As taught to Rabbi Chaim Vital by Rabbi Isaac Luria and Amended by Rabbi Chaim's Son Shemuel.
Translated from Sha'ar Hagilgulim by Yitzchok bar Chaim; commentary by Shabtai Teicher of Blessed Memory and Completed by Rabbi Perets Aurback.
Published online with commentary by Kabbala online.com
This version will not have all of the commentary.
Please note: The publisher explains that the Study of Kabbalistic Texts usually recommends that one review the material many times until they are familiar with the vocabulary at a minimum.
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 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 [reincarnation] 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 displayed.
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...[chanoch adds: which indicates the 3 components just mentioned]
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.
Chapter 33 Section 1C
After Reuben did teshuvah, he merited bringing the duda’im [jasmine flowers], (Gen. 30:14) which resulted in the birth of Issachar, who is from the good side of Cain the firstborn. Eve said when Cain was born, "I have acquired a man with G-d," (Gen. 4:1) which is actually an allusion [to Cain’s rectification through Issachar], since both Eve and Leah were from the level of bina, which as we know is called Imma Ila’a [the supernal maternal aspect].
Both Rachel and Leah are from Eve, who is of dual nature.
Both Rachel and Leah are from Eve, who is of dual nature.See Likutei Torah Breishit, that there were actually two Eve's. Each one embodies a different mode: Leah the upper/bina aspect, Rachel the lower/malchut aspect. (Eitz Chaim, Shaar Rachel V'Leah) Together they form the complete archetype, feminine principle Above.
The two Eves midrash gives rise to the various legends of Lilith. This name is not to be pronounced and we use the name L L especially at night. One of these midrashim indicates that L L would not have sex with Adam on top; thus she became the consort of the Satan and is now considered the female aspect of the negative system. It is also said that Adam had relations with L L while Chava was seduced by the Satan. This is a metaphor for the relationship of the male female; sun and moon; man and women. Remember the moon asked "How can there be two Kings?" There are two Mashiachs so there can be two Kings. This is something that the males of our species will come to know as we experience the growth of the feminine and balance the universe with respect to the paternalistic nature of humanities societies. At least in my opinion.
Jasmine (or mandrake, according to other translators) was known to have birth powers. Rachel had not as of yet had children and was willing to sacrifice a night of the privilege of being with Jacob in order to increase her chances of conception. Leah waited for Jacob to come from the field and ushered him into her tent.
The firstborn takes a double portion in the inheritance because spiritually he actually participates in the conception of the following children. (Likutei Torah, Eitz Chaim) This is why specifically Reuben the firstborn brought the duda’im. The duda’im transfer from Leah to Rachel embodies a shift in the supernal realms of blossoming powers from upper to lower rungs.
Issachar is the result of this. Although it is not known for sure, it does not seem from the simple story of Scripture that the duda’im aided Rachel’s conception, as she gave birth to Joseph her firstborn at a later point, and it says then: “And Elokim heard her and He opened her womb,” (Gen. 30:22) that it was directly from G-d. Let us examine some of his level in order to then look back at these his roots and understand their inner mechanics.
It normally comes as a shock to most people since the word duda'im translates usually as mandrake due to the human belief that mandrakes relate to fertility primarily due to its appearance as a "little man". As the comment indicates it is questionable to relate the birth of Joseph to the duda'im yet it is quite possible in my opinion that the first born energy was transferred to Rachel from Leah, thus to Joseph from Reuven.
The tribe of Levi has no portion in the land - G-d is their portion. (Num. 18:20) They are to be busy with spiritual pursuits alone. The Rambam teaches that every person has the option to be like Levi (Mishna Torah, Hilchot Shemita Ve-Yovel 13:13) by letting go of worldly endeavors and fully focusing on the Above. chanoch adds: While it is true that everyone has this option, it is not the correct path for everyone. The story from the Zohar regarding Rabbi Shimon leaving the cave after 12 years and being sent back for another year is the source of my understanding of this truth.
Issachar is the pioneer who paved the path for all who wish to do so. Because he was born to this world and has his portion in it, and nevertheless restrains himself from making it a focus, he is continuously connected Above and is extra bound to the world-to-come. According to the Ohr Hachayim, his name means 'yaish-sechar [there is reward]' - in the world-to-come. The Ari'Zl tells that the catalyst of his birth is the teshuvah of Reuben. The Zohar states that teshuvah comes from Bina, the eighth sefirah that lies a rung above known reality.
His name has two S/sin's - one is pronounced, the other is not.There are those who have a custom to pronounce the second S/sin by his birth, the first time Issachar’s name is read in the public Torah reading on Shabbat. The form of this letter is three heads sitting on a base. The three headed S/sin corresponds to the three heads of Keter, corresponding to the crowns of Priesthood, Kingship, and Torah. One can only be born into the first two, whereas Torah can be acquired by anyone. It also includes the other two. As seen above, that by the giving of the Torah to the whole people they were all called “a kingdom of priests and a holy nation” (Ex. 19:6) - Torah includes them all.
The teshuvah of Reuben, who had all three, empowers Issachar to be a vessel for some degree of their manifestation - both the three heads of this world and the next.
...the complete tikun of Cain came through Issachar...
Thus, there is a hint to the fact that the complete tikun of Cain came through Issachar, who was born as a result of an 'acquisition' [just as Cain is so called]. For Leah bought the right to be with Jacob from Rachel as a result of the duda’im, as it says, "Therefore he shall lie with you tonight in return for your son’s duda’im." (Gen. 30:15)
Does this mean that Jacob did not have choice in the matter? Marital Rights belong to the woman. A man may not reduce the marital rights of his wife; in some cases this means that he is unable to divorce certain wives that come through certain means - marrying a war captive is an example. For me this aspect is problematic since it would imply that a woman who sets her sights on a married man is entitled perhaps to bed him. Women are higher and also lower than Men. Through Ruach Hakodesh a woman may know that she is to bring certain DNA connections to the world by having sex with that man. There is much to contemplate here.
"Blessed is Abram to E-L the Highest One - who acquires Heaven and earth..." (Gen. 14:22) We learn from this that Abram is one of G-d's five special acquisitions in His universe. (Pirkie Avot)
G-d, as if, lost ownership of His world when He made it and separated it from himself and He repossessed His world through Abraham. Eve lost Divinity by her mistake and repossessed G-dliness by giving birth. This reveals a great depth of how awesome the Cain root is - through its special relationship is re-established between man and G-d - in the closest, most inter-personal manner.
This sheds light on the source of Cain’s mistake. His name also comes from kinah [jealousy]. A person is only jealous because they see somewhere else something that they want because they feel that it really does belongs to them. A piece of Divinity fell away from them through Adam’s mistake and is now found somewhere else.
