Jacob
Lived
in
the
Land
of
Egypt
1)
“Jacob
lived
in
the
land
of
Egypt.”
Jacob’s
heart
saw
in
a
prophecy
in
Egypt
that
his
sons
would
be
in
all
the
exiles
that
have
been
thus
far
and
through
the
end,
and
the
time
of
the
coming
of
the
Messiah.
2)
Jacob
arrived
at
the
prophecy
of
“Jacob
lived,”
only
in
Egypt.
This
is
an
important
prophecy,
which
is
like
no
other
prophecy.
It
came
to
none
of
the
sons
of
the
prophets,
but
only
to
him
and
to
Moses.
With
Moses,
it
is
written,
“For
man
shall
not
see
Me
and
live,”
and
with
Jacob,
it
is
written,
“Jacob
lived.”
“Lived”
means
a
prophecy
that
comes
down
from
the
illuminating
mirror,
Tifferet.
This
is
so
because
illumination
of
Hochma
is
life,
as
it
is
written,
“Wisdom
preserves
the
life
of
him
that
has
it,”
and
this
is
the
prophecy
of
“Lived.”
And
there
is
a
big
difference
between
the
prophecies
of
Jacob
and
Moses
and
those
of
the
rest
of
the
prophets.
This
is
so
because
the
rest
of
the
prophets
received
their
prophecies
from
NH
of
ZA,
which
is
from
the
Tabur
down,
where
it
is
the
Nukva,
which
is
regarded
as
not
illuminating.
For
this
reason,
they
prophesied
with
the
word
Koh
[thus],
which
is
the
name
of
the
Nukva.
But
Jacob
and
Moses
received
from
Tifferet,
which
is
called
“illuminating
mirror,”
from
Tabur
of
ZA
and
above,
although
in
the
form
of
posterior
that
is
there.
This
is
why
it
was
said
to
Moses,
“You
shall
see
My
back;
but
My
face
shall
not
be
seen.”
And
also,
you
cannot
see
My
face,
“For
man
shall
not
see
Me
and
live.”
But
when
he
received
in
the
form
of
posterior,
he
lived.
Also,
it
was
said,
“Lived,”
in
regards
to
Jacob
only
in
Egypt,
which
is
discerned
as
posterior.
Jacob
achieved
the
prophecy
of
“Lived,”
only
in
Egypt,
since
he
received
the
prophecy
from
Tabur
of
ZA
and
above,
where
it
is
written,
“You
shall
see
My
back;
but
My
face
shall
not
be
seen.”
Hence,
the
prophecy
came
to
him
only
in
Egypt,
which
is
a
posterior.
And
it
is
said
that
it
is
an
important
prophecy,
that
no
other
prophecies
like
it
were
made,
and
it
did
not
come
to
anyone
from
among
the
sons
of
the
prophets,
except
to
him
and
to
Moses.
This
is
so
because
all
the
prophets
receive
from
Chazeh
of
ZA
and
below,
from
NH,
while
concerning
Moses,
it
is
written,
“For
man
shall
not
see
Me
and
live,”
meaning
that
he
did
not
receive
from
the
anterior
but
from
the
posterior,
meaning
by
extension
of
Hochma.
Also,
it
is
written
about
Jacob,
“Jacob
lived,”
which
is
extension
of
Hochma
in
Egypt
in
the
form
of
posterior,
as
it
is
written,
“Lived.”
It
is
a
prophecy
that
comes
down
from
the
illuminating
mirror
from
Tabur
of
ZA
and
above,
from
Tifferet,
which
is
called
“the
illuminating
mirror.”
However,
there
is
a
difference
between
Jacob
and
Moses,
too,
since
Jacob
is
from
Tifferet
and
Moses
is
from
the
interior
of
Tifferet—the
Daat.
3)
Jacob
wished
to
prophecy
about
the
exiles
that
would
happen
to
his
sons
in
the
land
of
Canaan
and
in
any
land
that
they
lived
in,
which
are
from
the
land
of
Egypt,
meaning
that
all
the
exiles
are
included
in
the
land
of
Egypt.
His
heart
was
broken,
as
it
is
written,
“That
there
was
Shever
[“food,”
as
well
as
“shattering”]
in
Egypt.”
4)
This
is
why
it
came
to
Jacob
living
in
Egypt.
