Full Zohar Online - Vayetze

Children Court Eden Flow Mazal Nukva Rachel Rivers Sarah Waters Zeir Anpin

267. "And Elohim remembered Rachel." This is because CHILD BEARING depends on Mazal, THE SECRET OF THE RIVER THAT FLOWS OUT OF EDEN AND WATERS THE GARDEN, THE SECRET OF ZEIR ANPIN. Therefore the term "remembering" is used. IT IS DERIVED FROM THE WORD "REMEMBER," WHICH IS THE SECRET OF ZEIR ANPIN, WHILE VISITATION IS DERIVED FROM THE NUKVA. HE ASKS, Does the verse, "And Hashem visited Sarah" (Beresheet 21:1), not come from Mazal, SINCE THE TERM "REMEMBER" IS UNMENTIONED? It may be said that childbearing does depend on Mazal and not on a lower place, THE NUKVA. So here, there was no Mazal ('luck') for Sarah. HE ANSWERS, There is Vav-Yud Hei Vav Hei, AS IT IS WRITTEN, "AND THE HASHEM (IN THE TEXT: VAV-YUD HEI VAV HEI) VISITED...," which comprises all in one. FOR VAV-YUD HEI VAV HEI ALLUDES TO HIM AND HIS COURT OF LAW, ZEIR ANPIN TOGETHER WITH THE NUKVA. THUS, REMEMBRANCE FROM ZEIR ANPIN, THE SECRET OF MAZAL, IS ALSO MENTIONED IN CONNECTION WITH SARAH.

267. וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל, דְּהָא בְּמַזָּלָא תַּלְיָא, וּבְגִין כָּךְ כְּתִיב בָּהּ זְכִירָה. וַה' פָּקַד אֶת שָׂרָה, לָאו מִמַּזָּלָא הֲוָה, וְאִי תֵימָא דְּהָא בְּנִין בְּמַזָּלָא תַּלְיָין, וְלָא לְתַתָּא, הָכָא בְּשָׂרָה לָאו בְּמַזָּלָא הֲוָה. אֶלָּא וַה' כְּתִיב, כֹּלָּא כַּחֲדָא.

Brit (Covenant) Covenant (Brit) Isaac Key Nukva Sarah Zeir Anpin

268. HE ASKS, If it be true THAT VAV-YUD HEI VAV HEI ('AND HASHEM') INCLUDES BOTH ZEIR ANPIN AND NUKVA, THE SECRET OF REMEMBERING AND VISITING, why then is the term "visiting" used? VAV -YUD HEI VAV HEI ALSO INCLUDES "VISITING." HE ANSWERS, Because remembrance had already occurred, and the key FOR CHILDREN was delivered downward, as it is written, "But My covenant will I establish with Isaac, whom Sarah shall bear to you at this time..." (Beresheet 17:21). Afterward, it is similarly written, "AND HASHEM SAID... I WILL RETURN TO YOU, AT THIS SEASON, AND SARAH SHALL HAVE A SON" (BERESHEET 18:13-14). Because remembrance has already been mentioned in the secret of above, OF ZEIR ANPIN - AS WRITTEN, "MY COVENANT," WHICH IS YESOD OF ZEIR ANPIN - it was said in the secret of visiting, the Nukva, so that all will be united into one, and both REMEMBRANCE AND VISITATION will be together for her.

268. אִי הָכֵי אַמַּאי כְּתִיב פְּקִידָה, אֶלָּא וַדַּאי זְכִירָה, הֲוַת מִקַּדְמַת דְּנָא, וְאִתְמְסַר מַפְתְּחָא דָּא לְתַתָּא, כְּמָה דִכְתִיב וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה וגו.' וּלְבָתַר כְּגַוְונָא דָא, וְכֵיוָן דְּאִדְכַּר, בְּרָזָא דִּלְעֵילָא, לְבָתַר אִתְּמָר בְּרָזָא דְנוּקְבָא פְּקִידָה, לְמֶהֱוֵי כְּלָלָא דְּכֹלָּא כַּחֲדָא.