Language limits our understanding of Jealousy. There is a spark of light in every thing formed in the world - in the creation, either by HaShem or Man, or it would not be formed. When the Creation is perfected completely (as it is perfect for the moment in the process now) that spark will be revealed by the proper vessel in its proper location. Jealousy is wanting that spark at the wrong time or the wrong vessel for that spark yet a similar spark awaits the person who is jealous. Zealousness is a stronger form of jealousy and may be the right action at that moment in time yet may also be a more destructive form of jealousy as well. This is my opinion.
G-d has a much greater degree of favor to show Cain. For this reason he has to undergo great obstacles to attain it. Cain the firstborn is supposed to get a double portion. (Deut. 21:17) Cain was jealous of Abel’s receiving the Divine favor (Gen. 4:5) and also that his brother had an extra wife. (Breishit Raba 22:7) He sees not just that Abel has twice as much as him, but that the additional wife is actually his soulmate. This big switch comes about because they eat from the tree of good and evil, which switches them around and causes a big mixup. (Eitz Chaim)
We see the spiritual principle of satanic chaos at work here. When Satan is given permission to wreak extensive chaos even good people can get caught up in the chaos. This applies in the physical world and also in the spiritual - reincarnation levels. The Shoah was chaotic and also the reincarnation of the 60 million who died in the Second World War as to families, religious teachings, locations, was and is also just as chaotic. This is the reason for the significant number of intermarriages, conversions, and movement of individuals and families throughout the world. This is my opinion.
Reuben comes from the Cain root and fixes it. He was born into the most exalted acquisitions. When he lost what was his, he was not jealous. As mentioned, 're’u ben' - see the distinction between him and Esau, who was so jealous that he was ready to kill, (Gen. 27:41) just as Cain did at the beginning of days.
At first, Leah was upset at Rachel’s request for the duda’im. "To almost take away my husband - and to also take my son’s duda’im?!" (Gen. 30:15) This is understood in light of the story of Jacob’s matrimony. He wanted Rachel and made a deal with Laban to work for her seven years. At the end of the term, Laban pulled a switch on him and gave him Leah instead. Even though Jacob and Rachel set signs between them to avoid this, Rachel gave over the signs to Leah at the final moment to prevent her from being embarrassed. (Pesicha, Eicha Rabati 24) This act of giving away what was hers rectified Cain’s taking what was not technically his. Rachel ended up not losing Jacob, for he worked another seven years and also married her, chanoch adds: After one week. G-d has His ways of setting the score straight and our job is to sometimes sit tight and wait patiently for Him to do this. “And Rachel was jealous of her sister” (Gen. 30:1) “Jealousy of scribes increases wisdom.” (Baba Batra 21a) The holy jealousy of Rachel fixes the selfish jealousy of Cain. It revolved around birth - that Leah had children and she didn’t. Birth is the main channel for the fixing of souls, for they were disturbed by the original sin. Rachel’s jealousy here helped draw and repair the soul roots for all time.
"He does not withhold good from those who walk in simplicity.” (Hagiga-the prophet)
...Leah was said to be destined to marry Esau.
This is all understood more deeply in light of the fact that Leah was said to be destined to marry Esau. She found out that he was wicked and cried to be saved from this. People said that the Esau/Jacob twins would marry the Leah/Rachel twins, the oldest to the oldest and the youngest to the youngest. (Baba Batra 123a) G-d heard her prayers and gave her to Jacob instead. This explains why her firstborn Reuben specifically comes to fix the Esau/Cain root.
Esau and Jacob lived in the Land of Israel while Rachel and Leah lived in Ur Kasdim a great distance away. Yet both families heard from and about each other since there were constant commercial caravans from Egypt to the great cities of the east and possibly even further.
After Eve’s re-acquiring Divinity was disrupted by Cain’s sins, the Eve root worked through Rachel and Leah. They fixed it by Rachel acquiring from Leah, resulting in Issachar/world-to-come connection. The chasing away of the highest levels of G-dliness caused by the original sin was bought and brought back into the world through this whole scenario.
So Issachar, the fifth portion [Leah’s fifth son] from the side of good, was born. Since he is from the level of nefesh [which is] called Asiya, there was [in him] a connection to kelipot and zuhama [dirt] of the snake [who attacks the heel. (Gen. 3:15)] Therefore, Esau, who is called snake, had a hold on him, and he is called the "heel of Esau" (Gen. 25:26) - since he is from Asiyah, which is called the heel [it being the lowest of realms].
Leah’s seven children correspond to the seven lower sefirot in order, so Issachar aligns with hod. In the body, it expresses as the left leg. This is the place that Satan damaged when he lost the wrestling match with Jacob. (Zohar, Breishet) It caused him to limp.chanoch adds: Hod also represents the manifestation of the spiritual in the spiritual - both Pesach Sheini - the second chance and Lag B'Omer.
Reuben is the catalyst forHod/Issachar’s birth. He corresponds to chesed. These sefirot find inter-linkage in Aaron, who is the fifth/hod representative of the seven shepherds, (Zohar III Emor) and a kohen is called "a man of chesed ". (Zohar, Vayechi) The Chanukah/Hod miracle happened through kohanim.
Issachar acquired the crown of Torah. As mentioned, the crown of Torah includes the other two - Priesthood and Kingship. Issachar/hod is the forerunner of Chanukah. He restores to the world the special inner, hidden light of Torah. This snatches back and retrieves the levels stolen by Satan from Jacob in their battle. Through Issachar’s mesirot nefesh for Torah, his descendents were able to give their lives for the Torah and draw a new revelation of its light. a new shining of the hidden light of creation. This is in line with “And the children of Issachar know bina.” The Temple was restored and the kohanim shone their brightest and even temporarily took hold of the kingship.
We see now a little of why the Ari'Zl. here mentions that Issachar is the fifth son.
Jacob snatched them from Esau, in the secret of "His hand was holding onto the heel of Esau," (Gen. 25:26) and Issachar was born from this level of nefesh. Much later in time, Rabbi Akiva ben Yosef, whose name has within it aikev, was born from this level of nefesh. As we alluded to in previous discussions, based upon Midrash Rut of the Zohar, that Issachar is [from] Rabbi Akiva. This all finds full elaboration above, in the thirty-second chapter.
This hold of Esau caused the friction in the story around Issachar’s birth. It also caused Rabbi Akiva to not learn during the first forty years of his life.
As mentioned, Jacob comes from the aikev [heel], because his glory primarily comes out at the tail, heel/end of days. Issachar/yesh-schar is a special sneak-peak preview of this level here and now. All those who make spirituality their primary focus also draw from this aspect. Therefore he comes specifically from Jacob’s snatching Esau’s heel, capturing the prime Tohu lights in Esau that are to shine out at history’s conclusion. The 'snatching' is the aspect of the sneak-peak.
