75. "And Jacob made a vow, saying, If Elohim will be with me..." (Beresheet 28:20). Rabbi Yehuda said, Although the Holy One, blessed be He, promised him everything WHEN HE SAID TO HIM, "AND, BEHOLD, I AM WITH YOU, AND WILL KEEP YOU" (BERESHEET 28:15), why did Jacob not believe this? Rather, he questioned, "If Elohim will be with me...?" HE REPLIED, Only Jacob said, I have dreamed a dream, and some dreams are true, and some are not. If the events in the dream come to pass, then I shall know that the dream is true. Therefore, he said, "If Elohim will be with me," as I dreamed, "then Hashem shall be to me for Elohim" (Ibid. 21); I will draw blessings from the source of the spring of life, BINAH, to the place called 'Elohim.'

76. Come and behold, Yisrael, NAMELY, THE CENTRAL COLUMN, who is in the middle of everything, receives plenty first from the source of life, BINAH. What he receives, he draws to the place, THE NUKVA. This is understood from the verse that begins, "then Hashem shall be to me" - WHICH MEANS THAT HE IS THE FIRST TO RECEIVE - and continues, "for Elohim," WHICH IS THE NUKVA. THIS MEANS THAT HE WILL THEN PASS IT TO THE NUKVA. As Elohim will preserve me and do all this kindness by me, so will I draw from my place, NAMELY, ZEIR ANPIN, all these blessings, and the general connection, YESOD, will be tied to it. When will that be? In time, "so that I come back to my father's house in peace" (Beresheet 28:21), which means when I will be perfect in my grade, TIFERET, and perfect in the grade of peace, YESOD, to correct "my father's house," WHICH IS THE NUKVA, CALLED 'HOUSE.' "I come back...in peace" is precise, ALLUDING TO YESOD; "Then Hashem shall be to me for Elohim."

77. Another explanation for: "So that I come back to my father's house in peace." There, IN MY FATHER'S HOUSE, is the Holy Land, where I will be perfected and "Hashem shall be to me for Elohim." In that place I will properly rise from this grade to another, where I will worship Him.

78. Rabbi Chiya opened the discussion with the verse, "Iniquities prevail against me, as for our transgressions, You shall purge them away" (Tehilim 65:4). This verse is difficult to understand because its two halves do not fit together - IT STARTS IN THE SINGULAR AND ENDS IN THE PLURAL. Only David asked forgiveness first for himself, and then for everyone else. "Iniquities prevail against me," means that David said, I know I myself have sinned, but some wicked in the world have sins more grievous than mine. For that reason, I AM AFRAID AND ask first for me and then for them: "as for our transgressions, You shall purge them away."

79. THE REASON DAVID WAS AFRAID OF THE MANY SINS OF THE WICKED OF THE WORLD IS AS FOLLOWS. Come and behold, when there are many in the world who are wicked, they rise up to the place where the books of the wicked are opened. THIS IS THE NUKVA OF ZEIR ANPIN CALLED 'BOOK,' as it is written, "They sat in judgment and the books were opened" (Daniel 7:10). Then judgment rests upon that book, THE NUKVA, WHICH IS FLAWED BECAUSE OF JUDGMENTS. THEREFORE, DAVID WAS AFRAID LEST OUR TRANSGRESSIONS FLAW THE NUKVA, AND HE ASKED TO BE PARDONED, saying, "Iniquities prevail against me, as for our transgressions, You shall purge them away."

80. Similarly, Jacob TOO WAS AFRAID THAT HE MIGHT SIN, AND THAT BECAUSE OF THE MANY WICKED IN THE WORLD, THE FLAW WOULD REACH THE NUKVA. Therefore, he did not trust THE PROMISE OF HASHEM THAT WAS GIVEN HIM. However, do not say that he did not trust the Holy One, blessed be He. It is not so. He simply did not believe in himself, and he was afraid that he might sin AND THAT HIS SIN, TOGETHER WITH THE OTHER SINS IN THE WORLD, would prevent him from returning home in peace. And as a result, the keeping would be removed from him. Therefore, he did not trust himself. "And Hashem will be to me for Elohim" means when I will return in peace, I will put even mercy before judgment, so I will worship Him always.

