Chasidut su Genesi 26:37
Kedushat Levi
Genesis 46,1. “he offered meat-offerings in honour of the G’d of his father Yitzchok.” The Midrashim offer many different explanations of this verse.
The reader’s attention is directed at the commentary of Nachmanides (very lengthy). He concludes that Yaakov, personally, (if it had been up to him) did not really want to descend to Egypt. It was only because he realized that it had been decreed for him to be exiled in Egypt, (compare Shabbat 89) according to which Yaakov should actually have descended to Egypt in iron chains. Under the circumstances, Yaakov realized that he was very fortunate to travel to Egypt in style, instead. When he addressed G’d as the G’d of Yitzchok, he implied that his father Yitzchok had not been forced to leave the Holy Land, even though there had been a famine there in his lifetime also, G’d had commanded him to remain there. (Genesis 26,2) He may have hoped to change G’d’s decree so as to enable him to remain in the Holy Land.
The reader’s attention is directed at the commentary of Nachmanides (very lengthy). He concludes that Yaakov, personally, (if it had been up to him) did not really want to descend to Egypt. It was only because he realized that it had been decreed for him to be exiled in Egypt, (compare Shabbat 89) according to which Yaakov should actually have descended to Egypt in iron chains. Under the circumstances, Yaakov realized that he was very fortunate to travel to Egypt in style, instead. When he addressed G’d as the G’d of Yitzchok, he implied that his father Yitzchok had not been forced to leave the Holy Land, even though there had been a famine there in his lifetime also, G’d had commanded him to remain there. (Genesis 26,2) He may have hoped to change G’d’s decree so as to enable him to remain in the Holy Land.
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Kedushat Levi
Genesis 24,7. “do not bring my son back there under any circumstances.!” We find that G’d confirmed Avraham’s attittude concerning Yitzchok not leaving the soil of The Holy Land, when He said to Yitzchok (Genesis 26,2) אל תרד מצרימה, שכון בארץ..גור בארץ הזאת, “do not go down to Egypt; reside in the Land…even if you have to be a transient in this land!”
We have a standing rule according to which it is permissible to be afraid of something or someone bigger than oneself, whereas it is forbidden to be afraid of someone smaller than oneself. In other words, whereas it is permissible to be afraid of G’d, it is not permissible to be afraid of anyone other than G’d. This is why all manner of idol worship is prohibited.
The attribute of love enables one to love those who are “smaller” than we are, notably the members of our household who depend on us. When we keep this rule in mind we will be able to understand a story in the Talmud Kiddushin 57 where it is related that Shimon ben Ammasuni undertook to explain the meaning of each word את in the Torah, proving that the word invariably includes something that the Torah had not spelled out specifically. However, when he came to the line (Deuteronomy 6,13) את ה' אלוקיך תירא, “you are to revere the Lord your G’d,” he was stymied, not knowing what the word את in that line could possibly add, as it is forbidden to revere anyone other than the Lord. His students asked him if he thought that all the explanations that he had found for the other times that the word את occurs should be disregarded? He replied that “just as the Torah promises a reward for explaining its intricacies, so it rewards those who refrain from offering explanations that are not appropriate.” In the meantime, Rabbi Akiva who had heard of Shimon ben Ammasuni’s dilemma, said that even this את added an additional meaning to the verse in which it appeared, suggesting that the Torah scholars deserve to be revered also. Rabbi Akiva was able to offer this explanation since Torah scholars are “greater” than the ordinary people consulting them, so that they fit the principle that it is allowed to revere, be in awe of, people that are greater than oneself. This is a basic difference between the attribute of reverence, יראה, and the attribute of אהבה, love. While it is in order to say: “I am afraid of you,” to someone more powerful than oneself, a king for instance, it is not in order to say to such a king: “I love you.” It is, however, permissible to say to such a king: “I love to be in your house,” “I love to serve you,” etc.
The above distinction explains why Shimon ben Amassuni had not found a problem with the word את in Deuteronomy 6,5 where the Torah writes: ואהבת את ה' אלוקיך, “you shall love the Lord your G’d.” He understood this verse as not applying to G’d’s essence, but to attributes of G’d, attributes worth emulating because they make Him lovable. This is also why Rabbi Akiva was able to resolve his difficulty when he suggested that reverence for Torah scholars, who are an extension of G’d from Whom they received their knowledge and stature, therefore qualify for a portion of reverence that is due to their Master. Seeing that the Torah scholar is a servant of G’d, he too is entitled to some of his Master’s reflected glory.
Avraham’s major attribute was אהבה, his love for people. This attribute included even in their concerns with matters that did not involve their relations to the Creator. This being so, G’d did not object to his descending to Egypt, leaving the soil of the Holy Land. His son Yitzchok’s primary attribute was יראה, reverence for the Essence of G’d; i.e. he concentrated all his faculties on how to serve G’d. This being so, it would have interfered with his basic character were he to leave the sacred soil of the land of Israel for even a short period.
We have a standing rule according to which it is permissible to be afraid of something or someone bigger than oneself, whereas it is forbidden to be afraid of someone smaller than oneself. In other words, whereas it is permissible to be afraid of G’d, it is not permissible to be afraid of anyone other than G’d. This is why all manner of idol worship is prohibited.
