Vayechi: Chapter 15

"And Jacob lived," part two

Synopsis

Rabbi Chiya opens the discussion by saying that God called the children of Yisrael "righteous" and that they will be happy in the World to Come because they cleaved to His body (the Central Column). Rabbi Yitzchak then explains that the land they shall inherit will be supernal, meaning the Malchut. Then, we learn, they will surely inherit the Shechinah, the land of the living. The secret of the Malchut is that the land is one of planting, referring in scripture to God planting when He created the universe. The children of Yisrael will thus inherit the land forever. Rabbi Ya'akov and Rabbi Yehuda next explain why there is no space in the Torah between the portion of Vayigash and the beginning of the portion of Vayechi. Rabbi Shimon tells us that there are no spaces between the two verses separating "And Jacob lived" to indicate that Yisrael and his children lived in luxury like kings. Rabbi Shimon goes on to explain the importance of seventeen years, because Jacob was sorrowful all his life, but the beauty of Joseph upon first seeing him, reminded Jacob of his wife Rachel, and all his sorrow fell away. But when Joseph, being seventeen, was separated from Jacob, we learn, his sorrow returned. Therefore, Jacob lived in Egypt "for seventeen years." Rabbi Elazar next tells us why the word "play" is mentioned three times in the verse; it refers to the three Columns. Rabbi Aba explains the three Columns as south, north, and east. From them come the three worlds, The Right Column is called "south," the Left Column "north," the Central Column "east." Rabbi Shimon concludes by pointing out that "Your fathers" refers to three, Abraham, Isaac and Jacob.

Relevance

The power of the three Column System lies at the heart of this passage. The three Columns refer to the following behavioral traits, Right Column signifies a man's desire to share, the God - like nature of his soul. Left Column refers to the covetous desire of receiving for the self alone, the insatiable impulses of the ego. The crucial Central Column correlates to a man's free will to resist his selfish desires and instead, choose the truthful longings lingering in his soul, which include unconditional sharing. When a man integrates these three Columns into his life in a spiritually balanced way, he creates a circuit of energy igniting profound Light in his life. The patriarchs, Abraham, Isaac and Jacob, were the Vessels and template that established these three Columns in our physical world by virtue of their deeds throughout their lifetimes. Upon their merit and through the mention of their names in this passage, we can draw upon their respective strength and wisdom to manage these three traits in a fashion that will bring forth spiritual luxuries into our own lives.

Body Idolatry Jacob Righteous World to Come, The

105. "And Jacob lived" (Beresheet 47:28). Rabbi Chiya opened the discussion saying, "Your people also shall be all righteous...they shall inherit the land forever" (Yeshayah 60:21). Happy are Yisrael above all the other idolatrous nations, for the Holy One, blessed be He, called them righteous, so they may receive the inheritance of the World to Come, and delight in that world, as it is written, "Then shall you delight yourself in Hashem" (Yeshayah 58:14). For what reason? Because YISRAEL cleaved to the body of the King; NAMELY THE CENTRAL COLUMN, as it is written "But you that did cleave of Hashem your Elohim are alive every one of you this day" (Devarim 4:4).

105. וַיְחִי יַעֲקֹב וגו,' ר' חִיָּיא פְּתַח וַאֲמַר, וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ וגו,' זַכָּאִין אִינוּן יִשְׂרָאֵל, יַתִּיר מִכָּל עַמִּין עכו"ם, דְּקוּדְשָׁא בְּרִיךְ הוּא קָרָא לוֹן צַדִּיקִים. לְאַחְסֵין לוֹן יְרוּתַת עַלְמִין בְּעַלְמָא דְאָתֵי, לְאִתְעֲנָגָא בְּהַהוּא עַלְמָא, כְּמָה דִכְתִיב אָז תִּתְעַנֵּג עַל ה.' מַאי טַעְמָא. בְּגִין דְּמִתְדַּבְּקִין בְּגוּפָא דְמַלְכָּא, דִּכְתִיב וְאַתֶּם הַדְּבֵקִים בַּה' אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם.

Fruit Judgment Nukva Righteous Shechinah

106. Rabbi Yitzchak opened the discussion saying, "Your people also shall be all righteous; they shall inherit the land forever." This verse is a sublime mystery among the reapers of the field, MEANING, THOSE WHO MERITED TO RECEIVE THE FRUIT OF THEIR LABOR IN THE SUPERNAL FIELD, THE NUKVA. For we have learned that among the secrets of the Agada, Rabbi Shimon taught about the possession of the supernal inheritance of the land, WHICH IS THE NUKVA. No one inherits it save the one called righteous, for the Nukva cleaves to him in order to sweeten THE BITTER JUDGMENTS IN HER. The righteous then surely inherit the Shechinah.

