Musar sobre Génesis 2:34

Let me first quote some words of the saintly author of Shaarey Or on the subject of the Holy Temple. The following is a quotation from the first chapter of his book entitled Shechinah: After the erection of the Tabernacle the שכינה, manifestation of G–d's Presence, was visible at all times over the camp of the Israelites. We derive this from the verse: "They shall make a Temple for Me so that I may dwell in their midst" (25,8). You need to appreciate an important rule. G–d's principal residence was in our world when He first created the universe and man. Although the "upper" regions had been allocated to the creatures of those regions and the "lower" regions to the creatures of the terrestrial universe, because G–d had His principal residence on earth, He thereby provided the unification of heaven and earth, allowed for unimpeded communication and transfer to our world of sources of blessing from the inexhaustible pools of the upper regions. All this is alluded to in the verse: "And the heavens and the earth were completed together with all their hosts" (Genesis 2,1). This means that each part of the "lower" universe was also a part of the "higher" universe and thus contributed to the other's existence. The conduits supplying sources from one region to the other worked perfectly without hindrance. This is what the prophet referred to in Isaiah 66,1: "The heaven is My throne and the earth is My footstool." G–d is perceived as halfway between the earth and heaven, or, between terrestrial and celestial beings.

I have written on a number of occasions that man is the purpose of Creation, that he was created in the image and likeness of G–d, and that just as Adam originally had two faces to indicate the equality of man and woman, so also man's body and soul respectively used to be perfect and both were sanctified to their G–d. Woman subsequently was separated from Adam in order to become his helpmate (partner), to enable them to unite truly and to become "one flesh" (Genesis 2,24). Adam (Man) by this separation assumed his perfect form, and had become complete. In the Midrash of Rabbi Nechuniah ben Hakanah we find the statement that G–d's holiness is made up of seven different aspects, everyone of which is represented in man. It is written of Man that "He created him in the image of G–d; He created them male and female" (Genesis 1,27). These are the seven aspects in which Man reflects sacred aspects of G–d; the right upper leg, the left upper leg, the right hand, the left hand, the torso (the male member) and the head. If you will add these up you will only arrive at a total of six. The seventh is the wife of man; the Torah describes her as an integral part of man when it writes: "they became one flesh." Thus far the Midrash of Rabbi Nechuniah ben Hakanah i.e. ספר הבהיר.

Behold it has been explained from the two verses that we mentioned - [as well as] from the words of the Sages, may their memory be blessed - that the soul of the evildoers goes down to the pit. And it has also been stated (Proverbs 15:24), "For an intelligent man the path of life leads upward, in order to avoid the pit below." And it has also been stated (Ecclesiastes 3:21), "Who knows if the spirit of men does rise upward and if a beast’s spirit does sink down into the earth?" The explanation [of this] is who can recognize the righteous ones and the evildoers in this world? For there are are evildoers whose actions are in the dark, and people will not know it about them; and there are righteous ones that fear the Heavens in private, like the matter that is stated (Micah 6:8), "and walk humbly." And he called the soul of an evildoer, the soul of a beast, because it follows its physical desire like a beast. And [this is] like the matter that is stated (Jonah 4:11), "who do not yet know their right hand from their left, and many beasts as well!" But he called the righteous ones, "the spirit of men" - like the matter that is stated (Ezekiel 34:31), "you are men." And the explanation of the wording of the verse is like this: Who knows the spirit of men - which are the righteous ones - which goes above; for there are many righteous people that a person cannot determine in this world that they are truly righteous, and that their souls will arise above, like the matter that is stated (I Samuel 16:7), "man sees only what is visible, but the Lord sees into the heart." And also since there are many righteous ones whose fear of the Heavens is secret, and their righteousness is not known, and like the matter that is stated, (Micah 6:8), "and walk humbly with your God." "And the beast's spirit, etc." is that there also many evildoers that a man would not recognize from their actions, like the matter that is stated (Isaiah 29:15), "who do their work in dark places and say, 'Who sees us, who takes note of us?'" And they, may their memory be blessed, likewise explained in Midrash Kohelet (Kohelet Rabbah 3:21) that the "spirit of men" is the righteous ones, "and the beast's spirit" is the evildoers. But a person cannot say that he is in doubt whether the soul of a man rise up; for behold it is written (Ecclesiastes 12:7), "and the spirit returns to God who bestowed it." And also how can he doubt whether the spirit of a beast descends below? Is the spirit of a beast not from the earth? So how could it rise? And it is explained in the Torah that the soul of man is supernal. As it is written about the spirit of an animal that it is from the ground, as it is stated (Genesis 1:24), "Let the earth bring forth living spirits according to their specie." But about the spirit of man, it is written (Genesis 2:7), "and He blew into his nostrils a living soul." Therefore the soul of man rises above with the death of the body; since all things return to their source, like the matter that is stated (Ecclesiastes 12:7), "And the dust returns to the ground as it was, and the spirit returns to God who bestowed it." And it is stated about the soul of the righteous one (Zechariah 3:7), "and I will permit you to move about among these ones standing." Its explanation is among the angels that are standing and enduring - as it is stated (Psalms 148:6), "And He made them stand forever." And it is [also] stated (Daniel 7:16), "approached one of the standing." And they, may their memory be blessed, said (Shabbat 152b), "The souls of the righteous are hidden under the Throne of Glory, as it is stated (I Samuel 25:29), "the life of my lord will be bound up in the bundle of life." And all men of heart will consider this world like a temporary dwelling; so they will only use it for the service of the Creator, may He be blessed, and prepare provisions for their souls. For if a man lives many years - even if he lived twice a thousand years - since there is a number to his years, the number will end, and his end will be as if they had not been. But the world of repayment has no end, like the matter that is stated (Job 16:22), "For a few more years will pass, and I shall go the way of no return." Even more so, since the days of man are like a passing shadow, like the matter that is stated (Psalms 90:10), "The span of our life is seventy years, etc." And it is [also] stated (Psalms 144:4), "his days are like a passing shadow." And our Rabbis, may their memory be blessed, said (Kohelet Rabbah 1:3), "Not like the shadow of a tree or the shadow of a wall, but rather like the shadow of a flying and passing bird." It means to say a person is obligated to compare in his heart, this world to the shadow of a bird that if flying and passes over in a small instant - especially since a man does not know whether he is here today but in the grave tomorrow. And it would come out in his efforts today for tomorrow, that he has taken pains for a world that is not his. And our Rabbis, may their memory be blessed, said (Sanhedrin 100b), "Grieve not about tomorrow’s trouble, because you know not what a day may bring."

The two arms of man correspond to the emanations חסד and גבורה. The two legs correspond to the emanations נצח and הוד. The male reproductive organ within which all the forces of the body coalesce and form his seed and by means of which he unites with his wife, corresponds to the emanation מלכות. After the Torah had described the union of man and wife [i.e. man in the plural i.e. אותם, Ed.], it mentions that G–d blessed them (Genesis 1,28). He called their combined name אדם. Man had not become whole until joined by his wife as a separate entity. When this occurred Man's soul wore garments of distinction [i.e. the body. Ed.] Man's essence is his "interior," his body is merely his "clothing." This "clothing" was snow white, as if he were wearing clothing made of "light," i.e. כתנות אור. Man's body then could be described as illuminating both his soul and itself. This provided man with three different kinds of wholeness or "perfections." They are alluded to in the acronym מגן (usually understood as shield, protection). The three letters forming that acronym are the first letters of each of the words ממון, money, גוף, body, and נשמה, soul. This is what is meant when the beauty of Jacob is described by our sages as comparable to the beauty of Adam. The Torah refers to it when it describes the mental and physical state of Jacob/Israel shortly after his encounter with Samael. We read in Genesis 33,18: ויבא יעקב שלם, "Jacob arrived whole." We are told in Shabbat 33b, that the word "whole" comprised the three aspects we have mentioned as the perfection of Adam. The Talmud described one of the aspects in which Jacob was "whole,” שלם, as תורתו; this refers, of course, to the state of his נשמה, his soul, since it is Torah which illuminates our soul. Adam the whole was not deficient in any area that is part of life. He did not have any needs since he already found himself at home in גן עדן, in an ideal environment. His food was derived from the trees of גן עדן. He did not have to work for a living and was therefore free to directly devote all his time to the service of G–d. The Torah describes that Adam was placed in גן עדן in order לעבדה ולשמרו, was placed in such an undemanding environment in order to enable him to serve G–d without hindrance and impediment. Our sages interpret the word לעבדה as referring to the performance of positive commandments, whereas the word לשמרה refers to the care taken not to transgress negative commandments. Adam performed all six hundred and thirteen commandments in a theoretical, spiritual fashion. All of this is explained in Pardes Rimonim chapter הנשמה, and I have elaborated on this elsewhere (מסכת חולין item 104, new edition of של"ה השלם by Rabbi Meir Katz). Man unfortunately did not even manage to spend a single night in גן עדן before he sinned. (cf. Psalms 49,13). His "jewelry" was removed as a result of his seduction by the serpent. This brought in its wake that instead of wearing "garments" which illuminated his soul as well as his body, he had to wear garments made of the hide of flesh, i.e. animals which did not represent anything spiritual. Ever since, new generations of man are the product of the smelly drop of semen, i.e. semen which is polluted by the residual pollutant of the original serpent. Once Eve had become defiled through sexual union with the serpent, the defiled party had to leave the holy site, i.e. גן עדן, just as in the desert anyone who was ritually impure could not remain within the holy precincts of the מחנה שכינה, the camp hosting the Presence of G–d. The immediate result of this was the toil involved in securing his sustenance, his clothing and his shelter. This is what the Torah meant when it describes that G–d told Adam: "You will eat bread in the sweat of your brow" (Genesis 3,19). Because man was constructed from parts of nature, מטבע, he has a tendency to pursue money, matbei'a, as symbolized by the word מטבע. He uses this money, מטבע, to secure his needs.

The sages also describe G–d as having gathered a little dust from every part of the globe so that wherever man would die, the local earth would not reject his remains since he contained part of it (Rashi Genesis 2,7). Both statements are accurate and point us in the same direction. It is well known that Adam incorporated within him all subsequent generations of mankind, for their very existence was through him. Our sages described all subsequent mankind as being related to Adam either through his head, his eyes, his hair, etc. [In present-day parlance this means that all of our genes were at one time part of the genes of Adam.] Even in death man is not totally severed from his connection with original man: the earth Adam was made of was holy soil, from the site of the earth of the altar mentioned. That piece of earth in turn contained earth from all parts of the globe, seeing that this site is the site from which the whole earth receives its sustenance. Had Adam not sinned he would have lived forever. Since he sinned, however, and was expelled from the garden of Eden because G–d did not want him to eat from the tree of life and live forever, he was bound to die sometime.

The Sages have said: "Intelligence is a sense of shame and a sense of shame is intelligence." For regarding Adam and Eve, it is said: "The two of them were naked and yet they felt no shame" (Gen. 2:25). And they did not understand what modesty is and they could not distinguish between good and evil. But, after they had eaten of the Tree of Knowledge, it is said: "Then the eyes of both of them were opened" (Gen. 3:7).

There is yet another obvious reason for the demeaning nature of this bitter sin: It is known that man's great superiority over all living creatures is G-d's having superadded to him a "speaking soul," as it is written (Bereishith 2:7): "And He blew into his nostrils a soul of life and man became a living soul," which Onkelos translates "a speaking soul." And this [(superiority)] is so only if he enhances [the world] with the faculty of speech which the Holy One Blessed be He gave him. Not so, if he employs his speech for evil, in which instance he is worse than the beasts of the earth, which, in any event, cause no harm [by their muteness]. And that is why Scripture emphasizes: "Who is the man who wants life, etc." For otherwise, [i.e., without speech], he is not a man. And this defect [i.e., abuse of speech] is most glaring if he is a Torah scholar, in which instance he is like a great palace with a tannery gutter built into it (as we find in Derech Eretz 1).

Another lesson we have to learn from this portion is to be careful not to use our power of speech to speak slanderously as the serpent had done, seeing that for every other sin there is some way to atone through some punishment, but the only sin that could not be atoned for was the slanderous use the serpent made of its tongue. Its punishment was not designed to elevate and rehabilitate. Of course, we also learn to be careful with what we eat, seeing that Eve sinned by eating forbidden food. Seeing that the Torah permits the cutting down of a tree only "if you know that this tree is not a fruit bearing tree" (Deut. 20,20), we learn that food is to be treated as something sacred and must not be wasted. We have a tradition that the prophet Ezekiel did not eat any meat if there was a question of the animal having been healthy etc., i.e. if a halachic ruling was deemed necessary concerning its fitness to be eaten. Just as consumption of food of a forbidden kind caused death, so fulfillment of the command to eat in sanctity which is hinted at in the words מכל עץ הגן אכל תאכל, "From all the trees of the garden you shall surely eat" (Genesis 2,16), is a commandment which promises life. The expression אם כל חי, which contains all the letters of the word for food, i.e. מאכל alludes to this. I have discussed this at length in my treatise dealing with the letters of the Aleph Bet when discussing the letter ק, at which point I have also explained the rabbinic statement that the word בראשית tells us that the world was created for the sake of the חלה תרומה and בכורים Jews separate from their dough or harvest respectively and dedicate to G–d. So much for the lessons of סור מרע, "desist from doing evil."

The entire laws pertaining to sacrifices as well as those pertaining to rehabilitation from נגעי אדם, different skin diseases people are afflicted with from time to time, are all reminders of the first sin committed by Adam and the resultant diminution of man's stature in the universe. Seminal flux, i.e. vaginal discharges resulting in ritual impurity, skin eczemas, menstrual bleeding, seminal emissions both voluntary and involuntary, and how to purify people experiencing these phenomena are all part of the legislation in this book. These laws are followed by the report of the death of two of Aaron's sons whose experience served as atonement for the failure of original man, as will be explained in its proper place. As a result of all the above a special day of the year had to be set aside to afford man an opportunity to obtain forgiveness and cleanse himself of his sins. This too is an allusion to what happened when death was decreed on Adam, i.e. mankind; G–d's day is reputed to be equivalent to one thousand years of our calendar, hence one day compensates for the penalty decreed on Adam that he would die on the "day" he would eat from the tree of knowledge (Genesis 2,17). Once this part of rehabilitation of man has been achieved, i.e. that man has succeeded in the סור מרע, "distancing himself from evil" part, he can strive for positive rehabilitation, the attainment of קדושה, sanctity. The second part of the book of Leviticus commences with the imperative to become holy, an ideal to be striven for because G–d Himself is holy. There follows the part of the book in which the sanctification of certain times of the year is legislated in פרשת אמור. This is followed by the legislation pertaining to sanctity of the land itself in the שמטה year as set out in פרשת בהר. The seven times seven year cycle described by the Torah in connection with this legislation is an allusion to the seven days of creation as will be explained in its place. This legislation is followed by promises of blessings if we observe the commandments and warnings of progressively more severe punishments if we fail to heed G–d's warnings and persist in our contrary and obstinate ways. The promises held out for proper observance of the commandments have not yet all been fulfilled, for we have not yet lived up to the premise which would enable G–d to shower us with all His goodness. It is only in the messianic future that all of these promises with their beneficial impact on both our bodies and our souls can be fulfilled. At that time our bodies will achieve the same deathlessness as our souls. I have written extensively on this in the introduction to my treatise תולדות אדם.

When the sages in the Talmud speak about the bones of such a bachelor swelling up, they take into consideration that Adam described his wife as עצם מעצמי, "a bone of my bones” (Genesis 2,23), and that man therefore is not complete until he has been paired with the remainder of his bones. Failure to do this causes damage to his bones, leaves him physically incomplete. The reason the time limit is twenty years is that at that age a Jewish man is subject to military duties, and the Torah refers to him as איש, man (Numbers 2,2 et al). The relationship between military duty and fulfillment of the commandment to be fruitful is also alluded to in Genesis 1,28 where G–d links the commandment to "be fruitful and multiply" with the command to "conquer" the earth.

When Moses refers to G–d having "arrived from Sinai" (33,2), he refers to an event which occurred on the third day of the week, i.e. the numerical value of the word בא in this verse is 3. You will now understand why the Torah commences with the letter ב as a symbol of blessing. There is an interesting Aggadah in the Otiyot d'Rabbi Akiva: They asked the letter ב who had created it, whereupon the letter pointed at the letter א with its עוקץ, the "sting" projecting from the right side of the bottom of this letter. It is a fact that when the Torah was actually given to the Jewish people, i.e. when G–d revealed Himself by means of communicating the Ten Commandments, these commandments commenced with the letter א i.e. אנכי ה' אלוקיך. This shows that the letter א is the true root of blessing. This root is אור, light, the original light which was concealed from this earth at the time Adam sinned in Paradise. We quoted the Midrash as saying that the world was created for the sake of Torah which is called ראשית; we may deduce that the letter ב preceding this word is a reference to the two Torahs, i.e. the written and the oral Torah. These two Torahs may also be meant when the Torah reported the creation of the "two great luminaries, the great luminary and the small luminary" (Genesis 1,16). The "great" luminary would be the מעשה מרכבה, the esoterics, as expressed by the written Torah which is a combination of letters of the Holy Name of G–d; the "small" luminary would refer to what the Talmud describes as the הויות של אביי ורבא, the discussions exploring the oral law which were carried on by such Talmudic giants as Abbaye and Rava. The written Torah is symbolized by the letter א, the great light which nowadays is kept hidden and which contains the secrets called "the soul of souls" (Zohar on פרשת בהעלותך). These secrets will remain hidden till such distant future when Man too will be able to wear the garments made of אור, light -as had been the case before the sin- and to benefit from this great light. Nowadays, when we are forced to make do with כתנות עור, garments made of hide, i.e. a corrupt form of "light" spelled with the letter ע, we must be content with "only" seventy facets of the written Torah, i.e. with the letter ע symbolizing the light of the written Torah. Once our world will be filled with knowledge of G–d as envisaged by Isaiah 11,9 this letter ע will be replaced by the mystical dimension of עין, "eye." At that time all the hidden secrets which no human eye has ever beheld will be revealed. Why does the "sting" of the letter ב point at the letter א? Because the oral Torah [being merely based on unwritten tradition. Ed.] is always at pains to demonstrate its validity by establishing a link with the written Torah. The relationship of the oral to the written Torah is similar to the relationship between the first woman and the first man, about which Adam said: כי מאיש לוקחה זאת, "for she has been detached from Man" (Genesis 2,23). The oral Torah is perceived of as having been derived from the written Torah. The relationship of איש to אשה is the same as the relationship of זה וזאת; hence the relationship of the written Torah to the oral Torah is as the relationship of זה to Tת. Oral Torah in fact has its origin in the written Torah. This is the reason why the Talmud keeps raising the question: מנלן, i.e. "where is the source for this teaching in the written Torah?" The word אור appears five times in the story of creation. This alludes to the five books comprising the written Torah.

When the sages in the Talmud speak about the bones of such a bachelor swelling up, they take into consideration that Adam described his wife as עצם מעצמי, "a bone of my bones” (Genesis 2,23), and that man therefore is not complete until he has been paired with the remainder of his bones. Failure to do this causes damage to his bones, leaves him physically incomplete. The reason the time limit is twenty years is that at that age a Jewish man is subject to military duties, and the Torah refers to him as איש, man (Numbers 2,2 et al). The relationship between military duty and fulfillment of the commandment to be fruitful is also alluded to in Genesis 1,28 where G–d links the commandment to "be fruitful and multiply" with the command to "conquer" the earth.

In פרשת מטות the Torah deals with laws designed to perfect our souls, our spiritual development. The laws dealing with vows contain the warning to honor all our utterances, ככל היוצא מפיו יעשה "he must carry out all that crosses his lips" (Numbers 30,4). This is addressed to the soul, because the power of speech derives from the attribute of wisdom which itself is an outgrowth of the soul. Speech is only an externalized version of one's thoughts, something that elevates man above all other living creatures. Man is called a מדבר, "a talking creature." This is why he must not "profane" his word, "לא יחל דברו." We also find that Onkelos renders Genesis 2,7: ויהי האדם לנפש חיה as "man became a talking spirit." You are already aware that man has been designed along the superior lines of a higher world, that each one of his limbs is a branch of a "tree" in the Celestial Regions, and that the mouth he has been equipped with is meant only to enable him to proclaim the greatness of the Lord and to tell His praises. It is a vessel to be used only for the service of the Lord. This is what David meant when he said in Psalms 145,21: "My mouth shall utter the praise of the Lord."

Adam had been created and placed in Gan Eden in order לעבדה ולשמרה "to work and preserve it" (Genesis 2,15). The mystical dimension of the word לעבדה, is עבודה service of the Lord. He himself was meant to be the "service" or, as we expressed this later the "offering." He was a "living sacrifice." While alive in a body, he was supposed to be what the souls of the righteous are nowadays after they have left this earth and their bodies behind and when the archangel Michael offers their souls on the Celestial Altar. In an ideal world the attachment to G–d expressed by the word קרב would have existed during man's lifetime. Man is supposed to be close to this image of himself since man on this earth was created in the image of the אדם who sits on the "throne" in the Celestial Regions, the mystical dimension of אצילות. The domain of the אצילות is the domain from which unification with the אין סוף is possible. I have explained this process in my introduction to the chapter תולדות האדם.

While Aaron and his sons were thus sanctified, the people were sanctified by restrictions in their diet as outlined in Leviticus chapter 11. This was parallel to G–d telling Adam in גן עדן that Man was allowed to eat from all the trees in that garden except from the tree of knowledge. Concepts such as פיגול, נותר, and טמא, [various types of disqualifications of sacrificial matter] all derive from the tree of knowledge from which Adam ate. Just as the priests were separate in sanctity, their clothing was separate and their food and drink were separate. In order to enable them to eat and drink some of the things that had been sanctified and offered on the altar, the place where such service was performed also had to be separate and sanctified so as to lend an additional level of sanctity to the service they performed. This element of sanctity of the site applied both to the general area of the Tabernacle, i.e. the courtyard surrounding it, the Sanctuary, the Holy of Holies, as well as to different levels of sanctity of the different types of sacrifices. Sacrifices offered on the "outer" copper altar possessed a different degree of holiness from the incense which was offered on the golden altar within the Sanctuary. The latter was the offering dearest to G–d and drew G–d's goodwill down to His creatures on earth. The Aramaic word for קשר, connection, is the same as the Hebrew word for קטר, smoke, incense. The smoke created the connection. Since the essence of the incense offering consisted of the fragrance it exuded, something that is closest to רוח, spirit, i.e. a spiritual concept, it was especially close to G–d Who is pure spirit. It can be appreciated only by the soul, not by the body. It was therefore uniquely designed to establish close communion with the שכינה. This is why it was offered inside the Sanctuary. Most animal offerings could not be offered inside the Sanctuary; even incense could only be offered inside the Sanctuary when it was the incense of the public. Private incense offerings were not offered there. It was considered קטורת זרה, incense of an alien nature. Even Aaron only had the right to enter the Holy of Holies on the Day of Atonement, once a year, as stated by the Torah: ואל יבא בכל עת אל הקודש, "He must not enter at will into the Shrine behind the curtain, in front of the cover which is upon the Ark, lest he die" (Leviticus 16,2). Our sages comment on this that it was only Aaron who was not allowed into the Holy of Holies whenever he wanted; Moses, however, was allowed to enter at will (Sifra on Leviticus 16,2). We must understand that Moses was not a זר, stranger, alien, because the raw-material he was made of had been so refined that it was itself pure and holy, similar to being garbed in garments of light. This is why according to Sotah 12, at his birth, the house of his parents was filled with light. The material Aaron's body was made of did contain some parts tainted by the residue of the pollutant of the original serpent; it was incumbent upon him to rid himself of that element, something that he was able to do only with the help of the holy oil of anointing. Even with the help of that holy oil he did not attain the level of Moses [and required the advent of the Day of Atonement so that he might be free, at least temporarily, of foreign elements. Ed].

The fifteenth—Scripture says (Genesis 2:7), “Then the Lord God formed man of the dust of the earth.” Now here it speaks of the creation of the body out of the dust, but it does not speak of the creation of the soul of this created being. But it does say (ibid.) “And He breathed into his nostrils the breath of life.” And we can understand from these words, “and He breathed,” that He took it from His own self and did not create it, but that He caused a portion of his glory to emanate and gave it to man, just as He caused an emanation to come from the spirit which was upon Moses, our teacher, peace unto him, and gave it to the seventy elders. Thus we know, that the soul is from Heaven, and the body is from earth. It is to Heaven that the soul will ascend if it is pure. Thus said King Solomon, peace unto him, (Ecclesiastes 12:7), “And the spirit returneth unto God who gave it.” And the word “returneth” indicates that it will return to the place whence it had come and where it was prior to this, just as the dust returns to the source whence it came.

In principle, this is what the legislation of בכורים, מעשר and מעשר שני is all about. We are to bring physical food to a holy place and consume it under conditions of holiness having declared that we have met all the necessary requirements to qualify for doing so. The Torah reports that even Adam was told that he could eat from every tree in the garden i.e. אכול תאכל, (eating of a dual nature); this was a hint that such eating was to be spiritually uplifting.

We read in the Sefer Habahir, that the reason the Torah commands circumcision to be performed on the eighth day of the infant's life is that man possesses eight extremities, i.e. his right and left hand, the right and left foot, the head, the body, the male member and its mate, since the Torah describes man as "ודבק אשתו והיו לבשר אחד, "he cleaves to his wife so that they become one flesh” (Genesis 2,24). When G–d said to Abraham: אני הנני בריתי אתך, "I, here My covenant is with you," this is a reference to the fact that the שכינה is known as Ani, and that the heavenly covenant is symbolized on the body by a ציון, a mark. Once the male glans is uncovered, this enables the שכינה to return to ציון, Zion, and man on earth remains whole, retains the image of G–d. When that condition exists, all his 248 limbs are whole, and this is what the name 248=אברהם represents. When in that condition, Abraham is able to enter the Zion on this earth. We can then be a nation on our own land for the imprint of G–d is on our bodies. This seal signifies that we are permanently different and distinct from the other nations and are indeed part of the holiness of G–d.

Originally, man's body and soul were so close to one another that they could almost be considered one. This relationship paralleled the relationship between אדם העליון and G–d Himself in the Celestial Regions. Man was therefore considered a קרבן, and placed in גן עדן, the most refined place in the physical universe. He was meant to live indefinitely. When the Torah describes man as becoming נפש חיה, in Genesis 2,7, the meaning is that his soul comprised all other souls in the universe, as our sages have described this.

Hospitality is a practical expression of the virtue of חסד, a virtue that Abraham excelled in. We have explained repeatedly that the world is based on חסד, and the world in turn was created only for the sake of Abraham (and his descendants), as we showed based on the spelling of the word בהבראם in Genesis 2,4. The characteristic of חסד is one in which a person's inner love for G–d is expressed, and this is why G–d refers to Abraham in Isaiah 41,8 as אברהם אוהבי, "Abraham who loves Me." The Zohar Mishpatim 114 (Warsaw) defines חסיד, a pious, loving person, as someone who is on intimate terms with his Creator, as we shall explain in detail. Here too Abraham displayed such loving concern for his Maker, as we shall demonstrate. We will explain more about this when we shall discuss the banquet Abraham gave celebrating Isaac's birth.

The mystical dimension of "eating" which G–d commanded Adam to do in גן עדן when He said to him מכל עץ הגן אכול תאכל, "You shall surely eat from all the trees of the garden" (Genesis 2,16), is tied up with the concept of קרבן and was entirely a sacred activity. Man's "table" is in the nature of an altar for sacrifice.

Rabbi Shmuel bar Nachman in Bereshit Rabbah 12,6 says that there are only two instances in which the word Toldot is spelled plene: the example of Ruth we have quoted and Genesis 2,4: אלה תולדות השמים והארץ בהבראם. Why do all the other instances have one letter ו missing? Rabbi Yudan in the name of Rabbi Avin says that this is due to the six (letter 6=ו) items that G–d has withdrawn from Adam. These are: His זיו, his resplendence [all the editions have זיווג which is an obvious error. Ed.], his life (immortality), his physical height, the fruit of the earth, the fruit of the tree, and the luminaries. All of these are to be restored in the world of the future. Another statement made in that Midrash 23,5 concerns Genesis 4,25, where Eve is reported as naming her third son שת, because "G–d has presented me with another offshoot in place of Abel." Rabbi Tanchum comments that Eve looked at the offshoot (seed) and realized that he had originated from a different sphere, and that would eventually be the Messiah.

I shall now explain all these matters step by step. Regarding the statement that Abraham and Sarah were the תקון for Adam and Eve, the Zohar on this portion (page 34 Sullam edition) writes as follows: Rabbi Shimon said that when Abraham entered the cave of Machpelah to bury Sarah, Adam and Eve arose as they did not want to remain buried in there. They complained that they had suffered sufficient disgrace in the world beyond the grave where they were now having to face G–d, because they had been guilty of bringing sin into the world. Now they should suffer additional shame when constantly having to face a pair of humans so much better than they? Abraham replied that he was prepared to pray to G–d on Adam's behalf so that he would cease to suffer embarassment before G–d in the future and so that G–d would forgive Adam his sin. Immediately after that Abraham buried his wife Sarah. What is the meaning of the words ואחרי כן, "after that.” in 23,19? It means that Abraham proceeded to bury Sarah as soon as the dialogue between him and Adam was over. The Torah writes that אברהם קבר את שרה, instead of אברהם קבר לשרה. This means that he also reburied חוה. After that the minds of Adam and Eve were put at rest. This is the meaning of אלה תולדות השמים והארץ בהבראם "and these are the generations of heaven and earth" (Genesis 2,4), meaning that those created as a mixture of heaven and earth endure only by the grace of Abraham (the letters in the word בהבראם). Adam and Eve, of course, were not descendants of man; they were created by G–d. Their continuity was assured through Abraham, their תולדות are through אברהם. We have further proof from Genesis 23,20 which describes the field of Machpelah “ויקם” as a hereditary possession for Abraham. Until that time, as is apparent, Adam and Eve had not had a firm hold on the world beyond the grave. The word ויקם is derived from קיום, a permanent existence. Thus far the Zohar. Abraham assured Adam's permanent status in the hereafter; Sarah did the same for Eve.

Man is the ultimate purpose of the universe. This is something that all our commentators have been at pains to prove. It is the reason we say in our prayers on Rosh Hashanah זה היום תחלת מעשיך, "This day (the date on which Adam was created) is the beginning of Your works." The author of Kley Chemdah says that this is the meaning of Psalms 66,3: אמרו לאלקים מה נורא מעשיך, "Say to G–d how awesome are Your deeds." Significantly, the Psalmist does not speak about מה נוראים G–d's works in the plural, but sums them all up as a single deed נורא although the word מעשיך "Your deeds" is in the plural. What the Psalmist means is that all of G–d's deeds had but one aim, אדם, Man. This is why Man is a combination of terrestrial and celestial elements. Rashi explains this in his commentary on Genesis 2,7. This established a permanent linkage between terrestrial and Celestial creatures. It helped remove jealousy between the creatures of the "upper" world and the creatures of the "lower" world (Rashi ibid.). There remains a complaint [by the Celestial Forces] inasmuch as only man is at home on earth. This subject bears further investigation.

The reason that the oral Torah is called תורה שב-על פה, is that it occupies a place in the lower Merkavot, carriers of the Divine entourage. This is the meaning of Genesis 2,10 that "from there it would be separated." [These concepts are all based on the interpretation of the word מקדם in Genesis 2,8 as referring to something that had preceded the creation of the physical universe, as stated in Pessachim 54. Ed.] Seeing that the oral Torah does not have its origin in the secluded regions of the heavens, the domain in which G–d is in total יחוד, Unity, i.e. privacy, and seeing that the oral Torah is not part of that sanctuary in the heavens, it is called על פה, [something the function of which is to communicate its content to the outside. Ed.] This entire mystical concept is called תורה שבכתב ותורה שבעל פה. The mystical relationship between the two Torahs is described in the verse שני שדיך כשני עפרים תאומי צביה (Song of Songs 4,3) Rabbi Yannai in Pessikta de Rav Kahane on Exodus 12,1: "This month shall be the head of the months for you," comments that in the verse יונתי תמתי אחת היא לאמה, ("My dove is perfect, she is unique to her mother," [this translation does not reflect the interpretation we deal with here, of course, Ed.]) the word תמתי, is to be understood as תאומתי, my twin. Each of the twins, the oral as well as the written Torah, proclaims that it is no more important than its counterpart. Seeing the written Torah is essentially a book that is concealed, emanates from regions hidden from us, the oral Torah must elucidate the hidden meanings contained in the written Torah for us. By means of the "bride," i.e. the oral Torah, the mysteries of the luminaries in the higher world become accessible. One may view the function of the oral Torah as putting a seal on the written Torah, converting something potential into something actual. The חכם הרזים, i.e. G–d Himself, alluded to this when Solomon was inspired to say in Proverbs 31,23: "Her husband has become known in the gates" (public gatherings). He means that through her acts of kindness her husband has become esteemed. The אשת חיל, woman of valor, in that chapter is none other than the oral Torah, and her husband is the written Torah. The influence of the oral Torah on the written Torah is described here. Not only this, but the holiest name of G–d has been revealed to the world through these שערי צדק. In the Midrash of Rabbi Nechunyah ben Hakanah we are told in the name of Rabbi Rechumai that Torah is the light of Israel and its lamp. How can we reconcile this with what is written in Proverbs 6,23 that נר מצוה ותורה אור, "that the commandment is a lamp, whereas the Torah is light," and we conclude that נר, "lamp," refers to the oral Torah, whereas אור, "light," refers to the written Torah? Why does this Midrash reverse the relative importance of "light and lamp?" Let us explain this by means of a parable. A lamp is able to penetrate with its light to the furthest corner of any room inside a house. However, even the greatest light in the outside world cannot illuminate certain hidden corners inside a house that are covered by shade. The only way such corners can be lit up is if the light of a lamp shines upon those areas. Similarly with the oral Torah. Even though the oral Torah is only comparable to a "lamp" when compared to the great "light" of the written Torah, the written Torah needs that lamp in order to illuminate the hidden recesses that the light of the written Torah cannot reach. The "hidden recesses" referred to are certain queries that arise from the wording of the text." So far the comments of the Tolaat Yaakov.

The reason that the oral Torah is called תורה שב-על פה, is that it occupies a place in the lower Merkavot, carriers of the Divine entourage. This is the meaning of Genesis 2,10 that "from there it would be separated." [These concepts are all based on the interpretation of the word מקדם in Genesis 2,8 as referring to something that had preceded the creation of the physical universe, as stated in Pessachim 54. Ed.] Seeing that the oral Torah does not have its origin in the secluded regions of the heavens, the domain in which G–d is in total יחוד, Unity, i.e. privacy, and seeing that the oral Torah is not part of that sanctuary in the heavens, it is called על פה, [something the function of which is to communicate its content to the outside. Ed.] This entire mystical concept is called תורה שבכתב ותורה שבעל פה. The mystical relationship between the two Torahs is described in the verse שני שדיך כשני עפרים תאומי צביה (Song of Songs 4,3) Rabbi Yannai in Pessikta de Rav Kahane on Exodus 12,1: "This month shall be the head of the months for you," comments that in the verse יונתי תמתי אחת היא לאמה, ("My dove is perfect, she is unique to her mother," [this translation does not reflect the interpretation we deal with here, of course, Ed.]) the word תמתי, is to be understood as תאומתי, my twin. Each of the twins, the oral as well as the written Torah, proclaims that it is no more important than its counterpart. Seeing the written Torah is essentially a book that is concealed, emanates from regions hidden from us, the oral Torah must elucidate the hidden meanings contained in the written Torah for us. By means of the "bride," i.e. the oral Torah, the mysteries of the luminaries in the higher world become accessible. One may view the function of the oral Torah as putting a seal on the written Torah, converting something potential into something actual. The חכם הרזים, i.e. G–d Himself, alluded to this when Solomon was inspired to say in Proverbs 31,23: "Her husband has become known in the gates" (public gatherings). He means that through her acts of kindness her husband has become esteemed. The אשת חיל, woman of valor, in that chapter is none other than the oral Torah, and her husband is the written Torah. The influence of the oral Torah on the written Torah is described here. Not only this, but the holiest name of G–d has been revealed to the world through these שערי צדק. In the Midrash of Rabbi Nechunyah ben Hakanah we are told in the name of Rabbi Rechumai that Torah is the light of Israel and its lamp. How can we reconcile this with what is written in Proverbs 6,23 that נר מצוה ותורה אור, "that the commandment is a lamp, whereas the Torah is light," and we conclude that נר, "lamp," refers to the oral Torah, whereas אור, "light," refers to the written Torah? Why does this Midrash reverse the relative importance of "light and lamp?" Let us explain this by means of a parable. A lamp is able to penetrate with its light to the furthest corner of any room inside a house. However, even the greatest light in the outside world cannot illuminate certain hidden corners inside a house that are covered by shade. The only way such corners can be lit up is if the light of a lamp shines upon those areas. Similarly with the oral Torah. Even though the oral Torah is only comparable to a "lamp" when compared to the great "light" of the written Torah, the written Torah needs that lamp in order to illuminate the hidden recesses that the light of the written Torah cannot reach. The "hidden recesses" referred to are certain queries that arise from the wording of the text." So far the comments of the Tolaat Yaakov.

Rabbenu Bachyah comments on the repeated use of the word משכן in 38,21, that this is a hint that the Tabernacle in our world stood "opposite" the Sanctuary in the Celestial Regions. We know this also from Exodus 15,17: מכון לשבתך פעלת ה', "You have made a place for You to dwell in." The word מכון should be read as מכוון, "corresponding" to the Sanctuary in Heaven. This places the importance of the Tabernacle on earth on a par with the creation of the universe. In connection with the universe, Isaiah 40,22, speaks about G–d "who spread out the skies like gauze, stretched them out like a tent to dwell in," whereas in connection with the Tabernacle on earth the Torah says: "You shall make cloths of goats' hair for a tent over the Tabernacle." In connection with the creation of the universe the Psalmist (Psalms 104,2) speaks about נוטה שמים כיריעה, "He stretches the heavens like a tent-doth." During the process of creation we read (Genesis 1,9) "Let the waters concentrate in one place," whereas in connection with the construction of the Tabernacle the Torah instructs the making of a copper basin to contain all the water used in the Tabernacle by the priests. During the creation the Torah speaks about the creation of luminaries, whereas during the construction of the Tabernacle the making of a candlestick is commanded. The winged creatures mentioned during the process of creation are matched in the Tabernacle by the cherubs spreading their wings over the Holy Ark. Whereas the creation of Adam represented the highlight of the act of creation, the highlight of the construction of the Tabernacle was reached when G–d told Moses to appoint Aaron as High Priest (Exodus 28,1). The completion of the work of creation was announced by the words: ויכלו השמים והארץ, whereas the completion of the work on the Tabernacle was described by the Torah as ותכל כל עבודת משכן (39,32). Whereas the Torah reported that G–d blessed the seventh day (Genesis 2,3), Moses blessed the Tabernacle and sanctified it and all its utensils (39,43). The Torah reported G–d as resting on the seventh day, (Genesis 2,3), whereas in connection with the Tabernacle the Torah stated: "You shall perform your work during six days and the seventh day shall be holy" (35,2). After all this the Torah said: "Take from yourselves a donation" Thus far the comment of Rabbenu Bachyah.

Rabbenu Bachyah comments on the repeated use of the word משכן in 38,21, that this is a hint that the Tabernacle in our world stood "opposite" the Sanctuary in the Celestial Regions. We know this also from Exodus 15,17: מכון לשבתך פעלת ה', "You have made a place for You to dwell in." The word מכון should be read as מכוון, "corresponding" to the Sanctuary in Heaven. This places the importance of the Tabernacle on earth on a par with the creation of the universe. In connection with the universe, Isaiah 40,22, speaks about G–d "who spread out the skies like gauze, stretched them out like a tent to dwell in," whereas in connection with the Tabernacle on earth the Torah says: "You shall make cloths of goats' hair for a tent over the Tabernacle." In connection with the creation of the universe the Psalmist (Psalms 104,2) speaks about נוטה שמים כיריעה, "He stretches the heavens like a tent-doth." During the process of creation we read (Genesis 1,9) "Let the waters concentrate in one place," whereas in connection with the construction of the Tabernacle the Torah instructs the making of a copper basin to contain all the water used in the Tabernacle by the priests. During the creation the Torah speaks about the creation of luminaries, whereas during the construction of the Tabernacle the making of a candlestick is commanded. The winged creatures mentioned during the process of creation are matched in the Tabernacle by the cherubs spreading their wings over the Holy Ark. Whereas the creation of Adam represented the highlight of the act of creation, the highlight of the construction of the Tabernacle was reached when G–d told Moses to appoint Aaron as High Priest (Exodus 28,1). The completion of the work of creation was announced by the words: ויכלו השמים והארץ, whereas the completion of the work on the Tabernacle was described by the Torah as ותכל כל עבודת משכן (39,32). Whereas the Torah reported that G–d blessed the seventh day (Genesis 2,3), Moses blessed the Tabernacle and sanctified it and all its utensils (39,43). The Torah reported G–d as resting on the seventh day, (Genesis 2,3), whereas in connection with the Tabernacle the Torah stated: "You shall perform your work during six days and the seventh day shall be holy" (35,2). After all this the Torah said: "Take from yourselves a donation" Thus far the comment of Rabbenu Bachyah.

The purpose of creation, is, as far as man is concerned, for the sake of the Torah, i.e. he is to perform the positive and negative commandments contained in Torah. He has to avoid transgressing negative commandments. His task vis-a-vis Torah can be summarised as לעבדה ולשמרה, just as Adam's task in Eden had been the same thing. All this is hinted at in Genesis 1,26, when G–d said: "נעשה אדם, instead of אעשה אדם." The word נעשה, alludes to the נעשה ונשמע the Jewish people proclaimed at Sinai prior to receiving the Torah. That moment in time was their finest hour, as we explained when discussing the appropriate verse. Once Adam had sinned, "Man's" rehabilitation did not commence until the giving of the Torah and the building of the Tabernacle. This is because the Tabernacle was built in a way that made it a universe in miniature, i.e. a microcosm. It reflected the universe, since it too had been created for the sake of Man. Adam had distanced himself and his place was now taken by Aaron, who had been brought close. G–d instructed Moses in Exodus 28,1: "ואתה הקרב אליך את אהרון." I have elaborated on this theme in Torat Kohanim i.e. the book of Leviticus. I also explained how the Tabernacle was the universe in miniature. Aaron is equivalent to "Adam" i.e. Man, for whose sake the universe had been created, so that he could receive the Torah. It is this which is hinted at at the beginning of the book of Numbers, אוהל מועד=ציור העולם. The Levites, who are close to Aaron, may be viewed as if they were branches of "Adam," and it is a fact that only Israel is described in the Torah as אדם.

כהן-לוים-ישראלים, in descending order, are similar to נשמה-רוח-נפש. The Torah describes "Adam" on three levels, Genesis 2,7, ויהי אדם לנפש חיה. In Genesis 6,3, we find רוח האדם. Finally, in Genesis 2,7, we find him also as נשמת האדם. Kabbalists have described this parallel relationship and have claimed that this is the source for our reciting one hundred benedictions daily. The Israelite, who represents the נפש level, gives ten percent of his harvest to the Levite, who represents the רוח level. The Levite in turn, gives ten percent of what he has received to the Priest, who represents the נשמה level. This means the Priest is entitled to the "number" one (one out of a hundred). The author of Shaarey Orah as well as the author of Tolaat Yaakov have elaborated on the significance of these various numbers in the alphabet. We find the whole Jewish people referred to as נפש (singular), when Jacob and his family moved to Egypt (Genesis 46,27).

The deeper meaning, סוד, of the relationship between צלם and דמות, image and form, is the relationship between soul and body. The attachment of the Essence of G–d, the אין סוף, -to אצילות, the emanation closest to the אין סוף, -is similar to the attachment of our soul to our body. This is a comparison of a general nature, something we described as דרך כלל. The more detailed explanation of this, which I have given in my treatise תולדות אדם, describes the soul נשמה, as something Divine, originating in the upper regions of the Heavens. I have discussed also the sources of our other spiritual forces such as נפש and רוח in that treatise. Generally, we find those three spiritual forces as being mentioned in the Bible, though on rare occasions the Bible also uses two more names for our spiritual forces, חיה and יחידה. In my treatise תולדות אדם I have also discussed the meaning of such verses as ויהי האדם לנפש חיה, "Man became a living creature" (Genesis 2,7), as well as the verse היא היתה לאם כל חי, "She has become the mother of all living human beings" (Genesis 3,20), and הן האדם היה כאחד ממנו, "Here man has become like one of Us" (Genesis 3,22). The last verse alludes to the deeper meaning of the spiritual force called יחידה. In that connection we have also discussed the significance of דמות, the body. We have explained there that G–d created man with seven facets, the head to correspond to the upper three of the emanations כתר, חכמה, בינה, the two arms corresponding to the emanations, חסד, גבורה. The torso corresponds to the emanation תפארת, the "covenant" with the sexual organ draws the torso towards the emanation יסוד, whereas the two thighs corresponds to the emanations נצח, הוד. Man cleaves to his wife (Genesis 2,24) by means of the "covenant" with his sexual organ. The latter function of the body corresponds to the emanation מלכות. In the treatise בית ישראל, which follows the treatise תולדות אדם, I have dealt with the mystique contained in the various names for other parts of the body.

We have frequently stated that G–d's purpose in creating the universe was to create man, who in turn would be the instrument through which G–d's greatness would be revealed. This is the reason man had to be the last creature to be created at the end of the process. Physical man was created for the sake of "the giant among men” i.e. Abraham. We have an allusion to this in Genesis 2,4: אלה תולדות שמים וארץ בהבראם, where the letters in the word הבראם, are identical with the letters in the word אברהם. It was Abraham who spread the word about G–d's Power, Kindness, etc., to the rest of mankind. An allusion to this is found in the letter ה in the word בהבראם. When we remove this "small” ה from that word we are left with the name אברם. This demonstrates conclusively that that small ה is meant to draw our attention to אברהם when we read that verse.

The deeper meaning, סוד, of the relationship between צלם and דמות, image and form, is the relationship between soul and body. The attachment of the Essence of G–d, the אין סוף, -to אצילות, the emanation closest to the אין סוף, -is similar to the attachment of our soul to our body. This is a comparison of a general nature, something we described as דרך כלל. The more detailed explanation of this, which I have given in my treatise תולדות אדם, describes the soul נשמה, as something Divine, originating in the upper regions of the Heavens. I have discussed also the sources of our other spiritual forces such as נפש and רוח in that treatise. Generally, we find those three spiritual forces as being mentioned in the Bible, though on rare occasions the Bible also uses two more names for our spiritual forces, חיה and יחידה. In my treatise תולדות אדם I have also discussed the meaning of such verses as ויהי האדם לנפש חיה, "Man became a living creature" (Genesis 2,7), as well as the verse היא היתה לאם כל חי, "She has become the mother of all living human beings" (Genesis 3,20), and הן האדם היה כאחד ממנו, "Here man has become like one of Us" (Genesis 3,22). The last verse alludes to the deeper meaning of the spiritual force called יחידה. In that connection we have also discussed the significance of דמות, the body. We have explained there that G–d created man with seven facets, the head to correspond to the upper three of the emanations כתר, חכמה, בינה, the two arms corresponding to the emanations, חסד, גבורה. The torso corresponds to the emanation תפארת, the "covenant" with the sexual organ draws the torso towards the emanation יסוד, whereas the two thighs corresponds to the emanations נצח, הוד. Man cleaves to his wife (Genesis 2,24) by means of the "covenant" with his sexual organ. The latter function of the body corresponds to the emanation מלכות. In the treatise בית ישראל, which follows the treatise תולדות אדם, I have dealt with the mystique contained in the various names for other parts of the body.

Know - that the pious one (R. Yosef Karo) and I agreed to make a great effort on the night of Shavuot, and to keep sleep from our eyes. Praise to God, so it was. We didn't stop one moment - listen, and your soul will be revived...

This explains how the same Moses who was reported to have refused to suckle on the breast of a non Jewish wet nurse (Sotah 12), could nonetheless marry a woman of non Jewish origin (because she was to him like Eve had been to Adam, i.e. a missing part of his body, see Genesis 2, 21-23). When Yitro came to Moses in the desert, he said to him; "come forth on account of your wife whom I give to you, and her two sons." The first letters in the verse אני חותנך יתרו (Exodus 18,6) spell אחי, my brother. This was when he had realised that he, Yitro, representing Cain, was Moses' brother, whose former incarnation had been Abel.

Nechemiah 9,6-8 is even more convincing. He says: "You made the heavens and the heaven's heaven, and all their host, the earth and everything upon it, the seas and everything in them… You are the Lord G–d who chose Abram, who brought him out of Ur .. and changed his name to Abraham.” Why does Nechemiah bother to mention that Abraham used to be called Abram? The reason is that he wanted to allude to the fact that heaven and earth were created for the sake of Abraham, and to make us take note that Abram's name had been changed. Once you appreciate this, you will also find a hint of this transformation already in the report of creation, i.e. Genesis 2,4. Just as Adam's abode was in גן עדן, and he was expelled from there only because of his sin, Abraham's true abode was the Holy Land, the land which according to Ezekiel 36,35 will become once more like גן עדן. We find that prior to the destruction of Sodom and the neighboring towns, the valley is referred to in the Torah as כגן ה' כארץ מצרים "like a garden of G–d, like the land of Egypt." There is, however, a difference between something described as גן, "garden," and גן עדן.

All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).

All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).

All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).

This also explains the Midrash saying that Tzipporah was so named, since like a bird, צפור, she purified, the reference being to the offerings of צפורים to signify purification of people who had previously been afflicted with צרעת (Shemot Rabbah 32; Leviticus 14,4). Similarly it is used to purify the house afflicted with certain kinds of stains (Leviticus 14,49). Rabbi Yossi used to refer to his wife as "his house". As long as this twin sister of Abel had been under the control of Cain,- maybe she (Tzipporah) blamed G–d. Cain was jealous, blaming his fate on the original sin of his father Adam who had brought contamination into the world, had made him an outcast like the מצרע the person afflicted with that skin disease. This fits because we know that such an affliction is usually due to slanderous talk of a person (Eyruvin 15). Moses' staff, מטה, was rooted in the עץ החיים, tree of life, the סוד of Abel who had not been tainted with sin. Abel lived for 49 days as the Ari zal explains the meaning of the word שבעתים "sevenfold," to mean seven times seven (Genesis 4,15). The word יקם, "will be avenged," is composed of the respective letters in the threesome יתרו-קין-מצרי. Abel lived 49 days in this world which was created with the letter "ה" (Genesis 2,4, see Menachot 29). The number 49 is equivalent to the numerical value of the word מט"ה, Moses' staff. The letter ה in the word is a reference only to G–d having created the world with the help of that letter. It became the staff and symbol of Moses later on. When Moses refused the mission to go to Pharaoh and bring about the חידוש העולם, his staff was turned into a צרעת serpent, and his hand became afflicted with צרעת, to show that he had aborted his purpose in life.

The Priest next makes her swear the שבועת האלה, "the curse of adjuration," that same curse stemming from his original encounter with the serpent. When G–d fashioned man, He took from the dust around the earthen altar, and thus vapor rose to irrigate that dust, so that man was formed from dust and water. When man became corrupt and sinned, he became a vessel made of earthenware on account of this dust contained in the material he was made of. The water that was also part of him, made him liable to impurity, since we have a halachic rule that water makes something capable of becoming impure in the first degree, ראשון לטומאה. This is why the סוטה is given water to drink out of a vessel made of earthenware.

It is important to appreciate that the מצות are so interwoven with one another, that each מצוה contains a part of all the spiritual aspects of every other מצוה. The מצות are bound up with the emanations, which are also interwoven with one another as will be explained on another occasion. This means that there is a general as well as a specific significance or purpose of each מצוה. As soon as man was created, G–d gave him a מצוה. We read in Genesis 2,16: "G–d commanded man saying, etc." The Talmud Sanhedrin 56 understands that verse to mean that the seven Noachide laws were commanded to Adam at that time. The Talmud dissects the verse to show how different ones of the seven commandments are alluded to in the various words. At any rate, these seven commandments conceal within them all the 613 commandments. The elite of mankind, men such as Chanoch, Methuselah, Noach, Sem, Ever, the patriarchs and their respective sons, all observed seven Noachide commandments until G–d decided to reveal the 613 commandments. Since attaining one's perfection is impossible unless one observes them, they had to do so even though each commandment contains spiritual elements of all other commandments also. Nonetheless, unless one translates the potential of the מצוה into an "actual" through its specific performance, one has not done what our sages call הוציא את הכח לפועל.

First let me explain a few of the finer nuances in the verses which forbid man to eat from the tree of knowledge. The Torah twice says: ממנו, "from it," ומעץ הדעת טוב ורע לא תאכל ממנו כי ביום אכלך ממנו מות תמות "From the tree of knowledge of good and evil, do not eat from it, for on the day you eat from it you will surely become mortal" (Genesis 2,17). During the conversation between Eve and the serpent, however, the word ממנו occurs only once, i.e. ומפרי העץ אשר בתוך הגן לא תאכלו ממנו ולא תגעו בו פן תמותון, "And from the fruit of the tree that is in the middle of the garden, the Lord has said 'do not eat from it and do not touch it lest you die'" (Genesis 3,3). Another difficulty in the text is the fact that in the original command by G–d we find the words “2,16) ”עץ…ומעץ הדעת and 2,17), and also the serpent itself refers to "the tree itself" (3,1). Eve, on the other hand, mentioned only a prohibition of the fruit of the tree (3,3). Only afterwards do we read in verse 6 of the conversation between Eve and the serpent: ותרא האשה כי טוב העץ למאכל, "the woman saw that the tree was good for eating." Another difficulty is the fact that surely Eve was an extremely intelligent woman. What could have prompted her to tell the serpent of an additional prohibition, that of touching the tree, when such a prohibition had not been issued by G–d? A further difficulty is that since Eve knew that G–d had not prohibited touching the tree, why did the fact that the serpent pushed her against the tree and she did not die influence her to the extent that she accepted the serpent's argument that just as touching the tree had not proved fatal to her, eating from it would not have fatal consequences either? (compare Bereshit Rabbah 19,3 that the serpent pushed Eve against the tree). How did Eve deduce a prohibition from something that had not been commanded? Yet another difficulty is the wording of the punishment. The Torah quotes G–d as saying to Adam: ארורה האדמה בעבורך, "The Earth will be cursed on your account" (Genesis 3,17). This means that Earth was punished at that time for a former misdemeanour. Why was Earth not punished at the time it failed to produce the kind of trees it had been commanded to produce?

If we want to explain the verse according to its simple meaning, we can accept the commentary of the Ran: Since Moses was the "father" of all subsequent prophets and his accomplishments as a prophet were far above the laws of nature, as vividly described in Deut. 34,11 how can we understand that he was afflicted with a physical blemish such as a stutter? He could not even control ordinary nature! How could a person underprivileged by nature rise to become a master of nature?! There is hardly a greater blemish than if someone cannot express his thoughts due to a physical handicap! Man's entire advantage over the animal kingdom is the ability not only to formulate thoughts but to express them! Moreover, we know from a number of sources in the Talmud such as Nedarim 38, and Maimonides, that G–d does not grant the gift of prophecy to people who do not possess physical prowess, wealth, wisdom as well as the virtue of humility and that Moses possessed all of these attributes. How then could Moses be plagued by such a deformity? In Sotah 12, where the verse in Exodus 2,6 in which Pharaoh's daughter finds a crying lad, i.e. Moses, is discussed, we find the description of Moses both as a ילד, young child, and as a נער, a description normally reserved for a boy entering his teens, not for a three months old baby. Rabbi Yehudah explains this to mean that Moses had a voice as strong as that of a נער, though he himself was a ילד. Rabbi Nechemyah questions this by saying that this would be considered as a physical deformity, and that is obviously not satisfactory! What he means is that if a minor blemish is inconceivable in Moses, how could a major blemish such as his difficulty to express himself be acceptable! When the Torah describes the creation of man in Genesis 2,7, we are told ויהי האדם לנפש חיה, which Onkelos translates as man becoming a talking spirit.

It is quite clear that the tree of knowledge responded to G–d's original command to earth, that its trunk was as edible as its fruit. This was because this tree had been planted by G–d Himself, was not the product of the general instruction to Earth on the third day of creation (Genesis 2,8). The serpent alluded to this fact when it said that G–d had only forbidden eating "of the tree of the garden," and made no mention of the fruit of the trees (Genesis 3,1). According to the serpent, man was not allowed to partake of the wood of the trees that G–d had planted. The reason this was forbidden, explained the serpent, was that these trees were supernatural creations. There was no reason however, for Eve to worry that the fruit of the tree was forbidden, seeing that the fruit was something natural, part of the laws of nature. The serpent was astute enough to use the language G–d had used to convince Eve that only the wood had been forbidden.

It is quite clear that the tree of knowledge responded to G–d's original command to earth, that its trunk was as edible as its fruit. This was because this tree had been planted by G–d Himself, was not the product of the general instruction to Earth on the third day of creation (Genesis 2,8). The serpent alluded to this fact when it said that G–d had only forbidden eating "of the tree of the garden," and made no mention of the fruit of the trees (Genesis 3,1). According to the serpent, man was not allowed to partake of the wood of the trees that G–d had planted. The reason this was forbidden, explained the serpent, was that these trees were supernatural creations. There was no reason however, for Eve to worry that the fruit of the tree was forbidden, seeing that the fruit was something natural, part of the laws of nature. The serpent was astute enough to use the language G–d had used to convince Eve that only the wood had been forbidden.

The soul is created from the place of the Holy Spirit, as it is said, "And breathed into his nostrils the breath of life" (Gen. 2:7). And it is hewn out from a place of purity, and it is created from the supernal radiance, from the Throne of Glory. And in the realm above, in the place of the Holy of Holies, there is no falsehood. There everything is truth, as it is said, "But the Lord God is the true God" (Jer. 10:10). I have found written, "I am that I am" ^** Hebrew: Eheyeh asher Eheyeh. (Ex. 3:14). And it is also written, "And the Lord God is the true ^**** Hebrew: emet. God, He is the living God and everlasting king" (Jer. 10:10).

The soul is created from the place of the Holy Spirit, as it is said, "And breathed into his nostrils the breath of life" (Gen. 2:7). And it is hewn out from a place of purity, and it is created from the supernal radiance, from the Throne of Glory. And in the realm above, in the place of the Holy of Holies, there is no falsehood. There everything is truth, as it is said, "But the Lord God is the true God" (Jer. 10:10). I have found written, "I am that I am" ^** Hebrew: Eheyeh asher Eheyeh. (Ex. 3:14). And it is also written, "And the Lord God is the true ^**** Hebrew: emet. God, He is the living God and everlasting king" (Jer. 10:10).

Said Rabbi Levi, "Great is repentance for it reaches to the very Throne of Glory," as it is said (Hos. 14:2) "Return, O Israel, unto the Lord thy God" (Yoma 86a). And our Sages, of blessed memory, said, "When Moses went up to the first firmament he found groups of angels. They opened before him the Book of the Torah and read of God's work on the first day of Creation. And then they paused and began to tell the praises of the Torah. Then Moses ascended to the second firmament and he found bands of angels who were reading of the work of the second day of creation and then they paused and began to tell the praises of the Torah and of Israel. He then ascended to the third firmament and he found troops of angels reading of the work of the third day of Creation, and they paused and began to speak in praise of Jerusalem. He ascended to the fourth firmament where he found angels reading of the work of the fourth day of Creation and they paused and they began to tell the praises of the Messiah. Then he went up to the fifth firmament and he found companies and companies of angels reading of the work of the fifth day of Creation. And they paused and began to tell of the sadness and sorrow of Gehenna. Then he ascended to the sixth firmament and found there angels, and they were reading of the work of the sixth day of Creation and they paused and began to tell about Paradise, and they beseeched the Holy One, Blessed be He, to make Paradise the portion of Israel. Then he went up to the seventh firmament and found there heavenly creatures called Ofanim, Seraphim, and Galgalim, and angels of mercy, and angels of kindness and justice, and angels of fear and trembling. At once Moses took hold of the Throne of Glory. They began to read of the work of the seventh day, the portion beginning, "And the heaven and the earth were finished" (Gen. 2:1). And they paused and they began to tell the praise of repentance, to teach you that repentance reaches to the very Throne of Glory, as it is said, "Return, O Israel, unto the Lord thy God" (Hos. 14:2).

Regarding involuntary manslaughter, discussed in 21,13, the penalty of exile to a city of refuge parallels Adam's expulsion from Eden. Adam's sin had been due to the serpent's power to seduce. This had resulted in death being introduced in the universe (Genesis 2,17). When the Torah writes here מכה איש, when a man kills, it means Adam who was the first איש, individual, to cause death. Anyone who causes death is subject to "you are dust and to dust you shall return" (Genesis 3,19). The repetition of the expression מות תמות, in Genesis 2,17, is our clue to transmigration of souls, to the concept that several re-incarnations may be necessary for man to achieve his תכלית, his allotted task on earth. However, the principal meaning of the line was never that death would occur immediately after the sin had been committed. After all, Adam was 930 years old before he died (Genesis 5,5). His sin was comparable to an inadvertently committed act since it had been due to the outright seduction by the serpent. This is the reason a person guilty of involuntary manslaughter only has to be exiled to a city of refuge.

Prior to the creation of the universe there existed only G–d and His name in total and absolute secrecy, a concept which I have explained elsewhere at length. Once it had become His will to bring into existence a universe, the Torah firsts speaks about בראשית ברא אלוקים (Genesis 1,1), and afterwards the Torah refers to: ביום עשות ה' אלוקים (Genesis 2,4). This shows that the four-lettered name of G–d remained secret and only the name אל-הים which has the same numerical value as the word for nature, i.e. הטבע (86), was revealed. I have already mentioned that the creation of the universe proved that G–d existed before the universe. G–d's existence is manifest only through His activities. The essence of G–d, by definition, remains hidden. Anything revealed must by definition have previously been concealed. The very name of G–d, which alludes to היה, הוה ויהיה, "something that was, is, and will forever be," is the cause of any existence and enables all that exists to continue doing so. This is why the verse quoted from Genesis 2,4 does not merely describe G–d as having created the universe in the past, עשה, but also as an ongoing process, עשות.

The next item that Rabbi Bachyah listed in his comparison between the acts of creation when the universe came into being and the construction of the Tabernacle was the creation of the luminaries during the six days of creation and the construction of the candlestick in the Tabernacle. The hidden parts of the soul are alluded to here. A person observing the Sabbath properly prepares himself spiritually before joining his wife in order to fulfil the commandment of "be fruitful and multiply." His soul is elevated and influenced by the symbolism represented by the cherubs on the Holy Ark. I have explained elsewhere why the cherubs appeared like man and wife joining, and how the mystical element of the union between husband and wife is related to the זכור aspect of the Sabbath legislation, the performance of the positive commandment of Sabbath observance. When speaking about the negative commandments of the Sabbath, the שמור aspect, we also find two, respectively four categories. The visible aspect of the performance or non-performance of such negative commandments by the soul is the דבור, the articulation of the thought. Certain kinds of speech are forbidden on the Sabbath. One is not supposed to discuss mundane matters relating to one's business, etc. Rabbenu Bachyah alluded to this when he referried to the creation of man. i.e. a talking spirit. When speech is employed constructively it is called דבור and makes a positive impact in the Celestial Regions. When speech is not employed constructively it is called הבל פה, "vain mouthings," reminding us of הבל הבלים of Solomon in Kohelet. The Midrash mentioned the appointment of Aaron as High Priest during the construction of the Tabernacle as the activity which corresponded to the creation of man during the six days of creation. Aaron knew when to speak, (Exodus 4,14,) and he knew when to keep silent (Leviticus 10,3).

Murder committed deliberately, however, מעט מזבחי תקחנו למות, "you will execute him promptly, says G–d (21,14). Even Adam had been created from ה-אדמה, i.e. the altar (מזבח אדמה תעשה לי). Rashi explains on Genesis 2,7, that the dust referred to here is the site of the eventual altar in the Holy Temple, so that the eventual function of the altar, namely to atone for man's sins, should also be able to atone for Adam's error. Since nowadays the evil urge does not manifest itself in the guise of the serpent, murderers do not enjoy a stay of execution.

The death penalty for striking father or mother, or even for only cursing them, is due to the Torah regarding father and mother as G–d's partners, since they contribute two thirds in producing a child. They deserve a degree of respect similar to that due to G–d Himself (21,15, or 17). The reason the Torah inserts the penalty for kidnapping between the penalty for striking and the penalty for cursing father or mother, is to teach us that all these three sins are closely connected; one of these sins usually is the cause for the next one. All three are due to the pollutant man has absorbed since yielding to the serpent's seduction in גן עדן. The Midrash Hagadol Genesis 3,7, says that Adam was a thief, since he ate what did not belong to him. He was גונב דעת עליון, he deceived, or better, tried to deceive G–d. Misrepresentation in order to put oneself in a better light fraudulently is the worst kind of stealing (Mechilta on Mishpatim item 13).

We read in Chronicles I 16,27: הוד והדר לפניו, עז וחדוה במקומו, "Glory and majesty are before Him, strength and joy are in His place." This verse contains a lesson about the exiles of the Jewish people, i.e. that they are for the good of the Jewish people. The chapter quoted describes an ongoing activity, i.e. בשרו מיום אל יום ישועתו, that even the redemption that has not occurred yet should be spoken of daily, or better still, it refers to a period of over one thousand years. Considering that in our eyes G–d's day is equal to a millenium, it follows that this is why Adam died on the day he ate from the tree (as he was warned he would in Genesis 2,17), though he lived close to one thousand years, the verse quoted in Chronicles, clearly refers to a period of exile. Lamentations 1,13, which describes the exile as already lasting כל היום,-at least one thousand years,- prompts the Zohar to comment that "my very glory," הודי, has proven to be my ruin." When you re-arrange the letter of the word הוד, you get דוה, as in כל היום דוה, "suffering constantly" (ibid.). I have already elaborated on this elsewhere, where I wrote that the word "הדר," is derived from "היפוך, i.e. "turning something around, reversing it," similar to the meaning of the expression "הדרן עלך," i.e. הפוך בה והפוך בה," (keep reviewing it, keep busy with it). What the Zohar meant was that the original "הוד," glory, will eventually lead to an even greater degree of "הוד" in the messianic future, just because that "הוד" had been converted to "דוה." We are told of that day in the future that ישמח ה' במעשיו, "that G–d will delight in His works" (Psalms 104,31). When you re-arrange the letters of the word ישמח, you have the word משיח, a reference to when that time will come. Concerning that day, the Midrash says that the Messiah will be given the combined “הוד, glory of Moses and הדר (its reversal) of Joshua, meaning that from the time of Joshua the spiritual decline set in, and the glory, הוד, kept turning into progressively more דוה, suffering. The הדר, decline would then reverse itself, i.e. the meaning of that term would no longer be negative. This process will lead to the cessation and disappearance of the iniquity due to the pollutants that the serpent spread throughout the world, and will enable the Messiah to make his appearance, and the new dimension of "light," the glory of the Messiah to manifest itself. The הדר (reduced measure of majesty in relation to Moses) of the new leader Joshua will be reversed at that time, a time described in Ezra 2,63 as the period when there is once again a High Priest who can stand in front of the אורים ותומים, the time when Elijah will have appeared. This period is alluded to when the Torah tells us in Numbers 27,21 that the new leader of the Jewish people will have to consult G–d by means of the אורים ותומים, i.e. the Ineffable Name worn by the High Priest Elazar in his breast plate. We also find an allusion to messianic times when the Jewish people are counted in our portion; the name of the son of Dan is given as שוחם (26,42), whereas in Parshat Vayigash, (Genesis 46,23) it is given as חשים. I have found that the Ari comments on this that the reason why the letter ו is missing in the spelling of that name in Genesis is to allude to the letters in the word משיח. In the time immediately preceding the arrival of the Messiah, one of the descendants of Dan will conduct a great battle. All this is mentioned in the Zohar's commentary on Parshat Balak (page 68-69, Sullam edition). It is based on Genesis 49,17: "Dan shall be a serpent (נחש) by the road, a viper (שפיפון) by the path, that bites the horse's heels so that its rider is thrown backwards." According to the Zohar, the "serpent" is a reference to Shimshon whereas the "viper" is a reference to Elijah who rescued Tzaliah a descendant of Dan when the latter "flew" in pursuit of Bileam. The latter, escaped by means of sorcery and Tzaliah was at a loss what to do. When Numbers 23,3 describes Bileam as וילך שפי, this is a reference to Bileam's profound identification with the negative forces in this world as symbolized by the serpent. Jacob's blessing to Dan referred to above and resulted in two descendants of Dan referred to as Tzaliah and Ira asserting mastery over the evil forces of this world. Ira was one of David's warriors. This is what is alluded to in Samuel II 8,4: "David hamstrung all the horses (of his adversary)…"The רכב referred to in that verse alludes to Genesis 49,17, i.e. an exploit of Dan. The words ויפול רוכבו אחור in that same verse refer to someone called Shalyah from the tribe of Dan who will assist the משיח בן יוסף in the war preceding the coming of the Messiah. The verse in Genesis concludes with the word לישועתך קויתי השם, to indicate that looking forward to imminent redemption at that time will be justified. The reason why the son of Dan here is referred to as שוחם is to express the hope that this descendant of Dan at the time mentioned will be equivalent to the משוח מלחמה, the Priest whose special task it was to accompany Israel in battle (Sotah 42 on Deuteronomy 20,2). [Active participation in war was certainly not the Priest's normal function. In fact any priest who had killed a person was no longer fit to perform Service in the Temple. Ed.] Pinchas too, seeing that he was descended maternally from the tribe of Joseph, whose descendants will play the leading role in the battle preceding the coming of the Messiah, was such a משוח מלחמה. At a later stage this very שוחם is "transformed" into a חומש. When someone has inadvertently used sacred property, i.e. Temple property, for personal or mundane purposes, he must make restitution of the principal amount plus twenty per cent so that the total amount paid back is twenty percent (חומש) larger than the original. The people of Israel are considered as קדש לשם "sacred to the Lord," as Rashi explains on Song of Songs 8,12: האלף לך שלמה, ומאתים לנוטרים את פריו. Israel is considered G–d's vineyard, and anything stolen from it must not only be replaced, but the חומש, in this case מאתים, must be added to make the restitution legal.

The meaning of Rabbi Shemuel bar Nachmeyni in Sanhedrin must be that Korach claimed that Moses' prophecy was not of a higher level than anyone else's and that he was perfectly within his rights to pursue a normal married life. Korach first wanted to reduce Moses to the level of a person who receives his prophetic inspiration not from G–d Himself but, indirectly. He described Moses as a טירון in his stature as a prophet. This would make Moses like all other prophets, i.e. אשת איש, a wife, someone who is a recipient rather than an initiator. When the Talmud described the accusation levelled against Moses as being that he was חשוד באשת איש, the meaning is not the customary "suspected of consorting with a woman married to someone else," but to his status as a prophet being comparable to the status of any married, lady i.e. passive rather than active. As someone born of woman, he was the product of a man's drop of semen. This is a veiled reference to Exodus 2,1: וילך איש מבית לוי ויקח את בת לוי, "A man from the house of Levi went and married a daughter of Levi." All of this illustrates the beginning of Moses' career as a prophet, when he received indirect inspiration, such as when G–d had to impersonate the voice of Moses' father Amram. The reason that the Midrash tells us this is to indicate that despite the as yet indirect inspiration, there was early on already a tendency towards the male, active, rather than the female, passive. G–d was already hinting that He wanted to disabuse Moses of the fact that he was merely another creature sired by a father and a mother. When G–d told Moses: "I am the G–d of your father," He meant that there were three partners involved in the making of a human being. G–d wanted Moses to appreciate that He had a major share in creating him because He also had a share in creating his father. As to G–d having adopted the voice of Moses' father, this was to remind Moses that he was born of human seed. This accounts for Shemot Rabbah 3,3 reporting G–d as saying as part of the deception: באתי אליך בפתוי, "I have come to you in a deceptive manner." G–d referred to the original seduction practised by the serpent on Eve in Paradise which is the reason that nowadays the origin of man is the proverbial טפה סרוחה, "evil-smelling drop of semen" familiar to us from the saying of Rabbi Akavyah in Avot 3,1. If Adam and Eve had not allowed themselves to be seduced into sinning, all seed would have been holy seed. The whole subject of the covenant, the ברית מילה, which is performed on the reproductive organ, is designed to reconsecrate it to G–d. This ברית is no less holy to G–d than the laying of תפילין which originates in the Celestial Regions. The world, as we have repeatedly explained, is founded on a pillar, on the צדיק, who is the יסוד, foundation, of the universe. The mystique of the covenant of circumcision is that one is thereby able to sire children of a similar spiritual niveau. Ever since the sin, when Adam and Eve became aware that they were naked and became ashamed on that account, and the whole rite of circumcision became connected to ערוה, nakedness and shame, observance of circumcision has become much more crucial. Man's attachment to material values stems from the original sin. This sin is the reason why Moses did not immediately merit prophetic insights without any intermediary and was called a טירון. G–d mentioned Abraham, Isaac and Jacob because all three were examples of תקון, repair-work, performed to the damaged spiritual state of the universe.

Briefly, the matter is as follows: The last mentioned three parts of the soul stem from the three emanations below בינה, the origin of "two-faced" man being rooted in the emanations תפארת and מלגות respectively, i.e. the conditions applicable to the material world. חיה and יחידה, however, originate in the "senior" emanations חכמה and בינה, which contain the key to עולם הבא. There are only a select few who attain such a high level of spirituality that they may glimpse their עולם הבא already in this life. Those who do also possess the two parts of the soul we have called חיה and יחידה. The souls of Adam and Eve belong to this latter category, and I have explained the verses 2,7) ,ויהי האדם לנפש חיה) and (3,20) וחוה היתה אם כל חי, in my aforementioned treatise.

The sin of the golden calf involved three distinct kinds of death penalty. Those who had been warned by reliable witnesses were executed by the Levites. Those who worshipped the golden calf but could not be executed judicially because although there were witnesses against them they had not been properly warned, were killed by a dragon; those who were guilty but against whom there were no valid witnesses died by the plague. Something similar happened in the case of the seduction by the serpent. Adam had been warned not to eat, the penalty spelled out. G–d Himself was the witness in his case. Eve was guilty because G–d had stated in Genesis 2,24: "Therefore man leaves the home of his parents and cleaves to his wife." Rashi sees in this the prohibition of the different kinds of incest that apply to all of mankind. However, she had not been warned that the penalty for contravening this law was death. The serpent's sin was committed with neither forewarning nor the testimony of an independent witness against it. We have a halachic rule that one does not use any argument that can serve as an extenuating circumstance on behalf of a seducer (Sanhedrin 29). Adam rehabilitated himself by offering an ox, as explained by our sages (Shabbat 28). When the Jewish people made the golden calf they reversed what Adam had done by exchanging the true G–d for the image of an ox.

The sin of the golden calf involved three distinct kinds of death penalty. Those who had been warned by reliable witnesses were executed by the Levites. Those who worshipped the golden calf but could not be executed judicially because although there were witnesses against them they had not been properly warned, were killed by a dragon; those who were guilty but against whom there were no valid witnesses died by the plague. Something similar happened in the case of the seduction by the serpent. Adam had been warned not to eat, the penalty spelled out. G–d Himself was the witness in his case. Eve was guilty because G–d had stated in Genesis 2,24: "Therefore man leaves the home of his parents and cleaves to his wife." Rashi sees in this the prohibition of the different kinds of incest that apply to all of mankind. However, she had not been warned that the penalty for contravening this law was death. The serpent's sin was committed with neither forewarning nor the testimony of an independent witness against it. We have a halachic rule that one does not use any argument that can serve as an extenuating circumstance on behalf of a seducer (Sanhedrin 29). Adam rehabilitated himself by offering an ox, as explained by our sages (Shabbat 28). When the Jewish people made the golden calf they reversed what Adam had done by exchanging the true G–d for the image of an ox.

Pharaoh's dreams contain very significant allusions. Let me first quote what the Zohar (Sullam edition page 6) has to say on the subject. Commenting on "here there arose seven healthy and good-looking cows from the river and they grazed in the meadow" (41, 18), the words "from the river" are understood as referring to the source of all blessing in this world, the emanation יסוד. The word היאור is equated with the river emanating from גן עדן described in Genesis 2, 10. This "river" originates from the emanation בינה, and "irrigates" (spiritually) the emanation יסוד, the spiritual domain in which Joseph is at home. The message in the dream is that all of Egypt receives its blessings because of Joseph. The Zohar continues saying that that "river" dispenses its blessings in seven different directions, i.e the seven cows represent the seven recipients of the river's blessings. The seven recipients of the river's largesse all co-exist peacefully. This is an unusual phenomenon. We may compare the meaning of the number seven in the Book of Esther, where Esther is attended by "seven maid-servants, the ones she was entitled to have allocated to her by the palace" (Esther 2, 9). On the other hand, we find that the king had "seven men-servants (castrated), who attended to his personal needs" (Esther 1, 10).

When we are told in Bereshit Rabbah 63,2 that it was Jacob who saved Abraham from the furnace of Nimrod, based on the verse in Isaiah 29,22: יעקב אשר פדה את אברהם, "Jacob who liberated Abraham," this does not mean that Jacob's merits were greater that those of Abraham. This could not be, since Abraham's spiritual power was certainly greater than that of any other patriarch and we commence our daily עמידה prayers invoking first and foremost the merits of Abraham, and we sign the benediction with the words "G–d the shield of Abraham."

Before revealing the reasons for all this we must still refer to Bereshit Rabbah 29,3, and we shall then see that all these statements are in accordance with what we have written above. The Midrash in question states: Rabbi Simon states that G–d made three "discoveries." He "found" Abraham, as we know from Nechemiah 9,8: "You found his (Abraham's) heart trustworthy before You." He "found" David since we read in Psalms 89,21: "I have found My servant David." He also "found" Israel as we know from Hoseah 9,10: "I found Israel like grapes in the desert." When his colleagues asked him why he did not include Noach in G–d's "discoveries," seeing the Torah says "Noach found favor in the eyes of G–d," Rabbi Simon responded that Noach did indeed "find," whereas G–d did not "find." There are several difficulties here. Why does Rabbi Simon not list G–d's "discoveries" in their chronological order, i.e. Abraham, Israel, David?

To get back to the subject of דבקות, the affinity between us and G–d and the reciprocal relationship between Israel and G–d as portrayed by the ten, respectively 20 emanations we mentioned on page 638. Whereas the plain meaning of this statement in the Zohar remains unaffected, the story in the Yalkut adds a number of additional allusions to the mystical meaning of this דבקות. The numbers 200,000, 300,000, and 50,000 allude to three of the names of G–d i.e. א-ל, א-להים, י-ה-ו-ה. The word א-להים when spelled as follows: א-ל, א-לה, א-להי, א-להים, totals 199 plus the name itself =200. When you write א-להים using the word method you obtain the number 300, i.e. אלף, למד, הי, יוד, מם. You also obtain the equivalent of 300 when you apply the system of א"ת, ב"ש to the way you write the Ineffable four-lettered Name, thus: מצפץ=300. Since we are not allowed to even contemplate G–d as Essence, an alternate method of writing His name indicates the difference between G–d as Essence and G–d as a symbol of a concept that we may contemplate. The number 50 alludes to the letters י-ה of the Ineffable Name which we are allowed to contemplate. You view this name as a combination of the two letters i.e. 10 times 5=50. The Ineffable Name also includes within it the name א-ל, such as when you write the Ineffable name as the name that amounts to 63 instead of 72. The spelling then is 15=הי, 13=ואו, 15=הי, 20=יוד, total=63. The other letters of the heads of the 11 tribes in the Yalkut Shimoni also allude to concepts of G–d's management of our history, such as the letter ז which alludes to the mystical dimension of בנין, and the fact that G–d's “seven eyes” sweep the universe the letter ד to the four חיות supporting the throne of G–d, the letter ב, to the concept of ברכה, the letter ג to the three classes of angels who sing G–d's praises in the Celestial Regions. The three letters י and the letter א together account for the name א-ל.
דביקות ה', close affinity to G–d, is the reverse of idol worship. The angels singing G–d's praises in the Holy Tongue are the opposite of לשון הרע, slander. The letter ב stands for ברכה, blessing, which is the opposite of גזל, robbery, and is the reason the Torah does not start with the letter א which is short for ארור, "cursed." The letter א symbolises the union of man and wife, i.e. והיו לבשר אחד, "They shall become one flesh" (Genesis 2,24). This union is the opposite of גלוי עריות, indiscriminate mating between men and women. The reason that the names of the tribal heads are used for this parable is that they represent a strong affinity to G–d.

When we consider the death of the first two sons of Yehudah, Er and Onan, who were eventually replaced by two sons born by Tamar, i.e. Peretz and Zerach, and we reflect on the fact that the Torah reports those events immediately after the גלגולים that happened to Joseph, we must seek a reason for this. Bereshit Rabbah 12,6 draws our attention to the fact that the word תולדות, descendants, is always spelled without the letter ו after the ת, except when the Torah describes תולדות השמים והארץ in Genesis 2, 4, and when the descendants of Peretz are described in Ruth 4, 18. The reason is that when the Messiah arrives the world will be renewed. Progress was deficient in some way during all the years between Genesis 2, 4 and the arrival of the Messiah, a direct descendant of Peretz. The reason the Torah appends the report about Yehudah, his sons, etc to the sale of Joseph is to underline that both Joseph and Yehudah played a part in the resumption of the trend towards a more perfect world, towards realizing the Creator's objective in creating the universe.

The third approach to this meal is based on the mystical dimension behind the "delicacies," מטעמים, that Isaac wanted to taste before blessing Esau in Genesis 27,4. Our sages state that this was symbolic of the meal G–d will prepare for the righteous in the World to Come. The time frame for that event: After the world will have rejuvenated itself and has reached the spiritual level it should have maintained since the time Adam was created, and would have maintained if only Adam had not sinned. At such a time matter will have been so refined that men will need to wear only the כתנות אור, the garments woven of "light," as Adam had done before G–d had to provide him with leather aprons, i.e. כתנות עור. Then indeed G–d's blessing /command in Genesis 2,16 that man could eat from every tree in the garden will be fulfilled. Abraham alluded to this condition when he said to the angels "rest under the tree." He referred to it as representing the tree of life, seeing that at that time in the future death would be banished from the earth.

Rabbi Yitzchak Arama, author of the Akeidat Yitzchak deals with this problem in chapter 57 of his book, after taking the Kuzari to task for presenting us with a parable in which the משל is not at all like the נמשל. The human body needs physical food for survival, something which is not true of the Jewish people i.e. an abstract concept. Rabbi Arama concludes that, of course, the שכינה does not "need" the sacrifices. He believes that it is the motivation that prompts one to eat food which determines if such food can be converted into "soul-food." If we eat in order to be able to serve G–d better as the result of the food we consume, the spiritual level of the individual Jew, (or even the Jewish nation in the case of communal sacrifices), is enhanced. As a result our affinity with the שכינה is strengthened. He refers to chapter six in his book in which he explains that the highest level our soul achieves is not the level at which it was when we were born, but rather that the level of "soul," intangible spiritual force- we possess is either נפש, רוח or נשמה, depending on how much effort we put into developing our personality. The Torah has said concerning this in Genesis 2,7: ויהי האדם לנפש חיה, "Man started out with only the נפש part of his soul as long as he had not developed his personality."

The kind of food needed to sustain a soul of a level over and above the minimum level נפש, is different from the kind of food needed to sustain a body. When Moses spent three times forty days on Mount Sinai without physical food or drink, he certainly sustained his נשמה by spiritual nourishment instead.

If Isaac is usually referred to as יצחק בן אברהם, this means that Abraham, who represented the attribute of חסד, was the natural forerunner of Isaac, who achieved the status of being worthy of the מדת הדין, attribute of Justice. The power of the son in this case proves to be greater than the power of the father, seeing that the attribute of Justice is the highest form of the attribute of Mercy. G–d, so to speak, rises from the throne called Justice and sits on the throne called Mercy. At that time the name יצחק, which is synonymous with Justice, will be revealed as the source of joy, the deeper meaning of that name spelled as ישחק, as in Psalms 105,9 for instance. The Zohar sees in the letters of Isaac's name when spelled ק"ץ ח"י, a hint of the attribute of Justice, since judgment ends in death, i.e. Ketz Chay. In the future his name will symbolize joy as in Psalms 105. We have repeatedly explained how Abraham was the real reason Heaven and Earth were created as hinted in the spelling of the word בהבראם in Genesis 2,4. Isaac, however, was the spiritual equivalent of Adam before his sin, since he was the first person who was both conceived and born by parents who had sanctified themselves. The removal of Abraham's foreskin repaired the damage Adam had done by sinning and acquiring a קליפה, husk (symbol of sin). Our sages expressed this by saying that אדם הראשון משוך בערלתו, Adam pulled, i.e. disguised, the fact that he had no foreskin, as distinct from Isaac, sanctified (from birth), who became the equivalent of first man who had been formed by G–d from holy soil. This may well account for the fact that he was not allowed to leave the holy soil of ארץ ישראל (Genesis 27,2).

The Tziyoni writes in a gloss on פרשת בראשית that the reason we are to be so careful with observing the details of the legislation of צרעת, blemishes of the skin, the clothes, or the house, is that we are dealing here with inner blemishes, i.e. sins, which have become visible externally. G–d has been very kind in externalizing the effect of these sins so as to give the afflicted person an opportunity to repent and rid himself of the pollutant of the serpent which his sins are due to. The priest is the only one who can effect a cure because the priesthood originated in the "right" side of the diagram of emanations in the emanation חסד, whereas the pollutant of the serpent has its origin in the "left" of the diagram of emanations, the side from which Samael originates. Nowadays, when we do not have priests who can perform the steps leading to the rehabilitation of an afflicted person (including the sacrifices he has to bring at the end of the period of his isolation as outlined in Leviticus 14,2-32), repentance is the only instrument by which we can cleanse ourselves. The right hand of G–d is always stretched out to welcome penitent sinners.

Concerning this inseparable bond, the Torah says in Exodus 19,5 prior to the revelation at Mount Sinai: והייתם לי סגלה, "You will be My treasured possession." The means by which Israel becomes G–d's most treasured possession is the Torah. The word, i.e. vowel, סגל is comprised of three sounds, i.e. three times the letter י. Between them they represent the ten emanations, the ten commandments and the ten directives by means of which G–d created our universe. The Zohar at the end of Parshat Nasso where the offerings of the princes are described, comments that the verse עשרה עשרה הכף, (Numbers 7,86) "ten, ten the כף" which at first glance seems superfluous, for who does not know that twice ten equals twenty, means that the first ten represent מעשה בראשית, whereas the second ten represent the Ten Commandments when the Torah was given. The Torah wishes to tell us that the creation of the universe was justified only when Torah was revealed and accepted by the Jewish people. Together these "twenty" formed a unit, seeing that when one spells the letter י ten, as a word i.e. יוד, the numerical value is 20, i.e. כ. The inseparable relationship between G–d, Israel and Torah is thus amply documented. Israel is attached to these "twenty," as is mentioned in Deut. 4,4: ואתם הדבקים בה', "as for you who cleave to the Lord etc." The congregation of Israel, עדת ישראל, are ten (i.e. the minimum number of a quorum amongst which a part of the Presence of G–d can be found is ten). This number applies both to the spiritual part of the people, נשמה, as well as to their bodies, since the Talmud Nidah 31 tells us that there are three partners in the creation of a human being, G–d, father and mother. G–d's input is described as comprising ten parts, the soul and its various potentials. Father and mother between them also contribute ten components, the body and the materials it is formed of. This makes man a partner of G–d in the Creation of the universe in a manner of speaking Just as the purely spiritual world, עולם האצילות, had been "born," so now the אדם תחתון, man of the lower world was "born" in order to get to know G–d. This is what is meant by the Talmud Shabbat 119 saying that whoever says his prayers on the Sabbath Eve including the recital of Genesis 2,1-3, becomes a partner of G–d in His work of Creation. It is well known that this is the night our sages especially recommend for man and his wife to cohabit and fulfill the commandment to procreate.

Let us now get back to our previous statement that when at the beginning of our פרשה G–d asked Abraham to move to the land of Canaan and promised possession of that land to him and his descendants, this was already the second time G–d promised him ארץ ישראל, the first time having been five years earlier at the ברית בין הבתרים. The first promise corresponded to the "first" part of Creation; the second promise was in respect of the "second" part of Creation, i.e the period in history that represents "Torah." That period commenced with the verse telling us that Abraham and Sarah had "made souls in Charan," i.e. had converted pagans to the belief in the One and Only G–d who created the universe (12,5). We have explained the principle that Abraham represents the סוד (real reason) for the creation of the universe as alluded to in the spelling of בהבראם. When G–d speaks about making Abraham's name "great" in 12,2, using the expression ואגדל-ה, this is an allusion to the addition of that letter ה to his name אברם, the way his name would have been spelled in Genesis 2,4 without the "small" letter ה. G–d tells אברם in 12,5 that when in the future he would be ready to be circumcised (17,5) his name would be changed to אברהם.

We have explained this portion from the vantage point of sanctifying one's body and one's financial dealings. But the choicest part of sanctifying one's body is sanctifying the mouth. For this is what distinguishes a person from other living creatures, such that he is called a speaking being: It is written (Genesis 2:7), "and man became a living being" - and Onkelos (the classic Aramaic translation of the Torah) renders this as, "man (Adam) became a talking spirit." From this stems the duty of a person to fulfill everything that comes out of his mouth, as it is stated (Deuteronomy 23:24) "You must keep what has come out of your lips." And even though this is mentioned in connection with vows, that is as an additional warning [not to default on vows]. Regardless, it is also stated about everything. For our external speech flows from our inner speech, and that is the speech that God and the angels use. And it is this speech that God uses when speaking with us, as it is stated [in many places], "And God spoke, etc." - and [there,] it is written, "saying," to be a warning to us that our inner speech come from our souls which is a portion of God above. Hence, all of a person's toil should be towards his mouth. Woe to him and to his soul of the one who defiles himself with foul language or lies or that which is similar to them. Rather, care must be taken in avoiding evil and guarding the mouth even in mundane conversation. Truly one should only open one's mouth in praise and thanksgiving to God, with the voice of Torah [study] and of prayer. And then, 'the voice will be the voice of Jacob,' and the external speech will flow from the inner [speech]. But the generation of the flood, as well as the generation of the [Tower of Babel], did not stand by their inner speech. Hence anyone who does not stand by his word must accept upon himself [the curse of (Bava Metzia 44a),] "He Who exacted payment from the people of the generation of the flood, and from the generation of [the Tower of Babel], will exact payment [from whoever does not stand by his statement]."

The purpose of these garments was to be לשם ולתפארת, "for dignity and adornment," as stated by the Torah in Exodus 28,2. Genesis 2,28 reports: "Adam and Eve were nude; they did not experience a sense of shame." The serpent became jealous when it saw their nudity. This is the mystical dimension of all the forbidden sexual unions. The serpent had infected humans with a pollutant. The priests were warned by the Torah not to climb the altar by means of steps so as not to reveal even part of their bodies in the process (Exodus 20,23). It is a natural tendency of man to want to climb steps, to become G–d-like, the vision held out to Eve by the serpent in Genesis 3,4. This tendency became outlawed, i.e. ערוה. Adam later was מושך בערלתו tried to conceal the fact that he was circumcised, as stated by our sages in Sanhedrin 38b. The seven days of inauguration of the Tabernacle before Aaron took over in his capacity as High Priest were symbolic of the seven days of creation. On the eighth day Moses called upon Aaron; on that day he was crowned with ten crowns (Rashi on Leviticus 9,1). He was considered as if he had been created anew on that day. On that date Adam was resurrected, so to speak, because Aaron fulfilled the commandment of "sacrificing his own personality," i.e. אדם כי יקריב מכם קרבן, performing an act which reversed the direction Adam had taken, when, instead of cementing his close relations with G–d, he had distanced himself from G–d by eating from the tree of knowledge and bringing death into the world. Nonetheless death henceforth would occur when someone, who was close to G–d (i.e. a priest) would fail to observe all the strictures on the performance of the service in the Tabernacle G–d had placed on the priests, just as death was the consequence of non-observance of G–d's law in the macrocosm, so now death would be the penalty for failing to observe G–d's law within the Tabernacle, the microcosm. At the creation G–d had warned with the words מות תמות; now two sons of Aaron died because they had approached G–d in a forbidden manner, as will be explained in due course.

The purpose of these garments was to be לשם ולתפארת, "for dignity and adornment," as stated by the Torah in Exodus 28,2. Genesis 2,28 reports: "Adam and Eve were nude; they did not experience a sense of shame." The serpent became jealous when it saw their nudity. This is the mystical dimension of all the forbidden sexual unions. The serpent had infected humans with a pollutant. The priests were warned by the Torah not to climb the altar by means of steps so as not to reveal even part of their bodies in the process (Exodus 20,23). It is a natural tendency of man to want to climb steps, to become G–d-like, the vision held out to Eve by the serpent in Genesis 3,4. This tendency became outlawed, i.e. ערוה. Adam later was מושך בערלתו tried to conceal the fact that he was circumcised, as stated by our sages in Sanhedrin 38b. The seven days of inauguration of the Tabernacle before Aaron took over in his capacity as High Priest were symbolic of the seven days of creation. On the eighth day Moses called upon Aaron; on that day he was crowned with ten crowns (Rashi on Leviticus 9,1). He was considered as if he had been created anew on that day. On that date Adam was resurrected, so to speak, because Aaron fulfilled the commandment of "sacrificing his own personality," i.e. אדם כי יקריב מכם קרבן, performing an act which reversed the direction Adam had taken, when, instead of cementing his close relations with G–d, he had distanced himself from G–d by eating from the tree of knowledge and bringing death into the world. Nonetheless death henceforth would occur when someone, who was close to G–d (i.e. a priest) would fail to observe all the strictures on the performance of the service in the Tabernacle G–d had placed on the priests, just as death was the consequence of non-observance of G–d's law in the macrocosm, so now death would be the penalty for failing to observe G–d's law within the Tabernacle, the microcosm. At the creation G–d had warned with the words מות תמות; now two sons of Aaron died because they had approached G–d in a forbidden manner, as will be explained in due course.

Jacob and family experienced exile in all its forms and became so refined that a whole nation of 600,000 pure souls emerged. We have stated several times that these 600,000 souls correspond to the letters in the Torah, that Torah essentially represents Israel and that the Torah comprises the 70 "faces" in the Celestial Regions. Since Israel is called אדם, it was created in order to service and preserve the terrestrial part of the universe, to observe the Torah (Targum Yonathan on Genesis 2,16). Israel unfortunately aborted its mission by sinning during the episode of the golden calf. This is reflected in Psalms 82,7: אכן כאדם תמותון, alas, you shall die as man; (instead of living indefinitely just like the angels). David began to repair the damage caused by that aberration, but did not complete the repair. Only when the Messiah comes will the remainder of that damage be repaired.

Jacob and family experienced exile in all its forms and became so refined that a whole nation of 600,000 pure souls emerged. We have stated several times that these 600,000 souls correspond to the letters in the Torah, that Torah essentially represents Israel and that the Torah comprises the 70 "faces" in the Celestial Regions. Since Israel is called אדם, it was created in order to service and preserve the terrestrial part of the universe, to observe the Torah (Targum Yonathan on Genesis 2,16). Israel unfortunately aborted its mission by sinning during the episode of the golden calf. This is reflected in Psalms 82,7: אכן כאדם תמותון, alas, you shall die as man; (instead of living indefinitely just like the angels). David began to repair the damage caused by that aberration, but did not complete the repair. Only when the Messiah comes will the remainder of that damage be repaired.

We shall follow the approach of Pardes Rimonim in his introduction to שער האותיות. Many people mistakenly believe that the letters of the Hebrew tongue are only symbols used to express certain formations by our mouths when we make certain sounds. Such a premise is called הסכמיים, an accommodation, by the sages who formulated the אלף-בית, to an already existing speech pattern. These letters must instead be considered as עצמיים, original in their own right. Whatever language we speak is originally borrowed from the Hebrew. All languages evolved from Hebrew. When Adam first named all the animals in Genesis 2,19, he expressed the essence of each animal through the name he accorded that animal. As a result, a name of an object represents its true spiritual dimension. When the Hebrew word for rain is גשם, for instance, this is an expression denoting the spiritual influence exerted from the higher regions, denoting that the purpose of the spiritual input has been achieved. This process applies to the various worlds, such as the world of בריאה, יצירה, and עשיה, respectively, until in our physical world the drops of moisture that fall from the sky are also called גשם. This is actually a name "borrowed" from a word which had a broader meaning to begin with. The same applies to the word ידות used by the Mishnah to describe handles. Keeping this in mind, we understand that when the Torah (Leviticus 26,4) lists a number of blessings in store for us as a result of observing G–d's various statutes, etc., the first such blessing mentioned is that of גשם, rain. In view of the fact that rain is only one of the instruments enabling a crop to materialize, we would have expected the Torah to first mention bountiful crops as a consequence of Torah observance. The fact that the Torah chooses to mention rain first is an indication that there is much more to גשם than we thought.

A great deal of attention also is paid to the meaning of the word ברא. This word with the letters reversed i.e. אבר, is considered as a limb, or better, link to what are called תולדות עליון, "developments having their root in the spiritual and abstract sphere of the heavens," such as are implied by the verse אלה תולדות השמים והארץ. When combining the word מי and the word אלה, we get the word אל-הים, or the answer to the question מי ברא אלה. Now we see how to understand the word ברא as a link, i.e. as אבר, as the "organ" that procreates or initiates creation of a physical universe. Since this process cannot continue endlessly, G–d also functions as the One who commands די, "enough." Hence one of G–d's names is שדי, "the One who says enough!" We have explained on another occasion that the emanation יסוד symbolizing the covenant מעור, is called שדי, and this is why G–d introduces Himself to Abraham when He commands him to circumcise himself as אני א-ל שדי. Coming back to the "small" letter ה in the verse אלה תולדות השמים והארץ בהבראם, which we had taken as an allusion to the world having been created for the sake of Abraham, we find that the letters ברא-אבר, when combined with the word מה, result in the word אברהם Keep in mind that the spiritual level represented by the word מי is superior to the spiritual level of the word מה; the former resulted in the attribute of G–d as אלוקים the Creator, whereas the word מה only triggered the appearance of this gigantic human figure called Abraham.

After conclusion of the paragraph dealing with the death of the sons of Aaron and the precautions priests must take not to run the risk of displeasing G–d to the point where they would become guilty of death, the Torah continues with a list of what we may or may not eat. The chapter dealing with these forbidden foods parallels the prohibition not to eat from the tree of knowledge in גן עדן. The origin of theses forbidden foods is in the סיטרא אחרא, the side of the emanations in which negative influences originate. The Zohar explains this at length.

When discussing such repairs, תקונים, we must appreciate that the first step in such repairs is the element of סור מרע, "abandon evil," followed by the element of עשה טוב, "do good." The סור מרע element consists of the removal of the pollutants residual within us through the serpent's influence. This infection is one which spread further and further throughout all generations. Because of this, all the people born nowadays originate in what Rabbi Akavyah has called the טפה סרוחה, the smelly drop of semen. When the residue of that smelly drop is removed, Torah can be received in its entirety. Torah represents the element עשה טוב, do good. Torah is the very reverse of pollution. This is the reason the Talmud Sukkah 52b advises that "if the מנוול, i.e. the evil urge, attacks you, drag him to the house of Torah study." After you have done this, G–d's Torah can also be called תורת האדם, the Torah of man. The name אדם for man, the species, stems from the word אדמה in the sense of something very superior; [such as Genesis 2, 7, where man is described as having been formed out of אדמה, which Rabbi Shimon bar Yochai understood as the emanation בינה. Ed.] Man was entitled to that appellation as long as he had not sinned. Man will again be entitled to that name when the Messiah has come and the repair to the world caused by Adam's sin has been completed. The entire process of repair occurs in stages. The four people that have been called by the name אדם, are Adam, David, the Messiah and the people of Israel. [we have mentioned that Israel is a collective term for a single composite concept comprised of many units. Ed.]

When Rav spoke about the righteous "sitting," he referred to their mode of life in this world Even in this world their physical enjoyments, i.e. נהנין, came from the brilliance of G–d's Presence; they made use of the comforts of this world only in order to better appreciate the brilliance of G–d's Presence. Rabbi Yehudah Hanassi's testimony meant that he had used all the comforts of this world only in order to further his Torah study and his spiritual advancement. When the Torah (Exodus 24,11) speaks about the אצילי בני ישראל, the spiritually most highly placed Israelites eating and drinking and enjoying a vision of G–d, this is an allusion to the motivation which should be present when we eat and drink while in this world. A similar allusion is found in Psalms 40,9: ותורתך בתוך מעי, "Your Torah is within my entrails." The correct way to live in this world is spelled out in Proverbs 21,23: שומר פיו ולשונו שומר מצרות נפשו, "He who guards his mouth and tongue, keeps his soul from troubles." Onkelos already explained (Genesis 2,7) that what makes a person into a human being is the power of speech. It follows that we have to sanctify ourselves through the manner in which we use this power of speech.

This enables us to see important allusions to future events in these words. At this time, when Jacob went out to get married, he alluded to the deeper meaning of the union of man and woman, which is extolled as something that, in the future, will even provide joy for G–d Himself. We know this from Isaiah 62,5. In Yevamot 61, Rabbi Yossi is reported to have met Elijah and to have asked him about the meaning of the word כנגדו in Genesis 2,18 which reports G–d as saying: אעשה לו עזר כנגדו, "I shall make for him (Adam) as helpmate kenegdo." Rabbi Yossi wanted to know in what way a woman can help man do something he is not able to do himself. Elijah asked: "When a man brings home wheat, does the wheat grind itself? When a man brings home flax, does the flax convert itself into a garment? Do you not realize that a woman makes a man's eyes light up? Does she not put him on his feet?" Elijah's answer was an appropriate one to point out woman's role in our world. In the future, however, everything will be ready-made for man, as we have learned in Shabbat 30. What is woman's role then? [The Talmud describes hot rolls and other delicacies as being served up for man without any human input being required. The finest garments would also be available without the need for tailors, seamstresses, spinners, etc.] Jacob's references to לחם לאכול, ובגד ללבוש, referred to the time when man would not have to work for a living, when all the tedium associated with our present lives would be removed. He meant that bread would be "ready to eat, clothes ready to wear." I have already outlined that Jacob's marriages, which produced the twelve tribes, are an allusion to the eventual union between G–d and Israel. These considerations explain Jacob's choice of words.

In Midrash Rabbah (Bereishis 30:8) it is taught that every individual to whom the term tamim — “flawless” or tamimus — “completion” applies, completed a unit of seven “weeks,” corresponding to the forty-nine days. Three days prior to the giving of the Torah Israel was commanded in the mitzvah of “separation” [hagballah], at which time they purified themselves like a woman purifying herself for her husband after menstruation. On the fiftieth day Israel merited to enter the last of the fifty Gates of Understanding, which is called the “Tree of Life that is in the midst of the garden” (Bereishis 2:9). Although there is a dispute between Rabbi Eliezer and Rabbi Yehoshua (Rosh HaShanah 11a) regarding whether the world was created in Nissan or Tishrei, both agree that it was not actualized until Nissan. Therefore it is from the first of this month that we number the months. Thus Nissan is called the “first [lit. head] of the months.”

At the end of every such seven year cycle, the earth produces ספיחים, spontaneous growth without your having either plowed or seeded. This is equivalent to the שבת שבתון concept. At the end of the chapter called מהות והנהגה, in Pardes Rimonim, the author explains that nowadays (since the expulsion from Eden) our sustenance is only the product of accretions, ספיחים, whereas when the world was perfect, i.e. when man resided in Eden, sustenance was the product of G–d's careful planning as described by the Torah in Genesis 2,10: "A river would issue from Eden to water the garden etc." This river no longer exists. This is why the Torah warned us not to harvest the grain that grows of itself, nor the grapes that grow by themselves. This type of grape alludes to the wine squeezed out by Eve out of the fruit of the tree of knowledge.

At the outset of creation the Holy One Blessed is He saw that the world could not survive on the basis of strict judgment. So what did the Holy One Blessed is He do? He appended the name of mercy [יהו"ה] and created the world (Bereishis Rabbah 12:15; Pesikta Rabbasi, 41). Thus it states, “In the beginning God [Elokim] created” (Bereishis 1:1) — that is, with strict judgment because the name Elokim indicates the attribute of judgment. But afterwards it states, “On the day that Hashem God [יֱהֹוִ"ה Elokim] made earth and Heaven” (Bereishis 2:4).

When the Torah discusses legislation involving damages caused by an animal's horn (Exodus 21,35), it is a rule of thumb that an animal which had a blameless record, was never aggressive, is held responsible (its owner) for half the damage it has caused. If, however, the animal had a record of causing damage, its owner is assessed the full value of any damage it has caused. When a human being causes damage he is always considered as having a record of aggressiveness and is therefore always held responsible for the total damage he causes. This all dates back to original man who had caused severe damage to this world, so that all human beings who came after him must consider themselves as having been forewarned. G–d had warned him that "on the day you eat from it you will become mortal." Adam had been fully awake at the time the serpent seduced him; this is why he could not plead extenuating circumstances. He also sinned while asleep, since, during the one hundred and thirty years that he did not cohabit with his wife he emitted semen nocturnally, which in turn was converted into all kinds of destructive spirits, as we have explained elsewhere. This was all due to his having absorbed pollutants emitted by the serpent. As a result, man is held fully responsible for damage caused by him both while awake and while asleep. When we speak about man as being מועד לעולם, forewarned concerning any sin he commits, and therefore fully responsible for his actions, this means that he pays the full penalty, mortality, for his transgressions. This mortality is passed on from generation to generation.

What all this has to do with Samael injuring the כף ירך יעקב, the thigh joint of Jacob, is simple. Our sages say on 32,26: וירא כי לא יוכל לו, ויגע בכף ירכו ותקע כך ירך יעקב, that the thigh joint of Jacob refers to the later descendants who experienced the harsh decrees by the various nations who were their hosts in exile. When the Hasmoneans overcame the Greeks, they reversed this injury, i.e. the כף became a פך a cruse of oil. What had been a vulnerable part of Jacob's ירך now became the solid basis of the candelabra, ירך מנורה.

Concerning the example of the פטיש, hammer, used in the Tanchuma, the author of that story views the Torah like a hammer which when applied to a rock splits it and releases the kernel while the sparks produced burn the קליפות. This is why the author of the Tanchuma speaks about the son also being a smith. A smith is always busy applying the hammer to the anvil. Rabbi Levi chose the metaphor of the jeweler, goldsmith, since this is also a metaphor for Torah which described "gold as being found in a land called good" (Genesis 2,12). The land referred to is ארץ ישראל, and in no other country can Torah be studied as effectively as in ארץ ישראל (Bereshit Rabbah 16,4). The smith and the goldsmith therefore are metaphors describing the same thing. The forces of Esau will be burned by Jacob whose house will be a fire, as well as by the house of Joseph which will be like a flame.