The attribute of love enables one to love those who are “smaller” than we are, notably the members of our household who depend on us. When we keep this rule in mind we will be able to understand a story in the Talmud Kiddushin 57 where it is related that Shimon ben Ammasuni undertook to explain the meaning of each word את in the Torah, proving that the word invariably includes something that the Torah had not spelled out specifically. However, when he came to the line (Deuteronomy 6,13) את ה' אלוקיך תירא, “you are to revere the Lord your G’d,” he was stymied, not knowing what the word את in that line could possibly add, as it is forbidden to revere anyone other than the Lord. His students asked him if he thought that all the explanations that he had found for the other times that the word את occurs should be disregarded? He replied that “just as the Torah promises a reward for explaining its intricacies, so it rewards those who refrain from offering explanations that are not appropriate.” In the meantime, Rabbi Akiva who had heard of Shimon ben Ammasuni’s dilemma, said that even this את added an additional meaning to the verse in which it appeared, suggesting that the Torah scholars deserve to be revered also. Rabbi Akiva was able to offer this explanation since Torah scholars are “greater” than the ordinary people consulting them, so that they fit the principle that it is allowed to revere, be in awe of, people that are greater than oneself. This is a basic difference between the attribute of reverence, יראה, and the attribute of אהבה, love. While it is in order to say: “I am afraid of you,” to someone more powerful than oneself, a king for instance, it is not in order to say to such a king: “I love you.” It is, however, permissible to say to such a king: “I love to be in your house,” “I love to serve you,” etc.
The above distinction explains why Shimon ben Amassuni had not found a problem with the word את in Deuteronomy 6,5 where the Torah writes: ואהבת את ה' אלוקיך, “you shall love the Lord your G’d.” He understood this verse as not applying to G’d’s essence, but to attributes of G’d, attributes worth emulating because they make Him lovable. This is also why Rabbi Akiva was able to resolve his difficulty when he suggested that reverence for Torah scholars, who are an extension of G’d from Whom they received their knowledge and stature, therefore qualify for a portion of reverence that is due to their Master. Seeing that the Torah scholar is a servant of G’d, he too is entitled to some of his Master’s reflected glory.
Avraham’s major attribute was אהבה, his love for people. This attribute included even in their concerns with matters that did not involve their relations to the Creator. This being so, G’d did not object to his descending to Egypt, leaving the soil of the Holy Land. His son Yitzchok’s primary attribute was יראה, reverence for the Essence of G’d; i.e. he concentrated all his faculties on how to serve G’d. This being so, it would have interfered with his basic character were he to leave the sacred soil of the land of Israel for even a short period.
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Kedushat Levi
Genesis 24,7. “do not bring my son back there under any circumstances.!” We find that G’d confirmed Avraham’s attittude concerning Yitzchok not leaving the soil of The Holy Land, when He said to Yitzchok (Genesis 26,2) אל תרד מצרימה, שכון בארץ..גור בארץ הזאת, “do not go down to Egypt; reside in the Land…even if you have to be a transient in this land!”
We have a standing rule according to which it is permissible to be afraid of something or someone bigger than oneself, whereas it is forbidden to be afraid of someone smaller than oneself. In other words, whereas it is permissible to be afraid of G’d, it is not permissible to be afraid of anyone other than G’d. This is why all manner of idol worship is prohibited.
The attribute of love enables one to love those who are “smaller” than we are, notably the members of our household who depend on us. When we keep this rule in mind we will be able to understand a story in the Talmud Kiddushin 57 where it is related that Shimon ben Ammasuni undertook to explain the meaning of each word את in the Torah, proving that the word invariably includes something that the Torah had not spelled out specifically. However, when he came to the line (Deuteronomy 6,13) את ה' אלוקיך תירא, “you are to revere the Lord your G’d,” he was stymied, not knowing what the word את in that line could possibly add, as it is forbidden to revere anyone other than the Lord. His students asked him if he thought that all the explanations that he had found for the other times that the word את occurs should be disregarded? He replied that “just as the Torah promises a reward for explaining its intricacies, so it rewards those who refrain from offering explanations that are not appropriate.” In the meantime, Rabbi Akiva who had heard of Shimon ben Ammasuni’s dilemma, said that even this את added an additional meaning to the verse in which it appeared, suggesting that the Torah scholars deserve to be revered also. Rabbi Akiva was able to offer this explanation since Torah scholars are “greater” than the ordinary people consulting them, so that they fit the principle that it is allowed to revere, be in awe of, people that are greater than oneself. This is a basic difference between the attribute of reverence, יראה, and the attribute of אהבה, love. While it is in order to say: “I am afraid of you,” to someone more powerful than oneself, a king for instance, it is not in order to say to such a king: “I love you.” It is, however, permissible to say to such a king: “I love to be in your house,” “I love to serve you,” etc.
The above distinction explains why Shimon ben Amassuni had not found a problem with the word את in Deuteronomy 6,5 where the Torah writes: ואהבת את ה' אלוקיך, “you shall love the Lord your G’d.” He understood this verse as not applying to G’d’s essence, but to attributes of G’d, attributes worth emulating because they make Him lovable. This is also why Rabbi Akiva was able to resolve his difficulty when he suggested that reverence for Torah scholars, who are an extension of G’d from Whom they received their knowledge and stature, therefore qualify for a portion of reverence that is due to their Master. Seeing that the Torah scholar is a servant of G’d, he too is entitled to some of his Master’s reflected glory.
Avraham’s major attribute was אהבה, his love for people. This attribute included even in their concerns with matters that did not involve their relations to the Creator. This being so, G’d did not object to his descending to Egypt, leaving the soil of the Holy Land. His son Yitzchok’s primary attribute was יראה, reverence for the Essence of G’d; i.e. he concentrated all his faculties on how to serve G’d. This being so, it would have interfered with his basic character were he to leave the sacred soil of the land of Israel for even a short period.
We have a standing rule according to which it is permissible to be afraid of something or someone bigger than oneself, whereas it is forbidden to be afraid of someone smaller than oneself. In other words, whereas it is permissible to be afraid of G’d, it is not permissible to be afraid of anyone other than G’d. This is why all manner of idol worship is prohibited.
