earth as it was, and the spirit will return to the God who gave it.\u201d When the Creator created Adam, He took his dust from the place of the Temple and built his body from the four directions of the world. And each of them gave him strength. Afterwards, He imparted upon him the spirit of life, as it is written, \u201cAnd breathed into his nostrils the breath of life.\u201d Then he rose and knew that he consisted of above and below, and then he adhered to the Creator and knew the upper wisdom [Hochma].<\/p>\n\n\n\n 202) Similarly, all the people in the world consist of above and below. When all those who know how to sanctify themselves properly in this world have a son, they draw upon him a holy spirit from the place from which all sanctities emerge. And these are called \u201cThe Sons of the Creator,\u201d since their bodies have been made in holiness, as it should be. Also, they give it spirit from a high, sublime place, as it should be.<\/p>\n\n\n\n 203) When a person is destined to account for his deeds, before he leaves the world, this day is a day of reckoning, when the body and the soul report. Afterwards, the soul departs the body and parts with it, and the body, which was created from dust, returns to dust, and everything returns to the place from which it was taken. And until the time when the Creator revives the dead, everything will be concealed from it.<\/p>\n\n\n\n 204) And the Creator will bring that very body and that very soul back to the world as before, and renew the face of the world, as it is written, \u201cThy dead shall live, my corpses will rise.\u201d And that very soul is hidden before the Creator and returns to her place after man\u2019s passing, according to her deeds, as it is written, \u201cAnd the spirit returns unto God who gave it.\u201d And when He is destined to revive the dead, He will pour down dew from His head upon them, and with that dew, all the bodies will rise from the dust.<\/p>\n\n\n\n 205) \u201cFor the dew of lights is Your light.\u201d The dew of lights is actual lights, of those lights of above, with whom He is destined to bestow life to the world, when the tree of life, ZA, bestows life that never stops. This is because now life ceases because when the evil serpent governs, the moon is covered. This means that the coupling of the upper sun and moon, ZON, stops. And for this reason, the waters of ZA seemingly stop, and he is the tree of life. For this reason, life does not properly rule the world.<\/p>\n\n\n\n 206) And at that time, that evil inclination, which is the evil serpent, will depart from the world, and the Creator will remove him, as it is written, \u201cAnd I will also remove\u2026 and the unclean spirit from the land.\u201d And after he passes from the world, the moon will no longer be covered, and the river that stretches out of Eden, which is ZA, will no longer cease its springing. Then it is written, \u201cAnd the light of the moon shall be as the light of the sun,\u201d and the light of the sun will be sevenfold.<\/p>\n\n\n\n 207) If all the bodies in the world will be revived and will rise from the dust, we should ask, \u201cWhat of those bodies that were implanted with one soul, or a soul that incarnated in several bodies one by one? What shall become of them? Will they all rise at the revival of the dead or only the last?\u201d<\/p>\n\n\n\n Those bodies that were not rewarded with good deeds and did not successfully complete the soul are as though they never were. They are like a dry tree in that world. And so they will be at the time of the revival of the dead. Only the last body, which was planted and succeeded and properly received its spiritual roots, will rise at the revival of the dead.<\/p>\n\n\n\n 208) It is written about it, \u201cFor he shall be as a tree planted by the waters,\u201d since he bore fruits, meaning good deeds, and planted proper roots above in the upper world, where for each Mitzva [good deed], its corresponding spiritual root appears above. And the previous body, which did not bear fruits and did not strike roots, it is written about it, \u201cFor he shall be like a tamarisk in the desert, and shall not see when good comes,\u201d since \u201cwhen good comes\u201d means the revival of the dead.<\/p>\n\n\n\n 209) And that light that is destined to shine for the righteous\u2014which was hidden before him since the day the world was created\u2014will shine, as it is written, \u201cAnd God saw the light that it was good.\u201d And then the Creator will revive the dead. And it is written, \u201cBut unto you that fear My name shall the sun of righteousness arise,\u201d since then the good will prevail in the world. And the one who is called \u201cevil\u201d will be removed from the world. At that time, those bodies that precede the last one will be as though they never existed.<\/p>\n\n\n\n 210) The Creator is destined to bestow other spirits upon those bodies that precede the last. And if they are rewarded with them and can walk on the straight path, they will rise in the world as it should be. If not, they will be ashes under the feet of the righteous, as it is written, \u201cAnd many of them that sleep in the dust of the earth shall awake.\u201d And everything is established and destined before the Creator, and all are counted for the time of revival, as it is written, \u201cHe that brings out their host by number.\u201d<\/p>\n\n\n\n 211) All the dead in the land of Israel will be revived as in the beginning, since the Creator will awaken spirit upon them and will raise those that are in the land of Israel. As for those in other lands, it does not say revival in regards to them, but rising, since the spirit of life is present only in the holy land of Israel. This is why it only says about them, \u201cYour dead shall live.\u201d And those outside the land\u2014their bodies will be created and they will rise in a body without a spirit, and then roll under the dust of the earth until they arrive at the land of Israel where they will receive the soul. And not by another authority, for they will exist in the world properly.<\/p>\n\n\n\n 212) When the Creator revives the dead, all those souls that will awaken before Him will all stand before Him, shapes upon shapes, in the very same shape they had had in this world. And the Creator will call them by names, as it is written, \u201cHe calls them all by name,\u201d and each soul will come into its place in the body, and they will be revived in the world as they should be. Then the world will be complete.<\/p>\n\n\n\n It is written about that time, \u201cAnd He will take away the reproach of His people.\u201d This is the evil inclination, which He will remove from the world, which darkens the faces of people and governs them.<\/p>\n\n\n\n 213) Thus we see that as long as a person is in that spirit, he is not defiled. When his soul departs him, he is defiled because when that evil inclination takes one\u2019s spirit, he defiles it, since he is the evil inclination and he is the angel of death. Hence, after him the body is left impure, since he takes man\u2019s soul with the force of filth of the tree of knowledge, and this filth is the root of all the impurity.<\/p>\n\n\n\n The other, idol-worshiping nations, are to the contrary. When they are alive, they are impure, since their souls are drawn to them from the side of impurity. When their bodies are emptied from impurity, when they die and their souls come out of them, the body remains without any impurity. Hence, they do not defile, as we learn, \u201cThe graves of idolaters do not defile in the tent.\u201d<\/p>\n\n\n\n 214) For this reason, one who clings to a woman from other nations, idol worshipers, is defiled. And the son that he has from her assumes the spirit of impurity. But his father came from Israel, so why should he assume the spirit of impurity? In the beginning, his father was defiled when he adhered to that impure woman. And since the father was defiled by that woman, who is impure, the son that was born from her will certainly take upon himself the spirit of impurity.<\/p>\n\n\n\n Moreover, he broke the law, as it is written, \u201cFor thou shall bow down to no other god; for the Lord, whose name is Jealous, is a jealous God.\u201d This means that He is jealous for that covenant, to not desecrate Him with a woman from other nations.<\/p>\n","protected":false},"excerpt":{"rendered":" 154) \u201cAnd Abraham was old, advanced in days\u201d in that world, which is days, meaning light, and not in this […]<\/p>\n","protected":false},"featured_media":0,"parent":7853,"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-7874","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n