Rabbi Akiva furthered this tikun and built a legion of 24,000 students
Rabbi Akiva furthered this tikun and built a legion of 24,000 students who drew from this deluxe level. It was such a high category that it could not remain in the world as is and they died an untimely death. The Rabbis attribute their death by plague to a lack of treating each other properly. (Yevamot 62b) Because they come from such a high level, they were treated with a very strict standard, especially since they were connected to Rabbi Akiva, who as mentioned ascended to the original thought of creation with din/judgment (above). But their having had a brief hey-day drawing from this premium category brought it a step closer to the world and paved the way all the more for it to eventually fully manifest at the end of days. He started again and rebuilt from five super-students - who parallel the five special possessions of G-d in His world. See above about the root of these five disciples in the five powers of gevura. Through them the whole world will become the special possession of the One Above in the final redemption.
A few years ago one of our students Batyah from Louisiana sent me a note regarding Issachar that she had read. It is appropriate to add this to your knowledge of the name / soul of Issachar. Here it is:
Yissachar/Issachar- son of Jacob/ a tribe/ was a dweller in tents/ studied Torah/ was a discerner of times/ was supported by his brother Zebulon
יששכר -Yissachar /Issachar [Note the Hebrew spelling Yood Shin/Sin Shin/Sin Caf Reish.]
There are 2 Shins (Sins) in his name. One is silent. One explanation given for the silent Shin in Yissachar’s name is that he - Issachar named his son Job/Iyov in Hebrew יוב. Later he learned this was a disgraceful name (name of a heathen god) so Yissachar/Issachar gave his son one of the Shins from his name and renamed him Yashuv ישוב. Hence, his name is pronounced as if it were written with only one Shin (Sin).
Job has the meaning of “he will cry,” “cry of woe.”
Yashuv has the meaning of "actively returning"; “he will return”.
The following two verses from Genesis and Numbers testify to the above: And the sons of Issachar: Tola, and Pucah, and IOB (Hebrew for JOB), and Shimron. Genesis 46:13
The sons of Issachar after their families: of Tola, the family of the Tolaites; of Puvah, the family of the Punites; of JASHUB/YAHSUB, the family of the Jashubites; of Shimron, the family of the Shimronites. Numbers 26:24
[Translation and commentary by Perets Auerbach.]
Chapter 33 Section 2A
Later on, Nadab and Abihu also came from the good side of Cain, and this is the secret of "the firstborn Nadab and Abihu, Elazar." (Num. 3:2) On this, the Zohar in the portion Acharei Mot asks, "It should have said "v’Elazar [and Elazar] - with a V/vav?" It is so an allusion to Cain who was the firstborn of Adam - the firstborn of all history, and he reincarnated into Nadab and Abihu. Elazar and Ithamar however are from a different root. Therefore, it does not use V/vav [meaning 'and'] with Elazar - to separate him from Nadab and Abihu.
However, only Nadab had his ruach from the level of Cain, which is the secret of the verse, "Sustain me with Your ruach NDYVH/nedivah [generous spirit]." (Ps. 51:14) His nefesh came from his elder, AMYNDV/AmiNadab the father of Elisheva his mother, and so he took the last three letters NDV/Nadab.
NDYVH is NDV-YH. YH is the upper unification within the Tetragrammaton and in terms of Nadab implies that he had higher connection - exactly what the Ari'Zl says here about him having the special level of ruach - ruach nidivah/NDV-YH.
The verse that this is learned from is in the special psalm of David’s repentance over the Bat Sheba scenario. (Ps. 51) It involved him falling into what seemed to be adultery. Even though it was not, his nonetheless repenting over what seemed so, fixed a great part of Cain’s taking Abel’s wife. Nadab helped make somewhat of a tikun for this by not getting married at all.
This is the meaning of "Abihu"- he is from Adam, the father of the entire world.
However, with respect to Abihu, both his nefesh and ruach were from Cain, and that is why he is called "Abihu" [lit. 'he is my father'] - to indicate that all of his levels were from Cain, who received the nefesh from Adam himself, the father of the entire world. This is the meaning of "Abihu"- he is from Adam, the father of the entire world.
" Ab ['father'] is in chochmah. " (Zohar) Abihu indicates strong, essential chochmah linkage. AVYHU/Abihu is AV-YHV - chochmah includes the energies of bina and da’at that come from it and are included in YHV.
"Behold I send you the prophet Elijah, before the great, awesome day of G-d comes. And he shall restore the heart of fathers to their children and the heart of children to their fathers." (Malachi 3:23-24) Atzilut/chochmah/Abba is as the father of B"YA, the children. The prophet Elijah will come and, through his great power of prophecy, unite Above and Below - Atzilut with B"YA. He will do this empowered by the super Nadab/Abihu energy entrusted to him.
In simple terms, the universe will awaken to know that it has a loving father. This will bring everyone close to their Father in Heaven and to each other. Cain, who murdered his brother, will be responsible for the greatest love, unity, and brotherhood known to mankind.
This is the secret of, "We are unclean for the nefesh adam [soul of man]," (Num. 9:7) which were [i.e. adam is referring to] Nadab and Abihu, the nefesh of Adam himself. However, since Nadab did not have the nefesh of Adam, it does not say "nefashot Adam" in the plural, since the main nefesh of Adam was only in Abihu.
This prevented those who carried their bodies out from the Tabernacle from offering the paschal lamb. (Num. 9:6) Their plea elicited the giving of a whole new mitzvah and portion of Torah - the Pesach Shaini [second paschal lamb]. It is brought a month later by all those who are unable to bring it at its fixed time on Pesach [Passover] itself. Included in the criteria of who can bring it are those who were ritually impure by way of impurity of a corpse before Pesach. This impurity comes as a result of the original sin.
The second chance comes to give extra opportunity to fix things. It plants a motion in creation of teshuvah - fixing mistakes. As mentioned, this in general is the theme of the Cain root, and its superiority over the Abel root – mostly brought to fruition through the Nadab/Abihu channel.
Abihu also received from Nachshon, his mother's brother…
The Ari'Zl starts this paragraph by mentioning that Abihu received from Nachshon - his mother's brother . The Rabbis teach that one who wants to marry a woman should always check her brother. It is learned from "And Aaron took Elisheva the daughter of AmiNadab, the sister of Nachshon, to him for a wife." (Ex. 6:23) In other words, this dynamic empowered Abihu to draw from the Nachshon energy.
…because he [Nachshon] was also from the root of Cain...
…because he [Nachshon] was also from the root of Cain called nefesh. Furthermore, since the main attachment of the zuhama of the snake in Adam is on the level of the nefesh of Asiya, he is called NChShN/Nachshon after the NChSh/nachash [snake].
