1) \u201cAnd Jacob went out from Beer-Sheba, and went toward Haran.\u201d Rabbi Hiya said, \u201cAnd Jacob went out\u201d means sunrise, like the sun that comes out. Beer-Sheba is Bina, from which ZA receives his light. Haran is Nukva, who receives the light of the sun, ZA. And he says, \u201cThe sun rises and the sun sets, and hastens to its place it rises there.\u201d \u201cThe sun rises\u201d is Jacob, ZA, when he was in Beer-Sheba, Bina. \u201cAnd the sun sets,\u201d when he went to Haran, is Nukva of ZA. It is written, \u201cAnd he came to a certain place and spent the night there, for the sun had set.\u201d \u201cAnd hastens to its place it rises there,\u201d is as it is written, \u201cAnd [he] lay down in that place.\u201d The Nukva is called \u201ca place,\u201d and to there he hastens and shines.<\/p>\n\n\n\n
2) Even though the sun shines to the whole world, his journeys are only on two sides; he walks to the south and turns to the north, since south is the right line and the north is the left line. The sun is extended and comes out every day from the east side, which is its own essence, Tifferet, and walks toward the south side, to the right line, Hesed. Afterwards, it turns toward the north, to the left line, Gevura, when it is incorporated with the illumination of the two lines. From the north side, he walks toward the west, Nukva, as it is written, \u201cAnd went toward Haran.\u201d The illumination implied in the words, \u201cAnd Jacob went out\u201d is complete illumination, comprising both lines\u2014right and left, Hochma and Hassadim together.<\/p>\n\n\n\n
3) However, he went out from the land of Israel, as it is written, \u201cAnd Jacob went out from Beer-Sheba,\u201d which is the complete Nukva, called \u201cthe land of Israel,\u201d and went to another authority, as it is written, \u201cAnd went toward Haran,\u201d which is outside the land of Israel, to the domain of the Sitra Achra. He went out through the east, the middle line, which includes both lines, right and left, as it is written, \u201cAnd Jacob went out from Beer-Sheba,\u201d which is Shmita [remission], the Nukva.<\/p>\n\n\n\n
From the upper depth\u2014Bina\u2014he took the light that shines and goes to the west. In other words, he took that light which was setting in the west, which is the left line without the right, as it is written, \u201cAnd went toward Haran,\u201d which is a place where there are judgment and Haron [anger], the domain of the Sitra Achra. This is so because the illumination of the left without the right is regarded as the Sitra Achra. It wanes and sets until it is completely concealed due to the absence of the light of Hassadim of the right line, for Hochma cannot shine without Hassadim.<\/p>\n\n\n\n
It turns out that Rabbi Shimon said: 1) \u201cAnd Jacob went out\u201d is not sunrise, but rather going out from one domain to another. 2) During the exit from the south and the north he was included only with illumination of the left, without the right. 3) Beer-Sheba is not Bina, but rather the complete Nukva when she is attached to the east. 4) Haran is not the Nukva of ZA, but rather the domain of the Sitra Achra.<\/p>\n\n\n\n
4) In the beginning, light would come down from the upper depth, Bina, and Jacob, who is ZA, would take it and leave, and impart upon Beer-Sheba, which is the Nukva that is built of AVI. Jacob was shining from AVI and complemented that Beer [well] to its perfection. During the exile, he travels from Beer-Sheba and goes to Haran, meaning the Creator\u2019s Haron-Af [wrath], which is the degree of evil, Malchut of shells.<\/p>\n\n\n\n
5) But when the sun, ZA, goes to the west, to the Nukva, the west is called \u201cthe place of the sun,\u201d \u201chis throne,\u201d which is the place where the sun is present, as it is written, \u201cAnd hastens to its place it rises there.\u201d He goes to that place to shine upon it, and he takes all the lights\u2014from the right line and from the left line\u2014and gathers them to him, meaning bestows them upon the Nukva.<\/p>\n\n\n\n