The attribute of love enables one to love those who are “smaller” than we are, notably the members of our household who depend on us. When we keep this rule in mind we will be able to understand a story in the Talmud Kiddushin 57 where it is related that Shimon ben Ammasuni undertook to explain the meaning of each word את in the Torah, proving that the word invariably includes something that the Torah had not spelled out specifically. However, when he came to the line (Deuteronomy 6,13) את ה' אלוקיך תירא, “you are to revere the Lord your G’d,” he was stymied, not knowing what the word את in that line could possibly add, as it is forbidden to revere anyone other than the Lord. His students asked him if he thought that all the explanations that he had found for the other times that the word את occurs should be disregarded? He replied that “just as the Torah promises a reward for explaining its intricacies, so it rewards those who refrain from offering explanations that are not appropriate.” In the meantime, Rabbi Akiva who had heard of Shimon ben Ammasuni’s dilemma, said that even this את added an additional meaning to the verse in which it appeared, suggesting that the Torah scholars deserve to be revered also. Rabbi Akiva was able to offer this explanation since Torah scholars are “greater” than the ordinary people consulting them, so that they fit the principle that it is allowed to revere, be in awe of, people that are greater than oneself. This is a basic difference between the attribute of reverence, יראה, and the attribute of אהבה, love. While it is in order to say: “I am afraid of you,” to someone more powerful than oneself, a king for instance, it is not in order to say to such a king: “I love you.” It is, however, permissible to say to such a king: “I love to be in your house,” “I love to serve you,” etc.
The above distinction explains why Shimon ben Amassuni had not found a problem with the word את in Deuteronomy 6,5 where the Torah writes: ואהבת את ה' אלוקיך, “you shall love the Lord your G’d.” He understood this verse as not applying to G’d’s essence, but to attributes of G’d, attributes worth emulating because they make Him lovable. This is also why Rabbi Akiva was able to resolve his difficulty when he suggested that reverence for Torah scholars, who are an extension of G’d from Whom they received their knowledge and stature, therefore qualify for a portion of reverence that is due to their Master. Seeing that the Torah scholar is a servant of G’d, he too is entitled to some of his Master’s reflected glory.
Avraham’s major attribute was אהבה, his love for people. This attribute included even in their concerns with matters that did not involve their relations to the Creator. This being so, G’d did not object to his descending to Egypt, leaving the soil of the Holy Land. His son Yitzchok’s primary attribute was יראה, reverence for the Essence of G’d; i.e. he concentrated all his faculties on how to serve G’d. This being so, it would have interfered with his basic character were he to leave the sacred soil of the land of Israel for even a short period.
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Sha'ar HaEmunah VeYesod HaChasidut
Rabbi Shimon Bar Yochai was the unique figure who attained the knowledge of all the mysteries of the Torah. He was on such a level that Eliyahu HaNavi visited him during his years of hiding in the cave, and revealed to him the secret knowledge. This is recorded in the Zohar Hadash (Ki Tavo, 65a) and the introduction to the Tikkunei Zohar. The Zohar (Ahari Mot, 61a) says that he merited the level of Moshe Rabeynu, of whom it is written, “I will speak to him mouth to mouth, I appear to him in clear prophecy and not in puzzling visions.” Anyone who ascends to the level of knowing the secrets of the Torah does so only through the secrets revealed by Rabbi Shimon Bar Yohai. As it is written in the Zohar (ibid.): Rabbi Shimon Bar Yohai governs in the realm of wisdom over all mankind. Anyone who goes up to his level does so only to reconcile with his knowledge. This passage in the Zohar concludes (Ahari Mot, 61a): From the day the world was created, Rabbi Shimon was standing ready before the Holy One, Blessed be He. God would call him by name. The nature of the revelation of Torah that was revealed to Rabbi Shimon was on the level of Torah SheBichtav (The Written Torah). And there is nothing in the world that exists outside of the Torah, for all comes from the Torah. This is as it is said in the Zohar (Ha’azinu, 187a): Rabbi Yehuda said, the Holy One, Blessed be He, is called, “Shamayim” (Heaven). Since He is called “Shamayim,” when all of the firmaments that are included in this name join together as one, they are called “Shamayim” and are called the name of God. What are these firmaments that we speak of? We are taught that there are seven kinds, such as vilon (veil), rakiya (firmament), Shehakim (skies), etc.72The names of the seven firmaments are וילון, רקיע, שחקים, זבול, מעון, מכון, וערבות. We learned this in the aggatada of Rabbi Hamnuna Saba. The teachings of Rabbi Hamnuna are numerous in this manner.73The Baal HaSulam notes that they speak of physical things as allusions to higher realities, such as the seven firmaments, which allude to the seven divine spheres of Zeir Anpin and Malkhut. Rabbi Shimon said that these teachings of Rabbi Hamnuna contain the following. Over against the seventy crowns (Sefirot) of the king, we find the seven firmaments and the seven planets that run and go forth.74Or, that orbit. Even though they are all hidden in the firmament, still they are called by the name of the physical planets.75That is, the names of the physical planets teach about the spiritual planes. The seven planets are Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon. These (seven Sefirot) are used to receive the names of these seven planets, and this is in order to cover the matter (of the spiritual planes). This is as it is written (Yeshayahu, 47:13), “let them stand up and save you, O astrologers and star diviners.” These names are only an external covering. We use these names even though they are not in the way of Torah. Yet the path we take is the path of the Torah. This is as it is written (Bereshit, 26), “He called them in the names that his father had called them.” We proceed according to the way God speaks. We go with Him, as it is written (Devarim, 28:9), “You shall go in His ways.” Rabbi Yehuda called God, Shamayim, or Heavens, because the entirety of the firmaments is called Shamayim. This is a name of God, may He be blessed. Then Rabbi Yitzhak mentioned the teachings of Rabbi Hamnuna which say that entire expanse of the cosmos, the hosts of galaxies and the like, all contain seventy crowns (Sefirot), seven firmaments, the constellations, and all their servants.
