Génesis 28:14 Cábala: Zohar & Sha'arei Orah

But “if he get married” (Ibid.), that is to say, if he had a wife but was not blessed with children, he is not thus driven out alone, for the Holy One does not let any creature remain unrewarded. “His wife shall go out with him”: husband and wife both undergo transmigration and unite again as they were before. Such a man does not marry a divorced woman, but the woman who was previously his wife but did not then bear him children, in order that now both may gain merit by making good their deficiency.

I shall now hint at the matter for you. It is in the vision of this dream that it states,⁸⁴Genesis 28:14 “You shall burst forth-uFaratzta-ופרצת westward, eastward, northward, and southward,” which was not said to the other forefathers.⁸⁵This was already explained at great length in the Fifth Gate. It therefore is he who ascended “astride the heights of the earth-Bamatei Aretz-במתי ארץ,” and he therefore said, “Surely there is-Yesh-יש HaShem-יהו״ה in this place.” Now, the explanation of this Torah portion is very extensive, and we are not presently coming to explain it. Nevertheless, know that only the Jewish people adhere to this “Something-Yesh-יש,” by which they will enter into the life of the Coming World-Olam HaBa-עולם הבא.⁸⁶As was previously explained in Gate Seven and elsewhere regarding the verse (Proverbs 8:21), “I have something-Yesh-יש to bestow to those who love Me, and I shall fill their storehouses,” and as will be mentioned shortly. They then will derive beneficence and every kind of bestowal of goodness and blessing from this Sefirah called “Something-Yesh-יש,” without any limit or measure. Thus, since HaShem-יהו״ה, blessed is He, promised Yaakov limitless reward beyond all measure in this place, by telling him, “You shall burst forth-uFaratzta-ופרצת,”⁸⁷As was previously explained in the Fifth Gate. Yaakov therefore said, “Surely there is-Yesh-יש HaShem-יהו״ה in this place.”

After having informed you about these principles of the matter of these two Sefirot, which are “Nothing-Ayin-אין” and “Something-Yesh-יש,” we now must inform you of an important principle. That is, because our forefather Yaakov, peace be upon him, is the middle line-Kav HaEmtza’ee-קו האמצעי, therefore, even though he too is subjugated with Avraham and Yitzchak, in that the ministering angels of the world have a hold on them, nevertheless, through the Sefirot of Crown-Keter and Wisdom-Chochmah, Yaakov will ultimately ascend high above and adhere to the Sefirah of Crown-Keter. This is the meaning of the verse,¹⁰⁹Genesis 28:14 “You shall burst forth-uFaratzta-ופרצת westward, eastward, northward, and southward,” and the meaning of verse,¹¹⁰Isaiah 58:14; Also see Talmud Bavli, Shabbat 118b ibid. “I will mount you astride the heights of the earth.” Now, because Yaakov merited to adhere to the first of all the Sefirot above, therefore Avraham is found to his right, Yitzchak is found to his left, and David, who is the fourth leg of the throne, is the last of the ten Sefirot, in that he adheres to the bottom thorn of the letter Vav-ו, called Foundation-Yesod. Thus, according to all the Kabbalists, there are two Yod’s-י. The upper Yod-י is Wisdom-Chochmah and the lower Yod-י is Foundation-Yesod. This is why “Yishai-ישי is the father of David.”¹¹¹Ruth 4:17 That is, there is the “Something-Yesh-יש” that Yaakov adheres to above, which David adheres to below. Therefore, “Yishai-ישי is the father of David.” That is, [in Yishai-ישי] there is a letter Yod-י above, a letter Yod-י below, and the three forefathers in the middle, as indicated by the three heads of the letter Shin-ש, these being Greatness-Gedulah, Might-Gevurah, and Splendor-Tiferet, [and the three lines] of Victory-Netzach [to the right], Majesty-Hod [to the left] and Foundation-Yesod [in the middle]. Whoever understands this will understand what our sages stated in Tractate Brachot about Yishai-ישי,¹¹²Talmud Bavli, Brachot 58a “The verse states,¹¹³Samuel I 17:12 ‘In the days of Shaul, the man was old, and would come amongst the elders.’ This refers to Yishai-ישי who went in with multitudes and went out with multitudes.”¹¹⁴That is, all the Sefirot were unified in him and he merited to be a Chariot (Merkavah) for the Holy One, blessed is He. He thus was a Minister and Rebbe over all the Jewish people, as it continues there, “and he taught Torah before the multitudes… and a multitude is no less than six-hundred thousand,” referring to the entire Jewish people. Also see Tractate Yevamot 76b and Rashi there.