6) The Creator, ZA, who wears Tefillin, takes all the upper Ketarim [plural of Keter], which are upper Aba and upper Ima, meaning the Mochin of Hochma and Bina. Those are two portions: 1. \u201cSanctify unto Me all the first-born\u201d is the Mochin of upper Aba, Hochma. 2. \u201cAnd it come to pass when the Lord brings you\u201d is the Mochin of upper Ima, Bina. These are the head Tefillin, GAR of the Tefillin, Yod-Hey, called Rosh [head], GAR.<\/p>\n\n\n\n
After he took the Mochin of AVI, Yod-Hey, he takes the right and left of Moach haDaat, which are two portions: \u201cHear O Israel,\u201d and \u201cAnd it shall come to pass, if you will hear,\u201d which are the Vav-Hey. By that, ZA takes all the Mochin HB HG, which are the four portions, called \u201cthe Tefillin of the Creator.\u201d<\/p>\n\n\n\n
By that, Rabbi Hiya proved to Rabbi Shimon that it cannot be said that \u201cAnd Jacob went out from Beer-Sheba\u201d means that he took only the illumination of the left without right, as Rabbi Shimon says, since the Shechina is called \u201ca place\u201d when he imparts upon her from all the lights. But here it is written, \u201cAnd he came to a certain place,\u201d meaning that Jacob illuminated all the lights to her, and not just the illumination of the left.<\/p>\n\n\n\n
By that, he contradicts all the words of Rabbi Shimon because it means that \u201cAnd Jacob went out\u201d does not mean that he went outside of the domain of Kedusha [holiness] into the domain of the Sitra Achra, as Rabbi Shimon says, but that it is a complete sunrise. After all, he illuminated from all the lights together, which is Kedusha.<\/p>\n\n\n\n
Also, Beer-Sheba, Bina, is the source of the east side, which contains all the lights together. And Haran is the Nukva of Kedusha [Nukva of holiness], who receives that perfection, and not the Sitra Achra, according to Rabbi Shimon\u2019s words. It turns out that by that, he refuted all of Rabbi Shimon\u2019s words.<\/p>\n\n\n\n
However, Rabbi Shimon replies to him below that Haran is the foreskin, but afterwards Jacob returned to the Nukva of Kedusha, of whom it is written, \u201cAnd he came to a certain place.\u201d This settles everything.<\/p>\n\n\n\n
7) Also, Tifferet Israel [the glory of Israel], ZA, takes all four Mochin [lights] HB TM. When the assembly of Israel was drawn above to Bina, she takes everyone along with her, too, like ZA, and includes the male world of the Creator, Bina, as well as the female world of the Creator, meaning her own essence. And as all the lights come out from the world of Bina, the world of the Nukva takes them all, as well, since now the Bina is equal to the Nukva because she rose to her and clothed her, and a lower one that rises to a higher one becomes like him.<\/p>\n\n\n\n
For this reason, Beer-Sheba is a Yovel [jubilee], Bina, and Beer-Sheba is Shmita [remission], the Nukva, since the lights of Bina and Nukva are the same. This is why they are both called \u201cBeer-Sheba.\u201d<\/p>\n\n\n\n
Also, this sun shines only from the Yovel. This is why it is written, \u201cAnd Jacob went out from Beer-Sheba,\u201d meaning Bina, \u201cAnd went toward Haran,\u201d to the west, which is Shmita, the Nukva, since Beer-Sheba is Bina and Haran is Nukva.<\/p>\n\n\n\n
8) Rabbi Shimon said, \u201cAnd Jacob went out from Beer-Sheba\u201d is west, the year of Shmita, the Nukva, and \u201cAnd went toward Haran\u201d is a year of foreskin, since he went out of the domain of Kedusha into another domain because he fled from his brother. And when he reached Beit-El, a holy domain, it is written, \u201cAnd he came to a certain place.\u201d First, Jacob went out of the domain of Kedusha because he took illumination of the left without right. But in the end, he returned to Kedusha and was included in all the lights. And then it is said, \u201cAnd he came to a certain place.<\/p>\n\n\n\n
9) From which place? From the place of ZA, the Nukva.<\/p>\n\n\n\n
10) \u201cAnd he took one of the stones of the place\u201d means that he chose precious stones, good gems, which are twelve high stones, beneath which are twelve thousand chiseled stones, and they are all called \u201cstones.\u201d This is why it is written, \u201cOf the stones of the place,\u201d and not, \u201cThe stones of the place,\u201d which is Nukva.<\/p>\n\n\n\n