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Kedushat Levi
Deuteronomy 28,12. “Hashem will open for you His bounteous store, the heavens.” Although we have a statement by our sages in B’rachot 33 that G’d’s only “possessions” in His treasure chambers are the four cubits of “halachah,” i.e. reverence for Him displayed by meticulous observance of the laws of the Torah, [a statement based on Deuteronomy 10,12, Ed.], we also have a rule that although man’s spiritual journey in this world commences with a dose of reverence and awe for Hashem, this is followed by a feeling of pleasure which proves to have been “hidden” within the folds of the garment called יראה, awe. The reason why this is so is that had service of the Lord commenced with feelings of pleasure, its ethical value would have been null and void, as “serving” the Lord would have been turned into an entirely pleasurable act, not something that is the result of choosing this option in the knowledge that the alternative appeared to offer more immediate rewards. This is the reason why the pleasurable aspects of practicing reverence and awe for the Lord need to be hidden during life on this earth. When man “tires himself out” during a lifetime of service to his Creator, then G’d will open His treasure chamber in the heavens so that he will enjoy pleasure. This has been alluded to in the words of Isaiah 33,6 where the prophet said: יראת ה' היא אוצרו,”reverence for the Lord –that was her treasure. (Zion’s)
The word אוצר, usually translated as “treasure, or granary,” applies to something stored out of sight, hidden. This “treasure” normally concealed inside the attribute of יראה, “fear, awe,” will be released openly, i.e. in due course G’d will “open” these treasures previously kept hidden as a result of the recipient having served the Lord loyally. Our verse therefore concludes with the simile of beneficial rainfall, i.e. G’d’s treasures being openly revealed to the Jewish people as well as the world at large as His gift to them. [During early Jewish history, when Yitzchok, in a year of famine, and although not a farmer by vocation, could plant and his harvest was 100 fold the harvest in normal years, this convinced the Philistines to remain on good terms with him. (Genesis 26,12-14, and 26-31) Ed.] This is also the reason why the Torah once decrees that we observe the Sabbath by writing: זכור את יום השבת לקדשו, “remember the Sabbath Day to keep it holy, (Exodus 20,8) and another time שמור את יום השבת לקדשו, “observe the Sabbath Day to keep it holy;” (Deuteronomy 5,12). The first time reference is made to serving the Lord by your actively observing the Sabbath; the second time it refers to the time when you will be passive, i.e. receive the reward for having observed the Sabbath here on earth.
The word אוצר, usually translated as “treasure, or granary,” applies to something stored out of sight, hidden. This “treasure” normally concealed inside the attribute of יראה, “fear, awe,” will be released openly, i.e. in due course G’d will “open” these treasures previously kept hidden as a result of the recipient having served the Lord loyally. Our verse therefore concludes with the simile of beneficial rainfall, i.e. G’d’s treasures being openly revealed to the Jewish people as well as the world at large as His gift to them. [During early Jewish history, when Yitzchok, in a year of famine, and although not a farmer by vocation, could plant and his harvest was 100 fold the harvest in normal years, this convinced the Philistines to remain on good terms with him. (Genesis 26,12-14, and 26-31) Ed.] This is also the reason why the Torah once decrees that we observe the Sabbath by writing: זכור את יום השבת לקדשו, “remember the Sabbath Day to keep it holy, (Exodus 20,8) and another time שמור את יום השבת לקדשו, “observe the Sabbath Day to keep it holy;” (Deuteronomy 5,12). The first time reference is made to serving the Lord by your actively observing the Sabbath; the second time it refers to the time when you will be passive, i.e. receive the reward for having observed the Sabbath here on earth.
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Kedushat Levi
Genesis 26,3. (some editions of the Kedushat Levi do not contain this paragraph) sojourn in this land…..for to you and to your descendants I will give this land .as a result of Avraham having hearkened to My voice, etc.” This verse sounds at first glance as if Yitzchok on his own account did not have the merits required for him to stake a claim to this land in his own right.
It is known (in Kabbalistic circles) that Avraham constantly endeavoured to restore the “sparks” that had escaped from the Shechinah in the celestial regions, and that seeing that these were to be found among the gentiles, this necessitated that he visit countries other than the land of Canaan. Once he had gathered them up, Yitzchok could begin to spiritually elevate them. It would no longer be necessary for Yitzchok to leave the Holy Land in order to search for any remaining “sparks,” that had escaped the “Shechinah” and become tainted by contact with the material world and its allures. This is what is alluded to when the Torah speaks of תולדות יצחק, “Yitzchok’s accomplishments,” instead of תולדות אברהם, “Avraham’s accomplishments,” as Avraham did not have the merits of his father to assist him in his task on earth. As a result of this lack of זכות אבות, he had to sojourn in other countries on occasion.
It is known (in Kabbalistic circles) that Avraham constantly endeavoured to restore the “sparks” that had escaped from the Shechinah in the celestial regions, and that seeing that these were to be found among the gentiles, this necessitated that he visit countries other than the land of Canaan. Once he had gathered them up, Yitzchok could begin to spiritually elevate them. It would no longer be necessary for Yitzchok to leave the Holy Land in order to search for any remaining “sparks,” that had escaped the “Shechinah” and become tainted by contact with the material world and its allures. This is what is alluded to when the Torah speaks of תולדות יצחק, “Yitzchok’s accomplishments,” instead of תולדות אברהם, “Avraham’s accomplishments,” as Avraham did not have the merits of his father to assist him in his task on earth. As a result of this lack of זכות אבות, he had to sojourn in other countries on occasion.
