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 36 Section 1C
My teacher also taught me that three erred regarding the end of days: Jacob our forefather when he called his sons together and told them, "Gather together and I will tell you what will happen to you at the end of days" (Gen. 49:1) and it was hidden from him. (Pesachim 56a) Samuel the prophet was the second, for regarding Eliav he said, "Surely before G‑d is His anointed" (Samuel I 16:6) as if to say from him Mashiach would come. Rabbi Akiva was the third, because he thought Bar Koziba was Mashiach of G‑d. Thus, the letters of Jacob/Ya'akov are in Akiva, because their error was the same, and the three of them had to reincarnate to rectify this mistake.
...the three of them had to reincarnate to rectify this mistake.
The final end is drawn from keter and all of its three parts - led by the highest head - Raisha D’lo Ityada [the Unknownable Head]. Therefore the time and way it is to come is unknowable. This energy was established to come to the world, and through the descendants of Abraham, when Isaac gave the blessings to Jacob. Therefore, Providence set it up precisely in such a way that Isaac did not know that it was Jacob at the time. (Gen. 27)
As you read the above three paragraphs we find that the tikune of an individual is described that the universe conceals what is the tikune from the person who needs to make the decision. Jacob had the information as to when Mashiach would come, yet the Shechina is not given permission to reveal it due to the people not being ready to receive this information. And it is true. What would you do if you knew the Mashiach was 3000 years in the future? We are not given sufficient information about Samuel to understand what we are being told and shown. Remember the keter which is the highest level has three components as taught in the last few classes. How does this play out in our own lives? By the universe concealing what is the correct decision to make when brought by the astrological influence to a decision point in our lives that relate to the tikune of our life. Learn this well. When you reach these decision points make sure you follow the method of our class 6 - always take the harder path because that is the correct path for you at that moment.
Jacob ascended to this place in his departure, but the Shechinah left when he tried to reveal it, for the world is not there. Trying to bring it in is too much light which is detrimental.
The messianic potential is innate in Yishai, who paved the way by being from the four super tzadikim who never sinned. (Shabbat 55b) It was to come out in his sons, and Samuel was sent to do the task. G‑d did not at first tell him which of the sons it was. Again, because Mashiach comes from Ra"DLA and is above grasping. Samuel thought that it was Eliav. Until it was revealed that the least expected last son of Yishai, David, is the one.
Now we have the information regarding Samuel and why he chose Eliav instead of David. David was not shown to Samuel until after he chose Eliav, using physical observations instead of delaying to choose until after he saw every one of the children of Yishai.
Rabbi Akiva saw the Mashiach spark in Bar Kochva...
As mentioned, Rabbi Akiva saw the Mashiach spark in Bar Kochva. But he at first didn’t see that it was not able to fully then manifest because the world was still not ready.
These three tzadikim that touched the level of the final end had to so specifically, as if, err in order to draw a bit of Ra"DLA/not knowing mechanics into the world to prepare it for Mashiach, when he will finally come ‘b’hesach had’a’at’ [unexpectedly]. (Baba Metziya)
My master also taught me that sparks from the root of Cain were within the kelipot of Sisra, and for this reason Ya’el drove the spade through his temple (Judges 5:26) since that is the place of the moach of da’at of chesed and gevura, from which the root of Cain comes, as said earlier. Even the spark of Rabbi Akiva was there, which is why he was born from the children of Sisra.
From this episode comes one of the songs of Scripture, the song of Deborah. Cain is the father of Yuval, who brought music to the world. (Gen. 4:21) Music is the primary way of fixing his root, and for this, David is the "sweet singer of Israel". (II Samuel 23:1) Deborah was a female judge/leader, and this miracle came about through Ya’el, a lady. In the aspect of "a woman of valor is the crown of her husband". (Prov. 12:4) "But your glory shall not be complete, for G‑d will give Sisra into the hand of a woman". (Judges 4:9) This is the typical Cain/left side/Nukva-feminine aspect. This is all inline with the soon explained issue of Ya’el and others coming from male to female aspect.
"And G‑d made for Cain a sign..." (Gen. 4:15) The original mistake of Adam planted a selfish brazenness in man. This dirt of the snake went mostly to Cain, who came out first. (Zohar) This led him to murder his brother. When he repented, the brazenness was circumcised away and he acquired the holy opposite quality of shame. This manifested in the forehead and is the holy sign that G‑d made for him. (Likutei Moharan)
Still, the bad part of Cain was not completely fixed and goes through many reincarnations to be refined. It was in Sisra and caused him to have the chutzpah to start up with the chosen people. Therefore Ya’el drove the spade into his forehead, the place of the Cain’s sign after repentance. Here the Ari.Zl. tells that it is one of the places of his soul-root - which explains why G‑d chose it to be the place of the sign of Cain’s teshuvah.
The teshuvah of Cain aided Ya’el to kill Sisra...
The teshuvah of Cain aided Ya’el to kill Sisra, subjugating the enemy and allowing the people to rout them. She therefore was the wife of Chever the Kainite, who is from the good of Cain.
My teacher also told me that ABYY/Abaye was Rav YYBA/Yaiba Saba of Mishpatim, and that Abaye is alluded to in the head-letters of the verse, "Only against me did He turn His hand". (Lamen. 3:3) It says "turned" to allude to the reversal of Yayvo to Abaye. This is the "turning of His hand," for the Y/yud's changed to the end of his name. My master did not want to reveal to me the reason for the reversal.
Why would the ARIzal not explain the why of the Yood's reversal? He could depend on his student Chaim Vital keeping any secret and write only about what he was given permission to reveal. It is because the truth of these Yood reversals can only be revealed by someone else. Each person has a secret within the frame of the Torah to reveal. This secret is for someone else to reveal. Are you that someone else? Start reading these verses in the Tanach in the original Hebrew.
[Translation and commentary by Perets Auerbach.]
Chapter 36 Section 2
After that, my teacher told me at length about many of the people who came from this root of Cain. There are others, but he did not tell them to me.
He told me of: Cain, Keinan, Mehalelel, Yuval, Yavel, Lemech, Issachar, Shelah ben Judah, Jethro, Nadab, Abihu, Nachshon ben Aminadav, Netanel ben Tzo'ar, Korach, Datan, Abiram, Pinchas, Otniel ben Kenaz, Karmi father of Achan, Shamgar ben Anat, Samson, Elkanah, Samuel the prophet, Aviah ben Shmuel, Chaver Hakini, Ya’el the wife of Chaver Hakini, Ephlal, Sismai the friend of the father of Sucho, Yishbach the father of Ish Tamua, Yashuv, Lechem, Jesse the father of David, Avishai ben Tzroya, Shima the brother of David, Do'eg, Achitophel, Aviah ben Rehoboam, Elijah the prophet, Elisha the prophet, Jonah ben Amitai, Chiel Beit Ha’eli, Navot Hayizraeli, Michah Hamorashti, Nachum Ha’elkoshi, Hezekiah the king of Judah, Menasha ben Hezekiah, Uriah the Kohen, Zechariah ben Yevarchihu, Ezekiel the prophet, Eliyahu ben Berachel Habuzi, Chananiah the friend of Daniel, Nedavia ben Yechaneyah the king, Aneni ben Eliyoani.
These are especially from the Cain root. Whereas others are either mixed, or are not significant enough to mention relative to and in terms of this aspect.
...reading and especially reciting the names of tzadikim...is a very great thing.
Let not the previous and following enumeration of names bore the reader. For one, reading and especially reciting the names of tzadikim in general is a very great thing. The whole person and all of his good deeds are included in the name. Tzadikim live in a super-plane that supersedes nature. Mentioning their name awakens their merit and can actually thereby make changes in the order of creation. (Rabbi Nachman) In addition, knowing about their root gives more of a handle to grab onto their soul and attach to it. There is much about most of these tzadikim throughout Rabbinic literature. The Ari.Zl. adds a major piece of information here that can aid one who knows the other pieces of the puzzle to put them together into a cohesive, unified picture. Usually, it is not easy to attain a strong link with a tzadik posthumously. However, the more one knows about the tzadik, and especially about his root, the stronger the attachment will be.
Also, we see how towering the Cain root is in this our Sha’ar Hagilglim. Reciting the order of names presented here helps to bring it to its ultimate tikun.
one item i added to my list of to do's is to give information of each of these names from the Tanach plus give you a spelling in Hebrew for each name. If someone would like to do this please let me know.