The Nukva is called \u201ca stone.\u201d The degrees in her are called \u201cgood stones.\u201d And because she receives from NHY of ZA, which are called \u201clegs,\u201d she is also called Margaliot [gems], from the word Margelotav [at his feet]. And the number twelve implies to Hochma, and ten to Hassadim, indicating to illumination of Hochma because it indicates that she is entirely sweetened in Bina and is fit for reception of the Hochma. Hence, after their inclusion in one another, there are only twelve Sefirot, Hochma, Bina, and Tifferet in each of her four Sefirot HB TM, and her own essence is missing because it was sweetened in Bina.<\/p>\n\n\n\n
This is why they are four times three, which are twelve, and not four times four, which are sixteen. And this is Solomon\u2019s sea, which stands on twelve oxen. While the Nukva receives illumination of Hochma, she is called \u201ca sea.\u201d At that time, she stands only on twelve Sefirot, called \u201coxen,\u201d meaning three to each direction and not four.<\/p>\n\n\n\n
Also, her illuminations, which reach the worlds from Atzilut down, are also regarded as twelve. And since they are considered Hochma, they are thousands. Hence, they are twelve thousand stones.<\/p>\n\n\n\n
And with respect to the illumination of Hassadim that dresses the Hochma, they are regarded as tens of thousands because ten thousand is Riboh [myriad], which indicates illumination of Hassadim within which is Hochma. When they pass through the screen below the Atzilut, they are carved off and become separated from the light of Atzilut, due to the screen that ends the world of Atzilut. Below them, under the twelve stones in Nukva of Atzilut, there are twelve thousand and tens of thousands of chiseled stones, since the illuminations of Hochma is twelve thousand and the illuminations of Hassadim are tens of thousands.<\/p>\n\n\n\n
Also, they are carved because they went through the screen of Atzilut, which carves and separates them from Atzilut. They are all called \u201cstones\u201d: they are twelve degrees in her, herself, and they are her illuminations, which are extended from her, twelve thousand and tens of thousands, and they are all called \u201cstones.\u201d This is why it is written, \u201cOf the stones of the place,\u201d to indicate that he took only those twelve stones that are in her, herself.<\/p>\n\n\n\n
11) \u201cAnd put it under his head,\u201d of that place, the Nukva. \u201cUnder his head\u201d refers to the four heads of the world, the four directions\u2014south, north, east, and west, HB TM. It is written, \u201cAnd from there it parted and became four heads.\u201d He gave three stones to the north direction, three to the west direction, three to the south direction, and three to the east direction. And that place stands over them to be corrected in them, as it is written, \u201cIt stood upon twelve oxen.\u201d<\/p>\n\n\n\n
12) \u201cAnd lay down in that place.\u201d \u201cLay down\u201d has the letters, VeYesh [there are] Kaf-Bet [twenty-two], which are twelve gems below, on which the Nukva stands, indicating to the Hochma in her. And all those degrees, which are on that place, are ten Sefirot, and this number indicates to the illumination of Hassadim in her. Thus, they are twenty-two, which implies to her perfection in both Hochma and Hassadim, since the bed has been corrected in twenty-two, ShaChav Ba [Hebrew: \u201claid in it,\u201d but also, \u201cThat contains 22\u201d]. Who laid in it? It is the sun, ZA. This is why it is written about Jacob, who is ZA, \u201cAnd sat upon the bed,\u201d since she is fit for him and for none other because she is the Nukva of ZA. This is why, \u201cAnd [he] lay down in that place.\u201d And it is written about that, \u201cThe sun rises and the sun sets.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"
1) \u201cAnd Jacob went out from Beer-Sheba, and went toward Haran.\u201d Rabbi Hiya said, \u201cAnd Jacob went out\u201d means sunrise, […]<\/p>\n","protected":false},"featured_media":0,"parent":7905,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-7906","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n