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Kedushat Levi
We need to explain the absence of the expression: ויעש להם משתה, “he made a festive meal for them.” We find such an expression even when Lot served the angels a meager meal (Genesis 19,3) consisting primarily of unleavened bread of indeterminate age. We also find it when Esther prepared a sumptuous meal for her husband King Ahasverus (Esther 4,4, as well as 7,8) to which she had invited the wicked Haman, also. In that instance, it is clear that quantities of wine were served, hence the word משתה, which suggests liquid refreshments.
We have a rule that when a righteous person shares a meal with a wicked person, the wicked person’s spiritual status will become enhanced thereby. This is the moral justification for the joy at such a meal. During such a meal the tzaddik is able to elevate the sparks of the Shechinah which had descended into the terrestrial domains as a result of man succumbing to the seduction of the serpent. [Compare what we wrote on page 21-22.Ed.] The word משתה is basically a variant of the word שמחה, joy, so that when Lot offered the angels a meal which the Torah described as משתה, it was not a reference to the number of courses served, but to the atmosphere that prevailed during that meal. In that instance it was Lot’s moral status that became elevated due to the company of celestial beings at his table. As a result of the angels having eaten at his table, (and their having rescued him from Sodom) the soul of the messiah, that had lain dormant within Lot, was awakened somewhat so that he could become the father of a child whose descendant, Ruth, eventually became the ancestor of David, who in turn is the ancestor of the messiah. The joy generated at the meal Esther served the King and Haman, resulted in the salvation of the Jewish people at her time, due to her having elevated some of the sparks of the Shechinah that had lain dormant within her husband. Since Avraham was on a far higher moral/ethical level than either Lot or Ahasversus, there was no need for a משתה to bring the participants’ spiritual qualities to the fore. Hence there is no mention of this word, although Avraham had spared not effort to make it a tasty repast.
We have a rule that when a righteous person shares a meal with a wicked person, the wicked person’s spiritual status will become enhanced thereby. This is the moral justification for the joy at such a meal. During such a meal the tzaddik is able to elevate the sparks of the Shechinah which had descended into the terrestrial domains as a result of man succumbing to the seduction of the serpent. [Compare what we wrote on page 21-22.Ed.] The word משתה is basically a variant of the word שמחה, joy, so that when Lot offered the angels a meal which the Torah described as משתה, it was not a reference to the number of courses served, but to the atmosphere that prevailed during that meal. In that instance it was Lot’s moral status that became elevated due to the company of celestial beings at his table. As a result of the angels having eaten at his table, (and their having rescued him from Sodom) the soul of the messiah, that had lain dormant within Lot, was awakened somewhat so that he could become the father of a child whose descendant, Ruth, eventually became the ancestor of David, who in turn is the ancestor of the messiah. The joy generated at the meal Esther served the King and Haman, resulted in the salvation of the Jewish people at her time, due to her having elevated some of the sparks of the Shechinah that had lain dormant within her husband. Since Avraham was on a far higher moral/ethical level than either Lot or Ahasversus, there was no need for a משתה to bring the participants’ spiritual qualities to the fore. Hence there is no mention of this word, although Avraham had spared not effort to make it a tasty repast.
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Kedushat Levi
Genesis 26,28. “we have taken due note of the fact that the Lord has been with you, etc.;” based on what we explained (18,2) in connection with וירא וירץ לקראתם, (page 88) that when a person looks at a righteous person, his own powers of perception are enhanced by the mere fact that he is within the orbit of the tzaddik, our sages (Rosh Hashanah 16) have stated that people must make a point of visiting their Rabbi or other scholars on the festivals. They will benefit spiritually merely by looking at their Rabbi. Avraham at the time had realized that the three strangers who had appeared in front of him suddenly were superior beings as his own powers of perception had been sharpened by their arrival and his facing them. It was this realization that his perceptive powers had been enhanced, that prompted him at the time not only to walk toward these visitors but to run in order to make them welcome.
The repetition by the Torah of the words ראו ראינו is to draw our attention to both Avimelech and his entourage having experienced these enhanced powers of perception. They had become aware that their powers of “seeing” had not only been improved quantitatively but also qualitatively, i.e. they had experienced the awe of feeling in the presence of a spiritually superior being. They realized now that the Presence of the Divine Shechinah rested above the head of Yitzchok.
The repetition by the Torah of the words ראו ראינו is to draw our attention to both Avimelech and his entourage having experienced these enhanced powers of perception. They had become aware that their powers of “seeing” had not only been improved quantitatively but also qualitatively, i.e. they had experienced the awe of feeling in the presence of a spiritually superior being. They realized now that the Presence of the Divine Shechinah rested above the head of Yitzchok.
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Kedushat Levi
Genesis 18,13. “the Lord said to Avraham: ‘why did Sarah laugh and say…that I am too old?” Our sages in Yevamot 65 point out that in this case G’d, i.e. His angels, deliberately misquoted what Sarah had said, by quoting her as describing herself too old to bear a child, whereas actually, she had described her husband as being too old. The Talmud uses this example to teach that a “white lie” is justified when it serves the purpose of preserving harmonious relations between husband and wife.
