Same as Nephilim
Below in the Torah references there is only two places in the entire Torah which has the exact Hebrew word נְּפִלִים.
In the Zohar section below the English word Nefilim is referenced.
- 1 Torah
- 2 Zohar
- 2.1 Vol. 1 Beresheet A - 50; 464-469. Aza and Azael
- 2.2 Vol. 1 Beresheet A - 20: 24, 26, 28. The five types of the mixed multitude
- 2.3 Vol. 2 Beresheet B - 69. The Nefilim were on the earth
- 2.4 Vol. 3 Vaera - 29. And Hashem visited Sarah
- 2.5 Vol. 18 Shlack Lecha - 10. The spies
- 2.6 Vol. 18 Shlach Lecha : 40;6. Joshua and Caleb
- 2.7 Vol. 11 Safra Det'zniuta - Fifth Chapter
- 2.8 Vol. 17 Sec 50 - Naso - The generality of Man
- 2.9 Vol. 2 Beresheet A - Sect 25 - Idolatry - Bloodshed - Incest
464. Rabbi Yosi said that when Kayin's descendants walked the earth, they smoothed the face of the land and resembled both the celestial angels above and the humans below. THIS IS BECAUSE KAYIN DESCENDED BOTH FROM THE FILTH OF SAMAEL, WHO MATED WITH CHAVAH AND WAS AN ANGEL, AND FROM THE SEEDS OF ADAM. Rabbi Yitzchak said: When Aza and Azael fell from the place of their sanctity above, they saw the daughters of men, sinned with them and begot children. These were the Nefilim, about whom it is written: "There were Nefilim on the earth..." (Genesis 6:4).
465. Rabbi Chiya said that the descendants of Kayin were the sons of the ELOHIM, because when Samael injected his filth into CHAVAH, she conceived and gave birth to Kayin. Consequently, his appearance was not similar to that of the rest of humanity FOR HE WAS CONCEIVED THROUGH AN ANGEL. All those who descended from Kayin were called the sons of the ELOHIM, BECAUSE THEIR APPEARANCE WAS THAT OF ANGELS CALLED 'ELOHIM.'
466. Rabbi Yehuda said: Even those Nefilim, who are the children of Aza, Azael and Naamah are called THE SONS OF THE ELOHIM. The words: "The same were mighty men" (Ibid.) INDICATE THAT ONLY THEY WERE THE MIGHTY MEN AND NOT THE ORIGINAL Nefilim. There were only 60 of them by supernal reckoning, AS COMPARED WITH THE SIX DIRECTIONS--NAMELY CHESED, GEVURAH, TIFERET, NETZACH, HOD AND YESOD OF ZEIR ANPIN. WE CAN DRAW ANALOGY FROM THE VERSES. Here in the scripture, it is written: "The same were mighty men" and there--IN RELATION TO KING SOLOMON, WHO IS ZEIR ANPIN--it is written, "Sixty valiant men are about it" (Song of Songs 3:7). JUST AS THEY ARE 60 THERE, SO HERE THEY ARE 60, YET THE FIRST ONES ARE DRAWN FROM ABOVE, FROM SIX SIDES OF ZEIR ANPIN. Rabbi Yosi continued by saying: "The same were the mighty men of old (lit. 'from the world')" and this is written precisely TO DIFFERENTIATE THEM FROM THE FIRST Nefilim, Aza AND Azael, WHO ORIGINATED IN THE WORLD ABOVE. THE WORLD IS THE FEMININE PRINCIPLE OF ZEIR ANPIN AND THE TEXT TEACHES US THAT THOSE MIGHTY MEN WERE INTENDED TO BECOME A CHARIOT FOR MALE AND FEMALE, AND THUS A PART OF THE FEMALE CALLED THE WORLD. HE ASKED: To which name does the text refer when it is written: "Men of renown (lit. 'name')"? (Genesis 6:4). This is the world we have mentioned, WHICH IS THE FEMININE PRINCIPLE. The phrase "men of name" is precise. IT TEACHES US THROUGH AN ANALOGY BY STATING THAT it is written here: "men of name" and in another place: "when he blasphemes the name" (Leviticus 24:16). It is written: "And the son of the Yisraelite woman blasphemed the name" (Ibid. 11), JUST AS NAME IMPLIES THE FEMININE PRINCIPLE IN THE PREVIOUS VERSE, SO IT IMPLIES THE FEMININE PRINCIPLE IN THIS VERSE.
467. Rabbi Chiya said that they were from a real world, BECAUSE THEY WERE INTENDED TO BE A CHARIOT OF THE FEMALE, AS RABBI YOSI HAS ALREADY SAID. And from the lower world, the Holy One, blessed be He, took them. WHEN THEY FELL TO THIS WORLD, THEY WERE REFINED AND THE REFINED PARTICLES WERE LINKED TOGETHER TO BECOME A CHARIOT OF THE FEMALE. ON THE OTHER HAND, THE ORIGINAL Nefilim HAD NOTHING OF THIS WORLD BECAUSE THEY WERE HEAVENLY ANGELS. Thus, it was written: "Remember, Hashem, your tender mercies and your truth (CHASSADIM); for they have been from of old (lit. 'from the world')" (Psalms 25:6). They are assuredly from the world, because the Holy One, blessed be He, took them from this lower world, NAMELY HIS MERCY AND CHASSADIM, to become a supernal Chariot above. These are the early patriarchs. MERCY IS RELATED TO YA'AKOV AND CHASSADIM TO AVRAHAM, WHO ELEVATED FROM THE LOWER WORLD TO BECOME A CHARIOT OF ZEIR ANPIN AND HIS FEMININE PRINCIPLE. HENCE THE SAYING 'IT IS THE FATHERS THAT ARE THE CHARIOT'. Similarly, "the same were mighty men from the world," AS THEY HAVE ALSO BEEN ELEVATED FROM THE LOWER WORLD TO UNITE ABOVE WITH THE CHARIOT OF ZEIR ANPIN AND HIS FEMALE. Rabbi Yitzchak said that the phrase: "From the world," IN THE PASSAGE BEFORE US, refers to King Solomon's bed, WHICH IS ALSO THE FEMININE PRINCIPLE, BUT FROM THE ASPECT OF GVURAH, as it is written: "Behold it is his litter, that of Solomon. Sixty valiant men are round about it." Rabbi Acha said that the sixty valiant men who surrounded the bed of Solomon are also called 'the sons of ELOHIM.'
TOSEFTA (ADDENDUM) 468. Our sages of blessed memory have said that when the Holy One, blessed be He, created man, He created him in the Garden of Eden and commanded him to observe seven commandments. When he sinned AT THE TREE OF KNOWLEDGE, and was driven out of the Garden of Eden, those two celestial angels, Aza and Azael, said to the Holy One, blessed be He, 'If it would have been us on earth, like man, we would have been virtuous.' The Holy One, blessed be He, then asked them, 'Would you be able to overcome the evil inclination THAT IS IN CONTROL ON EARTH?' They said, 'We can.' The Holy One, blessed be He, immediately dropped them from heaven to earth and the scripture reads: "There were Nefilim in the earth" (Genesis 6:7) and also: "mighty men." As soon as they descended to earth, the evil inclination seized them, as it is written: "And they took them wives of all whom they chose" (Ibid. 2). They sinned and were deposed from their sanctity. End of Tosefta
469. Come and behold: All the plants, WHICH ARE THE SFIROT OF ZEIR ANPIN AND HIS FEMININE PRINCIPLE, were concealed and impressed with faint marks upon one place, THE PLACE OF MALCHUT. The Holy One, blessed be He, uprooted them from that place and sent them elsewhere, NAMELY TO BINAH, where they flourished AND GAINED THEIR MOCHIN.
Vol. 1 Beresheet A - 20: 24, 26, 28. The five types of the mixed multitude
224. There are five races of mixed multitude. These are the Nefilim (fallen), the Giborim (mighty), the Anakim (giants), the Refaim (shades) and the Amalekim. Because of them, the small Hei fell from its place, NAMELY FROM BINAH. Bilaam and Balak come from the side of Amalek, because if you remove the letters Am from Bilaam and the letters Lamed-Kof from Balak (Bet-Lamed-Kof), you are left with Bavel (Bet-Bet-Lamed), which is Babylon. "Therefore is the name of it called Bavel; because Hashem did there confound the language of all the earth" (Genesis 11:9).
225. These are the ones who remained of those of whom it was said at the time of the flood, "And he destroyed every living substance" (Genesis 7:23) Those who survived, THE KLIPAH OF AMALEK, from the time of the fourth exile--NAMELY THE EXILE OF EDOM--became the leaders (lit. heads) of the world, men of great power. THIS IS BECAUSE THIS KLIPAH IS CONSIDERED THE HEAD AND KETER OF THE KLIPOT. They became a means of violence toward the children of Yisrael and of them, it is written at the time of the flood, "For the earth is filled with violence through them" (Genesis 6:13). These are the Amalekim.
226. About the Nefilim (the fallen ones), it is written: "That the sons of the Elohim saw that the daughters of men were fair" (Genesis 6:2). These are the second group OF THE MIXED MULTITUDE, WHICH IS EQUIVALENT TO THE CHOCHMAH OF THE KLIPOT. THEY COME from the fallen ones from above, FROM Aza AND Azael, WHO WERE ANGELS ABOVE. AND THE HOLY ONE, BLESSED BE HE, DROPPED THEM OUT OF THE HEAVENS. When the Holy One, blessed be He, desired to create man, He said TO THE ANGELS, "Let us make man in our image..." (Genesis 1:26). He wanted to make him a leader over all the ANGELS above, so that he might govern all THE ANGELS and they would be under his rule, as is written about Yosef: "And let him appoint officers over the land" (Genesis 41:34).
227. THIS IS WHY those ANGELS wanted to denounce him. They asked THE HOLY ONE, BLESSED BE HE, "What is man, that you are mindful of him" (Psalms 8:5), for he is bound to sin before you? WHY, THEREFORE, DO YOU WANT US TO BE UNDER HIM? The Holy One, blessed be He, replied, If you were down below ON EARTH like he, you would sin more than he does. Immediately, "The sons of the Elohim saw the daughters of man..." They were filled with passion for them, so the Holy One, blessed be He, dropped them down in chains.
228. These SONS OF ELOHIM are Aza and Azael, from whom descended the souls of THE SECOND GROUP IN the mixed multitude, which are the Nefilim. They made themselves fall FROM THEIR HOLINESS, and they fornicated with women who were fair. Because of this, the Holy One, blessed be He, also eliminated them from the world to come, so that they may not have a portion there. And He gave them their reward in this world, as it is written: "...and repays them that hate him to their face, to destroy them" (Deuteronomy 7:10). THE SECOND GROUP IN THE MIXED MULTITUDE IS EQUIVALENT TO CHOCHMAH OF THE KLIPAH.
229. Of the Giborim, (mighty ones), the third group OF THE MIXED MULTITUDE THAT WAS MIXED WITH ISRAEL, it is written: "The same were mighty men of old, men of renown (lit. 'men with a name')" (Genesis 6:4). These descend from the side of those, about whom it is written: "Let us build us a city and a tower...and let us make us a name..." (Genesis 11:4), THAT IS, THE GENERATION OF SEPARATION. They build synagogues and yeshivas, putting the scroll of the Torah and a crown upon its top, AS DESCRIBED IN THE VERSE: "LET US BUILD US A CITY AND A TOWER, WHOSE TOP MAY REACH TO HEAVEN." BUT IT IS not DONE in the name of Hashem. Instead, it is done to make themselves a name, as it is written: "And let us make us a name." From the Other Side, they overcame Yisrael, who are BLESSED TO BE like the dust of the earth. They rob them, shattering and wasting their work, THE SYNAGOGUES AND YESHIVAS THAT THEY HAD BUILT. Of them, it is written: "And the waters prevailed exceedingly upon the earth" (Genesis 7:19), WHICH MEANS THAT THE KLIPOT AND THE OTHER SIDE, WHICH ARE CALLED WATERS, DESTROYED THE EARTH AS THEY EXPANDED. THIS THIRD GROUP IN THE MIXED MULTITUDE IS EQUIVALENT TO THE SFIRAH OF BINAH OF THE KLIPAH.
230. The Refaim (shades) are the fourth group OF THE MIXED MULTITUDE THAT MIXED WITH ISRAEL. If they notice a time of distress coming upon the children of Yisrael, they abandon them. Even if they have the power to save them, they do not want to do so. They abandon the Torah and AVOID those who study it. Instead, they do favors to those who worship idols. Of them, it is written: "The shades of the dead (Heb. Refaim) shall not rise" (Isaiah 26:14), MEANING THAT THEY SHALL NOT RISE AT THE RESURRECTION OF THE DEAD. When the children of Yisrael are visited TO BE REDEEMED FROM THEIR DISTRESS, it is written about them: "And made all their memory to perish" (Isaiah 26:14). BECAUSE THEY ARE THE OFFSPRING OF DARKNESS, THEY SHALL PERISH AS THE LIGHT REACHES ISRAEL. THIS FOURTH GROUP IS EQUIVALENT TO ZEIR ANPIN OF THE KLIPAH.
231. Anakim (giants) ARE the fifth group OF THE MIXED MULTITUDE. They belittle the value of those, about whom it is written: "And chains (Heb. Anakim) about your neck" (Proverbs 1:9), ALLUDING TO ISRAEL WHO OBSERVE THE TORAH. About them, it is written: "Who also were considered Refaim as the Anakim" (Deuteronomy 2:11), so they are on a level with each other. These are the ones who bring the world back to a condition of "without form and void." The secret of this matter is the destruction of the Temple, which is described by the words: "And the earth was without form and void", because THE TEMPLE is the essence of the world and the settling thereof. SO THE TWO GROUPS IN THE MIXED MULTITUDE THAT MIXED WITH ISRAEL CAUSED THE DESTRUCTION OF THE TEMPLE. As quickly as the light, which is the Holy One, blessed be He, appears TO ISRAEL, they shall be wiped out of the world and destroyed. Nevertheless, the redemption OF ISRAEL does not depend on the destruction OF THE Refaim, but on THE DESTRUCTION OF Amalek, that is, until he who was referred to in the oath is destroyed, AS IT IS WRITTEN: "BECAUSE YAH HAS SWORN BY HIS THRONE THAT Hashem WILL HAVE WAR WITH AMALEK...", which has already been explained.
