Chapter 35

1This then, is the aspect of Yisroel (ישראל), that is, “The Ruler of E-l – Sar E-l – שר א״ל.¹ 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.”²

2For, Keter is what overrules, as explained elsewhere regarding the meaning of [the verse,] “Because you have ruled etc.”

3We 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[However,] we must first understand the difference between Yisroel and Yaakov.

5This is because the aspect of Yaakov is the aspect of Tiferet of Zeir Anpin of Atzilut, which is the quality of Mercy.³

6As known, the forefathers are “the chariot” [of the supernal qualities].

7Avraham is in the aspect of Chessed – Kindness⁴ of Zeir Anpin, Yitzchak is in the aspect of Gevurah - Judgment,⁵ and Yaakov is the aspect of Tiferet – Mercy.

8[Likewise,] it is written,⁶ “Give truth to Yaakov; Kindness to Avraham etc.”

9[Moreover,] regarding the verse,⁷ “And you shall give me a sign (Ot-אות) of truth,” it states in the Zohar,⁸ “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”].⁹

10As 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.

11For example, this is similar to how the quality of judgment negates the quality of kindness and limits its light.

12]Likewise,[ the opposite [is true], that kindness limits the light of judgment.

13We 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,¹⁰ “The lip of truth will be established forever; but a lying tongue is but for a moment.”

14[In contrast,] falsehood is deceit (Kazav – כזב), as in the terminology,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.

15However, 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.”

16This 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).

17Now, there is another benefit in the middle line of DaTi”Y¹² in that it does not [undergo] change from beginning to end. Just as it is in the beginning, so is it in the end.

18It does not undergo change as a result of the length of being drawn down.

19This 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.

20This 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].

21As a result, we do not find that their end is similar to their beginning.

22An example of this is [the right line of] ChaCha”N.¹³ 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).

23As 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.”¹⁴

24This is because the radiance of the intellect ceases in them, since Chessed (Kindness) is merely a branch of Chochmah (Wisdom)¹⁵ and the principal intellect and reasoning of the kindness has already withdrawn and passed.

25[The intellect] only remains in [the kindness] in a way of Tzimtzum - lessening and concealment.

26Although it still possesses [the intellect] within itself in a concealed manner,¹⁶ there is nonetheless a separation from [the intellect], and there is not such a great connection and bond between them.

27For example, [it states],¹⁷ “Chessed is the right arm,” that is, [this refers to] the strength of the right arm which is separate from the brain etc.

28[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].

29This 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.

30The same is true of the “left hand” and the “left thigh” which are the aspects of the left line of BoGa”H.¹⁸ The [sefirot of the left line] are separated one from the other.

31Therefore, 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,¹⁹ “And the hollow of Yaakov’s thigh was strained.”

32This is to say that [the angel] hit him in the aspect of Netzach, “in the sinew of the thigh-vein,”²⁰ to the point that the external [forces of impurity] receive [their sustenance] from there.

33This is in accordance with the statement in Zohar regarding the thigh of a Sota.²¹

34This also is the reason why regarding Chessed and Gevurah themselves it states,²² “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).²³

35However, Yaakov is the aspect of the middle line of DaTi”Y,²⁴ 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(For example, as known, it is impossible for an erection to occur without Da’at (concentration and interest) which [takes place] in the head.²⁵ 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.)

37This 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.

38This is similar to the statement in Zohar,²⁶ “Moshe is inside and Yaakov is outside.”

39This is the aspect of Da’at, which is the innerness of the emotions of compassion.²⁷

40This is because the measure of mercy will literally be commensurate to the measure of Da’at.

41Moreover, whoever does not have Da’at is cruel, such as children, or the like. [However], the more one increases his Da’at,²⁸ the more will he feel merciful.

42This 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[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.

44This [connection] comes about instantaneously from Da’at, as in [the verse],²⁹ “And Adam knew Eve [his wife; and she conceived and bore etc.]”

45(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.”)³⁰

46This is in accordance with the statement in Zohar Bereishit regarding [the verse],³¹ “Let the waters [under the heaven] be gathered into one place.” This is the aspect of Yesod,³² within which all the influence gathers. It is thus called, “The ingathering of all the lights.”

47This then, is the aspect of the middle line, [which is, “The inner beam] that passes through… from one end to the other.”

48It 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,³³ for, as [Truth] is in its beginning, so is it in its end, this being the principal aspect of Truth.

49Because of this [the sages] stated,³⁴ “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.

50It is for this reason that it states, “You have ruled over Elohi”m-אלהי״ם,” [which is] the aspect of Ba”N-ב״ן-52.³⁵

51Now, 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,³⁶ “Yisroel-ישראל shall be your name.”

52However, 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.

53Thus, 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.

54In contrast, regarding Yisroel-ישראל it states,³⁷ “And also the Netzach of Yisroel-ישראל does not lie etc.”

55This 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.”

56Likewise, [the reason for the statement] “Yaakov did not die,” is because it states,³⁸ “They die, but not in wisdom.”

57(Similarly, the Sages stated,³⁹ “Yaakov serves in the heights,” which refers to Chochmah and Binah, for, “Great is De’ah [since it was placed between two Divine Names].”⁴⁰ This is higher than the “chest,”⁴¹ as explained elsewhere.)

58However, 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.

59However, 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.

Rabbi Amiram Markel (Neirot) · CC BY · sefaria.org