וזהו בחינת ישראל, שר אל, דהיינו על ידי הארת הכתר בחכמה שנקרא אל נהירו דחכמתא
This then, is the aspect of Yisroel (ישראל), that is, “The Ruler of E-l – Sar E-l – שר א״ל.1See Pri Etz Chayim (Shaar HaKriyat Shma) Shaar 8, Ch. 9; Also see Ma’amarei Admor HaEmtzaee, Hanachot 5577, pg. 271. In other words, [he is thus called] because of the radiance of Keter within Chochmah, which is called “E-l-א״ל, the light of Chochmah.”2See Zohar I 94a; Zohar III 30b, 31a, 65a; Also see chapter twenty-six above, regarding the words “The Supernal God – E”l Elyon – א״ל עליון.”
2
שהכתר הוא המשתרר כו' כמו שכתוב במקום אחר בענין כי שרית וכו':
For, Keter is what overrules, as explained elsewhere regarding the meaning of [the verse,] “Because you have ruled etc.”
3
והנה מעתה יש להבין ענין יחוד ישראל ולאה, שהוא יחוד המדות במחשבה שנקרא לאה, ויחוד יעקב ורחל, שהוא יחוד המדות בדבור
We must now understand the matter of the unification of Yisroel and Leah, which is the unification of the emotions with thought, which is called Leah. In addition, [we must also understand] the unification of Yaakov and Rachel which is the unification of the emotions with speech.
4
ותחלה יש להבין בהפרש שבין ישראל ליעקב
[However,] we must first understand the difference between Yisroel and Yaakov.
5
דהנה בחינת יעקב הוא בחינת תפארת דזעיר אנפין דאצילות וכו', שהוא מדת הרחמים
This is because the aspect of Yaakov is the aspect of Tiferet of Zeir Anpin of Atzilut, which is the quality of Mercy.3See Zohar I 87b, 157b; Zohar III 302a; Also see Pardes Rimonim (Shaar Erchei HaKinuyim) Shaar 23, Section on “Rachamim” and “Tiferet.”
6
כידוע שהאבות הן המרכבה
As known, the forefathers are “the chariot” [of the supernal qualities].
7
אברהם בבחינת חסד דזעיר אנפין, יצחק בבחינת גבורה ויעקב בחינת תפארת
Avraham is in the aspect of Chessed – Kindness4Zohar I 47b; Also see Ma’amarei Admor HaEmtzaee, Kuntreisim, pg. 4. of Zeir Anpin, Yitzchak is in the aspect of Gevurah - Judgment,5See Pardes Rimonim (Shaar Erchei HaKinuyim) Shaar 24, Ch. 3 (Section on Gevurah). and Yaakov is the aspect of Tiferet – Mercy.
8
וכתיב תתן אמת ליעקב, חסד לאברהם כו'
[Likewise,] it is written,6Micah 7:20 “Give truth to Yaakov; Kindness to Avraham etc.”
9
ואיתא בזהר על פסוק ונתתם לי אות אמת, דא אות וי״ו, בחינת יעקב שהוא קו האמצעי, בריח התיכון כו'
[Moreover,] regarding the verse,7Joshua 2:12 “And you shall give me a sign (Ot-אות) of truth,” it states in the Zohar,8Zohar III 2a; Also see Sefer HaMaamarim 5565, Vol. 1, pg. 368. “This is the letter (Ot-אות) Vav-ו.” This is the aspect of Yaakov who is the middle line, “The middle beam… [that passes through from one end to the other”].9Exodus 26:28; Also see Zohar II 175b. Similarly, it states (Genesis 25:27), “And the boys grew: and Esav was a cunning hunter, a man of the field; while Yaakov was a pure man (Ish Tam), dwelling in tents.” It is explained (Zohar I 146a) that the word “tents - Ohalim” is plural and teaches us that the aspect of Yaakov (Tiferet) dwells between the tent of Avraham (Chessed) and the tent of Yitzchak (Gevurah).
10
והענין ידוע דקו הימין חח''ן, הרי קו השמאל בג''ה סותרו
As known, [the explanation of] the matter is that the right line [which consists] of Chochmah, Chessed and Netzach, is negated by the left line [which consists] of Binah, Gevurah and Hod.
11
כמו שמדת הדין סותר למדת החסד ומגביל אורו
For example, this is similar to how the quality of judgment negates the quality of kindness and limits its light.
12
ולהיפך החסד מגביל אור הדין
]Likewise,[ the opposite [is true], that kindness limits the light of judgment.
13
ונמצא שניהם נפסקים, שאין זה נקרא אמת, כי עיקר האמת הוא מה שיש לו קיום, כמו שפת אמת תכון כו' ועד ארגיעה כו'
We therefore find that both may cease. This cannot be called “Truth-Emet-אמת,” since the principal [definition] of Truth-Emet-אמת is that it endures [forever], as stated,10Proverbs 12:19 “The lip of truth will be established forever; but a lying tongue is but for a moment.”
14
שהשקר הוא הכזב, מלשון יכזבו מימיו, שהנהר נפסק כידוע
[In contrast,] falsehood is deceit (Kazav – כזב), as in the terminology,11Using the terminology of Isaiah 58:11 “[A spring of water] whose waters fail” (Yekazvoo Meimav –יכזבו מימיו). As known, [under such conditions] the river [which is drawn from the waters of the spring] will cease.
15
ואמנם מדת האמת הוא המתקיים, להיותו כלול מב' הפכים דחסד וגבורה באין מונע ומנגדו כלל, על כן לא יכזבו מימיו כו'
However, the quality of Truth-Emet-אמת, is that it endures [forever]. This is because it includes the two opposites of Chessed and Gevurah [within itself]. [Therefore,] nothing at all obstructs it or opposes it. Because of this, “its waters do not fail.”
