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495) “On the third day … and saw the place from afar.” It is written, “For in Isaac shall seed be called to you,” since Jacob came from him. This is so because Isaac is the left line, whose existence is only through the middle line, Jacob, and he is called, “On the third day.” Abraham, Isaac, and Jacob are HGT, three days, and Jacob is Tifferet, the third day. This is why he looked at Jacob, who is the existence of Isaac.
496) “And saw the place from afar.” It is written, “From afar the Lord appeared unto me.” This is the Masach de Hirik in the middle line. “And saw the place” is Jacob. Abraham looked on the third day, the third degree, Tifferet, and saw Jacob there, who was destined to come out of him, but from afar, meaning not in the near future. He saw only the Masach, but he still did not see the correction of the middle line, called “Jacob,” the level of Hassadim that emerges on the Masach de Hirik, and saw that this correction would be in the remote future.
497) What benefit is it for Abraham to see that Jacob was to emerge from him while he was going to bind Isaac? It would bring him to question the Creator’s words, for if he were to sacrifice him, how would Jacob emerge from him?
498) But of course he saw Jacob, since even before the tying he had the upper Mochin that come out on the three lines, where the middle line is Jacob. And now he looked on the third day, the third degree, Tifferet, to bring the perfection from him, to complement his Mochin, since there is no perfection unless from the middle line. And then he saw Jacob, as it was said, and saw the place, the middle line, but from afar, without attainment, since he went to tie Isaac and did not wish to question the Creator, who told him to sacrifice him. This is why he did not thoroughly attain the middle line, Jacob.
499) “From afar” means he saw him with a mirror that does not shine, meaning he saw the Masach de Hirik without the level of Hassadim that emerges on this Masach. This is why he saw him and he did not appear to him in whole. If the shining mirror—the level of the light of Hassadim—were on the mirror that does not shine, the Masach, Abraham would have attained him properly. However, this was not the case, but was only from afar, meaning he saw only his Masach, which was detaining the light, and did not see the Zivug de Hakaa on it, which educes the level of the light of Hassadim.
500) The shining mirror departed from the Masach because it is Jacob’s degree, and because Jacob had not yet been born, meaning his essence, the level of Hassadim, was not yet in the Masach. Moreover, it was so he would tie his son and receive reward. If the shining mirror were on the Masach, he would clearly attain that Jacob were to emerge from him and he would not keep the Creator’s commandment to tie his son. “And saw the place from afar” means that he saw Jacob from afar, that he was not rewarded with him because he did not attain him.
501) “And they came to the place.” Even though he came to that vision and he saw Jacob, Abraham said, “The Creator certainly told me to tie Isaac. This I know in a different way, properly.” Promptly, “And Abraham built the altar there.” Even though he saw that Isaac would beget Jacob, he still did not question and revoked his reason before the Creator’s, and he built the altar.
502) “And Isaac spoke unto Abraham his father, and said, ‘My father,’” but he did not reply to him. When he said a second time, “My father,” then he replied, “Here I am, my son.” He did not reply in the first time he said because Abraham was removed from a father’s mercy for his son and came to the quality of judgment. This is why he did not reply to his first address. And this is why he said, “Here I am, my son.” “Here I am” means that the Rachamim have departed and became Din. “I” implies the quality of Din, and Hinneni [Here I am] is like Hineh Ani [two words for saying, “Here I am”], meaning he descended into Din.
503) “And Abraham said.” It does not write, “And his father said,” since he was not like a father with him, but was in dispute with him. “God will see for Himself the lamb for a burnt-offering.” “Will see for Himself,” meaning for Himself, when He needs it. But now my son is for a burnt-offering, and not a lamb. Promptly, “So the both of them went together,” meaning Isaac went by the will of his father.
504) “Behold, their brave ones cry outside, the ambassadors of peace cry bitterly.” “Their brave ones” are the upper angels. “Cry outside,” when Isaac was tied, since they wanted the words of the blessing of the seed, “And He took him outside,” to come true.
505) “Ambassadors of peace” are other angels, who were destined to walk before Jacob. And the Creator promised them wholeness because of Jacob, as it is written, “And Jacob went on his way, and the angels of God met him.” They are the ones who are called “Ambassadors of peace.” They all cried when they saw Abraham tying Isaac, and upper and lower were all startled for Isaac.