"And Jacob went out from Beer-Sheva..."

Synopsis

In this section of secret Torah teachings, Rabbi Chiya discusses the symbolism and meaning of Ecclesiastes' resonant verse, "The sun also rises, and the sun goes down, and hastens to its place where it rises again." The verse refers to Jacob, when he was in Beer-Sheva and went to Charan, where Beresheet tells us he "tarried...all night, for the sun was set." The solar directions, north and south, indicate the Left Column and the Right Columns of energy, or, respectively, the negative and positive forces. Rabbi Ashlag's commentary further clarifies the word "place" as referring to Malchut, our physical world. Both Jacob and "the sun" represent Zeir Anpin - the Upper World, the source of our spiritual Light. We learn that the divine emanation alluded to in the text - "And Jacob went out" - is a complete one, combining the secrets of Chochmah and Chassadim; that is, both the Right and Left Columns. Rabbi Chiya explains Jacob's journey in terms of the Light of Zeir Anpin descending into the material world of darkness, Malchut; and Rabbi Yosi further elucidates the journey of Jacob in relation to the Exile of the Jews. These explanations are used to explore the nature of the Creator's more awesome aspect, His "fierce indignation..." The Rabbis proceed into a brief discussion of the Tefilin, which are emblems of the divine presence as well as antennae-like instruments for evoking the Light, which is present even in the most seemingly dark and demonic situations. The reader comes to understand that such stories from Torah are really multi-layered allegories, revealing the structures of reality and both the inner and the outer universe, as well as the essential harmony of God's Creation. Lastly, in the secret of 22, it is shown that the driving force of the universe on every scale comprises the desire for union between Zeir Anpin, the Upper World, and the Nukva, Malchut, our lower physical dimension. This includes such seemingly opposed aspects of the divine as male and female, darkness and light, anger and mercy. The rabbis then state that this duality also lies at the root of our own confusion, fear, rage, and loneliness - everything that prevents us from attaining transcendence and union with the One.

Relevance

The patriarch Jacob is the living embodiment of the Central Column force, known in lay terms as Restriction or Resistance. While the Right and Left Columns correspond to the positive and negative poles of an incandescent light bulb, the Central Column correlates to the filament, which creates light through resistance. Spiritual Light operates under the same principle. We draw Light from the Upper World of Zeir Anpin into our physical world of Malchut when we apply the concept of Restriction in our own life. This is achieved by resisting our impulsive, self-centered desires. Tefilin also assists us towards that end. Tefilin is bound upon the left arm, which denotes the negative power of the Left Column. Binding and restricting the power of the left arm weakens our own Left Column, the source of our selfish, wanton desires. The forces released through our visual connection to the Hebrew letters helps strengthen our connection to the Light, so that we may resolve the inner conflicts that cause our sense of separation from the Eternal. By invoking the power of Jacob and Tefilin through our attention to these passages, we receive the emotional strength, willpower, and foresight to rise above the power of impulse, creating union between ourselves and the Light of the Creator.

Haran Jacob Nukva Sun Zeir Anpin

1. "And Jacob went out from Beer-Sheva, and went toward Charan" (Bereshit 28:10). Rabbi Chiya opened the discussion with the verse, "The sun also rises, and the sun goes down, and hastens to its place where it rises again" (Kohelet 1:5). This verse has been explained. The phrase, "the sun also rises," refers to Jacob, WHO IS ZEIR ANPIN, when he was in Beer-Sheva, WHICH IS BINAH. The phrase, "and the sun goes down," refers to Jacob when he went to Charan, THE NUKVA OF ZEIR ANPIN, as it is written, "And tarried there all night, for the sun was set" (Beresheet 28:11). The passage, "and hastens to its place where it rises again," is similar to the verse, "and lay down in that place to sleep" (Ibid. 11). THIS REFERS TO THE NUKVA, CALLED 'PLACE,' WHERE THE SUN HASTENS TO SHINE.

1. וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה. ר' חִיָּיא פְּתַח וַאֲמַר, וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ וְאֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ הוּא שָׁם, הַאי קְרָא אוֹקְמוּהָ. אֲבָל וְזָרַח הַשֶּׁמֶשׁ, דָּא יַעֲקֹב, כַּד הֲוָה בִּבְאֵר שָׁבַע. וּבָא הַשֶּׁמֶשׁ, כַּד אֲזַל לְחָרָן, דִּכְתִיב וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ. וְאֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ, דִּכְתִיב וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא.

Chassadim Directions East Fear Haran Jacob North Nukva South Sun West

2. Come and behold, although the sun illuminates the whole world, it travels in only two directions, as it is written, "Goes towards the south, and veers to the north" (Kohelet 1:6), for south is the Right COLUMN and north is the Left COLUMN. And the sun rises every day from the east side, FROM ITS OWN ASPECT, TIFERET, and travels toward the south side, TO THE RIGHT COLUMN, CHESED. It then veers to the north side, TO THE LEFT COLUMN, GVURAH. THAT IS, IT EVENTUALLY COMBINES THE ILLUMINATION FROM BOTH COLUMNS. And from the north it veers toward the west, THE NUKVA. Then the sun moves to the west, where it sets. HE EXPLAINED THAT the sun rises in the east, as it is written, "And Jacob went out from Beer-Sheva," WHEN THE TWO COLUMNS, SOUTH AND NORTH, WERE COMBINED IN HIM. The sun goes west TO THE NUKVA, as it is written, "And went toward Charan." THIS TEACHES US THAT THE ILLUMINATION ALLUDED TO IN THE TEXT, "AND JACOB WENT OUT," IS A COMPLETE ILLUMINATION COMPRISING THE TWO COLUMNS, RIGHT AND LEFT, WHICH IS THE SECRET OF CHOCHMAH AND CHASSADIM COMBINED.

2. וְתָּא חֲזֵי, שִׁמְשָׁא אַף עַל גָּב דְּנָהֵיר לְכָל עַלְמָא, מַטְלָנוֹי בִּתְרֵין סִטְרִין אִינוּן, כד"א הוֹלֵךְ אֶל דָּרוֹם וְסוֹבֵב אֶל צָפוֹן, בְּגִין דְּדָא יָמִינָא, וְדָא שְׂמָאלָא. וְנָגֵיד וּנְפֵיק כָּל יוֹמָא מִסִּטְרָא דְּמִזְרָח, וְאָזֵיל לְסִטְרָא דְּדָרוֹם, וּלְבָתַר לְסִטְרָא דְּצָפוֹן וּמִסִּטְרָא דְּצָפוֹן, לְסִטְרָא דְּמַעֲרָב, וּכְדֵין שִׁמְשָׁא אִתְכְּנֵישׁ, וְאָזֵיל לְגַבֵּי מַעֲרָב. נָפֵיק מִמִּזְרָח: דִּכְתִיב וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע. וְאָזֵיל לְמַעֲרָב: דִּכְתִיב וַיֵּלֶךְ חָרָנָה.

East Haran Jacob Judgment Land of Yisrael Light Nukva Other Side Sabbatical Year West

3. Rabbi Shimon said that Jacob went out of the ambit of the Land of Yisrael, as it is written, "And Jacob went out from Beer-Sheva," WHICH IS THE NUKVA IN ITS ENTIRETY, CALLED 'BEER-SHEVA,' AND CALLED THE 'Land of Yisrael.' And he went to another domain, as it is written, "And went toward Charan," OUTSIDE THE Land of Yisrael, WHERE THE OTHER SIDE RULES. THUS, Jacob came from the east, THE SECRET OF THE CENTRAL COLUMN THAT COMPRISES THE RIGHT AND LEFT COLUMNS, as it is written, "And Jacob went out from Beer-Sheva." This means that during the Sabbatical year, NAMELY, THE NUKVA, Jacob took the shining light from the supernal depth, BINAH, and traveled west. THAT IS, HE TOOK THE LIGHT WHICH SETS IN THE WEST, THE LEFT COLUMN WITHOUT THE RIGHT, "and went toward Charan," a place of Judgment and wrath (Heb. charon), WHICH IS THE DOMAIN OF THE OTHER SIDE.

