"And he built there an altar"

Synopsis

The Zohar tells us that Jacob is beginning a very difficult spiritual journey, which involves conjoining the two worlds of Zeir Anpin and Malchut. Here, Jacob is coming full circle - completing his journey and thereby unifying Zeir Anpin and Malchut.

Relevance

Passion and enthusiasm for spiritual wisdom and growth are easily aroused when one begins to walk the spiritual path. However, when the inevitable obstacles surface to test our commitment and shed light on our negative qualities, so that we can confront them and remove them from our nature, we lose the fire and most of us fail to complete the journey. It is much easier to start a new search elsewhere and feel new passion again, than it is to confront the dark side of our nature and complete our journey. Constant seeking, however, will not conjoin the two spiritual worlds; thus it delivers short-lived passion, and fails to provide long term fulfillment. The Evil Inclination will always stand by us and help rationalize and justify our quitting and giving up. In response, the Zohar verses herein give us the energy and willpower to complete our path and finish what we have begun, so that we can achieve true and eternal contentment.

Altar Daughter Grades Jacob Nukva Sacrifice Zeir Anpin

161. "And he built there an altar" (Beresheet 35:7). Come and behold, it is written that "he built there an altar," but not that he offered libations and sacrifices. This is because he completed the grade worthy of perfection, "an altar to Hashem," means, he fixed the lower grade, THE NUKVA, and attached it to the upper grade, ZEIR ANPIN. Thus, "And he built there an altar" is the lower grade, THE NUKVA; "to Hashem" is the upper grade, ZEIR ANPIN; "and called the place El Bethel," WHICH IS the name HE GAVE THE NUKVA, is that of the supernal BINAH. For when THE NUKVA shone FROM ZEIR ANPIN, the daughter, THE NUKVA, became like her mother, BINAH. THEREFORE, JACOB NAMED HER EL, AFTER HER MOTHER. AND ALL IS ONE.

161. וַיִּבֶן שָׁם מִזְבֵּחַ וגו,' תָּא חֲזֵי, כְּתִיב וַיִּבֶן שָׁם מִזְבֵּחַ, וְלָא כְתִיב דְּאַסֵּיק עֲלֵיהּ נִסְכִין וַעֲלָוָן, אֶלָּא בְּגִין דְּאַתְקֵין הַהוּא דַרְגָּא, דְּאִתְחֲזֵי לְאִתְתַּקְּנָא. מִזְבֵּחַ לַה:' לְאַתְקָנָא דַּרְגָּא תַּתָּאָה, לְחַבְּרָא לֵיהּ בְּדַרְגָּא עִלָּאָה, וְע"ד וַיִּבֶן שָׁם מִזְבֵּחַ: דָּא דַרְגָּא תַּתָּאָה. לַה:' דָּא דַרְגָּא עִלָּאָה. וַיִּקְרָא לַמָּקוֹם אֵל בֵּית אֵל, שְׁמָא דָא, כִּשְׁמָא עִלָּאָה, בְּגִין דְּכַד אִתְנַהֲרָא, כְּדֵין כְּאִמָּה בִּתָּהּ, וְכֹלָּא חַד.

Altar Angels Ladder Nukva Seventy Shechinah

162. "Because there the Elohim was (lit. 'were') revealed to him." THIS VERSE SIGNIFIES THAT ANGELS "WERE REVEALED," IN THE PLURAL AND NOT IN THE SINGULAR. WHY DID HE CALL THE ALTAR "EL BETHEL?" BECAUSE they are found only with the Shechinah. These seventy angels are always with Her, and seventy thrones stand around the Shechinah. WHEREVER ANGELS ARE FOUND, THE SHECHINAH IS REVEALED. Therefore, THE SCRIPTURE SAYS, "Because there the Elohim were revealed to him," in an open place, THE NUKVA, as it is written, "And, behold, Hashem stood above it" (Beresheet 28:13), NAMELY, UPON THE LADDER, WHICH IS THE NUKVA.

162. כִּי שָׁם נִגְלוּ אֵלָיו הָאֱלֹהִים, בְּגִין דְּאִינוּן לָא אִשְׁתַּכָּחוּ, אֶלָּא בִּשְׁכִינְתָּא, דְּהָא שַׁבְעִין הֲווֹ, דְּאִינוּן מִשְׁתַּכְּחֵי תָּדִיר בַּהֲדֵי שְׁכִינְתָּא, וְשַׁבְעִין קַתַּדְרָאֵי סַחֲרָנֵיהּ דִּשְׁכִינְתָּא, וְע"ד כִּי שָׁם נִגְלוּ אֵלָיו הָאֱלֹהִים, בְּאַתְרָא דָא דְּאִתְגַּלְּיָא, דְּהָא כְתִיב וְהִנֵּה ה' נִצָּב עָלָיו.