It is a great merit to read the list of the Tzadikim from Adam up to today. i personally did this with a group of students of Kabbalah one Erev Shabbat and i can attest to the amazing light that is revealed through this process. This list is in the book about the Ten Psalms taught by Rabbi Nachman of Breslov. It is recommended to try this. One additional item would be to develop a list from all of the monthly list of Tzadikim on the yeshshem website. Do i have any volunteers?
[Translation and commentary by Perets Auerbach.]
Chapter 36 Section 3
[The Rabbis mentioned in this selection range from the first "Maccabee" at the time of the Chanukah miracle to the great rabbinical authority in Tzefat who was a contemporary of the holy Ari himself. – Ed.]
These are from the Tanaim (who are attached to the root of Cain): Matityahu ben Yochanan the Chashmonite High Priest, Yosi ben Yochanan of Jerusalem, Netai of the Arbel, Akavia ben Mehalelel We find that the early leaders, the men of the Great Assembly, did not bear any rabbinic title. (Pirkei Avot) It was only around the time of the destruction of the Temple that titles were initiated and became popular. This needs to be understood, especially in light of the fact that the varied titles bear great secrets. (Tikunei Zohar, Eitz Chayim) Rav means 'great one'. In general, ‘RB/Rav’ is for one outside the Holy Land (Tikunei Zohar) whereas ‘RBY/Rabbi’, with an additional Y/yud, the letter of wisdom (Midrash), is for a teacher in the Land of Israel, for the air of Israel makes one wise. There are also those who are called Raban, with an added N/nun, showing their connection to draw the fiftieth gate. In exile, the Shechinah is called as if RB/riv [in strife] over Her children’s diaspora (Tikunei Zohar). Those who learn Torah establish some relative state of redemption even in exile and so make peace; riv transforms to Rav., Rabbi Yochanan ben Zakkai, Rabbi Akiva ben Yosef, Rabbi Yosi Hagalili, Yosi of the Galilee equals David ben Yishai (Sodie Raza), as mentioned that Yishai also comes from this root. Yonason ben Hyrcanus, Chananyah ben Chizkiah ben Gurion, Abba Shaul, Rabbi Yishmael ben Elisha High Priest, Rabban Gamliel, Rabbi Nehurai the Elder [mentioned] in the book of the Zohar in the portion Tetzave, Rabbi Yaiba the Elder [mentioned] in Mishpatim, Rabbi Chutzpit the Translator, Rabbi Yehudah ben Elai, Rabbi Yosi ben Meshulam Kehala Kadisha, Rabbi Achai bar Yeshaya, and one from Rabbi Shimon bar Yochai's group mentioned in Idra Raba of Naso, but my teacher did not want to reveal to me who, and I don't know why. Certain mysteries are not allowed by Heaven to be revealed until a certain time.
There are a few other Tanaim who are attached to the root of Cain, though I don’t know in which way. They are: Rav Shamaya the Pious One of the portion (of the Zohar)of Balak, the Rav of that child-(prodigy mentioned there), Rav Tzadok the Kohen, Rav Kisma the father of Yosi ben Kisma, and Rabbi Kruspadai "Chamid Liba" of the portion Shelach in the book of the Zohar and the book of Tikunim.
These are from the Amoraim: Rav Huna, Reish Galuta [Leader of the Exile]of Babylon during the time of Rabeinu Hakadosh [lit. 'our holy teacher' - Rabbi Yehudah the Prince] - they brought him for burial in the Land of Israel to the cave of Rabbi Chiya, Yehudah and Chizkiah sons of Rabbi Chiya, Rabbi Levi ben Sissi, Rabbi Shimon ben Yehotzedek, Rabbi Tsadok the student of Rabeinu Hakadosh, Rav Yirmiyah bar Abba of Rav’s time, Rav is known simply as Rav - the essential teacher, per se/par excellence. This is in direct diametrical parallel to his esteemed closest colleague Shemuel, who although of the same time period, inexplicitly remained title-less. They are actually two parts of one soul, hinted to in their root in Aryoch King of Elasar. (Breishiet 14:1, Sef.) Shemuel is the Aryoch half, and so Rav actually coined him. (Shabbat 53a) At times, direct opposites share a common root and only function properly together. The Rav theme is also found in Rabbi Yehudah the Prince who was known simply as ‘Rabbi’. He was a generation before Rav and was centered in Israel, allowing him to enjoy the yud added to the title 'Rav'. He led the grand codification and writing down of the Mishnah, the basic body of the oral law. He was some type of gilgul of Jacob (Rabeinu Bachya) whose main quality is Torah. Therefore a major rung of the Torah’s being passed down went through him. Ulla bar Koshav in the days of Rebbi Yehoshua ben Levi, Rabbi Shilo for whom the miracle occurred in the chapter ‘One Who Sees’ of Berachot.
Rav Yayvo Saba Amorai student of Rav, father of Rav Chana, and the father-in-law of Ashian ben Nidbach. Pinchas the brother of Shemuel. Rav Misha from the time of Rav Yochanan. Rav Yisa Amora, who was Rav Assi the Kohen. Rav Chilkia bar Abba, Rav Shamen bar Abba, Rav Akiva Amora, Mar Ukba, Rav Zrika, Rav Schorah, Abaye, Rav Bibi bar Abaye, Rami bar Chama, Rami bar Yechezkel, Rav Dimi from Neharde'a, Rav Nechumi, Rav Mesharshia, Nasan d’Tzutzisa Reish Galusa, Rav Shemuel ber Shilas, Rav Yamar, Rav Avin Nigra, Rav Tanchum from Noi.
Rav Yayvo father of Rav Samma, Rav Safra in the days of Ravina, Rami bar Tamari, Rafram bar Papa, Rav Zeira bar Hillel, Rav Zeiri from Dehavas, Ravin and Rav Dimi who went up from Babylon to the Land of Israel, Rav Chana from Bagdad, Rav Chiya from Difti, Rav Shisha the son of Rav Iddi, Iyo, Avdimi of Rebbi Yehudah HaNadua, Rav Malachav, Rav Chama bar Buzi, Yehoshua bar Zarnuki, who was called Chiya bar Zarnuki in the Talmud - a mistake. Shivchas son of Ravina, Rav Tiviyumi, Shabsai Otzar Piri, who was one of the kelipot from this root of Cain.
Despite the negative energies that they were rooted in, they toiled and arose to real stardom...
This itself is the greatness of these Rabbis: Despite the negative energies that they were rooted in, they toiled and arose to real stardom on the good side. Fueled by such forces, they are actually extra good. As it says, "‘And ELHYM saw everything that He did, and behold it was very good’ (Gen. 1:31) - this (refers to) the angel of death". (Midrash)
These are from the period of Rabanan Savorai: Rav Achai and Rava from Pumpedita.
These are the Gaonim: Rav Acha of Shivcha Gaon, Rav Dustai Gaon, Rav Tzemach Gaon, who was one of the sons of Rav Palui Gaon. Rav Nehilai the first Gaon. ‘Gaon’ means elite one. These Rabbis were outstanding in Torah and mitzvot.
These are the Poskim [halachic authorities]: Rashba, Rabeinu Aharon the grandson of Rav Zerachia Halevi. Don Vidal dei Telusa, author of the Maggid Mishnah. Rav Yosef Karo, author of the Beit Yosef and the Shulchan Aruch.
These are the major compilations of the code of Torah law. This is mentioned because the root in Cain/din facilitated him to put them together.
All those mentioned are from the second level of Cain, and only on the level of nefesh. However, the ruach or neshama of each came from another root, except for Abaye, who was called Nachmaini - his nefesh, ruach, and neshama were all from this second level of the root of Cain.
This special soul array helped him, and his colleague Rava who shares a mutual source, to be the main characters of Talmudic discussions.
However, the rest only received their nefesh from this root; they did not receive their ruach or neshama (from there) as would be fitting for a nefesh from the root of Cain. As mentioned, this is because the sin of Adam caused the ruach from the root of Adam to become mixed together with the nefesh of Cain or Abel, and vice versa - that is, a ruach from Abel with a nefesh from Cain, or the opposite.
We already explained in Sha’ar Ruach Hakadosh [The Gate of Divine Inspiration] the souls of the Tanaim and Amoraim. We will now explain a little regarding these soul-sparks from the root of Cain, regarding what they are attached to in the ten sefirot of Atzilut.
Please note that i did not make any comments for this section. Do you think i should make comments or will the future projects be sufficient.