3. רִבִּי שִׁמְעוֹן אֲמַר, נָפֵיק מִכְּלָלָא דְאַרְעָא דְּיִשְׂרָאֵל, דִּכְתִיב וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע. וַאֲזַל לִרְשׁוּ אָחֳרָא, דִּכְתִיב וַיֵּלֶךְ חָרָנָה. נָפֵיק מִמִּזְרָח, דִּכְתִיב וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, דָּא שְׁמִטָּה, דְּנָטֵיל מֵעוֹמְקָא עִלָּאָה, נְהִירוּ דְּנָהֵיר, וְאָזֵיל לְמַעֲרָב, דִּכְתִיב וַיֵּלֶךְ חָרָנָה, אֲתַר דְּדִינָא וְרוֹגְזָא תַּמָּן.

Aba and Ima Evil Exile Grades Haran Jacob Klipot (Shells – Negativity) Light Nukva Shells (Klipot) Well Zeir Anpin

4. According to Rabbi Yosi, this verse refers to the exile. For at first, the light descended from the supernal depth, WHICH IS BINAH, and Jacob, ZEIR ANPIN, took it with him and went to POUR IT on Beer-Sheva. THIS IS THE SECRET OF, "the well that the princes dug out" (Bemidbar 21:18). IT IS THE NUKVA, BUILT OF ABA AND IMA THAT ARE CALLED 'PRINCES,' FROM where Jacob received his illumination, and perfected the well (Heb. beer) in all its wholeness. During the days of exile, he wanders from Beer-Sheva to Charan, as written, "and went toward Charan" - that is, to fierce indignation (Heb. Charon). What is the fierce indignation of the Holy One, blessed be He? It is the evil grade, the land of the dominion of another, NAMELY, MALCHUT OF THE KLIPOT.

4. ר' יוֹסֵי, מוֹקֵי הַאי קְרָא, בְּגָלוּתָא, בְּקַדְמֵיתָא הֲוָה נָחֵית נְהִירוּ מֵעוֹמְקָא עִלָּאָה וְיַעֲקֹב הֲוָה נָטֵיל לֵיהּ, וְאָזֵיל לְגַבֵּי בְּאֵר שָׁבַע, בְּאֵר דַּחֲפָרוּהָ שָׂרִים, דַּהֲוָה נָהֵיר מִתַּמָּן, וְאַשְׁלֵים לְהַהוּא בְּאֵר בְּכָל שְׁלִימוּ. וּבְיוֹמֵי דְגָלוּתָא, נָטֵיל מֵהַאי בְּאֵר שָׁבַע, וְאָזֵיל לְגַבֵּי חָרָנָה, דִּכְתִיב וַיֵּלֶךְ חָרָנָה, כְּלוֹמַר חֲרוֹן אַף, וּמַאי הִיא חֲרוֹן אַפּוֹ דְּקוּדְשָׁא בְּרִיךְ הוּא, דַּרְגָּא בִישָׁא, אַרְעָא דִּרְשׁוּ אָחֳרָא.

Lights Nukva Sun Throne West Zeir Anpin

5. אֲמַר ר' חִיָּיא, כַּד אָזֵיל שִׁמְשָׁא לְמַעֲרָב, הַאי מַעֲרָב, אִקְרֵי מְקוֹמוֹ דְּשִׁמְשָׁא, כָּרְסְיָיא דִילֵיהּ, אֲתַר דְּשַׁרְיָא עֲלֵיהּ, הה"ד וְאֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ הוּא שָׁם, דְּאָזֵיל לְגַבֵּיהּ, לְאַנְהָרָא עֲלֵיהּ, וְנָטֵיל כָּל נְהוֹרִין, וְכָנֵישׁ לוֹן לְגַבֵּיהּ.

