84) \u201cNow Jacob saw that there was grain in Egypt.\u201d Since the Shechina departed from him with the selling of Joseph, how did he see that there was grain in Egypt? It is written, \u201cThe burden of the word of the Lord concerning Israel, Thus says the Lord, who stretches out the heavens, lays the foundation of the earth, and forms the spirit of man within him.\u201d \u201cThe burden of the word of the Lord,\u201d why does he say, \u201cburden\u201d? Wherever there is judgment over the rest of the nations and he says, \u201cburden,\u201d it is for the better. Wherever it says, \u201cburden\u201d about Israel, it is bad.<\/p>\n\n\n\n
85) Wherever it is judgment over the rest of the nations, it is for the better. This is so because a burden means a load, that the well being of the idol-worshipping nations is a burden on the Creator, and when they are sentenced, He removes that burden of suffering for them from Himself. This is why it is said that when it says burden concerning them, it is for the better.<\/p>\n\n\n\n
Wherever the judgment is placed on Israel, and it says, \u201cburden,\u201d it is seemingly a burden on the Creator to punish Israel. This is a burden from both sides, as though He is burdened whether He punishes them or does not punish them. If He does not punish them, they will remain in the filth of the sin. And if He does punish them, He is seemingly suffering for the affliction of Israel. This is why it is bad when it writes, \u201cburden,\u201d concerning them.<\/p>\n\n\n\n
86) Since he said, \u201cWho stretched out the heavens and laid the foundations of the earth,\u201d why did he also need to say, \u201cAnd formed the spirit of man\u201d? Had it not been said, would we not know that He creates the spirit of man? Rather, this indicates the degree where all the spirits and souls in the world stand\u2014the Nukva\u2014in which all the spirits and souls stand in the Ibur [conception], and from which the lower ones receive.<\/p>\n\n\n\n
87) It would have been good if he had said only, \u201cAnd formed the spirit of man.\u201d But what is the meaning of, \u201cWithin him\u201d? Indeed, it is in two sides\u2014Yesod and Nukva. This is so because all the souls come out of that river which stretches out of Eden, Yesod, from which all the souls emerge and depart, and gather into one place\u2014the Nukva, and Yesod creates the spirit of man within him, which is the Nukva, who is similar to a woman who has conceived from the male, and the fetus is narrowing her intestines until it is entirely formed, in its full depiction, in her intestines.<\/p>\n\n\n\n
Thus, \u201cAnd formed the spirit of man within him.\u201d \u201cWithin him,\u201d in the Nukva, where the spirit stands and is depicted, until man is created in the world and she gives him the spirit. The word, \u201cform,\u201d comes from forming, where it forms the spirit of man in her. And since before the completion of its formation, the fetus is pressing in its mother, he writes \u201cburden\u201d here, which in Israel is bad.<\/p>\n\n\n\n
88) \u201cAnd formed the spirit of man within him,\u201d meaning actually within a person and not in the upper Nukva, since when man was created and the Creator gave him his soul and he came out to the world, that spirit within him does not find sufficient space in which to spread. Hence, it stands within him on one side, right, and does not spread to the right and to the left.<\/p>\n\n\n\n
89) And when man\u2019s body spreads, the spirit spreads, as well, and puts strength within it. Also, to the extent that the body grows, the spirit gives man strength by which to strengthen. Hence, it literally forms \u201cthe spirit of man within him.\u201d<\/p>\n\n\n\n
90) What is the meaning of \u201cForms the spirit of man\u201d? After all, the spirit must be assisted by additional strength from above. Hence, the Creator \u201cforms the spirit of man within him\u201d by helping it, so it can spread within man.<\/p>\n\n\n\n
91) When that spirit needs assistance, according to that man and according to the extent to which that body is corrected, that spirit is corrected for him above and he is given additional spirit to be corrected. This is because one is assisted to the extent that he comes to be purified. This is the meaning of, \u201cAnd formed the spirit of man within him,\u201d that he gives him additional spirit that can spread in man\u2019s body.<\/p>\n\n\n\n