Brit (Covenant) Covenant (Brit) Egypt Exile Male Mazal Nukva Rachel Zachar Zeir Anpin

269. "And Elohim remembered Rachel." Rabbi Chiya opened the discussion with the verse, "And I have also heard the groaning of the children of Yisrael, kept in bondage by Egypt; and I have remembered My covenant" (Shemot 6:5). "I have remembered" refers to remembrance (Heb. zachor), for it is above IN ZEIR ANPIN, because Mazal, which abides above in the male (Heb. zachar), comes upon visitation, the Nukva below, while she is in exile, TO REDEEM HER. It is similarly written, "And Elohim remembered Rachel," which has the same meaning as, "and I have remembered My covenant."

269. וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל. ר' חִיָּיא פְּתַח וַאֲמַר וְגַם אֲנִי שָׁמַעְתִּי אֶת נַאֲקַת בְּנֵי יִשְׂרָאֵל אֲשֶׁר מִצְרַיִם מַעֲבִידִים אֹתָם וָאֶזְכֹּר אֶת בְּרִיתִי. וָאֶזְכֹּר הָא זְכִירָה, בְּגִין דְּאִיהוּ לְעֵילָא, דְּהַאי מַזָּלָא דְּאִיהוּ בִּדְכוּרָא, אֲתָא עַל פְּקִידָה דְּאִיהוּ בְּגָלוּתָא לְתַתָּא בְנוּקְבָא. כְּגַוְונָא דָא וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל, כְּמָה דְאַתְּ אָמֵר וָאֶזְכֹּר אֶת בְּרִיתִי.

Exile Moses Nukva Wisdom

270. תָּא חֲזֵי, כְּתִיב פָּקֹד פָּקַדְתִּי אֶתְכֶם, וְכִי פָּקֹד פָּקַדְתִּי, וְהָא פְּקִידָה בְּנוּקְבָא קַיְימָא, וּבְהַהוּא זִמְנָא בְּגָלוּתָא הֲוַת, וְאִיהִי אֲמָרַת פָּקֹד פָּקַדְתִּי. אֶלָּא הָכָא אִית לְאִסְתַּכָּלָא, וְרָזָא דְּחָכְמְתָא הָכָא וְאִיהִי בְּגָלוּתָא הֵיךְ אִתְחֲזֵי לְמשֶׁה הָכָא, וְהֵיךְ אֲמָרַת פָּקֹד פָּקַדְתִּי.

Earth Exile Heaven Holy Land Nukva Shechinah Strength Sun Temple, The

271. HE ANSWERS, We have learned that when the sun shines, it is in heaven, and its power and strength rule everywhere on earth. Similarly, it was said OF HASHEM that "the whole earth is full of His glory," while the Temple was in existence. This verse refers to the Holy Land, NAMELY, THE NUKVA. THE SHECHINAH IS THEN WONT TO BE REVEALED. Now when Yisrael are in exile, THE SHECHINAH is above YET her power IS DRAWN TOWARD THE EARTH LIKE THE SUN, WHICH HIDES IN THE SKY, YET ITS POWER AND STRENGTH FILL THE EARTH. SHE encircles Yisrael to protect them, although they are IN EXILE in a different land.

271. אֶלָּא הָכֵי אוֹלִיפְנָא שִׁמְשָׁא כַּד נָהֵיר, אִיהוּ בִּשְׁמַיָא, וְתוֹקְפֵּיהּ וְחֵילֵיהּ שָׁלְטָא עַל אַרְעָא בְּכָל אֲתַר. כְּגַוְונָא דָא מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, בְּזִמְנָא דְּמַקְדְּשָׁא קָאֵים, מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, דָּא אַרְעָא קַדִּישָׁא. וְהַשְׁתָּא דְיִשְׂרָאֵל בְּגָלוּתָא, אִיהִי לְעֵילָא, וְתוֹקְפָּא סַחֲרָא לְהוֹ לְיִשְׂרָאֵל, לַאֲגָנָא עֲלַיְיהוּ, וְאַף עַל גָּב דְּאִינוּן בְּאַרְעָא אָחֳרָא.