[Translation and commentary by Perets Auerbach.]
This next section is an extremely long section. It is also an extremely esoteric section. i am not going to make commentaries on this section. Yet i expect there to be questions. Many of these questions will need to learn the Sefer Etz Chaim to make heads and tails of these teachings. We do have an English translation of these teachings yet is is not a very good translation. Ask your questions. We are going to review this extremely long section at least twice and maybe even more. The teachings in this section are very important to learn for a serious Student of Kabbalah. These teachings are also related to more than reincarnation.
Chapter 36 Section 3
We have already explained how the chasadim and gevurot emanate throughout the six extremities of Zeir Anpin on the level of gadlut [maturity], and on the level of katnut [immature state]. We will begin this discussion with the gevurot of gadlut.
The world and its six directions/days comes from Zeir Anpin, which is built out of six primary sefirot. (Eitz Chayim, Shaar Zeir Anpin) In the self, during the week, it is the source of the average consciousness.
The higher the state of mercy, the higher the state of consciousness.
Zeir Anpin goes through stages of expansion and constriction. This is dependent upon the spreading out of the powers of chesed within itself. (Ibid.) "Mercy depends upon the mind." (Likutei Moharan) The higher the state of mercy, the higher the state of consciousness. In the expanded state, even the gevurot/din/left-side are sweet and empower and add awareness.
At different times, a person experiences tranquility or pressure, calmness or nervousness. These affect his headset. The key to sweetening difficulties is to grab the side of chesed - always look at and focus on the good and remain calm. This ameliorates problems and can serve to keep one peaceful even in midst much stress.
Perhaps this is why the Ari.Zl. starts with the gevurot of gadlut, because this is the most important lesson in life: To reach a state in which one can turn suffering to good.
It is important to keep in mind that the following points about the following tzadikim are not at all everything that is to be said about their soul-roots. This is just one major wing that needs to be factored in with other data in order to come to full comprehension of their source. In terms of itself, it does tell us how the supernal partzuf of Zeir Anpin unfolds into expression in the world through soul-root characters. The mode of Zeir Anpin they come from is their starting point that affords certain tendencies. Each tzadik takes it and does what he does.
The gevurot of gadlut which ascend from yesod to netzach [manifest as] King Hezekiah. Hezekiah is said first because of his royalty. The gevura that ascends to chesed is Ezekiel the prophet, and the gevura that ascends from yesod to hod is Rabbi Akiva ben Yosef; to gevura is Akavia ben Mehalelel. The gevura that ascends to the lower revealed two-thirds of tiferet is Rabbi Yochanan ben Zakkai.
Mashiach will bring the whole world to gadlut from amidst its suffering...
Netzach/victory/eternity affords Hezekiah royalty. Mashiach will bring the whole world to gadlut from amidst its suffering - so Hezekiah from gevurot of gadlut was a candidate for Mashiach. (Sanhedrin 94a)
Ezekiel of chesed prophesized about the third Temple, which comes from and manifests complete chesed. (Zohar III Naso Idra Raba)
Rabbi Akiva of hod went through much difficulty in life and then was torturously killed - which latches most on to hod. Therefore is it called ‘kal’ - all-inclusive (Eitz Chayim)
Akavia ben Mehalelel of gevura was known to be outstanding in fear of sin, Gevura demonstrates and grants perception of God’s might and stirs the heart to fear/awe. which comes from gevura.
The pattern of sefirot explained is first netzach, then chesed - of the right side; gevura, then hod - of the left side. Next is tiferet of the middle.
Raban Yochanan of the revealed part of tiferet was able to reveal the secrets of the Merkavah.
The gevurot all spread out and descend to yesod, the sefira of connection. It is so the ‘sefira central’. Therefore is it called ‘kal’ - all-inclusive (Eitz Chayim) From there they bounce up and each one associates with its respective sefira. In the psyche, a person must strive to actualize knowledge in the mind. This refers not only to doing the things one knows he should do, but also igniting in the heart energies rooted in the mind. For example, one who wants to go on a diet needs to draw gevura into his body to fuel self-discipline. One who learns about the greatness of the Divine acts has to draw gevura in the heart to awaken feelings of awe. Once one does this, the gevurot ricochet back up to the other parts of the self and help other things along.
From the remaining third of chesed, after it is divided, is MR/mar, which is Manasseh ben Hezekiah. The upper third is Eliyahu the son of Berach-El HaBuzai from the family of RM/Rum - thus we find RM is MR. When it ascends after that to da’at, it is Samuel the prophet from the RMTYM/Ramatim. Understand this.
Ramatim is simply Rum in the plural. Since Samuel is from da’at, which includes right-left/chesed-gevura forces, in him the Rum energy spreads to both sides.
The da’at source in Samuel helps him to fuse the grand Nadab/Abihu-right/left ibur that he bears. (Chapter 35)
On another occasion, my teacher told me that Eliyahu son of Berachel Habuzi from Family Rum is the covered, upper-third of tiferet - that is Family Rum. Elkana and his son, Samuel the prophet, were from the Ramatim, which is the level of da’at, which is the upper level that includes the two of them, and the upper-third of tiferet.
On the level of katnut, which [comes from] the name ELHYM as is known, If mercy expands awareness, din the opposite constricts it. Therefore, the state of katnut always draws from ELHYM, the name through which din expresses. (Eitz Chayim) there are three levels: the level of moach [consciousness], the level of chesed, and the level of gevurot.
The moach that ascends to netzach [manifests in] Rami bar Chama, the chesed that ascends to netzach is Abaye, and the gevura is Rav Bibi his son.
After that, it ascends to chesed, which is the right arm. The moach is Rav Sechora, the chesed is Pinchas the brother of Mar Shmuel, who is the level of gevurat hagadlut hamukeh toch katnut [the gevura of gadlut that collides within katnut]. The gevura is Rav Shmuel the son of Shelas.
Here also the order is netzach-chesed, hod-gevura, lower two thirds of tiferet - the upper third.
Gadlut sweetens katnut and gives it rays of hope...
"All (below) is as above." An atomic reactor features colliding atoms to produce certain effects. The Supernal Emanator at times causes sefirot to collide in order to produce modes of mochin. Gadlut locks horns with katnut in order for them to help each other. Gadlut sweetens katnut and gives it rays of hope to expand and mature. Katnut helps ground gadlut and prevent it from reaching above its level. In service of God, this is called expertise in walking, running and returning. (Likutei Moharan 6)
The moach that ascends to hod is Rav Mesharshia the student of Abaye. The gevura is Rami bar Tamari. The chesed is Rafram bar Papa.
On this the left side, gevura comes before chesed.
After that, it ascends to gevura. The moach is Rav Zrika, the chesed is Rav Zeira the son of Hillel, and the gevura is Rav Zeiri from Dehavat. In the tiferet, on its bottom revealed two-thirds, the moach is Ulla the son of Koshev, the gevura is Ravin who went up to the land of Israel from Babylon, and the chesed is Rav Chana of Baghdad.
On the covered upper-third, the moach is Rav Meishiyah from the time of Rabbi Yochanan, the gevura is Rav Shiloh for whom the miracle was done in Berachot. The chesed is Shivchat son of Ravina.
By the upper third of tiferet gevura precedes chesed because it is concealed, which comes from the constricting/contracting motion of gevura, which is here predominant.
My teacher also told me once that Rabbi Yosi Hagalili is [from] the left pe'ah [sidelock] of the head, from the level of AL ShDY, which is in the partzuf of the left-shoulder, which is in the partzuf of the Cain-root. For the gematria of YVSY-86/Yossi is equal to PAH-86/pe'ah.
Rabbi Yosi is a spark of King David.
As said, Rabbi Yosi is a spark of King David. YVSY-86/Yosi and PAE-86/paeh equal ELHYM-86 - the name of the leftside/din/gevurot, the power that primarily builds malchut (Eitz Chayim) - the sefira of David/Mashiach. (Zohar, Shaar Ruach HaKodesh) As said, this is all the inner mechanics of the Cain root.
Yosi Haglili is the root name through which the Mashiach soul-energy is channeled. (Sodai Raza) Haglili means the roller. He will roll up reality by fixing everything. Also, he will teach people to see how everything comes around in a circle and is one. This is the idea of keter/malchut [a royal crown]: the beginning is embedded in the end, and the end in the beginning - the circular sphere/sefirotic malchut reality link.
All this relates to the secret of pe'ah. The Torah obligates one who harvests to leave the sides of the field for the poor. (Lev. 19:9) The little bit given to the poor opens the entire field and its produce to receive Divine flow.