When a man is born and comes out to the world, the Ruach [spirit] cannot spread in him and stands on one side, for it is not included in the left. Hence, it is deficient of GAR. And when one grows and betters his actions, he is given additional Ruach, GAR, since VAK are considered the heart of the Ruach, and the GAR as additional Ruach, and then it spreads to all sides of man\u2019s body.<\/p>\n\n\n\n
92) Since Joseph had been lost to his father Jacob, Jacob lost the additional Ruach that was in him, the GAR, and the Shechina parted him. Afterwards, it is written, \u201cThe spirit of Jacob their father revived.\u201d But was he dead until now? Rather, this additional Ruach departed him and was not within him because the sadness within him caused his Ruach [spirit] to not exist, since the GAR, which are the existence of the Ruach, had parted from him. This is why it is written, \u201cThe spirit of Jacob their father revived,\u201d for the GAR were revived.<\/p>\n\n\n\n
93) Here it writes, \u201cNow Jacob saw that there was corn in Egypt,\u201d meaning he saw with the holy spirit. After all, until now he was not told that Joseph was alive, and in addition, he was in a state of departure of the Shechina. Thus, how did he know that there was grain in Egypt? Indeed, \u201cAnd Jacob saw,\u201d meaning that he saw that all the dwellers of the land were going to Egypt and bringing back grain. He did not see with the holy spirit.<\/p>\n\n\n\n
96) It is written, \u201cHer ways are ways of pleasantness, and all her pats are peace.\u201d These are the ways of Torah, for the Creator instills the pleasantness of the Shechina upon one who walks in the path of Torah, so as to never be lifted from him. \u201cAnd all her paths are peace.\u201d All the paths of the Torah are peace\u2014peace above and peace below, peace in this world and peace in the next world.<\/p>\n\n\n\n
97) This verse is like a coin in the pocket: a precious secret is hidden here in the interior of the verse. This verse is in two manners\u2014ways and paths\u2014and in two discernments\u2014pleasantness and peace. We read \u201cways\u201d in it, and we read \u201cpaths\u201d in it. We read \u201cpleasantness\u201d in it, and we read \u201cpeace\u201d in it.<\/p>\n\n\n\n
98) \u201cHer ways are ways of pleasantness,\u201d as it is written, \u201cWho makes a way in the sea,\u201d for wherever it writes, \u201cway\u201d in the Torah, it is an open way for all, like a corporeal way that is open to every person. Such are her ways, ways of pleasantness. They are ways that are open from the Patriarchs, HGT, Abraham, Isaac, and Jacob, who have paved through the great sea and came within it. And the lights open from these ways, to shine to every side and to every direction in the world.<\/p>\n\n\n\n
The two Malchuts by which the screen is corrected to make a coupling with the upper light are called \u201ckey\u201d and \u201clock,\u201d or Ateret Yesod [the crown of Yesod] and Malchut herself. And there is illumination of Hochma only where there is the key. However, places where there is the lock remain in Hassadim that are covered from Hochma. In the GAR of Partzufim such as Atik, upper AVI, and the great ZON, the lock is active; hence, they are in covered Hassadim. And in the VAK of Partzufim such as AA, YESHSUT, and the small ZON, the key is active; hence, illumination of Hochma appears through them.<\/p>\n\n\n\n
The key is called \u201ca way\u201d or \u201ca path\u201d because it is a way for imparting Mochin of Hochma, which shine GAR to all sides. The lock is called \u201ca trail\u201d or \u201ca lane,\u201d a narrow road that is not open to all, since only the souls from Chazeh of ZON and above can receive GAR from them, for they do not need Hochma because they delight in mercy. But the souls from Chazeh of ZON down\u2014which require Hochma\u2014can receive only VAK from there without Rosh.<\/p>\n\n\n\n
It follows that it is not open to the souls that are from the Chazeh down, which are the majority of the souls. Hence, it is only called \u201cway\u201d and \u201cpath,\u201d which is open only to some. In upper AVI, the lock\u2014called \u201cpath\u201d\u2014is operative. Thus, they are always in Hassadim that are covered from Hochma. And in YESHSUT, the key, called \u201cway,\u201d is active, hence they are in illumination of Hochma.<\/p>\n\n\n\n
Therefore, it is said that wherever it is written \u201cway\u201d in the Torah, it is a road that is open to all, since a way indicates the Malchut of the key, on whose coupling appears the illumination of Hochma. This illumination completes all the souls, even those that are drawn from Chazeh of ZON down, which are the majority of souls in the world.<\/p>\n\n\n\n
