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1) “And Jacob went out from Beer-Sheba, and went toward Haran.” Rabbi Hiya said, “And Jacob went out” 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, “The sun rises and the sun sets, and hastens to its place it rises there.” “The sun rises” is Jacob, ZA, when he was in Beer-Sheba, Bina. “And the sun sets,” when he went to Haran, is Nukva de ZA. It is written, “And he came to a certain place and spent the night there, for the sun had set.” “And hastens to its place it rises there,” is as it is written, “And [he] lay down in that place.” The Nukva is called “a place,” and to there he hastens and shines.
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 extends 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 mingled with the illumination of the two lines. From the north side, he walks toward the west, Nukva, as it is written, “And went toward Haran.” The illumination implied in the words, “And Jacob went out” is complete illumination, comprising both lines—right and left, Hochma and Hassadim together.
3) However, he went out from the land of Israel, as it is written, “And Jacob went out from Beer-Sheba,” which is the complete Nukva, called “the land of Israel,” and went to another authority, as it is written, “And went toward Haran,” 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, “And Jacob went out from Beer-Sheba,” which is Shmita [remission], the Nukva.
From the upper depth—Bina—he 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, “And went toward Haran,” which is a place where there are Din [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.
It turns out that Rabbi Shimon disagrees with Rabbi Hiya on four matters. 1) “And Jacob went out” 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 de ZA, but rather the domain of the Sitra Achra.
4) Rabbi Yosi interprets the verse about the exile. 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’s Haron Af [wrath], which is the degree of evil, Malchut de Klipot. It turns out that he, too, disputes Rabbi Hiya on those four matters.
5) But when the sun, ZA, goes to the west, to the Nukva, the west is called “the place of the sun,” “his throne,” which is the place where the sun is present, as it is written, “And hastens to its place it rises there.” He goes to that place to shine upon it, and he takes all the lights—from the right line and from the left line—and gathers them to him, meaning bestows them upon the Nukva.
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: “Sanctify unto Me all the first-born,” and “And it shall be when the Lord shall bring you.” “Sanctify” is the Mochin of upper Aba, Hochma. “And it shall be when the Lord shall bring you” is the Mochin of upper Ima, Bina. These are the head Tefillin, GAR de [of] Tefillin, Yod–Hey, called Rosh [head], GAR. And after he took the Mochin de AVI, Yod–Hey, he takes the right and left of Moach ha Daat, which are two portions: “Hear O Israel,” and “And it shall come to pass, if you will hear,” which are the Vav–Hey. By that, ZA takes all the Mochin HB HG, which are the four portions, called “the Tefillin of the Creator.”
By that, Rabbi Hiya proved to Rabbi Shimon that it cannot be said that “And Jacob went out from Beer-Sheba” means that he took only the illumination of the left without right, as Rabbi Shimon says, since Divinity is called “a place” when he imparts upon her from all the lights. But here it is written, “And he came to a certain place,” meaning that Jacob illuminated all the lights to her, and not just the illumination of the left.
By that, he contradicts all the words of Rabbi Shimon because it means that “And Jacob went out” 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.
Also, Beer-Sheba, Bina, is the source of the east side, which contains all the lights together. And Haran is the Nukva de Kedusha [Nukva of holiness], who receives that perfection, and not the Sitra Achra, according to Rabbi Shimon’s words. It turns out that by that, he refuted all of Rabbi Shimon’s words.
However, in Item 8, below, Rabbi Shimon replies to him that Haran is the foreskin, but afterwards Jacob returned to the Nukva de Kedusha, of whom it is written, “And he came to a certain place.” This settles everything.
7) 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.
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 “Beer-Sheba.” Also, this sun shines only from the Yovel. This is why it is written, “And Jacob went out from Beer-Sheba,” meaning Bina, “And went toward Haran,” to the west, which is Shmita, the Nukva, since Beer-Sheba is Bina and Haran is Nukva.
8) But, “And Jacob went out from Beer-Sheba” is west, the year of Shmita, the Nukva, and “And went toward Haran” 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, “And he came to a certain place.” 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, “And he came to a certain place.
9) From which place? From the place of ZA, the Nukva.
10) “And he took one of the stones of the place” 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 “stones.” This is why it is written, “Of the stones of the place,” and not, “The stones of the place,” which is Nukva.
The Nukva is called “a stone.” The degrees in her are called “good stones.” And because she receives from NHY de ZA, which are called “legs,” 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 mitigated 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 mitigated in Bina.
This is why they are four times three, which are twelve, and four times four, which are sixteen. And this is Solomon’s sea, which stands on twelve oxen. While the Nukva receives illumination of Hochma, she is called “a sea.” At that time, she stands on only twelve Sefirot, called “oxen,” meaning three to each direction and not four.
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.
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 to illumination of Hassadim within which is Hochma. When they travel through the Masach below the Atzilut, they are carved off and become separated from the light of Atzilut, due to the Masach that ends the world of Atzilut. Below them, under the twelve stones in Nukva de 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.
Also, they are carved because they went through the Masach de Atzilut, which carves and separates them from Atzilut. They are all called “stones”: they are twelve degrees in her, herself, and they are her illuminations, which extend from her, twelve thousand and tens of thousands, and they are all called “stones.” This is why it is written, “Of the stones of the place,” to indicate that he took only those twelve stones that are in her, herself.
11) “And put it under his head,” of that place, the Nukva. “Under his head” refers to the four heads of the world, the four directions—south, north, east, and west, HB TM. It is written, “And from there it parted and became four heads.” 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, “It stood upon twelve oxen.”
12) “And lay down in that place.” “Lay down” has the letters, VeYesh [there are] Chaf–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: “laid in it,” but also, “That contains 22”]. Who laid in it? It is the sun, ZA. This is why it is written about Jacob, who is ZA, “And sat upon the bed,” since she is fit for him and for none other because she is the Nukva de ZA. This is why, “And [he] lay down in that place.” And it is written about that, “The sun rises and the sun sets.”
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