16
וזהו אות אמת, דא וי''ו, קו האמצעי שכלול מחסד וגבורה, והוא דת''י (כמו שכתוב למעלה באות הכ''א)
This then, is [the meaning of the statement in the Zohar that] “the letter of Truth is the letter Vav-ו,” which is the middle line that includes both Chessed-Kindness and Gevurah-Judgment. This [middle line] is Da’at, Tiferet and Yesod (as stated previously in chapter twenty-one).
17
ועוד יש מעלה בקו האמצעי דת''י, שאין בו שינוי מראשו לסופו, כי כמו שהוא בראש כך הוא בסוף
Now, there is another benefit in the middle line of DaTi”Y12This is an acronym for the three sefirot of the middle line, Da’at, Tiferet, and Yesod. in that it does not [undergo] change from beginning to end. Just as it is in the beginning, so is it in the end.
18
ולא ישתנה מצד אריכות המשכתו למטה
It does not undergo change as a result of the length of being drawn down.
19
והוא מצד חבור וקשר שיש בכולו, מראשו לסופו יחד כמהות א', כבריח התיכון המבריח מן הקצה העליון לקצה התחתון
This is because of the connection [and unity] that there is in its entirety, [so that] from beginning to end it is unified as a single entity. [In this way] it is like “the inner beam…that passes through” from the highest end to the lowest end.
20
מה שאין כן ב' הקוין ימין ושמאל שאין בכל אחד מהם בחינת החיבור והקשר
This is not the case, however, with the other two lines. [That is,] in the right and left [lines] there is no aspect of a connection and bond of each [of the Sefirot with the other Sefirot of that line].
21
על כן לא ימצא בסופו כמו בראשו
As a result, we do not find that their end is similar to their beginning.
22
כמו חח''ן, הרי בנצח יגרע אור השפע, וכן בהוד
An example of this is [the right line of] ChaCha”N.13This is an acronym for the three sefirot of the right line, Chochmah, Chessed, and Netzach. We find that in Netzach (Conquest) there is a [qualitative] diminishment of the light of the influence [of Chessed – Kindness]. This is likewise the case in [regard to the sefirah of] Hod (Splendor).
23
וכידוע בענין נצח והוד שנקרא תרין בדי ערבות שאין בהם טעם וריח
As known in [regard to] the [explanation of] the matter of Netzach and Hod. They are called, “The two branches of the Willow (Aravot), which lack flavor and scent.”14Midrash Vayikra Rabba 30; See Zohar I 220b, (and the Mikdash Melech there); Zohar III 193b; Ma’amarei Admor HaEmtzaee, Bamidbar, Vol. 5, pg. 1,868; See also Shaar HaEmunah 101b.
24
והוא מפני שנפסק בהן הארת המוחין, כי החסד רק ענף החכמה, שהשכל והטעם שבחסד, כבר חלף ועבר עקרו
This is because the radiance of the intellect ceases in them, since Chessed (Kindness) is merely a branch of Chochmah (Wisdom)15See Chapter 21. and the principal intellect and reasoning of the kindness has already withdrawn and passed.
25
ולא נשאר בו רק בצמצום והעלם
[The intellect] only remains in [the kindness] in a way of Tzimtzum - lessening and concealment.
26
אמנם עדיין יש בו בהעלם, אבל מופסק ממנו, ואין ביניהם חיבור וקשר כל כך
Although it still possesses [the intellect] within itself in a concealed manner,16See Shaarei Teshuvah (of the Mittler Rebbe) 114b and on; Ma’amarei Admor HaEmtzaee, Bamidbar, Vol. 5, pg. 1,867 and on; Na”Ch pg. 179. there is nonetheless a separation from [the intellect], and there is not such a great connection and bond between them.
27
כמו חסד דרועה ימינא, כח היד ימין שנפסק מן המוח כו'
For example, [it states],17Introduction to Tikkunei Zohar 17a “Chessed is the right arm,” that is, [this refers to] the strength of the right arm which is separate from the brain etc.
28
ובחינת הנצח שהוא ניצוח ההסכם לבד, כבר נפסק מן המוחין דחכמה יותר, כי לא נשאר בו רק רושם בעלמא מן האהבה וחסד
[Likewise,] the aspect of Netzach, which is merely the victory of the commitment, is already more separate from the brains of Chochmah, since all that remains within it, is a faint impression of the love and kindness [of the heartfelt emotions].
29
והוא כמו הירך הימין שנפסק מחסד שביד ימין כו', ואין לירך חיבור עם היד כו'
This is similar to the “right thigh,” which is separate from the kindness of the “right arm,” for there is no [direct] bond between the thigh and the hand.
30
וכך ביד שמאל וירך שמאל, שהן בבחינת קו השמאל בג''ה, מופסקין זה מזה
The same is true of the “left hand” and the “left thigh” which are the aspects of the left line of BoGa”H.18This is an acronym for the three sefirot of the left line, Binah, Gevurah and Hod. The [sefirot of the left line] are separated one from the other.
31
על כן בסופו לא ימצא מראשו, מפני הפסק הארת המוחין, עד שיוכל להיות שם גרעון לגמרי, כמו ותקע כף ירך יעקב
Therefore, we do not find their beginning in their end. This is because of the cessation of the intellectual radiance, so that there can be a complete [qualitative] lessening [and diminishment], as in the verse,19Genesis 32:26 (and Rashi there) “And the hollow of Yaakov’s thigh was strained.”