It is difficult to understand this example as Avraham himself had described himself as being too old to sire a child, when he said: הלבן מאה שנה יולד, “is a 100 year old man going to have child born for him?” (Genesis 17,17) Why would it bother him if his wife would merely confirm what he himself had already said? We may have to understand what Sarah said as being slightly different from what is commonly perceived. Sarah’s reaction to the angel’s prophecy [at a time when she was not even aware that he was an angel. Ed.] had referred to the miracle she had just experienced, i.e. אחרי בלותי היתה לי עדנה, “after I have stopped having the periods of women, I have suddenly been rejuvenated!” Her comment about her husband’s old age simply meant that as long as she had not observed a similar process of rejuvenation in her husband, how would her own rejuvenation alone contribute to the fulfillment of the prophecy? She may also have meant to imply that if G’d had wanted her to bear a child, why had He waited until after she had become too old for this to happen unless He performed a miracle?
The subject has been discussed in Yevamot 64 where one answer is that G’d is so anxious for the tzaddikim to pray to Him, that He will wait and delay His timetable, in order to be able to give credit to the tzaddikim who have turned to Him in supplication.
Sarah being an extremely humble person, never considered herself as being on the level of a tzadeket, a righteous woman, so that it never occurred to her that almighty G’d would feel in need of her prayers of supplication. On the other hand, she was not entitled to think that her outstandingly righteous husband had not seen fit to pray for children, so that when she referred to him as “old,” she meant that in spite of his prayers he had not been granted children, and that by now it was too late for this. If her real words had been reported to Avraham, this would have caused him anguish, so that the Torah, (G’d, i.e. His angel) decided to substitute the word אני for אדוני. A person’s humility must not be carried to the extent that he is humble on someone else’s account. This is the reverse of ‘humility,’ and borders on arrogance.
It is difficult to understand this example as Avraham himself had described himself as being too old to sire a child, when he said: הלבן מאה שנה יולד, “is a 100 year old man going to have child born for him?” (Genesis 17,17) Why would it bother him if his wife would merely confirm what he himself had already said? We may have to understand what Sarah said as being slightly different from what is commonly perceived. Sarah’s reaction to the angel’s prophecy [at a time when she was not even aware that he was an angel. Ed.] had referred to the miracle she had just experienced, i.e. אחרי בלותי היתה לי עדנה, “after I have stopped having the periods of women, I have suddenly been rejuvenated!” Her comment about her husband’s old age simply meant that as long as she had not observed a similar process of rejuvenation in her husband, how would her own rejuvenation alone contribute to the fulfillment of the prophecy? She may also have meant to imply that if G’d had wanted her to bear a child, why had He waited until after she had become too old for this to happen unless He performed a miracle?
The subject has been discussed in Yevamot 64 where one answer is that G’d is so anxious for the tzaddikim to pray to Him, that He will wait and delay His timetable, in order to be able to give credit to the tzaddikim who have turned to Him in supplication.
Sarah being an extremely humble person, never considered herself as being on the level of a tzadeket, a righteous woman, so that it never occurred to her that almighty G’d would feel in need of her prayers of supplication. On the other hand, she was not entitled to think that her outstandingly righteous husband had not seen fit to pray for children, so that when she referred to him as “old,” she meant that in spite of his prayers he had not been granted children, and that by now it was too late for this. If her real words had been reported to Avraham, this would have caused him anguish, so that the Torah, (G’d, i.e. His angel) decided to substitute the word אני for אדוני. A person’s humility must not be carried to the extent that he is humble on someone else’s account. This is the reverse of ‘humility,’ and borders on arrogance.
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Kedushat Levi
Genesis 26,29. “if you were to do with us something evil, considering that we have not harmed you, etc.;” we assume that the reader is familiar with the commentary of Baal haturim according to which Avimelech had indeed planned to harm Yitzchok, but that G’d converted this to Yitzchok’s benefit, something G’d does all the time when evil persons try to harm tzaddikim. According to Baal haturim, the words “as we have not harmed you,” are to be understood as an admission by Avimelech that he had indeed intended to harm Yitzchok, but that he had been prevented from doing so by Yitzchok’s G’d. Avimelech now pleaded with Yitzchok to respond to their deeds and not to their evil intentions. He implied that if Yitzchok were planning to do him and his country harm, this too would backfire.
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Kedushat Levi
Genesis 26,30. In response to this request, ויעש להם משתה, “Yitzchok prepared a feast for Avimelech and his entourage;” ויאכלו וישתו וילכו מאתו בשלום, “they ate and drank, and they went away from him in peace.”
It would appear that these various anecdotes from the lives of our forefathers, the patriarchs, have been recorded in the Torah, so that during periods of exile and persecution, their descendants would recall that their forebears too had been subjected to difficult periods and that their lives had been in danger on account of their being ‘Hebrews’ on numerous occasions. We should remember that although the early Israelites were frequently in a politically weak position, this did not prevent powerful kings from soliciting their goodwill.
It would appear that these various anecdotes from the lives of our forefathers, the patriarchs, have been recorded in the Torah, so that during periods of exile and persecution, their descendants would recall that their forebears too had been subjected to difficult periods and that their lives had been in danger on account of their being ‘Hebrews’ on numerous occasions. We should remember that although the early Israelites were frequently in a politically weak position, this did not prevent powerful kings from soliciting their goodwill.
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Me'or Einayim
In the verse, Isaac's servants came (Gen. 26:32): It is stated in the Midrash, “We do not know if they found water or not; when it says, We have found water (Gen. 26:32), we see they found water” (Genesis Rabbah 64.10).
