75) The Creator promised him, \u201cBehold, I am with you and will keep you.\u201d Why did he not believe, but said, \u201cIf God will be with me\u201d? Jacob said, \u201cI dreamt a dream. And with dreams, some are true and some are not true. If it happens, I will know that the dream was true.\u201d This is why it is said, \u201c\u2018If God will be with me,\u2019 as I dreamt, and \u2018Then the Lord shall be a God unto me.\u2019 I will be drawing blessings from the fountain of the stream of everything, Bina, to this place, called Elokim.\u201d<\/p>\n\n\n\n
76) Israel that is in the middle of everything, in the middle line, receives the abundance first, from the source of everything, from Bina. And once the abundance reaches him, he transfers and extends it to the place, the Nukva. In the beginning, it writes, \u201cThen the Lord shall be … unto me,\u201d meaning first he will receive, and then it writes \u201cA God\u201d [this is the order of words in Hebrew], meaning the Nukva, that he will then give to the Nukva. As God will keep me and do all this good to me, I will extend all those blessings to him from my place, from ZA, and the connection of everything, the Yesod, will unite in Him. When? When I am complemented in my degree, Tifferet, and I am complemented in the degree of peace, Yesod, to correct the house of my father, the Nukva, as it is written, \u201cSo that I come back to my father’s house in peace.\u201d \u201cI come back … in peace\u201d is the Yesod, and then \u201cThe Lord shall be a God unto me.\u201d<\/p>\n\n\n\n
77) \u201cI come back … in peace\u201d because there, in the house of my father, in the holy land, \u201cI will be completed, and \u201cThe Lord shall be a God unto me.\u201d In that place, I will rise from this degree to another degree as it should be, and there will I work His work.<\/p>\n\n\n\n
78) It is written, \u201cIniquities prevail against me; as for our transgressions, You will pardon them.\u201d In the beginning, David asked about himself, and then he asked about everything. \u201cIniquities prevail against me,\u201d said David, \u201cI know that I myself have sinned. But how many are the wicked in the world, whose sins have prevailed against them even more than me? Hence, I am afraid and I ask for me and for them, \u2018As for our transgressions, You will pardon them,\u2019\u201d since he feared the profusion of sins of the wicked in the world.<\/p>\n\n\n\n
79) When there are many wicked in the world, they rise to the place where the books of the wicked are opened, the Nukva of ZA, who is called \u201ca book,\u201d the judgment [judgment] stands on him and she is blemished because of the judgments. This is what David feared, that our iniquities would blemish the Nukva, he asked for pardon for them, and said, \u201cTo me and to them, and You will pardon them.\u201d<\/p>\n\n\n\n
80) Jacob, too, was afraid that he might sin, and that because of the profusion of wicked in the world the flaw would reach the Nukva. This is the reason why he did not believe in the promise of the Creator that was given to him. Do not say that he did not believe in the Creator. Rather, he did not believe in himself. He feared that he might sin, and in conjunction with the sins in the world, the sin would cause that he would never return to his home in peace and the keeping would be lifted from him. This is why he did not believe in himself.<\/p>\n\n\n\n
\u201cThen the Lord shall be a God unto me.\u201d When I return in peace, I will place even mercy before me as judgment, so that I will always be serving before Him. HaVaYaH is mercy, ZA in the light of Hassadim and leans to the right. The name Elokim is judgment, the Nukva in the light of Hochma, and leans to the left. Jacob was leaning to the right more than to the left. Afterwards, when he returned to the land, he obtained the degree of Israel, when the right was incorporated with the left, and he obtained a Rosh [head].<\/p>\n\n\n\n
81) Jacob said, \u201cNow I do not need judgment, but only Hesed [mercy], like the degree of Jacob. When I return to my father\u2019s house, I will be incorporated in the judgment, meaning that the right will be incorporated in the left, and I will connect to the left as to the right\u2014in the degree of Israel, in the middle pillar.\u201d<\/p>\n\n\n\n
\u201cNow if God will be with me,\u201d because now I need judgment, to keep me until I return to my father\u2019s house in peace, because subduing the shells requires illumination of the left, judgment. But after I return in peace, I will be incorporated in mercy in judgment so the right will be incorporated with the left and the left with the right, and I will connect in a strong connection, to include all the Sefirot as one.<\/p>\n\n\n\n
\u201c\u2018And this stone, which I have set up for a pillar, shall be God’s house,\u2019 since after the right and left are incorporated in each other, everything will be one connection, and the stone, the Nukva, will be blessed from the right and from the left, which are HB, and from above and from below, which are TM. For this reason, I will give tithing of everything.\u201d The tithing, the Nukva, is one of ten, and she will be incorporated with all ten Sefirot\u2014from the south and from the north, and from above and from below\u2014which are HB TM.<\/p>\n\n\n\n
82) It is written, \u201cAnd he took one of the stones of the place.\u201d These are twelve stones under the Nukva, and not the Nukva herself. It does not say that the stone that he took to sit on, to be on them, was atop all the other stones, which is the Nukva, who is above the twelve stones. Rather, he lifted that top pillar because he attributed all the merit of Yesod to the top stone, as it is written, \u201cThis is none other than the house of God.\u201d \u201cThis\u201d is not meant to sustain, to bestow Mochin, but the \u201chouse of God,\u201d to the top stone, which is the Nukva. This is why it is written, \u201cWhich I have set up for a pillar,\u201d and it does not say \u201ctop.\u201d<\/p>\n\n\n\n
83) \u201cShall be God’s house\u201d forever, that the flow of abundance from the Yesod to her will never stop. It says, \u201cGod\u2019s house.\u201d Should it not have said, \u201cThe Lord\u2019s [HaVaYaH] house\u201d? But the Nukva is a place for the courthouse, for judgments, from the two upper sides: From the side of Yovel [jubilee], YESHSUT, called \u201cThe living God.\u201d This is so because ZAT of Bina, YESHSUT, are called Elokim, as well, and she is called \u201clife\u201d after Hochma, which bestows.<\/p>\n\n\n\n
From the side of Isaac, Gevura of ZA, she is called Elokim, as well. This is why it is written about the Nukva, the house of God [Elokim], which is judgment and not the house of the Lord [HaVaYaH], which is mercy.<\/p>\n\n\n\n
84) Yovel means YESHSUT, which is Bina. Even though judgments awaken from her, she is all mercy and every joy comes out of her, and she is the joy of everything. Therefore, it cannot be said that the Nukva is called \u201cthe house of God\u201d because she receives judgments from Yovel. Rather, her being called \u201cthe house of God\u201d indicates that she is the harsh judgment, Gevura of ZA, his left.<\/p>\n\n\n\n
If it is for the better, then love awakens for a coupling from the left side, as it is written, \u201cLet his left arm be under my head.\u201d If it is for the worse, then the harsh judgment awakens from the left, as it is written, \u201cOut of the north the evil shall break forth,\u201d hence she is certainly called \u201cGod\u2019s house.\u201d<\/p>\n\n\n\n
\u201cGod\u2019s house\u201d is as it is written, \u201cThe city of the great King.\u201d The Nukva is the city for Bina, who is called \u201cThe great King,\u201d and here, too, the Nukva is the house of God, which is Bina. There is an ordinary king, the Nukva, and there is a great King. Certainly, the upper world, Bina, is called \u201ca great King,\u201d and the Nukva, the ordinary king, is the city of the great King, which is Bina.<\/p>\n","protected":false},"excerpt":{"rendered":"
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