Vol. 2 Beresheet B - 69. The Nefilim were on the earth
423. "The Nefilim were on the earth..." (Genesis 6:4). Rabbi Yosi taught that those CALLED Nefilim were AZA and Azael and as we have learned, they were so called because the Holy One, blessed be He, dropped (Heb. hepil) them from the upper sanctity. How, you may well ask, can they subsist in this world? Rabbi Chiya said that they are among those referred to as "Birds which fly upon the earth" (Genesis 1:20). And these, as we have discussed, appear to men in the form OF HUMAN BEINGS. And how, you may ask, do they transform themselves FROM THE SHAPE OF AN ANGEL TO THAT OF HUMAN BEINGS? As we have learned, they can transform themselves into all kinds OF SHAPES, and when they come down INTO THIS WORLD, they clothe themselves with the garments of earth's atmosphere and take on human form.
424. Aza and Azael, who rebelled above, and whom the Holy One, blessed be He, caused to fall from heaven, were forced to put on and to live with the garments of the earth. They could not divest themselves of these garments AND COULD NOT RETURN TO THEIR FORMER RESIDENCE WITH THE REST OF THE ANGELS. THEY REMAINED FOREVER ON EARTH. Subsequently, they were seduced by earthly women. They exist to this day, teaching sorcery to people. They begot sons, whom they called 'mighty' and 'giants'. The Nefilim are referred to as "sons of Elohim," as has already been explained.
388. "And Hashem visited Sarah as He had said..." (Genesis 21:1) Rabbi Yochanan opened the discussion with this verse: "Your head upon you is like Carmel, and the hair of your head like purple; the king is held in the galleries" (Song of Songs 7:6). The Holy One, blessed be He, placed governors on high and down below. When the Holy One, blessed be He, raises the governors on high, He grants the same elevation to the kings below. Thus, because He gave the governor of Babylon rise, Nevuchadnetzar the Wicked also received it, as it is written about him: "You are this head of gold" (Daniel 2:38). And the entire world was enslaved by him, by his son, and by the son of his son. It is written, "Your head upon you is like Carmel," which applies to Nevuchadnetzar. And it is also written: "the beasts of the field had shadow under it" (Daniel 4:9). The phrase, "and the hair of your head like purple" applies to Belshatzar, who said: "shall be clothed with scarlet (purple)" (Daniel 5:7). "The king is held in the galleries" refers to Evil Merodach (the king of Babylon), who was imprisoned until the death of his father, and then ruled in his place.
389. Rabbi Yehuda asked: Why does this description appear in the Song of Songs? Then he continued to explain that seven items were created before the creation of the universe. The first is the Throne of Glory, as it is written: "Your throne is established of old, You are from everlasting" (Psalms 93:2) and "A glorious high throne from the beginning" (Jeremiah 17:12). Hence, this was the beginning; it preceded everything else. And the Holy One, blessed be He, took the pure soul from the Throne of Glory, so it would shine on the body. This is as it is written: "Your head upon you is like Carmel," which refers to the Throne of Glory, which is the "head" over everything. And the phrase, "the hair of your head like purple" refers to the soul that is taken from it. "...the king is held in the galleries" is the body imprisoned in the grave and consumed in the dust. Nothing remains of it except for a scrap of rot, but from this, the entire body will be rebuilt. And when the Holy One, blessed be He, visits the body, He will tell the earth to cast it out, as it is written: "and the earth shall cast out the dead" (Isaiah 26:19).
390. Rabbi Yochanan said: The dead of the land (of Yisrael) shall be the first to live, as it is written: "Your dead men shall live..." (Isaiah 26:19); "dead bodies shall arise," refers to those who have died away from the land (of Yisrael). "Awake and sing, you who dwell in dust" refers to those who have died in the desert. As Rabbi Yochanan asked: Why did Moshe die away from the land (of Yisrael)? It was to show the entire world that just as the Holy One, blessed be He, shall resurrect Moshe in the future, so shall He resurrect his generation, who received the Torah. And of them it is written: "I remember in your favor, the kindness of your youth, the love of your espousals, when you went after me in the wilderness, in a land that was not sown" (Jeremiah 2:2).
391. Another explanation of the verse, "Awake and sing, you that dwell in dust" is that it refers to the Patriarchs. And the bodies of those who died away from the land (of Yisrael) will be rebuilt, and they shall roll under the ground until they reach the land of Yisrael. There, and not away from the land (of Yisrael), they shall receive their souls. As it is written: "Therefore prophecy, and say to them: Thus says Hashem Elohim, Behold, my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Yisrael" (Ezekiel 37:12), which is followed by: "And I shall put my spirit in you, and you shall live..." (Ibid. 14)
392. Rabbi Pinchas said: The soul is taken from the Throne of Glory, which is the "head," as it is written: "Your head upon you is like Carmel." "...and the hair of your head like purple" means the soul that is the hair of the head. Finally, "the king is held in the galleries" means the body that is held in the grave. This refers to the body, Sarah, and the King. So the Holy One, blessed be He, shall visit it at the appointed time, as it is written: "And Hashem visited Sarah as He had said." He shall visit the body at the appointed time, when He shall visit upon the righteous."
393. Rabbi Pinchas said: In the future, the Holy One, blessed be He, will make the bodies of the righteous as beautiful as Adam was when when he entered the Garden of Eden, as it is written: "And Hashem shall guide you continually...and you shall be like a watered garden" (Isaiah 58:11) Rabbi Levi then said: As long as the soul remains in its exalted position, it is nourished by the Light from above and is enclothed with It. And when it enters the body in the future, it shall enter with that same Light. Then the body will shine as the brightness of the firmament. This is as it is written: "And they that are wise shall shine as the brightness of the firmament..." (Daniel 12:3) And people will attain full knowledge, as it is written: "for the earth shall be full of the knowledge of Hashem" (Isaiah 11:9). How do we reach this conclusion? From the verse: "And Hashem shall guide you continually, and satisfy your soul in drought" (Isaiah 58:11). This is the Light of above. "...and make fat your bones" is the visiting of the body, while "and you shall be like a watered garden, and like a spring of water, whose waters fail not" is the knowledge of the Blessed Creator. Then all creatures shall know of the soul that entered them--that it is the soul of Life, the soul of Delight, which has received all pleasures and delights for the body from above. And all are amazed by it, saying: "How fair and how pleasant are you, love, in delights," (Song of Songs 7:3) all of which refers to the soul.
394. Rabbi Yehuda said: Come and behold. It is indeed so. It is written: "the king is held in the galleries," and then, "How fair and how pleasant are you..." Rabbi Yehuda continued: At that time, the Holy One, blessed be He, will make His world happy, and rejoice in His created beings, as it is written, "Hashem shall rejoice in his works" (Psalms 104:31). And then there will be laughter in the world, which we do not see now, as it is written: "Then will our mouth be filled with laughter..." (Psalms 126:2) This is according to the verse: "And Sarah said, 'Elohim has made for me to laugh..." (Genesis 21:6). So at that time, people will chant songs, as it is a time of laughter. Rabbi Aba added that on the day when the Holy One, blessed be He, will rejoice together with His created beings, there will be joy such as has not existed since the world was created. And the righteous that remain in Jerusalem shall return no more to dust, as it is written: "And it shall come to pass, that he that is left in Tzion, and he that remains in Jerusalem, shall be called holy," (Isaiah 4:3) precisely "he that is left in Tzion, and he that remains in Jerusalem."
395. Rabbi Acha asked: Then there will only be a few? Rather, the rule that applies to Jerusalem and Tzion applies to all those who remained in the holy land of Yisrael. This teaches us that the whole land of Yisrael is included within Jerusalem, based on what is written: "And when you shall come into the land..." (Leviticus 19:23)--the entire land as a whole.
396. Rabbi Yehuda, the son of Rabbi Elazar, asked Rabbi Chizkiyah about the dead that the Holy One, blessed be He, shall resurrect: Why does He not give them back their souls in the places where they were buried and let them come to live in the land of Yisrael? Rabbi Chizkiyah responded: The Holy One, blessed be He, took an oath to build Jerusalem and to see that it shall never be destroyed. As Rabbi Yirmeyah said, The Holy One, blessed be He, shall renew His world, and build Jerusalem. He shall bring it down from above completely built, so that it may never be destroyed. And he took a solemn oath that the Congregation of Yisrael shall never be exiled again and that Jerusalem shall never be destroyed, as it is written: "You shall no more be termed Forsaken, neither shall your land any more be termed Desolate..." (Isaiah 62:4). Everywhere you find a double negative, there is an oath, as it is written: "neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth" (Genesis 9:11), and it is written: "for as I have sworn that the waters of Noach should no more go over the earth" (Isaiah 54:9). From this we conclude that a double negative is a solemn oath, and from that negative, we can hear an affirmative. So the Holy One, blessed be He, shall reestablish His world in the future in such a manner that the Congregation of Yisrael shall never be exiled and the Temple will never be destroyed. Therefore, they shall not be given back their souls except in a place that is forever established, so that the soul will forever dwell in the body. Thus, it is written: "he that is left in Tzion, and he that remains in Jerusalem, shall be called holy."
397. Rabbi Chizkiyah said: Thus, He is holy, Jerusalem is holy, and he who remains in it is holy. He is holy, as it is written: "holy is Hashem Tzva'ot," (Isaiah 6:3) and "the Holy One in your midst" (Hosea 11:9); Jerusalem is holy, as is written: "had gone from the holy place" (Ecclesiastes 8:10); and he that remains in it is holy, as it is written: "And it shall come to pass, that he that is left in Tzion, and he that remains in Jerusalem, shall be called holy" (Isaiah 4:3). So as the first holy one is established, so are the other two holy ones.
398. Rabbi Yitzchak asked: What is meant by the verse: "Once again old men and old women will dwell in the streets of Jerusalem, and every man with his staff in his hand because of old age" (Zechariah 8:4)? What is the good in phrasing it thus: "and every man with his staff"? Rabbi Yitzchak replied that the righteous shall revive the dead in the future as did Elisha the prophet, as it is written: "and take my staff in your hand, and go your way..." "and lay my staff upon the face of the child" (11 Kings 4:29). The Holy One, blessed be He, said to him: 'What the righteous are to perform in the future which is to come, you wish to accomplish now.' And what is written? "...and he laid the staff upon the face of the child; but there was neither voice nor sound." (Ibid. 31). But the righteous in the future shall succeed in accomplishing this promise, as it is written: "and every man with this staff in his hand" will use it to revive the dead, those who have converted from among the nations of the world, as it is written of him: "for the child shall die a hundred years old; and the sinner being a hundred years old shall be deemed cursed" (Isaiah 65:20). Rabbi Yitzchak said that the end of this passage confirms this, as it is written: "because of old age."
399. A different explanation of the verse: "And Sarah said: Elohim has made for me to laugh," is that it is written: "Rejoice you with Jerusalem, and be glad with her, all you who love her, rejoice for joy with her, all you who mourn for her" (Isaiah 66:10). Rabbi Yehuda said that since the world was created, there is no greater joy for the Holy One, blessed be He, as the joy in rejoicing with the righteous in the future. Each and every one shall point his finger and say: "This is our Elohim: we have waited for Him, we will be glad and rejoice in His salvation" (Isaiah 25:9), and "Sing to Hashem; for He has done wonders: this is known in all the earth" (Isaiah 12:5).
400. Rabbi Yochanan said that we have not seen a person who has explained this term better than King David, who said: "You hide your face, they are troubled" (Psalms 104:29). According to this, the Holy One, blessed be He, never harms anyone. But if He does not supervise a person, he simply dies on his own, as it is written: "You hide your face, they are troubled: You take away their breath (spirit), they die and return to their dust," (Ibid.) then, "You send forth Your spirit, they are created..." and finally, "The glory of Hashem shall endure for ever, Hashem shall rejoice in His works" (Ibid. 30-31). Then shall there be laughter in the world, as it is written: "Then will our mouth be filled with laughter, and our tongue with singing." This is as we read "And Sarah said: Elohim has made for me to laugh," to rejoice in his salvation.
401. Rabbi Chiya said: Come and behold. When the body exists in this world, it has not yet reached perfection. After it becomes righteous, walks the paths of honesty, and dies in its righteousness, then it is called 'Sarah' (lit. 'provided what is necessary'), as it has been perfected. When it reaches the Resurrection of the Dead, it is still called Sarah, so that nobody will say that the Holy One, blessed be He, has revived a different body. And after it becomes alive and rejoices with the Shechinah, and the Holy One, blessed be He, has wiped all distress from the world, as it is written: "He will swallow up death forever; and Hashem Elohim will wipe away tears from off all faces" (Isaiah 25:8). Then it shall be called Yitzchak (lit. 'be laugh'), because of the laughter and happiness of the righteous in the future.
402. Rabbi Yehuda arrived at the village of Chanan, and all the inhabitants sent him a gift. Rabbi Aba came to him and asked: Sir, when are you leaving? He replied: I shall pay for what the people of the village have given me and be on my way. He said to him: Sir, do not feel troubled because of the gift. It was offered for (in honor of) the Torah, so they will not accept anything from you. He responded: Will they accept words of Torah? He said: Yes. All the people of the village came. Rabbi Yehuda said: Are they all Yeshivah deans? He then said: If there is anyone who does not attend the Yeshivah, let him get up and leave. Rabbi Aba stood up and separated ten men from them all to receive the leanings from Rabbi Yehuda. Rabbi Aba said to them: Be seated here you masters (teachers), while the rest of us will sit with him tomorrow and receive the learnings. They went, and the ten who stayed sat down. But he said nothing. They said to him: If it pleases Sir, let us welcome the Shechinah. He said to them: While Rabbi Aba is not here? So, they sent for him, and he came.
403. He opened the discussion with the verse: "And Hashem visited Sarah as He had said." Why is it written this way? It should have been written: 'And Hashem remembered Sarah,' as he said, "And Elohim remembered Rachel" (Genesis 30: 22). This is because there is no visiting unless it was previously mentioned, but it was previously written: "I will certainly return to you this season" (Genesis 18:10). And, in relation to this issue, it is now said that He visited. This we derive from the words, "as He had said," because had it not been said, "as He had said," it would have said 'He remembered'. So the visiting is connected to the phrase, "He said, 'At the time appointed I will return to you'" (Ibid. 14).
404. Afterward he said: The image of this righteous man, who has merited to be elevated up to that Glory on high, is engraved on the Throne of Glory. And each and every righteous person has his image above, IN THE GARDEN OF EDEN, just as it was down below IN THIS WORLD. This secures the holy soul AND ENSURES ITS RESURRECTION IN A BODY IN THIS WORLD.
