As taught to Rabbi Chaim Vital by Rabbi Isaac Luria and Amended by Rabbi Chaim's Son Shemuel.
Also Note: Bold Text represents the translation of the original Text. Regular text represents the commentary and explanation of the translator. Chanoch's comments will be identified separately.
Translation from Sha'ar Hagilgulim by Yitzchok bar Chaim; commentary by Shabtai Teicher
Chapter 32 Section 1
In this chapter we will explain the statement of the Sages which says, "It was taught: "Michael [travels the world] in one [flight], Gabriel in two, Eliyahu in four, etc." (Berachot 4b) We have already explained the matter of Elijah’s four flights in earlier discussions.
Before the sin, Adam had nefesh/ruach/neshama from Yetzira, Asiya and Beriya. On top of this, he had nefesh/ruach/neshama from malchut, tiferet, and bina of Atzilut. But later he states that he also had chochma of Atzilut? Here it shows that the nefesh/ruach/neshama of Adam correspond to Asiya/Yetsira/Beriya, and that they themselves are rooted in Atzilut. Accordingly, by doing root work in Atzilut, one can rectify all the levels below, without having to focus on them. Moreover, as we have also explained previously, all the souls were included in Adam except for the completely new souls, since he had yet to merit them. Therefore, they were not included in him.
As we have learned, Adam has 613 parts of his soul and Chavah has 617 parts of her soul and a soul is both male and female in unity together. Therefore there are 1230 parts of a soul. This also applies to the body as well. In Adam and Chavah each human potential being existed as a component of these parts. Some of these parts have psychic abilities greater than the norm. As part of those psychic abilities they sensed or knew that Adam and Chavah were going to go against the specific suggestion - called a Mitzvah that HaShem gave to Adam and he told Chavah. When he told Chavah he added a fence around the Mitzvah to protect Chavah or perhaps that is his understanding of the Mitzvah. In any event this fence left room for the potential negative to become actualized as negativity. Those souls with the psychic ability to know that this is incorrect left these entities known as Adam and Chavah and returned to a higher unrevealed state of consciousness. The result is certain parts of Adam and Chavah did not participate in the mistake yet by actually leaving they have the Tikune of teaching psychic abilities to the rest of humanity. This means they need to reincarnate throughout the generations to elevate the sparks that keep people from using and knowing all of their abilities.
After he sinned with the tree of knowledge, limbs fell off him everywhere he went, as the Sages say. (Midrash) It happened to him as it happened to Jephtah from Gilad because of the sin of his daughter, as it says, "They buried him in the cities [pl.] of Gilad." (Judges 12:7) It does not say "the city [singular] of Gilad."
It is recommended that one read the chapters 11 and 12 of the Book of Judges. In those two chapters we learn about the victory of Jephtah over the Children of Ammon and the unnecessary vow of Jephtah that caused him to effect a human sacrifice chas v'shalom. This is a hint that Adam and Chavah did not have free choice in what they did - eating the fruit of the Tree of Knowedge Good and Evil too early in the day. There is a time for right action and other times are not the right time even if the action may be right. This is a lesson relating to Righteousness. Logic will never be the tool to become Righteous.
Thus, all the souls that were included in the limbs of the soul of Adam fell off him once he sinned into the depths of the kelipot, each one to its appropriate level. However, the nefesh/ruach/neshama of Atzilut, called zehira ila’a [supernal glow] by the Zohar, did not heaven forbid fall into the kelipot. (Zohar III Kedoshim) However, the level of Ruach and Neshama were removed from Adam once he sinned and flew upward. The Nefesh of Atzilut flew above him, but it did not completely leave him, as mentioned before.
Enoch, after he merited his [Adam’s] Nefesh, Ruach, and Neshama [of Beriya, Yetzira, and Asiya], also merited the level of Neshama of Atzilut which was removed from Adam when he sinned. Now we will discuss the Nefesh of Adam from the World of Atzilut, which remained and hovered above him.
When Cain and Abel, Adam’s sons, were born, they received the level of nefesh/ruach/neshama of Asiya, Yetzira, and Beriya, as well as the level of Nefesh of Atzilut which was previously their father’s. As is known, every soul has levels called ohr makif [surrounding light] and ohr penimi [internal light].
Part of these souls were left in Adam, part went to his sons. The details will be elaborated.
When Jethro the father-in-law of Moses converted, he merited the Nefesh of Atzilut that had been given to Cain, but just on the level of ohr penimi. So it is written, "Heber the Kenite separated from Kenites [hinting to Cain." (Judges 4:11) Spiritually, this means that Jethro separated the negative energy in the portion of the Cain-root that was allotted to him. This idea is in line with the story that this verse is a part of. G-d told Saul to destroy the evil nation of Amalek. This is a great step to eradicating the evil of the original sin from the world, as the worst of that bad energy is embodied in Amalek. Saul sent message to the descendants of Jethro to split away from them so that they would not be destroyed when he waged war with Amalek. Since Jethro set his offspring on the path of negating evil, they deserved to be saved. We will explain this in its proper place. Nadab and Abihu took the ohr makif of the Nefesh of Atzilut of Adam, which had been given to his son Cain.
chanoch adds: The above information is necessary to realize how the souls incarnate to complete tikune that was left incomplete in a previous lifetime.
Chapter 32 Section 2
Regarding Pinchas’ birth it says, "Elazar the son of Aaron took a daughter of Potiel for a wife and she bore him Pinchas." (Ex. 6:25) On this the Sages say, ‘Potiel’ - this is Joseph, shepitpit [that he controlled - Tampered’ is a more literal translation. In the context, ‘controlled’ fits more. The idea is that he controlled himself through tampering - shifting the energies of the psyche from thinking that what feels good is good and knowing that only what G-d considers good is good.] his yetzer hara; [also] this is Jethro, shepitem [who fattened] calves for idol worship." In the simple explanation, one of the girl’s parents was from Joseph, and one from Jethro. Now we will see what this means on a deeper level and why Providence worked it out to be like that. This is the secret: When Pinchas was born, he incorporated two soul-sparks. This is the meaning of "Potiel", which is similar to tipin [drops], for he was from two soul-drops, one spark from the root of Joseph and the second spark from the side of Jethro. This level that incorporates these two souls is called "Pinchas".
The two explanations of Potiel are one. Through the secret of the Pinchas-tikun they unite and come to fruition. The Talmud draws parallel between shmirat habrit [guarding the covenant], the quality of Joseph, and faith - the opposite of idolatry. (Sota ) They both relate to the sefira of yesod, the root of Joseph, and greatly connected to Jethro. "And I betroth you [to Me] in faith - and you shall know G-d." (Hagiga) The covenant of faith between G-d and His people is like the covenant of marriage. Therefore were they coined an adulterous woman in the prophet’s parable when they went after other deities. (Hagiga)
They do however start from opposite ends of the spectrum. Joseph stood the test and was circumcised as an infant, always guarding the covenant. Jethro started out not only as a pagan, but as the chief priest of idolatry of the entire world. (Ex. 18:11, Rashi) From this place of darkness, he came to recognize monotheism.
The relationship between Joseph and Jethro is that of the classic archetypes of a tzadik and a ba’al teshuvah.
The relationship between Joseph and Jethro is that of the classic archetypes of a tzadik [one perfectly righteous] and a ba’al teshuvah [the penitent Jethro was a gair [proselyte], who is equated to a ba’al teshuvah. (Likutei Moharan 10)]. The Talmud has a discussion about who is greater. But all agree that they are mutually beneficial and absolutely necessary for the world’s perfection.
The word Geir is usually translated as a convert. There is a lengthy discussion as to whether Yitro converted or not. Clearly his children did as the book of Samual refers to the Kenites. These are descendants of Cain through the DNA - sperm of Yitro as taught in the writings of the ARIzal. The Baal Teshuvah literally translates as "Head or Master of the Return to HaShem". The Torah teaches us to honor the Geir and not to abuse the Geir while teaching that the Baal Teshuvah is to be treated exactly as one who did not need to do Teshuvah - return to HaShem.
Pinchas is special in that he incorporated both. This is hinted to in the way the Zohar divides his name: PN-ChS/pen-chas [face of pity]. (Zohar III Pinchas) Pen hints to the Joseph aspect of shmirat habrit causing a shining of the Divine countenance on the person. (Likutei Moharan) Chas hints to the pity extended to Jethro to accept his repentance and fix the damage caused by his idolatry. A thinking person can understand an opposite way to align them. This is no contradiction. The Torah is spiritual and unlimited and bears opposite perspectives at the very same time.
As Rabbi indicates it could be that Pen hints to Yitro while Chas hints to Joseph. How can there be opposites. This can be very confusing. This is why the Sages teach that truth is relative. The Sages teach that there are 70 faces of Torah meaning there are 70 levels of understanding and when there are exact opposites as described in this paragraph between these two understandings, we just need to rise to the next higher level which will reconcile this perceived conflict and unify the truth of both.
These innate soul-ties were prepared from above to make Pinchas ready to receive the souls of Nadab and Abihu. Presently it will be revealed that he acquired them through an act of zealousness, a transcending quality that draws a great encompassing light that unites opposites. Here too the correlation can be understood diametrically.
chanoch adds: This is referring to the teaching related to the reincarnation of Pinchas with Nadav and Avihu, as will be explained below.