And
he
was
not
happy
because
in
that
land
was
the
connection
of
the
peoples,
meaning
that
all
the
filth
of
the
nations
was
incorporated
there,
as
well
as
the
sapphires
of
the
throne,
which
are
sparks
of
Hochma
that
are
captive
among
them,
and
they
are
called
“sapphires.”
It
is
written
about
it,
“And
above
the
firmament
that
was
over
their
heads
was
the
likeness
of
a
throne.”
And
no
man
came
to
sort
them,
neither
from
the
upper
ones
nor
from
the
lower
ones.
Rather,
“alive”
[Hey-Yod],
as
it
is
written,
“For
man
shall
not
see
Me
and
live.”
Due
to
the
sin
of
Adam
haRishon,
the
vessels
and
sparks
of
the
degree
of
Hochma
fell
into
the
shell
of
Egypt.
This
is
why
it
was
said
that
he
was
not
happy
because
in
that
land
was
the
connection
of
the
nations,
since
the
land
of
Egypt
is
a
hard
shell,
since
the
filth
of
all
the
nations
is
attached
to
her.
For
this
reason,
there
was
no
joy
in
them.
However,
the
sapphires
of
the
throne,
which
are
the
vessels
and
sparks
of
the
degree
of
Hochma,
feel
there,
too,
and
it
is
known
that
the
degree
of
Hochma
cannot
shine
unless
by
mingling
with
light
of
Hassadim.
At
that
time,
the
light
of
Hochma
is
called
light
of
Haya,
as
it
is
written,
“Wisdom
preserves
the
life
of
him
that
has
it.”
It
is
said,
“And
no
man
came
to
sort
them,
neither
from
the
upper
ones
nor
from
the
lower
ones.
Rather,
‘alive.’”
This
means
that
no
one
can
be
rewarded
with
Hochma,
except
those
who
receive
with
integration
of
Hassadim,
and
then
the
receiver
is
called
“alive,”
the
degree
of
Yesod
of
Gadlut,
which
is
called
“Joseph.”
It
is
written,
“And
Joseph
shall
put
his
hand
upon
your
eyes,”
on
the
light
of
the
eyes,
the
light
of
Haya.
This
is
so
because
the
light
of
Haya
does
not
shine
in
a
Partzuf
before
there
is
the
discernment
of
Joseph
there,
Yesod
of
vessels,
due
to
the
inverse
relation.
Hence,
Yesod
is
called
“The
one
who
lives
forever,”
And
it
is
written,
“For
man
shall
not
see
Me
and
live,”
since
in
the
anterior,
there
is
no
animate
degree.
This
is
why
it
is
written,
“For
man
shall
not
see
Me,”
since
seeing
is
Hochma,
which
shines
only
on
the
degree
of
light
of
Haya,
meaning
in
its
incorporation
with
Hassadim,
while
the
anterior
is
extended
from
AA,
which
is
Hochma
without
Hassadim.
5)
There
are
several
hidden
meanings
to
this
verse,
and
we,
the
friends,
wonder
about
them.
About
“Lived,”
in
which
Jacob
is
mentioned,
it
should
have
said,
“Israel,”
“Israel
lived.”
This
is
so
because
the
name
Jacob
points
to
Katnut,
and
the
name
Israel
indicates
that
he
already
has
Mochin
of
Gadlut.
The
words,
“Lived”
imply
to
the
light
of
Haya,
Mochin
of
Gadlut,
so
it
should
have
written,
“Israel
lived.”
How
do
we
know
that
Israel
indicates
Mochin
of
Gadlut?
Because
it
is
written,
“Israel
was
holy
to
the
Lord,”
and
holy
implies
Gadlut.
It
is
also
written,
“My
son,
My
firstborn,
Israel.”
“Firstborn”
implies
Gadlut;
thus,
the
name
Israel
is
mentioned
in
Gadlut,
and
not
Jacob,
which
is
the
name
of
Katnut,
as
it
is
written,
“Who
would
raise
Jacob,
for
he
is
small?”
But
it
is
written,
“And
he
sold
his
birthright
unto
Jacob,”
so
birthright,
which
is
Gadlut,
is
mentioned
in
regards
to
the
name,
Jacob,
too.
6)
While
Israel
were
men
of
truth
and
righteous
and
performing
good
deeds,
Israel
were
not
afraid,
only
Jacob.
He
was
afraid,
as
it
is
written,
“For
I
fear
him.”