32
שנגע בנצח, בגיד הנשה כו', עד שמקבלים חיצונים משם
This is to say that [the angel] hit him in the aspect of Netzach, “in the sinew of the thigh-vein,”20Genesis 32:33 to the point that the external [forces of impurity] receive [their sustenance] from there.
33
כמו שכתוב בזהר בענין ירך סוטה
This is in accordance with the statement in Zohar regarding the thigh of a Sota.21Regarding the verses, (Genesis 32:26) “And Yaakov was left alone, and there wrestled a man with him etc.” and, “He saw that he did not prevail against him, he touched the hollow of his thigh,” the Zohar (Mishpatim 111b) explains that the Sitra Achara (the side of evil) persevered over the thigh, i.e. Netzach, of Yaakov, and “won” it from him. The Zohar then continues to explain that the aspect of the “thigh” (i.e., Netzach) of the aspect of Yaakov was weakened until the Prophet Shmuel came and rectified it. (It explains there that its weakness was that it did not draw down the light of prophecy. As is explained elsewhere, prophecy is primarily revealed through the aspects of Netzach and Hod.) From the time of Shmuel onward the Sitra Achara does not have dominion over the aspect of the thigh of Yaakov. Rather, the forces of evil and concealment now receive their sustenance from another “thigh,” the thigh of the adulteress (Sota). As scripture states regarding the adulteress - Sotah (Numbers 5:22), “These waters that cause curse shall enter your innards to distend the stomach and cause the thigh to fall.” The reason for this is because the Sitra Achara itself is compared to an adulteress, as stated (Proverbs 2:17), “Who forsakes the friend of her youth, and forgets the covenant of her God.” (See Zohar II 111b; Numbers 5:21, 27.)
34
והיינו הטעם גם כן בחסד וגבורה עצמן, כמו שכתוב אברהם יצא ממנו ישמעאל, שהוא מותרי ופסולת החסדים כו', ויצחק יצא ממנו עשו, מותרי ופסולת הגבורות כו'
This also is the reason why regarding Chessed and Gevurah themselves it states,22Talmud Bavli, Pesachim 56a “Yishmael came out of Avraham,” for he is the excess and dregs of the Kindnesses (Chassadim). [It likewise states,] “Esav came out of Yitzchak” [referring to] the excess and dregs of the Judgments (Gevurot).23See Etz Chayim, Shaar 31, Ch. 2
35
אבל יעקב שהוא בחינת קו האמצעי דת''י, הרי יש בקו זה חיבור וקשר מראשו לסופו, עד שימצא בסופו כמו בראשו ממש
However, Yaakov is the aspect of the middle line of DaTi”Y,24The middle line, Da’at, Tiferet, and Yesod. In this line there is a connection and bond from its beginning to its end, so much so, that its end is found to be the same as its beginning, literally.
36
(כמו שידוע, דאין קישוי אלא לדעת שבראש, הרי קשור בחינת היסוד בדעת שבמוח הראש, כאילו הן מהות אחת כו')
(For example, as known, it is impossible for an erection to occur without Da’at (concentration and interest) which [takes place] in the head.25Talmud Bavli, Yevamot 53b We, therefore, find that the aspect of Yesod and the aspect of Da’at in the brain of the head, are bound together as if they are one entity.)
37
שהרי הדעת הוא פנימיות, המאיר ומקושר ברחמים שבלב, והיו לאחדים תמיד
This is because Da’at, [which] is an inner [light], radiates and is bound up to the compassion of the heart. They are one at all times, literally.
38
וכמו שאמר בזהר, משה מלגאו יעקב מלבר
This is similar to the statement in Zohar,26Tikkunei Zohar, Tikkun 13 (28a); Etz Chayim, Shaar HaKlallim, Ch. 8 “Moshe is inside and Yaakov is outside.”
39
והוא בחינת הדעת, שהוא פנימיות המדות של הרחמים
This is the aspect of Da’at, which is the innerness of the emotions of compassion.27Etz Chayim, Shaar HaKlallim, Ch. 11
40
כי לפי ערך הדעת, ממש כך ערך הרחמים
This is because the measure of mercy will literally be commensurate to the measure of Da’at.
41
וכל מי שאין בו דעת הוא אכזרי, כתינוק וכהאי גוונא, ויוסיף דעת יותר ירגיש הרחמנות
Moreover, whoever does not have Da’at is cruel, such as children, or the like. [However], the more one increases his Da’at,28Ecclesiastes 1:18 the more will he feel merciful.
42
כמו שכתוב במקום אחר באריכות שאין בין הדעת והרחמים שום הפסק כלל, כמו בין החכמה וחסד הנזכר לעיל
This is because, as explained elsewhere at length, there is no interruption whatsoever between Da’at and Rachamim (Mercy), as there is between the aforementioned aspects of Chochmah (Wisdom) and Chessed (Kindness).
43
ומכל שכן החיבור אל השפעת היסוד, שהוא בחינת התקשרות המשפיע אל המקבל
[Furthermore,] there most certainly is a bond [of the Daat] with the influence of Yesod, which is the aspect of the connection of the influencer to the recipient.
44
שהוא בא במהירות מן הדעת, כמו והאדם ידע כו'
This [connection] comes about instantaneously from Da’at, as in [the verse],29Genesis 4:1 “And Adam knew Eve [his wife; and she conceived and bore etc.]”
45
(ויש בחינת נה"י בפנימיות והן כליות יועצות ופנימיות יסוד סיומא דגופא ונו"ה בחיצוניות הן תרין ירכין כו׳)
(There is an internal aspect of NeHi”Y which are the “Kidneys that give council,” and the innerness of Yesod is the “End of the body; [the sign of the holy covenant].” The externality of Netzach and Hod, [however,] are “the two thighs.”)30See Talmud Bavli, Brachot 61a; Introduction to Tikkunei Zohar 17a; Tikkunei Zohar, Tikkun 13 (29a).