Nadab was from netzach, Abihu from hod. Again, the above dynamic manifests through them. Netzach is absolute victory and eternity - one who never makes mistakes. Hod is submission and admittance of one who realizes his mistakes and corrects them.
Pinchas ascended to his category through his zealousness.
Along with these souls, Pinchas had an extra Y/yud added to his name, the letter that is written as a point. It represents the root idea that includes all the details that flow out from it. Interestingly, yud is the first letter of both Joseph and Jethro. Furthermore, with a yud, Pinchas equals 208, equivalent to the gematria of Yitzchak/Isaac. This number is also eight times the Tetragrammaton, representing transcendence. It is the marked quality of Isaac, who was not totally of this world. (Gen. 26:2, Rashi) Pinchas ascended to his category through his zealousness. He therefore became Elijah, who did not die and ascended straight to heaven. A person can also exercise zealousness in himself to banish bad qualities. This helps bridge the gap and unite things inside him that seem to clash.
The Zohar teaches that Isaac represents the soul after correction. Therefore we learn that the gematria of 208 indicates a point after correction. Rashi hints to the teaching of the Zohar when he says that Isaac was not of this world. Isaac did die on the altar with Abraham and then later returned to be resurrected. Isaac becomes the first resurrected human. This is also why the Torah never tells us that Rivkah died since she represents the body after correction. The Torah hints to this by telling us that her house maid Devorah - representing an aspect of judgment did die.
Do not be surprised how the spark of Jethro could combine with the spark of Joseph. It is already known that Joseph is in yesod, from which flows the drops of seed from all chasadim and gevurot - it is there that they intermingle. Thus it should not make you wonder how the soul-spark of Jethro, which is from another root, could mix with the soul-spark from Joseph. [By nature his soul is given to mingle with other roots.]
So we find that Pinchas received a soul-spark from Jethro, which was the level of ohr pnimi of the Nefesh of Adam from Atzilut. After that, Nadab and Abihu died because they brought the unauthorized incense-offering, (Lev. 10:1) and when Pinchas killed Zimri, he merited the souls of Nadab and Abihu, which are from the ohr makif of Adam of Atzilut.
It is very important to understand the concepts in Kabbalah of ohr makif - surrounding light and Ohr Pinini - inner light. Light is a purifying aspect that also implies fulfillment and correction. Surrounding Light represents potential in all of its aspects. Inner light represents fulfillment in all of its aspects. Surrounding Light becomes Inner light through the actions of Mitzvot when done with accurate and correct consciousness. The action of doing a Mitzvah creates a spiritual body that is referred to as an incomplete Angel. It waits to be completed. When the Mitzvah is done with the correct Kavenah - intention which is of the mind then the spiritual bodies that have been created become complete and the minds of these Angelic beings become complete and are available to support the future actions of the person in his service to HaShem. Prior to their completion these Angelic Beings are part of the negative system and are tools of the negative side to implement and create your own chaos. There are some teachings in the Kabbalah that hint to the idea that these types of Angelic Beings are your Yetzer Tov and Yetzer Harah. Your good inclination and your evil inclination.
This was possible because he already possessed a spark from the root of Jethro, and it completed the Nefesh of Atzilut within him, since he now possessed both the ohr pnimi and the ohr makif. Even though Joseph is given to mingle with other souls, this root specifically paired with Jethro because they are closely knit. However, the ohr pnimi entered him as an actual gilgul when he was born, whereas the ohr makif came to him in the secret of ibur after he was born and grown up.
There is another matter as a result of this difference. The soul that comes to a man when he is born is an actual gilgul, even if it is the combination of two sparks, as in the case of Pinchas who had a spark of Joseph and a spark from Jethro. Nothing else is required to make them work together.
We learn from this teaching about names of people. The Name demonstrates the root combination of the souls that are being corrected. When a name can be parsed it is an indication of the more than one spark that is now working together to be corrected. When a child is given two names then there are two soul sparks within that soul that are both being corrected. This is the minhag of the Ashkenazim while the Sefardi usually limit themselves to one name only.
However, in the case of a soul that comes in the secret of ibur after birth, like the Nefesh of Nadab and Abihu that came to Pinchas, another spark must accompany it. Furthermore, this spark must be new to the world and not a reincarnation. Such a spark joined with the Nefesh of Nadab and Abihu that came in ibur to unify it with the Nefesh of Pinchas, who was an actual reincarnation.
...another new soul had to come in ibur in Pinchas called "Elijah the Tishbi...
Therefore, another new soul had to come in ibur in Pinchas called "Elijah the Tishbi" from the inhabitants of Gilad, and from the root of Gad, which was a new soul at that time. This was in order to combine the Nefesh of Nadab and Abihu with the Nefesh of Pinchas itself, a gilgul from the time of his birth.
He also required an additional new soul in order to unite the new soul called "Elijah the Tishbi" with the rest of the older souls, that is the Nefesh of Pinchas and that of Nadab and Abihu. Therefore, he received an additional soul called "Elijah" from the root of Benjamin, mentioned in the verse, "and Jaareshiah, and Elijah, and Zichri, were the sons of Jeroham." (Chronicles I 8:27), as Elijah himself wrote to the Sages [that he is] "from the children of the children of Rachel [the mother of Binyamin]." (Bereishit Raba 71:12) We explain this matter at the end of this discussion.
Thus we find that four levels were in Pinchas. The first was that of the Nefesh of Pinchas with which he was born, a single soul even though it was the combination of two drops, one from Joseph and one from Jethro. The second level was the Nefesh of Nadab and Abihu, which came in the secret of ibur and is also called one soul, as is known from the Zohar - Nadab and Abihu are two limbs of one body. (Acharei Mot 57b) The third was a Nefesh called "Elijah the Tishbi" from the root of Gad, and the fourth level was "Elijah" from the root of Benjamin.
This then is the secret of what the Sages say, "Michael in one ... Elijah in four." Understand this.
The four souls of Pinchas became Elijah. Propelled by these souls, he is able to fly the whole world - span all of existence. Netzach and hod are called 'the two pillars’ Along with this they are known as Yachin and Boaz, the outstanding pillars of the Temple, which includes the entire universe (Zohar) of existence. Energized by them, Elijah supports the universe and is at liberty to traverse it. Michael is the angel of chesed, which is singular in nature. He is as one beam that spans the spectrum in one shot. Gabriel is from gevura, the dividing force. (Gen. 1:6,7) Thus, it takes him as if two leaps. Elijah starts from this world of separateness. His four jumps are then really the fastest. The Rabbis continue to say that the angel of death springs the whole world eight times. Death is the separation of all separation. He so takes the longest. Each stage mentioned is a step more involved in division than the one before it. This is represented by them constantly doubling.
Chapter 32 Section 3
Later in history, when the incident of the daughter of Jephtah of Gilead occurred, they [Elijah and Jephtah] were both punished. For as the Sages say, Jephtah was a judge and he did not want to come to Elijah who is in the guise of Pinchas, according to Rashi's commentary (Judges 11:39) to annul his vow. Elijah did not want to come to him, for he said, "The one who is suffering must come to the doctor" (Breishit Raba) - and so between the two of them the daughter of Jephtah went [to live in seclusion in the mountains].
Jephtah was a judge and he did not want to come to Elijah to annul his vow.
chanoch adds:To understand this aspect it is recommended to read chapters 11 and 12 of the book of Judges. In these chapters you will learn about the roughneck judge Jephtah and why his daughter became a human sacrifice.
Jephtah, who was directly involved in the incident, was punished and as a result, everywhere he went he lost limbs, as it says, "They buried him in the cities of Gilead" (Judges 12:7) - in the plural. Elijah was punished by the departure of the Shechinah. As the Sages say on the verse, "And Pinchas the son Elazar was the supervisor over them in former times, for G-d was with him," (Chron. I 9:20) which is talking about the Pinchas. (Breishit Raba 60:3) Thus he was the "supervisor" over them - but no longer.
After the Nefesh of Nadab and Abihu that had been in him b’ibur was removed, it later reincarnated into Samuel the prophet, as we will explain. This is the secret of what the Sages say, " The V/vav of "briti shalom [My covenant of peace]" (Num. 25:12) is [written in the Torah scroll] cut. The form of vuv is a vertical line. It is written as if chopped up - not going straight to the bottom, but interrupted by space. This demonstrates a lack in the word the vuv is found in - shalom [peace]. The fact that Pinchas and Jephtah did not go to each other shows a lack of peace between them. Vav equals six, the yesod dynamic. It itself is the letter of yesod, which unites male and female and is called shalom. (Zohar) They also say in the Zohar, that the Y/yud of Pinchas is [written in Num. 25:11] small. (Zohar III Acharei Mot)
Both indicate that something is lacking in Pinchas. In this case, the lack manifested itself in the future. This did not at all detract from the power of free choice of [by] Pinchas. It just comes to point out a coming test.
These letters Y/yud and V/vuv through which the lack is expressed are the mutual letters shared by Joseph/Yosef and Jethro/Yitro - the batteries of Pinchas. As mentioned, they are the male/active letters of the Tetragrammaton. The defect in them implies a test that involves lack of action. This is exactly what happened - Pinchas was passive in not going to annul the vow of Jephtah.