106. רִבִּי יִצְחָק פְּתַח וַאֲמַר, וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ, הַאי קְרָא רָזָא עִלָּאָה אִיהוּ, בֵּין מְחַצְדֵי חַקְלָא, דְּהָא בְּרָזָא דְּאַגַּדְתָּא, תָּנֵי רִבִּי שִׁמְעוֹן, דְּאַחְסָנַת יְרוּתָא עִלָּאָה. דְּהַהִיא אֶרֶץ, לֵית מַאן דְּיָרֵית לָהּ, בַּר הַהוּא דְאִקְרֵי צַדִּיק, דְּהָא מַטְרוֹנִיתָא בֵּיהּ אִתְדַּבְּקַת לְאִתְבַּסְּמָא, וְצַדִּיק יָרֵית לְמַטְרוֹנִיתָא וַדַּאי.

Body Brit (Covenant) Chariot Circumcision Covenant (Brit) Love Righteous Shechinah Zeir Anpin

107. Here too, in His love for Yisrael, the Holy One, blessed be He, said, "Your people also shall be all righteous," for which reason "they shall inherit the land forever." For they are worthy of inheriting the Shechinah, AS THE RIGHTEOUS INHERITS THE SHECHINAH. Wherefore are Yisrael called righteous, and wherefore do they inherit the Shechinah? Because they are circumcised, and as we learned, whoever is circumcised and enters this possession, NAMELY THE SHECHINAH, whoever keeps the Covenant, enters and cleaves to the body of the King, HE BECOMES A CHARIOT TO ZEIR ANPIN, and enters the righteous, BY BECOMING A CHARIOT TO YESOD. Hence, Yisrael are called righteous and "they shall inherit the land forever." What is this land? It is the land of the living, NAMELY THE SHECHINAH.

107. אוֹף הָכָא, בַּחֲבִיבוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, אֲמַר וְעַמֵּךְ כֻּלָּם צַדִּיקִים, וּבְג"כ לְעוֹלָם יִירְשׁוּ אֶרֶץ, אִתְחֲזוּן לִירַית לְמַטְרוֹנִיתָא, מַאי טַעְמָא אִקְרוּן צַדִּיקִים, וּמ"ט יָרְתִין לְמַטְרוֹנִיתָא. בְּגִין דְּאִתְגַּזָּרוּ, כְּמָה דְתָנִינָן, כָּל מַאן דְּאִתְגְּזַר, וְעַיֵּיל בְּהַאי אַחְסָנָא, וְנָטֵיר לְהַאי בְּרִית, עָאל וְאִתְדַּבַּק בְּגוּפָא דְמַלְכָּא, וְעָאל בְּהַאי צַדִּיק, וּבְגִינֵי כָּךְ אִקְרוּן צַדִּיקִים, וְעַל דָּא לְעוֹלָם יִירְשׁוּ אָרֶץ. מַאי אָרֶץ. דָּא אֶרֶץ הַחַיִּים.

Creation Eden Hands Nukva Universe

108. Scripture repeats, "The branch of My planting, the work of My hands, that I may be glorified" (Yeshayah 60:21). "The branch of my planting" is one of the branches the Holy One, blessed be He, planted when He created the universe, as it is written, "And Hashem Elohim planted a garden eastward in Eden" (Beresheet 2:8). This land is one of the planting, THE SECRET OF THE NUKVA. Therefore SCRIPTURE SAYS, "The branch of My planting, the work of My hands, that I may be glorified."

108. אַהֲדַר וַאֲמַר, נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. נֵצֶר מַטָּעַי: עֲנָפָא מֵאִינוּן עֲנָפִין, דְּנָטַע קוּדְשָׁא בְּרִיךְ הוּא, כַּד בָּרָא עַלְמָא, דִּכְתִיב וַיִּטַּע ה' אֱלֹקִים גַּן בְּעֵדֶן מִקֶּדֶם, וְהַאי אֶרֶץ חַד מִנַּיְיהוּ, בְּגִינֵי כָּךְ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר.