46
וכמו שכתוב בזהר בראשית, בענין יקוו המים כו' אל מקום אחד, שהוא בחינת יסוד שמתקבץ שם כל השפע, ונקרא כנישו דכל נהורין כו'
This is in accordance with the statement in Zohar Bereishit regarding [the verse],31Genesis 1:9 “Let the waters [under the heaven] be gathered into one place.” This is the aspect of Yesod,32Zohar I 18a & 33a. within which all the influence gathers. It is thus called, “The ingathering of all the lights.”
47
והוא קו האמצעי שמבריח כו'
This then, is the aspect of the middle line, [which is, “The inner beam] that passes through… from one end to the other.”
48
ועל כן נקרא אמת, שהן אותיות א' מ' ת' ראש תוך סוף של אותיות, שכתחילתו כן סופו, שזה עיקר האמת
It is for this reason that [the middle line] is called “Truth-Emet-אמת,” which is made of the letters Aleph-א, Mem-מ, and Tav-ת. [These letters are] the first, middle, and last letters of the [Hebrew] Aleph-Bet,33Midrash Bereshit Rabba 81:2 – א'ב'ג'ד'ה'ו'ז'ח'ט'י'כ'ך'ל'מ'ם'נ'ן'ס'ע'פ'ף'צ'ץ'ק'ר'ש'ת' for, as [Truth] is in its beginning, so is it in its end, this being the principal aspect of Truth.
49
ולזה אמרו יעקב לא מת כו', מפני שאין אחיזה למות, שרש הקליפות, בקו האמצעי כלל, מטעם זה
Because of this [the sages] stated,34Talmud Bavli, Taanit 5b “Yaakov did not die,” since, because of this very reason, death (Mavet), which is the root of the external shells (Kelipot), has no foothold whatsoever in the middle line.
50
ולזה אמר כי שרית עם אלהי״ם, בחינת ב''ן כו'
It is for this reason that it states, “You have ruled over Elohi”m-אלהי״ם,” [which is] the aspect of Ba”N-ב״ן-52.35יו״ד ה״ה ו״ו ה״ה
51
והוא בבחינת הדעת והחכמה בראש דישראל, לי ראש דוקא כנזכר לעיל, ולכך אמר לו ישראל יהיה שמך
Now, this specifically [refers to] the aspect of Da’at and Chochmah which are in the head of Yisroel-ישראל [which spells] “a head for me-Li Rosh-לי ראש,” as explained previously. Because of this [the angel] told him,36Genesis 35:10 “Yisroel-ישראל shall be your name.”
52
מה שאין כן יעקב מצד בחינת חיצוניות דנצח והוד, תרין ירכין כו' שבאין מכחו של חסד וגבורה דאברהם ויצחק כו'
However, this is not the case in regard to [the aspect of] Yaakov. [This is because] the aspects of Netzach and Hod, which are the “two thighs,” come from the powers of Chessed and Gevurah of Avraham and Yitzchak.
53
על כן נגע בכף יריכו, בנצח דקו הימין, מטעם הנזכר לעיל
Thus, for the reason stated above, [the angel was able to] hit him in the hollow of his thigh, which is the aspect of Netzach of the right line.
54
מה שאין כן בישראל נאמר וגם נצח ישראל לא ישקר כו'
In contrast, regarding Yisroel-ישראל it states,37Samuel I 15:29 “And also the Netzach of Yisroel-ישראל does not lie etc.”
55
כי ישראל הוא בבחינת הפנימית של המדות דחסד וגבורה בבחינת קו האמצעי דדעת כו' שנאמר בו כי שרית כו'
This is because Yisroel-ישראל is the inner aspect of the emotions of Chessed and Gevurah, which is the aspect of Da’at of the middle line, about which it states, “For you have ruled etc.”
56
וכן מה שכתוב יעקב לא מת, משום שנאמר ימותו ולא בחכמה כו'
Likewise, [the reason for the statement] “Yaakov did not die,” is because it states,38Job 4:21 “They die, but not in wisdom.”
57
(כן משאמרו רבותינו זכרונם לברכה יעקב משמש במרום, שהוא בחכמה ובינה, כי גדול דעה כו', והוא למעלה מהחזה כו' כמו שכתוב במקום אחר)
(Similarly, the Sages stated,39Zohar I 133a “Yaakov serves in the heights,” which refers to Chochmah and Binah, for, “Great is De’ah [since it was placed between two Divine Names].”40Talmud Bavli, Brachot 33a – The verse (Samuel I 2:3) states, “For HaShem-יהו״ה is a God-E”l-א״ל of knowledge-Ki E-l De’ot HaShem-כי א״ל דעות יהו״ה,” thus placing the aspect of Da’at (De’ot-דעות) between the two Holy Names of God-El-א״ל and the Name HaShem-יהו״ה. The sages thus stated, “Great is Da’eh since it was placed between two Divine Names.” The Maharsha (to Brachot ibid.) explains this statement of the Talmud to mean that the aspect of Da’at exists between the aspects of Chochmah and Binah. This is higher than the “chest,”41The “Chest” refers to the emotional sefirot of ChaGa”T, as previously explained. as explained elsewhere.)
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היינו מצד שרש יעקב למעלה מעלה בבחינת הקו האמצעי דת''י, מטעם הנזכר לעיל
However, this is all in regard to the source of Yaakov, which is much higher, in the aspect of the middle line of DaTi”Y, for the above mentioned reason.
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אבל בחיצוניות המדות דיעקב נאמר ויגע בכף יריכו כו' וכמו שכתוב במקום אחר ודי למבין
However, in regard to the externality of the emotions of Yaakov it states, “He hit him in the hollow of his thigh,” as explained elsewhere. This will suffice those of understanding.