A step deeper, Mashiach comes to transform, sublimate, and harness the snake energy to the good side. It comes from the unique messianic place - the fiftieth gate. It is channeled through Nachshon, the prince of the tribe of Judah (Num. 1:7) - the forefather of Mashiach. (Zohar I Vayeishev) The snake tastes not his food, for whatever he eats tastes like dust. He always crawls on his belly. (Gen. 3:14) In the rectified state, this represents one who is completely nullified to and included in the Infinite Light. "Let my soul be to all as dust." (Morning Liturgy)
Mashiach will purify and elevate the entire world to this level - the exalted inclusion of the fiftieth gate in the Infinite One. Nachshon, who was at this level, was the one who jumped into the sea and caused it to split. (Shemot Raba) When one is in extreme danger, the essence surfaces. He demonstrated complete trust in G-d and nullification to His will. This was the catalyst for the miracle and opened the path for the whole nation to walk through the sea on dry land.
So it is will be with Mashiach by the final redemption. His outstanding faith, trust, and self-sacrifice will push the entire people through the pangs of exile, make miracles sprout left and right, and open the light of the grand fiftieth gate to shine to all.
The supernal snake removed two mochin from Nukvah, which is two times the word OVR-207/ohr, as we discussed on the verse, "VAHVT-414/va’ahavta [and you shall love] G-d your L-rd." (Deut. 6:5) This is the gematria NChShN/Nachshon, to teach that Nachshon through his good deeds restored them to Nukvah.
Judah is rooted in malchut. (Likutei Moharan 4) The first prince of this tribe has to work to fix Nukvah the malchut/feminine principle. Nukvah is the partzuf that infuses this world. Mind power is light. Nukvah has two mind powers/lights. (Eitz Chayim, Shaar Nukvah) From this comes love and fear of G-d. Twice ohr [light] equals v’ahavta, from which is learned the mitzvah to love G-d, for fear and love.Together are two wings that propel the soul above to cleave to G-d. (Deut. 10:12-13)
The main attack of the snake/evil inclination is to put the soul asleep to Divine connection.
The main attack of the snake/evil inclination is to put the soul asleep to Divine connection. He injects the poison of materialism and causes the soul to forget what it is here for. Nachshon jumped into the sea and jolted the entire people into remembering their purpose. His self-sacrifice stands for generations in the soul-switch board as a battery to enlighten Nukvah and the whole world drawn from it to aspire to on High.
When one works with the 72 Names of HaShem it is good to remember the above paragraph and the wake up call performed by Nachshon ben Aminadav for all the generations. This is a good Kavenah to have at the moment of scanning or reading the 72 Names.
Moreover, when it reincarnated into Yishai, David's father, then the level of Cain called snake was completely rectified. As the verse says, "who consorted with Abigail daughter of Nachash." (Samuel I 17:25) the Sages explain that she was the daughter of the one "who died because of the bite of the nachash [snake]", (Baba Batra 17a) alluding to the fact that Yishai was the end of the rectification of the zuhama of the nachash, having the nefesh of Cain. Nevertheless, he died because of the bite of the snake (Shabbat 55b) - because of the sin of Adam. Thus, more completion was achieved through Yishai than through Nachshon.
Yishai is the "second chance", just as described above. More is accomplished in the process of Teshuvah than would be accomplished if someone does not ever make that mistake.
Yishai and David are also from Judah. Accordingly they also took a major part in rectifying the snake, who is stationed immediately beneath malchut in the worlds. Coming after Nachshon, they built on and furthered his work.
Yishai was one of the four who never sinned. His death was directly for the original sin and made a great repair for it. His great level of perfection paved the way for David/the Mashiach root to be born to the world.
From these last paragraphs we see clearly that the Nadab/Abihu Cain root is instrumental in fixing the tree of knowledge and bringing the final redemption.
Returning to the discussion of Nadab and Abihu, since they were on the level of the nefesh called Asiya, the zuhama of the snake attached itself to them, and they sinned in the incident of the "unauthorized incense-offering". (Lev. 10:1) As a result, they were punished with death [which has its hold on Asiya].
[Translation and commentary by Perets Auerbach.]
Chapter 33 Section 2B
Elijah the Prophet is Pinchas, (Zohar) who had the nefesh zehira ila’a of Adam. Therefore, Nadab and Abihu came into him in ibur in the incident with Zimri, since they were also the level of the nefesh of Adam from the aspect of the nefesh of Asiya, as mentioned earlier.
Likes attract and aid each other to rectify.
Nadab and Abihu had to die through burning.
Now, had the Jewish people not sinned with the [golden] calf, the zuhama would have been completely removed from them. Even though by the giving of the Torah the zuhama ceased from them, it would not have been able to return with the sin of the calf were it not that a bit was left. That was the final test that could have sealed their ticket to eternity in this world. (Shabbat) Had that been the case, then even though Nadab and Abihu sinned with the incense, they could have simply died a normal death. However, since Israel did commit the sin with the calf, they caused the zuhama to adhere once again to the nefesh of Adam. As a result, Nadab and Abihu had to die through burning.
This teaching is a shock. We are always taught that with the giving of the Torah "Death was Swallowed Up Forever". Yet here we learn that death will continue after the Mashiach. So how do we reconcile this appearance of paradox? There are two Mashiachs - which will represent the male organ of the Sefirah of Yesod. One will represent the stem; death will continue until the second Mashiach representing the crown of the male organ arrives.
Before the sin, Adam’s body was from the world of Yetzira. The sin caused a great fall to the lowly, earthy realm of Asiya and the body assumed a base, physical attire. (Likutei Torah, Bereishit) This is what the snake has a hold on. Physically, man is not that much different than beast. In fact, animals are more much more physically adept, and often much more beautiful. They are even at times better mannered; manners that could be learned from them were not given in the Torah. (Midrash)
It is our intention to give examples when we start teaching the "Torah Encyclopedia of the Kosher Animals."
Fire destroys the substantiality of the material. It is therefore one method of destroying the evil energy of the snake intermingled with the body. Cremation is forbidden as G-d in His infinite wisdom sees that the best rectification for the body after death is to let it deteriorate. Therefore, only their souls were burned while their bodies were left unscathed, for the negative energy was primarily attached to their souls and from there was burned away. Their bodies were buried and left to natural designs.
This is the reason for, "And all your brothers the entire House of Israel shall cry over the burning." (Lev. 10:6) Their sin of the [golden] calf caused the burning of the nefesh of Adam, the father of the entire world. This is the reason why Nadab and Abihu were considered equal to the entire Jewish people, like Moses and Aaron, because they possessed the nefesh of Adam itself.
The Angel of Death exists in potential in the spaces of the body - the organs like liver, kidneys, gall bladder, and many other spaces. These spaces are also within the Atoms. The potential of death will remain initially and will eventually be removed when we are complete in our Tikunnim, in my opinion.