The mistakes of colossal, towering tzadikim such as Pinchas are not to be taken simply. (Shabbat 56a) They are humans in a state of complete ego-nullification and do every single thought/word/deed solely for the glory of G-d. A simple way of understanding the issue here is that the lack of yesod/brit energy of the people caused an unwarranted, out of character lack in Pinchas, preventing him from getting up and doing what he was supposed to. A similar idea is expressed by Moses hitting the rock. (Num. 20:11)
This relates to the spiritual law that a leader does not have free will. He manifests the quantum consciousness/desire of the group he leads. This was true of Moshe and also Pinchas in this situation. They were expected to teach the right course of action; yet the people suffered the result along with Moshe and Pinchas since they were unwilling to learn and unwilling to change.
Thus, in the incident with Zimri he merited the ibur of Nadab and Abihu, as mentioned in the Zohar, (Zohar III Pinchas 217a) but he lost this ibur as a result of the sin of the daughter of Jephtah. This is why the vav is cut, to represent the sefirah of yesod, which is called briti shalom. It was actually cut when he lost the Shechinah and the ibur of Nadab and Abihu.
The withholding of proper action caused a cut in yesod expressing its energy to reveal Divinity. This itself is an intrinsic lack of shalom. For it is actually a name of G-d and represents His essential nature. When G-dliness is manifested, there is harmony and shalom.
Pinchas/Eliyahu is a Tzadik at this point so why would he not go to Jephtah and annul the vow? Eliyahu was thinking that he was the High Priest and HaShem's honor required Jephtah to come to him. Yet to save a life always precedence even over the honor of HaShem. By not going to Jephtah the daughter of Jephtah died as a human sacrifice. Clearly an abomination according to the Torah but not an abomination to Jephtah the unlearned ruffian who hangs out with ruffnecks.
Thus, from that time onward all that remained was the spark from the root of Joseph. For the ibur of Nadab and Abihu went to Samuel, and the spark of Jethro was removed from him to reincarnate into Hiel the Bethelite, who was born at that time and [later] rebuilt Jericho.
This was because the ibur of Nadab and Abihu, Elijah from the tribe of Gad and Elijah from Binyamin, were not principle souls of Pinchas but on loan in the secret of ibur. Therefore, the sin which resulted because of the daughter of Jephtah did not blemish them, and even the spark from the drop of Joseph was not that involved in the sin, just the spark from Jethro.
This was because the spark from Jethro, which came from Cain, when it went to Jethro had the name komer [non-Jewish priest] who fattens cows for idol-worship. Therefore, it was the primary cause of the sin. And therefore it was removed and it reincarnated into Hiel the Bethelite [in Hebrew, 'Bait Ha’eli'].
Thus, the letters of Hiel are the same letters of Elijah, when the H/hey [of Elijah] is switched with the Ch/chet [of (C)hiel] from the letters of the aleph-chet-ayin-hei pronunciation grouping.
All letters whose sounds originate from the same place in the throat are grouped together and are considered interchangeable. (Eitz Chaim)
Even Ha’eli is the same letters as "Elijah" [again, without the vav]. This is the secret of "Bait Ha’eli" - that is "Bait Elijah", from the "house of the dwelling of Elijah," since Elijah "dwelled" in the body of Pinchas, who was from the spark of the drop of Jethro. Hence, the main body was that of Pinchas and not Elijah - it was just that it was called the "house of the dwelling of Elijah."
Hiel was an important man, to whose house King Ahab and Elijah used to come.
The Sages say that Hiel was an important man, to whose house King Ahab and Elijah used to come. However, because of the sin of Jephtah’s daughter, this caused him to build Jericho, which is similar in nature. The sin of the daughter of Jephtah had to do with a vow, and this sin was a violation of the vow made by Joshua not to re-build Jericho. There is great depth to this. The lack of annulling a vow that should have been voided led to the breaking of a vow. “Anyone who adds (in the wrong place - really) subtracts.” (Sanhedrin 29a) Since the city of Jericho was connected to the root of Cain, as it says, "and the children of the Kenite, the father-in-law of Moses, went up from the city of date palms," (Judges 1:16) which is Jericho, Hiel, who is from the root of Cain, wanted to re-build it.
Date palm is called tamar. It also identifies with temurah [switch], as in ‘haichalai hatmurot’ [the palaces of exchange]. They came into being when Adam ate from the tree. They cause a great mix-up in everything so that much toil and hardship is required to reveal Divinity. (Likutei Halachot) The work stage is called chol [mundane] the state of the week, as opposed to the Shabbat state, which is like the tree of life. (Zohar II Yitro) The same relationship between Shabbat and chol is found between Israel and other lands. (Based on Likutei Moharan 19) The whole process of leaving Egypt was in order to fix the tree the sin of knowledge. (Shaar HaKorban Pesach) G-d took the people out with the goal of leading them to Israel - the final stage of bringing the world back to the utopian Shabbat state it fell from when they ate from the tree.
Based on this, we can understand why the first city they conquered upon entering Israel was the city of temarim (Judges 1:16) i.e., a birur of the hachailei hatemurot which allows entry into Israel/the tree of life/Shabbat mode.
Therefore they conquered the city in a Shabbat oriented manner. Each day they walked around and blew the shofar blast. On Shabbat they blew seven times "and the walls came tumbling down". (Joshua 6:20)
'Jericho' comes from reioch [aroma]. Mashiach is known for his special sense of smell. “And he shall smell fear of G-d.” (Isaiah 11:3) Mashiach is the one who will raise up the collective efforts of all of mankind and elevate the whole world to the Shabbat state. This will open the sweet aromas of the Garden of Eden to permeate all of existence. Just like the whole world was filled with sweet aroma by the giving of the Torah (Shabbat). This is the reason behind the custom of smelling fragrant branches on Shabbat (Shaar HaKedusha LaShabbat), on the day of the week the Torah was given (Shabbat) - Shabbat is like the world-to-come. (Berachot)
All of this relates to the concept of a vow. The Torah forbids many things. A human being has no way of making a prohibition binding upon himself except through a vow. It is as creating his own personal Torah. (Likutei Halachot Nedarim)
Making a vow extends Shabbat energy to places it could not go before.
Guarding the Torah elevates the individual to the Shabbat state. Making a vow extends Shabbat energy to places it could not go before. It so as if ‘conquers’ the negative forces on their own territory, similar to the people coming and conquering the nations that occupied Israel inside their very borders. Breaking a vow does the opposite - bringing holy things down to the mundane state.
This is reason why Joshua commanded that Jericho never be rebuilt. Nonetheless, it was rebuilt. This is similar to Egypt, the place they left to get to Jericho. After they left, the Torah forbids returning there. (Deut. 17:16) Yet it is allowed to visit there. Even though they left Egypt with the great wealth of sparks that they fixed and took out of there, (Likutei Torah) making it unnecessary to live there, some residue category of sparks remained. For this reason Providence worked it out that some people came to visit Egypt and ended up living there for a time, such as the Rambam and the Ari.Zal. Similarly, Jericho was rebuilt. The Torah commands to destroy Amalek. Moshe told specifically Joshua to go to war against them, as the Zohar teaches. (Zohar II Beshalach) Amalek is from the bad part of the tree of knowledge. (Megila) Its tikune is its destruction, just as certain sweet fragrances come from the burning up of a substance. As mentioned, Jericho comes from reioch. It is the exotic perfume manufactured from the eradication of evil. This is a good thing. Because of the hold of the tamar/haichalai hatmurot energy on Jericho, the best thing is for it to remain destroyed. The place that this energy always attacks is malchut, therefore Joshua, who is rooted in this quality, is the one to combat it. And he decrees that it never be rebuilt.
After this, his name changed to Elijah the Tishbi. Nadab and Abihu were rectified in him, and Pinchas himself from the side of Jethro was involved in the sin of the daughter of Jephtah. Elijah from the tribe of Binyamin was only in him in ibur to join together the other souls. Thus what remained as the main part was Elijah from the root of Gad, and therefore he could no longer be called Pinchas, but Elijah the Tishbi - hinting that his soul was from the tribe of Gad.
When prophecy returned to him it was after he was called Elijah the Tishbi and after Samuel died, so that Nadab and Abihu could return to him in ibur during the incident of Mt. Carmel. At that time, the people fell on their faces and said, "Havaya is Elokim." (Kings I 18:20-29) When they said, "Havaya is Elokim," they [Nadab and Abihu] were forgiven for their sin of ‘cutting off the plantings’ An expression used for heresy, for the world comes from the roots of Divinity planted inside. (Hagigah) when they [as if] caused defect in the Divine Presence [by their improper incense offering]. Understand this.
The infinite Creator created the sefira system as a medium to relate to His finite world.
The infinite Creator created the sefira system as a medium to relate to His finite world. Still, there is a test if the world will use this system. Faith ‘plugs everything in’ and connects the world to its Maker. The sefira system is as a tree. Sefer Yetzira, Zohar, see end of Eitz Chaim for diagrams. One who denies faith conceptually severs the tree from its roots – detaches the sefirot from the flow of the Infinite Light in them. (Tikunei Zohar, Intro.)