Aba and Ima Crowns Head High Priest Mochin Sh'ma Yisrael Tfilin Zeir Anpin

6. So we have learned that the Holy One, blessed be He, NAMELY, ZEIR ANPIN, puts on Tefilin which means He takes all the supernal crowns. What are they? They are the secret of the supernal Aba and supernal Ima; THEY ARE THE MOCHIN OF CHOCHMAH AND BINAH, THE SECRET OF THE TWO PASSAGES, "KADESH (SANCTIFY TO ME)" (DEVARIM 11:13) AND "VEHAYAH KI YEVIACHA (AND IT SHALL BE WHEN HASHEM SHALL BRING YOU)" (SHMOT 13:11-16). KADESH IS THE MOCHIN OF THE SUPERNAL ABA, WHICH IS CHOCHMAH. VEHAYAH KI YEVIACHA IS THE MOCHIN OF THE SUPERNAL IMA, BINAH. They are the head Tefilin, THE FIRST THREE SFIROT OF THE TEFILIN, THE SECRET OF YUD-HEI, CALLED 'HEAD.' Thus, we have learned that the High Priest takes the first (lit. 'in the head'), WHICH MEANS HE TAKES THE FIRST THREE SFIROT. After he took THE MOCHIN OF Aba and Ima, YUD-HEI, he received from the right and left OF THE MOACH OF DA'AT THE MYSTERY OF THE TWO PASSAGES, "SH'MA (HEAR, O YISRAEL)" (DEVARIM 6:4) AND "VEHAYAH IM SHAMOA (AND IT SHALL COME TO PASS, IF YOU HEARKEN)" (DEVARIM 11:13), THE SECRET OF VAV-HEI. So it is found that ZEIR ANPIN took all THE MOCHIN, THE CHOCHMAH, BINAH, CHESED, AND GVURAH, THE SECRET OF THE FOUR PASSAGES CALLED THE 'TEFILIN OF THE HOLY ONE, BLESSED BE HE.'

6. וְהַיְינוּ כְּמָה דְתָנִינָן, קוּדְשָׁא בְּרִיךְ הוּא אֲנַח תְּפִלֵּי, בְּגִין דְּנָטֵיל כָּל כִּתְרִין עִלָּאִין, וּמַאן נִינְהוּ, רָזָא דְאַבָּא עִלָּאָה, וְרָזָא דְּאִמָּא עִלָּאָה. וְאִינוּן תְּפִלִּין שֶׁבָּרֹאשׁ כְּמָה דְתָנִינָן כֹּהֵן גָּדוֹל נוֹטֵל בָּרֹאשׁ. וּלְבָתַר דְּנָטֵיל אַבָּא וְאִמָּא, נָטֵיל יָמִינָא וּשְׂמָאלָא, וְאִשְׁתַּכַּח דְּנָטֵיל כֹּלָּא.

Congregation Female Haran Jacob Jubilee Lights Male Mochin Nukva Sabbatical Year Sun West Year Zeir Anpin

7. Rabbi Elazar SUPPORTS RABBI CHIYA by saying, The "splendor (Tiferet) of Yisrael," ZEIR ANPIN, takes all THE FOUR MOCHIN, CHOCHMAH, BINAH, TIFERET, AND MALCHUT. And when the Congregation of Yisrael is drawn upward TOWARDS BINAH, it too takes them all, LIKE ZEIR ANPIN, AND COMPRISES the male world of the Holy One, blessed be He, NAMELY BINAH, and the female world of the Holy One, blessed be He, ITS OWN ASPECT. And just as all the lights are emitted from this world OF BINAH, the world OF THE NUKVA ALSO absorbs them all. For the worlds are equal, THAT IS, BINAH IS NOW EQUAL TO THE NUKVA, SINCE THE LATTER WENT UP TO CLOTHE IT, AND THE LOWER THAT ASCENDS TO THE UPPER ASSUMES ITS IMAGE. Therefore, Beer-Sheva is a Jubilee, WHICH IS BINAH, and Beer-Sheva is the Sabbatical year, WHICH IS THE NUKVA. THIS MEANS THAT THE LIGHTS OF BINAH AND THE NUKVA ARE EQUAL, AND BOTH ARE CALLED 'BEER-SHEVA.' Because this sun illuminates only from the Jubilee the scripture reads, "And Jacob went out from Beer-Sheva," WHICH IS BINAH, ALSO CALLED 'BEER-SHEVA,' "and went toward Charan," the west, which is the Sabbatical year, NAMELY, THE NUKVA.