Rashi states that Moses remarked to Aaron that he knew the consecration of the Tabernacle would involve the death of great tzadikim. He had thought that it would be himself or Aaron. After Nadab and Abihu were taken, he saw that they were greater.
Even though we explained that in order to draw down the tremendous Shechinah concentration in the Tabernacle, it was necessary to create an extreme awakening from below, which was to come through tzadikim dying for the Divine honor. Still, if they had not sinned with the golden calf, it would have been possible to make this awakening by means of the offerings without anyone having to die. Transgressing the Divine will impairs and weakens the spiritual batteries, leaving them depleted and unable to do what they were once able to do. “One sin causes much good to be lost.” (Marginita D’vai Rav)
After the golden calf, only the choicest were powerful enough...
After the golden calf, only the choicest were powerful enough to propel a strong enough ascent from below to bring down the highest light. This shows the greatness of Nadab and Abihu. The secret is here revealed – that they are from the nefesh of Adam himself.
Adam’s mistake took the Shechinah out of the universe, he himself is accordingly the one to sacrifice and give up life for its return.
Regarding the ibur into Pinchas it is written, "Remember NA/na [please] which NKI/naki [innocent] person ever perished," (Job 4:7) as the Zohar says. (Pinchas 217a) For the first letters of Nadab and Abihu are NA/nun-aleph, and they are from the root of KYN/Cain, whose letters spell NKY/naki. In other words, they never perished but went into Pinchas, who was also from Cain. However, as we explained earlier, (Chapter 32) when Pinchas sinned with the incident of the daughter of Yiftach, the ibur of Nadab and Abihu was removed from him and it went to Samuel the Prophet.
Above, the Ari'Zl taught us that NA/na hints to Nadav and Abihu, when this word of supplication was used by Elisha to receive double the spirit of Elijah. It again comes into play here by the verse speaking of Pinchas/Elijah receiving these souls to fix them.
Above we explained that na ['please'] fixes the forceful taking of light found in the Cain root in Tohu. Two na’s are necessary to fully repair this: one at the stage of Pinchas himself receiving the souls and one when he passed them on as Elijah to Elisha. Alternately, but also related to this, they fixed Cain’s forceful taking of Abel’s wife and life. Pinchas killed the offenders and took life for good reason. Elisha gave the Shunammite woman a child. (II Kings 4:8-37)
As a result of Israelites sinning with the Moabite women, a plague was sent and they were dying like flies. Pinchas got up, was vengeful on behalf of G-d, killed the main offenders, and the plague ceased. (Num. 25:1-9) His jealousy/zealousness for the Divine honor fixed Cain's selfish jealousy. By saving his brethren from deserved death, Pinchas fixed Cain’s killing his brother undeservedly. His care about his brothers fixed Cain’s "Am I my brother’s keeper?"(Gen. 4:9)
Abel's death was deserved or he would not have died as taught in Kabbalah. His "sin" was that he was too attracted to the physical world and not doing his spiritual work.
Pinchas thus rectified the separateness and lack of relation of the sefirot of Tohu...
At first the sefirot of Tohu were selfish in that each one received directly from Ein Sof, without giving to each other. Then the vessels tried to obtain too much light. (Eitz Chayim, Shaar Shevirat HaKeilim) Pinchas thus rectified the separateness and lack of relation of the sefirot of Tohu, source of the Cain mechanics. This gave into Pinchas’ jurisdiction the choice souls of Cain.
Korach the son of Yitzhar was from the level of the ruach of Cain from the side of evil, as the verse indicates, "And Korach took" (Num. 16:1) - see the Targum there. “And Korach separated”: “Taking” implies selfishness - the source of all separation. This comes from the dirt of the snake injected into Eve, which came out primarily in Cain. (Zohar 1 Bereishit) This evil ruach of Cain was enclothed within him [Korach], and therefore he accused Abel his brother, [who was enclothed in] Moses. However Jethro, though he too is from Cain, as it says, "Heber the Kenite separated from KYN/Kenites," (Judges 4:11) is from the level of good of Cain. Therefore, he gave his daughter Tziporah to Moses, was good to him, and fed him bread.
Abel reincarnated into Moshe - all three levels of Nefesh Ruach Neshama. The reincarnations of Cain includes the Egyptian who Moshe killed as the negative Nefesh - Korach the negative Ruach and Yitro the positive Neshama.
This greatly fixed the Cain root. Empowered by it, Jethro ’s recognizing one G-d and His power was actually the local catalyst for the giving of the Torah. (Zohar, see Likutei Moharan 10) The crown of Torah goes together with the others, which belong to Cain the firstborn.
Remember Torah has three crowns. Crown of Kingdom - Crown of Priesthood which is the Crown of the First Born - Crown of Torah. Yet the Crown of a good name exceeds all of the other 3.
Korach thought he had rectified Cain the firstborn, and therefore he tried to overcome Moses, who was Abel. However, he had erred in this because the tikune of Cain could not have come through Korach, since he was from his evil side. Rather, it could only come through his descendant, Samuel the Prophet, who was also from the good side of Cain. The Sages have said that Korach prophesized but did not know [what he was prophesying], because he saw a fire go out from his [reproductive] organ [making him think that since his descendents were to be rulers, Fire indicates malchut/kingship. (Likutei Moharan) he would be successful in usurping Moses7He saw that Samuel was to be from his offspring and did not know that Samuel fixed things by doing them the right way, which was not the case by him. (Tanchuma, Korach 5). Understand this.
[Translation and commentary by Perets Auerbach.]
Chapter 33 Section 3A
This is the secret of: "And he saw the Kenites," (Num. 24:21) who is Cain, and Samuel was from Cain. This is alluded to in, "Oy! Who will survive when MShMV/misumo [He imposes] AL/el [these]?" (Num. 24:23) - which are the letters ShMUAL.
...Samuel himself finished what Saul started...
Moreover, just before that it said, "He saw Amalek," (Num. 24:20) who is from the evil side of Cain, as we will later explain. Thus he was saying, "Woe to Amalek when Samuel will come", because it was him who urged Saul to go off to war against him. As it says [that Samuel himself finished what Saul started], "Samuel severed Agag (king of Amalek) in Gilgal." (Samuel I 15:33)
This is from the prophecy of Balaam the wicked. Even though he was bad, he was given revelations way beyond what he deserved, in order for G‑d to thereby show His people how much He watches over and protects them from those who plot to destroy them. Based on previous discussions of the Balaam root this is well understood.