Havayah is the intrinsic name through which the Infinite Light flows to the universe; it means ‘Existence Giver’. Elokim equals hateva [nature] and refers to the clothing of the Divine energy in the cause and effect system of the world. The statement "Havayah is Elokim" comes to unite them and show that all is one - after creation as before creation. So it rectifies the defect of heresy.
Nadab and Abihu were most certainly great believers. However, they actually reached for a level that was then too high to bring into the world. (Zohar III Shemini) It backfired and caused damage. Too much electricity blows the circuits and causes separation in the wiring. So the abundant light they drew caused division in the sefira system.They did this by bringing incense, the highest of offerings (Zohar) in the holy of holies, the highest of places.
Furthermore, they [Nadab and Abihu] had sinned in the beginning when they glanced at the Shechinah at Mt. Sinai, as it says, "They saw the G-d of Israel." (Ex. 24:10) However, they underwent rectification when they fell on their faces in order to avoid seeing the fire that descended from Heaven.
"Blinded by the light" is also an aspect of too much light. If the eyes try to see it - they end up blinded. In a world of limitations and impurity, if the Shechina at times comes to honor us and manifest, it is not honorable to look and gaze. The experience of the manifestation is to remain an unseen experience - until the world is cleansed and "eye to eye we will see when G-d restores Zion." (Isaiah 52:8, Hagiga)
Chapter 32 Section 4
This is another reason why he is called Elijah and not Pinchas. Through this act he merited a name change, as we will explain later regarding the matter of Elisha the prophet. Once they were rectified they did not need to remain there, and Nadab and Abihu were withdrawn.
Now Jezebel the wife of Ahab was a great sorceress - it says that she caused Israel to go astray [to idolatry] through her magic. Through her magic she knew that Nadab and Abihu, of whom it was declared, "Behold, I give to him my covenant of Shalom," (Num. 25:12) which means eternal life, had been withdrawn from Elijah.
...the decree of life and peace was removed from him.
Thus she told him, "At this time tomorrow, I will make your nefesh [life] like the life of one of them [who were killed]" (Kings I 19:2) - since the decree of life and peace was removed from him. There is also a connection to Nadab and Abihu who were burned by the fire of the incense. This is the secret of, "like the nefesh [life] of one of them [Nadab and Abihu He realized that coming from their root might be conducive to ending up like them.]." Since Elijah felt that this gift was taken from him he became afraid and fled to Mt. Horeb. This is what is written, "And he saw, and he arose and went for his nefesh [life]." (Ibid. 3) That is, he saw that he had only one nefesh [soul], and so feared Jezebel.
He found respite in the cave at Mt. Horeb [Sinai - showing that Elijah accessed the very roots of the Torah. The goal of Torah to the world is to bring the eternal state of the ultimate revival of the dead. And so Elijah did not die. He himself had to attain this plateau in order to do his job of preparing the universe for the coming of Mashiach and the following renewal.], until he went up in a storm wind to Heaven. It was Elijah the Tishbite from the tribe of Gad who ascended to Heaven and he did not descend again. However, Elijah from the tribe of Benjamin reincarnated into the one mentioned in the verse, "And Jaareshiah, and Elijah, and Zichri were the sons of Jeroham." (Chron. I 8:27) Later when he died, he ascended to join Elijah who had ascended.
It is Elijah from the tribe of Benjamin who ascends and descends constantly to perform miracles for the righteous and to speak with them. (Shaar Ruach HaKodesh)
At first, the sages only knew that Elijah was comprised of four levels, but they did not know which level descended and ascended and spoke with them. They differed in opinion, until he told them, "My Rabbis ... why are you disagreeing over me? I come from the children of Rachel, as it says, ‘And Jaareshiah…Elijah’". Thus, he revealed to them which level it was that spoke to them, the level of Elijah of Benjamin, which is joined together with the drop from Jethro that was given to Hiel Bait Ha’eli. After he had died, Elijah took it with him.
It seems to me the author that the two of them reincarnated into Elijah of Benjamin. Elijah gave the level called the drop of Joseph to [the prophet] Jonah, son of Amitai the Tsarafite when he revived him. (Kings I 17:17-23) This is the secret of what is written in the Zohar, "It was taught: Jonah came from the legion of Elijah, which is why he is called, "son of Amitai [son of Truth]," As it says, "and that the word of G-d in your mouth is truth!" (Kings I 17:24, Zohar II Vayakhel 197a)
This is the secret of why Jonah is also a great man of truth and he underwent and survived miniature state of death when he was swallowed by the whale. (Jonah, Zohar Yonah)
"The lad that I revived was Mashiach son of Joseph."
This is also the secret of what the Sages write, "It was taught in the school of Elijah, "The lad that I revived was Mashiach son of Joseph." Since he came from a drop of Joseph he will therefore be Mashiach ben Joseph - may it happen speedily in our time!
The part that remained for Elijah in the future was that of the tribe of Benjamin. The ibur of Nadab and Abihu was given to Elisha [his disciple] in the secret of ibur, when he ascended to Heaven. This is the secret of what Elisha requested, "Na [please], may twice as much of your spirit be mine." (Kings I 2:9) In Sefer Hakanah it says, "twice as much" - that is Nadab and Abihu.
That is the NA/na [please] that he added, which is made up of the first letters of Nadab and Abihu - they are the double portion that was added to the ruach of Elijah. Also, the first letters of "Na pi shnayim biruchacha alai [Please, may twice as much as your spirit be mine]" spell nefesh bah [the soul comes], that is, Nadab and Abihu who were the level of the nefesh of Atzilut of Adam, which had come to him when he had killed Zimri. [Elisha requested,] "Give them to me."
The extra souls are hinted to in NA/please - asking permission before taking. For they come to fix the defect of Nadab and Abihu, which involved entering the holy of holies and offering incense "that they were not commanded" - a drawing/taking of light without permission. Elijah/52 equals NA-51, showing that this is part of his intrinsic tikun.The Collel [general inclusive energy] can always add one more to a gematria and equalize the two. It is brought that Elijah is hinted to in “God save NA/na [please]: He serves a source savior for us that raises up petitions on high and implores and elicits mercy.
This fixed the very foundations of the tikun that was then happening. For we know that the Cain root comes from the world of Tohu. There, too much light was forcibly poured into the vessels. Simply saying ‘please’ is a great reparation of this root. For the elite who are possessed by yearning for light, this can at times actually be a test.
What comes out is that Elisha asked for the double portion of spirit that Elijah had - Nadab and Abihu. The Talmud interprets this to mean that Elijah revived one person from the dead, Elisha two. The simple and the homiletical explanation are one. He asked for a double portion of what was already of dual nature. He got twice as much as the one who gave it because he merited to manifest the bio-power by reviving two souls. (Hulin 7b) Rabbi Nachman explains that a disciple can receive double his teacher’s spirit - specifically at the time of the mentor’s departure. For then the upper aspect of his soul comes down to take away the lower aspect. The teacher, whose time it is to go, leaves, whereas the student receives an infusion from the upper soul that leaves him with a double helping. This is the secret of Elisha asking for it, and Elijah telling him that if he is present when he departs from the world the request would be fulfilled. Therefore, it is a very great thing to be present at the time of the departure of a tzadik from the world. Especially for his students, but also for anyone. (Likutei Moharan 66)
It is interesting to note the opinion of the ARIzal that when someone says please they are connecting to Elijah the Prophet to request of him to request of the Creator - Mercy. Now you know that both please and thank you have nothing to do with good manners. It is always about energy.
Chapter 32 Section 5
Elisha was from the root of Enoch called Matatron, from the aspect of neshama of Atzilut which is called the zehira ila’a of Adam. Therefore, [in order to complete his soul spread of all levels - nefesh/ruach/neshama of Atzilut] he needed to take the nefesh of Nadab and Abihu, which was the nefesh of the zehira ila’a of Adam, which was in Elijah. Since Elijah merited the ruach of the Zehira Ila’a as mentioned before, he therefore said, "your ruach be mine".
Hinted in "b’ruch’cha [your spirit]" is what we explained (Zohar III 56b) that though both the nefesh and ruach of Abihu were from the root of Cain, whereas the nefesh of Nadab was from another root, making only his ruach from the root of Cain. Thus, since only his ruach was from Cain he said, "b’ruch’cha [meaning: your ruach (and not nefesh)]".
So his name is Elisha. For with respect to Cain it says, "to Cain and his meal-offering He did not pay attention" (Gen. 4:5) Since he rectified Cain he is called Elisha - as if to say, "Li [Hebrew for 'to me'] sha’ah" [Hebrew for 'pay attention', his name then meaning] "to me G-d did pay attention" whereas to Cain He did not, before his tikun.
Here the Ari Zl. touches upon the essential issue of the Cain root. The Torah is not a history book and when it relates an account, the points outlined are all meant to teach foundational ideas about the scenario. Cain’s offering was not accepted. He became discouraged. God warned him not to fall. He still went on to murder Abel.
...a person should always work to keep his spirits up.