Egypt Holy Land Jacob Righteous

109. According to another explanation, "Your people also shall be all righteous ..." refers to Jacob and his children, who went down to Egypt among a stiff-necked nation, and they all remained righteous. Therefore scripture says OF THEM that "they shall inherit the land forever" because they went up FROM EGYPT to inherit the Holy Land.

109. ד"א וְעַמֵּךְ כֻּלָּם צַדִּיקִים, דָּא יַעֲקֹב וּבְנוֹי, דְּנָחֲתוּ לְמִצְרַיִם בֵּין עַם קְשֵׁי קְדַל, וְאִשְׁתַּכָּחוּ כֻּלְּהוּ זַכָּאִין, וּבְג"כ כְּתִיב, לְעוֹלָם יִירְשׁוּ אֶרֶץ דְּמִּתַּמָּן סְלִיקוּ לִירַית אַרְעָא קַדִּישָׁא.

Death Death and the Afterlife Egypt Egyptians Exile Eyes Israel Jacob Torah

110. "And Jacob lived in the land of Egypt." HE ASKS, Why is this portion closed, THERE BEING NO SPACE AT ALL IN THE TORAH BETWEEN THE END OF VAYIGASH AND THE BEGINNING OF THE PORTION OF VAYECHI? Rabbi Jacob said, When Jacob died, Israel's eyes were closed. Rabbi Yehuda said, Then, AFTER THE DEATH OF JACOB, they descended into exile, and THE EGYPTIANS enslaved YISRAEL.

110. וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם, אַמַּאי פַּרְשָׁתָא דָא סְתִימָא. רִבִּי יַעֲקֹב אֲמַר, בְּשַׁעְתָּא דְּמִית יַעֲקֹב, אִסְתִּימוּ עֵינֵיהוֹן דְּיִשְׂרָאֵל. רִבִּי יְהוּדָה אֲמַר, דִּכְדֵין נָחֲתוּ לְגָלוּתָא, וְאִשְׁתַּעְבִּידוּ בְּהוֹן.

Egypt Israel Jacob

111. Rabbi Shimon said, It is written above, "And Yisrael dwelt in the land of Egypt in the country of Goshen; and they took possession of it, and grew, and multiplied exceedingly" (Beresheet 47:27), WHICH MEANS THEY LIVED IN LUXURY LIKE KINGS. THE VERSE IS FOLLOWED BY, "And Jacob lived," WITHOUT ANY SPACE BETWEEN THE VERSES. THIS INDICATES that we should not separate the two VERSES. As ISRAEL lived in luxury and had pleasures and were short of nothing, so did Jacob live in luxury and pleasure. Therefore, THE VERSES are not separated.

111. רִבִּי שִׁמְעוֹן אֲמַר, מַה כְּתִיב לְעֵילָא, וַיֵּשֶׁב יִשְׂרָאֵל בְּאֶרֶץ מִצְרַיִם בְּאֶרֶץ גּשֶׁן וַיֵּאָחֲזוּ בָהּ וַיִּפְרוּ וַיִּרְבּוּ מְאֹד. וּכְתִיב וַיְחִי יַעֲקֹב, דְּלָא אִתְחֲזֵי לְאַפְרָשָׁא בֵּין דָּא לְדָא, מָה אִינוּן קָיְימֵי בְּתַפְנוּקִין דְּמַלְכִין, וְקַבִּילוּ עִנּוּגָא וְכִסּוּפִין לְגַרְמַיְיהוּ, אוֹף יַעֲקֹב נָמֵי, קַיַּים בְּתַפְנוּקֵי מַלְכִין, בְּעִנּוּגָא וְכִסּוּפָא לְגַרְמֵיהּ, לָא אִתְפְּרַשׁ דָּא מִן דָּא.

Dinah Dwellings Egypt Esau Jacob Job Joseph Laban Righteous Shechem Wine

112. Here IN EGYPT, it is considered that "Jacob lived" FOR IT WAS CONSIDERED LIFE FOR HIM. It was not said of him: 'Jacob lived' all his life, for his life was that of sorrow. Of him it is written, "I had no repose" IN LABAN'S HOUSE, "nor had I rest" FROM ESAU, "nor was I quiet" BECAUSE OF DINAH AND SHCHEM; "yet trouble came" OF SELLING JOSEPH (Iyov 3:26). But after he went down to Egypt, it is said of him "And Jacob lived." He saw his son a king, he saw all his sons pure and righteous, living in pleasure and luxury, and he dwelling in their midst as good wine resting on its lees. Then it is said, "And Jacob lived." THEREFORE, there is no separation, NO SPACE, between "And grew and multiplies exceedingly" and "And Jacob lived," and so it should be, THE ONE BEING THE CONTINUANCE OF THE OTHER.