Similarly, one who takes a haircut has to leave the sideburns uncut. Hairs come from leftover mind-matter. They are constrictions - thoughts pass through the hair as tiny charges. (Likutei Moharan 11) Because they are constrictions, they hide the holy light of the mind, until there is an element of kelipa that attaches to them. For this reason, in general, it is good not to grow long hair. (Zohar) However, Providence established that the little bit of hair left on the sides is holy. (Zohar)
Yosi/pe'ah/ELHYM also equal hateva [nature], the force that cloaks Providence. The mitzvot of pe'ah sanctify nature and unveil the inner Divine plan and control. "These are the things that have no measure: The pe'ah..." (Pe'ah 1:1) Elevated limitations lead to the limitless.
"The stone that the builders despised has become the cornerstone". (Ps. 118:22) Sometimes the highest things are found in the lowest places. (Likutei Moharan 56) Mashiach will raise up the din-concealment/nature/malchut-the last sefira, leftover aspects of existence. The overlooked, forgotten, hidden aspects of mind will surface to shine new consciousness to the self.
E-L ShDY [the powerful Lord, Almighty] associates with yesod, (Zohar, Eitz Chayim) the connecting link of reality. (Eitz Chayim) Mashiach will use it to plug the entire universe into itself in oneness and harmony through elevating everything to God-connection. The Divine power and omniscience will brilliantly be all-apparent in nature itself. "And God will be King over the whole world - on that day shall God be one and His name one". (Zech. 14:9)
Yonaton the son of Hyrcanus is from the [power of] gevura that is from the five gevurot in the da’at of Zeir Anpin. Rabbi Akiva ben Yosef is from the gevura called hod of the gevura in da’at, just mentioned. Since Yonaton is in gevura and Rabbi Akiva is in hod, Yonaton was sharper and more analytical than he was, as mentioned in the both the Jerusalem and Babylonian Talmuds (Yevamot 16a) regarding the issue of a co-wife to a daughter.
Rabbi Chutzpit the Translator is from the gevurot of the hod that is in the da’at from the Abba-aspect. The light of this gevura breaks through and passes on the side of the gevurot of hod that is in the da’at from the Imma-aspect - for Abba is hidden inside Imma, as is known. From there it breaks forth and goes until the da’at of Leah, which is behind the da’at of Zeir Anpin, outside of it. (Eitz Chayim, Shaar Leah) So he was called ‘Chutzpit’ [Brazen One] - because it [the light] is ‘brazen’ and ‘arrogant’ for passing within Imma, to break forth and go out.
The special revelation beyond limits...is a form of holy brazenness.
"And you shall breakthrough west and east, north and south". (Genesis 28:14) The special revelation beyond limits is counted as a major advance - which is a form of holy brazenness. (Likutei Moharan 22)
Abba energy lies within Imma energy, just as the father’s energy lies within the mother and expresses through her in birth. However, at rare times, Abba force shows its face and comes out independently. When it does, a unique power manifests spreading the Divine message of wisdom, love, and bliss6 to places it was not able to reach heretofore.
This is the idea of ‘The Translator’. It is used in the Talmud more in the sense of a spokesman who proclaims lofty teachings than for one who translates into other languages. Often a lesson in even the known tongue still remains beyond the public because it is improperly expressed. The lofty light of Abbasmashing forth granted Rabbi Chutzpit the ability to do bring ethereal teachings down to simple people in a way that is deep and meaningful to them.
This is a central theme of the Cain-root - therefore does the Ari.Zl. proceed to mention his proximity to it.
By necessity, as it passes the way of Imma some light remains behind, and in this respect he is very close to the root of Cain. It is this way with the rest of the sparks of the root of Rabbi Chutzpit the Translator, whose beginning is Laban the son of Nachor - we will explain all of them later. They have closeness with the root of Cain for the reason we mentioned, that they pass there on the way out.
The holy tongue is just that - holy. Other languages are not holy. Targum is the Aramaic translation of the Torah. It is modeled after Hebrew and serves as a bridge between it and all other languages. It is so mixed good and bad. Through working on it and attaching it to Hebrew, the confusion of the tree of knowledge of good and bad is sifted and straightened out. . (Likutei Moharan 19)
This relates to the concept of translation, which sorts out ideas and makes them accessible to minds that could not comprehend certain knowledge beforehand.
Laban was a great trickster. He was a kind of human manifestation of the confusion of the tree. Jacob holds a the root level of truth and so subjugates him. This results in a elevation of the sparks of good within Laban – which came back as Rabbi Chutzpit. He continued the process by himself translating ideas and making them accessible to minds that could never reach them alone.
Note 6. Abba is on the right side and is the rung above chesed and is so extra, senior-chesed/love/bliss. It serves as a bridge to the rav chesed [super-chesed] of Arich Anpin. (Ramchal)
This note belongs above yet i felt it is better served by reading it as a separate item.
[Translation and commentary by Perets Auerbach.]
ADM/Adam equals 45, which is also the name that fixes the breaking of the vessels, which happened in the world of Tohu – the root of Cain. Ezekiel was so called son of Adam for he fixed Cain the first son of Adam. He was told to stand on his feet - to fix netzach and hod.
It says of Korach, "And the standing up that is in their feet". (Deut. 11:6) This is a person’s money that stands him on his feet. Above we saw about Korach having to do with the bad part of Cain root. Korach possessed a great portion of the wealth of the world. (Pesachim 119a) There are powerful sparks in wealth. It is so special that it was used to build the Holy Temple and drew the Shechinah in there. (Likutei Moharan II 2)
Ezekiel revealed the workings of the Merkavah, which is the root above of the Holy Temple. So he elevated the Korach root and revealed G-dliness.
Ezekiel was the level of the legs of Cain, as we will explain. The legs are that which allow a man to stand, and this is what it means, "Everything that stood was eradicated" - "all that stood" is the secret of legs, as is explained in the proper place. That which was ascribed to Cain because of his weakness and sin, was strengthened through Ezekiel. Therefore is he called ‘Yechezkel/Ezekiel’, which is a term of ‘chozek’ [strength]. Thus he was told, "stand on your feet," to strengthen and to stand on them.
This all relates to the secret of Nadab and Abihu, who are netzach and hod, which are the legs. Ezekiel drew from them and fixed the roots of the generation of the flood, whose mistake affected the feet.
As mentioned, the special quality of Ezekiel is that he revealed the ma’aseh Merkavah [workings of the Divine chariot].
We will now explain the matter of Rav Mesharshia, and through this explain the matter of Ezekiel and Hezekiah.
His name has the levels of Abba and Imma in it: The A/aleph of MShRShYA can be switched for H/hey - forming YH (which correspond to Abba and Imma) as is known. It is also known that from the name YH flows tosefet Shabbat [additional Sabbath time] and so we find that Rav Mesharshia is the secret of tosefet Shabbat in this root of Cain.
It is possible to add time to Shabbat at the beginning and the end. Elsewhere, the Ari.Zl. tells us that there are only three times when the upper third of tiferet of Zeir Anpin is revealed. (Eitz Chayim) One of them is during tosefet Shabbat. This shows how special a time it is. The reason behind it is simple. A time that left alone would have been mundane is transferred to being sacred. Measure for measure, from above, hidden levels are revealed.
The hidden treasures revealed are Abba and Imma - the source of the intrinsic light of Shabbat. (Shaar HaKedusha Shabbat) Therefore is it called holy. This is a special Cain quality - to turn the mundane to sacred and thereby draw from places above the world.
Four letters remain: MShRSh/mem-shin-raish-shin. The two shin’s hint to the two names MTsPTs-MTsPTs/mem-tzadi-peh-tzadi mem-tzadi-peh-tzadi, each of which has the gematria shin-300. They are the two names of tosefet Shabbat mentioned in the Zohar in the portion Yitro in Raya Mehemna [The Faithful Shepherd] on the verse, "Remember the Shabbat", (Ex. 20:8) regarding the seven Divine names mentioned there and tosefet Shabbat.
These names are called seven pearls and are to be had in mind when saying the seven blessings of the Sabbath eve service. It is the service that immediately follows tosefet Shabbat. They come from the seven lower sefirot.
Shabbat is like the world-to-come. On it, all the worlds ascend. The process of ascent starts on Friday. It intensifies late Friday afternoon close to Shabbat. One who accepts upon himself the holiness of Shabbat at this time turns the mundane into holy. This is a most positive switch.