Chariot Earth Exile Living Creatures Shechinah Tribes Twelve Zeir Anpin

272. HE FURTHER EXPLAINED, Come and behold. There is the Shechinah below and above THE CHEST OF ZEIR ANPIN. The Shechinah above abides in the twelve borders of the holy Chariots and the twelve supernal living creatures. The Shechinah below abides in the twelve holy tribes. The Shechinah includes of above and below and they all shine simultaneously. AND THEN, "THE WHOLE EARTH IS FULL OF HIS GLORY" (YESHAYAH 6:3), AND THE SHECHINAH IS REVEALED BELOW IN THIS WORLD. When Yisrael were in exile, the Shechinah was not perfected below or above. This is because the Shechinah is in exile with them.

272. וְתָא חֲזֵי שְׁכִינְתָּא לְתַתָּא, וּשְׁכִינְתָּא לְעֵילָא. שְׁכִינְתָּא לְעֵילָא בִּתְרֵיסַר תְּחוּמֵי רְתִיכִין קַדִּישִׁין, וּתְרֵיסַר חֵיוָן עִלָּאִין, שְׁכִינְתָּא לְתַתָּא, בִּתְרֵיסַר שִׁבְטִין קַדִּישִׁין, וּכְדֵין אִתְכְּלִילַת שְׁכִינְתָּא לְעֵילָא וְתַתָּא, וְכֹלָּא, בְּחַד זִמְנָא כַּחֲדָא, וְאַף עַל גָּב דִּבְזִמְנָא דְּיִשְׂרָאֵל בְּגָלוּתָא לְתַתָּא, לָא אִתְתַּקָּנַת לְעֵילָא, הָכֵי נָמֵי לָא אִתְתַּקָּנַת, בְּגִין דִּלְתַתָּא לָא אִתְתַּקָּנַת, וְדָא הוּא בְּגָלוּתָא עִמְּהוֹן דְּיִשְׂרָאֵל, דְּאִיהִי בְּגָלוּתָא עִמְּהוֹן.

Angels Bush Exile Fire Flame Judgment Moses Shechinah Temple, The

273. HE ASKS, How is the Shechinah amended DURING HER EXILE SO AS TO BE REVEALED BELOW? HE SAID, This is like a king whose son died. What did he do? In mourning, he even turned down his bed and, instead of making it, threw thorns and thistles under it and lay on them. So did the Holy One, blessed be He, behave when Yisrael went into exile, and the Temple was destroyed. He put thorns and thistles underneath Him. This is the meaning of the verse, "And the angel of Hashem appeared to him in a flame of fire out of the midst of a bush" (Shemot 3:2). HE DID THIS because Yisrael was in exile. THIS EXPLAINS HOW THE SHECHINAH WAS REVEALED TO MOSES IN EXILE. SHE APPEARS TO MOSES IN A THORNBUSH, WHICH IS IMPERFECT AND FULL OF JUDGMENT, FOR SHE CAN APPEAR IN THIS MANNER EVEN IN EXILE.

273. בַּמָּה אִתְתַּקָּנַת, לְמַלְכָּא דְּמִית בְּרֵיהּ, מָה עֲבַד כָּפָא לֵיהּ לְעַרְסֵיהּ עַל אֶבְלָא דִבְרֵיהּ, וְלָא אַתְקֵין לֵיהּ לְעַרְסֵיהּ, אֶלָּא נָטַל כּוּבִין וְדַרְדַּרִין, וְאַטֵּיל תְּחוֹת עַרְסֵיהּ, וּשְׁכִיב עֲלֵיהּ, כָּךְ קוּדְשָׁא בְּרִיךְ הוּא, כֵּיוָן דְּאִתְגָּלוּ יִשְׂרָאֵל, וְאִתְחָרֵב מַקְדְּשָׁא, נָטַל כּוּבִין וְדַרְדַּרִין וְשַׁוֵּי תְּחוֹתֵיהּ, הֲדָא הוּא דִכְתִיב וַיֵּרָא מַלְאַךְ ה' אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה. בְּגִין דְּיִשְׂרָאֵל הֲווֹ בְּגָלוּתָא.