וזהו בחינת ישראל, שר אל, דהיינו על ידי הארת הכתר בחכמה שנקרא אל נהירו דחכמתא
This then, is the aspect of Yisroel (ישראל), that is, “The Ruler of E-l – Sar E-l – שר א״ל.1See Pri Etz Chayim (Shaar HaKriyat Shma) Shaar 8, Ch. 9; Also see Ma’amarei Admor HaEmtzaee, Hanachot 5577, pg. 271. In other words, [he is thus called] because of the radiance of Keter within Chochmah, which is called “E-l-א״ל, the light of Chochmah.”2See Zohar I 94a; Zohar III 30b, 31a, 65a; Also see chapter twenty-six above, regarding the words “The Supernal God – E”l Elyon – א״ל עליון.”
שהכתר הוא המשתרר כו' כמו שכתוב במקום אחר בענין כי שרית וכו':
For, Keter is what overrules, as explained elsewhere regarding the meaning of [the verse,] “Because you have ruled etc.”
והנה מעתה יש להבין ענין יחוד ישראל ולאה, שהוא יחוד המדות במחשבה שנקרא לאה, ויחוד יעקב ורחל, שהוא יחוד המדות בדבור
We must now understand the matter of the unification of Yisroel and Leah, which is the unification of the emotions with thought, which is called Leah. In addition, [we must also understand] the unification of Yaakov and Rachel which is the unification of the emotions with speech.
ותחלה יש להבין בהפרש שבין ישראל ליעקב
[However,] we must first understand the difference between Yisroel and Yaakov.
דהנה בחינת יעקב הוא בחינת תפארת דזעיר אנפין דאצילות וכו', שהוא מדת הרחמים
This is because the aspect of Yaakov is the aspect of Tiferet of Zeir Anpin of Atzilut, which is the quality of Mercy.3See Zohar I 87b, 157b; Zohar III 302a; Also see Pardes Rimonim (Shaar Erchei HaKinuyim) Shaar 23, Section on “Rachamim” and “Tiferet.”
כידוע שהאבות הן המרכבה
As known, the forefathers are “the chariot” [of the supernal qualities].
אברהם בבחינת חסד דזעיר אנפין, יצחק בבחינת גבורה ויעקב בחינת תפארת
Avraham is in the aspect of Chessed – Kindness4Zohar I 47b; Also see Ma’amarei Admor HaEmtzaee, Kuntreisim, pg. 4. of Zeir Anpin, Yitzchak is in the aspect of Gevurah - Judgment,5See Pardes Rimonim (Shaar Erchei HaKinuyim) Shaar 24, Ch. 3 (Section on Gevurah). and Yaakov is the aspect of Tiferet – Mercy.
וכתיב תתן אמת ליעקב, חסד לאברהם כו'
[Likewise,] it is written,6Micah 7:20 “Give truth to Yaakov; Kindness to Avraham etc.”
ואיתא בזהר על פסוק ונתתם לי אות אמת, דא אות וי״ו, בחינת יעקב שהוא קו האמצעי, בריח התיכון כו'
[Moreover,] regarding the verse,7Joshua 2:12 “And you shall give me a sign (Ot-אות) of truth,” it states in the Zohar,8Zohar III 2a; Also see Sefer HaMaamarim 5565, Vol. 1, pg. 368. “This is the letter (Ot-אות) Vav-ו.” This is the aspect of Yaakov who is the middle line, “The middle beam… [that passes through from one end to the other”].9Exodus 26:28; Also see Zohar II 175b. Similarly, it states (Genesis 25:27), “And the boys grew: and Esav was a cunning hunter, a man of the field; while Yaakov was a pure man (Ish Tam), dwelling in tents.” It is explained (Zohar I 146a) that the word “tents - Ohalim” is plural and teaches us that the aspect of Yaakov (Tiferet) dwells between the tent of Avraham (Chessed) and the tent of Yitzchak (Gevurah).
והענין ידוע דקו הימין חח''ן, הרי קו השמאל בג''ה סותרו
As known, [the explanation of] the matter is that the right line [which consists] of Chochmah, Chessed and Netzach, is negated by the left line [which consists] of Binah, Gevurah and Hod.
כמו שמדת הדין סותר למדת החסד ומגביל אורו
For example, this is similar to how the quality of judgment negates the quality of kindness and limits its light.
ולהיפך החסד מגביל אור הדין
]Likewise,[ the opposite [is true], that kindness limits the light of judgment.
ונמצא שניהם נפסקים, שאין זה נקרא אמת, כי עיקר האמת הוא מה שיש לו קיום, כמו שפת אמת תכון כו' ועד ארגיעה כו'
We therefore find that both may cease. This cannot be called “Truth-Emet-אמת,” since the principal [definition] of Truth-Emet-אמת is that it endures [forever], as stated,10Proverbs 12:19 “The lip of truth will be established forever; but a lying tongue is but for a moment.”
שהשקר הוא הכזב, מלשון יכזבו מימיו, שהנהר נפסק כידוע
[In contrast,] falsehood is deceit (Kazav – כזב), as in the terminology,11Using the terminology of Isaiah 58:11 “[A spring of water] whose waters fail” (Yekazvoo Meimav –יכזבו מימיו). As known, [under such conditions] the river [which is drawn from the waters of the spring] will cease.
ואמנם מדת האמת הוא המתקיים, להיותו כלול מב' הפכים דחסד וגבורה באין מונע ומנגדו כלל, על כן לא יכזבו מימיו כו'
However, the quality of Truth-Emet-אמת, is that it endures [forever]. This is because it includes the two opposites of Chessed and Gevurah [within itself]. [Therefore,] nothing at all obstructs it or opposes it. Because of this, “its waters do not fail.”