All workings above are directly rooted in the Divine names. (Likutei Moharan 6, end) One of the forms of YHVH expressing is through ‘chiluf’ [switching]. It involves taking the letter on the opposite side of the alphabet and switching it. Y/yud becomes M/mem, H/hey becomes Tz/tzadik, V/vuv becomes P/peh, H/hey becomes Tz/tzadik. This name permutation process reflects the switching of the mundane into holiness.
This leaves the two letters MR/mem-raish, which are equal in gematria the other five Names written there which are: YHVH YHVH EL ELHYM ADNY, for a total of 234. All seven names total 241. Thus Rav Mesharshia is the level of tosefet Shabbat from the root of the sparks of Cain, which incorporates seven Names within their source - YH.
[Shmuel says: With the kollel.
Furthermore says Shmuel, in my humble opinion, it is a better calculation to use the five Names themselves with their kollel, which totals 240, since the two Names MTsPTs MTsPTs go with themselves.]
[Translation and commentary by Perets Auerbach.]
Chapter 36 Section 4C
King Hezekiah is the level of the head of the Cain-root. For The Sages say that Cain was blamed for his weakness by The Holy One Blessed be He during the days of the Flood. He was rectified and strengthened through the gilgul of Hezekiah.
This is what "Chizkiah/Hezekiah" means: Chazak-Y-H [strengthen Y-H] - for through him the head was strengthened. The root of Cain which is called Y-H/the level of the head, within which is Abba/Y and Imma/H. Isaiah told him, "You will die and not live", (Kings II 20:1) for he thought that he had not yet rectified the level of the head called Y-H. And so he said, "you will not see Y-H".
Hezekiah...saw that his child was to become an idolater.
Hezekiah himself was a seer and saw that his child was to become an idolater. He therefore refrained from marriage. The prophet Isaiah was sent to tell him of pending death, for a person is obligated to do his mitzvah and it is God’s business as to what comes out of it. Hezekiah proposed to then get married. Isaiah told him that it was too late. He retorted, "So did I receive from the house of my great grandfather (King David): ‘Even if a sharp sword is resting on a person’s neck, he should not give up on (evoking God’s) mercy’". He was granted another fifteen years. (Berachot 10a)
The Torah actually says that King Hezekiah turned his face to the wall and did Teshuvah after the Prophet told him he was to die. I do not believe it was teh Prophet Isaiah but the Prophet Nathan. In fact before the Prophet Nathan had left the building that they were in. Nathan was told to go back and tell King Hezekiah that his Teshuvah was accepted and he did not have to die at that moment. King Hezekiah was granted the additional 15 years to get married and have his two children both who became Idol Worship. One day we will be able to see all of the potential movies of our world to know what would have happened if Hezekiah had died. Inmy opinion, we can not evaluate if HaShem lengthened our process at that moment.
Y-H equals fifteen. It is the source of chochma/bina/da’at - the mental faculties. "And the chochma [wisdom] enlivens its owners". (Eccl. 7:12) "They die - but not in chochma (the source of life)". (Hagiga) "You have made them all in chochma". (Ps. 104) In general, a king draws from this source in order to enable him to enliven his kingdom. (Likutei Moharan 56) Hezekiah comes from the head of the Cain/firstborn-root and is so extra regal. The woman affords her husband malchut connection. Hezekiah’s lack of marriage deterred from his kingship, which is his very lifeline. His teshuvah reopened the pipeline and drew him a higher level of life - directly from God. It so was drawn upon his entire kingdom. This rectified the head aspect in all the worlds and paved the way for the Mashiach-tikun. As mentioned, if Hezekiah would have sung to God he would have been Mashiach. For then he would have stepped up the drawing from chochma to keter.
Hence we find that Hezekiah began to rectify the level of the root-head as mentioned, and therefore the name Y-H is alluded to in him. Through Rav Mesharshia the tikun of the head was being completed and therefore he has the letters ShRSh-Y-H [the root Y-H], since the head is called Y-H which is the root of all.
"They (dinim) are all are clarified in chochma." (Zohar) From here we learn that first the leader is fixed and then everything else follows suit. This is a paraphrase of Zohar III Naso Idra Raba, where it speaks of keter, the ultimate, hidden source. The same applies a step down of chochma, the revealed root. A good leader can fix everything in the source and so establish a root in reality of rectification for all things.
This is the concept of the tikun haklali [general remedy]. Every possible problem has a specific remedy. Problems are sourced in a prevalence of dinim in the sefirot. Renewing the light of a given sefira rejuvenates and repairs the damage of its dinim. Drawing from chochma, the top of the sefirot is a general, encompassing cure that automatically fixes everything underneath.
This is also the teaching of the modern Kabbalists. We have to go to the seed level which is Keter to make permanent change. When someone loses weight it is not the seed level and thus they will gain this weight back. Once they get to the reason they lose weight at its seed - the mental level they will lose weight and never gain it back.
So it is with in the self. There is some way to fix specific difficulties. However, it is much higher to elevate the state of mind and thereby repair the source of all problems across the board. This is done through attaining chochma-consciousness.
The essence of chochma-awareness is nullification.
Chochma is ‘ko'ach-mah’ [the power of nullification]. (Zohar Numbers 220b) The essence of chochma-awareness is nullification. The mind is calmed from external, material stimuli and focused on the inner, transcendental. This is a spiritual high-tech method of solving problems without having to do anything.
Therefore, Hezekiah and Rav Mesharshia are both in the head of the Cain-root, whereas Ezekiel the prophet strengthened Cain on the level of the legs. This is the secret of the verse, "son of man - stand on your legs etc", (Ezekiel 2:1) as mentioned.
Know that ShMVN/Shimon ben Azzai and ShMVN/Shimon ben Zoma are the two names (that come out of the two) Sh/shin’s of Rav MShRShYA/Mesharshia. Therefore Ben Azzai married the daughter of Rabbi Akiva, and even though the two are not from the root mentioned, nevertheless they have great closeness to this root.
These two are clearly related, as indicated here by the Ari.Zl and also, from their juxtaposition in the sayings of the Rabbis. And they are both known as ‘Ben so and so’. They were from the four that ‘ascended to the orchid’ They all correspond to the four letters of the tetragrammaton. Rabbi Akiva is from Y/yud. Acher is from V/vuv. The ‘Ben’s’ correspond to the H/hei’s. (Hagigah) and there they suffered sister-like damage. Ben Zoma’s soul soared above and didn’t return. Ben Azzai also left - common communication, seeming to have lost sanity.
we have been speaking of these 4 people who ascended to the Pardes which here is being referred to as the Orchard. I direct you to the recordings of the Zohar Beraisheet Sections 19 through 22.
These were from the most outstanding sages of their generation - yet they were not titled Rabbi. Previously, the secret of Ben Azzai was explained. Azzai comes from the root ‘az’ [brazen]. AZ/az itself is an acronym for Azzai/Zoma. Their quality is holy brazenness. They learned, taught, and stood for raw truth - without need of any title/sanction. So they are both called after Shimon - who is the second son of Leah/bina, and so corresponds to gevura, the second sefira down. Gevura is the source of azut [brazenness].
It was similar with Elijah the prophet. Since he came from the daughters of Putiel (through Pinchas), that is from Jethro who came from Cain - the souls of Nadab and Abihu who were from Cain, became mixed within him. Likewise with respect to Elisha and Jonah Amitai, both of whom had great closeness to this root. (My teacher did not explain any more regarding this proximity.)
...he did not fulfill the years allotted to him...
However, regarding what is says with respect to Hezekiah, "I said, ‘With my days cut short (b’dimi yomai)’", (Isaiah 38:10) even though he gained fifteen extra years, they came from his (years he was supposed to have lived from the outset). As the Sages say, he did not fulfill the years allotted to him - some were missing. (Yevamot 50a)
The rest of his years were completed through Rav Dimi from Neharde'a, who was the actual gilgul, without a spark from anyone else. This is what Hezekiah said, "I said, "With my days cut short (b’dimi yomai)...deprived of the rest of my years". (Isaiah 38:10) He was talking about Rav Dimi, through whom "I was deprived and completed my days...the rest of my years allotted to me, which I did not complete at first".
[Translation and commentary by Perets Auerbach.]
Chapter 36 Section 4D
This analysis of Rabbi Akiva's Name will be helpful to you in your own analysis of your name. The analysis of your own name is the best tool we have to learn about your complete Tikune, in my opinion. The Sages also agree since you can find their statements supporting people doing this analysis and discovering how to do this on the Yeshshem website.