Balaam tried to destroy the people three times. Each time, G‑d foiled his efforts. (Berachot 55b) He then said this prophecy. He was saying to the nations that those who try to wipe out the chosen people will themselves end up obliterated. Samuel, who comes from the rectified Cain energy, is the one who eradicates those who come from the bad side of Cain to annihilate. This relates to Balaam, whose evil powers came from the bad of Cain. (Zohar III Balaam) When his own efforts to do harm were thwarted, he was made to prophesize how coming efforts of succeeding enemies are also be destined to fail.
Samuel killed the king of Amalek in Gilgal - invested by the power of the rectified gilgul of his Cain sparks. Rashi teaches that he sliced him into four. Rabbi Nachman explains that this refers to the four principle kingdoms through which the sitra achra manifests in the world - which are all under the jurisdiction of the Amalek scoundrel. Samuel retrieved the malchut/kingdom of holiness from them. The letter D/dalet identifies with malchut and equals four. The Divine unity and reign spreads over the four directions of the world. This is the secret of the Dalet of “Shema Yisroel…EchaD” being written large in the Torah scroll. (Likutei Moharan) This empowered him to anoint David, the full bearer of malchut of holiness in his Mashiach essence.
The four kingdoms are expressed in the dream of Nebuchadnezzar in the Book of Daniel. Here is an English Translation - As for that image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass, its legs of iron, its feet part of iron and part of clay. - See more at: http://www.yeshshem.com/kabbalah-bible-inquiry-form.htm#sthash.UhXRaFK8.dpuf. The gold head of the dream statue, according to the Sages is the Babylonian Empire of Nebuchadnezzar. The Silver of the breast and arms are the initial Persian Empire associated with the Scroll of Esther. The brass of its belly and thighs represent The Greek Empire during the time of the second Temple and the Chanukah miracle story. The Iron legs represent the Roman Empire up to the British Empire - the time of the First World War. Its feet of a mixture of iron and clay represent various interpretations. One interpretation is that this mixture represents an attempt to resurrect both the persian and the Roman empires. Another interpretation is said to be the following: The mixture of iron-and-clay are said to represent traditional authoritarian rule uneasily coexisting with democratic rule and political fragmentation in the 'last days'. In particular, the clay is said to represent the common people having a say in how they are ruled during this time. The final dream aspect of stone is representing the eternal government of Mashiach who will defeat all of the vestiges of iron and clay. There are a number of competing interpretations in addition to the ones presented here.
"Samuel snatched back from ...'Satan' what he had taken from Jacob..."
This is the secret of what the Zohar (Vayeitzei) writes, "‘And he touched his thigh’ (Gen. 32:26) - this refers to Nadab and Abihu." In Saba of Mishpatim it says, "Samuel snatched back from 'Satan' what he had taken from Jacob [when they wrestled]". (Zohar II Mishpatim 111)
The 'Satan' saw that Jacob was invincible and there was no way he could beat him. He tried at least to cause some damage. Nadab and Abihu harbor the messianic potential. Thus they were able to facilitate the consecration of the Mishkan. If this tikun was able to fully spread out, Mashiach could have come then. Instead, it was damaged by the 'Satan'. Now it takes this whole series of Nadab/Abihu stages enumerated by the Ari'Zl for the full tikun to eventually fully take hold.
This is because Nadab and Abihu are the two legs, netzach and hod, the root of all prophets. 'Satan' had grabbed on to them. When Samuel came along and grabbed this thigh from 'Satan' which is Nadab and Abihu, he merited prophecy through them, because the thighs are the source of the prophets. Prior to Samuel, the thigh had been in 'Satan's possession, as the Ari' Zl explains on the verse: "vision was not widespread." (Samuel I 3:1, Sefer HaLikutim)
This demonstrates the awesome power of Samuel - that he battles and defeats the Devil himself. Therefore was he empowered to anoint David/Mashiach (lit. "anointed"). He also opened the channel of prophecy to spread out to all those who are worthy. To this day, his grave is a special place that can open up Divine inspiration for visitors.
The Zohar teaches that the source of divine prophecy is in the Sefirot of Netzach and Hod. A higher level than prophecy is that of a Talmud Chacham who has the potential to reach the Sefirot of Binah and Chochmah. A Talmud Chacham encompasses what passes for prophecy in our generation and actually is capable of knowing more. What is a Talmud Chacham? A kabbalist!
This is the secret of what the Sages say on the verse, "If You take note of the suffering of Your maidservant." (Samuel I 1:11) For Hannah [Samuel’s mother] said, "I will go into seclusion [with another man] and [will be forced to] drink the sotah [wayward woman's] waters, and then certainly will I have children."
A sotah is a woman who was alone with another man and is suspected of adultery. She is to be brought to the Holy Temple and given a special potion to drink. (Num. 5:24) If she is guilty, she dies a terrible death. If innocent - on the contrary, she is blessed to give birth to healthy children. Hannah was an extremely virtuous woman. According to Rabbi Elazar, she as if threatened on High and made a vow that if she would not have children, she would set herself up to go through the whole dark, suspicious sotah process in order to end up a mother. (Berachot 31b) She only meant this for the Divine honor, to be a vessel for its expression through motherhood.
This can be understood in light of what is found in the Saba of Mishpatim, where it says that Samuel grabbed the thigh from 'Satan', and gave him the thigh of the sotah in its place. Therefore, Hannah told G‑d that if she could not give birth to Samuel who could grab the thigh from 'Satan', she would go and become secluded [with another man]. This would cause two thighs to be taken away from 'Satan', the thigh of Jacob through Samuel, and the thigh of the sotah - since she would be pure and he would not overcome her.
She would set herself up in a test, withstand it, and thereby as if force Heaven to answer. This would come by virtue of the sotah process. For when she stands the test and is pure, this overcomes and subjugates the 'Satan', forcing him to relinquish energies that he stole from holiness through peoples’ mistakes.
She reached up to the level of super mercy...
"Hannah prayed upon G‑d..." (Samuel I:10) She reached up to the level of super mercy that is above the usual expression of Divinity afforded to people, called Atik, and changed the natural order. (Zohar) Samuel who came from this, lived above nature and anointed David/Mashiach who will elevate the whole world to this state. This all comes from Nadab and Abihu, who lived in this world in an elevated state. For this reason of an elevated state they - Nadav and Avihu never married
The sages teach that Nadav and Avihu never marrying was a mistake based on Ego. They did not think that any women were on their level. The above discussion hints that perhaps it was not for this reason but for another higher reason - They had already reached the level of Binah which is the world that is coming and therefore did not need to marry since they saw that their soul mates had not chosen to be born during this generation but came later when Pinchas/Eliyahu was ready for his mates. I am not aware of the Torah - Talmud - or Zohar telling us the names of Pinchas' wives. Only that all of the high priests descended from Pinchas.
