Daily Zohar # 4708 – Chayei Sarah – The God of the heavens and the God of the earth

Show DZ reading video

Hebrew translation:

.

Zohar Chayei Sarah
Continued from previous DZ
#159
When Metat– goes to fulfill the mission of the Holy One, Blessed be He, all his hosts, and his chariot are sustained by the soul’s radiance. This radiance is the light of Chassadim, stemming from the secret of man seated on the Throne. This light flows from Zeir Anpin (Z “A), which receives from Abba and Ima (Chokmah and Binah), as previously explained.
This is why the soul says to Metat– (servant), “שִׂים נָא יָדְךָ תַּחַת יְרֵכִי” “Place now your hand under my thigh” (Genesis 24:2). This means your assistance, referring to Metat–‘s hosts and forces. “תַּחַת יְרֵכִי” “Under my thigh” refers to the light emanating from the soul, as the term “my thigh” (יְרֵכִי) corresponds to Netzach, Hod, and Yessod, representing the soul’s structure. This highlights the soul’s superiority, as it possesses Netzach, Hod, and Yessod of the vessels and the upper three sefirot as illumination.
Thus, the soul says, “Place your hand under my thigh,” meaning that Metat and his forces should receive the lights of the upper three, which are included within the soul’s Metzach, Hod, and Yessod. This light is the essence of the oath that the soul requires Metat— to take.

#160
Rabbi Yehuda, son of Rabbi Shalom, said: “This is the tradition we have received: When Metat– goes on a mission, the Holy One, Blessed be He, moves all His heavenly hosts through a single letter of His Name, specifically the י Yud of his name, YHVH. This corresponds to Abba and Ima (Chokmah and Binah), which are the root of the light of the soul, as explained above.”
Rabbi Huna added: “The numerical value of the word ירכ” י (thigh) is 240, which is the same as the word רם (exalted).” In other words, the soul says, “Place your hand”—your assistance—’ under the exalted greatness of the One who is high and uplifted, the ruler over all.’ This refers to the aspect of Atik, who illuminates through Abba and Ima, which are symbolized by the aforementioned י Yud.
After the soul commanded the assistance of the supernal forces—referring to the light of Abba and Ima under his hand—it said to him, “אֲנִי מַשְׁבִּיעֲךָ שְׁבוּעָה גְדוֹלָה בּוֹ” “I am binding you with a great oath through this.”

#161
Rabbi Yitzchak said: “It is written: ‘The God of the heavens and the God of the earth’ (Genesis 24:3). Since Abraham had already said, ‘I make you swear by the name of Hashem,’ why did he further mention, ‘The God of the heavens and the God of the earth’?”
Rabbi Yehuda had explained earlier that when Metat– goes on his mission, God moves all His hosts with a single letter of His Name, specifically the yud (representing the light of Chassadim from Abba and Ima). Rabbi Yitzchak then questioned Rabbi Yehuda: “If this is the case, why is it necessary for Abraham to swear his servant by saying, ‘The God of the heavens and the God of the earth’? The heavens represent Zeir Anpin, which extends from Abba and Ima, and the earth represents Nukva, which draws from Yisrael Saba and Tevunah. Had it not been sufficient to swear him by ‘Hashem’ alone?”

Notes:
While invoking Hashem alone could suffice to mobilize divine energies, Abraham intentionally includes “the God of the heavens and the God of the earth” to emphasize the unification of spiritual and physical realms. This ensures that the mission is aligned with the transcendent light of Zeir Anpin and the manifesting energy of the Nukva.
The passage underscores the importance of integrating higher divine emanations with their earthly manifestations, illustrating the depth of Abraham’s spiritual awareness and the precision of his actions. It teaches that divine service must connect the spiritual and the material, ensuring harmony between the heavenly and the earthly in fulfilling God’s will.

{||}