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Hebrew translation:

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Zohar Vayetze

Continued from previous DZ

#161

Come and see: All twelve tribes are rectifications of the Congregation of Israel, which is the inner aspect of the Nukva from the chest and above of Zeir Anpin, drawn from Binah. In this world, which is the Nukva from the chest and below of Zeir Anpin, that is, to draw the twelve rectifications from the upper world, which is Binah, to the lower world, which is the Nukva. And in general, they are two rectifications:

To rectify the upper black light properly — this is the rectification of the left, for when Chokhmah is without Chassadim, it is black light, the secret of the darkness of Imma (Binah).

To return the essence of everything to its place — this is the rectification of the right, to make Chassadim rule, which are the aspects of essence, for without them there is no illumination in the worlds at all. For even the illumination of the left is darkness and black without them, as mentioned above.

All the worlds exist in one manner, that whatever is in the upper one is also in the lower one. And with these twelve, the lower world, which is the Nukva, was completed like the upper world, which is Binah.

Notes:

This Zohar explains the twelve tribes as rectifications of the Nukva (Malchut) below the chest, mirroring Binah above. They achieve two main tasks: rectifying the black light of Chokhmah (left) by clothing it in Chassadim (right), and ensuring Chassadim’s dominance as the essence of illumination. This completes the lower world (Nukva) in the image of the upper world (Binah), continuing the previous theme of the tribes forming the divine structure.

#162

Issachar and Zebulun are Netzach and Hod. Here, the six sons were completed, which are the six ends of the world. For Reuben, Sihmon, Levi, and Yehuda are Chessed-Gevurah-Tiferet-Malchut, and Issachar and Zebulun are Netzach and Hod. This is the rectification of the right, which are the six lower sefirot (ו”ק) of Chassadim.

Similarly, the four sons of the maids (Bilhah and Zilpah) were joined to these six, which are the six lower sefirot, and they are four links bound to them: two links in Chessed and Gevurah, and two in Netzach and Hod. And these are the rectifications of the left. And since they were joined to the right, therefore it is written: “וְכָל אֲחוֹרֵיהֶם בָּיְתָה”, “and all their hinder parts were inward” (Exodus 26:27 / 36:32 ). For the hinder parts became inner, that even though they are sons of the maids, that is, the aspect of darkness and hinder parts, nevertheless they are “inward” (בָּיְתָה), that is, inner.

And the secret of the ten tribes is explained in the secret of the twelve rectifications, as in the verse: “וְשַׂמְתָּ אֹתָם שְׁתַּיִם מַעֲרָכוֹת”, “and you shall set them in two arrangements” (Exodus 26:17 ). The six sons of Leah are the rectification of the right, and the four sons of the maids are the rectification of the left. And the two sons of Rachel will be explained before us.

Notes:

This Zohar explains the twelve tribes as rectifications of Malchut. Leah’s six sons (Reuben, Shimon, Levi, Yehuda, Issachar, Zebulun) represent the six lower sefirot (ו”ק) of Chassadim (right). The four sons of the maids (Dan, Naphtali, Gad, Asher) rectify the left, joined as links to Chessed-Gevurah and Netzach-Hod. Their “hinder parts inward” (וְכָל אֲחוֹרֵיהֶם בָּיְתָה) shows the left dressed in the right. The ten tribes (excluding Joseph’s two) form the twelve through these dual rectifications, with Rachel’s sons to be explained next.

#163

Rabbi Chezkiah said: If so, we have learned that everything the lower world (the Nukva at the end of Atzilut) gives birth to is in separation (בפירוד), as mentioned above (in #160). For it is written: “וּמִשָּׁם יִפָּרֵד”, “and from there it separated” (Genesis 2:10 ). What will you say about Joseph and Benjamin? If you say that they belong to the world of unity, that is, they are from the aspect of unification from the world of Atzilut, it is not so. For they did not come out from the upper world, that is, from the Nukva from the chest and above, which is Leah, but were born from the lower world, which is Rachel, below the chest of Zeir Anpin, found at the end of the world of Atzilut. And birth means that the soul is drawn from above to below. And it is found that what the lower world gives birth to, it gives birth below, that is, its offspring are below the end of Atzilut and not above. And if so, they are in separation (בפירוד), that is, in the world of Beriah of separation.

Notes:

Rabbi Chezkiah questions Joseph and Benjamin (Rachel’s sons) regarding separation. Born from Rachel (lower Nukva, below Zeir Anpin’s chest), they emerge at Atzilut’s boundary, descending into Beriah’s separation (וּמִשָּׁם יִפָּרֵד). This contrasts with Leah’s sons (upper Nukva, unity).

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