A central theme of these chapters is to explain how the different parts of Cain’s mistakes were fixed. They all stem from discouragement. The starting point of it is good - a desire to find favor in G-d’s eyes. A tikun must be made for what ensues - a falling of the heart if not. This dynamic itself comes from the Tohu root. It starts out with much light - desire to do G-d’s will. By nature, one aspires to too much light – attaining a level above their reach. The result is a shattering of the vessel - discouragement. This brings the sitra achra over and the person goes on to make mistakes and destroy. One must nip it in the bud by self-fortification and never allow discouragement and depression to cross the heart. Therefore, a person should always work to keep his spirits up. "The spirit of a man sustains his ailment" (Hagiga) - this is true even physically. How much more so in regards to soul issues! Rabbi Nachman emphasized that no matter what, one should never give up. (Likutei Moharan) No matter what a person did/does and to where they might have strayed and fallen - there is always hope. "For no outcast shall be pushed away from You" (II Samuel 14:14) G-d really loves each soul very much and desires for it to come back to Him. He sometimes shows a distancing in order to awaken the person to try harder, etc. One must not pay attention to the outward pushing away - only plow on to do teshuvah in all circumstances - no matter what.
Elisha trailblazed a major milestone step in this tikun. He opened a path to the world in which the Cain root can say, "Li sha’a [to me He shows favor/attention]": I know that G-d really loves me and wants me to return to Him. That being the case, I will plow through whatever obstacles He sees fit to place before me and come back.
I already alluded earlier that Pinchas is called Elijah to indicate that the ibur of Nadab and Abihu, which came from Cain, was rectified by him. Therefore, the three letters ELY of Elijah are also in Elisha - indicating that Elisha also rectified these three letters like Elijah.
These letters form Eili - my L-rd, as in "This is Eili [my L-rd] and I will glorify Him ." (Ex. 15:2) This means Divinity to me is fixing the defect of Nadab/Abihu that draw too much G-dliness and caused it to depart from the self.
ELY is gematria 41, which equals EM/eim [mother] - bina/upper Shechinah/the maternal aspect of the sefirot. Just as a mother takes care of and nurtures the child, so does G-d tend to the soul and its needs. Malchut, the lower Shechinah, is concerned with the physical needs of people. This level of closeness was what Nadab/Abihu wanted to draw. Elijah/Elisha fixed their improper drawing and afforded the world access to it.
This is in line with Nadab and Abihu's deaths when the Mishkan [Tabernacle] was being consecrated. Rashi explains that the souls of Nadab/Abihu were taken to the heavens as part of the spiritual inauguration. In order to draw down the intense level of Shechinah that rested in the Mishkan, a tremendous awakening from below had to be stirred up. Only the greatest souls were powerful enough to do this. And so Moses remarked to his brother Aaron that he had thought one of them would be taken for the task. Seeing that Aaron’s sons were taken shows that they were greater. (Lev. 10:3, Rashi) The Shechinah is the personification of the Divine maternal aspect that looks after the souls. Elijah/Elisha fully fixed what Nadab/Abihu tried to do, and so they share the letters ELI = EM.
...they made an earth-shattering tikun that lasts for all generations to the end of time.
What comes out is that Nadab/Abihu were only trying to do good - and they ended up doing good. The establishment of the Mishkan, the forerunner of the Holy Temple/center of Divinity to the universe, was all drawn down through them. Relative to themselves, they tried for too much and were burned. Relative to the world, they made an earth-shattering tikun that lasts for all generations to the end of time. Elijah/Elisha only had to perfect what they did.
This is the secret of the children's mocking, who said to him [Elisha], "Go up, baldhead [in Hebrew, 'kereach', the same letters as Korach]! Go up, baldhead!" (Kings II 2:23) For Korach son of Yitzhar was the ruach of Cain from the side of evil, which is why he went down to Shaol alive. (Num. 16:30) The children wanted to insult and curse him, as if to say, "Korach went down to Shaol and needs to ascend - if you come from the root of Cain, how can you ascend?"
The most difficult task is to fix the Cain root. Since the final redemption depends upon it, it must happen. However, those that are involved in it have to undergo the greatest hardships.
Elijah, the teacher and soul-root of Elisha, was the diametrical opposite of Korach. He was punished unnaturally and descended alive to the pit. Elijah miraculously ascended alive to heaven!
Korach tried to usurp Moses. It was a lack of faith in Moses. He said "the entire congregation is holy, and G-d is in there midst..." (Num. 16:3) He seemed to be preaching democracy. As mentioned, Korach was trying to bring a high level into this world prematurely. Everyone is equal. This arrangement is rooted in Korach’s source - the world of Tohu. There, each of the sefirot receives the light of Ein Sof directly, without coming on to each other. This order was followed by the world of Tikun. A hierarchy was set up in which the sefirot receive by means of an inter-related system.
Presently, the world needs to be run by the Tikun order; through this, it will reach a state of being ready to receive the superior lights of Tohu. Until that time, just as the sefirot receive from each other, so it is by man below. This is the root of the teacher/student, leader/people order. Korach tried to change this and make everyone equal - before it would be productive.
On the other hand, Elisha from the Korach root was the classic student. As mentioned, he is the root-model and exemplification of the highest goal of every student - to receive a double portion of his teacher’s spirit. Thus, he fixed the Korach root. This itself is the secret of why he was then attacked by those bad children. When something is finally being fully fixed, the sitra achra is then most concerned about trying to thwart it. For this reason, when a person sees things seeming to go wrong, this could be because he is on the verge of a breakthrough. Or it may be because he has just attained a high level. (Likutei Moharan)
They also were hinting that just as Korach ben Yitzhar was shaved by Moses [As were all the Levites in their inauguration (Num. 8:7)], and was thus bald of any hair, so too was Elisha bald of his hair, since the root of his soul was connected to Korach. This is what caused the ibur of Nadab and Abihu after that, for they too were from the root of the soul of Korach. Furthermore, just as Moses used the forty-two letter name to kill the Egyptian (Ex. 2:12) - who was from the nefesh of Cain from the side of evil - so too did Elisha mention the forty-two letter name and kill these forty-two children, as the Zohar states. Elisha saw that the souls of these children were from a very evil place. He killed them for their own tikun and for the sake of the world.
The forty-two letter name fixes the shattering of the vessels...
Moses saw that the part of Cain that killed Abel was in that Egyptian. He also saw that it was completely bad, and no good would come out of it. Because of this he killed him. The same applies to Elisha with these children, who were from the evil of Cain. The forty-two letter name fixes the shattering of the vessels, from which comes the bad of Cain, and is so fitting to use to destroy this negative element.
"And they were both naked - and they were not ashamed." (Gen. 2:25) Hairs are constrictions/garments for thoughts and ideas. (Likutei Moharan 11) The secret of baldness is a lack of constriction. Before the sin, it was possible to perceive the Divine light directly. Afterwards, it is only possible through constrictions. As said, this was the mistake of Korach - to attempt to restore the world to this state before it was ready. Esau, on the other hand, was “a hairy man” (Gen. 27:11) - from too much constriction. This gave him extreme din tendencies.
The arrangement of the world of Tikun has each level as if clothed in the level beneath it. The step lower finds the light of the higher level toned done through its cloths. This is also the concept of hair. Korach, who rebelled against this system of hierarchy and gradation, therefore was bald. Elisha incorporated the good aspect of what Korach was trying to do and so was somewhat bald. Even though all of the Levites were completely shaved by their inauguration ceremony, afterwards they could grow their hair. Korach kept himself bald all the time. Levites are from the left side of din. (Zohar III) The service of the Temple is designed to draw chesed in the world. It specifically requires the Levite/din element in order to do its thing - accomplish a sweetening of din. This is the reason why the Levites sing in the Temple. The best music comes out of troubles; the greatest chesed comes out of sweetened judgment. In order to be able to do this, the Levites had to first be shaved of all hair/din. This opened for them a path to in their service to clear away din and ameliorate it. Through his nullification and humility, he prepared the world for the final state and struck a proper balance between the two approaches that could be received in his time.
Chapter 32 Section 6A
After that, he reincarnated into Hezekiah/Chizkiyahu King of Judah, to hint to what is written by our Sages, "In the days of the flood, G-d hung it on Cain weakly, and with respect to him it says, "All that existed was eradicated." (Gen. 7:23, Breishit Raba 22:12) After it was rectified he was called ‘Chizkiah’, because through him Cain was nitchazaick [strengthened] from his weakness.
The generation of the flood was an expression in our history below of the mechanics of the world of Tohu above. Therefore did they do Tohu oriented sins. This does not mean that they didn’t have free choice. Rather, their spiritual root, as in the case of everyone, caused certain tendencies. The person’s job is to deal with whatever tendencies he finds within himself according to the Divine will.