Brit (Covenant) Covenant (Brit) Exile Mazal Nukva Rachel Sarah Shechinah Zeir Anpin

274. "I have surely visited you." HE RETURNED TO THE OTHER QUESTION, Whom can a person visit who is not in his own domain, BUT IS IN EXILE? What can he do? HOW COULD THE SHECHINAH SAY, "I HAVE SURELY VISITED YOU (LIT. 'VISIT I HAVE VISITED YOU')," WHEN SHE WAS IN EXILE? HE ANSWERS, "visit" means from above, ZEIR ANPIN, THE SECRET OF REMEMBRANCE, and "visited" is below IN THE NUKVA. He did not mention the word "remember," because remembrance has been over Her earlier, as it is written, "and I have remembered My covenant." Once it was written, "and I have remembered," remembrance had been inserted into Her. Therefore she later said, "Visit I have visited you," THE WORD "VISIT" ALLUDING TO THE REMEMBRANCE ALREADY GIVEN HER, because She held to that sign - IN THE WORDS "VISIT, I HAVE VISITED YOU," beforehand. The same applies to Sarah, as it is written, "And Hashem visited Sarah." As for Rachel, who was not remembered before, the term "visiting" is not used. Rather, "remembrance" is used. Everything that pertains to "remembrance" is in the secret meaning of Mazal.

274. פָּקֹד פָּקַדְתִּי אֶתְכֶם, מַאן דְּלָא קָיְימָא בִּרְשׁוּתֵיהּ, מַה פַּקֵּיד, וּמַה עֲבֵיד אֶלָּא פָּקֹד מִלְּעֵילָא, פָּקַדְתִּי מִלְּתַתָּא, מַאי טַעְמָא, בְּגִין דְּהַאי זְכִירָה הֲוַת עֲלָהּ מִקַּדְּמַת דְּנָא, דִּכְתִיב וָאֶזְכֹּר אֶת בְּרִיתִי, כֵּיוָן דִּכְתִיב וָאֶזְכֹּר, הָא זְכִירָה אִתְמְנָא עֲלָה, וּבְגִין כָּךְ אֲמָרַת לְבָתַר פָּקֹד פָּקַדְתִּי דְּהָא סִימָנָא נָקְטַת מִקַּדְּמַת דְּנָא. כְּגַוְּונָא דָא שָׂרָה דִּכְתִיב וַה' פָּקַד אֶת שָׂרָה. אֲבָל הָכָא רָחֵל, דְלָא אִדְכָּרַת מִקַּדְּמַת דְּנָא, לָא אִתְּמָר בָּהּ פְּקִידָה, אֶלָּא זְכִירָה, וְכֹלָּא בִּזְכִירָה אִיהוּ, בְּרָזָא דְּמַזָּלָא.

Ass (Donkey) Torah

275. רִבִּי יְהוּדָה וְרִבִּי חִזְקִיָּה, הֲווֹ אָזְלֵי מִקַּפּוֹטְקִיָא לְלוֹד, וַהֲוָה רִבִּי יְהוּדָה רָכֵיב, וְרִבִּי חִזְקִיָּה עַל רַגְלוֹי, אַדְּהָכֵי נָחַת רִבִּי יְהוּדָה, אֲמַר מִכָּאן וּלְהָלְאָה נִתְעַסֵּק בְּאוֹרַיְיתָא, כְּמָה דִכְתִיב הָבוּ גֹּדֶל לֵאלֹהֵינוּ.

Torah

276. He said to him: It would be better if there were three of us, because one would speak and the other two would respond. He replied, This is true only for benedictions, when one mentions the name of the Holy One, blessed be He, and two respond, as it is written, "Because I will call on the name of Hashem: ascribe greatness to our Elohim." "...Because I will call on the name of Hashem..." is the one WHO UTTERS THE NAME; "ascribe greatness to our Elohim," refers to the two WHO RESPOND. But in regard to the Torah, even two who sit AND STUDY THE TORAH ascribe greatness, might, and the splendor of the Torah to the Holy One, blessed be He.