My master told me that one of the mitzvahs that Rav Dimi was very careful about was that of accompanying guests and the dead. This is also true of Rabbi Akiva. My teacher told me that the end-letters of, "Oir zarua latsadik ul’yishray leiv simchah [light is sown for the righteous; and for the upright of heart, gladness]", (Ps. 97:11) spell R AKYVA/Rabbi Akiva, because this verse is talking about him. This proves that AKYVH/Akiva is spelled with H/hei (at the end) and not A/aleph.
The concepts in this paragraph are juxtaposed because they have an underlying relationship.
Serving guests affords relation to the upper Shechinah...
Abraham was outstanding in having guests. (Gen. 18:1, Rashi) Once, while in midst conversing with G-d, some guests came to his door, he politely excused himself and took care of them. (Gen. 18:3, Rashi) Kabbalah explains that he was talking with the lower manifestation of the Shechinah, which comes from malchut. Serving guests affords relation to the upper Shechinah from bina. Therefore did he set aside one for the other.
It is important to learn from the above paragraph that there are different levels of HaShem and we need to know which level we are dealing with. Until you know which level of HaShem you limit your spiritual growth. This especially applies to levels of meditation, yet it also applies to lower levels of HaShem interaction as well. When someone speaks to you and your reactions are extremely negative and you stay bothered by the incident, knowing which level this persons actions are coming from helps you resolve your own spiritual cause and effect.
Wayfarers have no set place. Measure for measure, one who takes them in is given a tremendous surrounding light that is not settled into the world - because it is too great.
Surrounding Light is meant to become "inner light". The vessel is too small to hold this level of light so the light meant to be inner light becomes surrounding light until the vessel is of sufficient size or capacity. While being a surrounding light it acts as a protection shield.
Accompanying the guests takes the manifestation a step further. He is sent on his way, back to a state of on the road/no settled place - but now together accompanied by the upper Shechinah, measure for measure, brought through the one accompanying him. The same applies to accompanying the dead, which helps accompany their soul to its resting place above.
Energy = MC squared: nothing is ever really lost. However, from our lower perspective things can go lost. In order to restore everything, one needs to ascend to the all-encompassing surrounding light outlook.
The code here is to build the capacity of the vessel so that the surrounding light becomes inner light.
Every level has its own internal and surrounding light aspects, but the Cain-root is especially attached to the surrounding light. Moreover, Cain is a wanderer. (Gen. 4:14)gair [convert]. Gair is also used in the sense of a sojourner. He so is a foremost Cain character. Through this mitzvah he draws the surrounding light and from it makes up for lost time.
[Shmuel says: "I wrote the same thing in my book, Chochmat Nashim. I corrected a get [divorce document] with what I felt was correct to write Akiva with hei at the end."
Shmuel says: "Even though my father and master concealed his words here, I recall once hearing from him in private that there is a hint in this verse to the closeness of his soul to the soul of the Great Rav, our teacher. He said that this ‘Yitzchak’ refers to the Great Rav. They further hinted to the name of my father and master in this verse, "Behold Tsiyon the city of our festivals - your eyes will see Yerushalayim": (Isaiah 33:20) Ch/chet from "ChZH/chazeh", Y/yud from "TsYN/Tsion," Y/yud from KRYT/Kiryat, and the M/mem from "MVADYNV/Mo’adainu" spells ChYYM/Chaim.
...it was not possible to build Jerusalem during the time of the Great Rav...
He told me that it was not possible to build Yerushalayim/Jerusalem during the time of the Great Rav, but that it was possible to do so during the time of my father and master, if Israel were to do teshuvah, my father and master could have been Moshiach ben Yosef. But the process of purifying and elevating the sparks was not advanced enough until the following generation. It was to this they hinted, "Your eyes will see Yerushalayim", and not, "my eyes". The eyes of Rav, who himself is hinted in the verse. These were the words of my father. I could see that my father was quite afraid that the nations of the world shouldn’t kill him. This is because he was murdered by them in a past lifetime (as said above). This too passed, but as a result of the sins of the generation he left this world in the same manner as the first miracle that occurred when our teacher the Great Rav died. Part of the miracle was that he was not murdered again, but instead died naturally. Providence saw their special efforts and advanced their rectification to a higher level so that they didn’t have to go through this. This is what it says, "and he was in Keziv", (Gen. 38:5) from the language of "All mankind is kozeiv [deceitful]". (Ps. 116:11)
"And he was in Keziv" says by Judah the son of Jacob, who was in this place while his wife gave birth. This same paragraph in the Torah tells of what leads to the birth of the Mashiach root. (Zohar I Vayaishev, and Rashi) The message of the Torah is that the original mistake of Adam caused that the greatest truth - the messianic spark fell into the hands of the sitra achra, which is called ‘Cheziv’ [falsehood]. (See Likutei Moharan 51) This caused that "All mankind is kozeiv [deceitful]". And this caused that the Ari.Zl. could not be Mashiach, and that the following generation did not merit to Rav Chaim Vital being Mashiach.
Nonetheless, there is more than a ray a hope to this pivotal scenario of history. When G-d wanted to create existence, the quality of truth objected. For man, the center of it all, would end up being full of falsehood. Instead of heeding Truth’s seemingly truthful claim, "He cast truth to the ground". (Bereishit Raba 8)
The intrinsic truth is eternal, unchanging, and unaffected by its opposite.
"The seal of G-d is Truth." (Shabbat 55a) "And the truth of G-d is forever". (Ps. 117) The Divine truth is so deep that it supersedes and encompasses the seemingly opposite. "You gave Truth to Jacob". (Micah 7:20) Yet when presented with the challenge of dealing with Laban the trickster, Jacob was not concerned and said, "I am his brother in trickery". (Baba Batra 123a) The intrinsic truth is eternal, unchanging, and unaffected by its opposite. Moreover - this itself is the greatest truth! "Like the advantage of light from (amidst) darkness". (Eccl. 2:13) The truth that will bounce up from the ground and emerge from the darkness of a world full of falsehood will shine most brilliantly. Mashiach is the master of this dynamic, and so is it found by the inception of the messianic root being revealed in the world.
[In an old printing it says that he died in 5335, which is an error; later on page 149 it says he died in 5332.
Can you guess why this sentence was placed here? To teach that the year of death is also a clue to the level of the Tzadik. Just as his age at death teach something similar. As an example someone who dies at 52 is connecting to Malchut as does someone who dies at 65. Which of these is a higher level relative to the other i will leave to you to determine.
My father and master also told me that in one verse there is an allusion to his name and mine, to make known the closeness of our souls. It says, "Oh, who yichyeh [will survive]when SMV EL/misumo EL [imposes these]", (Num. 24:23) and there is an allusion to Chaim and Shmuel. ("Yichyeh" comes from the same root as Chaim [life]. SMV EL/misumo shares the same letters as ShMVEL/Shmuel.)
If I can muster up the strength, I will write in this book, G-d willing, many of the instructions that our teacher the Great Rav gave over to my father and master from the day that he knew him until the day of his death. I will show them to you so that they will not be ‘collections of that which is forgotten’, I have hidden them with me in separate works."]
Regarding Heber the Kenite, my teacher taught me that this is the secret of the verse, "And Heber the Kenite separated from Cain". (Judges 4:11) For Jethro was from the root of Cain and Heber was from the grandsons of Jethro, and so from Cain as well. Thus he was called Heber the Kenite. Cain was a mixture of good and evil, and Jethro "refined the food from the waste" and separated the good from the evil - the bad remained with the kelipot while Jethro took the good. Therefore it says "he separated from Cain (his root)".
[Translation and commentary by Perets Auerbach.]
Chapter 36 Section 4E
With respect to Samson, my teacher said that this is the secret of the verse, "And G-d sent Yeruba’al and B’dan". (Samuel I 12:11) The Sages say that "Dan" refers to Samson. (Rosh Hashanah 25a) For Samson was a reincarnation of Nadav and Avihu the sons of Aaron the kohen, and thus "BDN/b’Dan" has the same letters as "NDV/Nadav", but in reverse.
Dan means din/judgment, the source of the Philistines. This is the secret of the words of the Maharal that Samson has some inner connection to the Philistine root. (Sota) The verses clearly say that Providence set up his relationship with them. This was only in order to facilitate his elevating the sparks from them.