וזהו אות אמת, דא וי''ו, קו האמצעי שכלול מחסד וגבורה, והוא דת''י (כמו שכתוב למעלה באות הכ''א)
This then, is [the meaning of the statement in the Zohar that] “the letter of Truth is the letter Vav-ו,” which is the middle line that includes both Chessed-Kindness and Gevurah-Judgment. This [middle line] is Da’at, Tiferet and Yesod (as stated previously in chapter twenty-one).
ועוד יש מעלה בקו האמצעי דת''י, שאין בו שינוי מראשו לסופו, כי כמו שהוא בראש כך הוא בסוף
Now, there is another benefit in the middle line of DaTi”Y12This is an acronym for the three sefirot of the middle line, Da’at, Tiferet, and Yesod. in that it does not [undergo] change from beginning to end. Just as it is in the beginning, so is it in the end.
ולא ישתנה מצד אריכות המשכתו למטה
It does not undergo change as a result of the length of being drawn down.
והוא מצד חבור וקשר שיש בכולו, מראשו לסופו יחד כמהות א', כבריח התיכון המבריח מן הקצה העליון לקצה התחתון
This is because of the connection [and unity] that there is in its entirety, [so that] from beginning to end it is unified as a single entity. [In this way] it is like “the inner beam…that passes through” from the highest end to the lowest end.
מה שאין כן ב' הקוין ימין ושמאל שאין בכל אחד מהם בחינת החיבור והקשר
This is not the case, however, with the other two lines. [That is,] in the right and left [lines] there is no aspect of a connection and bond of each [of the Sefirot with the other Sefirot of that line].
על כן לא ימצא בסופו כמו בראשו
As a result, we do not find that their end is similar to their beginning.
כמו חח''ן, הרי בנצח יגרע אור השפע, וכן בהוד
An example of this is [the right line of] ChaCha”N.13This is an acronym for the three sefirot of the right line, Chochmah, Chessed, and Netzach. We find that in Netzach (Conquest) there is a [qualitative] diminishment of the light of the influence [of Chessed – Kindness]. This is likewise the case in [regard to the sefirah of] Hod (Splendor).
וכידוע בענין נצח והוד שנקרא תרין בדי ערבות שאין בהם טעם וריח
As known in [regard to] the [explanation of] the matter of Netzach and Hod. They are called, “The two branches of the Willow (Aravot), which lack flavor and scent.”14Midrash Vayikra Rabba 30; See Zohar I 220b, (and the Mikdash Melech there); Zohar III 193b; Ma’amarei Admor HaEmtzaee, Bamidbar, Vol. 5, pg. 1,868; See also Shaar HaEmunah 101b.
והוא מפני שנפסק בהן הארת המוחין, כי החסד רק ענף החכמה, שהשכל והטעם שבחסד, כבר חלף ועבר עקרו
This is because the radiance of the intellect ceases in them, since Chessed (Kindness) is merely a branch of Chochmah (Wisdom)15See Chapter 21. and the principal intellect and reasoning of the kindness has already withdrawn and passed.
ולא נשאר בו רק בצמצום והעלם
[The intellect] only remains in [the kindness] in a way of Tzimtzum - lessening and concealment.
אמנם עדיין יש בו בהעלם, אבל מופסק ממנו, ואין ביניהם חיבור וקשר כל כך
Although it still possesses [the intellect] within itself in a concealed manner,16See Shaarei Teshuvah (of the Mittler Rebbe) 114b and on; Ma’amarei Admor HaEmtzaee, Bamidbar, Vol. 5, pg. 1,867 and on; Na”Ch pg. 179. there is nonetheless a separation from [the intellect], and there is not such a great connection and bond between them.
כמו חסד דרועה ימינא, כח היד ימין שנפסק מן המוח כו'
For example, [it states],17Introduction to Tikkunei Zohar 17a “Chessed is the right arm,” that is, [this refers to] the strength of the right arm which is separate from the brain etc.
ובחינת הנצח שהוא ניצוח ההסכם לבד, כבר נפסק מן המוחין דחכמה יותר, כי לא נשאר בו רק רושם בעלמא מן האהבה וחסד
[Likewise,] the aspect of Netzach, which is merely the victory of the commitment, is already more separate from the brains of Chochmah, since all that remains within it, is a faint impression of the love and kindness [of the heartfelt emotions].
והוא כמו הירך הימין שנפסק מחסד שביד ימין כו', ואין לירך חיבור עם היד כו'
This is similar to the “right thigh,” which is separate from the kindness of the “right arm,” for there is no [direct] bond between the thigh and the hand.
וכך ביד שמאל וירך שמאל, שהן בבחינת קו השמאל בג''ה, מופסקין זה מזה
The same is true of the “left hand” and the “left thigh” which are the aspects of the left line of BoGa”H.18This is an acronym for the three sefirot of the left line, Binah, Gevurah and Hod. The [sefirot of the left line] are separated one from the other.
על כן בסופו לא ימצא מראשו, מפני הפסק הארת המוחין, עד שיוכל להיות שם גרעון לגמרי, כמו ותקע כף ירך יעקב
Therefore, we do not find their beginning in their end. This is because of the cessation of the intellectual radiance, so that there can be a complete [qualitative] lessening [and diminishment], as in the verse,19Genesis 32:26 (and Rashi there) “And the hollow of Yaakov’s thigh was strained.”
שנגע בנצח, בגיד הנשה כו', עד שמקבלים חיצונים משם
This is to say that [the angel] hit him in the aspect of Netzach, “in the sinew of the thigh-vein,”20Genesis 32:33 to the point that the external [forces of impurity] receive [their sustenance] from there.