This
is
so
because
Israel
is
the
name
of
Gadlut,
and
there
is
no
fear
in
him,
since
due
to
the
good
deeds
that
Israel
were
doing—they
did
a
lot
of
Hesed
[mercy/grace]
to
each
other—there
was
no
fear
in
them.
7)
When
they
sinned
and
were
exiled
for
their
iniquities
and
bad
deeds,
they
could
not
tolerate,
for
fear
that
they
would
forever
stay
in
exile
for
their
iniquities.
This
is
the
reason
why
the
quality
of
judgment
and
the
quality
of
mercy
came
together,
for
it
is
the
indication
of
the
name,
“Israel,”
and
it
placed
them
in
the
land
of
their
exile.
This
means
that
the
Shechina
was
exiled
with
them,
and
it
is
to
that
that
the
name
“Israel”
points.
This
is
why
they
were
certain
that
they
would
be
redeemed
along
with
the
Shechina,
and
by
that,
they
tolerated
the
exile
and
were
not
afraid.
This
is
the
reason
why
the
name
Israel
is
in
exile,
as
it
is
written,
“And
Israel
was
exiled
from
over
its
land.”
8)
“And
he
sold
his
birthright
to
Jacob.”
It
should
have
said,
“To
Israel,”
since
the
birthright
is
Mochin
of
Gadlut.
But
the
man
who
was
observing
knew
him—that
Jacob
who
was
connected
to
“Lived”
was
holiness,
like
the
name
Israel.
In
other
words,
the
rule
is
that
Jacob
is
the
name
of
Katnut,
but
it
is
not
necessarily
in
a
place
where
the
Gadlut
that
he
obtained
is
explicit.
This
is
why
it
is
written
here,
“Jacob
lived,”
and
it
should
not
say,
“Israel.”
And
also,
“And
he
sold
his
birthright
unto
Jacob”
should
not
say
“Israel,”
since
that
Jacob,
who
is
connected
with
the
Gadlut,
is
necessarily
holy,
as
is
Israel.
It
is
written
about
it,
“Jacob,
whom
the
Creator
chose
to
be
a
sapphire
in
the
throne,”
and
it
is
not
written,
“Israel,”
since
the
Gadlut
is
explained.
9)
It
is
written,
“And
the
depressed
and
him
who
is
of
low
of
spirit,
to
revive
the
spirit
of
the
lowly
and
revive
the
heart
of
the
depressed.”
“The
heart
of
the
depressed”
is
Jacob,
since
below
the
degree,
from
the
posterior
the
prophecies
and
blessings
came
down
upon
him
in
Egypt,
and
Egypt
is
considered
posterior.
This
is
why
his
heart
was
depressed.
10)
Jacob,
who
was
in
Egypt,
his
prophecy
was
not
transcendent
because
the
land
was
hated.
11)
He
was
not
rewarded
with
blessing
any
of
his
sons,
and
he
could
bless
only
in
Egypt,
when
he
blessed
each
of
them
according
to
a
secret.
And
the
secret
is
as
it
is
written,
“And
Jacob
saw
that
there
was
Shever
[food
for
sale/shattering]
in
Egypt,
and
...
said
to
his
sons,
‘Why
do
you
fear?’”
Indeed,
the
prophecy
was
given
only
to
the
heartbroken,
as
it
is
written,
“Go
down
there
and
break.”
“Jacob
arrived
at
the
prophecy
of
‘Lived,’
only
in
Egypt,”
because
it
is
written,
“But
My
face
shall
not
be
seen.”
This
is
why
he
did
not
have
the
Ruach
to
bless
his
son
but
only
in
Egypt,
which
is
considered
posterior.
For
this
reason,
Jacob
had
the
heart
of
the
depressed.
This
is
why
he
brings
evidence
from
the
writing,
“And
Jacob
saw
that
there
was
Shever
in
Egypt,
which
implies
to
the
breaking
of
the
heart
that
he
had
in
Egypt.
And
he
immediately
awakened
to
send
his
sons
there,
since
he
knew
that
this
prophecy
was
given
only
to
the
brokenhearted.
And
so
he
says,
“Go
down
there
and
break,”
which
implies
to
the
breaking
of
the
heart.
12)
Under
the
holy
throne
there
is
the
sapphire
Jacob,
and
sapphire
is
Jacob’s
quality
of
judgment.