This is also the secret of "Moses and Aaron were among His priests, and Samuel among those who invoke His Name," (Ps. 99:6) for Samuel was considered equal to Moses and Aaron. (Berachot 31b) This is because Nadab and Abihu were in him, and they were equal to Moses and Aaron, as is said on the verse, "It [the Mishkan] shall be sanctified by My Glory [through the death of tzadikim Moses thought it would be through him or Aaron. When he saw that they were taken, he said that he thus saw they were greater. (Rashi)]." (Ex. 29:43)
And just as ELYShA/Elisha took the three letters ELY from ELYHV/Eliyahu/Elijah, as said in the previous discussion, so too did ShMVEL/Shmuel/Samuel take the two letters E-L from Eliyahu, alluding to the fact that he took Nadab and Abihu, who were originally in Elijah.
E-L is a Divine name denoting G‑d’s power. Yet it is a name of chesed (lovingkindness) “E-L is chesed the whole day” (Ps. 52:3). As mentioned, this is part of the essential Nadab/Abihu dynamic.
Elisha also took the Y/yud from his master. As mentioned ELY/Eili means My L-rd. It fits with the ShA of ELYShA which means favor, referring to the lack of favor Cain experienced that was fixed in Elisha. This granted him the extra favor of ‘My L-rd’.
We need to explain the matter of Samuel, and we will start with Nadab and Abihu. Know that just as Nadab and Abihu sinned with the incense-offering, so too did Israel sin with the calf, and they caused them to be burned. As said earlier on the verse, "And all your brothers, the entire House of Israel, shall cry over the burning." (Lev. 10:6) Aaron also played a role in their death when he made the calf. As it says, "G‑d became very angry with Aaron to destroy him" (Deut. 9:20) - this refers to the destruction of his sons. Moshe’s prayer on his behalf nullified half the decree so that only two of them died. (Rashi)
[Translation and commentary by Perets Auerbach.]
Chapter 33 Section 3B
Now Aaron was from the root of Abel, the son of Adam As mentioned, he also had a Cain connection and plays part in its rectification.. The root of Abel divided into many levels of roots, principally two soul-roots: The roots of Haran and Nahor, the brothers of Abram.
chanoch adds: This confirms that the soul parts of an individual may have many tikunim from all three columns of the Tree of Life. So we see it is very hard to know the complete picture of our souls tikune for one lifetime let alone many lifetimes. This teaches to live in the now.
Nahor reincarnated into Hur the son of Miriam (Moses' sister), while Haran reincarnated into Aaron. ChVR/(C)hur took the three letters of NChVR/Na(c)hor, while the N/nun from Nahor remained for the root of Ahab king of Israel, as we will explain. However, AHRN/Aaron has the three letters of HRN/Haran (hei-reish-nun), plus an additional A/aleph.
Lot the son of Haran was also from the root of Abel. Therefore the head-letters of LVT BN HRN/Lot ben [son of] Haran spell HVL/Abel in reverse - since both Lot and Haran were from the Abel-root. From Lot later came King Rehoboam, [King Solomon's son] as we will explain. Thus we find that Moses, his brother Aaron, Hur ben Miriam (their nephew), Lot, and Ahab are all from the root of Abel the son of Adam - different branches but all from Abel.
Haran himself came to rectify the sin of Adam who had performed idol-worship.
As said, Aaron was Haran the brother of Abram. Now, Haran himself came to rectify the sin of Adam who had performed idol-worship. However, not only did he not rectify, but he didn’t even believe in G-d until after Abraham came out of the fiery furnace, as the Sages say. Therefore Haran was burned in Ur Kasdim [the furnace in Kasdim].The wicked Nimrod tried to force Abraham to worship his idols. Upon refusal, Nimrod threw him into a fiery furnace and he came out unscathed. They asked Haran on whose side he was, and he aligned himself with Abraham, having seen his salvation. So they threw Haran in, and he died. (Bereishit Raba)
This story of Haran being burned in the furnace comes from the midrash titled "Book of Yashar - Jasper" which is available in English on Amazon. The lesson of Haran and Abram - where one survives - passes the test and one does not is meant to teach us that the energy of certainty does not depend on our senses "seeing" or hearing the truth but knowing/experiencing the essence of truth within ourselves prior to being able to "see" or hear the truth. What is your relationship to HaShem. Do you need to "see" or hear or sense HaShem and then you can say i know HaShem? Or do you know HaShem and then you can "see" or hear or sense HaShem? Which comes first? Your experiencing of HaShem or your "seeing - hearing - sensing the miracles in your life? Learn this well and often!
"Whatever is in your power to do - do!" (Eccl. 9:10) The fact that Haran died for the sake of faith started the process and paved the way for his soul to continue to undergo stages of tikune. A person should never say that since he wasn’t able to do everything that it seem he should do - therefore he won’t do anything.
Essentially there are many levels of to achieve a Tikune. Even doing the actions for the wrong reasons will allow you to reincarnate to do that action with the right reasons. Otherwise you will end up in Gehinom for cleansing prior to being reincarnated with the same astrological information and being named the same name as your previous incarnation, in my opinion.
After that, he reincarnated into Aaron to rectify the sin - but in the end he did just the opposite by making the [Golden] Calf. Really he should have instead sacrificed himself when the Mixed Multitude came to him and said, "Arise and make a god for us." (Ex. 32:1) However he erred, thinking that it was enough that they had already killed Hur, who was also from the root of Abel.
The intention of Aaron was totally good. He knew that if he would not listen to the people they would kill him. This alone was not an issue for him. However, he was concerned that because of this, G-d would destroy the people, in accordance with the principle that G-d is more exacting about the honor of tzadikim than of His own. (Zohar III)
Nonetheless, there was some aspect of this that was considered a lack on the part of Aaron. Adam's original mistake planted in events a strange scenario that, at times, no matter what a person might do, things cannot be completely good. Moreover, he might have to suffer consequences. This seems unfair, but life is not meant to be fair. We are here to fix things. A repair man who is sent to fix a stove does not question why the stove broke or why he is sent to fix it - he knows that his purpose is simply to do his job and make the repair. Each soul is a repairman of some part of existence and is sent in certain places/situations to rectify sparks of the original sin - according to their soul-root and according to their part in it. This is the ultimate cause of all seemingly impossible circumstances.
The Zohar teaches a famous adage that most people do not know its source. The road to hell is paved with good intentions. This teaches that the consciousness someone has must include the right Kavenah/consciousness at the right time, with the right action. If any component is missing or corrupted will cause the process to be lengthened. It has nothing to do with fairness or any other rational explanation. it has to do with the original agreement between the endless vessel and the endless light to remove bread of shame. If one thinks of the following metaphor it will help you understand how the system operates: when you take a band aid off of a cut - it might take 1 pull or many. If it is many pulls each one releases a little more of the band aid. This is like the levels of the complete tikune. If any one of the three components is incomplete or incorrect there is still a little bit of movement and change within the soul body relationship that means the partial tikune has been achieved.