112. וְהָכָא אִקְרֵי וַיְחִי. דְּהָא כָּל יוֹמוֹי לָא אִקְרֵי וַיְחִי, בְּגִין דְּכָל יוֹמוֹי בְּצַעֲרָא הֲווֹ, בְּצַעֲרָא אִשְׁתַּכְּחָן, עֲלֵיהּ כְּתִיב, לֹא שָׁלַוְתִּי וְלֹא שָׁקַטְתִּי וְלֹא נָחְתִּי וַיָּבֹא רֹגֶז. בָּתַר דְּנָחַת לְמִצְרַיִם, אִקְרֵי וַיְחִי: חָמָא לִבְרֵיהּ מַלְכָּא, חָמָא לְכָל בְּנוֹי זַכָּאִין צַדִּיקִין, וְכֻלְּהוּ בְּתַעֲנוּגֵי וְתַפְנוּקֵי עַלְמָא, וְהוּא יָתֵיב בֵּינֵיהוֹן כַּחֲמַר טַב דְּיָתֵיב עַל דּוּרְדַּיֵּיהּ, כְּדֵין אִקְרֵי וַיְחִי יַעֲקֹב, וְלָא פָּרֵישׁ בֵּין וַיִּפְרוּ וַיִּרְבּוּ מְאֹד לְוַיְחִי יַעֲקֹב וְהָכֵי אִתְחֲזֵי.

Jacob Joseph Rachel Seventeen Soul, The Year

113. "Seventeen years:" HE ASKS, Why seventeen years? HE ANSWERS, Rabbi Shimon said that Jacob was sorrowful all his life, and his days passed in sorrow in the beginning. When he saw Joseph standing before him, Jacob looked at Joseph and his soul was made whole as if he saw Joseph's mother. For the beauty of Joseph resembled that of Rachel, and it seemed to him as if he had never known sorrow.

113. שְׁבַע עֶשְׂרֵה שָׁנָה, מַאי טַעְמָא שְׁבַע עֶשְׂרֵה שָׁנָה. אֶלָּא אר"ש, כָּל יוֹמוֹי דְּיַעֲקֹב בְּצַעֲרָא הֲווֹ, בְּצַעֲרָא אַעֲבַר לוֹן בְּקַדְמֵיתָא, כֵּיוָן דְּחָמָא לְיוֹסֵף, וַהֲוָה קָאֵים קַמֵּיהּ, כַּד יַעֲקֹב מִסְתַּכֵּל בְּיוֹסֵף, הֲוָה אִשְׁתְּלֵים בְּנַפְשֵׁיהּ, כְּאִילּוּ חָמָא לְאִמֵּיהּ דְּיוֹסֵף, דְּשַׁפִּירוּ דְּיוֹסֵף דָּמֵי לְשַׁפִּירוּ דְּרָחֵל, וַהֲוָה דָּמֵי בְּגַרְמֵיהּ, כְּמָה דְּלָא אַעֲבַר עֲלֵיהּ צַעֲרָא בְּיוֹמוֹי.

Jacob Joseph Seventeen Year

114. When Joseph departed from him, it came to pass that "I had no repose, nor had I rest, nor was I quiet; yet trouble came." For this trouble was harder to Jacob than everything that came over him. When Joseph was separated from him, it is said, "Joseph being seventeen years old, was feeding the flock" (Beresheet 37:2). All his days, Jacob had no such sorrow. He used to weep every day for the seventeen years of Joseph.

114. וְכַד יוֹסֵף אִתְפְּרַשׁ מִנֵּיהּ, כְּדֵין אִתְקַיַּים, לֹא שָׁלַוְתִּי וְלֹא שָׁקַטְתִּי וְלֹא נָחְתִּי וַיָּבֹא רֹגֶז, דְּדָא קַשְׁיָא לֵיהּ לְיַעֲקֹב מִכָּל מַה דַּעֲבַר, וּבְזִמְנָא דְּאִתְפְּרַשׁ יוֹסֵף מִנֵּיהּ, מַה כְּתִיב, יוֹסֵף בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה הָיָה רוֹעֶה וגו,' וְכָל יוֹמִין דְּיַעֲקֹב, לָא הֲוָה לֵיהּ צַעֲרָא כְּהַאי, וַהֲוָה בָּכֵי כָּל יוֹמָא, לְאִינוּן שְׁבַע עֶשְׂרֵה שָׁנָה דְיוֹסֵף.

