Kabbalah zu Schemot 15:78

My father perceived the esoteric wisdom [alluded to by the] wording of the Mishnah, which says,”New Year’s Day for fruit of the tree,” rather than “for fruit of the trees.” The [sages of the Mishnah] were alluding to the Holy Tree, the Tree of Life,⁴⁴I.e., they were alluding to the sefirah, Tiferet, which is symbolized by the “Tree of Life.” as Isaac Luria’s disciples explained. For tree (ilan) has the same numerical value as the holy name, YAHDVNHY,⁴⁵The letters that spell ilan have the numerical value of 91. This equals the value of the sum of the two divine names, YHVH and ADoNaY. The combination of these two names, YAHD-VNHY represents the union of the sefirot, Tiferet, and Malkhut, respectively, i.e., the sacred union of the male and female principle within the Godhead. as they wrote in their explanation of the following passage from the Zohar, Aḥarei Mot.”That great and mighty tree [which contains nourishment for all is called the Tree of Life], the tree that planted its roots in these living ones.”⁴⁶Zohar, v. 3, 58a. Also, the Lurianic writings state that when the word tree (ilan) is spelled out fully, its numerical value is the same as twelve permutations of the name YHVH.⁴⁷When ilan is spelled ALP YVD LMD NVN, it equals 311 plus one for the word itself, total 312. Twelve permutations of YHVH equal 312. Thus [tree] alludes to Tiferet, the Tree of Life, which contains twelve permutations of YHVH, as stated in Zohar, Beshalaḥ, “twelve [supernal, engraved] regions ascended [in the scale], in the great and powerful holy Tree.”⁴⁸Zohar 2, 66b. Also see the passage,”‘And they came to Elim and there were twelve springs of water there and seventy date palms…‘⁴⁹Exod. 15:27. and the Holy Tree grew strong in twelve regions . . .”⁵⁰Zohar 2, 62b.

The fifth virtue [of Kabbalah] is that one who pursues this science will know how to explain several matters in the Torah which are difficult for those who rely upon the plain meaning [of Scripture], such as superfluous letters, ones which are written but not pronounced or pronounced and not written, and similar [cases].¹The Biblical text, as preserved by the Masoretes, contains numerous cases where a grammatical analysis required that the text be modified. Since the text itself was sacrosanct, the purpose was achieved in these ways. For example, in the verse You will bring them and plant them (Exod. 15:17), there is a superfluous vav. Similarly [in the verse] You will bring upon them fear and dread (Exod. 15:16). The word “fear” [‘ematah] should have been written without the superfluous tav. In the Zohar, section Be-shalaḥ, it was explained in this way:²Zohar II, 59b.

The fifth virtue [of Kabbalah] is that one who pursues this science will know how to explain several matters in the Torah which are difficult for those who rely upon the plain meaning [of Scripture], such as superfluous letters, ones which are written but not pronounced or pronounced and not written, and similar [cases].¹The Biblical text, as preserved by the Masoretes, contains numerous cases where a grammatical analysis required that the text be modified. Since the text itself was sacrosanct, the purpose was achieved in these ways. For example, in the verse You will bring them and plant them (Exod. 15:17), there is a superfluous vav. Similarly [in the verse] You will bring upon them fear and dread (Exod. 15:16). The word “fear” [‘ematah] should have been written without the superfluous tav. In the Zohar, section Be-shalaḥ, it was explained in this way:²Zohar II, 59b.

According to another explanation, "If a man find a girl that is a virgin" refers to Yisrael, as written, "When Yisrael was a child, then I loved him" (Hosea 11:1), {they are called Na'ar} lad from the aspect of Metatron, [Their sould are from the world of Beriyah, and Metatron is found there]. The 'man' is none other than the Holy One, blessed be He, as written, "Hashem is a man of war" (Exodus 15:3). "If a man find a girl that is a virgin," namely the virgin of Yisrael, of whom it says, "The virgin of Yisrael is fallen; she shall no more rise" (Amos 5:2). "Behold, I will allure her, and bring her into the wilderness" (Hosea 2:16). Then He opened for them fifty gates of freedom, which are the fifty gates of mercy of the side of their father Abraham, [Abraham is commonly associated with Chesed/Lovingkindess in the literature]. This is what is meant by, "shall give to the girl's father fifty shekels of silver," silver being of the level of Chesed, the levek of Abraham.

Of the ancient of days⁸A reference to the sefirah Keter. it was said: Happy are you, O Israel, who is like you? (Deut. 33:29). It is further written: Who is like you, O Lord? (Exod. 15:11).”

"These are the generations of Noah" (Gen. 6:9). Rabbi Yehuda began his discourse on the verse: "A good man lends with a good grace; he conducts his affairs justly" (Tehilim 112:5). He said that "a good man" refers to the Holy One, blessed be He, who is called 'good', as it is written: "Hashem is good to all" (Tehilim 145:9). And it is also stated that "Hashem is a man of war" (Shemot 15:3). He is gracious and lends to "all" (which is Yesod), to the place that has nothing of its own. That place is nourished by it (Yesod). The words, "he conducts his affairs justly" refer to the fact that it is nourished only according to justice, as it is written: "Righteousness and justice are the foundation of Your throne" (Tehilim 89:15). S(o righteousness, which is the Female Principle, is nourished by justice.)