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Me'or Einayim
To understand this matter we will begin with the verse, they have forsaken me, the source of living waters (Jeremiah 2:13). Its meaning is that Blessed God is the source from whom comes the flow of life-force to all living things in all manners, there is no other besides [God] (Deut. 4:35); and anyone who is attached to [God] is attached to the root of life-force whose waters do not fail (Isaiah 58:11) – but only so long as there is no blockage from his side. For if, God forbid, on account of his sins he blocks himself from the source, his life-force will become absent; but from Blessed [God’s] side there is no blockage as the verse says, but your iniquities have made a separation [between you and your God] (Isaiah 59:2). But one whose life-force is from the Other Side, who are called broken cisterns (Jeremiah 2:13) since they are gathered waters into which fell sparks of life-force at the moment of breaking, and for this reason they are called broken cisterns – such a person is blocked from his Upper Root and is called separator of close friends (Proverbs 16:28, 17:9). And therefore the Ancestors of the World, who opened the pipelines of intelligence in the world and taught awareness to all people, how to dig himself into the aspect of a well of living water (Gen. 26:19), to be attached to the source from which comes the root of his life-force. And [the Ancestors’] disciples are called by the name “servants,” as the verse says, Isaac’s servants (Gen. 26:32), since their service of the Blessed Creator came by way of the Ancestors.
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Me'or Einayim
To understand this matter we will begin with the verse, they have forsaken me, the source of living waters (Jeremiah 2:13). Its meaning is that Blessed God is the source from whom comes the flow of life-force to all living things in all manners, there is no other besides [God] (Deut. 4:35); and anyone who is attached to [God] is attached to the root of life-force whose waters do not fail (Isaiah 58:11) – but only so long as there is no blockage from his side. For if, God forbid, on account of his sins he blocks himself from the source, his life-force will become absent; but from Blessed [God’s] side there is no blockage as the verse says, but your iniquities have made a separation [between you and your God] (Isaiah 59:2). But one whose life-force is from the Other Side, who are called broken cisterns (Jeremiah 2:13) since they are gathered waters into which fell sparks of life-force at the moment of breaking, and for this reason they are called broken cisterns – such a person is blocked from his Upper Root and is called separator of close friends (Proverbs 16:28, 17:9). And therefore the Ancestors of the World, who opened the pipelines of intelligence in the world and taught awareness to all people, how to dig himself into the aspect of a well of living water (Gen. 26:19), to be attached to the source from which comes the root of his life-force. And [the Ancestors’] disciples are called by the name “servants,” as the verse says, Isaac’s servants (Gen. 26:32), since their service of the Blessed Creator came by way of the Ancestors.
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Me'or Einayim
But after Abraham’s death, these springs of wisdom were stopped up, because they were stopped by the Philistines (Gen. 26:18) who are the aspect of evil which is set in a person, who had overpowered the world; and the element of Earth had overpowered [the others] and in proportion the spiritual and intellectual powers weakened. But when Isaac, his son, came and held to his father’s path, he taught this awareness to the people of his generation as well – to return and dig to the aspect of a well of living water through many types of intelligences and great and concealed counsels – until Isaac dug again the wells of water (Gen. 26:18). All this comes by way of faith, which is the precursor to this: that one believes with complete faith that Blessed God, the whole earth is filled with [God’s] Glory (Isaiah 6:3) and no place is void of [God], there is no other besides [God] (Deut. 4:35). And then, by way of this faith, he yearns for [God] and desires to hold to and attach himself to Blessed God, who has the aspect of valley [nahal] (Gen. 26:19), which is an acronym for Our soul waits for the LORD [nafsheynu hiktah la-ADONAI] (Psalm 33:20), which [means] by way of faith. And then, through this, he comes to his root, which is the spring of the well of living waters that we have described. And that is [the meaning of] when Isaac's servants dug in the valley (Gen. 26:19) – the aspect of valley as we have stated – and found there a well of living water (Gen. 26:19), etc., The herdsmen of Gerar quarreled … so he called the name of the well Esek etc. (Gen. 26:20), Then they dug another well, and they quarreled over that also, so he called its name Sitnah (Gen. 26:21), And he moved from there and dug another well, and they did not quarrel over it. So he called its name Rehoboth, saying, “For now [the LORD has made room for us]” etc. (Gen. 26:22).
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Me'or Einayim
But after Abraham’s death, these springs of wisdom were stopped up, because they were stopped by the Philistines (Gen. 26:18) who are the aspect of evil which is set in a person, who had overpowered the world; and the element of Earth had overpowered [the others] and in proportion the spiritual and intellectual powers weakened. But when Isaac, his son, came and held to his father’s path, he taught this awareness to the people of his generation as well – to return and dig to the aspect of a well of living water through many types of intelligences and great and concealed counsels – until Isaac dug again the wells of water (Gen. 26:18). All this comes by way of faith, which is the precursor to this: that one believes with complete faith that Blessed God, the whole earth is filled with [God’s] Glory (Isaiah 6:3) and no place is void of [God], there is no other besides [God] (Deut. 4:35). And then, by way of this faith, he yearns for [God] and desires to hold to and attach himself to Blessed God, who has the aspect of valley [nahal] (Gen. 26:19), which is an acronym for Our soul waits for the LORD [nafsheynu hiktah la-ADONAI] (Psalm 33:20), which [means] by way of faith. And then, through this, he comes to his root, which is the spring of the well of living waters that we have described. And that is [the meaning of] when Isaac's servants dug in the valley (Gen. 26:19) – the aspect of valley as we have stated – and found there a well of living water (Gen. 26:19), etc., The herdsmen of Gerar quarreled … so he called the name of the well Esek etc. (Gen. 26:20), Then they dug another well, and they quarreled over that also, so he called its name Sitnah (Gen. 26:21), And he moved from there and dug another well, and they did not quarrel over it. So he called its name Rehoboth, saying, “For now [the LORD has made room for us]” etc. (Gen. 26:22).