It is said that they are ways that are open since the patriarchs, HGT, Abraham-Isaac-Jacob, who carved in the great sea and came within it. This is so because after ZA receives the three lines of YESHSUT\u2014in what was said, \u201cThree emerge from one, one is rewarded with all three\u2014it imparts them to the Nukva and she becomes a fourth to the patriarchs\u2014the kingdom of David.<\/p>\n\n\n\n
And when it gives her the point of Holam from the right line of Bina, the letters ELEH of Bina\u2014in whom there is the key\u2014are extended to her. Then it is considered that HGT of ZA carved in her and made a receptacle in her, which is the key, as was said, \u201cThe mother who lends her clothes to her daughter,\u201d as it is written, \u201cThe well, which the princes dug,\u201d which is YESHSUT, \u201cWhich the nobles of the people delved,\u201d meaning HGT of ZA.<\/p>\n\n\n\n
HGT of ZA impart to the Nukva the vessel of the key from Bina and then give to her, as well, the two points Shuruk and Hirik from the two lines, left and middle of Bina. Then, she too has all three lines in HGT of ZA, which they received from the three lines in Bina, and then the three lines of ZA, HGT, enter the Nukva.<\/p>\n\n\n\n
From the key, called \u201cway\u201d or \u201cpath,\u201d illumination of Hochma that shines and complements all sides and all spirits of the world is dispensed, even to the ones that are extended from the Chazeh of ZON downwards. But the paths, which are the lock, give only to few\u2014the ones that are extended from the Chazeh of ZA upwards\u2014and are not open to all.<\/p>\n\n\n\n
99) This pleasantness is pleasantness that stems from the next world, YESHSUT. From the next world, all the lights divide and shine to each side\u2014the three lines. And that good, and the light of the next world\u2014which the patriarchs (HGT of ZA) inherit, who inherit these Mochin from YESHSUT, from the next world\u2014is called \u201cpleasantness.\u201d<\/p>\n\n\n\n
Also, the next world itself, YESHSUT, is called \u201cpleasantness,\u201d since when the next world awakens to illuminate, every joy and every goodness, all the lights and all the freedom in the world awaken, which is why it is called \u201cpleasantness.\u201d<\/p>\n\n\n\n
100) Therefore, when the Sabbath starts, all the wicked in hell rest and they have freedom and rest. And when the Sabbath ends, we should evoke the upper joy upon ourselves, to be saved from the punishment of the wicked that are sentenced from that time forth. And we should awaken and say, \u201cLet the pleasantness of the Lord our God be upon us.\u201d This is the higher pleasantness, the joy of all, the Mochin of YESHSUT, as it is written, \u201cHer ways are ways of pleasantness.\u201d<\/p>\n\n\n\n
On the Sabbath, the Mochin of the upper AVI\u2014which are pure air\u2014shine. And they are called, \u201cin the future.\u201d At that time, all the judgments are removed from the world and even the wicked in hell rest. And when the Sabbath ends, the judgments and the shells reawaken and are revoked only by Mochin of illumination of Hochma, which are extended from YESHSUT, which are called \u201cpleasantness.\u201d Hence, at the end of the Sabbath we must say the verse, \u201cAnd let the pleasantness,\u201d to evoke upon us the Mochin of illumination of Hochma, which cancel all the judgments.<\/p>\n\n\n\n
101) \u201cAnd all her paths are peace.\u201d Her paths are the trails that emerge from above, from AVI, the lock that serves in AVI, of which it is written, \u201cAnd Your path in the great waters.\u201d They are called so because they are not open to every person but only to a few. And all are held by the covenant alone, meaning Yesod, who is called, \u201cpeace\u201d\u2014peace at home\u2014and he brings them into the great sea, when he is in power, and then he gives him peace, as it is written, \u201cAnd all her paths are peace.\u201d Joseph was the covenant of peace, he was rewarded with those paths, and he was a king in Egypt and the ruler of the land. But Jacob did not know, since the Shechina departed him.<\/p>\n\n\n\n
The key, which is a screen that is extended from Bina, called \u201cway,\u201d draws the Mochin of pleasantness, as it is written, \u201cHer ways are ways of pleasantness.\u201d But the lock does not draw the Mochin, and all its correction is to make peace. This is so because the whole strength of the middle line is to unite the two lines, right and left, in one another, by first being included in that screen of the lock.<\/p>\n\n\n\n