276. אָמַר לוֹ אִלּוּ הֲוֵינָא תְּלָתָא, יָאוֹת הוּא, דְּחַד יֵימָא, וּתְרֵין יָתִיבוּ לֵיהּ. אָמַר לוֹ, הַנֵּי מִלֵּי בְּבִרְכָאן, בְּגִין דְּאִדְכַּר חַד שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וּתְרֵין יָתִיבוּ לֵיהּ. הה"ד כִּי שֵׁם ה' אֶקְרָא הָבוּ גֹּדֶל לֵאלֹהֵינוּ. כִּי שֵׁם ה' אֶקְרָא, דָּא חַד דִּמְבָרֵךְ, הָבוּ גֹּדֶל לֵאלֹהֵינוּ, אִלֵּין תְּרֵין אָחֳרָנִין. אֲבָל בְּאוֹרַיְיתָא אֲפִילּוּ תְּרֵי יַתְבֵי וְיַהֲבֵי רְבוּ וְתוֹקְפָּא דְּשִׁבְחָא דְּאוֹרַיְיתָא לְקוּדְשָׁא בְּרִיךְ הוּא.

Blessing Light Praise

277. Rabbi Chizkiyah asked, In regard to the benedictions, why do we need three? He replied, This has already been explained, concerning the verse, "ascribe greatness to our Elohim," WHICH MEANS THAT TWO NEED TO RESPOND. The secret of the benedictions is that one blesses and two answer in order to raise the praise of the Holy One, blessed be He, by the secret of three - THE SECRET OF THE THREE COLUMNS, the one who blesses IS THE CENTRAL COLUMN, WHICH REVEALS THE LIGHT; the two who affirm AND SUSTAIN THE BLESSINGS ARE THE LEFT AND RIGHT COLUMNS, WHICH EMBRACE THE CENTRAL COLUMN AND SHINE WITH ITS POWER. Thus, the benedictions are sustained to be fitting in the supernal secret and according to the secret of three, as explained.

277. אֲמַר לֵיהּ רִבִּי חִזְקִיָּה, לְגַבֵּי בִּרְכָאן, אַמַּאי תְּלַת. אֲמַר לֵיהּ, הָא אוֹקְמוּהָ וְאִתְּמָר, דִּכְתִיב הָבוּ גֹּדֶל לֵאלֹהֵינוּ. אֲבָל רָזָא דְמִלָּה הָכָא, דְּהָא כָּל רָזִין דְּבִרְכָאן הָכֵי אִיהוּ, חַד לְבָרְכָא, וּתְרֵין לַאֲתָבָא, בְּגִין דִּיסַלַּק שִׁבְחָא דְקוּדְשָׁא בְּרִיךְ הוּא, בְּרָזָא דִתְלָתָא, חַד מְבָרֵךְ, וּתְרֵין דְּאוֹדוּ, וְדָא הוּא קִיּוּמָא דְּבִרְכָאן, וּבְרָזָא עִלָּאָה כִּדְקָא יָאוֹת, וּבְרָזָא דִּתְלַת כְּמָה דְאוֹקְמוּהָ.

Brit (Covenant) Covenant (Brit) Evil Flesh Noah Punishment Rod Wind

278. While they were walking, Rabbi Yehuda said, We learned that there is a remembering for good and a remembering for evil; there is a visiting for good and a visiting for evil. HE EXPLAINS, The remembering for good is as it is written, "But I will for their sakes remember the covenant of their ancestors" (Vayikra 26:45); "And Elohim remembered Noah" (Beresheet 8:1); "And Elohim remembered His covenant" (Shemot 2:24). There is a remembering for evil, as it is written, "For He remembered that they were but flesh; a wind that passes away, and comes not again" (Tehilim 78:39). There is a visiting for good, as it is written, "I have surely visited you" (Shemot 3:16), and there is a visiting for evil, as it is written, "then I will punish (lit. 'visit') their transgression with the rod, and their iniquity with strokes" (Tehilim 89:33). All these are deep mysteries.

