The Brightness of the Illuminating Mirror

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17) “And Jacob went out”: In the hidden entanglement and out of the hidden concealment, the brightness of the illuminating mirror comes out, comprising two colors that unite. Since they are included in one another, all the colors are seen in it. Also, it is called “crimson” and all the visions of the lights are included in it. In other words, as the crimson color is the mingling of many colors, all the lights are included in the brightness of the illuminating mirror.

All the Mochin emerge by an order of three points—HolamShurukHirik. In the beginning, the ending Malchut rises to Bina and the three lower Kelim fall. Those are the three letters ELEH [AlephLamedHey] of Elokim, and the three upper lights—NeshamaHayaYechida—depart her and she remains in the level of Ruach, in the two Kelim MI [MemYodde Elokim.

This level of Ruach that remained is Yod that entered that Ohr [light] and became Avir [air], meaning Ruach [wind]. This light that remains is called “illumination of Holam,” and this Yod that entered the light of Bina and made it into Avir is regarded as an entanglement. This indicates that the light of Bina has become entangled in ties that must be untied, for the Yod must be brought down from the Avir and be brought back to the light as before. When the Malchut is lowered from Bina to her place and the three letters ELEH that fell from her rise once more and reconnect to the degree of Bina, the ten Kelim and GAR of lights return and are completed.

The return of the three letters ELEH to the Bina and the descent of the Yod from the Avir is called “illumination of the Shuruk.” With this elicitation of the Shuruk, concealing of lights occurred because the Hochma cannot shine without Hassadim until the middle line comes, meaning ZA, determines, and unites the two lines, MemYod AlephLamedHey and the light of Hochma is mingled with Hassadim, and the light of Hassadim with Hochma, and their illumination is completed.

Before the arrival of the middle line to unite them in one another, the two lines are considered blocked. This is because the right line, MI, has the Yod that entered the Ohr [light] and it is still Avir [air], and for this reason it is considered a hidden entanglement, whose entanglement has not been opened yet. And the left line, ELEH—in whom the Yod has already descended from the Avir and the entanglement has been opened—is still in concealment of the light because it is darkness and does not shine for lack of Hassadim. It is regarded as a “concealed hideout.”

It turns out that with the coming of the middle line, which unites them in one another and completes them, the middle line removes the hidden entanglement from the right line because now it is included in the illumination of the left and the Yod descends from the Avir, from the right line, too, and becomes light, like the left. And the middle line, too, removes the hidden concealment from the left line because now the left line is included in the Hassadim in illumination of the right, and when the Hochma is clothed in Hassadim, it shines in complete perfection.

However, this does not occur at once. Instead, it first complements the right line with its own essence, without mingling with the left, which brings the Yod down from his light, repelling the illumination of the left and ordaining the Hassadim in the illumination of the right. And since he prefers the Hassadim on the right to the illumination of Hochma on the left, by that, the Hassadim are included in all the merit that is in the illumination of the left.

It turns out that on the one hand, he did not lower the Yod from the Avir in the right line whatsoever and it is still Avir, meaning Hassadim without Hochma, but on the other hand, the Hassadim are now considered Rosh and GAR, since they are preferable and more important to him than the illumination of GAR in the left.

However, this Rosh is not an actual Rosh because the Yod has yet to descend from his Avir. For this reason, he is called “the Rosh [head] of faith,” since the light of Hassadim is called “faith.” And because he is the Rosh only with respect to Hassadim, he is called “the Rosh of faith.”

But later, the second mingling of the right and left occurred, the right was actually included in the left and the Yod descended from the Avir of the right line, and the left was included in the right. Thus, now it, too, shines like the right, though from below upwards. This mingling is regarded as an actual Rosh because his entanglement has already been opened, as well as those two degrees—the first being Jacob and the second being Israel, which is the letters Li
 [a head (Rosh) for me]. Also, there are three kinds of mingling of right and left: the first mingling is Jacob, and the second and third are Israel.

18) Within that brightness, there is HaVaYaHGAR. The name is only on the illumination of the right, whose entanglement has not been opened and it is completely unknown. It is not on the left whatsoever, even though its entanglement has already been opened, meaning that it’s Yod has already departed its Avir and it is known. This brightness is called “the voice of Jacob” and it is not called “a great voice.” The light of GAR de Bina, called “the faith of all,” appears in this brightness, since these Hassadim are GAR, like the Hassadim of GAR de Bina.