And all of them, meaning the two screens together\u2014the path and the way\u2014are held only by the covenant, which is Yesod of Gadlut, called \u201cJoseph.\u201d This means that although the middle line is essentially Tifferet, it does not carry the two screens together, since being above Chazeh of ZA, the judgments of the lock are not apparent in it, since they are discerned as judgment only from the Chazeh down. Hence, only Yesod, which is from the Chazeh down, holds the two of them together.<\/p>\n\n\n\n
The Yesod admits them into the great sea when it is in its Gevura [also \u201cmight\u201d], for then it gives it peace. When the Nukva is in Gevurot, the left dominates and does not wish to mingle with the right, for then all the lights within it freeze. This is when the Yesod gives peace, where through the screen of the lock\u2014the screen of Hirik\u2014it subdues the left and connects it with the right. Then, peace is made between the right and the left, and the lights open, as it is written, \u201cAnd all her paths are peace.\u201d This is so because the paths, which are the lock, are not poised to draw the Mochin, like the key, which is called \u201cway,\u201d but to make peace, which stands between the right line and the left line.<\/p>\n\n\n\n
102) Yet, Jacob had to break to buy grain in Egypt. Moreover, he saw that it was \u201cDisaster on disaster,\u201d for his sons went down to Egypt. Hence, \u201cJacob said to his sons, \u2018Why do you fear?\u2019\u201d Instead, show yourselves as people who have no satiation.<\/p>\n\n\n\n
Even though the Shechina had departed Jacob, he still had the shattering, which is the opening screen with respect to the judgments in it, to buy grain in Egypt, to draw upon it illumination of Hochma of YESHSUT, called \u201cwisdom of Egypt.\u201d But the screen of the lock was not recognized by him as judgment, since it was Tifferet, which is from the Chazeh upwards. But the lock will also be apparent in his sons, who are discerned as being from the Chazeh down, should they go down to Egypt.<\/p>\n\n\n\n
This is what it means that he saw \u201cDisaster on disaster,\u201d that his sons had descended to Egypt, since the second shattering would appear in them, too, meaning the screen of the lock. Hence, He \u201csaid to his sons, \u2018Why do you fear?\u2019\u201d Instead, show yourselves as hungry, by the force of the opening screen, which is hungry for Mochin, as people who have no satiation because of the locking screen that is not fully satiated before the end of correction.<\/p>\n\n\n\n
103) Whenever there is sorrow in the world, one must not show oneself on the street, so as to not be caught for one\u2019s sins, for the litigants may see him and complain about him and expose his sins to punish him. This is why Jacob told them, \u201cWhy do you fear?\u201d, since they should be afraid of the slanderers.<\/p>\n\n\n\n
104) \u201cNow Jacob saw that there was grain in Egypt\u201d actually refers to grain [in Hebrew the same word is used for grain and for shattering], and not shattering, as previously interpreted. This is so because the Creator sent hunger in the world to bring Jacob and his sons down there. Hence, he saw that the people of the land were bringing grain from there.<\/p>\n\n\n\n
105) \u201cNow Jacob saw that there was grain in Egypt.\u201d When Isaac died, Jacob and Esau came to split the patrimony. And Esau came out of his share in the land and in everything, meaning he departed and was rid of the exile, too. And Jacob, who was to suffer the exile, was to take everything, meaning this was their compromise.<\/p>\n\n\n\n
This is why Jacob saw that breaking in Egypt, that he and his sons would suffer the exile. Hence, \u201cJacob said to his sons, \u2018Why do you fear\u2019\u201d the judgment above and you do not fear that a slanderer against you will be found? \u201cHe said, \u2018I heard that there is grain in Egypt, go down there.\u201d In Gematria, Redu [go down] is 210, the number of Israel\u2019s [stay] in Egypt.<\/p>\n","protected":false},"excerpt":{"rendered":"
84) \u201cNow Jacob saw that there was grain in Egypt.\u201d Since the Shechina departed from him with the selling of […]<\/p>\n","protected":false},"featured_media":0,"parent":9505,"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-9511","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n