7. רָבִּי אֶלְעָזָר אֲמַר, תִּפְאֶרֶת יִשְׂרָאֵל נָטֵיל כֹּלָּא, וְכַד אִתְמַשְּׁכָא כְּנֶסֶת יִשְׂרָאֵל לְעֵילָא, נָטְלָא אוֹף הָכָא כֹּלָּא, עַלְמָא דִּדְכוּרָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וְכֵן עַלְמָא דְּנוּקְבָא דְּקוּדְשָׁא בְּרִיךְ הוּא, כְּמָה דְּנָפְקֵי כָּל נְהוֹרִין מֵהַאי עַלְמָא, הָכֵי נָמֵי נָטֵיל כֹּלָּא הַאי עַלְמָא, דְּהָא דָּא כְּגַוְונָא דָא, וּבְגִין כָּךְ בְּאֵר שֶׁבַע דָּא יוֹבְלָא, בְּאֵר שֶׁבַע דָּא אִיהִי שְׁמִטָּה. וְשִׁמְשָׁא לָא נָהֵיר, אֶלָּא מִיּוֹבְלָא, וּבְגִין כָּךְ וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה, דָּא מַעֲרָב, דְּאִיהִי שְׁמִטָּה.

Haran Jacob Nukva Sabbatical Year West Year

8. רָבִּי שִׁמְעוֹן אֲמַר, וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, דָּא מַעֲרָב, שְׁנַת הַשְּׁמִטָּה. וַיֵּלֶךְ חָרָנָה, דָּא שְׁנַת עָרְלָה, בְּגִין דְּנָפַק מֵרְשׁוּ קַדִּישָׁא לִרְשׁוּ אָחֳרָא, דַּהֲוָה עָרִיק מֵאֲחוֹי, כְּמָה דְאִתְּמָר. וְכַד מָטָא לְבֵית אֵל, דְּאִיהוּ בִּרְשׁוּ קַדִּישָׁא, מַה כְּתִיב וַיִּפְגַּע בַּמָּקוֹם.

Nukva Sun Zeir Anpin

Nukva Pearls Stones Twelve Twelve Stones

10. Notice that it is written, "And he took of the stones of that place," and not, 'the stones of the place.' THIS MEANS THAT HE CHOSE CERTAIN STONES FROM THERE. HE SAYS, These are precious stones, the twelve supernal pearls, as written, "Twelve stones" (I Melachim 18:31), underneath which are twelve thousands and tens of thousands of polished stones, all of which are called stones. Therefore, the scripture reads, "of the stones," and not, 'the stones.' The place is the place mentioned, NAMELY, THE NUKVA.

10. וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם. אַבְנֵי הַמָּקוֹם לָא כְתִיב, אֶלָּא מֵאַבְנֵי הַמָּקוֹם, אִלֵּין אִינוּן אַבְנֵי יְקָר, מַרְגְּלָאן טָבָאן, דְּאִינוּן תְּרֵיסַר אַבְנִין עִלָּאִין, כְּמָה דִכְתִיב שְׁתֵּים עֶשְׂרֵה אֲבָנִים, וּתְחוֹת אִלֵּין, תְּרֵיסַר אֶלֶף, וְרִבְוָון, אַבְנֵי פְסִילָן, וְכֻלְּהוּ אִקְרוּן אַבְנִין, בְּגִין כָּךְ מֵאַבְנֵי הַמָּקוֹם, וְלֹא אַבְנֵי הַמָּקוֹם דָּא הוּא מָקוֹם דְּקָאֲמַר.