405. This is what Rabbi Yochanan said that the verse: "The sun and moon stood still in their habitation," (Habakkuk 3:11) TEACHES US that the body and the soul are in the Holy Supernal Chamber above, and shine in the same image there as they had on the earth in this world. And the sustenance of this image, OF THIS WORLD, comes from the pleasure of the soul. And it shall enter into this bone, WHICH IS CALLED LUZ that remains intact in the earth UNTIL THE DEAD SHALL RISE. The earth is conceived by it and throws out its refuse. This IMAGE is called 'Holy'.
406. So when this image OF THIS WORLD exists above, it then comes on every first day of the month to bow before the Holy One, blessed be He, as it is written: "And it shall come to pass, that from one new moon to another..." (Isaiah 66:23). And He, THE HOLY KING, says to it: "At the time appointed I will return to you," REFERRING to the time when He shall resurrect the dead in the future, when it will be visited, as was promised. And this is why it is written: "And Hashem visited Sarah, as He had said." This is the day when the Holy One, blessed be He, shall rejoice with His creations, as it is written: "Hashem shall rejoice in His works" (Psalms 104:31).
407. Rabbi Aba said to him, AS HE HEARD HIM BEGIN WITH THE VERSE, "Hashem SHALL REJOICE IN HIS WORKS": May Sir speak and tell us his explanation of THE VERSES IN this portion, AND NOT OF THE VERSES OF TEHILIM. RABBI YEHUDA said to them: It is appropriate for you to open with this passage. He said: "And it came to pass after these things, that the Elohim did test AVRAHAM...And He said, Take now your son, your only son, whom you love..." (Genesis 22:1-2). We should study this verse carefully. THIS IS SIMILAR TO a craftsman who takes silver from the earth. What does he do with it? First he puts the raw material into the burning fire until all the dirt of the earth is removed and only the silver remains. But even this is not yet pure silver. So what does he do next? He puts it into the fire again and extracts the dross, as we may read: "Take away the dross from the silver" (Proverbs 25:4). And then the silver is pure.
408. So does the Holy One, blessed be He, put the body under the ground until it is completely petrified and all the rotten defilement completely leaves it. And a handful of rot is all that is left. Then the body is rebuilt from this, but it is still an incomplete body.
409. This is after that Great Day, as it is written: "But it shall be one day which shall be known to Hashem, not day nor night..." (Zechariah 14:7). This is the day when everyone shall hide in the earth as they did in the beginning, THAT IS, AS THEY WERE IN THE GRAVE BEFORE THE RESURRECTION, because of the fear and the mighty power of the Holy One, blessed be He. As it is written: "And they shall go into the holes of the rocks, and into the caves of the earth, for fear of Hashem, and for the glory of His majesty..." (Isaiah 2:19). And their souls shall leave and the handful of rot shall be digested there. The body that is rebuilt shall remain there as the light of the sun and the splendor of the firmament. As it is written: "And they who are wise shall shine as the brightness of the firmament" (Daniel 12:3). And then the silver is pure, WHICH MEANS THAT the body is pure without any other mixture.
410. As Rabbi YA'AKOV said, the Holy One, blessed be He, shall cast down a shining body from above, as it is written: "for your dew is as the dew (Heb. tal) of the herbs..." (Isaiah 26:19) and, "Behold Hashem will carry you away (Heb. metaltelcha)" (Isaiah 22:17). And then they shall be called Celestial Holy Ones, as it is written: "and he...shall be called holy" (Isaiah 4:3). This is what is called the last resurrection of the dead, as they shall never taste death anymore, as it is written: "By Myself I have sworn, says Hashem, because you have done this thing...that I will exceedingly bless you..." (Genesis 22:16-17). During that period, the righteous pray that they may never experience this again.
411. What is then written? "And AVRAHAM lifted up his eyes and looked, and behold behind him a ram..." (Genesis 22:13) WHICH ALLUDES TO the other wicked people of the world who are called 'rams,' as it is written: "the rams of Nevayot shall minister to you" (Isaiah 60:7). And this PHRASE is translated INTO ARAMAIC as: "the high ranks (also: 'the proud people') of Nevayot...". "caught in a thicket..." This is as you may read: "All the horns of the wicked also will I cut off" (Psalms 75:11). The phrase: "and AVRAHAM went and took the ram," means that they are about to go through all kinds of bad experiences. But the righteous, in the future, shall remain as the holy supernal angels, to bring about the unison of His Name. Therefore it is written: "in that day Hashem shall be one, and His Name One" (Zechariah 14:9).
412. Rabbi Yehuda said to him: From here on, open up the gate, WHICH MEANS THAT FROM NOW ON, WHOEVER WANTS TO ENTER MAY DO SO, BECAUSE HE HAS FINISHED REVEALING ALL THE MOST SUBLIME MYSTERIES. All the people of the village came to him. They said: May Sir tell us a few words of the Torah about the portion of the week that we read on the day of Shabbat, "and Hashem visited Sarah." He stood up between the pillars, opened, and said: "And Hashem visited Sarah..."--The Holy One, blessed be He, has three keys in His hands, which He did not hand over to any angel. They are: the Key of Life, the Key of Rain, and the Key of Resurrecting the Dead. Eliyahu came and took two: the one of rain and the one of resurrecting the dead. Rabbi Yochanan disagreed and said: Eliyahu was handed only one. Rabbi Yochanan explained: When Eliyahu wanted to revive the son of the woman of Tzarfat, the Holy One, blessed be He, said to him: It is not proper for you to take two keys and hold them in your hands. So give Me the key of rain, and go and and revive the dead. This is as it is written: "Go, show yourself to Achav, and I will send rain upon the earth" (1 Kings 18:1). He did not say, 'and send rain,' but rather, "and I will send rain."
413. And then Elisha had to establish a double portion of Eliyahu's spirit. Nevertheless, the Holy Once, blessed be He, did not hand three of them over to any messenger. As Rabbi Simon said: Come and behold the might of the Holy One, blessed be He. Simultaneously He resurrects the dead, He "brings down to the grave and brings up," (1 Samuel 2:6), He makes the luminaries shine, brings down rain, "causes the grass to grow," (Psalms 104:14) fertilizes the crop, visits barren women, supplies food, helps the needy, supports those who have fallen, makes those who are bent down stand erect, removes kings, and raises kings. He does all this at the same time and at the same moment, a task no messenger can ever accomplish.
414. We have learned, as Rabbi Yosi said: All that the Holy One, blessed be He, does, He can do by a word. As soon as He says from the place of His Holiness 'let this be done', it immediately occurs. Behold the power of the Holy One, blessed be He, and His might, as it is written: "By the word of Hashem were the heavens made" (Psalms 33:6). Rabbi Yochanan then asked: Why is it written: "For I will pass through the land of Egypt, I and not an angel" (Exodus 12:12)?
415. If so, it is a great honor for Egypt, because it is not the same to be caught by a king and as to be caught by a simple man. Even more so, as there is no nation that is as defiled with all sorts of impurity as Egypt, of which it is written: "whose flesh is as the flesh of asses," (Ezekiel 23:20) because they are suspected of sodomy. And they issue from Cham, who did what he did to his father, who then cursed him and his son Cna'an. Did not the Holy One, blessed be He, have an angel or a messenger to send to take revenge on Egypt, as he had done to Ashur who was the son of Shem, as it is written: "The children of Shem, Elam and Ashur..." (Genesis 10:22)? And Shem was a high priest who was blessed, as it is written: "Blessed be Hashem, the Elohim of Shem" (Genesis 9:26). Thus, Shem received blessings and attained superiority over his brothers. Of them, it is written: "Then the angel of Hashem went forth and smote in the camp of Ashur" (Isaiah 37:36). So this revenge was accomplished by a messenger. So much more so with Egypt, the most impure of all nations. Nevertheless, He said, "I and not an angel."
416. Rabbi Yehuda said that from this we learn the great might of the Holy One, blessed be He, and His exaltedness, which is high above all. The Holy One, blessed be He, said: This nation of Egypt is impure and full of filth, so it is not proper to send an angel or anything holy among filthy, impure, and cursedly wicked people. So I will perform what cannot be done by an angel or a messenger or a saraph. From the place of My holiness I announce, Let this be done. And immediately what cannot be done by an angel is done. So the Holy One, blessed be He, from His place of holiness, announces: Let thus happen so! And all that He wanted done occurs immediately. Therefore, this revenge was not accomplished by an angel or a messenger, for the dishonor of the Egyptians, and to display the greatness of the Creator, who did not want anything holy to enter among them. According to this, it is written: "I and not an angel"; I alone am able to perform this.
417. Rabbi Yehuda continued by asking: Why is it written: "And Hashem spoke to the fish..." (Jonah 2:11)? How many righteous and pious men of Yisrael did the Holy One, blessed be He, never speak to, while He came to speak to the fish, who does not know or recognize Him? Rabbi Yehuda continued: Because Yonah's prayers reached to the Holy One, blessed be He, He spoke, from the place of His holiness, so that the fish would vomit Jonah out and cast him ashore. So why did He speak to the fish? Hashem spoke to the fish, so that Jonah would be thrown back to the shore. So from the place of His Holiness, the Holy One, blessed be He, said: Let this happen. And immediately it was done, something that no messenger was able to do.
418. We learned as Rabbi Shimon said: The key of Life is in the hands of the Holy One, blessed be He. So while the mother still lies in labor, the Holy One, blessed be He, examines the newborn. If he is worthy of emerging and coming into this world, then He opens the gates of her womb and he comes out. If not, then He shuts the gates and they both die. If so, an evil person will never come into the world. Rather we have learned that women die because of three transgressions. Rabbi Yitzchak asked: Why should any woman have a miscarriage and lose the fruit of her womb? Rabbi Yitzchak responded: The Holy One, blessed be He, examines that fetus that is not fit to come into the world and kills it while it is still in the womb of its mother, as it is written: "there were giants (Heb. Nefilim) on the earth in those days..." (Genesis 6:4) Nefilim is spelled without the first Yud (Heb. nefalim or: 'miscarriages'). And why? Because later, "the sons of Elohim came onto the daughters of men, and they bore children to them," by prostitution. And so the number of bastards grew in the world.
419. "...they were the men of renown which were of old..." (Genesis 6:4) because there is no greater tyrant, robber, or mighty man than a bastard. They were recognized as "...men of renown (lit. 'men of the name')" by all, and called by that known brand, 'bastard'. Because they all see by his actions that he is a tyrant, a robber, and mighty man, they call him by that name. And Rabbi Shimon said that the Holy One, blessed be He examines the newborn. There is no wicked person in the world who is not examined by the Holy One, blessed be He. And He checks whether that person will ever beget a righteous son or save somebody from Yisrael from a cruel death or do even one good deed. And if the answer is yes, the Holy One, blessed be He, allows him to come out into the world.
420. In the days of Rabbi Yosi, there were bandits who robbed people in the mountains, along with bandits from other nations of the world. When they found someone, they seized him for the purpose of killing him. They said to him: What is your name? If he was a Jew, they accompanied him, bringing him out and away from the mountains. But if he was not a Jew, they killed him. Rabbi Yosi said: Nevertheless, they are yet suitable to enter the world to come and attain its life.
421. The sages taught that the following three things do not come into the world except through voices: the voice of a woman giving birth, as it is written: "in sorrow shall you bring forth children," (Genesis 3:16) and "and Elohim hearkened to her" (Genesis 30:22); the voice of the rains, as it is written: "The voice of Hashem is upon the waters" (Psalms 29:3) and, "a sound of the rumbling of the rainstorm" (1 Kings 18:41); the voice of the resurrection of the dead, as it is written: "A voice cries...in the wilderness" (Isaiah 40:3). What is the purpose of the voice in the wilderness? Rabbi Zrika says this voice came to raise the dead of the wilderness. From this we derive that it is true for the whole world. Rabbi Yochanan says we learned that when a man enters the grave he does so with voices. And when they rise at the resurrection of the dead, should they not also rise with great voices?
422. Rabbi YA'AKOV said that a divine voice will burst in the graveyards, saying: "Awake and sing, you who dwell in dust," (Isaiah 26:19) and they will live by the dew of a great supernal light from above, as it is written: "for your dew is as the dew of the herbs ('lights'), and the earth shall cast out the dead" (Isaiah 26:19). Amen, may it be so.
End of Midrash Hane'elam
423. "And Hashem visited Sarah, as He had said..." This is IN ACCORDANCE WITH what is written: "I will certainly return to you, at this season, and Sarah shall have a son." And we have learned in relation to "visited Sarah," that visitation is related to the female, while remembrance is related to the male. Therefore, IT IS WRITTEN ABOUT SARAH: "And Hashem visited Sarah." AND Hashem (VAV-YUD-HEI-VAV-HEI) IS THE SECRET OF THE NUKVA, NAMELY HIM AND HIS COURT OF JUDGMENT. The words, "as He had said" REFER TO WHAT is written: "As the time appointed I will return to you..." From this we learn THAT THE VERSE: "And he said: As the time appointed I will return to you..." IS WRITTEN AS "He said," in a general way. Thus, it was he, NAMELY THE NUKVA, WHO "HAD SAID" and not any other messenger. OTHERWISE, HOW COULD IT BE WRITTEN HERE: "AND Hashem (VAV-YUD-HEI-VAV-HEI) VISITED SARAH, AS HE HAD SAID." WHERE ELSE DID HE SAY THIS?
Vol. 18 Shlack Lecha - 10. The spies
61. "Now Hebron was built seven years" (Numbers 13:22): These are the seventy faces of the Torah. It contains seventy aspects, THE TORAH THAT IS THE SECRET OF ZEIR ANPIN THAT HAS SIX ENDS AND CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT THAT TOTAL SEVEN SFIROT. To each aspect, there is ten, MEANING THAT EACH ONE IS COMPRISED OF TEN SFIROT, TOTALING SEVENTY. Hebron is the Torah, because whoever strives in her is referred to as Chaver, or friend. "Before Zoan in Egypt" (Ibid.): We learned that there exists Torah corresponding to a Torah and that is the written Torah, WHICH IS ZEIR ANPIN, and oral Torah, WHICH IS MALCHUT. That Hebron, WHICH IS THE ORAL TORAH THAT IS MALCHUT, comes out from the written Torah, ZEIR ANPIN, as it says: "Say to wisdom, 'You are my sister'" (Proverbs 7:4). And it was built seven years, MEANING THE SEVEN SFIROT - CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT. Therefore, it was referred to as Bathsheba, daughter of seven. "Before Zoan in Egypt" as it says: "Solomon's wisdom" - THAT IS MALCHUT - "excelled of all the children of the east country, and all the wisdom of Egypt" (1 Kings 5:10).
62. "And they came to the wadi of Eshkol" (Numbers 13:23): these refer to matters of Agadah and homiletical interpretation that are derived from the aspect of Faith, WHICH IS MALCHUT, SINCE HOMILETICAL INTERPRETATIONS AND AGADAH ARE DEPENDENT ON TORAH AND SURROUND HER LIKE GRAPES IN A GRAPE CLUSTER. "And cut down from thence a branch..." (Ibid.): they learned from there the headings of the chapters and the highlights of the matters. The faithful rejoice with these matters, which are blessed within them. They notice that they stem from one source and principal and there is no division that divides them. Those who are not of Faith and do not study the Torah for its own sake cause the Faith, WHICH IS MALCHUT, to be separated FROM ZEIR ANPIN, SINCE THEY CAUSE A FLAW IN THE PAIRING OF ZEIR ANPIN AND MALCHUT - WHICH ARE THE WRITTEN TORAH AND THE ORAL TORAH. THEY DO NOT ACCEPT THE BELIEF THAT THEY ARE ONE ESSENCE AND ONE SOURCE. This is what is written: "And they carried it between two on a pole (Heb. mot)" (Ibid.), WHICH MEANS THEY CAUSED a division BETWEEN THE WRITTEN AND ORAL TORAH AND CONSIDER THEM, HEAVEN FORBID, AS TWO. What is the meaning of "mot"? It is as is written: "He will not suffer your foot to be moved (Heb. lamot)" (Psalms 121:3) and "of the pomegranates (Heb. rimonim), and the figs (Heb. te'enim)" (Numbers 13:23). They have placed these matters entirely into the Other Side, to the side of heretics, and the side of separation, SINCE RIMONIM IS DERIVED FROM MINIM (LIT. 'HERETICS'). AND TE'ENIM IS DERIVED FROM: "BUT ELOHIM ALLOWED IT (HEB. INAH) TO HAPPEN TO HIM" (EXODUS 21:13), MEANING THAT IT HAPPENED BY CHANCE, AS THEY DO NOT BELIEVE IN PROVIDENCE AND SAY EVERYTHING IS BY CHANCE, AND SEPARATE THE BLESSED NAME FROM THE WORLD.
63. This is what is written: "And they returned from searching the land" (Numbers 13:25). "And they returned" means they returned to the Evil Side and recanted from the true path, saying, What result did we get, to this day we have not experienced any worldly benefits for our labor in the Torah. The house was empty and we were settled among the lower class of the people. Who will merit that world and who will reach to enter into it? It might be better for us not to work so hard. "And they told him, and said..." (Ibid. 27), Here we labored and studied in order to know that part of the world, AS YOU ADVISED US: "And indeed it flows with milk and honey" (Ibid.). That world above is indeed good, as we were informed in the Torah, but who could deserve it?
64. "But the people are strong" (Ibid. 28). Powerful is the NATION THAT MERITED THE WORLD ABOVE, which did not value the whole world of making deals and getting great wealth. Who is he THAT COULD ACT THAT WAY to gain merits in the world above? Certainly, "but the people are strong that dwell in this land." Whoever wishes to make gains in her must be wealthy and strong as it says: "But the rich answers with impudence (lit. 'strength')" (Proverbs 18:23). "and the cities are fortified and very great" (Numbers 13:28), MEANING nothing will be lacking in homes filled with all goodness. "And moreover we saw the children of Anak there" (Ibid.), meaning it requires a firm body strong as a lion, since the Torah diminishes the strength of a person when he deals in the forbidden and the permissible, the defiled and the cleansed, the fit and the rejected. Who could merit her?
65. Furthermore, "Amalek dwells in the land of the Negev" (Ibid. 29). If a person should think to himself that even with all this, he will deserve TO BE STRENGTHENED, "Amalek dwells in the land of the Negev." Here is the bad inclination that prosecutes upon the person, always present in the body. "And the Hittites...and the Amorites..." (Ibid.). How many prosecutors exist there to prevent a person from ever entering that world at all? Who will have merit for it and who will enter into it? With these words, "they disheartened the children of Yisrael" (Numbers 32:9), since they have implicated Yisrael in bad deeds, as it says: "They spread an evil report of the land" (Ibid.).
66. What did these faithful say? "If Hashem delights in us...and give it us" (Numbers 14:8), MEANING that if a person strives with a willing heart for the Holy One, blessed be He, HE WILL MERIT HER, since He only wants his heart and they will preserve that Holy Sign. THAT IS THE HOLY COVENANT, as is written: "Your people also shall be righteous: they shall inherit the land for ever" (Isaiah 60:21), MEANING THOSE WHO PRESERVE THE COVENANT, WHO ARE CALLED THE JUST.
67. However, "only rebel not against Hashem" (Numbers 14:9). It is necessary not to rebel against the Torah, since Torah neither requires wealth, nor utensils of silver and gold. "Nor fear the people of the land" (Ibid.), for if a broken body will engage to study the Torah, it will find a remedy in everything. This is what is written: "It shall be a health to your navel, and marrow to your bones" (Proverbs 3:8). and it is also written: "And health to all their flesh" (Proverbs 4:22). All the prosecutions PRESENT UPON THE PERSON BECOME HELPFUL TO HIM. They proclaim and make room for such-and-such, servant of the King, MEANING THAT NO ONE WILL DETER HIM FROM COMING TO THE KING TO SERVE HIM.
68. Therefore, "nor fear the people of the land; for they are bread for us" (Numbers 14:9). THE PROSECUTORS themselves prepare food daily for those who study Torah, as it says: "And I have commanded the ravens to feed you there" (1 Kings 17:4). It is further written: "And the ravens brought him bread and meat" (Ibid. 6). ALTHOUGH THE RAVENS ARE UNCLEAN, FROM THE OTHER SIDE, STILL THEY WERE FEEDING HIM. "Their defense (shadow) is departed from them" (Numbers 14:9): What is meant by shadow? That is the harshness of heavy judgment IN THEM THAT WAS REMOVED AND VOIDED. What is the reason that it was gone? "And Hashem is with us: fear them not" (Ibid.): All their power was voided as a result of the Torah. Praised is the lot of those who deal with and study Torah for its own sake, because they really get connected to the Holy One, blessed be He. They are considered brethren and friends and this is what is written: "For my brethren and friends' sakes, I will now say, 'Peace be within you'" (Psalms 122:8).
69. "And they came to the wadi of Eshkol." Rabbi Aba said, They cut off the cluster (Heb. Eshkol) of grapes, which they tried to lift up, and were not able. They tried to move it FROM ITS PLACE and were unable. Joshua and Caleb came, took hold of it, raised it and it was upright through them. This is what is written: "And they carried it between two on a pole" MEANS by the only two WHO DID NOT SIN, WHICH ARE JOSHUA AND CALEB. HE ASKS: What purpose did "a branch" serve? HE RESPONDS: It is only that the cluster was attached hanging to it and, while it is attached on location, it is called a branch. After THEY CUT IT OFF, it is called pole, as is written: "And they carried it...on a pole," MEANING that specific one, the one they severed FROM THE TREE.
70. From this, SEEING THAT THEY ARE ABLE TO TAKE THE CLUSTER AND YET THE OTHERS WERE UNABLE TO DO IT, Joshua and Caleb realized that they deserved to enter the promised land and that they would have a part and an inheritance. While THE SPIES were still traveling, they made a decision in council about them - JOSHUA AND CALEB - SINCE THE OTHERS WERE JEALOUS OF THEM THAT THEY WERE ABLE TO CARRY THAT CLUSTER. AND THEY DECIDED IN COUNCIL TO MURDER THEM. Caleb stood up over the fruit and said, Fruit, fruit, if for your sake we get killed, why are we in your part. Immediately, THE CLUSTER made itself lighter, SO THAT ALL COULD CARRY IT. And they passed it on to them.
71. Rabbi Elazar said, They did not give THE CLUSTER to others, since it is clearly written: "And they carried it between two on a pole," INDICATING THE TWO OUTSTANDING AND SEPARATED FROM THE REST. Among all of them, there were no other two like them. From this, Joshua took a lesson at a later date, TO SEND JUST TWO SPIES, as is written: "And Joshua the son of Nun sent out of Shittim two men to spy secretly" (Joshua 2:1). Those two have already been explained by the ancient ones. When JOSHUA AND CALEB reached back to Yisrael and handed to them THE CLUSTER, they remained silent AND SAID NOTHING TO ISRAEL. IT WAS ONLY THE REST OF THE SPIES WHO SAID, "AND THIS IS THE FRUIT OF IT" (NUMBERS 13:27) and they pretended themselves to be the least.
72. Rabbi Yitzchak said, When the spies reached those giants, they put in front of them the staff of Moses and were saved. How do we know that he gave them the staff? Since it is written: "And he said to them, 'Go up this way (Heb. zeh) by the south.'" It is written here: "Zeh" or this and it is written there: "This (Heb. hazeh) rod..." (Exodus 4:17). AND WE HAVE LEARNED OF A SIMILAR EQUATION USING SIMILAR LANGUAGE EXPRESSION WITH ZEH - THIS. Due to this staff, they were saved. If you think that those giants simply left them alone, IT WAS NOT SO. The giants in fact came to capture them, but they put the staff in front of the giants and saved themselves. Rabbi Yehuda said, Tradition is that Moses passed on to them the Holy Name. Due to this, they were saved and survived.
73. Rabbi Chiya said, They were referred to by three names - Nefilim (lit. 'fallen ones'), Anakim (lit. 'giants'), Refaim (lit. 'lax ones') - and all of them lived long. First they were called Nefilim, the fallen, AT THE TIME THEY WERE DROPPED DOWN FROM HEAVEN. After they joined up with the females of human kind and had children from them, THE CHILDREN were called Anakim. Following that, when they continued to spread about the world and become lax, and let go of the WORLD above, they were referred to as Refaim.
74. Rabbi Yehuda said, Behold, it is written: "The shades (Heb. Refaim). tremble" (Job 26:5) and "who also were considered Refaim as the Anakim" (Deuteronomy 2:11). HOW CAN YOU SAY THAT "Refaim" IS FROM THE LINGUISTIC ROOT OF LAX, WEAK? RABBI CHIYA said to him: The explanation is because those giants were from two sides, MEANING FROM AN ANGELIC SOURCE AND A HUMAN FEMALE SOURCE, AND WERE MADE more hopeless TO EXIST on the earth. Similarly, the Refaim that resulted and were born FROM Anakim WERE EVEN MORE DESPAIRING UNTIL THEY RELEASED THEMSELVES ALTOGETHER FROM THE ABOVE and were living long lives. When they became weaker, half their body became weakened AND DIED and half their body remained LIVING - SINCE THEY WERE COMPOSED HALF OF ANGELS THAT DO NOT DETERIORATE AND DIE, AND HALF OF HUMANS THAT DO EVENTUALLY DIE. When half of their body was deceased, they used to pick herbs from the field grasses, MEANING POISONOUS HERBS, swallowed them and died. Because they wished to kill themselves, they were called Refaim, or lax ones, SINCE THEY LET THEMSELVES LOOSE FROM LIFE. Rabbi Yitzchak said, They used to throw themselves into the great sea and drown, and they died. That is what it is written: "The shades (Heb. Refaim) tremble; the waters beneath with the inhabitants thereof."
75. Rabbi Shimon said, Had Yisrael entered the promised land under the stigma of THE SPIES' slanderous speech, the world could not have withstood it even for a moment. Who is the artisan of slanderous speech, MEANING ITS SOURCE? The serpent. The secret of the matter is that when the serpent violated Eve, REFERRING TO THE SIN OF THE TREE OF KNOWLEDGE OF GOOD AND EVIL, he inflicted her with impurity, MEANING HIS UNCLEANNESS, FROM WHICH COME ALL HUMAN SINS. Rabbi Shimon said about all of them, Forgiveness was granted by the Holy One, blessed be He, except for slanderous speech, since it is written: "Who have said, 'With our tongue we will prevail; our lips are our own: who is lord over us'" (Psalms 12:5).
76. Come and see, the slanderous language OF THE SPIES caused that decree that our ancestors not enter the land. Those who spoke SLANDEROUSLY died, and weeping for generations to come was decreed, SINCE ON THE ANNIVERSARY OF THAT DATE WAS ALSO THE DESTRUCTION OF BOTH TEMPLES. It was as if, by speaking SLANDEROUSLY about the Holy Land, they spoke badly about Him. Therefore, the Holy One, blessed be He, took action on it. And the children of Yisrael were about to be destroyed from the world had not Moses prevailed with his prayer.
77. "And they told to him and said to him...": Rabbi Chiya said, What is the change here THAT IT IS WRITTEN: "And they told"? It is not using the words 'speak' or 'say'? HE RESPONDS: Each one interpreted the matters separately: "And spoke": wherever IT IS WRITTEN "THEY SPOKE" it is alluding to wisdom and we already learned that. "And he said" simply MEANS the thoughts of the heart IN THE SAME LINE OF SPEECH, AS IS WRITTEN: "NOW HAMAN THOUGHT (LIT. 'SAID') IN HIS HEART" (ESTER 6:6). "And they said" MEANS giving an order, as we already defined it in several places. "And they told" always MEANS relating matters, THAT EACH ONE LAID OUT HIS EXPLANATION OF THE MATTERS.
78. "We came to the land": HE ASKS: It should have said, 'We went TO THE LAND'. HE RESPONDS: Yet "we came" MEANS we entered that land that you praised daily, and said that there is nothing like it. "And indeed it flows with milk and honey": Rabbi Yitzchak said, Whoever wants to lie about something starts first with some truthful matters, in order to have them believe his deceptions. THEREFORE, THEY BEGAN FIRST: "AND INDEED IT FLOWS WITH MILK AND HONEY."
79. Rabbi Chiya said, This is what they said: We came to the land which you were praising every day. You said that there is nothing like her "and indeed it flows with milk and honey," and you exaggerated her praise above all THE LANDS. It is not so, since "this is the fruit of it." In fact, they cut down one of the smallest clusters AND SHOWED IT TO THEM. They said, If this is the land that the Holy One, blessed be He, wishes as an inheritance for the children of Yisrael, and for which they suffered all these hardships and troubles, we find in the land of Egypt clusters of fruits that are doubly finer than these.
80. "But the people are strong": THEY SAID, It is the custom of the world that the strong ones, who do battles, stay outside THE CITIES to guard the roads. Here, even the city dwellers are powerful and strong "and the cities are fortified." Even if all the kings of the world gather against them, they will not be able to make a dent in their defenses. Rabbi Yosi said, Everything they said was with evil speech, and the harshest of all is what is written: "Amalek dwells in the land of the Negev." This is like a person who was bitten by a snake. When they wish to threaten him, they say to him, Here comes the snake.
81. Rabbi Aba said, This certainly posed more difficulty than everything else they said, meaning to say THAT THEY SAID that the one who wages battle with everyone lives here. Where? In the land of the Negev, which is an area THROUGH WHICH entrance is gained TO THE LAND. Immediately, "all the congregation lifted up their voice, and cried" (Numbers 14:1). They set a weeping pattern for generations to come that night, SINCE IT WAS THE EVENING OF THE NINTH OF AV, AT WHICH DATE BOTH TEMPLES WERE DESTROYED.
82. Rabbi Yosi said, They have conspired among themselves to spread an evil report about everything. What is about everything? Meaning, about the land and the Holy One, blessed be He. Rabbi Yitzchak said, about the land it is correct. About the Holy One, blessed be He, where do we know that from? He told him that is derived from what is written: "But the people are strong," MEANING TO INDICATE there might be no one who could possibly vanquish them. "The people are strong" is exact, MEANING TO SAY THAT EVEN THE HOLY ONE, BLESSED BE HE, COULD NOT GO AGAINST THEM, AND THAT IS SLANDERING THE HOLY ONE, BLESSED BE HE. It is further written: "Amalek dwells in the land of the Negev." They then caused everything, as we learned, and the Holy One, blessed be He, wished to annihilate them from the world. This is what is written: "Therefore He said that He would destroy them, had not Moses His chosen one stood before Him in the breach..." (Psalms 106:23).
Vol. 18 Shlach Lecha : 40;6. Joshua and Caleb
30. "And Moses...sent them...all those men" (Numbers 13:3), MEANING THAT all were righteous and chiefs of Yisrael. However, they took bad counsel for themselves. Why did they take this counsel? It was because they thought: if Yisrael entered the land, we would be removed as chiefs and Moses would appoint other chiefs; since we deserved to be chiefs only in the desert, in the land we would not deserve TO BE CHIEFS. Due to having taken bad counsel for themselves, they died, as did all those who accepted their counsel.
31. "These are the names of the men whom Moses sent... " (Numbers 13:4). Rabbi Yitzchak said: Moses observed and was aware that they, THAT IS THE SPIES, would not succeed in their mission, and he then prayed about Joshua. Caleb was then in distress. He said: What shall I do, since Joshua goes forth with the utmost help of Moses, that he inspired in him the illumination of the moon, WHICH IS MALCHUT. He shone upon him with his light in his prayer, since he is THE ASPECT OF the sun, WHICH IS ZEIR ANPIN. So what did Caleb do? He dropped back from THE SPIES, and came to the burial place of the patriarchs, and prayed his prayer there.
32. Rabbi Yehuda said: Caleb went a different way and took winding paths, MEANING THAT HE FOLLOWED TWISTED PATHS. He reached the burial plots of the patriarchs and endangered himself, as is written: "Where Ahiman, Sheshai, and Talmai, the children of Anak, were" (Ibid. 22). However, just as someone in distress does not pay attention to anything, so too it was with Caleb. Because he felt distress, he was not observant, and came to pour his prayers upon the burial plots of the patriarchs, in order to be saved from the counsel OF THE SPIES.
33. "And Moses called Hosea son of Nun, Joshua" (Numbers 13:16). Rabbi Yitzchak said: Did the scripture ever call him Hosea? Is it not written: "And Moses said to Joshua" (Exodus 17:9) and "Joshua, the son of Nun, a young man" (Exodus 33:11) and "Joshua harried" (Exodus 17:13)? HE RESPONDS: However, Moses told him Yud-Hei will save you (Heb. yoshia) from them, SINCE JOSHUA IS SPELLED WITH THE LETTERS YUD HEI WILL SAVE (HEB. YOSHIA). 34. Rabbi Aba said: As soon AS MOSES sent Joshua to go there, TO THE LAND OF ISRAEL, he needed to be perfect. And in what way? With the Shechinah, SINCE THE LAND OF ISRAEL IS THE SECRET OF THE Shechinah. Until that time, he was considered a young man, as we have explained, MEANING THAT HE WAS ATTACHED TO METATRON REFERRED TO AS YOUNG MAN. At that time, Moses tied him to THE Shechinah. He was referred to in the scriptures prior to that as Joshua because the scriptures referred to him according to what he was destined to be called. Moses said: Most certainly, it is not proper for him to arrive there except by the Shechinah and that is appropriate. THEREFORE, HE CALLED HIM JOSHUA ADDING THE YUD TO HIS NAME, BECAUSE THAT IS THE SECRET OF THE Shechinah.
35. "Whether there is a tree in it, or not..." (Numbers 13:20). Rabbi Chiya said: Did Moses not know that there are a variety of trees there, different one from the other? Isn't he the one who praised the land several times WITH ITS OLIVES, GRAPES, POMEGRANATES? Was he doubtful about this? Didn't the Holy One, blessed be He, tell Moses originally that this was a land flowing with milk and honey? Rabbi Yosi said the friends already noted that it is written: "There was a man in the land of Utz, whose name was Job" (Job 1:1), MEANING THAT HE WISHED TO INQUIRE OF THEM WHETHER JOB WAS THERE TO PROTECT THEM. AND TREE (HEB. ETZ) IS LIKE UTZ.
36. Rabbi Shimon said: He was alluding to what they asked before, as is written: "Is Hashem among us, or not (Heb. ayin)" (Exodus 17:7) - BEING THE QUESTION OF WHETHER ZEIR ANPIN, REFERRED TO BY YUD HEI VAV HEI, IS STAYING WITH THEM, OR ARICH ANPIN IS AMONG THEM, REFERRED TO BY AYIN (LIT. 'NOT'). He said: There IN THE LAND, you will recognize if it is worthy of this, OF ZEIR ANPIN WHO IS REFERRED TO AS TREE, or of this, OF ARICH ANPIN WHO IS REFERRED TO BY AYIN AYIN (LIT. 'NAUGHT'). He further told them, if you notice that the fruits of the land are similar to those in the other countries in the world, then "there is a tree in it," which is the Tree of Life, MEANING ZEIR ANPIN, but not from a higher place. However, if you notice that the fruits of the land are decidedly different from other fruits in other countries of the world, you will know that the supernal difference flows, that it is drawn from Atika Kadisha and THAT IT CONTAINS from all the places in the world. Through this, you will be able to recognize if there is a tree in it - THAT IS, ZEIR ANPIN - or not (Heb. Ayin), ATIKA KADISHA, THAT IS ARICH ANPIN. That is what you set out to discern in the beginning, as is written: "Is Hashem among us" - and "among us" is specific SINCE THEY INQUIRED IF ZEIR ANPIN RESTS AMONG THEM, or not - Ayin REFERRING TO ARICH ANPIN. Therefore, "And be of good courage, and bring of the fruit of the land" (Numbers 13:20), to know the difference in them, MEANING TO BE AWARE IF THERE IS A DIFFERENCE IN THEM OR NOT.
37. "Now the time (days) was the time of the first ripe grapes" (Ibid.). HE INQUIRES: "Now the days": What is it meant to convey, since it would have been sufficient TO SAY, "Now was the time of the first ripe grapes." HE RESPONDS: However, "now the days" are those that were made known, MEANING THE SIX DAYS WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF ZEIR ANPIN. All were attached at that time to the tree with which the first man sinned, WHICH IS MALCHUT, and we have learned that it was the grapes (tree). THEREFORE, WE SEE THAT GRAPES IS MALCHUT. As a result, the days that were already known TO BE THE SIX ENDS OF ZEIR ANPIN are the season of first ripe grapes, WHICH IS MALCHUT; THAT IS, THE SIX ENDS IN ZEIR ANPIN GOT JOINED TOGETHER AT THAT TIME IN MALCHUT.
38. "And they ascended into the Negev, and (he) came to Hebron" (Numbers 13:22). HE INQUIRES: It should have said, 'And they came' in plural. HE ANSWERS: However, Rabbi Yosi said it refers to Caleb, who came to pray upon the graves of the patriarchs IN HEBRON. Caleb thought to himself: Joshua, indeed! Moses blessed him with the help of the Highest Holiness and he could extricate himself and save himself from them; what shall I do? He took counsel to pray a prayer in the burial place of his patriarchs, in order to be rescued from the misguided decisions of the rest of the spies.
39. Rabbi Yitzchak said, "AND (HE) CAME" MEANS whoever is more important than the rest, it enters into him; THAT IS, THE Shechinah ENTERED AND WAS CLOTHED IN CALEB since in it, IN THE Shechinah, everything depends. Come and see: Who has the advantage over the rest, to be able to come there, TO HEBRON, since it is written: "And there were Ahiman, Sheshai, and Talmai." As a result of fearing them, who would be able to come EVEN TO HIDE in the cave? But the Shechinah was clothed there in Caleb to bring tidings to the Patriarchs. The time has arrived for their children to enter the land which the Holy One, blessed be He, had sworn to them, and that is why he: "came to Hebron." IT DOESN'T SAY, "AND THEY CAME," SINCE IT ALLUDES TO THE Shechinah.
40. From whom were Ahiman, Sheshai and Talmai descended? They were the offspring of the Nefilim (lit. 'fallen ones') that the Holy One, blessed be He, dropped from the HEAVEN to the earth, and they produced offspring from the daughters of the earth. From them emerged the mighty men of old, as is written: "The same were mighty men of old, men of renown" (Genesis 6:4). "Of old" MEANS they were present from the time the world was created and "men of renown" are Ahiman, Sheshai and Talmai, MEANING THAT THEIR NAMES WERE WELL KNOWN IN THE WORLD.
41. "And they came to the wadi of Eshkol (cluster valley)..." (Numbers 13:23). Rabbi Yehuda opened the discussion with the verse: "Thus says the El, Hashem, He that created the heavens, and stretched them..." (Isaiah 42:5). How much people need to observe the activities of the Holy One, blessed be He. How much need there is to inquire in matters of Torah, for it is as if everyone that studies Torah brings all the offerings in the world to the Holy One, blessed be He. Not only that, but the Holy One, blessed be He, also wipes away all his iniquities, and prepares many thrones for him in the World to Come.
Vol. 11 Safra Det'zniuta - Fifth Chapter
57. Fifth Chapter. It is written, "Oh (Heb. Hoy - Hei Vav Yud) sinful nation, a people laden with iniquity, a seed of evildoers, children that deal corruptly..." (Isaiah 1:4). THERE ARE seven levels, ONE COMING OUT OF THE OTHER, Yud Vav Dalet, Hei, Vav, Hei Hei. HE EXPLAINS: Yud brought forth Vav Dalet OF THE FULLY SPELLED YUD, AND THE DALET CONCEIVED VAV AND BECAME Hei, FOR THEN YUD BECOMES Hei Vav Yud. THESE ARE THE FOUR LEVELS, YUD, VAV, DALET, HEI. AND AFTERWARDS Hei bore the Vav, WHICH IS THE FIFTH LEVEL, and the Vav, WHICH IS ZEIR ANPIN, brought forth Hei FROM INSIDE ATZILUT WHICH IS THE NUKVA AND THE SIXTH LEVEL, AND BROUGHT FORTH Dalet Vav, THE SOULS OF ADAM AND EVE outside OF ATZILUT, AS THEY ARE THE SEVENTH LEVEL. It hid male and female of Adam being Dalet Vav OUTSIDE ATZILUT, MEANING THAT HE CONCEALED HIS FACE FROM THEM, as is written ABOUT THEM, "children that deal corruptly," BECAUSE THEY SINNED BY THE TREE OF KNOWLEDGE OF GOOD AND EVIL.
58. "In the beginning created": "Genesis" (lit. 'In the beginning') is a saying, THAT IS, A COMPLETE LEVEL. "Bara" (lit. 'created') is half a saying, MEANING HALF A LEVEL. THEY ARE Father and Son, concealed and revealed, the upper Eden that is concealed and hidden and the lower Eden that emerges to its journeys IN THREE PLACES. Then are revealed Yud Hei Vav Hei, Yah, MEANING A SAYING AND HALF A SAYING ARE REVEALED THROUGH THE JOURNEY. "Elohim the (Heb. Et)" THAT FOLLOW "IN THE BEGINNING CREATED", MEAN Adonai Eheyeh, BECAUSE 'ET' IS THE SECRET OF MALCHUT THAT IS CALLED 'ADONAI', AND 'Elohim' THE SECRET OF BINAH, Right and Left joined together. THIS IS THE SECRET OF "the heavens," WHICH IS TIFERET THAT INCLUDES CHESED AND GVURAH, WHICH ARE RIGHT AND LEFT "and the (Heb. ve'et)" IS NETZACH, HOD, AND YESOD, as written, "And the glory (TIFERET) and the victory (NETZACH), ETC." ( Chronicles 29:11) that joined together. FOR "HEAVENS" IS TIFERET AND "AND THE" IS NETZACH AND HOD. "FOR ALL THAT IS IN HEAVEN AND ON EARTH" (IBID.) IS YESOD. "The earth" IS THE LAST MALCHUT, as written, "how majestic is Your name in all the earth" (Psalms 8:2). "The whole earth is full of His glory" (Isaiah 6:3), WHERE EARTH MEANS MALCHUT.
59. "Let there be a firmament in the water" (Genesis 1:6) to divide between the Holy, WHICH IS ZEIR ANPIN, and the Holy of Holies, WHICH ARE ARICH ANPIN AND ABA AND IMA. THE FIRMAMENT DIVIDES between Atik, WHICH IS ARICH ANPIN, and ZEIR ANPIN. It is divided FROM ARICH ANPIN VIA THE FIRMAMENT yet clings AS IT IS NOT ACTUALLY DIVIDED by the mouth that speaks great things.
60. ZEIR ANPIN is severed to be crowned with small crowns in five kinds of LIVING water, MEANING IN THE SFIROT - CHESED, GVURAH, TIFERET, NETZACH, HOD OF IMA, WHICH IS THE SECRET OF FIVE HUNDRED YEARS THAT ARE CALLED 'LIVING WATERS OR LIFE', as it is written, "And running (or: 'living') water shall be put thereto" (Numbers 19:17), WHICH IS CHESED. "He is the living Elohim, and an everlasting King" (Jeremiah 10:10), IS GVURAH. "I shall walk before Hashem in the lands of the living" (Psalms 116:9), IS NETZACH. "Yet the soul of my Master shall be bound in the bond of life with Hashem your Elohim" (1 Samuel 25:29), IS HOD. "And the Tree of Life also in the midst of the Garden" (Genesis 2:9), IS TIFERET. Yud Hei IS CHOCHMAH AND BINAH, Yud Vav Dalet, Hei Aleph IS CHOCHMAH BINAH OF ZEIR ANPIN HIMSELF, WHICH IS THE SECRET OF YUD HEI VAV HEI FULLY SPELLED WITH ALEPHS. Eheyeh IS THE SECRET OF KETER. THEY ARE THE DIVISION between waters and waters, for the UPPER waters ABOVE THE FIRMAMENT, WHICH ARE YUD HEI, YUD VAV DALET, HEI ALEPH, AND EHEYEH are whole, while THE LOWER BEINGS BELOW THE FIRMAMENT ARE waters that are not whole. ABOVE THE FIRMAMENT, there is complete mercy and BELOW THE FIRMAMENT, there is incomplete mercy.
61. "And Hashem said, My spirit shall not abide in man for ever for that he also is flesh" (Genesis 6:3). "And Hashem said," MEANING when He settled AND BECAME CLOTHED with ZEIR ANPIN. From here we derive that 'one quotes one', because concealed Atik THAT IS ARICH ANPIN, said, "My spirit shall not abide" in supernal man, ZEIR ANPIN. For with that spirit (also: 'wind') that blows from the two nostrils of the nose OF ARICH ANPIN, it draws LIFE to those below, WHICH IS THE SECRET OF THE LIGHT OF CHOCHMAH THAT IS CALLED 'LIFE.'
62. Therefore it is written, "and His days shall be a hundred and twenty years" (Ibid.), because Yud Vav Dalet IS THE SECRET OF CHOCHMAH AND LIFE. It is whole yet not whole. Yud in itself is one hundred, MEANING TEN SFIROT, EACH INCLUDING TEN, AMOUNTING TO ONE HUNDRED. The two letters VAV DALET THAT ARE NOT WHOLE are twice TEN. TOGETHER THEY AMOUNT TO a hundred and twenty years. Yud in itself, when it is revealed in ZEIR ANPIN, spreads to ten thousand years, BECAUSE EACH OF THE SFIROT OF CHOCHMAH EXPANDS TO A THOUSAND. Now it is written, "You laid Your hand upon me" (Psalms 139:5), MEANING THAT HIS HEIGHT WAS DIMINISHED TO ONE HUNDRED CUBITS. HE RECEIVED THE LIGHT OF LIFE FROM THE YUD, WHICH IS WHOLE AND NOT WHOLE, BECAUSE THE VAV DALET, WHICH ARE NOT WHOLE, ARE CONNECTED WITH THE YUD, AS MENTIONED.
63. "There were Nefilim (lit. 'fallen ones') in the earth in those days" (Genesis 6:4). This is as is written, "And from thence it was parted, and branched into four streams" (Genesis 2:10), for ever since the place where the Garden parted, WHICH IS MALCHUT OF ATZILUT, it is called 'fallen,' MEANING THROUGHOUT THE THREE WORLDS OF BRIYAH, YETZIRAH AND ASIYAH. FOR ALL THOSE THAT FELL THERE FROM THE GRADES OF ATZILUT ARE CALLED 'FALLEN', as is written, "And from thence it was parted." "There were...in the earth in those days," but not afterwards until Joshua came and the children of [[Elohim]] were hidden, NAMELY THE TWO SECRET SPIES, ABOUT WHIOM IT IS WRITTEN, "AND HID THEM" (JOSHUA 2:4).
64. Until Solomon came and the daughters of men were incorporated IN HOLINESS, as is written, "and the delights of the sons of men" (Ecclesiastes 2:8). The word "delights" has a feminine suffix INSTEAD OF A MASCULINE ONE, BECAUSE IT REFERS TO THE DAUGHTERS OF MAN MENTIONED EARLIER, "TWO WOMEN THAT WERE HARLOTS." "Sons of men," FROM THE WORDS "THE DELIGHTS OF THE SONS OF MEN", REFER TO THE SONS OF MEN that were cast from other spirits IN ATZILUT, and were not included in supernal CHOCHMAH. It is written, "And Hashem gave Solomon wisdom" (1 Kings 5:26) and, "For he was wiser than all men" (Ibid. 11). It is because HE CORRECTED ALL THESE MEN, who were not included in man OF HOLINESS.
65. "And Hashem gave Solomon wisdom," MEANING THAT HE GAVE HIM the upper Hei, WHICH IS BINAH. "For he was wiser," because from it, FROM BINAH, he became wise below. "the same were mighty men of old (or: 'from the world')" (Genesis 6:4), meaning from the upper world, THE WORLD OF ATZILUT FROM WHICH THEY FELL AS MENTIONED, "men of renown (lit. 'name')" (Ibid.) who made use of the name. What is the name? It is the Holy Name, MEANING MALCHUT THAT IS CALLED 'NAME', and they used it, those unholy beings, MEANING THAT THE Nefilim USED IT TO DRAW CHOCHMAH FROM ABOVE DOWNWARDS, WHICH IS NOT HOLY FOR IT IS FORBIDDEN TO DO SO. They utilized only the name, WHICH IS MALCHUT. IT IS SAID "men of name", in general, instead of 'men of Yud Hei Vav Hei', WHICH IS ZEIR ANPIN. It is not because the verse is ambiguous, MEANING THAT THE VERSE DOES NOT MENTION ANY PARTICULAR NAME, but it is rather diminishing yet not diminishing. IT IS DIMINISHING BECAUSE IT IS LESS THAN THE NAME YUD HEI VAV HEI, BUT IT IS ALSO NOT A LESSENING BECAUSE IT IS MALCHUT THAT IS CALLED 'NAME', AND IT COULD NOT BE WRITTEN IN ANY OTHER WAY. "Men of renown" is general; they are no longer part of humanity, as it is written, "Nevertheless man abides not in honor" (Psalms 49:13). "Honor" REFERS TO the glory of the King, WHICH IS MALCHUT THAT IS CALLED 'NAME' AND IS THE GLORY OF ZEIR ANPIN. SINCE MAN MAKES USE OF THE NAME, WHICH IS MALCHUT, he "abides not," MEANS WHEN HE WAS without spirit.
66. HE NOW REVIEWS MOST OF THE MAIN POINTS THAT HE SPOKE OF IN ALL THE FIVE CHAPTERS WITH A FEW ADDITIONS VERY BRIEFLY. HE SAYS, Thirteen warring kings, NAMELY THE THIRTEEN FEATURES OF THE BEARD OF ARICH ANPIN in seven, MEANING THAT THE THIRTEEN RECEIVE FROM THE SEVEN FEATURES OF THE SKULL OF ARICH ANPIN. Seven kings, NAMELY THE SEVEN FEATURES OF THE SKULL OF ZEIR ANPIN, WHEN THEIR LIGHT SPREADS in the earth, WHICH IS MALCHUT, appear to be victorious in war. Nine ascend the grades and run as they wish, NAMELY NINE FEATURES OF THE BEARD OF ZEIR ANPIN THAT ASCEND AND RUN THROUGHOUT THE GRADES. There is no one to detain them. Five kings stand in confusion and cannot stand before four.
67. HE SAYS, Four kings come out AND ARE BORN towards the four KINGS, they cling to them like grapes to a bunch. Seven runners are incorporated in them, WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT WITHIN THE WHOLE MALCHUT. WHEN CHOCHMAH IS REVEALED IN IT, THEY RUN AND HASTEN IN THE SECRET OF, "AND THE LIVING CREATURES RAN AND RETURNED" (EZEKIEL 1:14). They give testimony when they are not in their places, BECAUSE WHEN THEY REVEAL THE ILLUMINATION OF CHOCHMAH THAT IS CALLED 'TESTIMONY', THEY ARE FORCED TO DESCEND FROM THEIR PLACE. The aromatic tree, WHICH IS YESOD OF ZEIR ANPIN, PROVIDES CHASSADIM TO MALCHUT AND CHOCHMAH BECOMES SCENTED WITH CHASSADIM. It is settled among THE SEVEN SFIROT OF MALCHUT. Among its branches THAT SPREAD FROM IT, birds take hold and nest. Under YESOD OF ZEIR ANPIN, the living creature, WHICH IS MALCHUT, shelters in its shade. It rules over that tree that has two ways, THE TREE OF KNOWLEDGE OF GOOD AND EVIL. IF ONE GAINS MERIT IT IS GOOD AND IF ONE DOES NOT, IT IS EVIL. AND IF HE MERITS, GOOD DOMINATES. THEN HE walks among the seven pillars - WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF THE NUKVA, WHICH IS THE SECRET OF THE ILLUMINATION OF CHASSADIM that surround THE TREE OF KNOWLEDGE OF GOOD AND EVIL AND RULE OVER IT. HE MERITS the four living creatures: Lion, Ox, Eagle, Man, WHICH ARE NETZACH, HOD, YESOD AND MALCHUT, WHICH IS THE SECRET OF THE LOWER CHARIOT, that revolve in the four directions.
68. The snake that runs with 370 leaps, "Leaping on the mountains, skipping on the hills" (Song of Songs 2:8), his tail in his mouth, between his teeth, pierced in two sides. While moving, he ceases and his body is divided into three aspects.
69. It is written, "And Enoch walked with the Elohim" (Genesis 5:24) and also, "Train (Heb. chanoch) up a child in the way he should go" (Proverbs 22:6), MEANING that certain child THAT IS THE ANGEL METATRON. THIS IS THE MEANING OF THE VERSE. ENOCH BECAME A CHILD, METATRON; "with the Elohim", REFERS TO MALCHUT and not with Yud Hei Vav Hei WHICH IS ZEIR ANPIN, BECAUSE HE BECAME A SERVANT OF MALCHUT. "And he was not" (Genesis 5:24) MEANS THAT he was not under the name Enoch, "for the Elohim took him" to be called in His name, FOR HE BECAME AN ANGEL OF Elohim.
70. The three courts of law are four. There are four courts of law above and four courts of law below, as it is written, "You shall not do unrighteousness in judgment, in length, in weight, or in measure" (Leviticus 19:35). FOR JUDGMENT IS THE RIGHT COLUMN, LENGTH IS THE LEFT COLUMN, WEIGHT IS THE CENTRAL COLUMN AND MEASURE IS MALCHUT. AND HE EXPLAINS THAT THERE IS harsh judgment, judgment that is not harsh, there is the judgment of weight, a judgment that is not in EQUAL weight. There is light judgment that has neither HARSH JUDGMENT nor JUDGMENT THAT IS NOT HARSH.
71. "And it came to pass when men began to multiply on the face of the earth" (Genesis 6:1): "Men began to multiply," as is written, "for that he also (Heb. beshagam) is flesh" (Ibid. 3). BESHAGAM IS COMPOSED OF THE SAME LETTERS AS MOSES. BOTH HAVE SHIN AND MEM, AND BET AND GIMEL OF THE FORMER EQUAL HEI OF THE LATTER (IN NUMERICAL VALUE). THEREFORE, THE VERSE SAYS "MEN," WHICH ALLUDES TO supernal man, NAMELY MOSES WHO IS A CHARIOT TO ZEIR ANPIN, and it is written "on the face of the earth" EVEN THOUGH THE LEVEL OF MOSES WAS ABOVE IN ZEIR ANPIN THAT IS CALLED 'HEAVEN'. THIS IS THE MEANING OF THE VERSE, "Moses knew not that the skin of his face shone" (Exodus 34:29). This is the meaning of, "coats of skin" (Genesis 3:21), WHICH MEANS COATS FROM MALCHUT.
72. AND THE VERSE, "THE SKIN OF HIS FACE shone (Heb. karan)": "KARAN" RESEMBLES the words, "And Samuel took the horn (Heb. keren) of oil" (1 Samuel 16:13). Kings are anointed only with a horn, as it is written, "And in your favor our horn shall be exalted" (Psalms 89:18), and also, "There will I make the horn of David to shoot up" (Psalms 132:17). This refers to the tenth of the king, WHICH IS MALCHUT, THE TENTH SFIRAH OF ZEIR ANPIN. It comes from Jubilee, which is Ima, as is written, "And it shall come to pass, that when they make a long blast with the ram's horn (Keren of the Jubilee)" (Joshua 6:5). The Keren, WHICH IS MALCHUT, is crowned with Jubilee, NAMELY the tenth is crowned with Ima, WHICH IS BINAH THAT CLOTHES IT, SO IT BECOMES LIKE BINAH. AND IT IS CALLED 'Keren', SINCE MALCHUT takes Keren FROM BINAH, JUBILEE, and the spirit IN IT, so that the spirit OF BINAH should return to it, NAMELY ITS MOCHIN.
73. This horn is of Jubilee, and Jubilee IS IMA, NAMELY the FIRST Hei OF YUD HEI VAV HEI, and THIS Hei blows the breath of life into everything. They all return to their places, NAMELY AS IS WRITTEN, "IT SHALL BE A JUBILEE FOR YOU, YOU SHALL RETURN EVERY MAN TO HIS POSSESSION" (Leviticus 25:10). It is written, "Ah (spelled Aleph Hei Hei) Adonai Elohim" (Jerimiah 1:6), MEANING Elohim IS SPELLED AS YUD HEI VAV HEI WITH THE VOWELING OF Elohim, WHICH IS BINAH, AND ADONAI IS MALCHUT. When the FIRST Hei appears to the LOWER Hei, NAMELY BINAH TO MALCHUT, WHEN THEY BOTH ARE CLOTHED WITH EACH OTHER, the name is considered full, Adonai Elohim. AND WHEN THIS ATTIREMENT WILL BE PERMANENT, NAMELY IN THE FUTURE TO COME, THEN it is written, "And Hashem alone shall be exalted on that day" (Isaiah 2:17). Until here the concealment of the King has been hidden and crowned, namely the Concealed Book. Blessed is he who enters WISDOM and comes out, and knows its paths and ways.
End of Trumah
Vol. 17 Sec 50 - Naso - The generality of Man
334. We have learned that all these formations of above that are in the holy body, which is the wholeness of man, are derived one from the other and are attached to each other. They irrigate each other like the blood that runs with the flow of the veins to this direction and that direction, from this area to that area, and they irrigate the body. HERE TOO, they irrigate each other and illuminate each other until they enlighten all the worlds, and are blessed for their sake.
335. We have learned that these Sfirot which were not included in the body, WHICH IS THE CENTRAL COLUMN, BUT ARE DRAWN FROM THE LEFT COLUMN, are all abominable and unclean, and defile everyone that gets near to them, in order to find out things from them.
336. We have learned what the desire OF THESE KLIPOT is for the students of the Torah. HE REPLIES: This is since they observe in them a holy body and they wish to be included, MEANING TO NOURISH from that body. You might say, Yet there are angels, not included in the body. HE ANSWERS: No. If they were, heaven forbid, outside of the generality of the holy body, THAT IS THE SECRET OF THE CENTRAL COLUMN, they would not have been holy and they could not have endured, since it is written: "His body also was like the beryl" (Daniel 10:6). It is also written: "And their rims were full of eyes" (Ezekiel 1:18) and "the man Gavriel" (Daniel 9:21). SO YOU SEE that all are incorporated in the generality of man, IN THE CENTRAL COLUMN, except those that are not in the body, BUT ARE FROM THE LEFT COLUMN, who are unclean and defile all those that will get near to them.
337. We have learned all these are from the spirit of the left side that was not sweetened in man, THAT IS THE CENTRAL COLUMN, ZEIR ANPIN. They left the general holy body and did not adhere to it. Therefore, they are all unclean. They go wandering in the world and reach the depression of the great abyss, WHERE CAIN WAS SUBMERGED, to adhere in the first judgment that is called Cain that was expelled from the general body below SINCE IT WAS OF THE LEFT WITHOUT A RIGHT. They flutter and wander throughout the world, and fly and do not get attached to the wholeness of the body, THAT IS THE CENTRAL COLUMN. Therefore, they are outside of all the camps above and below and are defiled. About them, it is written: "Outside of the camp shall his habitation be" (Leviticus 13:46).
338. With the spirit that is called Abel. This is more fragrant in the generality of the holy body. Other SPIRITS emanate that are more firmly established and they adhere, yet do not adhere to the body. All are suspended in the air and they emanate from the corpus of defiled spirits, as mentioned above. They hear whatever they hear above and from them it gets known TO THE SPIRITS below, because they divulge everything to them. 339. We have learned in the hidden book that, as soon as the whole of man, the holy body, was firmly established above, which is composed of male and female, MEANING ZEIR ANPIN AND ITS FEMALE, they were joined for a third time. Overall perfume emerged, THAT IS SHET, and the worlds above and below were firmly established. From here on, the world of above and below was perfected. THIS WAS MALE AND FEMALE from the aspect of the holy body, WHICH IS THE CENTRAL COLUMN, and the worlds were bound and got attached to each other and become one body, WHICH IS SHET. The spirit got drawn and entered that body; throughout the worlds, only one is seen. "Holy, holy, holy, is Hashem, Lord of Hosts: the whole earth is full of His glory" (Isaiah 6:3), since all is one body, SINCE THREE TIMES HOLY IS THE SECRET OF THE THREE COLUMNS THAT INCORPORATED INTO ONE.
340. We have learned that, as soon as ZEIR ANPIN AND HIS FEMALE became firmly established one in the other, judgment was connected with compassion and the female was firmly established by the male, THAT IS ZEIR ANPIN. Therefore, they could not ascend one without the other. This is similar to the palm tree that does not ascend AND PRODUCE FRUITS one without the other, FEMALE TREE WITHOUT THE MALE TREE. About this, we have learned that whoever excludes himself in this world from general humanity, THAT IS THE CENTRAL COLUMN, thereafter, when he exits from this world, he does not enter into the realm of man. This is referred to as the holy body, WHICH IS ZEIR ANPIN AND BRIYAH YETZIRAH ASIYAH OF HOLINESS. Rather he enters in these that are not called man, THAT IS, BRIYAH YETZIRAH ASIYAH OF DEFILEMENT, which were expelled from the inclusiveness of the body, THAT IS THE CENTRAL COLUMN.
341. We have learned: "We will make you necklets of gold studded with silver" (Song of Songs 1:11), meaning that the judgment, THE ONE CALLED GOLD, WHICH IS THE ILLUMINATION OF CHOCHMAH OF THE LEFT, was spiced with mercy, THAT IS CALLED STUDS OF SILVER, MEANING CHOCHMAH WAS COATED WITH CHASSADIM, so there is no judgment that has no mercy in it, SINCE THEY ARE INCLUDED IN ONE ANOTHER. About this, it is written: "Your cheeks would be comely with rows of jewels, your neck with strings of beads" (Ibid. 10). "Rows of jewels" HAS THE SAME MEANING AS in the verse: "necklets of gold," WHICH ARE FROM THE LEFT. "Strings of beads" HAS THE SAME MEANING AS in the verse: "studded with silver," MEANING RIGHT, CHESED. "Your neck" is in the realm of the female, which is the Matron, WHICH IS MALCHUT, since THE NECK contains the temple of above, WHICH IS YESOD OF MALCHUT. The terrestrial Jerusalem and the temple IN IT ARE ALSO CALLED THE NECK. All this takes place after THE FEMALE gets firmly established by the male and the wholeness of man is formed. This is the inclusiveness of faith. Why faith? It is because within it, IN THE GENERALITY OF MAN, there is all the perfection of faith.
342. We have learned that when the soul of whoever is called man left him, and he died, it is not permitted to have him stay in the house and rest overnight on the ground, so as not to put the honor of that body to shame, BEING A BODY WITHOUT A SOUL. It is written: "Nevertheless man abides not in honor" (Psalms 49:13). Man who is the most honored "abides not" AFTER DEATH. What is the reason? It is because if they do that, "he is like the beasts that perish" (Ibid.). THAT IS, AFTER DEATH HE IS LIKE THE BEASTS. Just like animals were never part of humans, WHICH IS WHY no holy spirit is apparent upon them, here too A DEAD MAN is just like an animal, a body without a spirit. Therefore, this body that is most precious of all should not be put to shame.
343. We have learned in the hidden book that whoever keeps this holy body overnight, when it is devoid of spirit, makes a flaw in the body of the worlds, THAT IS THE UPPERMOST MAN. It is therefore not permitted to have it stay overnight in a holy place, in the land where justice resides, THAT IS THE LAND OF ISRAEL WHERE IT IS WRITTEN: "HIS BODY SHALL NOT REMAIN ALL NIGHT...THAT YOUR LAND BE NOT DEFILED" (DEUTERONOMY 21:23). This precious body is referred to as the image of the King. If one let it stay overnight, it WOULD APPEAR TO BE like one of the animals, THAT IS, WITHOUT SPIRIT LIKE A BEAST, AS MENTIONED ABOVE.
344. We have learned: "The sons of Elohim saw that the daughters of men were fair" (Genesis 6:2). These are the ones that were hidden, MEANING THEY WERE DISTANCED FROM HOLINESS, and fell into the crevice of the great abyss, THAT IS AS MENTIONED ABOVE. 'The daughters of man', that certain man. THIS IS ZEIR ANPIN, THEY BEING AN ASPECT OF ABEL; HE SAYS ABOUT THEM ABOVE THAT THEY GET MORE FIRMLY ESTABLISHED IN THE GENERALITY OF THE HOLY BODY, WHICH IS ZEIR ANPIN. It is written: "And they bore children to them; the same were mighty men of old (lit. 'the world')" (Ibid. 4), MEANING TO SAY THAT THEY ARE from the one that was called "the world" as we have learned concerning the days of the world, ZEIR ANPIN, EXCEPT THAT THEY ARE FROM THE OTHER SIDE, THAT SOMETIMES THEY BOND TO ZEIR ANPIN AND SOMETIMES NOT. THEY ADHERE TO THE BODY AND THEY DO NOT ADHERE. ALL ARE SUSPENDED IN THE AIR. "Men of renown (lit. 'name')"(Genesis 6:4), MEANING OF MALCHUT, IS REFERRED TO AS NAME, AND THEY ARE NOT FROM ZEIR ANPIN REFERRED TO AS WORLD. THESE ARE THE SPIRITS OF THE LEFT THAT WERE NOT FIRMLY ESTABLISHED WITH MAN. THEREFORE, spirits and demons get out into the world from them, to adhere to the wicked.
345. "There were Nefilim (lit. 'fallen ones') in the earth" (Ibid.). This excludes the other ones that were not on the earth at that time, THAT ARE NOT OF THE ASPECT OF MALCHUT REFERRED TO AS EARTH. The fallen ones are Aza and Azael, who were on the earth. THEY ARE OF THE ASPECT OF SPIRITS OF THE LEFT, WHICH DO NOT BOND TO THE BODY AT ALL, WHICH IS ZEIR ANPIN BUT TO MALCHUT REFERRED TO AS EARTH, WHICH IS THE LEFT. The sons of Elohim were not on the earth, WHICH IS MALCHUT, BUT THEY WERE ATTACHED, YET NOT ATTACHED, TO THE HOLY BODY THAT IS ZEIR ANPIN, AS MENTIONED ABOVE. This is a secret that we have learned.
346. It is written: "And Hashem repented that He made man on the earth" (Ibid. 6). HE excludes the man above that was not on earth, MEANING THAT HE IS NOT FROM THE ASPECT OF MALCHUT CALLED EARTH. THE ENTIRE PUNISHMENT OF THE FLOOD WAS ONLY FROM THE ASPECT OF MALCHUT, WHICH IS THE SECRET OF EARTH, BUT NOT ANYTHING ABOVE IT. "And Hashem repented": That is said of ZEIR ANPIN. "And it grieved Him at His heart" (Ibid.): It does not say that He was grieved, but rather "it grieved Him," since it grieved only Him, as this is dependent upon Him. THAT IS TO SAY, THE DEEDS OF THE LOWER ONES REACH ZEIR ANPIN, to exclude those who are not grieved, THE DEEDS OF THE LOWER ONES, SINCE THE LOWER ONES DO NOT HARM THEM. THAT REFERS TO ABOVE OF ZEIR ANPIN. "At His heart": It does not say, 'In His heart', but rather "At His heart," as someone that is grieved for his lord. This alludes to the heart of all hearts, WHICH IS ARICH ANPIN THAT IS VESTED IN THE INNERMOST OF ZEIR ANPIN.
347. "And Hashem said, 'I will destroy man whom I have created from the face of the earth...'" (Ibid. 7). "From the face of the earth" comes to exclude man from above MALCHUT THAT IS CALLED EARTH. You might say only man below exclusively, AND THE MAN ABOVE WAS NOT FLAWED AT ALL AS A RESULT OF THIS, but you cannot exclude OR DIFFERENTIATE BETWEEN ONE AND THE OTHER at all, since one cannot exist without the other. WHEN THE MAN BELOW IS OBLITERATED, THE MAN ABOVE IS ALSO FLAWED.
348. If wisdom had sealed from all, THAT IS IF THE CHOCHMAH OF ARICH ANPIN WOULD HAVE ILLUMINATED TO MALCHUT, everything would have been fixed to its original form, AND THERE WOULD NOT HAVE BEEN A FLOOD. It is written: "I, wisdom, dwell with prudence" (Proverbs 8:12). Do not read it as "dwell with," but rather 'cause to dwell'.
349. If not for the correction of man, the world would not have existed. This is what is written: "Hashem by wisdom founded the earth" (Ibid. 3:19). It is also written: "But Noah found favor in the eyes of Hashem" (Genesis 6:8).
350. We have learned that all the brains depend on that brain, THAT IS IN CONCEALED CHOCHMAH. Chochmah is inclusive of everything. This is concealed Chochmah, with which man's correction was established and strengthened, so that everything should be settled in an orderly way, each one in its place. This is what is written: "Wisdom strengthens the wise more than ten rulers" (Ecclesiastes 7:19). THAT IS THE TEN SFIROT that are the perfect establishment of man. The man is their inmost formation, SINCE THE BRAINS THAT ARE IN THE INMOST PART ARE REFERRED TO AS MAN, with which the spirit exists.
351. All the perfect faith of the one who stands on the throne is apparent with this correction of man, as is written: "The likeness as the appearance of a man above upon it" (Ezekiel 1:26) and "One like a Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before Him" (Daniel 7:13). Until here, the matters are vague and the reasons are obvious. Praised is the lot of the one who is aware and observes to understand them, and does not err in them. These matters were not given except to those who sat on the seat of justice and the reapers of the field that entered and were able to leave, as is written: "For the ways of Hashem are right, and the just do walk in them: but the transgressors shall stumble in them" (Hoshea 14:10).
352. We have learned that Rabbi Shimon cried and raised his voice and said: If only with our words that were revealed here, our friends would have been hidden in the chamber of the World to Come, and would have passed away from this world, it would have been proper and good, since they would not have been revealed to any one on this world. He then repented and said: I regret what I said, BUT RATHER THEY SHOULD DESERVE TO EXIST LONGER IN THIS WORLD. It is apparent to the most Ancient of all the ancient ones, the most concealed of all concealed, that not for my honor I have done this and not for the honor of my family and not for the honor of these friends. It is only that they should not err in His ways and should not enter with shame into His palace, so they will not be prevented FROM ENTERING. Praised is my lot with them in the World to Come.
Vol. 2 Beresheet A - Sect 25 - Idolatry - Bloodshed - Incest
265. "And Hashem Elohim commanded..." (Genesis 2:16). THIS VERSE ALLUDES TO THE PROHIBITION OF IDOL-WORSHIPPING, WHICH IS INCLUDED WITHIN THE TREE OF KNOWLEDGE, as it is been said that the word "To command (Heb. Tzav)" is but idolatry, from where, REFERRING TO THE TREE OF KNOWLEDGE, other Elohim originate. And this, NAMELY THE KLIPAH OF IDOLATRY, DWELLS in the liver (Heb. kaved; lit. 'heavy'). THERE ARE THREE TRANSGRESSIONS PERTAINING TO THE TREE OF KNOWLEDGE, WHICH ARE IDOL WORSHIPPING, INCEST AND BLOODSHED. And this, NAMELY THE KLIPAH OF IDOLATRY, DWELLS in the liver (Heb. kaved; lit. 'heavy'). As a result, their work became heavy such is idol worship. Because OF IDOLATRY, the liver becomes angry. BY BECOMING ANGRY, THE LIVER IS PASSED ON AS A DWELLING FOR THE KLIPAH OF IDOL WORSHIPPING. It has been said that 'Whoever is angry acts as if he worships idols,' and IT IS WRITTEN: "And...command" TO TEACH US ABOUT THE TRANSGRESSION OF IDOL WORSHIPPING, WHICH IS INCLUDED WITHIN THE TREE OF KNOWLEDGE.
266. THE PHRASE, "the man" alludes to the prohibition of bloodshed, WHICH IS INCLUDED WITH THE TREE OF KNOWLEDGE, as it is written: "Who so sheds man's blood, by man shall his blood be shed" (Genesis 9:6). FROM HERE, WE NEED TO DRAW AN ANALOGY. HERE IT SAYS, "THE MAN" AND THERE MAN IS MENTIONED IN CONNECTION WITH BLOODSHED. JUST AS THERE THE WORD MAN IS CONNECTED WITH BLOODSHED, SO HERE (GENESIS 2:16), MAN IS CONNECTED WITH BLOODSHED. THEREFORE, BOTH ISSUES DEAL WITH BLOODSHED. THE KLIPAH OF BLOODSHED RESIDES WITHIN the gall (Heb. marah); it is the sword of the Angel of Death BY WHICH HE KILLS HUMAN BEINGS, AS IT SAYS THAT A DROP OF BITTERNESS (HEB. MARAH) HANGS FROM THE SWORD OF THE ANGEL OF DEATH, BY WHICH ONE DIES. The verse also says, "But her end is bitter as wormwood, sharp as a two-edged sword" (Proverbs 5:4). THE WORD "saying" (Genesis 2:16) IN THIS VERSE alludes to THE PROHIBITION OF incest, WHICH IS PART OF "THE TREE OF KNOWLEDGE." THE KLIPAH OF INCEST RESIDES IN the spleen, about which it is written: "She eats, and wipes her mouth..." (Proverbs 30:20), because the spleen has neither mouth nor arteries THROUGH WHICH IT CAN SUCK BLOOD. Therefore, it sucks black blood from the liver, even though it has no mouth. This IS WHY IT IS WRITTEN: "She eats, and wipes her mouth." All those who shed blood come from THE KLIPAH THAT RESIDES IN the gall, so the arteries in the heart avoid the bile and IMMEDIATELY flee from it.
267. Those who commit incest hide in the dark, AS IT IS WRITTEN: "THE EYE ALSO OF THE ADULTERER WAITS FOR THE TWILIGHT, SAYING, NO EYE SHALL SEE ME..." (JOB 24:15). THIS IS AN ALLUSION TO the black blood of the spleen, WHERE THE KLIPAH OF INCEST RESIDES, AS BLACK BLOOD IS SIMILAR TO DARKNESS. The soul of whoever commits bloodshed, idolatry or incest shall be reincarnated inside THE THREE FORMS OF KLIPAH: the liver, the gall and the spleen. And it is sentenced in Gehenom by three evil rulers CALLED the destroyer, anger and wrath.
268. There are fifteen forms of incest (sexual misconduct), which are equivalent to the numerical value of Yud-Hei OF THE NAME YUD-HEI-VAV-HEI, and the other six are equivalent to the Vav OF THE NAME YUD-HEI-VAV-HEI. EVEN before the children of Yisrael were exiled and the Shechinah was still with them, the Holy One, blessed be He, commanded Yisrael, "The nakedness of your mother, shall you not uncover" (Leviticus 18:7). THEY SHOULD NOT HARM THE Shechinah, WHICH IS THE MOTHER OF ISRAEL. So this exile is CONSIDERED the uncovering of the nakedness of the Shechinah, as it is written: "For your transgressions was your mother put away" (Isaiah 50:1). Therefore, because of THE TRANSGRESSIONS OF incest, the children of Yisrael were banished and the Shechinah was condemned to exile. This is the uncovering of the nakedness of the Shechinah, BECAUSE THE GOING OF THE Shechinah INTO EXILE IS CONSIDERED TO BE HER NAKEDNESS, AS IT IS WRITTEN: "ALL THAT HONORED HER DESPISE HER, BECAUSE THEY HAVE SEEN HER NAKEDNESS" (Lamentations 1:8). The nakedness OF THE Shechinah is Lilit, the Mother of the mixed multitude. IT IS CONSIDERED NAKEDNESS BECAUSE THE RULE OF THE Shechinah, THE MOTHER OF ISRAEL, AND HER BOUNTY PASSED TO LILIT, THE MOTHER OF THE MIXED MULTITUDE. The mixed multitude, WHICH HAS CONTROL OVER ISRAEL IN EXILE, REPRESENTS the nakedness OF THE Shechinah and the nakedness of supernal Yisrael, WHO IS ZEIR ANPIN, THE HUSBAND OF THE Shechinah. And of this SUPERNAL ISRAEL, it is written: "The nakedness of your father shall you not uncover" (Leviticus 18:7). BECAUSE WHEN THE Shechinah IS IN EXILE, LILIT AND THE MIXED MULTITUDE RECEIVE HIS ABUNDANCE, WHICH WAS SUPPOSED TO BE GIVEN TO THE Shechinah. FOR THIS REASON, THE EXILE IS CONSIDERED THE NAKEDNESS OF SUPERNAL ISRAEL.
269. Those WHO COMMIT INCEST separate the UPPER Hei OF YUD-HEI-VAV-HEI from the LOWER Hei OF YUD-HEI-VAV-HEI, so that the Vav OF YUD-HEI-VAV-HEI may not come between them, as it is written: "You shall not uncover the nakedness of a woman and her daughter" (Ibid. 17). THE UPPER HEI IS THE MOTHER AND THE LOWER HEI IS HER DAUGHTER. BECAUSE THE VAV CANNOT COME BETWEEN THEM AND ALLOW THE ABUNDANCE FROM THE MOTHER TO REACH THE DAUGHTER, THEY ARE BOTH HARMED AND DEJECTED, BECAUSE THE ACTS OF BLOCKING AND PREVENTING THIS ABUNDANCE FROM REACHING THE LOWER HEI IS CONSIDERED TO BE HER NAKEDNESS AS WELL. And THE MOTHER AND THE DAUGHTER are the upper Shechinah, NAMELY MOTHER, and the lower Shechinah, NAMELY HER DAUGHTER. DURING EXILE, THE REASON WHY THE VAV CANNOT COME BETWEEN THE UPPER AND LOWER HEI IS THAT the mixed multitude--which are the Nefilim, the Giborim, the Amalekim, the Refaim and the Anakim (WHOSE INITIALS SPELL NEGA RA, WHICH MEANS EVIL INFLICTION)--MIGHT COME FORTH AND RECEIVE THE ABUNDANCE FROM THAT VAV. THUS, the Holy One, blessed be He, WHO IS THE VAV, is not permitted to come between them. The secret of this issue LIES IN THE VERSE: "And the river shall be wasted and dried up" (Isaiah 19:5). The abundance of the upper Hei, WHICH IS CALLED THE RIVER, shall be wasted and the lower Hei, WHICH DOES NOT RECEIVE THE ABUNDANCE, shall dry up. And ALL THIS IS for the purpose of not allowing the mixed multitude to nourish themselves from the Vav, which is the Tree of Life. Therefore, the Vav is not permitted between the UPPER Hei and the LOWER Hei at the time when the mixed multitude is between them, DURING EXILE, AT TIME OF EXILE WHEN THEY MIGHT COME AND DRAW SUSTENANCE FROM THEM.
270. There is no permission for the letter Yud OF THE NAME OF YUD-HEI-VAV-HEI to approach the lower Hei, BECAUSE THEN THE MIXED MULTITUDE MIGHT DRAW ITS SUSTENANCE FROM IT. SO it is written: "You shall not uncover the nakedness of your daughter in law" (Leviticus 18:15)--AS THE LOWER HEI IS CONSIDERED TO BE THE DAUGHTER-IN-LAW OF YUD; FOR YUD IS THE FATHER, HEI THE MOTHER AND VAV IS THE SON OF YUD AND THE HUSBAND OF LOWER HEI. THUS, LOWER HEI IS A DAUGHTER TO THE UPPER HEI AND IS THE DAUGHTER-IN-LAW TO YUD, BEING VAV'S WIFE, YUD'S SON. IF YUD WILL POUR ITS ABUNDANCE TO THE DAUGHTER-IN-LAW WHEN LOWER HEI IS IN EXILE, THE MIXED MULTITUDES WILL RECEIVE THE ABUNDANCE AND THE NAKEDNESS OF THE DAUGHTER-IN-LAW IS REVEALED. They separate the Vav and the upper Hei, as it is written: "The nakedness of your father's wife shall you not uncover" (Ibid. 8), because the Yud is the father, the Hei is the mother, the Vav is the son and the LOWER Hei is the daughter. For this reason, He commanded him in regard to the upper Hei: "The nakedness of your father's wife shall you not uncover", AS THE UPPER HEI IS HIS FATHER'S WIFE. THUS, IF VAV APPROACHED HEI IN EXILE, THE MIXED MULTITUDE WOULD REPLENISH ITSELF FROM THE ABUNDANCE, CAUSING THE NAKEDNESS OF THE FATHER'S WIFE TO BE REVEALED, AS THIS ABUNDANCE IS HERS. "The nakedness of your sister, the daughter of your father" (Ibid. 9) is the lower Hei, about which it is written: "Neither shall you take her son's daughter, or her daughter's daughter, to uncover her nakedness" (Ibid. 17). These are the two fully spelled letters Hei-Aleph, Hei-Aleph, which are the offspring of the LOWER Hei. "You shall not uncover the nakedness of your father's brother" (Ibid. 14) is the outstretched form of the letter [[[Yud]]], as in Yud-Vav-Dalet, which is the offspring of the letter Yud OF YUD-HEI-VAV-HEI, and so the brother of Vav.
271. Consequently, as long as the mixed multitude is mixed among Yisrael, there can be no unity among the members and no adjoining of the letters of the name Yud-Hei-Vav-Hei. As soon as the mixed multitude is annihilated from the world, it is said of the letters of the Name of the Holy One, blessed be He, that "on that day Hashem shall be one, and his name 'One'" (Zechariah 14:9). Therefore, WHEN THE MIXED MULTITUDE IS NOT MIXED AMONG ISRAEL, men--that is, Yisrael--shall be one with the Torah, about which it is said: "She is a Tree of Life to those who lay on her" ([[Proverbs 3:18). And she, THE TORAH, IS THE ASPECT OF the Queen, MALCHUT, from whose aspect the children of Yisrael are called the kings' children. THAT IS, THEY ARE CALLED THE TORAH OF ATZILUT, WHICH IS COMPOSED ENTIRELY OF THE NAMES OF THE HOLY ONE, BLESSED BE HE.
272. For this reason, the Holy One, blessed be He, said, "It is not good that the man should be alone; I will make him a help to match him." (Genesis 2:18). The phrase: "A HELP TO MATCH HIM" IS a deputy (Mishneh) TO THE QUEEN, the wife of that youth, NAMELY MATATRON. IN OTHER WORDS, THIS MEANS IT IS NOT GOOD FOR MAN TO BE ALONE IN THE TORAH OF ATZILUT. SO I WILL MAKE HIM A HELP TO MATCH HIM BY THE TORAH OF BRIYAH, WHO IS THE WIFE OF MATATRON AND IS NOT THE ASPECT OF MALCHUT, THE QUEEN. BUT INDEED, SHE IS CALLED Mishneh TORAH, BEING SECOND TO THE TORAH OF ATZILUT, WHICH IS THE QUEEN. She is the maidservant of the Shechinah, BECAUSE SOMETIMES SHE HELPS THE Shechinah AND OTHER TIMES, SHE IS MATCHED AGAINST HER. If the children of Yisrael are meritorious, then she helps them while in exile from the aspect of the permissible, the pure and the fit IN THE TORAH. But if they are not, she is a match against THE Shechinah from the aspect of the impure, the unfit and the forbidden IN THE TORAH. THE SECTIONS OF THE TORAH THAT DEAL WITH WHAT IS pure, permitted and kosher are RELATED TO the good inclination, WHILE THE SECTIONS OF THE TORAH THAT DEAL WITH WHAT IS unfit, impure and forbidden are RELATED TO the evil inclination. SO HAD THERE NOT BEEN AN EVIL INCLINATION IN THE WORLD, THESE SECTIONS WOULD NOT HAVE APPEARED IN THE TORAH.
273. The woman who has both pure blood and the impure blood of menstruation comes from the aspect of the deputy (Mishneh), which is imposed upon Him. Thus, she is not the spouse, His union, because there can be no union before the mixed multitude is eliminated from the face of the world. Because of THE MIXED MULTITUDE, Moshe was buried outside of the Holy Land. His burial was at the hands of the deputy (Mishneh), and no one knows the location of his grave to this day. BURIAL MEANS CONCEALMENT, WHEREAS THE RESURRECTION OF THE DEAD IS REVELATION. SO MOSHE WAS CONCEALED AND BURIED OUTSIDE THE HOLY LAND BECAUSE OF THE DOMINION OF THE DEPUTY IN THE WORLD. THIS IS WHY NO ONE CAN KNOW HIS BURIAL SITE UNTIL THE DAY OF THE END OF CORRECTION. AT THE RESURRECTION OF THE DEAD, MOSHE WILL BE REVEALED TOGETHER WITH THE TWO MESSIAHS. His being buried, THE CONCEALING OF THE SOUL OF MOSHE, COMES FROM THE POWER OF the deputy, which rules over the Queen, who is CALLED the Kabbalah (lit. receiving) of Moshe. And so the Queen departs from her husband. This is why THE SCRIPTURE SAYS: "For three things the earth is disquieted" (Proverbs 30:21), ALLUDING TO MALCHUT, THE FEMININE PRINCIPLE OF ZEIR ANPIN CALLED THE EARTH. THE PHRASE: "For a slave when he becomes king" (Ibid. 22) alludes to the specific servant, WHO IS MATATRON. "And a handmaid THAT IS HEIR TO HER MISTRESS" (Ibid. 23) ALLUDES TO the deputy, MATATRON'S WIFE and "a fool when he is filled with meat" is the mixed multitude WHOSE MEMBERS ARE CALLED "foolish people and unwise" (Deuteronomy 32:6).