278. עַד דַּהֲווֹ אָזְלֵי, אָמַר רָבִּי יְהוּדָה, תָּנִינָן, אִית זְכִירָה לְטַב, וְאִית זְכִירָה לְבִישׁ, אִית פְּקִידָה לְטַב, וְאִית פְּקִידָה לְבִישׁ. אִית זְכִירָה לְטַב: כְּמָה דְאוֹקְמוּהָ, דִּכְתִיב וְזָכַרְתִּי לָהֶם בְּרִית רִאשׁוֹנִים וגו.' וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ. וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ. וְאִית זְכִירָה לְבִישׁ: דִּכְתִיב וַיִּזְכֹּר כִּי בָשָׂר הֵמָּה רוּחַ הוֹלֵךְ וְלֹא יָשׁוּב. פְּקִידָה לְטַב: דִּכְתִיב פָּקֹד פָּקַדְתִּי אֶתְכֶם. פְּקִידָה לְבִישׁ: דִּכְתִיב וּפָקַדְתִּי בְּשֵׁבֶט פִּשְׁעָם וּבִנְגָעִים עֲוֹנָם. וְכֻלְּהוּ רָזִין עִלָּאִין.

Evil Faith Female Grades Holiness (Kedushah) Kedushah (Holiness) Male Other Side Wickedness

279. All the remembering and visiting for good represent specific grades of the mystery of the faith. Remembering and visiting symbolize the male and female of one mystery; REMEMBERING IS THE SECRET OF THE MALE AND VISITING OF THE FEMALE. Both are for good. The remembering and visiting for evil are the mystery of the Other Side, which is in the secret of strange Elohim, both male and female, as one. The remembering is FROM THE MALE, and visiting FROM THE FEMALE. They are always intent upon evil. Their sides correspond to each other. THE MALE AND FEMALE OF THE OTHER SIDE STAND IN OPPOSITION TO THE MALE AND FEMALE OF HOLINESS. From THE REMEMBERING AND VISITING OF HOLINESS come all the mysteries of the faith and all the holy upper GRADES, as has been explained. From THE REMEMBERING AND VISITING OF THE OTHER SIDE come out all sorts of evil, all kinds of deaths and aspects of wickedness in the world. It was explained that THE OTHER SIDE is in opposition TO HOLINESS.

279. כָּל הַנֵּי זְכִירָה וּפְקִידָה לְטַב, אִלֵּין אִינוּן דַּרְגִּין יְדִיעָן, רָזָא דִּמְהֵימְנוּתָא, דְּכַר וְנוּקְבָא, רָזָא חָדָא, זְכִירָה וּפְקִידָה, וְאִלֵּין אִינוּן לְטַב. זְכִירָה וּפְקִידָה לְבִישׁ, אִלֵּין אִינוּן רָזָא דְסִטְרָא אָחֳרָא, דְּקָיְימָא בְּרָזָא דֵּאלֹהִים אֲחֵרִים, דְּכַר וְנוּקְבָא כַּחֲדָא, זְכִירָה בְּהַאי, וּפְקִידָה בְּהַאי, וְאִלֵּין אִינוּן דְּקָיְימִין תָּדִיר לְבִישׁ. וְאִלֵּין לָקֳבֵיל אִלֵּין. מֵהָכָא נָפְקֵי כָּל רָזֵי דִּמְהֵימְנוּתָא, וְכָל קִדּוּשִׁין עִלָּאִין, כְּמָה דְאוֹקְמוּהָ. וּמֵהָכָא נָפְקֵי כָּל זִינִין בִּישִׁין, וְכָל מוֹתָא, וְכָל סִטְרִין וְזִינִין בִּישִׁין בְּעַלְמָא וְאוֹקְמוּהָ. וְדָא בְּהִפּוּכָא מִן דָּא.

Evil Other Side Righteous War

280. Rabbi Chizkiyah said, This is surely so. Happy is he whose lot is with the good side. He turns not to the Other Side, but escapes it. Rabbi Yehuda answered, Assuredly this is so; happy is he who can be saved from that side, and happy are the righteous who escape it and wage war against that side. Rabbi Chizkiyah said to him: How DO THEY WAGE WAR? His answer began with the quotation, "For by wise counsel you shall make war..." (Mishlei 24:6) What war is that? The war that a man must fight against the Evil Side in order to escape it.

