"And he sat by the well"

Synopsis

In this section we learn that God allowed Moses to see all through the Holy Spirit, so that he would kill the Egyptian and go to the same well to which Jacob came. While Jacob "looked" at the well, Moses "sat" by the well, which reveals that, although both were of the same level of Holiness, Moses ascended higher than Jacob. This well, Rabbi Yitzchak tells Rabbi Yosi, is not the same well that Isaac and Abraham dug. Rather, it was created at the same time that the world was created, and its mouth was created by Shabbat eve at twilight. There follows a description of the system of unification of the three Columns and the roles of the Sfirot within this system. Then, Rabbi Yehuda quotes the verse, "And the priest of Midian has seven daughters..." and questions how the daughters could have drawn water from Jacob's well when there was a large stone covering its mouth. Rabbi Chiya resolves this difficulty, explaining that there was no longer a stone covering the mouth of the well because Jacob removed it, as it was no longer needed.

Relevance

Much is concealed from the eyes of men. However, when our consciousness is raised, and when we evolve and elevate spiritually into genuine and proactive people, we see more and sense more. Consequently, we reject evil. We recognize negative forces in all their nefarious and clever disguises.

We are told that Moses looked at an Egyptian and killed him merely by his gaze. This alludes to the power of the eyes. Egypt is a metaphor pertaining to our personal impious impulses. As our own eyes peruse these verses, we do away with the "Egyptian" within us. We connect to the Holy Spirit and we view life, forevermore, through the eyes of our soul.

The Zohar's discussion concerning the well, the Central Column, the Sfirah known as Tiferet, and its connection to Moses and Jacob, connects the reader to the power of his own free will, which is the embodiment of the Central Column. Kabbalistically, the physical world and humanity are founded upon Three Columns, three distinct forces which are: Right Column, A positive (+), proton force of imparting and sharing, or the human soul. Left Column, A negative (-), electron force of receiving and desire, or the human ego and all of its indulgent longings. Central Column, The neutron force of balance and Resistance or the free will to stop the power of our ego and connect instead to the Right Column force of sharing.

Kabbalist Rav Ashlag explains the dynamics of the Three Columns as it relates to human behavior. Rav Ashlag says a man's mission in life is to transform his Left Column's Desire to Receive, into the Desire to Receive for the Sake of Sharing. The moment of transformation occurs when we apply resistance against the Left Column, which seeks to receive endlessly for the self alone. The spiritual path of Kabbalah involves utilizing the Left Column for the purpose of receiving for the sake of sharing with others. This is how the Children of Yisrael become the Light for all the nations. Lacking a Central Column, a person falls under the sway of the Left Column, and darkness is the inevitable result. Moses and Jacob are the personification of the Central Column.

Here we draw upon their spiritual might so that we possess the courage and strength to resist all Left Column urges and instead, dedicate ourselves to giving love, kindness, and Light to everyone in our lives. Each time we resist our egocentric urges, we immediately unite Malchut, our world, with Tiferet, the Upper World. This is referred to by the Zohar as "perfecting Malchut" and "the pursuit of Righteousness." Each act of resistance allows us to drink from the divine well of Light that fills the Upper Worlds.

This passage allows us to create the complete perfection of Malchut, empowering all mankind with the Central Column and the wisdom and power to resist selfishness and evil forever. The well is open and the Divine Waters pour over all Creation.

Egyptians Grades Jacob Midyan Moses Well

209. HE ASKS, WHAT IS THE ALLUSION IN THE MENTIONING OF "HE SAW" TWICE? "And he saw AN EGYPTIAN MAN...and when he saw THAT THERE IS NO MAN..." (Shemot 2:11-12). AND HE ANSWERS, He observed and saw everything with the Holy Spirit. Therefore he looked at him and killed him, MEANING THAT HE KILLED HIM BY LOOKING AT HIM. THEREFORE, IT SAYS A SECOND TIME "HE SAW." And the Holy One, blessed be He, caused all this so that MOSES should go to that well as Jacob went to that well, as it is written "and he sat down by a well" (Ibid. 15). HE ASKS, By Jacob, it is written, "And he looked, and behold a well in the field" (Beresheet 29:2), while by Moses it says, "And dwelt in the land of Midian, and he sat down by a well." BY JACOB, IT DID NOT SAY 'SAT,' BUT ONLY "HE LOOKED." AND HE ANSWERS, IT IS BECAUSE even though Moses and Jacob were on one level, MEANING THE CENTRAL COLUMN, IN ALL Moses became elevated more than him - BECAUSE JACOB IS THE ASPECT OF TIFERET AND MOSES IS THE ASPECT OF DA'AT, WHICH IS THE INNER PART OF TIFERET. AND THE INNER MEANING OF THE WELL IS MALCHUT, THE SPOUSE OF TIFERET, AND SINCE MOSES WAS THE INNER PART OF TIFERET, THEREFORE BY HIM IT SAYS, "SAT" AND BY JACOB ONLY, "HE SAW."

209. וַיַּרְא וַיַּרְא דְּהָכָא, כֹּלָּא בְּרוּחַ קוּדְשָׁא אִסְתָּכַל וְחָמָא, וּבְגִין כַּךְ אִסְתָּכַּל בֵּיהּ וְקָטַל לֵיהּ, וְקוּדְשָׁא בְּרִיךְ הוּא סִבֵב כֹּלָּא, לִמְהַךְ לְהַהוּא בֵּירָא, כְּמָה דְּאָזַל יַעֲקֹב לְגַבֵּי הַהוּא בֵּירָא, דִּכְתִּיב, וַיֵּשֶׁב עַל הַבְּאֵר. בְּיַעֲקֹב כְּתִיב, וַיַּרְא וְהִנֵּה בְּאֵר. בְּמֹשֶׁה כְּתִיב, וַיֵּשֶׁב בְּאֶרֶץ מִדְיָן וַיֵּשֶׁב עַל הַבְּאֵר. בְּגִין דְּמֹשֶׁה וְיַעֲקֹב, אע"ג דִּבְדַרְגָּא חֲדָא הֲווֹ, אִסְתָּלַק מֹשֶׁה בְּהַאי יַתִּיר מִנֵּיהּ.

Abraham Creation Jacob Moses Shabbat Well Zeir Anpin

210. Rabbi Yosi and Rabbi Yitzchak were traveling on the road. Rabbi Yosi said, The well that Jacob and Moses saw was the same well that Abraham and Isaac dug, WHICH ARE THE TWO COLUMNS, RIGHT AND LEFT OF ZEIR ANPIN. He said to him, No, THE WELL OF JACOB AND MOSES WAS NOT OF THE SAME STATUS AS THE WELL THAT ABRAHAM AND ISAAC DUG. This well was created at the same time that the world was created, and by Shabbat eve at twilight, the mouth of the well was created. And this is the well that Jacob and Moses saw. THEREFORE IT SAYS, "AND HE SAT DOWN BY A WELL."

210. רִבִּי יוֹסֵי וְרִבִּי יִצְחָק הֲווֹ אַזְלֵי בְּאוֹרְחָא. אָמַר רִבִּי יוֹסֵי, הַהוּא בְּאֵר דְּחָמָא יַעֲקֹב, וְחָמָא מֹשֶׁה, אִי דָּא הֲוָה הַהוּא בֵּירָא, דְּחָפַר אַבְרָהָם וְיִצְחָק. א"ל לָאו. אֶלָּא, בְּשַׁעֲתָא דְּאִתְבְּרֵי עָלְמָא, אִתְבְּרֵי הַאי בֵּירָא. וּבְעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, אִתְבְּרֵי פּוּמָא דִּילֵיהּ, וְהַאי אִיהוּ בְּאֵר דְּחָמוּ יַעֲקֹב וּמֹשֶׁה.

Faith Zeir Anpin

211. Tosefta (Addendum). Mishnah. Those who pursue righteousness, THAT IS, WHO PURSUE TO PERFECT MALCHUT THAT IS CALLED 'RIGHTEOUSNESS,' THROUGH THREE COLUMNS, RIGHT, LEFT AND CENTRAL OF ZEIR ANPIN. Those who FORCIBLY demand the secret of Faith, WHICH IS THE SECRET OF EXTENDING THE LEFT COLUMN TO MALCHUT WHICH IS CALLED 'FAITH.' Those who have adhered with the bond of Faith, WHICH IS THE BOND WHICH IS IN THE RIGHT COLUMN, those who know the ways of the Supernal King - WHICH IS ZEIR ANPIN, THE SECRET OF THE CENTRAL COLUMN. THE MASTER OF THE TOSEFTA CALLS THEM AND SAYS TO THEM, Draw near and hearken. THOSE WHO ARE PURSUING TO PERFECT MALCHUT TO ILLUMINATE HER WITH THE THREE COLUMNS, HEARKEN THE SYSTEM OF THIS UNIFICATION, HOW IT IS DONE.

Chassadim Mochin Prophets

212. When the two COLUMNS, CHOCHMAH AND BINAH, ascend and emerge towards the one CENTRAL COLUMN, they receive it between the two arms, WHICH ARE CHESED AND GVURAH. DUE TO THEIR RECEPTION OF THE CENTRAL COLUMN, CHOCHMAH AND BINAH DESCENDED TO BECOME CHESED AND GVURAH. FOR THE FIRST THREE OF THE FIRST THREE SFIROT WERE GONE FROM THEM. MALCHUT CANNOT AS YET RECEIVE CHOCHMAH FROM THEM, AS THE LIGHT OF CHASSADIM PREVAILS, WHILE CHOCHMAH THERE IS HIDDEN. Until the two, WHICH ARE CHESED AND GVURAH, descend below, MEANING THAT THEY BECOME NETZACH AND HOD, they are two, AS THE MAIN MOCHIN ARE TWO, RIGHT AND LEFT, THAT BECOME NETZACH AND HOD, and one between them - MEANING THAT THEY NEED THE CENTRAL COLUMN TO RECONCILE BETWEEN THEM, AND THAT IS YESOD. THE ARBITRATOR BETWEEN CHESED AND GVURAH IS CALLED 'TIFERET,' AND THE ARBITRATOR BETWEEN NETZACH AND HOD IS CALLED 'YESOD.' AND HE EXPLAINED HIS WORDS, These two, THAT DESCENDED BELOW, are the place from which the prophets gain nourishment; NAMELY NETZACH AND HOD. There is one between them, WHICH IS YESOD. It joins everything, BOTH THE RIGHT COLUMN AND THE LEFT COLUMN; it receives from everything, BOTH CHOCHMAH AND CHASSADIM, SINCE IT IS THE CENTRAL COLUMN THAT SUSTAINS THEIR ILLUMINATION, AND THEREFORE IT ALSO RECEIVES THEIR ILLUMINATION TO ITSELF. FOR THIS IS THE RULE, ALL THE ILLUMINATIONS THAT THE LOWER CAUSES TO BE SUSTAINED AMONG THE SUPERNAL IT TOO ATTAINS IN THEIR ENTIRETY.

212. כַּד סְלִיקוּ תְּרֵין, וְנַפְקוּ לְקַדְמוּת חַד, מְקַבְּלִין לֵיהּ בֵּין תְּרֵין דְּרוֹעִין. תְּרֵין נַחְתֵּי לְתַתָּא תְּרֵין אִינּוּן, חַד בֵּינַיְיהוּ. תְּרֵין אִלֵּין מוֹתְבָא דִּנְבִיאֵי יַנְקִין בְּהוּ. חַד בֵּינַיְיהוּ, חִבּוּרָא אִיהוּ דְּכֹלָּא, אִיהוּ נָטִיל מִכֹּלָּא.

Adonai Angels Ark Brit (Covenant) Chariot Covenant (Brit) Daniel Earth Face Flow Light Sanctuary Water Well

213. That holy well, WHICH IS MALCHUT, WITH THE MOCHIN OF THE FIRST THREE SFIROT, is situated under them, MEANING UNDER NETZACH, HOD, AND YESOD - that is, the field of holy apple trees. From that well they would water the flocks - WHO ARE all these Chariots OF ANGELS, and all these ANGELS have wings. Three were found lying by this well. THEY ARE THE THREE SFIROT NETZACH, HOD AND YESOD, AS MENTIONED, and this well is filled by them IN THE LIGHT OF THE THREE FIRST SFIROT, and it is called 'Adonai.' About this is written, "Adonai Elohim, you have begun..." (Devarim 3:24), and, "And cause Your face to shine upon Your sanctuary that is desolate for the sake of Adonai, the Master of the whole earth" (Daniel 9:17). WHEN IT HAS THE THREE FIRST SFIROT, IT IS REFERRED TO IN THE MASCULINE, MASTER. This is what is written, "Behold the Ark of the Covenant (of) the Master of the whole earth..." (Yehoshua 3:11). In it is concealed one holy source, THAT IS YESOD, that flows into it constantly and fills it. And it is called Hashem Tzva'ot, blessed is He, forever and ever. (End of Tosefta).

213. הַהוּא בֵּירָא קַדִּישָׁא, קָאֵים תְּחוֹתַיְיהוּ, חַקְלָא דְּתַפּוּחִין קַדִּישִׁין אִיהוּ מֵהַאי בֵּירָא אִתְשַׁקְיָין עֲדָרַיָּיא, כָּל אִינּוּן רְתִיכִין, כָּל אִינּוּן מָארֵי דְּגַדְפִּין. תְּלַת קַיְימִין רְבִיעִין עַל הַאי בֵּירָא. הַאי בֵּירָא מִנַּיְיהוּ אִתְמְלֵי. אֲדֹנָ"י אִתְקְרֵי, עַל דָּא כְּתִּיב, אֲדֹנָי יֶיִ' אַתָּה הַחִלּוֹתָ וְגוֹ.' וּכְתִיב וְהָאֵר פָּנֶיךָ עַל מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן אֲדֹנָי, אֲדוֹן כָּל הָאָרֶץ, הה"ד הִנֵּה אֲרוֹן הַבְּרִית אֲדוֹן כָּל הָאָרֶץ. בֵּיהּ גָּנִיז חַד מְקוֹרָא קַדִּישָׁא, דִּנְבִיעַ בֵּיהּ תָּדִיר, וְאַמְלֵי לֵיהּ, יְיָ' צְבָאוֹת אִקְרֵי. בְּרִיךְ הוּא לְעָלַם וּלְעָלְמֵי עָלְמִין. (ע"כ תוספתא)

Jacob Jethro Stone Water Well

214. וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת וַתָּבֹאנָה וַתִּדְלֶנָה וְגוֹ.' א"ר יְהוּדָה, אִי בֵּירָא דָּא, אִיהוּ בֵּירָא דְּיַעֲקֹב, הָא כְּתִיב בֵּיהּ, וְנֶאֱסְפוּ שָׁמָּה כָל הָעֲדָרִים וְגָלֲלוּ וְגוֹ.' וְהָכָא בְּנוֹת יִתְרוֹ לָא אִצְטְרִיכוּ לְהַאי. אֶלָּא וַתָּבֹאנָה וַתִּדְלֶנָה בְּלֹא טוֹרַח אַחֲרָא.

Jacob Jethro Stone Water Well

215. Rabbi Chiya answered, Jacob removed THE STONE from the well. It is written that when the flocks gathered there, they "put the stone back upon the well's mouth" (Ibid.). But by Jacob it is not written that 'he put the stone back,' because afterwards there was no more need for the stone, since originally the water would not rise. But when Jacob came, the water rose toward him BECAUSE THE WATER INCREASED. Therefore, that stone was no longer on the mouth of the well, SINCE THEY DID NOT NEED PROTECTION ANYMORE. Therefore, IT SAYS BY THE DAUGHTERS OF JETHRO, that they "came and drew," WITHOUT ANY EFFORT OF ROLLING THE STONE.

215. א"ר חִיָּיא, יַעֲקֹב אַעְדֵי לָהּ מִן בֵּירָא, דְּהָא כְּתִיב, כַּד מִתְכַּנְשֵׁי תַּמָּן כָּל עֲדָרַיָיא, וְהֵשִׁיבוּ אֶת הָאֶבֶן. וּבְיַעֲקֹב, לָא כְּתִיב וַיָּשֶׁב אֶת הָאֶבֶן, דְּהָא לָא אִצְטְרִיךְ לְבָתַר כֵּן, דְּהָא בְּקַדְמֵיתָא מַיָּא לָא הֲווֹ סַלְּקִין, כֵּיוָן דְּאָתָא יַעֲקֹב, סְלִיקוּ מַיָּא לְגַבֵּיהּ, וְהַהוּא אַבְנָא, לָא הֲוָה עַל פּוּם בֵּירָא, וּבְגִין כַּךְ וַתָּבֹאנָה וַתִּדְלֶנָה.