Egypt Eyes Hands Heaven Jacob Joseph Seventeen Shechinah Year

115. They replied to him FROM HEAVEN, "And Joseph shall put his hand on your eyes" (Beresheet 46:4). Here are other seventeen years for you: in pleasure and delight, luxury and lack for nothing. This is the meaning of: "And Jacob lived in the land of Egypt for seventeen years" (Beresheet 47:28). Come and see, The Shechinah of the glory of the Holy One, blessed be He, was with him all those years, for which reason ALL THOSE YEARS IN EGYPT are called 'Life.'

115. מַאי קָאֲתִיבוּ לֵיהּ, וְיוֹסֵף יָשִׁית יָדוֹ עַל עֵינֶיךָ, הָא לְךָ שְׁבַע עֶשְׂרֵה שָׁנָה אָחֳרָנִין, בְּעִנּוּגִין וְתַפְנוּקִין וַהֲנָאוֹת וְכִסּוּפִין, הה"ד וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם שְׁבַע עֶשְׂרֵה שָׁנָה וגו.' תָּנָא כָּל אִינוּן שְׁנִין, שְׁכִינְתָּא יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא, עִמֵּיהּ אִשְׁתַּכְּחָא, וּבְגִין כָּךְ חַיִּים אִקְרוּן.

Jacob Joseph Shechinah Year

116. Come and see, it is written, "The spirit of Jacob their father revived." From this we understand that his spirit was dead earlier, and also he had no intention of drawing and receiving another spirit, as the Supernal Spirit does not dwell on an empty place. Rabbi Yosi said, The Shechinah dwells only in a whole spot, not in a place of deficiency or sadness, but a proper place, a place of joy. Therefore, the Shechinah did not rest upon him for all the years that Joseph had been separated from his father and Jacob was in sadness.

116. תָּא חֲזֵי, כְּתִיב וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם, אִתְחֲזֵי דְּהָא בְּקַדְמֵיתָא מִית הֲוָה הַהוּא רוּחָא דִילֵיהּ, וְלָא הֲוָה מִתְכַּוֵּין לְקַבְּלָא רוּחָא אָחֳרָא, דְּהָא רוּחָא דִלְעֵילָא, לָא שַׁרְיָא בְּרֵיקַנְיָא. אֲמַר רִבִּי יוֹסֵי, שְׁכִינְתָּא לָא שַׁרְיָא, אֶלָּא בַּאֲתַר שְׁלִים, וְלָא בַּאֲתַר חָסֵר, וְלָא בַּאֲתַר פָּגֵים, וְלָא בַּאֲתַר עָצֵיב, אֶלָּא בַּאֲתַר דְּאִתְכַּוֵּון, בַּאֲתַר חֲדוּ, וּבְג"כ, כָּל אִינוּן שְׁנִין דְּיוֹסֵף אִתְפְּרַשׁ מֵאֲבוֹי, וְיַעֲקֹב הֲוָה עָצֵיב, לָא שַׁרְיָא בֵּיהּ שְׁכִינְתָּא.

Shechinah Singing Zeir Anpin

117. We learned that Rabbi Elazar said that Rabbi Aba said, It is written, "Serve Hashem with gladness; come before His presence with singing" (Tehilim 100:2). The verse teaches us that the service of the Holy One, blessed be He, should only be performed through joyfulness, as said Rabbi Elazar, that the Shechinah does not dwell upon sadness. It is written, "But now bring me a minstrel (player). And it came to pass, when the minstrel (player) played" (II Melachim 3:15): HE ASKS, For what reason is the word 'play' mentioned three times IN THIS VERSE? HE ANSWERS, In order to awaken the spirit from the source of wholeness, ZEIR ANPIN WHICH INCLUDES THE THREE COLUMNS, the whole spirit. THREE TIMES 'PLAY' CORRESPONDS TO ITS THREE COLUMNS.