The lights of Tohu shattered the vessels and were left without receptacles. (Eitz Chaim Shaar Shevirat HaKeilim) The sin that most resembles (and is actually drawn from) this is the wasting of seed. There are souls in semen. As long as it is emitted into the female receptacle, the souls that rest in it are thereby put into spiritual vessels. Even when there is no conception, souls are thereby rectified. If not, it creates naked souls that become mazikim [damagers] that harass and suck energy from the soul of the one who produced them. (Likutei Torah Bereishit, Likutei Halachot PiryaViRviya) The Rabbis teach that this was the main sin of that generation, and it caused the flood to come upon them. (Breishit Raba) The Tohu theme of shattering vessels also associates with breaking boundaries. From it comes theft - violating the right of another to his property. This was the other main sin of that generation. (ibid) The general theme of the Tohu motion associates with Cain. He committed both crimes. He was jealous of his brother’s portion, itself a violation of boundaries. This went further when he took his brother’s wife (Midrash) and placed his seed in her. He then completely violated the limits and murdered his brother, leaving his soul without a vessel. “For the blood is the soul,” (Deut. 12:23) “The voice of your brother’s blood cries out to Me from the ground. (Gen. 4:10) He planted the root of its expression in the world. The principle Tohu theme of the vessels shattering left them weak. Chizkiyah, who fixed the Tohu/Cain root repaired and strengthened it.
....Hezekiah merited one-third of the portion of the firstborn that was meant for Cain...
The letters YHV from ELYHV/Eliyahu/Elijah were rectified. As a result, ChZKYHV/Chizkiyahu/Hezekiah merited one-third of the portion of the firstborn that was meant for Cain, who was the firstborn of Adam. They are: Priesthood, Kingship, and the Firstborn Right, mentioned by the Targum Yonatan on the verse, "Reuven, you are my firstborn." (Gen. 49:3)
Keter is the highest of the sefirot. It means crown - the king’s primary expression of royalty. It itself divides into three sub-coronets, (Zohar III Naso, Idra Raba) expressed in the world as the crowns of Firstborn, Priesthood, and Kingship. The coordinates of the three heads within keter assume varied expression. (Eitz Chaim ) Also below they can come out in different manners. There are also “Three crowns: The crown of Torah, the crown of Priesthood, the crown of Kingship.” (Pirkei Avot 4:17) In this set, Torah takes the place of Firstborn. See Likutei Moharan 1 for the understanding of how they are interchangeable. “The crown of a Good Name surpasses them all,” (Ibid) It is the general, surrounding aspect that encompasses them all together. Name identifies with malchut. The highest level of a good name shines in malchut, the lowest level. The perfect level is when they are all found together in one person.
The three heads are the ultimate source of the right/left/middle principle that governs existence. (Zohar III Naso, Idra Raba) The greatest manifestation of the absolute Divine unity is when they are all found in one individual.
Cain made great offences. He tended to do this only because he had super potential for good. He was supposed to embody all of the three heads of keter together. In place of this, he committed three major crimes. Jealousy, adultery, and murder, (Shaar HaGilgulim) the achorayim [backside] aspects of the three heads manifesting in the keter of the sitra achra. On the right side of the fence, the three heads express in the self as desire, delight, and faith. On the wrong side desire turns into being jealous and wanting what another has, delight becomes the forbidden pleasure of adultery, faith the source of life (Sefer HaMa'asiyot) transforms to murder. This ‘unraveled the bundle’, disallowing the three to express together - darkening the manifestation of keter.
Jacob attained a great degree of perfection. (Zohar, Ta’anit) Through this, his children stood in the heights of the universe. Reuben the firstborn was equipped to don Priesthood and Kingship. This would have made the tribes into a miniature Mashiach tikun and caused the final redemption to come much sooner; the Egyptian redemption would have been for all time. Still, the world was not yet ready for it. This caused a tremor in the family bond that pushed Reuben to disturb the bed arrangement of his father. (Gen. 35:23) The Talmud explains that anyone who says that Reuben actually sinned is making a mistake. (Shabbat) The Shechinah/malchut rests on the beds of tzadikim. (Zohar) Malchut is the last sefira that ricochets up and binds with the first sefira - keter. "The end is embedded in the beginning and the beginning in the end.” (Sefer Yetzirah 1) "And he [Achashvairosh] placed a keter malchut [royal crown] on her [Esther’s] head - and he made her queen in place of Vashti." (Esther 2:17) It is specifically through malchut connection below that keter is completed and its three heads are bound together and come into expression. Upsetting the malchut connection again separated the three heads. As a result Reuben lost all three, and they were divided. Joseph was given the Firstborn, Levy the Priesthood, Judah the Kingship. (Targum Jonathan, Gen. 49:3,9-10)
The letters YHV give into the final H/malchut. They are rooted in the three heads. By fixing them, Chizkiyah, who is from Judah, was able to draw them to malchut and take his portion of the three heads - kingship.
Thus Hezekiah wore the crown of Kingship, and this is the secret of what our Sages say, "G-d wanted to make Hezekiah the Mashiach... (Sanhedrin 94a) He was the head - the kingly aspect, of the shoulder of Cain (later) - making him fit for the position of royalty. The reason was because he was from Cain the firstborn, and so was he fitting to take the crown of Kingship and to be the future Mashiach. However, it didn’t happen because he didn’t say shirah [song].
...the final redemption comes through the song of the world-to-come...
Hezekiah was very righteous. He brought his generation to such a great level that even children were great Torah experts. (Ibid.) "Torah comes out from supernal chochmah." Mashiach’s job is to infuse the world with the step above - keter. This is reached through song. (Ki Ata Neri IV, by Rabbi Dovber of Lubavitch) Therefore, the final redemption comes through the song of the world-to-come (Tikunei Zohar, Likutei Moharan II 8) which Mashiach will sing and teach the world. Any messianic candidate can only be in the ball park of reaching this level by first attaining a great plateau of chochmah. Hezekiah did ascend to this place. All he had to do was sing to activate his messianic potential. The Rabbis do not explain why he did not do this.
" I’d like to teach the world to sing, in perfect harmony... "
Chapter 32 Section 6B
Later, as a result of the Chanukah miracle, it reincarnated into Mattathias the Hashmonite, who was actually the High Priest and the King, thus meriting two parts of the Firstborn right.
Here is hinted to the secret of Chanukah. It is the last holiday in history before the coming of Mashiach, who will unite the three heads. As the stepping-stone to this, Chanukah unites two of them.
Hellenism sought to replace the Torah.
The Greeks were not primarily interested in destroying the Jewish body - they were after the soul. Their attack was from chochmah. (Ner Mitzvah, by the Maharal) Hellenism sought to replace the Torah. In order to controvert this, a shining of the step above chochmah was necessary. At the time, the people had great mesirot nefesh [self-sacrifice] to keep the Torah. This warranted the transcendental keter revelation and brought two of its aspects together, We find a complaint against the Kohanic Chashmonaim dynasty - that they took the kingship, which belongs to Judah! Until all three heads are together, there is backlash and flack from the union of two, because it is such a high level. paving the way for the three that will combine forces in the final redemption.
Then it reincarnated into Akavia ben Mehalelel, as already taught. Cain is hinted to in the secret of the aikev [heel] of Esau, and therefore his name was Akavia. Moreover, since Akavia was also a tikun for the level of Mehalel ben Keinan, One of the ten primordial generation leaders between Adam and Noach (Pirkei Avot) he was called Akavia ben Mehalelel.
This links with the above. As mentioned, through malchut the upper levels of keter are bound and manifest. Malchut is at the end of the sefirot - and is so the heel. Akavia is from the heel of the Cain shoulder. The Left Shoulder: Root of Cain Those who stand at the end/heel and elevate it merit to hit the jackpot and scale all the way up to the top - keter.
The greatest honor of G-d is the singing of His praise from this lowest of realms.
‘Mehalel’ means one who makes praise. ‘Mehalelel’ is mehalel-E - L - one who makes praise to the Lord. ‘Hallel’ [praise] equals 65, which equals ADNY, the name of malchut (Zohar, Eitz Chaim ) " And I shall get My praise from pieces of material, from lumps of dust. " (Hagiga) The greatest honor of G-d is the singing of His praise from this lowest of realms. (Likutei Moharan) This affords the soul keter-connection. Therefore, “the doors of the Azarah [courtyard of the Temple] did not close on anyone as great in Torah and fear of Heaven as Akavia.” (Brachot 19a)
Cain spoke as if somewhat brazenly to on High. This was not a negative thing, but it still required the rectification of being turned into praise. (Brachot) "Mehelel the son of Kainan;" Mehalel’s praise fixed it. "KYNN/Kainin" is ‘KYN-N/Cain-N’. By Akavia’s uplifting the heel aspects, he took Mehalel a step further into manifestation of Divinity. This is the mehalel-EL. This fixed the Cain root all the more until it paved the path for Rabbi Akiva to ascend to the very foundations of existence. For the first thought was that creation should be run by din. Even though G-d saw that the world could not so endure and He paired mercy with it, it remains the ideal. Moreover, Mashiach will lift the whole world to this mode. Rabbi Akiva was extraordinary in that not only did he accomplish this for himself, he also opened the door for Mashiach to eventually do this for the world.
Akavia ben Mehalelel did this. Rabbi Akiva accepted upon himself tremendous din with great joy. He was ecstatic for the privilege of dying al kidush Hashem [for the sanctification of God’s name] in spite of suffering an excruciating, torturous death. (Menachot) He built upon Akavia’s achievements and brought the realization of how to praise G-d for difficulties to the world.
From there, it reincarnated into Rabbi Yochanan ben Zakkai. Thus, at the time of his death he announced, "Prepare a throne for Hezekiah, King of Judah, who has come to accompany me," (Brachot 28b) since he was a reincarnation of his soul-root. He also merited taking the crown of Priesthood of Cain the Firstborn.