The
writing
comes
and
says,
“Your
name
shall
no
longer
be
Jacob,
but
Israel;
for
you
have
striven
with
God
and
with
men
and
have
prevailed.”
Jacob
saw
the
quality
of
judgment
for
his
discernment,
as
it
is
written,
“And
the
sun
rose
upon
him
as
he
passed
over
Peniel.”
It
is
also
written,
“Woe
unto
us
for
the
day
has
set.”
The
holy
throne,
Bina,
stands
on
four
legs—three
lines
and
the
Nukva,
which
receives
the
three
lines.
The
screen
of
phase
one
on
which
the
middle
line
comes
out,
which
is
called
Jacob,
is
called
“sapphire.”
This
is
why
it
is
said
that
Jacob
is
sapphire,
and
he
is
under
the
throne,
and
this
is
his
quality
of
judgment.
It
is
so
because
this
screen
diminishes
him
into
VAK,
and
he
brings
evidence
to
that
from
the
verse,
“And
the
sun
rose
upon
him
as
he
passed
over
Peniel,
and
he
was
limping
on
his
thigh,”
which
is
a
light
that
brings
healing,
to
heal
him
from
the
twilight
on
the
left.
And
since
this
light
comes
out
only
on
screen
of
phase
one,
the
screen
of
the
dot
of
Hirik,
he
became
limping
on
his
thigh.
The
text
seems
to
mean
that
Jacob
saw
the
quality
of
judgment
for
his
discernment,
which
is
the
screen
of
phase
one,
to
heal
him
from
the
twilight
on
the
left.
And
it
is
written,
“Woe
unto
us
for
the
day
has
set.”
This
is
so
because
through
the
integration
of
the
left
in
Jacob,
the
day
has
set,
meaning
that
the
lights
departed.
This
is
why
he
needed
the
quality
of
judgment,
which
is
the
screen
of
phase
one,
to
draw
the
light
of
the
sun
again,
although
by
that
he
became
limping
on
his
thigh.
This
is
why
the
text
says,
“Your
name
shall
no
longer
be
Jacob,”
where
there
is
the
quality
of
judgment,
“But
Israel,”
where
there
is
the
quality
of
mercy,
too,
meaning
GAR
from
upper
AVI,
pure
air.
13)
When
they
were
exiled
from
Jerusalem
and
the
continual
was
removed,
and
the
enemy
defiled
the
palace,
at
that
time,
Malchut—Nukva
of
ZA—could
not
tolerate
the
children
of
Israel
for
their
iniquities.
But
the
degree
of
the
name
“Israel”
did
tolerate
them
because
it
is
on
two
sides,
mercy
and
judgement.
And
the
judgment
is
the
reason
for
the
disclosure
of
the
mercy;
hence,
the
judgement,
too,
is
regarded
as
mercy.
14)
When
the
verse
“Your
name
shall
no
longer
be
Jacob,
but
Israel,”
becomes
understood,
we
find
that
Israel
Jacob
are
atop
one
another,
where
Israel
is
more
important
than
Jacob;
this
is
why
the
angel
blessed
him
with
the
name,
“Israel.”
Because
of
them,
Moses’
scepter
was
engraved
with
His
holy
name
on
both
its
sides—one
is
mercy
in
judgement,
the
degree
of
Israel,
and
one
is
judgment
in
judgement,
the
degree
of
Jacob.
15)
It
is
as
was
written,
“None
has
seen
iniquity
in
Jacob,
nor
seen
toil
in
Israel.”
This
means
that
he
did
not
see
iniquity
in
Jacob,
but
did
see
toil.
But
in
Israel,
he
did
not
even
see
toil
because
the
judgment
is
regarded
as
mercy
in
him,
as
well.
And
since
in
exile
we
are
pressed
amongst
the
enemies,
and
the
Shechina
has
departed
from
the
King,
ZA,
and
moved
far
from
him,
this
became
the
reason
that
in
the
end,
He
will
place
the
Shechina
among
us
and
redeem
us,
since
the
pressure
brings
us
to
repentance,
and
repentance—to
redemption.
Thus,
the
judgment
at
the
degree
of
Israel
becomes
mercy,
as
well.
This
is
why
it
is
written
that
he
did
not
see
toil
in
Israel,
but
it
is
all
mercy.
However,
at
the
degree
of
Jacob,
it
is
not
so,
hence
there
is
toil
in
him.