כמו שכתוב בזהר בענין ירך סוטה
This is in accordance with the statement in Zohar regarding the thigh of a Sota.21Regarding the verses, (Genesis 32:26) “And Yaakov was left alone, and there wrestled a man with him etc.” and, “He saw that he did not prevail against him, he touched the hollow of his thigh,” the Zohar (Mishpatim 111b) explains that the Sitra Achara (the side of evil) persevered over the thigh, i.e. Netzach, of Yaakov, and “won” it from him. The Zohar then continues to explain that the aspect of the “thigh” (i.e., Netzach) of the aspect of Yaakov was weakened until the Prophet Shmuel came and rectified it. (It explains there that its weakness was that it did not draw down the light of prophecy. As is explained elsewhere, prophecy is primarily revealed through the aspects of Netzach and Hod.) From the time of Shmuel onward the Sitra Achara does not have dominion over the aspect of the thigh of Yaakov. Rather, the forces of evil and concealment now receive their sustenance from another “thigh,” the thigh of the adulteress (Sota). As scripture states regarding the adulteress - Sotah (Numbers 5:22), “These waters that cause curse shall enter your innards to distend the stomach and cause the thigh to fall.” The reason for this is because the Sitra Achara itself is compared to an adulteress, as stated (Proverbs 2:17), “Who forsakes the friend of her youth, and forgets the covenant of her God.” (See Zohar II 111b; Numbers 5:21, 27.)
והיינו הטעם גם כן בחסד וגבורה עצמן, כמו שכתוב אברהם יצא ממנו ישמעאל, שהוא מותרי ופסולת החסדים כו', ויצחק יצא ממנו עשו, מותרי ופסולת הגבורות כו'
This also is the reason why regarding Chessed and Gevurah themselves it states,22Talmud Bavli, Pesachim 56a “Yishmael came out of Avraham,” for he is the excess and dregs of the Kindnesses (Chassadim). [It likewise states,] “Esav came out of Yitzchak” [referring to] the excess and dregs of the Judgments (Gevurot).23See Etz Chayim, Shaar 31, Ch. 2
אבל יעקב שהוא בחינת קו האמצעי דת''י, הרי יש בקו זה חיבור וקשר מראשו לסופו, עד שימצא בסופו כמו בראשו ממש
However, Yaakov is the aspect of the middle line of DaTi”Y,24The middle line, Da’at, Tiferet, and Yesod. In this line there is a connection and bond from its beginning to its end, so much so, that its end is found to be the same as its beginning, literally.
(כמו שידוע, דאין קישוי אלא לדעת שבראש, הרי קשור בחינת היסוד בדעת שבמוח הראש, כאילו הן מהות אחת כו')
(For example, as known, it is impossible for an erection to occur without Da’at (concentration and interest) which [takes place] in the head.25Talmud Bavli, Yevamot 53b We, therefore, find that the aspect of Yesod and the aspect of Da’at in the brain of the head, are bound together as if they are one entity.)
שהרי הדעת הוא פנימיות, המאיר ומקושר ברחמים שבלב, והיו לאחדים תמיד
This is because Da’at, [which] is an inner [light], radiates and is bound up to the compassion of the heart. They are one at all times, literally.
וכמו שאמר בזהר, משה מלגאו יעקב מלבר
This is similar to the statement in Zohar,26Tikkunei Zohar, Tikkun 13 (28a); Etz Chayim, Shaar HaKlallim, Ch. 8 “Moshe is inside and Yaakov is outside.”
והוא בחינת הדעת, שהוא פנימיות המדות של הרחמים
This is the aspect of Da’at, which is the innerness of the emotions of compassion.27Etz Chayim, Shaar HaKlallim, Ch. 11
כי לפי ערך הדעת, ממש כך ערך הרחמים
This is because the measure of mercy will literally be commensurate to the measure of Da’at.
וכל מי שאין בו דעת הוא אכזרי, כתינוק וכהאי גוונא, ויוסיף דעת יותר ירגיש הרחמנות
Moreover, whoever does not have Da’at is cruel, such as children, or the like. [However], the more one increases his Da’at,28Ecclesiastes 1:18 the more will he feel merciful.
כמו שכתוב במקום אחר באריכות שאין בין הדעת והרחמים שום הפסק כלל, כמו בין החכמה וחסד הנזכר לעיל
This is because, as explained elsewhere at length, there is no interruption whatsoever between Da’at and Rachamim (Mercy), as there is between the aforementioned aspects of Chochmah (Wisdom) and Chessed (Kindness).
ומכל שכן החיבור אל השפעת היסוד, שהוא בחינת התקשרות המשפיע אל המקבל
[Furthermore,] there most certainly is a bond [of the Daat] with the influence of Yesod, which is the aspect of the connection of the influencer to the recipient.
שהוא בא במהירות מן הדעת, כמו והאדם ידע כו'
This [connection] comes about instantaneously from Da’at, as in [the verse],29Genesis 4:1 “And Adam knew Eve [his wife; and she conceived and bore etc.]”
(ויש בחינת נה"י בפנימיות והן כליות יועצות ופנימיות יסוד סיומא דגופא ונו"ה בחיצוניות הן תרין ירכין כו׳)
(There is an internal aspect of NeHi”Y which are the “Kidneys that give council,” and the innerness of Yesod is the “End of the body; [the sign of the holy covenant].” The externality of Netzach and Hod, [however,] are “the two thighs.”)30See Talmud Bavli, Brachot 61a; Introduction to Tikkunei Zohar 17a; Tikkunei Zohar, Tikkun 13 (29a).
