Change of Name, Change of Place, Change of Act

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68) A man who sins openly, in two degrees, in two manners, if he repents openly just as he had sinned openly, he is placed in that world among the righteous who know the judgments of the Creator and keep themselves from sinning. But if he repents in secret, he is not placed among righteous because his sin is not completely revoked. Instead, he is placed among the wicked and the wicked envy him for repenting, to keep, “But the eyes of the wicked shall fail,” in regards to them.

69) Adam’s sin was that he broke, “And the Lord God commanded,” and there are no commandments except for idol worshipping. He transgressed with idol worshipping, and He composed him, meaning incarnated him in the seed of Terah, in which he fumed, meaning angered the Creator and broke the commandment of idol worshipping, for Terah was an idol worshipper.

And Abraham came out of his seed, and he was an incarnation of Adam ha Rishon. Abraham repented and broke the statutes of idol worshipping and all the foods that were placed before them. He corrected what Adam and Terah sinned, and broke the sin and the evil structure that he built, the structure of the Klipot that Adam caused by his sin, and enthroned the Creator and His Divinity over the whole world.

70) How did he enthrone the Creator and His Divinity over the world? By sanctifying His name in public and by entering the fire to burn himself, to thus keep in him, in Adam, “The graven images of their gods you are to burn with fire.” Because Adam was idol worshipping, it is considered like the graven images of their gods. Moreover, he caused his father, Terah, to repent and brought him, his mother, and all the rulers of that generation into the Garden of Eden. Thus, he was whitened in fire like silver, which is the king’s silver coin, which was forged with a mixture of lead. Hence, he put him in the fire and the lead—Ishmael—came out. This is why Ishmael came out laughing in idolatry and Adam remained whitened in fire. This is also the name change, that his name was changed from Adam to Abraham, since when Adam reincarnated he had to make him that change of name, change of place, and change of action.

71) Then came Isaac, in whom Adam was reincarnated and strengthened from the second transgression, which is bloodshed. It explains about the verse, “And the Lord God commanded the man, saying…” “Commanded” relates to idolatry. “The man” relates to bloodshed. “Saying” relates to incest, and he transgressed in all of them. This caused Isaac’s trial with the knife, in the tying, as it is written, “And took the knife to slay his son.” Adam was sorted in him as one who sorts out food from waste, and the waste comes out, which is Esau who sheds blood. And the food, Jacob, comes out sorted and cleansed from any litter. Jacob has the beauty of Adam ha Rishon because he came out cleansed and purified from any litter.

72) Afterwards came Jacob—the good and the food that was sorted from Adam ha Rishon—and put it together in Laban and became his slave, as it is written, “I will serve thee seven years for Rachel.” And because he substituted her for her sister, he served seven more years to bring out two drops that Adam threw in a foreign place, in two female spirits that mated with him after he retired from Eve. And this is the incest implied in the word, “Saying.” Thus, he took them out from Laban the Aramean, the serpent.

73) In Abraham, Isaac, and Jacob, Adam had a change of name, change of place, and change of action. The change of name was in Abraham, the change of place in Isaac, and the change of action in Jacob. And it was said about him, “Then did He see it, and declare it; He established it, and searched it out.” “And unto man He said…” he received as an answer, it is all the more so for others, who are not as great as he.

74) All this relates to the correction of the sin of Adam ha RishonAdam ha Rishon was a thief. The owner of the garden commanded him, “But you shall not eat of the tree of the knowledge of good and evil,” yet he went and stole and ate. This is why his correction is to be sold for his theft, that the court will sell him for slavery.

This correction began with Jacob. However, before he came to his correction, he needs three corrections—a change of name, a change of place, and a change of action. And then he was sold as a slave to Laban, from whom extends the Hebrew slave who goes out free on the seventh year, which is Rachel.

Yet, he was not completed by this correction. Rather, an evil servant grew out of it: the exiles to which Israel were exiled, and their being sold to the nations of the world, from which extends the pierced slave, who serves the world of Jubilee, Bina. When Bina rules, he goes out free and returns to his abode, which are the three redemptions that occurred through the domination of the light of Bina, Jubilee.

And yet, this does not complete the whole of the sin of the tree of knowledge. And also, the complete redemption has not been revealed yet, since they remained in the form of a Canaanite slave, who does not go out free even in the world of Jubilee. They, too, are from the descendents of the sin of Adam ha Rishon and require correction. Also, they need to go out free from the Shmita itself, since they cannot enjoy the Jubilee. For this reason, they must wait for the end of correction in the seventh millennium when they, too, are corrected and then the whole of the sin of the tree of knowledge will have been corrected.

Let us explain the changes of name, place, and action. It is known that the sin of the tree of knowledge was that he extended the illumination of Hochma on the left from above downwards. By that, he separated the left from the right, as it was written, “If he is not rewarded, he is bad.” The point of Man’ula [lock] appeared on him, as it is written, “Sin crouches at the door,” that when it is revealed, all the lights depart. Because of it, the upper radiance was lost and he was expelled from the Garden of Eden.