280. אֲמַר רִבִּי חִזְקִיָּה, הָכֵי הוּא וַדַּאי, זַכָּאָה אִיהוּ, מַאן דְּחוּלָקֵיהּ אִתְקַיַּים בְּסִטְרָא טָבָא, וְלָא יַרְכִין גַּרְמֵיהּ לְסִטְרָא אָחֳרָא, וְיִשְׁתְּזֵיב מִנְהוֹן. אֲמַר לֵיהּ רִבִּי יְהוּדָה, הָכֵי הוּא וַדַּאי, וְזַכָּאָה מַאן דְּיָכֵיל לְאִשְׁתְּזָבָא מִנֵּיהּ מֵהַהוּא סִטְרָא, וְזַכָּאִין אִינוּן צַדִּיקַיָּא, דְּיָכְלֵי לְאִשְׁתְּזָבָא מִנַּיְיהוּ, וְלַאֲגָחָא קְרָבָא בְּהַהוּא סִטְרָא. אֲמַר רִבִּי חִזְקִיָּה בַּמֶּה, פְּתַח וַאֲמַר, כִּי בְּתַחְבּוּלוֹת תַּעֲשֶׂה לְךָ מִלְחָמָה וגו,' מַאן מִלְחָמָה, דָּא מִלְחָמָה דְּהַהוּא סִטְרָא בִּישָׁא, דְּאִצְטְרִיךְ בַּר נָשׁ לַאֲגָחָא בֵּיהּ קְרָבָא, וּלְשַׁלְטָאָה עֲלוֹי, וּלְאִשְׁתְּזָבָא מִנֵּיהּ.

Birthright Blessing Esau Hebrew Letters Jacob Other Side

281. Come and behold, this is what Jacob did to SUBDUE, deceive, and outwit Esau when it was needed in order to rule over him in the beginning and the end, so that all will be as it ought to be. The beginning and the end were as one, each resembling the other, as it is written, IN THE BEGINNING "my birthright" (bechorati, Bet Caf Resh Tav Yud), and in the end "my blessing" birchati (Bet Resh Caf Tav Yud) (Beresheet 27:36). THEY ARE WRITTEN USING THE SAME LETTERS, BECAUSE the beginning and the end were one and the same. The purpose of all this was to dominate him by the right means as befits him. Thus, happy is he who escapes THE OTHER SIDE and can govern it.

281. תָּא חֲזֵי, דְּיַעֲקֹב הָכֵי אִשְׁתַּדֵּל לְגַבֵּי עֵשָׂו, בְּגִין הַהוּא סִטְרָא דִילֵיהּ, לְאִתְחַכְּמָא עֲלוֹי, וּלְמֵיזַל עִמֵּיהּ בַּעֲקִימוּ, בְּכָל מַה דְּאִצְטְרִיךְ, בְּגִין לְשַׁלְטָאָה עֲלוֹי בְּרֵישָׁא וְסוֹפָא, וְכֹלָּא כִּדְקָא יָאוֹת. וְרֵישָׁא וְסוֹפָא כַּחֲדָא, דָּא כְּגַוְונָא דָא, כְּמָה דִכְתִיב, בְּכֹרָתִי, וּלְבָתַר בִּרְכָתִי, שֵׁירוּתָא וְסוֹפָא כַּחֲדָא, דָּא כְּגַוְונָא דָא, בְּגִין לְשַׁלְּטָאָה עֲלוֹי בְּאוֹרַח מֵישַׁר כִּדְקָא חָזֵי לֵיהּ, וּבְגִין כָּך זַכָּאָה אִיהוּ, מַאן דְּאִשְׁתְּזֵיב מִנַּיְיהוּ, וְיָכֵיל לְשַׁלְּטָאָה עֲלַיְיהוּ.

Faith Lion Nukva Zeir Anpin

Evil Female Male Prayer Punishment Righteous Sin

283. Come and behold, when a man says his prayer, he should refrain from asking, "remember me and visit me," for himself, because there is remembering and visiting for good, and remembering and visiting for evil. The accusers might receive the words, "REMEMBER ME" AND "VISIT ME," from his mouth, and then recall his sins and punish him. THIS MEANS THEY WILL BRING UPON HIM REMEMBERING AND VISITING FOR EVIL, unless he is absolutely righteous; in that case, the remembering and visiting for evil, THE MALE AND THE FEMALE OF THE KLIPAH, will look for his sins, but will not find any. ONLY THEN MAY HE SAY, "REMEMBER ME," "VISIT ME," as did Ezra, who said, "Remember me, O my Elohim, for good" (Nechemyah 13:31).