...he built an altar as a result of the one slaughtered before him...
This is the secret of, "And he built an altar before him," (Ex. 32:5) which the Sages interpret to mean that he built an altar as a result of the one slaughtered before him - that is Hur. Thus, he didn’t stop them and sacrifice himself instead - and sinned as a result. This was not rectified until Uriah the Priest, as we will explain later.
However, prior to this he reincarnated into Ya’abetz the Judge. He sinned then as well, constantly making vows, as the Sages say on the verse, "Ya’abetz called out to the G-d of Israel, saying, ‘If you will bless me’." (Chron. I 4:10) Therefore, he reincarnated into Tola the son of Pu’ah the Judge. He was called ‘Tola’ after ‘tola’a’ [worm], whose strength is in its mouth; the silkworm weaves its silk from his mouth. This act of creating a substance is the opposite of (unkept) vows that separate reality. (Midrash) to hint that he had come to rectify the vows that came forth from his mouth.
He sinned in another way as well, as the Sages explain on the verse, "He dwelt in Shamir, in Mount Ephraim." (Judges 10:1) For, he remained in a single location in one city, rather than traveling from place to place to judge Israel. This prevented the people from coming to him for judgment because of the need to travel. Therefore he reincarnated into Samuel the Prophet, who rectified this sin by traveling from place to place to judge the people, as the verse says.
Nadab and Abihu, who are called ‘limbs of truth’, came to him in ibur. From there (netzach and hod, which they represent) comes prophecy, and therefore he merited prophecy through them. When he fathered Abijah, his own son, Abihu reincarnated into him This is called ‘living ibur’ a soul that comes from someone alive into someone else.- so their names are similar. Nadab however remained in Samuel, which is the secret of, "his second [born son] Abijah." (Samuel I 8:2) For Nadab remained in Samuel, but from his second, that is Abihu, came the reincarnation into his son called Abijah.
The limbs represent the sefirot. They are all truthful. Nonetheless netzach and hod are special, for although they are in some aspect considered outside of the body of holiness and are thus susceptible to the kelipot, which are called sheker [falsehood] - they remain truthful. Linking to this special degree of truth afforded Samuel the merit of prophecy. A person can merit divine inspiration through simply thinking of G-d and connecting his everyday business to Him.
...that good was Mashiach ben Yosef, who was destined to come from him...
After that, Samuel died and reincarnated into Abijah, the son of Jeroboam. Thus it says by Samuel, "All of Israel eulogized him" (Samuel I 28:3) and with respect to Abijah, the son of Jeroboam it says, "All of Israel eulogized him." (Kings I 14:18) For they saw something good within him. According to Midrash Eichah in the Zohar, that good was Mashiach ben Yosef, who was destined to come from him - the reason being because he was the reincarnation of Samuel.
"‘And G-d saw the light that it was good’ (Gen. 1:3) - that it is good to hide." Bad people do not deserve to benefit from the light so G-d hid it. Tzadikim, who guard yesod through being chaste, do merit to use this light. (Bereishit Raba) Every day some revelation of it shines to their awareness. He hid it in yesod - the sefira of Joseph/Yosef. It is thus to be revealed by Mashiach ben Yosef. Yesod is the sefira of connection - between above and below. A new level of this connection is revealed at the time of death, when the soul departs above. It is thus a powerful time of yesod energy. People sensed this and saw through it some of the special good of the hidden light.
It seems a paradox that the new level of connection is revealed at the time of death. Yet the spiritual law is that in order to go higher one must lose everything. This is one of the reasons people die so that they can reincarnate at a higher level. Yet we no longer need to die since the physical world is an illusion and it is unnecessary to lose everything in the illusion. Just on the spiritual level.
[Translation and commentary by Perets Auerbach.]
Chapter 33 Section 3C
After that, Aaron returned and reincarnated into Uriah the Kohen of Kiryat Ye'arim, who was killed by King Yehoyakim. Through this, he was forgiven for the death for which he was culpable as a result of the (Golden) Calf. However, Nadab and Abihu also reincarnated with him into Uriah the Kohen as an actual gilgul, since they died because of him, as we said on the verse, "God became very angry with Aaron to destroy him." (Deut. 9:20)
...Nadab and Abihu also reincarnated with him into Uriah the Kohen...
Therefore, ARYH/Uri(y)ah was named after AHRN/A(h)aron - their names are similar and both were priests. In addition, even though he was rectified when Uriah was killed, since he caused Nadab and Abihu his sons to reincarnate and be killed because of him, therefore he needed to reincarnate a second time into Zechariah the prophet and kohen, the colleague of Haggai and Malachi. Nadab and Abihu reincarnated with him as a real gilgul.
Thus Uriah the Kohen, who came to rectify the sin of Aaron, was called kohen, to allude to Aaron the first kohen. However, Zechariah came for the purpose of Nadab and Abihu, and therefore was not called kohen even though he was one (and they were also kohanim). As it says, "I appointed trustworthy witnesses for myself: Uriah the Kohen and Zechariyahu the son of Yeberechiah." (Isaiah 8:2)
There is also another hint, for with respect to Uriah it does not mention "son of", though it does with respect to Zechariah/Zechariyahu. This is to allude to the fact that Uriah was the father and Zechariyahu was the son - that is that Nadab and Abihu his sons were the principle souls in Zechariah.
...each of them had reincarnations of two "witnesses"...
Therefore are they called "trustworthy witnesses" - because the two of them are one (the same) soul, as mentioned, and each of them had reincarnations of two "witnesses" - an aspect of Aaron and an aspect of his two sons. Hence, Uriah also prophesied about chastisements since he still needed to be killed. However, Zechariah prophesied about times of comfort and the building of the Second Temple, as found in his book.
A witness comes to clarify the truth in places where it is hidden. (Likutei Moharan) These tzadikim came to fix the root of Aaron and prove its absolute goodness from amidst its falls. They thereby testify to the Divine unity, which rests on and manifests through tzadikim. This is one idea behind "tzadikaya anpei Shechinta/the righteous are (as if) the face of the Divine Presence". (Zohar)
Each prophet expresses his vision in a different manner - according to his soul root. (Chatam Sofer 15:16) Also, the nature of the prophesy given to him to tell relates to his merit and his own tikun in the world. Isaiah accepted upon himself the yoke of Heaven with joy and so merited to foretell times of happiness. (Yalkut Shimoni Isaiah 6) Uriah had to work on the din side, which involves suffering - therefore he had to give over messages of reproof. After this tikun, the door was opened for Zechariah to do it on the chesed side.
[Translation and commentary by Perets Auerbach.]
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