This
is
the
reason
why
the
angel
blessed
him,
“Your
name
shall
no
longer
be
Jacob,
but
Israel,”
who
has
judgement,
as
well
as
mercy,
exile,
as
well
as
redemption,
and
it
is
all
mercy.
This
is
why
it
was
written,
“Thus
says
the
Lord,
King
of
Israel
and
his
Redeemer,
the
Lord
of
hosts.”
“Lived,”
alive,
since
“King”
means
the
judgment
in
the
name
“Israel.”
“His
Redeemer”
is
the
mercy
in
the
name
“Israel,”
and
both
are
included
in
the
name
“Hosts,”
which
is
NH—Netzah
is
the
mercy
in
it
and
Hod
is
the
judgment
in
it.
And
they
are
called,
“Lived,”
alive.
Netzah,
the
right
leg,
shines
only
from
below
upwards.
This
is
why
it
is
called
“Lived,”
in
past
tense.
The
Hod
is
the
left
leg,
and
shines
from
above
downwards,
too,
which
is
why
it
is
called
“alive,”
in
present
tense.
All
of
that
is
in
the
upper
degree,
Israel.
But
below
the
degree
of
Israel,
it
is
written,
“Thus
says
the
Lord,
‘The
heaven
is
My
throne,
and
the
earth
is
My
footstool.’”
This
is
so
because
above,
on
the
degree
of
Israel,
both
legs
are
alive—the
right
leg
is
Netzah,
“Lived,”
and
the
left
leg
is
Hod,
“alive.”
But
here
they
are
called
“Hadom
Raglai
[My
footstool],”
from
the
word
Demama
[stillness],
the
opposite
of
life.
16)
At
the
higher
degree,
Israel,
both
legs,
NH,
are
alive—the
Netzah
is
“Lived,”
and
Hod
is
“alive,”
and
both
are
included
in
the
word
“Lived.”
The
big
Yod,
the
simple
one,
has
a
small
Yod
in
its
filling,
Vav-Dalet,
which
are
ten
in
Gematria.
The
Het
has
Tav
in
its
filling.
There
are
Vav-Yod
in
the
filling
of
the
Vav,
and
Vav-Dalet
in
the
filling
of
the
Yod.
There
are
two
phases
in
the
letters:
simple
and
filled.
For
example,
when
pronouncing
Aleph,
the
letters
Lamed-Peh
are
heard
with
it,
meaning
Aleph-Lamed-Peh.
And
when
pronouncing
Bet,
the
letters
Yod-Tav
are
heard
with
it,
meaning
Bet-Yod-Tav.
The
letters,
Aleph
and
Bet,
are
called
“simple,”
and
the
letters
Lamed-Peh,
Yod-Tav,
which
are
sounded
with
them,
are
the
fillings
of
the
simple
ones.
Accordingly,
when
the
four
letters
VaYeChI
[Vav-Yod-Het-Yod,
“and
lived”]
are
filled,
they
are
Vav-Yod-Vav,
Yod-Vav-Dalet,
Het-Tav,
and
Yod-Vav-Dalet.
Also,
two
divisions
are
discerned
in
them:
1)
The
four
simple
letters,
VaYeChI;
2)
The
seven
letters
of
the
fillings,
Yod-Vav,
Vav-Dalet,
Tav,
Vav-Dalet,
which
are
Galut
[exile]
in
Gematria
(433),
with
three
inclusive
letters,
corresponding
to
the
letters
Vav-Yod-Het
(436).
Also,
they
are
two
legs,
NH,
where
the
first
division,
VaYeChI,
is
Netzah,
and
the
second
division,
which
is
exile
in
Gematria,
is
Hod.
And
both
are
“alive,”
meaning
included
in
the
word,
VaYeChI,
since
because
the
exile
is
the
reason
for
the
redemption
and
revival,
the
exile,
too,
is
regarded
as
revival.
17)
Those
two
divisions
are
included
in
the
gem,
sapphire,
which
is
under
the
throne
in
the
land
of
Egypt.
It
is
written,
“And
the
Lord
will
smite
Egypt.”
This
is
the
second
division,
the
letters
of
the
filling,
which
imply
to
the
exile.
And
the
words,
“Your
dew
is
as
the
dew
of
light,”
it
means
dew
of
revival,
the
first
division,
the
letters
of
the
simple,
which
imply
revival.