It turns out that by his sin, Adam ha Rishon caused Dinim de Nukva to be added to the male Dinim of the dominion of the left in separation, which destroy the world. This is the first incarnation of Adam ha Rishon, in Abraham, in whom the correction began—that the Dinim de Nukva would revoke the male Dinim. It is written that there is no commandment other than idolatry, which is the rule of the left, which Adam ha Rishon caused, the male Dinim. Abraham extended the Man’ulaDinim de Nukva, and with it, he broke the images of the idol worshippers, the male Dinim. By that, the GAR of the left were cancelled, the heads of the idolaters, and their whole abundance ceased.

Abraham threw himself into the furnace to annul the male Dinim in the fire of Man’ula. This was sufficient for correction of the right, Abraham, light of Hassadim, on which there was no Tzimtzum, and which could be received even in the Kelim de Man’ula. However, he did not correct the left whatsoever, meaning the illumination of Bina that returns to being Hochma, since Kelim [vessels] in which the Man’ula is revealed cannot receive Hochma, as it is Malchut de Tzimtzum Aleph [first restriction]. This is the reason why the waste came out of him, meaning the lack of reception of illumination of Hochma, as though forging the king’s ring, detaining the disclosure of GAR. This waste, Ishmael, is tantamount to lead that is mixed in the silver. And this is the name change, since he broke the name of impurity, another god, and restored the Holy Name.

To bring the left back to holiness and to extend illumination of HochmaMalchut should be raised to Bina to receive the Kelim of Bina and to conceal the Man’ula. This is the change of place that occurred in Isaac—Malchut moved from her place and rose to the place of Bina.

Then Isaac was born, the left line, and Adam ha Rishon was corrected in it through the change of place in it. This is so because through the change of place in him, Adam ha Rishon was strengthened in the left line, and through the tying of Isaac he was included in the right. Because the Man’ula was completely concealed and a change of place occurred, the left without right intensified once more, from which Esau drew from above downwards, and this is the waste, from which comes the bloodshed. Hence, even the change of place was insufficient for the correction of Adam ha Rishon.

Jacob is the middle line, which makes peace between the two lines and corrects the left line so it shines only from below upwards, meaning female light. For this reason, the Hochma no longer appears in the left line of ZA—which is Isaac, who shines from above downwards, like male light—but in Malchut, only in Rachel, as she is the female light, which shines only from below upwards. This is the Hebrew servant, of which it was said, “Six years he shall work; and in the seventh he shall go out free,” since with the disclosure of the light of Malchut, the illumination of Hochma, he goes out free. It is also written, “I will serve thee seven years for Rachel,” to disclose the illumination of Hochma in Rachel, which is Malchut, who is called “seventh,” and in whose illumination the slaves go out to freedom.

And even though he worked for Leah, too, his main work was to disclose the light of Hochma in Rachel. This is called “a change of action.” It revoked the action in the male light because a female is the ground of the world and there is no action in her, for she is rest. And in it, Adam ha Rishon came out clean without litter, and this is the correction of a Hebrew slave, as it is written, “He shall be sold for his theft.”

However, this correction of the Hebrew slave was insufficient because Israel sinned and were exiled among the nations. This is why a slave is pierced if he has no desire for the seventh year freedom, this makes him flawed. It is said about him, “And he shall serve him for ever,” for he does not wish to go out free unless in the actual light of Bina, the light of the three redemptions that Israel had from the three exiles, when they were redeemed by the appearance of the light of Bina on them. When it says, “And he shall serve him for ever,” it refers to the world of Bina [“forever” can also mean “world” in Hebrew], as it is written, “In this year of Jubilee you shall return every man unto his possession.”

All this pertains only to a Hebrew slave, in whom there is correction of a change of place, and who can receive from Malchut that is mitigated in Bina or from the light of Bina herself. However, a Canaanite slave has no correction of a change of place. Rather, the Man’ula is revealed in him. Hence, he does not go out free on the seventh year or on the Jubilee, since the Kelim de Man’ula cannot receive anything from them, unless at the end of correction in the seventh millennium. It turns out that until then, the correction of the tree of knowledge is not completed.

This is why it ends with a good slave being a Hebrew slave who goes out free on the seventh. The change of place of Malchut, who rose to Bina, caused him to be able to go out on the seventh. As for a pierced slave, who is flawed, the change of place causes him to go out to the world of Jubilee to receive from the light of Bina. But the rest of the slaves, the Canaanite slave, in whom there is no change of place, “You may use them as slaves forever,” for they do not go out to freedom on the Jubilee, since their Kelim are from the Man’ula and can receive only from the restricted Malchut. Hence, they do not go out free. The correction of Adam ha Rishon is not completed before the end of correction, when the Man’ula is corrected in its place and becomes as Bina, and there will no longer be a need for a change of place.

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