Vayetze: Chapter 39

"Hashem lives; and blessed is my rock"

Synopsis

Rabbi Yitzchak and Rabbi Yesa assert that the Holy Spirit attaches itself to travelers such as themselves, especially when they discuss Torah. On the road, Rabbi Yitzchak speculates on the verse "the Creator lives; and blessed is my rock." For the righteous, the Lord is a living presence. When united with Malchut of Zeir Anpin, the Eternal Female or Rock, blessings of abundance flow.

Relevance

When two sages are said to be traveling, it refers to the spiritual travels of their souls in the Upper Worlds. Our constant physical trek in this material existence, directly influences and guides the journey of our souls in the Upper World. Thus, our travels through the darkened corridors of life can be divinely illuminated when we connect to the Light of the Torah. This is accomplished through the study of the spiritual wisdom of the Torah-The Kabbalah-and by the application of its wisdom to our lives. For instance, when we are busy helping others, the Light of the Creator will in turn help and attend to us. The consciousness to think of others before ourselves is elicited by these passages.

Female Shechinah Torah Zeir Anpin

361. Rabbi Yitzchak and Rabbi Yesa were walking along the road. Rabbi Yesa said, The Shechinah is with us, BECAUSE SHE ATTACHES HERSELF TO TRAVELERS ON THE ROAD TO PROTECT THEM. Let us study the words of the Torah, for whoever studies the Torah and shines in her draws the Shechinah nearer, AS HE DRAWS ZEIR ANPIN, THE SECRET OF THE TORAH. THEN ZEIR ANPIN AND HIS FEMALE, THE SHECHINAH, WILL BE JOINTLY CONNECTED TO THEM.

361. רִבִּי יִצְחָק וְר' יֵיסָא, הֲווֹ אָזְלֵי בְּאָרְחָא, אֲמַר רִבִּי יֵיסָא, הָא שְׁכִינְתָּא לְגַבָּן נִתְעַסַּק בְּמִלֵּי דְאוֹרַיְיתָא, דְּכָל מַאן דְּעָסֵיק בְּמִלֵּי דְאוֹרַיְיתָא וְיִשְׁתַּדַּל בָּהּ, זָכֵי לְאַמְשָׁכָא לֵיהּ בַּהֲדֵיהּ.

Chassadim Chayah Darkness Flow Light Nukva Redemption and Salvation Righteous Rock Samuel Water Well Zeir Anpin

362. Rabbi Yitzchak opened the discussion with the verse, "Hashem lives; and blessed is my rock; and let the Elohim of my salvation be exalted" (Tehilim 18:47). This verse contains a mystery. It is written, "Hashem lives." Do I not know that the Holy One, blessed be He, lives? HE ANSWERS, Even the righteous, YESOD, is referred to as "living (Heb. chay)," BECAUSE THE RIGHTEOUS ONE DRAWS THE ILLUMINATION OF CHOCHMAH, CALLED THE 'LIGHT OF CHAYAH,' AND IS THEREFORE CALLED "CHAY." "Living" refers to the righteous above and below - his ZEIR ANPIN, ABOVE, AND HIS YESOD, BELOW, ARE BOTH REFERRED TO AS "LIVING." The Holy One, blessed be He, above, ZEIR ANPIN, is called "living," AS IT IS WRITTEN, "HASHEM LIVES." And the righteous below is called "living," NAMELY, YESOD OF ZEIR ANPIN, as it is written, "And Benaiah the son of Jehoida, the son of a living man" (II Shmuel. 23:20), WHICH ALLUDES TO YESOD. Why is THE HOLY ONE, BLESSED BE HE, called "living?" Because He is Righteous, BECAUSE HE INCLUDES THE ASPECT OF THE RIGHTEOUS, YESOD, AS WELL, and the righteous is called "the life of the worlds." The phrase, "and blessed is my rock," has a similar meaning. These are all one because the living and the blessed are never separated. THE LIVING MEANS THE ILLUMINATION OF CHOCHMAH, AND THE BLESSED REFERS TO THE ILLUMINATION OF CHASSADIM. THEY HAVE TO BE CLOTHED BY EACH OTHER BECAUSE CHOCHMAH WITHOUT CHASSADIM IS DARKNESS. "HASHEM LIVES; AND BLESSED IS MY ROCK," ALLUDES TO CHOCHMAH AND CHASSADIM TOGETHER; "MY ROCK" IS THE NUKVA OF ZEIR ANPIN. When "HASHEM LIVES; AND BLESSED BE MY ROCK" are joined together, THE ROCK becomes a well of living water. The water flows from the inside OF THE WELL, NAMELY, FROM THE LIVING AND THE BLESSED, and fills THE ROCK, WHICH IS THE WELL.

362. פְּתַח רִבִּי יִצְחָק וַאֲמַר, חַי יי' וּבָרוּךְ צוּרִי וְיָרוּם אֱלֹהֵי יִשְׁעִי, הַאי קְרָא אִיהוּ רָזָא. חַי יי,' וְכִי לָא יְדַעְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִקְרֵי חַי, אֶלָּא אֲפִילּוּ צַדִּיק, אִיהוּ אִקְרֵי חַי, דְּהָא חַי, צַדִּיק אִיהוּ לְעֵילָא, וְצַדִּיק אִיהוּ לְתַתָּא. לְעֵילָא קוּדְשָׁא בְּרִיךְ הוּא אִקְרֵי חַי. לְתַתָּא צַדִּיק אִקְרֵי חַי, דִּכְתִיב וּבְנָיָהוּ בֶּן יְהוֹיָדָע בֶּן אִישׁ חַי, אַמַּאי אִקְרֵי חַי בְּגִין דְּאִיהוּ צַדִּיק, דְּהָא צַדִּיק חַי אִקְרֵי, חֵי הָעוֹלָמִים. וּבָרוּךְ צוּרִי, כֹּלָּא חַד, חַי וּבָרוּךְ, דְּלָא מִתְפָּרְשֵׁי מֵהַדָּדֵי, דְּכַד מִתְחַבְּרִין כַּחֲדָא, אִקְרֵי בְּאֵר מַיִם חַיִּים. דָּא נְבִיעַ לְגוֹ, וְדָא אִתְמַלְיָיא מִנֵּיהּ.

Atzilut Nukva Redemption and Salvation Well

363. The verse, "and let the Elohim of my salvation be exalted," refers to the supernal world, BINAH, which is exalted and uplifted. Everything is issued from it, and every spring that fills the well IS DERIVED FROM IT. THE NUKVA is blessed from there and shines upon all those beneath ATZILUT. When everyone is filled WITH PLENTY from her, then "the Elohim of my salvation be exalted," BECAUSE IT IS EXALTED AND UPLIFTED BY THE WEALTH IT SHOWERS ON THE LOWER BEINGS.

363. וְיָרוּם אֱלֹהֵי יִשְׁעִי, דָּא עַלְמָא עִלָּאָה, דְּאִיהוּ רָם וְנִשָּׂא, רָם עַל כֹּלָּא, דְּהָא מִינֵיהּ נְפֵיק כֹּלָּא, וְכָל נְבִיעוּ דִּנְבִיעַ, לְאִתְמַלְיָיא בֵּירָא, כִּדְקָא יָאוֹת, וּמִתַּמָּן אִתְבָּרְכָא, לְאַנְהָרָא לְכָל אִינוּן דִּלְתַתָּא, וְכַד אִתְמַלְיָיא, כֹּלָּא כִּדְקָא יָאוֹת, כְּדֵין וְיָרוּם אֱלֹהֵי יִשְׁעִי.

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