260114.vaera v73

260114.vaera v73

Vaera: Verse 73

"And I appeared to Abraham, to Isaac, and to Jacob." By Jacob, there is an additional Vav (= and) AS IT IS SAID, "AND TO JACOB" TO SHOW that he is the selected of the patriarchs. VAV DENOTES TIFERET, WHICH IS THE CENTRAL COLUMN OF ZEIR ANPIN, AND JACOB WAS A CHARIOT FOR IT, AND ABRAHAM AND ISAAC ARE THE TWO COLUMNS, RIGHT AND LEFT OF ZEIR ANPIN, AND THEIR PERFECTION IS DEPENDENT ON THE CENTRAL COLUMN, WHICH IS JACOB. The same way, it is said, "The Elohim of Abraham, the Elohim of Isaac and the Elohim of Jacob" (Shemot 3:6). By Jacob there is an additional Vav (= and). Rabbi Yosi said, If so, it is written, "I am Hashem, Elohim of Abraham your father, and Elohim of Isaac" (Beresheet 28:13). Here Isaac is written with an additional Vav. BUT SURELY IT IS THE CONJUNCTIVE VAV. IT DOES NOT CARRY A HOMILETICAL REASON.

Vaera: Verse 74

He said to him, It is well, AND THERE IS NO DIFFICULTY because Jacob was alive, and THE VERSE included Jacob in Isaac, whose eyes were dim, and who was as one who is dead. Because as long as a person lives in this world, the Holy Name is not mentioned in relation to him. Therefore, he was included in Isaac. THEREFORE THERE IS AN ADDITIONAL VAV BY ISAAC, but now that Jacob has died, the matter has returned to its place. This is the meaning of, "And I appeared to Abraham, to Isaac, and to Jacob" with an additional Vav.

Vaera: Verse 75

"By the name of El Shadai" means I appeared to them from within the mirror that does not illuminate, WHICH IS MALCHUT THAT IS CALLED EL SHADAI, but did not appear through the illuminating mirror, WHICH IS ZEIR ANPIN CALLED YUD HEI VAV HEI. And if you say THE PATRIARCHS united with the Nukva only, NAMELY MALCHUT, and not more, come and see that ZEIR ANPIN never separated FROM THE NUKVA IN RELATION TO THE PATRIARCHS. This is the meaning of, "And I have also established my covenant with them" (Shemot 6:4), because the covenant THAT IS THE YESOD OF ZEIR ANPIN joined with MALCHUT.

Vaera: Verse 76

One should learn from the Holy One, blessed be He, NOT TO SEPARATE BETWEEN ZEIR ANPIN AND THE NUKVA because He did not separate them, as it is written, "El Shadai", WHICH IS THE NUKVA, as well as, "And also I have sustained My covenant with them", WHICH IS YESOD OF ZEIR ANPIN THAT HAS JOINED WITH HER. And we learned that whoever has merited to a covenant, TO YESOD OF ZEIR ANPIN, merited the land, WHICH IS THE NUKVA, SINCE THEY ARE JOINED TOGETHER, AS MENTIONED.

Vaera: Verse 77

One day, Rabbi Chiya and Rabbi Yosi were before Rabbi Shimon. Rabbi Shimon opened the discussion saying, "Be afraid of the sword. For wrath brings the punishments of the sword, that you may know that there is a judgment" (Iyov 19:29). HE ASKS, It is written, "Be afraid of the sword." What sword? HE ANSWERS, This is "a sword...that shall avenge My covenant" (Vayikra 26:25). This sword, WHICH IS MALCHUT, stands to observe who is false to the covenant, WHICH IS YESOD, because anyone who is false to the covenant BLEMISHES IT WITH SEXUAL MISCONDUCT OR SPILLING SEMEN IN VAIN, it is this sword that takes vengeance on him.

Vaera: Verse 78

This is the meaning of, "For wrath brings the punishments of the sword." What is the reason? IT IS that anyone who is false to the covenant distances the desire OF MALCHUT TO RECEIVE SUSTENANCE FROM ZEIR ANPIN, and thus whoever should receive SUSTENANCE, NAMELY YESOD does not receive it, and does not give to his place, since his place, WHICH IS MALCHUT, is not awakened toward him. BECAUSE OF THE BLEMISH IN THE COVENANT THE DESIRE TO RECEIVE SUSTENANCE WAS TAKEN FROM HER. Everyone who observes this covenant arouses the covenant towards its place, WHICH IS MALCHUT, and the upper and lower beings are blessed.