The letter Nun entered and stood before Him saying, Master of the Universe, may it please You to create the world with me, because the phrase, "fearful in praises" [nora tehilot] (Ex. 15:11) starts with me. In the words of the righteous, "it is pleasant to sing glorious praise." (Ps. 147:1) ["praise" in Hebrew is nava] He said, Nun, go back to your place! It is because of you that the letter Samekh returned to its place. And you should depend on it for support. ["to fall" in Hebrew is nefilah, hence fall → support, nun → samekh] It immediately left His presence and returned to its place.

The nefesh comes at the beginning, and after it the ruach, and after it the neshamah, and chayah and yechidah after them. All souls [neshamah] have a cloak. The nefesh reincarnates by herself, and the ruach by herself, and the neshamah by herself. And souls [neshamot] ride the cloaks of others. The souls are not all equal, since the new ones are not like the old ones, and the ones that reincarnate for the first time and not like the ones which experienced reincarnation twice, and on all He says: "And they are turned round about by His guidance, that they may do" (Job 37:12). And He says: "and let Him devise means, that he that is banished be not an outcast from Him" (II Samuel 14:14). And He says: "Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him." (Isaiah 43:7). And He says: "Hashem will reign forever" (Exodus 15:18). And He says: "And all your people are righteous, they shall inherit the land for ever; the branch of My planting, the work(s) of My hands, wherein I glory" (Isaiah 60:21).

And the aspect of the name Adona"y is called sometimes by the nickname Beit Hamikdash [Temple], because it is the house where the Unique Name dwells in. And because the Holy One of Blessing sanctified Mount Moriah and it was the portion of Adona"y, the Beit Hamikdash was built on it, and your sign [that this is true] is: "A Mikdash, Adona"y, Your hands established" (Exodus 15:17). And this is the name that dwelt inside it, and all the forms of the House, and its chambers and halls and trasuries and vestibules - all were [made] in the secret of Adona"y, as the matter that we spoke about the secret of the forms of the limbs of a person. And when Israel sinned and the Shechinah separated itself, the House was destroyed. and when Daniel came and prayed in front of Y"Y, Blessed, so as to build the Beit HaMikdash, he directed [his intentions] to this aspect and said: "and show Your favor to Your desolate sanctuary, for the sake of Adona"y" (Daniel 9:17), with Alef, Dalet, Nun, Yud. That is to say, build the Beit HaMikdash that is the throne and the hall for the name Adona"y. And what our sages of blessed memory explained in Masechet Berakhot (Berakhot 7b) "'for the sake of the Lord' (Daniel 9:17) - it should have said "for Your sake", rather for the sake of Avraham, who called You, Lord." True and immutable, because this aspect was guarding Avraham and fighting his wars, in the secret "and he divided upon them at night, he and his servants and defeated them" (Genesis 14:15), and in the secret of "Who roused Righteousness [Tzedek] from the West, and called it to His feet?" (Isaiah 41:2), as we will explain regarding the word tzedek with the help of Heaven.

which You have performed" (Ps. 31:20), alludes to the upper Garden of Eden, as it is written, "In the place, Hashem, which You have made for Yourself to dwell in" (Ex. 15:17). This is what the words "which You have performed for those who trust in You" signify.

Another explanation of "And he said" has the same meaning as "and He said, If you will diligently hearken to the voice of Hashem your Elohim" (Shemot 15:26). Here too "And he said" (means) "Your name shall be called no more 'Jacob', but Israel." Then was Jacob crowned by his grade, by which he will include all the Patriarchs. It is written, "And he blessed him there" (Beresheet 32:30). It means that he acknowledged all the blessings with which his father blessed him.

In another chamber, Yocheved comes, the mother of Moshe the faithful prophet, and so many thousands and thousands of women with her. In this chamber, there is no announcement at all, but three times each day, she acknowledges and praises the Ruler of the world, she and all the women with her. They sing the Song of the Sea every day, and she herself recites from "And Miriam the Prophet...took her timbrel in her hand..." (Shmot 15:20). And all these righteous women there in Gan Eden listen to her pleasant voice, and so many holy angels acknowledge and praise the holy Name with her.

It was taught, at the time Yisrael was completed below, so it was above, as it has been established by what it written (Shmot 15:27), "And they came to Elim, where there were twelve springs of water and seventy palm trees; [and they encamped there beside the water.]" The holy tree was strengthened, with twelve boundaries, on the four sides of the world, and it was strengthened with seventy branches, all of them corresponding to what's above.

For it says about her/Her: “And they came Elim-ward, and there [were] twelve springs of water and seventy date palms” [Ex 15:27]. “Twelve springs”—these are twelve joints/sections, which are: six in the arms (right and left shoulder, elbow, and wrist, or upper arm, lower arm, and hand) and six in two legs/shoqin (right and left hip, knee, and ankle, etc.). That is what’s written: “His hands [are] rolls of gold filled in Tarshish (or: with beryl)” [So 5:14]. What is “in Tarshish ( תרשיש )”? “In two, six / t’rey shesh ( תרי שש )”—in two arms [are] six joints; and so [are there] six/shesh others in two legs, [as it says:] “His [two] thighs are pillars of marble/shesh ( שש )” [So 5:15]. These are twelve springs.