81. Rabbi Acha EXPLAINED that Jacob said, Now I have no need of Judgment, ONLY CHESED, AS IT IS THE GRADE OF JACOB. When I return to my father's house, I will include Judgment also - THAT IS, THE RIGHT WILL INCLUDE THE LEFT - and I will be connected TO THE LEFT AS I AM TO THE RIGHT, THAT IS, THE GRADE OF YISRAEL, THE CENTRAL PILLAR. Rabbi Yosi said, This is not so. He said, "If Elohim will be with me," AND THE NAME ELOHIM IS JUDGMENT, I NOW HAVE NEED OF Judgment to keep me until I return in peace to my father's house. FOR SUBJUGATION OF THE KLIPOT REQUIRES THE ILLUMINATION OF THE LEFT, WHICH IS JUDGMENT. But once I have safely returned, I will include Mercy within Judgment, THAT IS, THE RIGHT WILL BE INCLUDED WITHIN THE LEFT, AND LEFT WITHIN THE RIGHT. And I will be bound in the tie of faith to make all THE SFIROT as one. "...And this stone, which I have set for a pillar, shall be Elohim's house..." because then, AFTER THE RIGHT AND LEFT ARE INCLUDED WITHIN EACH OTHER, all will become one. And this stone, THE NUKVA, will be blessed from right and left, CHOCHMAH AND BINAH, from above and below, TIFERET AND MALCHUT. Therefore, I will give a tenth from all. THAT IS, THE TENTH, THE NUKVA, WHICH IS ONE OUT OF TEN, WILL INCLUDE OF ALL TEN SFIROT FROM SOUTH AND NORTH, FROM ABOVE AND BELOW, WHICH ARE CHOCHMAH, BINAH, TIFERET, AND MALCHUT.

82. Rabbi Aba said, It is written, "and he took of the stones of that place." THESE ARE THE TWELVE STONES ON WHICH THE NUKVA RESTS; THEY ARE NOT THE NUKVA HERSELF. It may be said that the stone he took is superior to all the other stones HE TOOK for his place of abode to rest on, THIS BEING THE NUKVA ABOVE THE TWELVE STONES. BUT THIS IS NOT SO, as it is written, "And this stone, which I have set for a pillar." He should have said 'the upper' ACCORDING TO YOUR INTERPRETATION. HE ANSWERS, This is because he said, "this is no other than the house of Elohim." Here he lifted the supernal pillar, for he put all the praise OF THIS, YESOD, on THE UPPER STONE, saying, "this is" able to provide, NAMELY TO PASS MOCHIN, "to no other than the house of Elohim," TO THE STONE ABOVE, WHICH IS THE HOUSE OF ELOHIM. And this is well. Therefore, it is written, "which I have set for a pillar," AND NOT 'THE UPPER.'

83. The phrase, "shall be Elohim's house," MEANS forever, SO THAT PLENTY WILL UNCEASINGLY POUR ON HER FROM YESOD. HE ASKS, WHY DOES THE SCRIPTURE SAY, "Elohim's house," when it should have read 'Hashem's house,' as it is written, "and build the house of Hashem" (Ezra 1:3), and "Let us go into the house of Hashem" (Tehilim 122:1). HE REPLIES, THE NUKVA IS a court, A PLACE OF JUDGMENTS, from two supernal sides on the side of the Jubilee (Heb. yoval), YISRAEL-SABA AND TEVUNAH, called 'Living Elohim,' FOR THE SEVEN LOWER SFIROT OF BINAH, YISRAEL-SABA, AND TEVUNAH ARE ALSO CALLED 'ELOHIM' AFTER CHOCHMAH - THAT IS, 'GIVING PLENTY - AND ARE CALLED 'LIFE' (LIT. 'LIVING'). On the side of Isaac, THE SECRET OF GVURAH OF ZEIR ANPIN, it is ALSO CALLED 'Elohim.' THEREFORE, THE SCRIPTURE SAYS OF THE NUKVA, "ELOHIM'S HOUSE," WHICH IS JUDGMENT, AND NOT 'HASHEM'S HOUSE,' WHICH IS MERCY.

84. Rabbi Elazar said that the Jubilee - YISRAEL-SABA AND TEVUNAH, WHICH IS BINAH - is full of mercy, even though judgments will arise from it. Every joy comes out of it. It is the joy of all. THEREFORE, IT IS NOT TO BE SAID, AS RABBI ABA DID, THAT THE NUKVA IS CALLED "ELOHIM'S HOUSE," BECAUSE SHE RECEIVES JUDGMENTS FROM THE JUBILEE. Rather, "Elohim's house," BY ITS NAME, INDICATES that it is of the side of severe judgment, GVURAH OF ZEIR ANPIN, ITS LEFT. It is either for good, as the love OF UNION is from the left -- it is written, "His left hand is under my head" (Shir Hahirim 2:6) Or it is for evil, as severe judgment is aroused from the left -- it is written, "Out of the north shall evil break forth upon all the inhabitants of the land" (Yirmeyah 1:14). It is THEREFORE assuredly CALLED "Elohim's house." Rabbi Shimon said, "Elohim's house" is, as written, "the city of the great king" (Tehilim 48:3). THE NUKVA IS THE CITY OF BINAH, CALLED 'GREAT KING.' HERE ALSO, THE NUKVA IS "ELOHIM'S HOUSE," WHICH IS BINAH. For there is a 'plain king,' THE NUKVA, and there is a 'great king.' Assuredly, the supernal world is BINAH, CALLED 'great king.' And A 'PLAIN KING' is the city of the 'great king,' BINAH.