...their death was instrumental to drawing the Shechinah down in the consecration of the Mishkan.
The type of tikun Samson is involved in relates to Nadav and Avihu. They brought ketoret/incense the highest offering in the Holy of Holies/the highest place in order to draw the loftiest energies that can reach down to the lowest places and elevate the farthest away sparks. It did not fully work because such a tikun requires that they be married, which they were not. (Zohar, Likutei Halachot Pirya Virevi'a) They died but their death was instrumental to drawing the Shechinah down in the consecration of the Mishkan.
Samson wanted to do the same type of tikun, but he tried the opposite approach from the other end of the spectrum. Not only was he involved in marriage, but he connected to the lowest places through coupling with Philistine women. He was partially successful, for it infiltrated and subjugated the Philistines to his people. But he ended up suffering because of it.
There are many classes of birurim. The ones that involve penetrating the dark forces are dangerous. Even those such as Nadav and Samson that are equipped in root for such soul-maneuvers are not able to be saved from suffering flack from it.
This is also the secret of the opinion that Samson has no portion in the world-to-come, for he said, "let my soul die with the Philistines". (Judges 16:30, Zohar III) The Cain/din-root is the ultimate source of the Philistines. The world-to-come is all chesed. The original thought was to create with din. (Bereishit Raba) Shimshon ascended to this higher place - above the regular level of the world-to-come.
How could din be greater than chesed? Even though chesed is all good and giving, its flow is more mellow, as opposed to the flow that comes from din, which is extremely intense when it is transformed to giving. (Rabbi Shneur Zalman)
"The beginning is embedded in the end and..." (Sefer Yetzira) The world will end up ascending to the original thought. The simple level of the world-to-come will be all chesed. But this is only the least of what is in store. It will be a springboard for something much higher - the intense, powerful delight of sweetened din. Most will be based in the lower chesed aspect and taste from the higher aspect, according to their merit. Unique individuals like Samson will merit to be totally focused directly on the higher place.
Thus, Nadav died because he didn’t want to marry, believing that not one of the daughters of Israel was fitting for him. Therefore Samson was punished, as the Sages say, by having to procreate with the Philistine women while he was in jail. (Vayikra Raba 20:7)
Furthermore, because the sons of Aaron entered while intoxicated, Samson was a nazirite from birth to rectify their sin.
On both accounts he was involved in fixing Nadav and Avihu. The lack of marriage was a lack of spreading out in chesed. The intoxication was a spreading out too much in gevura. (Likutei Moharan) A full tikun of anything must be fixed from both right and left sides.
The connection with the Philistine women was suffering for Samson. It cleansed him from the negative part of harsh din and left it by them, which is part of the birur process. It goes back to Nadav and Avihu, who were on an extremely high level and accepted upon themselves an intense degree of din. This alleviated judgment from the rest of the people. But there was still a residue of it - fixed by Samson.
Regarding Elijah, my teacher said that he is alluded to in the verse, "EM LLTsYM YLYTs VLANVYM YTAYN ChN/em lilaitsim yaluts v’la’anavim yitain chain/If [one is drawn] to scoffers, he will scoff - but if to the humble he will find favor" (Prov. 3:34) since the head-letters spell ‘ELYHV ChY/Eliyahu chai’ [Elijah lives].
There are no characters that are more detrimental to truth than scoffers.
"Elijah comes only to bring close truth and to distance falsehood." (Midrash) There are no characters that are more detrimental to truth than scoffers. For they depreciate Truth and make it look worthless. Elijah is a zealot who stands against them and reveals the greatness of Truth. Even though he is not anymore apparent to the living, the verse hints in its acronym that he is still really alive and well and working in the grand process of truth manifestation.
This links with the above about Samson, who was zealously subjugating the intense din of Philistine falsehood.
[Translation and commentary by Perets Auerbach.]
Chapter 36 Section 4F
The Zohar says that even though Moses was the teacher of all Israel, his interpreter was Aaron the Kohen. (Rayah Mehemna, Bereishit 25b; 253) As it says, "He will be a mouth for you" (Ex. 4:16) since Moses had a "heavy mouth" and a "heavy tongue". (Ex. 4:10)
This translation is incorrect. The Torah says that Moshe is an Elohim and that Aaron is his Navi. Navi is always used to describe a Prophet. Elohim is used to describe the Angelic leaders of the Nations. Moshe is a Prophet for HaShem. Aaron is a Prophet for Moshe. This is exactly like Phase 2 and Phase 3 of the 4 Phases. The 4 Phases is taught by Rabbi Ashlag. It is recommended that one study the 4 phases on the Yeshshem website to further their study of Kabbalah.
"The brit [covenant] of the flesh and the brit of the tongue." The concept of brit is the medium of relation to another. The source of course is God creating a world and choosing to relate to it. The point of the giving of the Torah is to show this relationship. Moses is the channel of the giving of the Torah. He was so healed by the giving of the Torah from his lisp.
The tikun of the giving of the Torah was disrupted by the sin of the golden calf. (Ex. 32:7) In this sense the relationship of God to His world was impaired, and Moses the channel automatically suffered. The thousand lights that were given to him were taken away. (Shaar HaKeriyat Shema)
The final redemption will not only restore the level of the giving of the Torah, it will also further enhance it.
Even in the imperfect state of Moses’s lack of oratory the Divine message can come and relate through the concept of an interpreter. He stands a rung down and delivers the light to the people in a way they can accept.
This is also one of the ways that Elijah dispels falsehood - by his eloquent ability to bring the light down and feed it to those on low levels.
In my opinion, it is hinted to in the above paragraphs that the Prophecy of two levels of people after Mashiach. One level will be able to fly - indicating mind over matter while others are still doing animal sacrifices and Torah study in able to reach the higher level.
In the end of days in the generation of Mashiach, Moses will return to teach Torah to Israel and will still be of "uncircumcised lips". In accordance with “what was is what [Mah shehaya hu] will be’ (Eccl. 1:9) - MShH/Mosheh (Tikunei Zohar) However, Elijah, who will chai [live] will be his interpreter, and this is the secret of the verse, "Pinchas (who became Eliyahu) the son of Elazar the son of Aaron the Kohen". (Num. 25:11) This is as it is written, "If [one is drawn] to laitzim [scoffers], he will scoff". (Prov. 4:37) ("Laitzim" derives from the same root as the word ‘mailitz’, meaning an orator/spokesman) When they will need a translator for Moses, Elijah who will live will translate and be Moses’ spokesman.
In my opinion, one level of this kind of interpreter is happening in our world right now where the intellectual elite uses vocabulary that needs to be explained and interpreted to the lower level of people, even when they are educated.
Thus Elijah, who is Pinchas, who is a kohen, takes the place of his grandfather. Aaron the Kohen
In the order of the seven grand shepherds of Israel, Aaron identifies with hod. (Ari.Zl.) Hod is the source of the power of speech, which is revealed in malchut/the mouth. (Tikunei Zohar, Intro.) It is actually the last sefira - malchut and yesod being but inclusive of what is above them. (Tikunei Zohar, Intro.) It means splendor. Its job is to constrict and transmit the supernal splendor to the below. Through this above and below unite and all bounty flows and is revealed. (Zohar)
Eliyahu/Elijah equals 52 - twice the Tetragrammaton. This hints to his special power to bring Divinity on high together with what is beneath it.
[Translation and commentary by Perets Auerbach.]
Chapter 36 Section 4G
Likewise, in regards to Abaye and Rav Bibi his son, my teacher taught me that regarding the verse, "Behold Tziyon, the city of mo’adainu [our festivals] - your eyes will see Yerushalayim". (Isaiah 33:20) If the M/mem of "MVADYNV/mo’adainu" is changed to a Y/yud, as per the rules of AT-BSh/at-bash, At-bash is a form of letter permutation in which a letter can be exchanged for its partner on the diametrically opposite side of the alphabet. There are secrets in this method as to why a given permutation comes out specifically in this way. then the head-letters will spell YTsChK/Yitschak. My master already explained to me to whom this name refers. See above from R. Shmuel Vital that this alludes to the Ari.Zl. himself.
Do you see how this substitution works out? It is the head letters of the phrase חזה ציון קרית מועדנו. Here is the full verse translated into english: Look upon Zion, the city of our solemn gatherings; thine eyes shall see Jerusalem a peaceful habitation, a tent that shall not be removed, the stakes whereof shall never be plucked up, neither shall any of the cords thereof be broken. One can realize that Itzhak will see Jerusalem a peaceful habitation etc. The Zohar says Itzhak is a metaphor for the soul after tikune - after Mashiach. Itzhak has the meaning of all corrected souls in my opinion.