וכמו שכתוב בזהר בראשית, בענין יקוו המים כו' אל מקום אחד, שהוא בחינת יסוד שמתקבץ שם כל השפע, ונקרא כנישו דכל נהורין כו'
This is in accordance with the statement in Zohar Bereishit regarding [the verse],31Genesis 1:9 “Let the waters [under the heaven] be gathered into one place.” This is the aspect of Yesod,32Zohar I 18a & 33a. within which all the influence gathers. It is thus called, “The ingathering of all the lights.”
והוא קו האמצעי שמבריח כו'
This then, is the aspect of the middle line, [which is, “The inner beam] that passes through… from one end to the other.”
ועל כן נקרא אמת, שהן אותיות א' מ' ת' ראש תוך סוף של אותיות, שכתחילתו כן סופו, שזה עיקר האמת
It is for this reason that [the middle line] is called “Truth-Emet-אמת,” which is made of the letters Aleph-א, Mem-מ, and Tav-ת. [These letters are] the first, middle, and last letters of the [Hebrew] Aleph-Bet,33Midrash Bereshit Rabba 81:2 – א'ב'ג'ד'ה'ו'ז'ח'ט'י'כ'ך'ל'מ'ם'נ'ן'ס'ע'פ'ף'צ'ץ'ק'ר'ש'ת' for, as [Truth] is in its beginning, so is it in its end, this being the principal aspect of Truth.
ולזה אמרו יעקב לא מת כו', מפני שאין אחיזה למות, שרש הקליפות, בקו האמצעי כלל, מטעם זה
Because of this [the sages] stated,34Talmud Bavli, Taanit 5b “Yaakov did not die,” since, because of this very reason, death (Mavet), which is the root of the external shells (Kelipot), has no foothold whatsoever in the middle line.
ולזה אמר כי שרית עם אלהי״ם, בחינת ב''ן כו'
It is for this reason that it states, “You have ruled over Elohi”m-אלהי״ם,” [which is] the aspect of Ba”N-ב״ן-52.35יו״ד ה״ה ו״ו ה״ה
והוא בבחינת הדעת והחכמה בראש דישראל, לי ראש דוקא כנזכר לעיל, ולכך אמר לו ישראל יהיה שמך
Now, this specifically [refers to] the aspect of Da’at and Chochmah which are in the head of Yisroel-ישראל [which spells] “a head for me-Li Rosh-לי ראש,” as explained previously. Because of this [the angel] told him,36Genesis 35:10 “Yisroel-ישראל shall be your name.”
מה שאין כן יעקב מצד בחינת חיצוניות דנצח והוד, תרין ירכין כו' שבאין מכחו של חסד וגבורה דאברהם ויצחק כו'
However, this is not the case in regard to [the aspect of] Yaakov. [This is because] the aspects of Netzach and Hod, which are the “two thighs,” come from the powers of Chessed and Gevurah of Avraham and Yitzchak.
על כן נגע בכף יריכו, בנצח דקו הימין, מטעם הנזכר לעיל
Thus, for the reason stated above, [the angel was able to] hit him in the hollow of his thigh, which is the aspect of Netzach of the right line.
מה שאין כן בישראל נאמר וגם נצח ישראל לא ישקר כו'
In contrast, regarding Yisroel-ישראל it states,37Samuel I 15:29 “And also the Netzach of Yisroel-ישראל does not lie etc.”
כי ישראל הוא בבחינת הפנימית של המדות דחסד וגבורה בבחינת קו האמצעי דדעת כו' שנאמר בו כי שרית כו'
This is because Yisroel-ישראל is the inner aspect of the emotions of Chessed and Gevurah, which is the aspect of Da’at of the middle line, about which it states, “For you have ruled etc.”
וכן מה שכתוב יעקב לא מת, משום שנאמר ימותו ולא בחכמה כו'
Likewise, [the reason for the statement] “Yaakov did not die,” is because it states,38Job 4:21 “They die, but not in wisdom.”
(כן משאמרו רבותינו זכרונם לברכה יעקב משמש במרום, שהוא בחכמה ובינה, כי גדול דעה כו', והוא למעלה מהחזה כו' כמו שכתוב במקום אחר)
(Similarly, the Sages stated,39Zohar I 133a “Yaakov serves in the heights,” which refers to Chochmah and Binah, for, “Great is De’ah [since it was placed between two Divine Names].”40Talmud Bavli, Brachot 33a – The verse (Samuel I 2:3) states, “For HaShem-יהו״ה is a God-E”l-א״ל of knowledge-Ki E-l De’ot HaShem-כי א״ל דעות יהו״ה,” thus placing the aspect of Da’at (De’ot-דעות) between the two Holy Names of God-El-א״ל and the Name HaShem-יהו״ה. The sages thus stated, “Great is Da’eh since it was placed between two Divine Names.” The Maharsha (to Brachot ibid.) explains this statement of the Talmud to mean that the aspect of Da’at exists between the aspects of Chochmah and Binah. This is higher than the “chest,”41The “Chest” refers to the emotional sefirot of ChaGa”T, as previously explained. as explained elsewhere.)
היינו מצד שרש יעקב למעלה מעלה בבחינת הקו האמצעי דת''י, מטעם הנזכר לעיל
However, this is all in regard to the source of Yaakov, which is much higher, in the aspect of the middle line of DaTi”Y, for the above mentioned reason.
אבל בחיצוניות המדות דיעקב נאמר ויגע בכף יריכו כו' וכמו שכתוב במקום אחר ודי למבין
However, in regard to the externality of the emotions of Yaakov it states, “He hit him in the hollow of his thigh,” as explained elsewhere. This will suffice those of understanding.