Each person sees all the members of his soul family at the time of death. (Sichot Haran) If one merits, the major hitters that share a mutual root actually come to escort his soul to paradise.
Rabban Yochanan is unique in that he learned from both Hillel and Shammai. (Avot 2:8) Binding together these two opposite approaches elicited a shining of the source of opposites - keter manifestation in him. He so fits into this chain of progressive keter revelation.
After this, it reincarnated into Akiva ben Yosef, whose name also alludes to the aikev of Esau, as in the case of Akavia. With this you can appreciate what is written in Mesechet Rut of the Zohar - "Issachar, he is Rabbi Akiva", (Zohar Chadash 89) as we will explain. Further, in the Thirty-third Introduction. This comes to say that Issacher was also bound up the lower heel-aspects to a level above. He did this by stepping out of the worldly approach of being involved in materialism and devoted himself completely to Torah, just as Rabbi Akiva did. Issachar is also from the root of Cain.
Gen."First in thought, last in deed." The Akiva/aikev-heel aspect is last in deed. Through it specifically comes manifest first in thought. This is the secret of what it says by Rabbi Akiva, "Silent - so arose in (the original) thought (of creation)". (See The Left Shoulder: Root of Cain)
Rabbi Akiva...captured the stray, high-powered Esau-energy and transformed it into kedusha. ‘Esau’ comes from ‘asui’ [done]. His doctrine is that things are finished and fine the way they are: "Man is born a mule" and there is no need for him to work on himself to supersede his materialistic nature. ASV/Esau equals ShLM/shalom [peace], by way of opposites. “‘There is no peace for the wicked’, says G-d.” (Hagiga) "And his [Jacob’s] hand held the heel of Esau." (Gen. 25:26) As mentioned, ‘Akiva’ comes from ‘Jacob’. (See The Left Shoulder: Root of Cain) Rabbi Akiva came from converts. (Brachot) He captured the stray, high-powered Esau-energy and transformed it into kedusha.
"Aikev [the heel] of humility is fear of G-d." (Prov. 22:4) Were it not for the fear of malchut (the kingdom).” (Avot 3:2) fear comes from malchut (Likutei Moharan), recognizing G-d as the King and nullifying oneself to His will. This comes from looking at the heel - this lowest of realms, and seeing the Divine hand controlling and dictating events. Fear is the backside/heel aspect relative to internal love. It so fixes and reveals Divinity in all of the heel aspects of creation - ‘from the head of all levels to the end of all levels.’ (Hagiga 5b) This is one reason why it is not enough just to love G-d, even though this is higher quality. As explained, Esau the firstborn, who is from Cain the firstborn, included in himself the choice super-lights of the world of Tohu. When he did not use them for good, Jacob took them away. He was able to do this through his great degree of fearing God. This is the secret of Jacob taking the firstborn right away from Esau. This came to manifestation especially in Rabbi Akiva, who was also extremely G-d-fearing. He also was fitting for the Torah to be given through him. (Menachot) Even after this honor was given to Moses, Rabbi Akiva is the great pillar upon which stands the Torah of generations after him. By raising up the lowest levels, Therefore he was an ignoramus for forty years. (Ketubot) Even after elevating and becoming learned, he raised up the lower levels by accepting upon himself an intense degree of din. he ricocheted up to keter and drew to the universe its special intense light.
Then it came as an ibur into two Geonim Refers to the leading Rabbis after the sealing of the Talmud. There were two main academies in Babylon, Naharda and Pumibidisa. The heads of these learning centers acquired the official title of ‘gaon’ [outstanding scholar]. whose names were Rav AChAY/Achai and Rav AChA/Acha Shivcha Gaon, to rectify them. For they were from the root of the Nefesh of King Ahab, and through them the three letters AChA of AChAB/Achav were rectified, by way of ibur. However, the B of Ahab was rectified through Rabbi Avraham Galid, as is known from the order of reincarnations of the root of the Nefesh of King Ahab. See Chayai Moharan for a fascinating story with the Maharasha and the gilgulim and rectification of King Ahab.
The whole soul is included in its name. (Sichot HaRan) This also includes its actions - for good or otherwise. As the soul is fixed, its letters gain repair. Sometimes the rectification process is divided up and different letters are fixed through different individuals in various lifetimes.
Ahab was one of the wickedest kings. Some say that he has no portion in the world-to-come. He was actually an intense soul of the Cain root that went the wrong way and so was very bad. He worshipped idols and led a whole nation astray after them. He also committed great offences of promiscuity. And it was all to as if anger His Creator. (Sanhedrin) It took specifically an intense positive energy from this source to fix it: Precisely the Nadab/Abihu root. They died to consecrate the Mishkan [Sanctuary], the place where the entire people directly worshipped one God - the place that most nullifies idolatry.This explains the Rambam’s suggestion of understanding the reasons behind the sacrifices, to wean the people off of idolatry (Mishna Torah). At first glance this appears quite astonishing. For there are many great secrets in the Temple service, as explained in the Zohar (III) and many other sources, indicating that the sacrifices are not a post facto practice just meant to save them from something bad. Rather, the Rambam means to say that the sacrifices in the Mishkan are designed to bring the people to attachment above that automatically eradicates from their spiritual psyche any possibility of idolatry. So offerings are called ‘karbonot/sacrifices’ – things that bring close - the soul and the universe to G-d. They were extremely ascetic and never married, Even though this is counted as one of the reasons they died, it was only because of their great level that this was considered such a serious offence. Because they were totally pure they could have performed the mitzvah in the highest manner and made the greatest rectifications. (Zohar III) to fix Achav’s crimes in this area. They served God with tremendous love and fear - the opposite of rebellion.
Chapter 33 Section 1A
Chanoch is [became the angel] Matatron, his neshamah being from the zihara ila’a. Cain received the nefesh of the zihara ila’a of Adam.See above about zihara ila’a, Intro.
Enoch was a unique, primordial tzadik. He reached a level of transcending the worldly limitations until he ascended to angelic parameters.
The angel Matat is a very awesome entity. "His name is like the name of his Master." MTTRVN-314/Matat equals ShDY-314 [the Almighty]. Divine power is channeled through him during the week. (Midrash). During the week, God sets up a certain theme of tests for His world. He cloaks Providence and does not allow it to be so revealed. The spiritual mechanics behind how this works is that He clothes His control in the angel Matat,See Likutei Moharan (end of chap. 31) to understand what Matat means to us. who in turn operates through a hierarchy of angels throughout the seder hihishtalshilut. This affords him the title 'prince of the world' - i.e., not the King, but viceroy-next in rulership – the one whom the King operates through. (Midrash)
Elsewhere, the Ari'Zl explains that he reached the neshama of Atzilut. This is an extremely high level. The juxtaposition of Enoch/Matat to Cain implies that Enoch drew from the deluxe energy of the Cain root to attain this plateau.Even though here Cain himself is here said to only have the nefesh of Atzilut, if he would have merited, he would have embodied even Abba/chochmah of Atzilut. Even though he lost this level, his soul still has intrinsic linkage to it and the potential to ascend there. Furthermore, this potential can be accessed by those of his root to ascend beyond nefesh. The same applies to the prophet Elijah, who likewise to Enoch, didn’t die and ascended to become an angel.
In the Ten Luminous Emanations from Rabbi Ashlag he explains that it is necessary to have an entity that has attributes of both worlds in order to evolve from one world to the next. Between the inanimate world and the vegetable kingdom there is the coral entity. Between the vegetable and the animal there is a dog like creature native to Australia that has an umbilicus to receive nutrients from the ground. Between the animal kingdom and the speaking level there is the Monkey. Between the Speaking level and the Angels there is Matot who is Chanoch Ben Yered. In my opinion the people who try to define Matot as Michael or an arch angel are making a mistake. He is the level that will allow humans to grow to their rightful ultimate purpose in creation whatever that will be.
As is already known, all the souls were included in Adam, and when he sinned, his spiritual posture was reduced until all that remained within him was a terumah [designated portion] which is two from one hundred [5%] - the challah [choice part] of the world.
Terumah is a small piece that G-d commanded to give to the kohen from produce. (Num. 18:12) Challah is a similar Divine gift given to the kohen from dough. (Num. 15:17) In the simple understanding, here they are used as borrowed terms to teach that Adam was but a fraction of his former self after his sin.
This however, does not mean that he was not himself. Terumah and challah are the choice portions. No matter what a person does, their intrinsic good point and soul are untouchable.“Even though [a Jew] sinned - he is [still considered one of] Israel” (Sanhedrin 44a)
However, the comparison to these kohen gifts can be understood more deeply. TRVMH/terumah is ‘TRV-M"H/taru-M"H’ [raising the Divine Name M"H]. M"H (45) is also a word meaning nullification, This explanation of the word 'Terumah' is in line with the another permutation said by the Rabbis: trai-mimai’ah [lit. '2 out of 100', meaning 2%]. (Me'ila 15b) One gives 2 - the points of chochmah and bina - out of the 100 sefirot, to G-d and thereby merits inclusion in Him. “They (dinim/selfishness) are all elevated/purified in chochmah.” (Zohar) as well as the gematria ADM/Adam (45). The innermost, untouchable place of the soul is always connected to G-d and included in Him. The work of true Adam/man is to access this point and cause it to spread and take hold of the personality. See Likutei Moharan 6 on how to do this.