Returning to where we left off, the head-letters of "Chazeh [behold] Tziyon, kirtat [the city of] mo’adainu [our festivals], ChTsKM/ches-tzadi-kuf-mem have the gematria of RChL/Rachel - alluding to this that he (Abaye) is from the level of Rachel, the Nukva of Zeir Anpin. For she is also "Tziyon the city of our festivals", that comes from the chaze [chest] of Zeir Anpin. (Eitz Chayim, Heichal Nukva) This is why it says "chaze (behold) Tziyon," which is an Aramaic translation of the Hebrew word re'eh, to hint to this.
ABYY/Abaye was also hinted to in the head-letters of "ahel bal yitsan bal yisa [the tent that will not be displaced, not moved]" (Isaiah 33:20) and Rav BYBY/Bibi, his son, in the head-letters of "bal yitsan bal yisa [that will not be displaced, not moved]". My teacher did not want to reveal to me why these matters were mixed into this verse.
Above, the Ari.Zl. explained that Abaye is from the Cain-root. A principle dynamic of this root is wandering and not having a settled place. (Gen. 4:12) The point of this wandering is to uproot people from the perspective of thinking that this world in terms of itself is a settled place. The only real settlement for the soul is to be by God. This is the idea of: "I walk before God in the land of the living". (Ps. 116:9)
Remember this physical world is not where we ultimately will reside. There are many Sages and Tzadikim whom have taught that our home is in the spiritual world of Zeir Anpin and we are just tourists in this physical world. How are you enjoying your vacation.
The Temple is special in that it is a settled place for Divinity to dwell in this world with us. Through it a person can achieve real stability even in this temporal, passing plane. Therefore, the establishment of the Temple depends upon the fixing of the Cain-root.
Abaya, a major hitter of the Cain-root, accomplished this through his Torah learning. So he became "A tent that will not be displaced". This also explains the Talmudic passage about Abaya at first learning in his house, and then coming to the realization that it is better to learn in a house of study (Berachot 8a) which is a miniature form of the great Temple. (Ezekiel 11:15, Midrash) As we find that God expressed His travels with the people prior to the Temple’s building as being in a tent. "And I have been wandering in a tent and a tabernacle". (Samuel II 7) Even after the destruction of the Temple, the houses of study and prayer provide an established base for a concentrated revelation of the Shechinah. Abaye significantly enforced the degree of the base-establishment and revelation through his exalted level of learning. This is also the secret of what Abaya tells of himself, that at first he would learn at home. After hearing that learning in a house of study is not speedily forgotten, he set himself there.
Abaya’s son Rav Bibi continued this tikun, in the nuance of ensuring that it would not be disrupted. This is the idea behind, "not displaced, not moved". BYBY/Bibi is the same as ABYY/Abaye, except that in it Abaye’s A/aleph becomes a B/beit. Aleph is the first letter of the alphabet. It has in it the hidden potential of all. The Torah comes to bring actualization to the universe and so does not start with it. Beit is the first letter of the Torah, and the second letter of the alphabet. It literally means house and represents that the purpose of creation is to make "a dwelling place below" (Midrash Tanchuma, Naso 16) - the universe a place for G-dliness to substantially manifest. Abaye channeled the choice energy of the Cain-root and opened up wellsprings of potential. Rav Bibi extended the aleph of his father’s work into a concretizing beit - paving the way for the building of the third and final Temple which will last forever.
This is also seen in the gematria of their names. ABYY/Abaye equals twenty-three, BYBY/Bibi totals twenty-four. The name of malchut is ADN"Y. It is the vessel of expression for all levels. This comes about through the twenty-four permutations of ADN"Y. (Eitz Chayim) The son completes the father’s accomplishments.
Abaye especially associates with the paternal/potential aspect. He was an orphan who never saw his parents. He so became his own father and was outstanding in this category. ABYY/Abaye is ‘AB-YY’ - the father of Y-Y. This is similar in style and in concept to the Torah’s title for the month of Nisan - “chodesh ha’aviv” [the month of spring] (Num. 16:1). ABYB/Aviv lends to be rendered AB-YB – father of the twelve months (Sefri). They are all included in the first month of Nisan, and the first twelve days actually correspond respectively to each month of the coming year. To the extent that one can actually see from what happens to him on each day what will happen in the parallel upcoming month (Raya Mehemna). Similarly, Abaya fathers the coming revelation of Divinity from the Cain root in Mashiach proportions. Yud is the only letter that is a point, and does not reach to the bottom of the line. The two yud’s represent the seeds of potential above and below that the father sows.
Learn this well since the idea of the Yood being a point and potential applies to every word where a Yood is part of the letters.
The Talmud tells that Rav Bibi once wanted to see demons. He followed a suggested formula, saw them, but was damaged by them. The Rabbis prayed and he was healed. (Berachot 8a) Later, the Talmud tells that he did the mitzvah of reading the weekly Torah portion with the Targum [Aramaic translation] all in one day for the whole year. This relates to the opinion of Beit Shammai who maintain that one must light all the eight candles of the Chanukah menorah on the first day. We do like Beit Hillel who holds to start with one and work our way up - in gradation. (Shabbat 21)
The Machlachet between Hillel and Shammai over Chanuka lighting relates to the idea of light coming down at the level of Malchut first while the vessels are at the level of keter first. Thus lighting one candle the first night is not the correct light for that vessel and does not become the correct light into the correct vessel until the 8th night. Shammai perceives that the correct light goes into the correct vessel on the first lighting. Since the world is always perfect we can understand this idea as it relates to the damaging and healing of Rav Bibi.
There are countless stories to be told about each of the Rabbis. The select accounts that the Talmud does relate about any given Rabbi have some intrinsic connection to his soul root.
This statement also applies to each of us. Who we meet; who we choose as a mate; or a teacher; or the type of job; or where we live and many more questions. Learn this well as it causes you to become aware of why we do what we do. this means our unconscious is being revealed to our conscious when we learn the answer to this Question as why we do what we do.
The whole array of the sitra achra comes down from a source in the left side attribute of gevura. (Eitz Chayim) It is the place of Cain, and as stated later in this chapter, he accordingly especially connects with such energies from his negative side. (See Zohar I Bereishit) Seeing something gives a certain aspect of rulership over it. (Likutei Moharan 74) From this comes the concept in general of the evil eye. Rav Bibi, coming from the Cain-root, was aspiring to "fight fire with fire" and look at the dark forces in order to exercise a measure of power over them, to thereby subjugate them. Even though he bit off a bit too much to chew and was damaged, his efforts certainly made a big impression in this area and helped to subdue these energies.
In spirituality - even when you lose you win. Learn this well. That is why there are no mistakes on the spiritual level and the physical world is always perfect.
The Torah is the life-force of the universe. (Likutei Moharan 56) Each week’s existence is channeled to the world via its respective Torah portion. This is the idea behind reading the portion. The Aramaic translation read along with it helps to constrict the existence force into bit-size portions allowing it to be drawn into every detail of reality. The Torah itself is in the holy tongue and is drawn directly to fuel the holy. The Aramaic Targum is the source of the mundane (Likutei Moharan 19) and reading it funnels energy to the mundane.
In our generation should we read the Torah in our own language like English instead of the Aramaic? Not if we understand the teaching in the above paragraph. Should we add English to the Aramaic? i will leave each person to answer this for themselves.
Rav Bibi’s source in the Cain-root from the world of Tohu also inclined him to cram and do much at once, as opposed to little by little. He so originally approached this mitsvah as an ‘all in one’ enterprise and read the entire Torah with the Targum in one day. Even though he was corrected and began to do it week by week, his first approach imprinted in the world the ability to do things from the great lights (Eitz Chayim) of the Tohu root and draw them into the vessels of the predominant world of Tikun. This is the Mashiach theme taught in Chasidut - a continuation of his father Abaye’s endeavors. As mentioned, he extended the aleph-potential of Abaye to the beit-house of Bibi.
[Translation and commentary by Perets Auerbach.]
This is the end of our classes on Advanced Reincarnation. We recommend that you review these classes again. Why? Since the way for you to know your tikune and your soul root is hinted to within these classes.
We will bring our animal classes into this time slot and will be teaching other materials in the Sunday morning time slot. What is that material is up to you to let me know what material you want to learn?
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