18)
For
this
reason,
the
second
division—which
implies
to
the
exile—conjoins
with
the
first
division—which
implies
to
revival
and
redemption.
It
is
written,
“House
of
Jacob,
go
and
let
us
walk
by
the
light
of
the
Lord.”
This
means
that
the
letters
that
imply
to
the
exile
to
which
they
were
sentenced
for
their
iniquities,
in
a
true
judgment,
have
correction
in
the
Torah,
and
by
keeping
it
you
will
come
out
of
the
sludge
that
is
the
exile,
and
you
will
walk
by
the
light
of
the
Creator.
This
is
why
it
is
written,
“House
of
Jacob,
go,”
in
the
exile,
and
by
growing
stronger
in
the
Torah
there
Torah,
you
will
be
rewarded,
as
it
is
written,
“And
let
us
walk
by
the
light
of
the
Lord,”
which
is
the
revival
and
the
redemption.
It
follows
that
the
exile
is
the
reason
for
the
redemption.
Thus,
the
two
divisions
come
as
one.
19)
The
letters
Aleph,
Reish-Tzadi
are
in
a
saddened
land
that
comes
into
exile
in
the
division
in
the
book
of
Torah,
meaning
in
the
400
years
in
the
sentencing
between
the
pieces.
And
in
the
Aretz
[land],
they
are
divided
into
the
letters
A
[Aleph]-Retz.
In
the
division
of
the
book
of
Torah,
the
Reish
and
Tzadi
connect
in
the
exile,
meaning
that
the
exile
in
Egypt
was
Reish-Tzadi
(290)
[in
Gematria]
years.
And
the
filling
Lamed-Peh
of
the
letter
Aleph
in
Aretz
is
110
in
Gematria,
and
110
plus
290
are
400
years.
What
is
the
exile
in
Egypt?
After
all,
Abraham
was
told
that
his
children
would
be
in
exile
for
400
years,
but
if
you
count
them,
they
were
only
290
years.
The
Zohar
calculates
the
beginning
of
the
days
of
exile
in
actual
fact
as
the
time
of
the
selling
of
Joseph
to
the
Egyptians,
when
he
was
seventeen.
It
took
thirteen
years
until
he
became
a
king
because
when
he
stood
before
Pharaoh
he
was
thirty
years
old.
By
the
time
Jacob
and
his
sons
came
to
Egypt,
Joseph
was
already
thirty-nine
years
old,
since
when
Jacob
came
to
Egypt,
the
seven
plentiful
years
had
passed,
plus
two
years
of
famine.
And
Joseph
lived
seventy-one
more
years
after
Jacob
had
arrived
in
Egypt,
since
Joseph
lived
110
years
and
the
enslavement
did
not
begin
as
long
as
Joseph
was
alive.
Kehat
was
among
those
who
descended
to
Egypt,
and
he
lived
for
133
years.
Amram,
his
son,
lived
137
years.
And
Moses’
age
when
they
were
redeemed
was
eighty.
If
we
say
that
Amram
was
born
at
the
end
of
Kehat’s
days,
and
that
Moses
was
born
at
the
end
of
Amram’s
days,
then
together,
they
are
350
years.
Thirteen
years
had
passed
from
the
selling
of
Joseph
until
he
became
king,
and
this
falls
into
the
calculation
of
the
exile,
thus
they
are
363
years.
Subtract
seventy-one
years
that
he
ruled
after
Jacob’s
arrival
in
Egypt,
for
during
his
reign
they
were
not
enslaved,
and
it
is
292
years.
But
The
Zohar
calculates
only
290
years
because
it
considers
two
years
as
overlapping,
since
Amram
was
not
born
precisely
at
the
end
of
the
days
of
Kehat
or
Moses
was
not
born
precisely
at
the
end
of
the
days
of
Amram.
20)
It
is
written,
“And
Joseph
died,
being
a
hundred
and
ten
years
old.
And
it
is
written,
“The
young
woman
shall
conceive,
and
bear
a
son,
and
shall
call
his
name
Immanu
El.”
In
this
verse,
conception
and
delivery
have
been
filled
into
exiles
and
much
troubles
and
bad
times,
as
it
is
written,
“For
before
the
boy
will
know
to
refuse
the
evil,
and
choose
the
good,
the
land…
will
be
forsaken.
…
The
Lord
shall
bring
upon
you
...
days
that
have
not
come.”