East Head North Nukva Ox Seas South Stones Streams Twelve Universe West Wind

11. Of the phrase, "and put them under his head (lit. 'heads')," HE ASKS, Whose head? AND HE ANSWERS, The heads of that place, WHICH IS THE NUKVA. HE ASKS, What is the meaning of "heads?" It is not, as may be said, someone who puts something under his head, but rather alludes to the four heads of the universe. THESE ARE THE FOUR WINDS, SOUTH, NORTH, EAST AND WEST - THE SECRET OF CHOCHMAH, BINAH, TIFERET AND MALCHUT. THIS IS DERIVED FROM THE VERSE, "AND FROM THENCE IT WAS PARTED, AND BRANCHED INTO FOUR STREAMS (LIT. 'HEADS')" (BERESHEET 2:10). HE GAVE three stones to the north wind, three to the west wind, three to the south wind, and three to the east wind. And that place is above them, to be established by them. THAT IS, THIS IS THE SECRET OF THE VERSE, "HE MADE A SEA" (II DIVREI HAYAMIM 4:2); "IT STOOD UPON TWELVE OXEN, THREE LOOKING TOWARDS THE NORTH, AND THREE LOOKING TOWARDS THE WEST, AND THREE LOOKING TOWARDS THE SOUTH, AND THREE LOOKING TOWARDS THE EAST" (IBID. 4).

11. וַיָּשֶׂם מֵרַאֲשֹׁתָיו, מֵרַאֲשׁוֹתָיו דְּמַאן. אֶלָּא מֵרַאֲשׁוֹתָיו דְּהַהוּא מָקוֹם. מַאי מֵרַאֲשׁוֹתָיו. אִי תֵימָא כְּמַאן דְּשַׁוֵּי תְּחוֹת רֵישֵׁיהּ, לָא. אֶלָּא מֵרַאֲשׁוֹתָיו, לְאַרְבַּע סִטְרִין דְּעָלְמָא, תְּלַת אַבְנִין לִסְטַר צָפוֹן, וּתְלַת לִסְטַר מַעֲרָב, וּתְלַת לִסְטַר דָּרוֹם, וּתְלַת לִסְטַר מִזְרָח, וְהַהוּא מָקוֹם עֲלַיְיהוּ לְאִתְתַּקְּנָא בְּהוֹ.

Chassadim Grades Jacob Nukva Pearls Sun Ten Twelve Zeir Anpin

12. In the phrase, "and he lay down (Heb. vayishkav) in that place," the word vayishkav CONTAINS THE WORDS VEYESH CAF BET ('AND THERE IS 22'). THESE REPRESENT the twelve lower pearls UPON WHICH THE NUKVA RESTS. IT REFERS TO CHOCHMAH IN IT. And the number grades over this place, WHICH ARE THE TEN SFIROT, REPRESENT THE ILLUMINATION OF CHASSADIM IN IT. Together, there are twenty-two, WHICH MEANS THAT IT IS MADE WHOLE FROM BOTH CHOCHMAH AND CHASSADIM. Once the couch was prepared, IN THE SECRET OF THE 22, he lay down in it. HE ASKS, Who lay down in it? AND HE ANSWERS, The sun, ZEIR ANPIN, DID. Therefore, it is written of Jacob, WHO IS ZEIR ANPIN, "and sat upon the bed" (Beresheet 48:2). It was proper for him, and for no other, FOR IT IS THE NUKVA OF ZEIR ANPIN. And therefore, "he lay down on that place," of which scripture says, "And the sun also rises, and the sun goes down."

12. וּכְדֵין וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא. וַיִּשְׁכַּב, מַרְגְּלָאן לְתַתָּא, וְכָל אִינוּן דַּרְגִּין דְּאִינוּן עַל הַאי מָקוֹם הָא אִינוּן כ"ב, כֵּיוָן דְּאִתְתַּקַן עַרְסָא, שָׁכִיב בֵּיהּ, מַאן שָׁכִיב בֵּהּ, שִׁמְשָׁא. וְע"ד כְּתִיב בְּיַעֲקֹב, וַיֵּשֶׁב עַל הַמִּטָּה, דְּהָא לֵיה אִתְחֲזֵי, וְלָא לְאָחֳרָא, וְע"ד וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא. וּבְגִין כָּך כְּתִיב, וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ.