Crossing the River Jabbok

Jacob's ordeal at the river was a rite of passing for the Creation.

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

In the portion of the Torah read this week, we are told that Jacob prepared to encounter Esau by sending him a gift. After sending the gift on ahead:

"He arose that night and took his two wives and two handmaidens and eleven children and crossed over the Jabbok river crossing." (Gen. 32:23)

As you know, the mentality of Abba [enters] the mentality of Imma, and the yesod of Abba extends further down than the yesod of Imma.

The insight of chochma is the "raw material" of bina…

The insight of chochma is the "raw material" of bina and the content that it processes. Inasmuch as this fundamental insight is the original spark of inspiration, its yesod, or drive for self-actualization, is greater and extends further than that of bina.

Now, the mentality of Abba does not fully enter [the mentality of Imma] until the immature mentality is expelled.

chanoch adds: expelled from Binah

The purpose of the investment of the mentality of Abba in that of Imma is in order that they both become transformed into the mental power of Zeir Anpin. As we know, the purpose of any intellectual insight or resulting revamping of one's world-view is in order that this remake him as a person, and the measure of that is the extent to which his emotional relationship and response to reality is recreated.

The development of the mentality of Zeir Anpin, however, progresses through three stages: embryonic mentality, nursing mentality, and mature mentality. The progression from one stage to the next is predicated on the displacement of the old mentality by the new one.

The immature mentality is first displaced to the throat. As you know, the immature mentality consists of three names Elokim, while the mature mentality consists of three names Havayah. Each name Havayah rectifies one name Elokim.

The name Havayah denotes revelation…

The name Elokim denotes tzimtzum, or contracted consciousness. Just as in educating a child, the child can at first only assimilate the most superficial aspects of the parents' intellect, so can Zeir Anpin at first only accept a contracted version of the mentality of Imma (in which is enclothed the mentality of Abba, as we have said). Thus, the manifestation of the three mental powers of chochma, bina, and daat in Zeir Anpin is in the form the name Elokim. In contrast, the name Havayah denotes revelation, and therefore the mature mentality is manifest as three names Havayah.

The yesod of Abba extends beyond both the immature and mature mentalities, descending below the level of the chest [of Zeir Anpin].

The mature mentality of Zeir Anpin is vested in its head, while, as we said, its immature mentality has descended to the level of its throat. However, the yesod of Abba extends further than either state of mentality. The initial insight, although a primarily intellectual experience, contains within it an element of consciousness that transcends intellect, and therefore is not limited to it.

Now, [the combined numerical value of] Havayah and Elokim is the same as that of "Jabbok", and this yesod [of Abba] extends further than both.

Havayah (yud-hei-vav-hei) = 10 + 5 + 6 + 5 = 26;

Elokim (alef-lamed-hei-yud-mem) = 1 + 30 + 5 + 10 + 40 = 86;

26 + 86 = 112;

Jabbok (yud-beit-kuf) = 10 + 2 + 100 = 112.

This, then, is the mystical meaning of the phrase "the Jabbok river crossing." (Ibid.) After this, [the partzuf of] Ya'akov issued from [this light] that was revealed from yesod of Abba [after it extends] outward. This verse refers to him [i.e., this Ya'akov].

...a secondary partzuf of Ya'akov develops out of Zeir Anpin.

As we explained previously, a secondary partzuf of Ya'akov (Hebrew for "Jacob") develops out of Zeir Anpin.

Know also that there are four mystical aspects of Jabbok:

1. [The combined numerical values of] the names Havayah and Elokim, [as we have said].

2. [The combined numerical values of] the names Eh-yeh, Havayah, and Ado-nai.

The numerical value of the name Eh-yeh (alef-hei-yud-hei, 1 + 5 + 10 + 5) is 21.

(And as before) Havayah (yud-hei-vav-hei) = 10 + 5 + 6 + 5 = 26;

The numerical value of the name Ado-nai (alef-dalet-nun-yud) is 65.

21 + 26 + 65 = 112.

3. The numerical value of the square spelling-out of the name Havayah is 184. If we subtract 72 from this number, the remainder is 112.

"Squaring" a word in Kabbala means developing the word from its first letter, progressively adding one more letter at each step. Thus, the "square" of the name Havayah (yud-hei-vav-hei) would be:

yud, yud-hei, yud-hei-vav, yud-hei-vav-hei.

When these stages are each spelled out (using the letter yud), we have:

yud-vav-dalet, yud-vav-dalet hei-yud, yud-vav-dalet hei-yud vav-yud-dalet, yud-vav-dalet hei-yud vav-yud-dalet hei-yud.

Numerically, this translates into:

4(10+6+4) + 3(5+10) + 2(6+10+6) + 1(5+10) = 4(20) + 3(15) + 2(22) + 1(15)

= 80 + 45 + 44 + 15 = 184.

If we subtract the value of the spelling-out of the four letters of the name Havayah (using the letter yud), i.e., 72, we are left with 112.

4. The numerical value of [first three letters of the name Havayah,] yud-hei-vav, when they are spelled out with the letter yud in the squared fashion is 112.

The first three letters of the name Havayah are the three unique letters used to spell this name; the final hei is a repeat of the of the first hei and is therefore in a certain sense not considered as much a part of the essence of the Name as the first three letters. These first three letters are therefore, in certain contexts, treated as a sort of divine name by themselves. Psychologically, this would refer to the powers of the soul themselves (yud: chochma; hei: bina; vav: midot), not considering their expression (the final hei).

The Jabbok River is associated with the struggle between good and evil…

The numerical value of the spelling out of the squaring of this three-letter combination is as follows:

yud-vav-dalet, yud-vav-dalet hei-yud, yud-vav-dalet hei-yud vav-yud-vav (10+6+4, 10+6+4 5+10, 10+6+4 5+10 6+10+6) = 112.

As we have explained previously, the Jabbok River is associated with the struggle between good and evil, since it was there that Jacob wrestled with the angel of Esau (as is described in the following verses). We have now caught a glimpse of what this means in terms of the mystical dynamics of the universe. Although evil can make inroads and attempt to gain a foothold via the intellect, the most dangerous confrontation between good and evil occurs at the level of the emotions. Precisely because the emotions are such a pivotal part of the psyche, it is also most crucial that the battle be won at this level.

This, of course, is because the intellect is by nature more abstract and objective. The more subjective nature of the emotions make them the "Jacob's heel" where evil can gain a foothold. At the emotional level the individual is far more likely to make choices based on "what's good for me" than "what is good" objectively. This renders him open to self-centeredness, which diverts his consciousness from G‑d, which is in turn the source of evil.

Thus, we see that Jacob, the progenitor of the Jewish people, does not come into his own as a partzuf until yesod of Abba, the drive of the initial divine thought or conception of creation, traverses the intellect and is able to shine out unshielded and unprocessed by the intellect. It is of course crucial that the initial insight of chochma become firmly rooted in consciousness via bina and developed into the mentality of Zeir Anpin, precisely because of the struggle that is to ensue once yesod of Abba proceeds beyond its realm.

…Esau, threatened by Jacob's usurpation of his hegemony over the emotions, prepares to do battle with him.

That struggle is the struggle between Jacob and Esau; Esau does not seek to attack Jacob until he has completed his developmental stage of intellectualization of the insight and has emerged from it ready to enter the Land of Israel, the land of the seven pagan nations or native, unrectified emotions, in order to conquer it for holiness. When Jacob left the land of Israel originally he went to study Torah in the yeshiva of Shem and Eber, and our sages also tell us that Jacob studied Torah while tending Laban's flock as well. Thus, his entire sojourn outside the Land of Israel until this point can be envisioned as the process of the maturation of the intellect. This having been accomplished, Jacob turns his attention to the land of the emotions, and it is here that Esau, threatened by Jacob's usurpation of his hegemony over the emotions, prepares to do battle with him.

The next verses in the Torah read: He took them and passed them over the brook, and did the same with his possessions. And Jacob was left alone, and a person wrestled with him until dawn. (Ibid. 32:24-25)

Our sages state that [the reason Jacob remained behind was because] he went back to retrieve his small jars [and the like]. (Chulin 91a)

Righteous people value their possessions…

As is known, the soul of a righteous individual comprises 248 [spiritual] members, each one of which possesses sparks from a number of the souls of [other] righteous individuals. All the divine beneficence that is granted to him is given as well for the sake of all [the souls of those other righteous people] who are dependent upon him. This is why righteous people value their possessions, since [they are aware that] it is granted them from above.

According to the sages, there are 248 members (limbs and organs) of the physical body. Inasmuch as the soul possesses powers exactly corresponding to these 248 members, which it enlivens, we may speak of 248 spiritual limbs of the soul. By fulfilling his mission in this world, the righteous person is completing the work begun by the righteous people who preceded him, and in this sense may be considered to be actualizing the potentials of these souls and endowing them with a measure of completion and fulfillment they did not realize while they were in their own bodies.

Jacob…made sure to enlist the merit of all righteous souls in the cosmic battle between good and evil…

Cognizant of this, a righteous person will realize that all the divine beneficence granted to him during his life is not merely for the sake of fulfilling his own personal mission in this world, but for completing the mission of others who preceded him, as well. He will value his possessions not only because they allow him to accomplish his purpose in revealing divinity in the world but also because they allow him to enhance the stature and state of completion of the souls of those who preceded him.

It is not fitting that a righteous person disdain such things, for if nothing could be accomplished by giving them to him, G‑d would not have given them to him.

This is therefore why Jacob returned to collect the small jars [and the like], for had he not returned, it would have appeared as though he did not value them. Everything granted to a person from above must be cared for. He therefore went back for them, in order to show how dear they were to him.

As he prepared to do battle with Esau's angel, Jacob summoned all the G‑dly energy he needed for this battle. Always cognizant of his own lack of merit, he made sure to enlist the merit of all righteous souls in the cosmic battle between good and evil, at whatever level. This is signified by his attention to detail, how he valued the elements of other's struggle within his own.

Likewise, in each individual's personal struggle with evil, it is paramount that we recall that we wage the war not on our own merits alone, but upon the merits of the righteous of all generations combined with our own. Also, we should realize the centrality and importance of our individual struggles; through our efforts, the efforts of all generations are given meaning and, hopefully, fulfilled.

chanoch's Commentary

Vayishlach is my birth parasha and as such provides much to learn about my individual tikune. Whatever happens to the forefathers happen nto the children. The world today struggles with good and evil. The western world teaches that the world constantly is at battle between good and evil. My world view has changed and I am unable to let this perception remain unchanged. I have learned through my spiritual development that there is only good and evil is good more distant from its source. The war between good and evil is not a war it is a struggle to reveal sufficient light that the evil can see or remember its source and feel the lack that being distant from our source causes. The word source is HaShem. I hope my students will understand sufficiently to contemplate these words.

Translated and adapted by Moshe-Yaakov Wisnefsky from Shaar HaPesukim, Sefer HaLikutim, and Likutei Torah; subsequently published in "Apples From the Orchard."

Royal Rectifications

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

Via the Kings of Edom, Kabbalah explains the healing process of the entire Creation

In the portion of the Torah read this week, we are told that there were eight kings "who ruled in the land of Edom" before any king ruled the children of Israel.

chanoch adds: These verses are from Genesis Chapter 36 Verses 31 – 39. Here is a link to these verses:

  • Meditation by reading about the 8 Kings in Edom prior to there being a King in Israel - This starts 15th of Elul to 28th of Elul

  • Below is English translations of some of these verses that are brought by the ARI.

    "And Bela ben Be'or ruled in Edom, and the name of his city was Dinhavah. Bela died…

    "And Yovav ben Zerach ruled in his place. Yovav died…

    "And Chusham from the south land ruled in his place. Chushamere is a link died…

    "And Hadad ben Badad, who smote Midian in the field of Moab, ruled in his place, and the name of his city was Avit. Hadad died…

    "And Salmah from Masreikah ruled in his place. Salmah died…

    "And Shaul from Rechovot HaNahar ruled in his place. Shaul died…

    "And Ba'al Chanan ben Achbor ruled in his place. Ba'al Chanan ben Achbor died…

    "And Hadar ruled in his place, and the name of his city was Pa'u. And his wife's name was Meheitavel bat Matreid bat Mei Zehav." (Gen. 36:31-39)

    ...first, we must answer the following questions...

    This account is repeated in the Book of Chronicles (Chronicles I 1:43-51) with minor changes, as will be noted.

  • Book of Cronicles 1 Chapter 1 – scroll to verse 43.

  • We will now explain the mystery of these kings and their deaths. But first, we must answer the following questions:

    Why, for only some of the kings (such as Bela ben Be'or and Hadad ben Badad), does the Torah mention the name of their cities?

    Why does it mention the name of the wife only in the case of the last king?

    Why, in the case of Hadad ben Badad, does the Torah tell us that he "smote Midian in the field of Moab", but does not tell us similar [historical details] about the other kings?

    Why does the Torah tell us the names of four of the kings' fathers, and not those of the other four?

    Why, in the case of the four kings whose fathers' names are given, does the Torah repeat the fathers' names when it tells us that they died in only case [i.e. that of Ba'al Chanan ben Achbor]?

    Why, in the case of Chusham, does the Torah mention where he came from, but does not do so for the others?

    Why does the Torah note the fact that the kings died, except for the last one?

    Also, why are there [the following] differences between this passage and the parallel passage in Chronicles:

    The Torah mentions the fact that "Bela ben Be'or ruled…," but the Book of Chronicles does not mention the fact that he ruled.

    The Torah, in describing the death of Chusham, writes his name without a vav, while in the Book of Chronicles it is written with a vav.

    The Torah records the name of Hadad's city as "Avit", while in the Book of Chronicles it is written as [if it is to be pronounced] "Ivat" [even though it is still read Avit].

    In the Torah, it is written that "Ba'al Chanan ben Achbor died," while in the Book of Chronicles it is written that "Ba'al Chanan died," not mentioning his father's name.

    In the Torah, the eighth king's name is "Hadar", ending with a reish, while in the Book of Chronicles it is given as "Hadad", ending with a dalet.

    The Torah does not mention the eighth king's death, while in the Book of Chronicles it does mention his death.

    In the Torah, the eighth king's city is given as "Pe'u", while in the Book of Chronicles it is given as "Pe'i".

    These kings, who personify stringent judgment, originated only after chochma and bina came forth…

    Know that the Zohar applies the account of these kings to [the state of affairs] before Arich Anpin was rectified and does the same regarding [the state of affairs] before Zeir Anpin was rectified and before Nukva of Zeir Anpin was rectified.

    This refers to the passage in the Zohar (3:127b-145a) known as the Idra Rabba, which details the construction ("rectification") of the partzufim.

    This is because the states of strict judgment [personified by these kings] came forth immediately after chochma and bina, whether in the case of chochma and bina of Arich Anpin, in the case of chochma and bina of Zeir Anpin, or in the case of chochma and bina of Nukva of Zeir Anpin. This is why the Zohar quotes the verse "And these were the kings that ruled in the land of Edom" in the case of Nukva only after having described [how] its chochma and bina [issue]. From this fact you can infer [that the same applies] with the others, for even though in their case, the Zohar cites this verse at the beginning [of its discussion of them], it means to apply it only after their chochma and bina have issued forth. In each of these three cases, [i.e. Arich Anpin, Zeir Anpin, and Nukva] these kings, who personify stringent judgment, originated only after chochma and bina came forth.

    Chochma and bina (insight and comprehension) make up the abstract and objective side of the intellect. The subjective side of the intellect is daat. The objective intellect sees things in black and white, so to speak, and therefore engenders a strict outlook on life. Thus, after these sub-sefirot of these partzufim have issued, severe qualities of judgment follow.

    The supernal source of emanation had to rectify the mentalities of each of these partzufim…

    Therefore, the supernal source of emanation had to rectify the mentalities of each [of these partzufim] via the rectifications of the head and the rectifications of the beard, giving these three [partzufim] something of the duality of male and female, in order that male and female subsequently issue from them simultaneously.

    The "rectifications of the head" and the "rectifications of the beard" are terms for the arrangement of the flow of divine consciousness from these partzufim to the ones below them. As we have seen previously, these arrangements are identified with G‑d's Attributes of Mercy.

    The reason these states of severe judgment issue as soon as bina appears is as follows: Strict judgment is aroused in bina, as is known. These states of judgment were aroused to issue from it, but they did not endure in the female side until male and female came forth together. Some of them were "made fragrant" [i.e. sweetened] on the side of holiness, but some of them were not "made fragrant" and passed to the Other Side.

    The description of the kings in the Book of Genesis describes their existence in Zeir Anpin, while the description in the Book of Chronicles describes their existence in Nukva…

    Regarding how the kings [that issued] from Arich Anpin became null and died, the matter is "deep, deep, who can fathom it?" (Ecclesiastes 7:24) It is very hidden and not alluded to in the Torah at all. Only by understanding [what occurs] in the lower [partzufim] can we understand [what occurs] in the higher ones.

    chanoch adds: The Ari teaches in the Sefer Etz Chaim the process of Creation. This idea of the Tzimsum and other teachings in the Sefer are taught out of order of the process. Rabbi Ashlag who indicates that he is a reincarnation of the Ari wrote a Sefer called Esser Sefirot – 10 Luminous Emanations which reorganizes the process described in Etz Chaim to make it more rational. This is what is taught by the Ari that his teachings would not be truly clear until he reincarnaed and clarified the teachings.

    In contrast, the details of how the kings the ruled in Zeir Anpin and Nukva are alluded to in the Torah and in the Book of Chronicles.

    chanoch adds: Here the Torah is the 5 Books of Moshe not the Tanach and the Book of Cronicles is part ofn the Writings.

    The description of the kings in the Book of Genesis describes their existence in Zeir Anpin, while the description in the Book of Chronicles describes their existence in Nukva. (Rabbi Wolf Ashkenazi)

    This is why it says in the Torah, "And these are the kings who ruled in the land of Edom…," but continues, "[Bela ben Be'or] ruled in Edom…," not repeating the words "the land of". "The land of Edom" signifies Nukva of Zeir Anpin, which is called "the land", while "Edom" [by itself] refers to Zeir Anpin, since [Esau, who is Edom] is parallel to Jacob, as it is written, "He is Esau, the father of Edom." (Gen. 36:43)

    As we know, Jacob personified Zeir Anpin. In Gen. 36:1 and 36:8 it is stated explicitly that "Esau is Edom".

    The Torah describes the kings who ruled in Zeir Anpin; it is therefore written "[Bela ben Be'or] ruled in Edom" [and not "…in the land of Edom"] in order to indicate that these states of stringent judgment existed in Zeir Anpin itself. These kings issued from bina of Zeir Anpin and sought to settle in Zeir Anpin but could not. The Torah therefore says "in Edom", since [Edom] is [in the words of the Zohar:] "where judgment is bound and connected," referring to bina of Zeir Anpin.

    This explains why in the Zohar, when discussing the kings [who ruled] in Zeir Anpin, quotes as well the verse "And [Bela ben Be'or] ruled in Edom…", but when discussing the kings [who ruled] in Nukva, only quotes the verse "And these are the kings who ruled in the land of Edom". This is also why the Zohar [in the context of Nukva] mentions "…the place where all judgment is found, and these are the rectifications of the female".

    Proof that the description of the kings within Arich Anpin is not alluded to in the Torah is in the fact that no mention of them is made in the Zohar [either]; they [the kings] are mentioned only in connection with Zeir Anpin and Nukva.

    Now that we have demonstrated that these kings allude only to Zeir Anpin and Nukva and [that as they exist] in Arich Anpin they are hidden, all the discrepancies mentioned above in the Torah and the Book of Chronicles will be clear. For the [kings] mentioned in the Torah are those of Zeir Anpin and those mentioned in the Book of Chronicles are those of Nukva of Zeir Anpin. Therefore, regarding the kings of Zeir Anpin the Torah says "And [Bela ben Be'or] ruled in Edom…," while regarding those of Nukva the Book of Chronicles does not say "he ruled in Edom" [itself], only that they rule "in the land of Edom".

    In the next installment Fall of the City of Knowledge, the Arizal will continue his exposition. Chanoch adds: and answer the additional questions.

    Adapted by Moshe-Yaakov Wisnefsky from Shaar HaPesukim, Sefer HaLikutim, and Likutei Torah; subsequently published in "Apples From the Orchard."

    Fall of the City of Knowledge

    Kabbalah details the mystical process of Creation.

    From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

    In the previous article Royal Rectifications, see above, we began to explain the mystical significance of the eight kings "who ruled in the land of Edom before any king ruled the children of Israel":

    "And Bela ben Be'or ruled in Edom, and the name of his city was Dinhavah. Bela died -

    "And Yovav ben Zerach ruled in his place. Yovav died -

    "And Chusham from the south land ruled in his place. Chusham died -

    "And Hadad ben Badad, who smote Midian in the field of Moab, ruled in his place, and the name of his city was Avit. Hadad died -

    "And Salmah from Masreikah ruled in his place. Salmah died -

    "And Shaul from Rechovot HaNahar ruled in his place. Shaul died -

    "And Baal Chanan ben Achbor ruled in his place. Baal Chanan ben Achbor died -

    "And Hadar ruled in his place, and the name of his city was Pa'u. And his wife's name was Meheitavel bat Matreid bat Mei Zehav."

    Here is that link

    (Gen. 36:31-39; cf. Chronicles I 1:43-51)

    chanoch adds: On the yeshshem nwebsite we study these verses during the Month of Elul each year as instructed by the Kabbalists. The link to these verses from our Bible Inquiry Tool is: http://www.mechon-mamre.org/p/pt/pt0136.htm - Please scroll to verse 31 to start.

    The following link is our commentary onnthese verses and it is not yet complete. - www:yeshshem.com/tanach-genesis-36-31-39-kings-of-edom.htm

    We continue now with this exposition.

    The first king [Bela ben Be'or] personified daat, which [issues forth] after bina. Opposite [daat, in the realm of evil], issued [the gentile prophet] Balaam ben Be'or. [As the Sages state, it is written in the Torah that] "There arose no prophet in Israel like Moses," (Deut. 34:10) but amongst the gentiles there did arise such a prophet, namely Balaam. (Bereishit Rabbah 14:2) Just as Moses personified daat on the side of holiness, so did Balaam [personify daat] on the side of evil, inasmuch as he personified strict judgment.

    "Bela" (spelled beit-lamed-ayin) and "Balaam" (spelled beit-lamed-ayin-mem) are spelled exactly the same, except for the final mem at the end of Balaam. Thus, they are considered to be the same person, or at least personifications of the same spiritual archetype.

    Balaam was the gentile prophet hired by Balak to curse the Jews on the eve of their entry into the Land of Israel. He was granted prophecy - even though he misused this gift and was evil - so that the non-Jews could not claim that had they, too, had a prophet like Moses amongst their ranks, they would have accepted the Torah and obeyed G‑d's word.

    Balaam… represents evil knowledge….

    Moses personified the sefira of daat, subjective knowledge of G‑d, and imparted this quality to the Jewish people (see Tanya, ch. 41). Since Balaam was Moses's equivalent on the side of evil, Balaam personifed evil daat.

    chanoch adds: At this point I must comment regarding these terms good and evil. When one contemplates HaShem – something Rabbi Ashlag directs to not contemplate above the level of Ain Sof – We asks questions that help define the terms good and evil.

    HaShem is both good and Holy filled with Mercy yet has aspects of judgment. Thus judgment must be connected to good. Evil is the opposite of good. Yet the opposite of love is not hate – it is indifference. This implies that evil is closer to good than another state of consciousness called “distant from good”.

    i am writing this commentary on my 72nd secular birth date.

    In my opinion from my study of Kabbalah HaShem creates darkness not evil. HaShem is good and has no evil wiyhin His essence. Therefore He does not create evil. So what creates evil? And what is evil?

    Evil is created and defined as the inadequacies of the vessel at any given moment. There is no evil – there is a vessel that cannot handle the capacity of good energy at any given moment. Contemplate this and then contemplate this again.

    We are taught that G‑d becomes angry with the world for one moment each day. (Psalms 30:6) The Sages say that Balaam's main prophetic talent was that he always knew this one, precise moment of each day, (Sanhedrin 105b) and could channel this energy to curse whomever he wished. He thus represents evil knowledge, the sensitivity to what is wrong with the world, the quality of being judgmental. Of course, a certain amount of this quality is necessary for us to objectively evaluate our progress in life and improve our behavior (and this is why G‑d allows Himself to be judgmental for a split second every day), but focusing exclusively on this quality, as did Balaam, is evil.

    This is why Balaam boasted that he "knows the supernal knowledge". (Num. 24:16) He was referring to the daat that precedes the holy daat of Zeir Anpin; this is why he called it "supernal knowledge". Just as from the third [i.e. posterior lobe of the] brain of Zeir Anpin, which houses its daat, and [in the words of the Zohar, sits] "in the third cavity of the skull, there issue a million rooms and halls over which the brain of daat presides and dwells in". (Zohar III, Idra Rabba:135b-136a)

    Chochma resides in the right cerebral hemisphere of the brain, bina in the left cerebral hemisphere, and daat in the occipital lobe. 1,000,000 "lights" (states of consciousness) issue from daat and inform the "rooms", i.e. the sefirot of chesed, gevura, and tiferet, and "halls", i.e. the sefirot of netzach, hod, and yesod.

    (Chesed-gevura-tiferet are alluded to by the word "rooms" because the word for "room" in Hebrew, "cheder", is taken as an acronym for the words chesed-din-rachamim. "Din" (meaning "judgment") is an alternate name for gevura, and "rachamim" ("mercy") is the inner motivation of tiferet.)

    Daat comprises five states of chesed and five states of gevura, as we have mentioned previously. Each of these ten states is subdivided into ten sub-states, giving 100, and each of these is further subdivided into ten sub-sub-states, giving 1000. Elsewhere, the number 1000 is associated with the intellect, so we have 1000 x 1000 or 1,000,000 manifestations of daat informing the sefirot below it.

    …so it is with regard to this [evil] daat, which expresses strict judgment and is synonymous with Bela ben Be'or. [Thus, the Zohar continues] "…it makes decrees of the strictest judgment, and together with it join a million masters of moaning and groaning." (Ibid. 135a)

    The male approach to life is relatively more abstract, while the female approach is relatively more practical….

    The "masters of groaning and moaning" are the "kings" of chesed and gevura (which we will discuss further on). They join with daat since daat comprises the twin modes of relation, chesed (attraction) and gevura (repulsion) and regulates them.

    Since the holy daat enters and permeates the torso, "filling the rooms and halls", this [evil] daat is called "Bela", for it is "swallowed up" inside the torso and the two upper cavities.

    "Bela" literally means "swallowing".

    It is further called "ben [the son of] Be'or" [since "Be'or" means "burning",] because the arousal of G‑d's strict judgment is likened to a great inferno, as in the verse, "For behold, the day is coming, burning like an oven…." (Malachi 3:19)

    This verse refers to the final judgment day.

    King Bela was somewhat rectified, and thus made into [the seventh king,] Baal Chanan. He thus was pardoned, this being the significance of [the second word in his name,] "Chanan".

    The letters of the name "Bela" (spelled beit-lamed-ayin) may be rearranged to spell "baal" (spelled beit-ayin-lamed). The word "Baal" means "master of", and the word "chanan" means "pardon" and "grace", so "Baal Chanan" means "the master of pardon".

    [As part of this rectification,] the letter chaf was added to [Bela's] father's name Be'or, and thus [Baal Chanan] was "the son of Achbor".

    "Be'or" is spelled beit-ayin-vav-reish; "Achbor" is spelled ayin-chaf-beit-vav-reish. Thus, the two names are composed of the same letters, except that "Achbor" also possesses the letter chaf.

    Now, it is known that "women's knowledge is light." (Kidushin 80b) Therefore, the Zohar, in its discussion of Nukva of Zeir Anpin, mentions only "the rectification of two lobes of the brain", for the third lobe, daat, is light. For the same reason, in the case of this king, who personified daat, kingship is not mentioned in the Book of Chronicles. For [the account of the Edomite kings in] the Book of Chronicles describes Nukva of Zeir Anpin, whose daat is light. In contrast, [the account of the Edomite kings in] the Torah, which describes Zeir Anpin itself, who does possess [full] daat, does mention kingship.

    The male approach to life is relatively more abstract, while the female approach is relatively more practical. Thus, the female within us is the drive to consummate the purpose of Creation by making the world into G‑d's home, while the male within us is the abstract drive for inspiration. In this context, it is clear why "women's knowledge", i.e. their daat, must be "light".

    Daat is tolerance, the ability to see the validity in other points of view….

    Daat is tolerance, the ability to see the validity in other points of view, to compare and weigh the merits of chesed and gevura within any entity. There are situations where tolerance is appropriate and situations where it is not. As long as the discussion is abstract, tolerance is acceptable and even laudible, since it enables us to examine all points of a topic objectively and thereby arrive at the truth. But once the truth has been arrived at, i.e. once it has become clear how exactly to accomplish G‑d's purpose in this world, tolerance is no longer a positive force; we must become intolerant of anything that opposes this.

    A practical example of this would be the field of Talmudic dialectics. As long as the discussion is abstract, all opinions and possibilites are legitimate; "both are words of the living G‑d". But once the legal decision is reached, all other opinions become academic and anyone who conducts himself in accord with them is in error, not accomplishing G‑d's will, and even liable to punishment.

    Thus, the feminine side of us must not have "strong daat", i.e. a generous sense of tolerance, for that would contravene its purpose.

    The disadvantage of having "light" daat is that we can become intolerant of the wrong things. If we become convinced of something that is not right, our intolerance can make us unwilling to become unconvinced. Thus, women generally are more in danger of being seduced than are men.

    For all these reasons, it is clear why in Kabbala great emphasis is placed on the union of male and female. Our male and female aspects need to cross-fertilize each other, so that we may always be refining our awareness of truth while simultaneously being single-mindedly devoted to its implementation. The female aspect prevents the male aspect from keeping us in a state of abstract non-accomplishment, while the male aspect prevents the female aspect from being seduced into misguided zeal.

    Malchut is the sefira of femininity….

    In the Torah, the account of this king is: "And Bela ben Be'or ruled in Edom, and the name of his city was Dinhavah…." In the Book of Chronicles, the corresponding verse reads: "Bela ben Be'or, and the name of his city was Dinhavah…"; there is no specific mention of this king ruling (although his kingship is included with that of all the other kings in the opening verse of this passage: "These are the kings who ruled in Edom…").

    Malchut is the sefira of femininity, as can be seen from the fact that malchut becomes the partzuf of Nukva, the female archetype. Thus, the absence of any mention of kingship with regard to daat in the account of Nukva alludes to this inherent deficiency/strength in feminine psychology.

    And since this king personifies daat, as we said, and [therefore] comprises all the others, it is stated in the account of his rule that "the name of his city was Dinhavah". Holy daat draws [the consciousness of] the supernal chesed - which is revealed in the mouth of Imma (Zohar II:123a) - from the supernal mind [i.e. Imma, and transmits it] to the bride [i.e. Nukva]. [Nukva] continuously requests this chesed from it [i.e. from daat].

    chanoch adds: The mouth of Imma is Malchut of Imma just as our mouths is the Malchut in the frame of the head - intellect.

    The remaining kings personify the midot; thus, this first one, corresponding to daat, comprises them all.

    The "mouth of Imma" is the point at which the intellect, Imma, begins to express itself. Inasmuch as chesed is the first and driving force of all the emotions, the supernal chesed - the abstract chesed of the intellect - is the potential within the intellect to evoke an emotional response. It is made relevant by daat, which then passes this relevance and motivation to Nukva, providing it with the drive to actualize the inspiration produced in the intellect.

    The same is true of this [evil] daat of judgment. [The evil Nukva] requests G‑d's judgment from it, as is stated in the Zohar, saying "give judgment" [in Aramaic, "din-havah"]. [Thus, we are told the name of] his city, just as we say that the "city of David is Zion," (Kings I 8:1) for "G‑d created the one opposite the other". (Ecclesiastes 7:14)

    Here, the evil Nukva requests the insight of how the world is imperfect and needs to be judged. The word "Dinhavah" is seen as the combination of the two words "din" and "havah", together meaning "give judgment". Chanoch adds: as said above – in Aramaic

    The "city" here is seen as the concretization of the ideals of the person who built it. Just as King David's ideals were concretized in the city of Zion, the focus of the kingdom of Israel, so were the ideals of Bela ben Be'or concretized in Dinhavah.

    In the next installment Evil Kindness, the Arizal will continue his exposition with a discussion of the fourth king.

    Translated and adapted by Moshe-Yaakov Wisnefsky from Shaar HaPesukim, Sefer HaLikutim, and Likutei Torah;

    Evil Kindness

    The third Edomite King manifests the antithesis of holy love.

    From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

    In the previous installment Fall of the City of Knowledge, see above, we continued to explain the mystical significance of the eight kings "who ruled in the land of Edom before any king ruled the children of Israel":

    "And Bela ben Be'or ruled in Edom, and the name of his city was Dinhavah. Bela died -

    "And Yovav ben Zerach ruled in his place. Yovav died -

    "And Chusham from the south land ruled in his place. Chusham died -

    "And Hadad ben Badad, who smote Midian in the field of Moab, ruled in his place, and the name of his city was Avit. Hadad died -

    "And Salmah from Masreikah ruled in his place. Salmah died -

    "And Shaul from Rechovot HaNahar ruled in his place. Shaul died -

    "And Baal Chanan ben Achbor ruled in his place. Baal Chanan ben Achbor died -

    "And Hadar ruled in his place, and the name of his city was Pa'u. And his wife's name was Meheitavel bat Matreid bat Mei Zehav."

    (Gen. 36:31-39; cf. Chronicles I 1:43-51)

    chanoch adds: On the yeshshem website we study these verses during the Month of Elul each year as instructed by the Kabbalists. The link to these verses from our Bible Inquiry Tool is: http://www.mechon-mamre.org/p/pt/pt0136.htm - Please scroll to verse 31 to start.

    The following link is our commentary onnthese verses and it is not yet complete. - www:yeshshem.com/tanach-genesis-36-31-39-kings-of-edom.htm

    [Gen. 36:31-39; cf. 1 Chronicles 1:43-51]

    We continue with the Arizal's exposition of the third king. We have seen how Chusham personified evil chesed, siphoning off for itself the holy chesed intended for Nukva.

    Since coupling [between Zeir Anpin and Nukva] is dependent on the [issuance] of holy chesed - as it is written, "it is chesed," (Lev. 20:17) and "the throne is established through chesed" (Isaiah 16:5) - and coupling occurs in secret, this king is called "Chusham", from the word for "secret" [in Hebrew, "chashai"].

    The word "chesed" in the first verse refers to sexual relations. In the second verse, the "throne" is the symbol of kingship and therefore of malchut.

    Chesed is issued for the sake of the bride, to embrace her….

    Significantly, only the first two letters of "Chusham" - chet-shin - are related to the word for "secret". The final, closed mem, as mentioned previously, denotes the blockage of the flow from Zeir Anpin to Nukva. Thus, Chusham signifies how the flow of chesed, transmitted in secret, is blocked.

    (Chesed is issued) for the sake of the bride, to embrace her, as it is written, "…and his right hand embraces me." (Songs 2:6, 8:3) Therefore, the word "land" is mentioned in his [account].

    Chesed is associated with the right hand, as we know. As mentioned previously, "land" (in Hebrew, "eretz") is an appelate for malchut, the feminine. The fact that Chusham's goal is to divert the divine flow away from malchut is why the word "land" is mentioned only in his regard.

    It thus follows that this king, in the realm of severe judgment, is the opposite of holy chesed, whose purpose is to affect the coupling of the groom and the bride and thereby extend the supernal light to her via yesod. This (king, in contrast,) comes to channel the light for himself, and prevent her from receiving it.

    [Another indication that Chusham is associated with chesed is that] the light of chesed is divided into five states of light, [corresponding to the five times "light" is] mentioned in the verse[s describing the creation of light on the first day of Creation, beginning with] "and there was light." (Gen. 1:3-5) The [letters of the] word for "five" ["chameish"] when switched around spell "Chusham".

    These five states of light are the five states of chesed, which we have discussed on previous occasions. The fact that the letters of "Chusham" spell "five" indicates that he denotes a reversal or inversion of the purpose these states of chesed are meant for.

    All eight kings are included in this one….

    Furthermore, "Chusham" may be read as "the eight [kings] are there," i.e. that all eight kings are included in this one, just as holy chesed is called "by day" - the day that accompanies all the other days. (Etz Chaim 25:2; Pri Etz Chaim, Sukot 1; see Zohar III:103ab, 191b)

    "Chusham" is spelled chet-shin-mem. The numerical value of chet is 8, and shin-mem spell the Hebrew word for "there", "sham".

    In the verse "G‑d shall command His chesed by day," (Psalms 42:9) the Hebrew word for "by day" - "yomam" - literally means "their day". Thus, this verse is interpreted mystically to mean that chesed is the source of - and is therefore is present in all - the succeeding sefirot. This is because the essence of love - the inner motivation of chesed - is relationship, or caring. All the succeeding sefirot are types of relationship. Even hatred is a form of caring. Similarly, the evil midot are all rooted in evil chesed. In this context, Chusham can be considered the root of all the other kings.

    Furthermore, Chusham can be understood to mean the senses inherent in each [of the kings].

    The word "chush" means "sense"; "chusham" thus means "their sense".

    Specifically: the sense of taste is associated with chochma, since the word "chochma" can be seen as a compound of the words for "what [does the] palate [taste]."

    "Chochma" is spelled chet-chaf-mem-hei. The Hebrew word for "palate", "cheich", is spelled chet-chaf; the word for "what", "mah", is spelled mem-hei.

    The sense of hearing is associated with malchut, as it is written, "…and G‑d listened, and heard." (Malachi 3:16)

    The sense of touch is associated with chesed-gevura-tiferet-netzach-hod-yesod, which are manifest in the two arms, the two legs, the torso, and the procreative organ.

    Smell is the subtle sense of discernment, of distinguishing between good and bad….

    The two arms: chesed and gevura; the two legs: netzach and hod; the torso: tiferet; the procreative organ: yesod. The midot (intermediate six sefirot) are the emotions, the means by which we "touch" and relate to others.

    The sense of smell is associated with bina. This is the mystical meaning of the verse "And G‑d smelled the savory smell." (Gen. 8:21)

    The verse continues: "…and G‑d said in His heart…." The heart, the seat of understanding, is associated with bina. Smell is the subtle sense of discernment, of distinguishing between good and bad.

    The sense of sight is associated with keter, the open eye.

    Sight is the most direct of the senses, allowing us an immediate perception of the object we see. By virtue of this all-encompassing inclusion, it is associated with keter, the enveloping, encompassing sefira that comprises all the others.

    All of these are part of malchut of chesed. This is alluded to by the words "from the land of the south".

    The south is associated with chesed.

    Thus, we have the following scheme of associations between the sefirot and the senses:

    keter – sight – level 1

    bina - smell - Chochma – taste – level 2

    the midot – touch – level 3

    malchut - hearing - level 4

    There are other association schemes used in other contexts.

    Finally, Chusham in at-bash is samech-beit-yud, the numerical value of which is 72, the numerical value of chesed.

    At-bash (the simple reflective transformation) is the substitution system in which the first letter of the alphabet is replaced with the last, the second with the second-to-the-last, and so on (The Mystery of Marriage, p. 417). Its name is taken from the first two substitution pairs: alef-tav and beit-shin. In this system, chet is replaced with samech, shin with beit, and mem with yud.

    Samech-beit-yud: 60 + 2 + 10 = 72.

    "Chesed" is spelled: chet-samech-dalet = 8 + 60 + 4 = 72.

    Here again we see Chusham as being an inversion of true chesed.

    Now, even though these three kings [Bela, Yovav, and Chusham] correspond to daat, tiferet, and chesed, they do not do so in the same way. [The evil] daat encompasses all the six [midot] of daat. Therefore [in the account of Bela], the name of his city is mentioned, alluding to the malchut of daat.

    As was explained previously, the evil Nukva requests judgment from Bela, the evil daat.

    [The evil] tiferet encompasses only gevura of tiferet. Therefore, the Torah says that [Yovav was] "from Batzra", alluding to harvested [black] grapes.

    This, as was explained previously, alludes to gevura. "Batzra" means "harvest".

    [The evil] chesed encompasses only malchut of chesed, as alluded to in the phrase "from the south land" - land [denoting malchut].

    The Arizal now will address the issue of why in the Torah "Chusham" is written without a vav, while in the Book of Chronicles it is written with a vav.

    Both the male's and the female's ability to love exists in order to be focused on their mates….

    Know, that just as chesed of Zeir Anpin exists for the sake of malchut, and this [evil chesed] issued forth opposite it in order to prevent the light belonging to malchut from reaching it, so too, the chesed of Nukva of Zeir Anpin exists for the sake of the male [i.e. Zeir Anpin], in order to cause feminine water to ascend to it.

    Both the male's and the female's ability to love exists in order to be focused on their mates. "Ascending feminine water" is the Zoharic idiom for "arousal from below".

    This [evil] chesed of Zeir Anpin [therefore] died, since it lacked a mate, inasmuch as they had not yet coupled. Therefore, the word "Chusham" in the Torah - which describes the male dynamic - is written without a vav, alluding to the female, the lack of whose presence caused this chesed to die. In contrast, the word "Chusham" in the Book of Chronicles is written with a vav, in order to indicate that for lack of the male this chesed of Nukva of Zeir Anpin died.

    This explanation, however, is not satisfactory.

    Possibly [the explanation is] that this [evil] chesed issued only as an expression of its malchut, thereby expressing the feminine principle. Therefore, "Chusham" is written [in the Torah] without a vav, which indicates the male principle. In the Book of Chronicles, "Chusham" is written with a vav...(the rest of this thought is missing in the manuscript) .

    The letter vav of the name Havayah indicates the midot, or Zeir Anpin. It thus signifies the male principle. (In this context, the letter hei signifies the female principle.) The fact that in the Torah, "Chusham" is written without a vav would indicate that the male element of this evil chesed is lacking in some way.

    The continuation of the Arizal's exposition can be found in "APPLES FROM THE ORCHARD".

    Translated and adapted by Moshe-Yaakov Wisnefsky from Sha'ar Ma'amarei Rashbi, Sefer HaLikutim, and Likutei Torah;

    The Ox and the Donkey

    Chasidic Master David Sterne

    In the Weekly Torah Reading ofVayishlach, Jacob finally leaves the house of his father-in-law, Laban, taking his family with him, and heads back for the land of Israel. His first act on departure is to send a message to his brother, Esau, who had previously vowed to kill him:

    "I have oxen and donkeys, sheep, servants, and maidservants…."

    This message seems to suggest that Jacob, a wealthy man, intends to pay handsomely to appease Esau's wrath. But the Midrash says that the oxen were code for "the priest who leads the Jews out to war" and the donkeys were code for "the Mashiach himself."

    If so, what was the real meaning of this cryptic message? What was Jacob trying to tell Esau?

    The Megaley Amukot (lit. "Revealer of Depths") says that Esau married into his uncle Ishmael's family in order to "get back" at Jacob for walking away with the birthright. By marrying a daughter of Ishmael, he would be able to attack Jacob from two different angles:

    1) From one side, he would attack him with his own negative influence, known as the "ox."

    2) From the other side, he would attack him with the negative influence of his uncle Ishmael, known as the "donkey."

    So what happened?

    After leaving Laban's house, Jacob wrestled with an angel – who turned out to be the guardian angel of his brother Esau. One opinion is that the angel appeared to Jacob as a pagan idol worshipper, while a second opinion says that the angel appeared as a Talmudic scholar.

    Rabbi Abraham of Sokochov [father of Shem miShmuel] explains that these are two different kinds of yetzer hara or evil inclination. The idol worshipper represents the power of the evil inclination to draw us into lustful thoughts and actions, on account of the physical pleasure associated with them. The Talmudic scholar represents the power of the evil inclination to seduce us with arguments which appear on the surface to be sound, but which are really specious. In so doing, the evil inclination comes in the guise of a Talmudic scholar to tell us that a given behavior isn't really so bad, or that it is even a mitzvah, while in reality it's just another transgression.

    These are the two "sides" which the Megaley Amukot referred to when he said that Esau wanted to attack Jacob from two angles. The idol worshipper wants to attack the person's heart by getting him addicted to lust from which he finds it difficult to free himself, like a donkey who is always laboring under a load. And the Talmudic scholar attacks the person's head, convincing him that good is bad, and vice versa, like an ox who doesn't know his owner.

    Esau wished to attack Jacob in both ways, in the heart ("donkey") and in the head ("ox"), but he wasn't successful.

    Shem miShmuel says that the Jewish people will ultimately be saved from the evil inclination by the MashiachbenJoseph and Mashiach ben David. (Joseph is called the "head" of the tribes, while David, composer of Psalms, is the "heart.") Together they will cleanse the minds and hearts of the Jewish people and redeem them from the evil inclination. Both the Mashiach ben Joseph and the Mashiach ben David exist in every generation, but whether they are revealed as such depends upon the behavior and merit of the generation. If the generation deserves it, then the Mashiach is revealed; if not, then the presence of both of them at least aids greatly in fighting the battles against the evil inclination of that generation.

    chanoch adds: Each generation has a tikune. One can find the tikune with in the start year name of the generation, as well as the number of the generation from Adam. As an example the tikune of the First generation is unity; the second is separation. Also there are multiple generations associated with each human being meaning multiple generational tikunim. If we assume a 70 year generationn year. This is the 82nd generation.The year 70 * 82 = 5740 = 1980 in gregorian calendar years. It would be a good exercise for a student of Kabbalah to determine the generations tikune. Send your result and why to yeshshem@hotmail.com. I will evaluate your process if you are interested.

    And this is what Jacob, according to the Midrash, wanted to hint to Esau when he told him, "I have oxen [the priest who goes out to war] and I have donkeys [the Mashiach himself]." He meant, "I have the Mashiach ben Joseph who fights the battles of the head, and I have the Mashiach ben David, who fights the battles of the heart." The truth is that with the advent of the Messianic Era, the battle of the heart will already be won, because the evil inclination will recognize where true pleasure lies – in the pursuit of G‑dliness and spirituality. However, the evil inclination of the intellect will remain, and it will be the job of the Mashiach ben Joseph to fight that battle.

    "So, there's no point in attacking me," says Jacob, "even if you're coming from both angles! Your weapons are not capable of affecting me and my descendants, and you yourself should join us in serving G‑d!"

    [From "Inner Lights from Jerusalem" based on the Shem miShmuel and other Chassidic and Kabalistic Sources]