117. תָּנָא אֲמַר רִבִּי אֶלְעָזָר, אֲמַר רִבִּי אַבָּא, כְּתִיב עִבְדוּ אֶת ה' בְּשִׂמְחָה בֹּאוּ לְפָנָיו בִּרְנָנָה, לַאֲפָקָא, דְּלֵית פּוּלְחָנָא דְקוּדְשָׁא בְּרִיךְ הוּא, אֶלָּא מִגּוֹ חֶדְוָה. דַּאֲמַר רִבִּי אֶלְעָזָר לֵית שְׁכִינְתָּא שַׁרְיָא, מִגּוֹ עַצְבוּת, דִּכְתִיב וְעַתָּה קְחוּ לִי מְנַגֵּן וְהָיָה כְּנַגֵּן הַמְנַגֵּן, מְנַגֵּן מְנַגֵּן תְּלַת זִימְנֵי אַמַּאי. בְּגִין לְאַתְעָרָא רוּחָא מִשְׁלֵימוּתָא דְּכֹלָּא, דְּהוּא רוּחַ שְׁלֵימָא.

Asiyah Briyah Chassadim East North Nukva Shechinah South West Wind Worlds Yetzirah Zeir Anpin

118. Rabbi Aba said, We have learned that everything is to be found in the four winds, THE THREE COLUMNS OF ZEIR ANPIN, CALLED SOUTH, NORTH, EAST; AND THE SHECHINAH WHICH RECEIVES THE THREE COLUMNS IS THE SECRET OF THE WEST WIND. FROM THEM COME OUT THE THREE WORLDS, BRIYAH, YETZIRAH, ASIYAH AND EVERYTHING THAT IS IN THEM. All the roots of the upper and lower worlds hold on to them. We have learned that the one enters AND SHINES, NAMELY THE RIGHT COLUMN CALLED SOUTH, and the other comes out BUT DOES NOT SHINE; NAMELY THE LEFT COLUMN CALLED NORTH, WHICH DOES NOT SHINE WITHOUT THE RIGHT COLUMN. Another one is closed, MEANING, THE CENTRAL COLUMN CALLED EAST, WHICH SHINES ONLY BY COVERED CHASSADIM, BEFORE ITS MATING WITH THE NUKVA, and the other one revealed, NAMELY THE NUKVA, WHICH SHINES BY UNCOVERED CHASSADIM AT THE TIME OF UNION WITH ZEIR ANPIN. SHE IS CALLED THE WEST WIND. All THE WINDS join one another; NAMELY THEY ARE INCLUDED BY ONE ANOTHER, THEN they become the fathers of everything FOR ALL REALITY - NAMELY BRIYAH, YETZIRAH AND ASIYAH, IS DRAWN AND BORN OF THEM.

118. אֲמַר רִבִּי אַבָּא, תַּמָּן תָּנִינָן, מֵאַרְבַּע סִטְרִין כֹּלָּא אִשְׁתַּכַּח, וְכָל שָׁרָשִׁין דְּעִלָּאִין וְתַתָּאִין בְּהוֹ אֲחִידָן, וְתָנָא, דָּא עָיֵיל, וְדָא נָפֵיק, דָּא סָתִים, וְדָא פָּרֵישׁ, אִתְאֲחַד חַד בַּחֲבֶרְתָּהּ, וְאִינוּן אֲבָהָן דְּכֹלָּא.

Abraham Asiyah Briyah Female Female Waters (Mayin Nukvin) Grades Isaac Jacob Male Mayin Nukvin (Female Waters) Mochin Nukva Worlds Yetzirah

119. Rabbi Shimon said, "Hashem took delight only in your fathers" (Devarim 10:15). "Your fathers" are exactly three, NAMELY ABRAHAM, ISAAC AND JACOB. It is written "only" MEANING THERE IS NO MORE THAN THESE THREE. From them, all the others branch out and cleave to them (THE GRADES OF BRIYAH, YETZIRAH AND ASIYAH, who go up TO MAYIN NUKVIN, TO MALE AND FEMALE, to adorn the name, NAMELY TO DRAW NEW MOCHIN UPON THE NUKVA, WHICH IS CALLED NAME).

119. ר"ש אֲמַר, רַק בַּאֲבוֹתֶיךָ חָשַׁק ה,' כְּתִיב בַּאֲבוֹתֶיךָ, מַמָּשׁ תְּלָתָא, וּמַשְׁמַע דִּכְתִיב רַק, רַק מַמָּשׁ, וּמֵאִלֵּין מִתְפָּרְשָׁן וּמִתְאַחֲדָן כָּל שְׁאָר אָחֳרָנִין, וְסָלְקִין שְׁמָא לְאִתְעַטְּרָא.

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