Two Mirrors

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173) When a person dies, it is written about that soul, “When you go, it shall lead you; when you lay, it shall keep you; and you have awakened,” to the revival of the dead, “it shall speak with you.” This is good for the revival of the dead, which will raise man’s body for the revival of the dead. But what is the reward for the soul in the next world?

174) But the Creator clothes the soul as in the beginning, with clouds of glory. And as in the beginning, she enters in a mirror, such as the body being included in 248 organs. She will also enter the mirror included in the 248 lights that expand from that mirror. “In a mirror” is 248 in Gematria, as it is written, “And he said, ‘If your prophet is the Lord, I will know Him in a mirror,’” and in garments of clouds of glory.

It is written about it, “And I will see it, to remember the everlasting covenant.” This is the illuminating mirror. And it is written, “I shall speak with him in a dream.” This is the mirror that does not illuminate, which consists of 365 lights, as is the count of “sleeping” [in Gematria], as it is written, “I am asleep.”

One mirror is for the soul in this world, and one mirror is for the soul in the next world. They illuminate in the work of the Creator, which are the souls.

175) Their meaning is as it is written, “This is My name forever.” In Gematria, Yod–Hey with “My name” is 365. “And this is My memorial to all generations.” In Gematria, Vav–Hey with “My memorial” is 248. And heralds descend and ascend before Him; give glory to the form of the King, to the soul.

176) “And God created the man in His image; in the image of God He created him.” He made him in two forms: in His image, and in the image of God, in two faces: 1) of which it is written, “For you saw no image.” And it is written about the rest of the forbidden images, “a graven image, even the form of any figure.” 2) It is written, “And the similitude of the Lord does he behold.”

613 angels raise the soul in these forms, all of them, and their faces and wings are apart, to keep the verse that is said about them, “And I will carry you on wings of eagles, and I will bring you to Me.”

177) It is as when they went out of Egypt, when they were walking in the clouds of glory and in all that glory. Likewise will be the exit of the soul from her body, which is a filthy drop, and go into two gardens—the upper Garden of Eden and the lower Garden of Eden, whose heaven and earth were created in the name, HaVaYaH. It is written about it, “Let the heaven be glad and let the earth rejoice.” At that time, the verse, “your Teacher will no longer hide Himself,” will come true for you. “Hide Himself” is as it is written, “With two he covered his face.” But rather, “And your eyes shall see your Teacher.”

Moses, the teacher of the prophets and the sages, was rewarded on the part of both these mirrors. Rabbi Shimon said to Moses, “You are the one who has been rewarded in your life with what the righteous will be rewarded after their lives; happy are you.

Malchut is called a “mirror,” since in it is the place of disclosure of Hochma, called “seeing.” There are two Behinot [discernments] in the mirror:

1. When she is in Zivug with ZA and the Hassadim govern Malchut, as in ZA. And although illumination of Hochma is included in these Hassadim in Malchut, she still extends from above downward, for essentially they are Hassadim and not Hochma. This is why this mirror is called the “illuminating mirror,” as it illuminates from above downward. It is regarded as ZA because she is in a Zivug with him and is included in him. This mirror is regarded as Vav–Hey de HaVaYaH because Hassadim are VAK, Vav–Hey.
2. When Hochma, Yod–Hey, appears in Malchut. Although here, too, she is in a Zivug with ZA, the Hochma in Malchut governs, and not the Hassadim de ZA. It is known that the Hochma is not drawn from above downward, hence she is regarded as a mirror that does not illuminate downward. At that time it is written about her, “This is My name forever,” where “forever” is written without a Vav [in Hebrew], which means to conceal.

It must be concealed so as to not draw it below. This is the root of all 365 negative Mitzvot in the Torah [Mitzvot to refrain from certain actions]. This is the reason for the intimation, “My name,” with Yod–Hey, which is 365 in Gematria, since Yod–Hey Hochma and GAR, are “This is My name forever,” which must be concealed.

However, the illuminating mirror, illumination of Hassadim, is a Mitzva to extend from above downward. This is the root of all 248 positive Mitzvot [Mitzvot to perform certain actions]. And this is why it is written about it, “And this is My memorial to all generations.” This is the meaning of the intimation, in Gematria, Vav–Hey with “My memorial” is 248, for the lights of Hassadim are Vav–Hey. They are 248 lights corresponding to the 248 positive Mitzvot that extend those 248 lights. And the soul of the righteous who kept the 248 positive Mitzvot dresses in another after its demise with these 248 lights.

The Creator clothes the soul with clouds of glory as in the beginning: seven clouds, Hassadim, opposite seven Sefirot HGT NHYM. Through these garments she will enter the mirror as the body comprises 248 organs. That is, she dresses in 248 lights of the illuminating mirror. In Gematria, “In a mirror” is 248.

It is written about her, “And I will see it, to remember the everlasting covenant.” This is the illuminating mirror, since there are seeing and light in it, and it extends from above downward. And although she is essentially Hassadim, she is still called “seeing” because the Hassadim are mingled with illumination of Hochma.

“I shall speak with him in a dream” is a mirror that does not illuminate, Yod–Hey, of which it is written, “This is My name forever,” which is the governance of the Hochma in Malchut. It must be concealed so it illuminates only from below upward. And when she governs by herself, without Hassadim, it is darkness and not light. It is said about her, “consisting of 365 lights,” as is the count of “sleeping,” as it is written, “I am asleep,” for then is the closing of the eyes, darkness, and sleep. It is written about it, “I am asleep.”

One mirror is employed in this world—Malchut, the mirror that does not illuminate. And it is one mirror when Malchut is in Bina, imparting Hassadim, at which time she is the illuminating mirror. Both mirrors illuminate in the souls, the work of the hands of the Creator.

They mean as it is written, “This is My name forever.” In Gematria, Yod–Hey with “My name” is 365. It is so because Hochma, Yod–Hey, must be concealed. This is why it is written “forever” without a Vav. It is the root of the 365 negative Mitzvot in the Torah. Hence, My name is Yod–Hey in Gematria, 365.

“And this is My memorial to all generations.” In Gematria, Vav–Hey with “My memorial” is 248, since the Hassadim included in Hochma, which are extended from above downward, are Vav–Hey, VAK, as they are primarily Hassadim and it is a Mitzva to extend them. This is the root of all 248 positive Mitzvot, which is the intimation, “My memorial,” Vav–Hey, 248 in Gematria.

These two mirrors are two images: the image of ZA is the illuminating mirror, and the image of Malchut is the mirror that does not illuminate, as it is written, “And God created the man in His image, in the image of God He created Him.” He made him in two forms: in His image, and in the image of God. His image indicates the form of the illuminating mirror. The image of God indicates the form of a mirror that does not illuminate, since Malchut is called Elokim.

It is written about the mirror that does not illuminate, “For you saw no image.” And it is written about those who breach it, “And [you will] act corruptly, and make an idol in the form of anything.” And about the rest of the forbidden images, which are the work of the wicked, who wish to extend an image, it is written, “a graven image, even the form of any figure.” But about the illuminating mirror, it is written, “And the similitude of the Lord does he behold.”

For this reason, from the illuminating mirror—which is the 248 positive Mitzvot—extend 248 angels who raise up the soul. From the mirror that does not illuminate—the 365 negative Mitzvot—extend 365 angels that raise the soul. Together, they are 613.

The 365 negative ones extend from the concealment of the name, as it is written, “This is My name forever.” And this is why it is written, “And their faces and wings are parted,” meaning that there is no Zivug in them or extension from the Yod–Hey, from the Panim [face/anterior]. Rather, they conceal her illumination from below upward, to keep the verse that was said about them, “And I will carry you on wings of eagles, and I will bring you to Me.”

An eagle is the middle line. This correction—that Hochma will illuminate only from below upward—comes from him. This is why this correction is called “wings of eagles,” since the covering is called “wings,” and the middle line is called “eagles.”

It is as when they went out of Egypt, when they were walking in the clouds of glory and in all that glory. Likewise will be the exit of the soul from her body, which is a filthy drop, to go into two gardens—the upper Garden of Eden and the lower Garden of Eden, two Malchuts, since Malchut is called a “garden.” Their heaven and earth were created with the name HaVaYaH, since Malchut as the illuminating mirror is Vav–Hey, and Malchut as a mirror that does not illuminate is Yod–Hey. And in both there is complete HaVaYaH.

Their heaven and earth are the Zivug of ZA and Malchut in them, since ZA is called “heaven,” and Malchut is called “earth.” In both Behinot there is a Zivug of ZA and Malchut. However, in the illuminating mirror, ZA governs, his quality of Hassadim, and Malchut governs in the mirror that does not illuminate, meaning the quality of Hochma in her. In the future, the Zivug of Yod–Hey will be revealed, and wings of eagles will pass. At that time the verse, “Your Teacher will no longer hide Himself, and your eyes will see your Teacher” will come true in man, since the wings will be cancelled.

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