The Name of Mah - 45 מה is יוד הא ואו הא. It is also the gematria of Adam. It is connected to the essence of Zeir Anpin and the Olam Yetzirah - World of Formation. This is where our souls exist while we tour the physical world. This is where we become the creators while in actuality being co-creators along with HaShem.
Challah comes from an etymological root of yearning and supplication - "And Moses supplicated with yearning [in Hebrew, 'vayichal']." (Ex. 32:11) At the giving of the Torah, the nation ascended to the plateau of Adam's level before he sinned. (Shabbat 146a) The mistake of the Golden Calf was similar in effect to Adam's eating from the Tree of Knowledge which had caused the spiritual downward plummet of man.
Moses’ prayer started with "vayichal"/challah to fix it. The deepest point of the heart is filled with yearning for its Maker and longs to express and connect to Him through prayer. (Likutei Halachot) Adam is the choice portion of the universe. After he lost this status, the mitzvah of separating challah came to restore his prestige.
In my opinion this is referring to the Parasha of Vaetchanan. Wayichal and Waetchanan are similar in sound. Can you think of a reason for why women separate Challah since its purpose is to restore the man - Adam's prestige? Please answer now. Or contemplate the reason.
"And they shall build for Me a sanctuary - and I shall dwell in their midst." (Ex. 25:1) "‘Take terumah’ [as if it were] Me." (Zohar) Terumah was given for the building of the Mishkan [Sanctuary] which restored Divinity to the world. Although this verse refers to the giving of gifts to the Mishkan, it is in the same category as our terumah at hand. Therefore, they bear the same name.
The mitzvahs of terumah and challah are two special priestly privileges. The kohanim bring the offerings in the Temple and activate M"H/nullification and challah/yearning-prayer powers in the souls of the nation and the gifts of terumah and challah are given to them for this purpose. Moreover, just by people giving them these gifts their accompanying motions are awakened in the soul.
From the level of nefesh, which is the level of Asiya, two souls remained with him that are better than the rest. This terumat nefesh [choice soul] was given to Cain, while the rest of the portions of the souls flew away from Adam after he sinned.
We already spoke about how Cain was a combination of good and evil. Thus, he was also able to father souls that were like Abel his brother, as is mentioned at the end of the Idra Raba, Naso. From his good comes the souls of tzadikim, whereas from the side of evil comes the souls of the wicked. Abel was also mixed. The emphasis here on Cain’s being mixed is because the polarities - a typical Tohu quality - are much more extreme in him.
Chapter 33 Section 1B
From the good side of Cain came Keinan and Mehalel, as mentioned in the Zohar. (Zohar II Terumah 168a) After that, Reuben the firstborn of Jacob was born. He would have received the firstborn rights of Cain, the firstborn of Adam, had it not been for the episode of Bilhah. (Gen. 35:22)
The firstborn right goes part and parcel with guarding the brit [covenant]. Reuven disturbed the bed arrangements of Jacob, which, on his exalted level, was counted as a lack of guarding the brit. Joseph, who was outstanding in guarding the brit, took it over. (Likutei Moharan 2)
Although not mentioned in Scripture, the Midrash tells that Cain took the extra wife of Abel. (Midrash Raba) Here the Ari'Zl reveals that the spark of Cain in Reuben caused him the incident with Bilhah.Soul-roots spark tendencies in their animated, incarnated aspects.
Reuben...used the Cain energy for good...
The name of Reuben comes from "'r'u bain/see the distinction' - between Reuben and Esau." (Gen. 29:32, Rashi) Esau is also from Cain. See the distinction - between Reuben, who used the Cain energy for good, and Esau, who did the opposite. Like Cain, they are both firstborn.
The Rabbis explain that all Reuben did was switch the bed of Bilhah. His intention was to protect the honor of his mother Leah, who was treated somewhat secondary while Rachel was alive. After her death, he reasoned that Rachel's maidservant should not enjoy first level status over his mother. Even though his intentions were good, he was held accountable for having disturbed his father's marital arrangements.
Nonetheless, the scenario shows the spark of Cain making progress. An outright crime graduated to become a subtle disturbance. This is a general theme found in the gilgul process. Just as the metal gets more and more refined each time it goes through the furnace, so are souls purified more and more each time they come back.
This paragraph starts by mentioning that Kainan and his son Mehalel are from the good of Cain – what seems to have no connection to the continuation about Reuben?! Mehalel means ‘praisemaker’. He furthered the good of Cain by being busy, as David, praising G-d. This empowered the good of Cain to step further in Reuben and open a channel for the revelation of the grand firstborn energies. Even though it was too high to remain by Reuben, he opened a channel for his following offspring to eventually do it completely.
When he sinned, he also lost the priesthood...
According to the Targum [Aramaic translation of the Torah], the verse "Reuben, you are my firstborn... foremost in s’eis [rank] and foremost in power" (Gen. 49:3) refers to the Birthright, Priesthood, and Kingship. The secret of "s’eis" is that it refers to the Priesthood, which is alluded to with respect to Cain as well. When he sinned, he also lost the priesthood, which is called "s’eis."
G-d told Cain before he murdered his brother, "If you do well s'eis [you will be uplifted] - and if you don't do well, sin crouches at the door". (Gen. 4:7) The Ari'Zl reveals that this is the source of s'eis that is said by Reuben. The meaning of s'eis is to lift up. The good part of Cain is super-good. The birthright, priesthood, and kingship are the outstanding forms of prominence - being raised up - that are found in the world. SAS-701/s ’e is plus one equals ShBS-702/Shabbos, which is like the world-to-come (Brachot 57b) – the source of all elevation, where the three heads will shine in full brilliance.
G-d gave Cain a 'heads up' as to what he could merit if he withstands coming tests. This is written in the Torah to call attention to the fact that G-d does this - in different ways, to varying degrees - for everyone. Also, each person can merit to extraordinary things. Man was made to ascend - and the sky's the limit.
When one starts the study of Kabbalah one is shown / given a taste of what is to come. This whets the appetite and causes one to do more to search for more and greater connection to the light. This is what is being said above. The usual experience is one truly never reaches the ultimate "heads up" as that is what is received when the tikune is completed. There are many of these "heads up" and then we do receive the full essence and not just the taste yet always know this is the hierarchy being desplayed.
The three forms of prominence are all inter-related. They are all forms of being a head. They come from the three heads that are found in keter (Eitz Chaim) - the head of the sefirot. This itself is the source of the extra-specialty of the good part of Cain.
The patriarchs fixed up the original sin. As the Sages teach: “Jacob our father did not die.” (Ta’anit) They removed the cover of extraneous material that cloaked the good of Cain. Automatically, the first born of Jacob, the culmination of the patriarchs, found a major expression of the good of Cain within him.
Nonetheless, the tribes were imparted with the job of taking the work of the patriarchs to the next level. Therefore, there still had to be a test for this to express. Even though Reuben as if did not seem to pass the test 100%, the special levels of good were channeled through him and brought into the world. Joseph took the firstborn right, Levi took priesthood, and Judah took kingship. This allows the three heads of keter to come out and do their thing to perfect the universe.
...the whole point of the redemption is to reveal the firstborn aspect...
The unification was later actualized in the people, after suffering the pangs of Egyptian servitude. The first thing G-d told Moses to say to Pharaoh in his mission to redeem them was, "My son, My firstborn Israel." (Ex. 4:22) This implies that the whole point of the redemption is to reveal the firstborn aspect - in all of its triple facets. "And this shall be the sign that I sent you (to redeem them): When you take the people out, they shall serve Elokim on this mountain (Mt. Sinai, by the giving of the Torah)." (ibid.) The goal of the redemption from Egypt was to be manifest there. And so before the Torah was given it says, " And you shall be for Me a kingdom of kohanim [priests] and a holy nation." (ibid.) " Kingdom " hints to the crown of Kingship. " Kohanim " means the crown of Priesthood. " Holy " alludes to the crown of Firstborn, who is holy. (Ex. 13:2) The three heads were brought together in the entire nation. Therefore, if they had only held on to the level attained by the giving of the Torah, no exile would have followed. (Midrash)
The Forefathers are rooted in Atzilut and they made their tikun there. The tribes took it a step further down and drew the repair to Beriya.The twelve tribes come from the twelve ‘diagonal borders’ of Beriya. (Ramak) Then came the seventy soul stage (Ex. 1:5) - out of the seventy sefirot of Yetzira. They exploded into the six hundred thousand of Egypt, (Num. 1:15) who operate out of Asiya. To this day, their offspring fix in this world.
Do not make the mistake to think that fixing the world means fixing others. It means change yourself. Any action that you think is wrong needs to be changed within you so that the test - which is not to do that action again or to do that action again - is passed. A good example in our generation is Global Warming. It will not be solved by governmental fiat or laws but by people coming to understand that they need to stop releasing green house gases that are part of the "everyday" things in their lives that are comfortable. The only tool that will do this is the study of Kabbalah and the use of the Hebrew Letters to effect change within each individual.
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