And
although
the
Creator
will
be
with
us
during
those
years—as
indicated
by
the
name
of
the
boy,
Immanu
El
[Hebrew:
God
is
with
us],
the
name
of
the
Shechina—the
Shechina
will
have
been
shaken
and
become
removed
from
her
husband,
ZA,
and
she
is
with
us
in
exile.
And
although
the
Shechina
is
with
us,
she
is
afflicted
in
exile
and
without
a
coupling.
It
is
clarified
from
the
text
that
there
is
conception
that
precedes
the
birth
of
the
exile.
And
the
110
years
of
age
are
the
additional
carving,
considered
the
conception
of
the
existence
of
the
exile.
And
the
writing
will
wish
to
say
that
110
years
of
the
exile
in
Egypt
had
already
passed
in
the
form
of
conception,
which,
together
with
the
290
of
being
in
actual
exile,
they
are
400
years
that
the
Creator
told
Abraham
in
the
covenant
between
the
pieces.
Also,
Jacob’s
exile
was
counted
only
since
the
death
of
Joseph,
and
these
110
years
of
the
conception
of
the
exile
imply
the
filling
of
Lamed-Peh
of
the
Aleph
in
Eretz,
which
is
110
in
Gematria.
And
the
290
of
being
in
actual
exile
imply
the
Reish-Tzadik
in
Eretz.
All
this
is
as
it
is
written,
“From
the
time
that
the
continual
is
removed
and
the
abomination
of
desolation
is
set
up,
there
will
be
1,290
days.”
The
text
says
1,000
[in
Hebrew,
Eleph]
over
290,
as
it
is
explained
that
the
exile
is
divided
into
conception
and
actual
exile.
Aleph
is
the
conception,
and
in
Gematria,
its
filling
of
Lamed-Peh
is
110,
and
the
290
are
the
actual
exile,
and
they
are
the
letters
of
Eretz,
meaning
Aleph-Reish-Tzadi.
21)
“So
the
length
of
Jacob's
life
was
one
hundred
and
forty-seven
years.”
Here—in
the
147
years
of
Jacob’s
life—lies
the
number
of
corrections
in
the
exile
that
the
exiled
children
will
have
in
the
quality
of
judgment
in
three
exiles.
The
first
correction
is
with
Egypt,
which
corresponds
to
seven
years.
It
is
written
about
it,
“I
adjure
you…
that
you
do
not
arouse
or
awaken
my
love
until
it
pleases.”
Here,
too,
the
number
seven
in
Jacob’s
years
is
an
oath,
so
as
not
to
awaken
the
love—redemption—until
it
pleases.
22)
From
this
we
understand
the
meaning
of
the
number
seven,
as
it
is
written,
“From
afar
the
Lord
appeared
unto
me;
‘I
have
loved
you
with
an
everlasting
love.’”
“From
afar”
means
in
exile.
This
was
because
of
the
great
love
that
appears
only
through
exile.
Exile
is
the
correction;
when
the
children
of
Israel
are
liberated
from
the
exile,
the
Creator’s
love
for
us
will
be
revealed.
In
the
number
seven
in
Jacob’s
life,
the
text
wishes
to
say
that
the
holy
sons
who
were
exiled
for
their
transgressions
will
be
in
judgment
for
many
years,
until
they
are
“Seven
times
according
to
your
sins.”
It
is
also
written,
“Anyone
who
kills
Cain
is
avenged
sevenfold,”
for
this
number
corrects
the
corruptions
that
they
did
and
reveals
the
light
of
redemption.
This
is
in
the
first
exile,
in
Egypt,
the
smallest
of
the
three
exiles.
23)
The
second
exile
is
the
exile
in
Babel,
which
corresponds
to
forty
years
in
Jacob’s
life.
In
relation
to
Egypt’s
seven,
they
are
bigger,
since
they
came
to
the
exile
in
Egypt
as
lay
people
and
their
sorrow
was
not
great.
But
to
the
exile
in
Babylon,
they
came
like
captive
royalty,
for
they
had
already
had
the
Torah,
the
land,
and
the
Temple.
Hence,
their
affliction
was
great,
and
it
is
considered
forty
years
compared
to
Egypt’s
seven.
24)
The
third
exile
is
the
long
exile
that
we
are
in,
which
corresponds
to
100
years
in
Jacob’s
life
compared
to
the
forty
in
the
exile
in
Babylon.