That hidden one who is not known at all—the hidden entanglement in the illumination of the right, in which there is the name HaVaYaH—is complete on all sides. This is so because the upper and lower, Bina and the Nukva, are here and are included in this brightness. This is the reason why he is considered the senior patriarch, since he consists of all the sides.

Even though the illumination of the left is known because the Yod was lowered from the Avir of Bina, meaning that Malchut was lowered from the Bina and the Bina returned to being light of GAR, this corrects only the upper one, Bina. But the lower one, Malchut, does not receive any correction from that. This is not so with the brightness of the illumination of the right, whose Hassadim were made GAR and the name HaVaYaH is in it. Even though it is not known at all, and although the Malchut is still in Bina, by that, the lower one has been corrected, too, meaning the Malchut that is in Bina. It is equal to the upper one herself and HaVaYaH is equally on both of them there.

This degree is the Mochin of Jacob, and this is why Jacob is considered the senior among the patriarchs. Abraham and Isaac do not reach the Malchut to correct her because they are the two lines—right and left—and both govern and both are considered known, where the Yod has departed the Avir of Bina and left Ohr [light]. Yet, this correction does not reach the Malchut herself.

But Jacob’s degree, whose GAR are GAR de Hassadim and are regarded as not known at all, this correction reaches Malchut just as it reaches Bina. For this reason, Jacob is considered the senior among the patriarchs.

Because of the sorting out of that name, this brightness of the degree of Jacob—whose correction reaches Malchut, too—is called “the senior one among the patriarchs,” as it is written, “Jacob, whom I have chosen.”

Also, he is called by two names, Jacob and Israel. In the beginning he is called Jacob, when he ordains only the right line. But later, when he sustains the illumination of both of them—when Hochma, too, shines after she is included in Hassadim—he is called by the name Israel.

19) In beginning, before he went out to Haran, he was at the end of this thought. This is the interpretation to the written Torah, and it is called “the oral Torah,” the Nukva. Thought means Bina. End of thought is the Nukva when she is mitigated in Bina. For this reason, she is called a Be’er [well], meaning a Be’ur [interpretation] of the seven, Bina, which interprets and reveals the Hochma [wisdom] in her, as it is written, “And was he seven years in building it.” Also, the first Temple is Bina. When the Nukva receives Hochma from Bina, she is considered “a loud voice,” and not the voice of Jacob, which is Hassadim.

20) The end of this thought is Beer-Sheba. And Jacob, who was in this Beer-Sheba, attained the Rosh [head] of faith by that, meaning GAR de Hassadim. Since Jacob clung to this faith, to GAR de Hassadim, he had to be tested in the same place where his fathers were tested, who went in there in peace and came out in peace.

The first degree of Mochin de Haya is received only as a test, as with Abraham, who was not ordered by the Creator to go down to Egypt, but the hunger pushed him. Since he adhered to this faith, to GAR de Hassadim, the degree of Neshama, he still had to obtain the degree of Haya. He had to be tried in the same place where his fathers were tried, who entered in peace and came out in peace, since the degree of Haya is received only through a trial.

21) Adam ha Rishon entered with a trial—the serpent provoked him and he was not vigilant. He was seduced by a wife of harlotry, which is the primordial serpent. Noah entered with a test, and he was not vigilant; he was seduced by a wife of harlotry, and sinned. Abraham went in there and came out, as it is written, “And Abram went down into Egypt,” and it is written, “And Abram went up out of Egypt.” Isaac went in there and came out, as it is written, “And Isaac went unto Abimelech,” and it is written, “And he went up from there to Beer-Sheba.”

22) With Jacob, because he entered at the degree of faith, light of Neshama, the overpowering of the illumination of the right, he had to bring a gift to that side, as well, to ordain the illumination of the left, as well, meaning the degree of Haya. This is done only through a trial, since anyone who is saved from there, who endures the test, is the Creator’s loved one and chosen one.

It is written, “And Jacob went out of Beer-Sheba,” which is faith, the right line, “And went toward Haran,” which is the left side, where the wife of harlotry clings, an adulterous woman. However, there are many divisions in those five trials—the tree of knowledge, the intoxicating wine, Egypt, Philistines, Haran—by which Adam ha Rishon, Noah, Abraham, Isaac, and Jacob were tried. However, their root is one: the extension of Hochma from above downwards, which is called “a wife of harlotry.”

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