283. וְתָּא חֲזֵי, בַּר נָשׁ כַּד צַלֵּי צְלוֹתֵיהּ, לָא יֵימָא עֲלֵיהּ זָכְרֵנִי וּפָקְדֵנִי. בְּגִין דְּאִיכָּא זְכִירָה וּפְקִידָה לְטַב, וּזְכִירָה וּפְקִידָה לְבִישׁ, וְזַמִּינִין לְנַטְלָא מִלָּה מִן פּוּמָא, וְאַתְיָין לְאַדְכָּרָא חוֹבוֹי דְּבַר נָשׁ וְלַעֲנָשָׁא לֵיהּ. בַּר אִי אִיהוּ זַכָּאָה שְׁלִים, דְּכַד בַּדְקֵי חוֹבוֹי הַהִיא זְכִירָה וּפְקִידָה לְבִישׁ, לָא יִשְׁכְּחוּן לוֹן, כְּגוֹן עֶזְרָא דַּאֲמַר זָכְרָה לִי אֱלֹהַי לְטוֹבָה.

Elisha Heaven Judgment Kingdom Rosh Hashanah Year

284. Whenever a man prays, it behooves him to include himself within the multitude, among the crowd. Come and behold, Elisha said to the Shunamite woman, "Would you be spoken for to the king, or to the captain of the host?" (II Melachim 4:13). "Would you be spoken for to the king" means that it was the holiday of Rosh Hashanah (the New Year), when the kingdom of heaven sits in judgment on the world. The Holy One, blessed be He, is then called "the King of Judgment." Therefore, he asked her, "Would you be spoken for to the king?" THIS IS A REFERENCE TO THE HOLY ONE, BLESSED BE HE, AS A KING.

284. דְּהָא בְּכָל אֲתַר, דְּבַר נָשׁ צַלֵּי צְלוֹתֵיהּ, יַכְלֵיל גַּרְמֵיהּ בֵּין סַגִּיאִין בִּכְלָלָא דְסַגִּיאִין. וְתָא חֲזֵי שׁוּנַמִּית, כַּד אֲמַר לָהּ אֱלִישָׁע, הֲיֵשׁ לְדַבֵּר לָךְ אֶל הַמֶּלֶךְ אוֹ אֶל שַׂר הַצָּבָא. הֲיֵשׁ לְדַבֵּר לָךְ אֶל הַמֶּלֶךְ, הַהוּא יוֹמָא, יוֹם טוֹב דְּרֹאשׁ הַשָּׁנָה הֲוָה, וְהַהוּא יוֹמָא דְמַלְכוּתָא דִרְקִיעָא שָׁלְטָא לְמֵידַן עַלְמָא, וְקוּדְשָׁא בְּרִיךְ הוּא אִקְרֵי מֶלֶךְ הַמִּשְׁפָּט בְּהַהוּא זִמְנָא. וּבְגִין כָּךְ אֲמַר לָהּ, הֲיֵשׁ לְדַבֵּר לָךְ אֶל הַמֶּלֶךְ.

Sin

285. מַה כְּתִיב, וַתֹּאמֶר בְּתוֹךְ עַמִּי אָנֹכִי יוֹשֶׁבֶת. מַאי קָאָמְרָה, לָא בָעֵינָא, לְמֶהֱוֵי רְשִׁימָאָה לְעֵילָא, אֶלָּא לְאַעֲלָאָה רֵישָׁאי בֵּין סַגִּיאִין, וְלָא לַאֲפָקָא מִכְּלָלָא דִלְהוֹן. וְכָךְ בָּעֵי לֵיהּ לְבַר נָשׁ, לְאִתְכְּלָלָא בִּכְלָלָא דְסַגִּיאִין וְלָא לְאִתְיַיחֲדָא בִּלְחוֹדוֹי, בְּגִין דְּלָא יַשְׁגְּחוּן עֲלֵיהּ, לְאַדְכָּרָא חוֹבוֹי כִּדְקָאֲמָרָן.

To remember and to visit