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Me'or Einayim
But after Abraham’s death, these springs of wisdom were stopped up, because they were stopped by the Philistines (Gen. 26:18) who are the aspect of evil which is set in a person, who had overpowered the world; and the element of Earth had overpowered [the others] and in proportion the spiritual and intellectual powers weakened. But when Isaac, his son, came and held to his father’s path, he taught this awareness to the people of his generation as well – to return and dig to the aspect of a well of living water through many types of intelligences and great and concealed counsels – until Isaac dug again the wells of water (Gen. 26:18). All this comes by way of faith, which is the precursor to this: that one believes with complete faith that Blessed God, the whole earth is filled with [God’s] Glory (Isaiah 6:3) and no place is void of [God], there is no other besides [God] (Deut. 4:35). And then, by way of this faith, he yearns for [God] and desires to hold to and attach himself to Blessed God, who has the aspect of valley [nahal] (Gen. 26:19), which is an acronym for Our soul waits for the LORD [nafsheynu hiktah la-ADONAI] (Psalm 33:20), which [means] by way of faith. And then, through this, he comes to his root, which is the spring of the well of living waters that we have described. And that is [the meaning of] when Isaac's servants dug in the valley (Gen. 26:19) – the aspect of valley as we have stated – and found there a well of living water (Gen. 26:19), etc., The herdsmen of Gerar quarreled … so he called the name of the well Esek etc. (Gen. 26:20), Then they dug another well, and they quarreled over that also, so he called its name Sitnah (Gen. 26:21), And he moved from there and dug another well, and they did not quarrel over it. So he called its name Rehoboth, saying, “For now [the LORD has made room for us]” etc. (Gen. 26:22).
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Me'or Einayim
But after Abraham’s death, these springs of wisdom were stopped up, because they were stopped by the Philistines (Gen. 26:18) who are the aspect of evil which is set in a person, who had overpowered the world; and the element of Earth had overpowered [the others] and in proportion the spiritual and intellectual powers weakened. But when Isaac, his son, came and held to his father’s path, he taught this awareness to the people of his generation as well – to return and dig to the aspect of a well of living water through many types of intelligences and great and concealed counsels – until Isaac dug again the wells of water (Gen. 26:18). All this comes by way of faith, which is the precursor to this: that one believes with complete faith that Blessed God, the whole earth is filled with [God’s] Glory (Isaiah 6:3) and no place is void of [God], there is no other besides [God] (Deut. 4:35). And then, by way of this faith, he yearns for [God] and desires to hold to and attach himself to Blessed God, who has the aspect of valley [nahal] (Gen. 26:19), which is an acronym for Our soul waits for the LORD [nafsheynu hiktah la-ADONAI] (Psalm 33:20), which [means] by way of faith. And then, through this, he comes to his root, which is the spring of the well of living waters that we have described. And that is [the meaning of] when Isaac's servants dug in the valley (Gen. 26:19) – the aspect of valley as we have stated – and found there a well of living water (Gen. 26:19), etc., The herdsmen of Gerar quarreled … so he called the name of the well Esek etc. (Gen. 26:20), Then they dug another well, and they quarreled over that also, so he called its name Sitnah (Gen. 26:21), And he moved from there and dug another well, and they did not quarrel over it. So he called its name Rehoboth, saying, “For now [the LORD has made room for us]” etc. (Gen. 26:22).
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Me'or Einayim
But after Abraham’s death, these springs of wisdom were stopped up, because they were stopped by the Philistines (Gen. 26:18) who are the aspect of evil which is set in a person, who had overpowered the world; and the element of Earth had overpowered [the others] and in proportion the spiritual and intellectual powers weakened. But when Isaac, his son, came and held to his father’s path, he taught this awareness to the people of his generation as well – to return and dig to the aspect of a well of living water through many types of intelligences and great and concealed counsels – until Isaac dug again the wells of water (Gen. 26:18). All this comes by way of faith, which is the precursor to this: that one believes with complete faith that Blessed God, the whole earth is filled with [God’s] Glory (Isaiah 6:3) and no place is void of [God], there is no other besides [God] (Deut. 4:35). And then, by way of this faith, he yearns for [God] and desires to hold to and attach himself to Blessed God, who has the aspect of valley [nahal] (Gen. 26:19), which is an acronym for Our soul waits for the LORD [nafsheynu hiktah la-ADONAI] (Psalm 33:20), which [means] by way of faith. And then, through this, he comes to his root, which is the spring of the well of living waters that we have described. And that is [the meaning of] when Isaac's servants dug in the valley (Gen. 26:19) – the aspect of valley as we have stated – and found there a well of living water (Gen. 26:19), etc., The herdsmen of Gerar quarreled … so he called the name of the well Esek etc. (Gen. 26:20), Then they dug another well, and they quarreled over that also, so he called its name Sitnah (Gen. 26:21), And he moved from there and dug another well, and they did not quarrel over it. So he called its name Rehoboth, saying, “For now [the LORD has made room for us]” etc. (Gen. 26:22).
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Me'or Einayim
And now I must give awareness, education, and understanding regarding the matter of the three wells and their names, for the Ancestors looked through their great mind’s eye to the end of all the generations, with the tribulations that would befall them. It is known that during the time that the Temple stood there was an expansion of true awareness, how to draw close to the boundary in order to attach themselves to the aspect of a well of living water, more and more than in a time of exile; and even the Nations of the World would recognize a slight recognition, and would bring sacrifices as is written in the prayer of King Solomon, peace be upon him, And when the foreigner shall come etc. (1 Kings 8:41), and as we find that even just before the Destruction the Caesar sent them a sacrifice, as is known (cf. Gittin 55b-56a). However, even in the time of the Temple the aspect of Good and Evil was still in the world, until on account of Israel’s sins Evil overpowered [Good] and the Temple was destroyed. And therefore the aspect of the well was called Esek. And afterward they dug another well (Gen. 26:21), which is the Second Temple of Ezra’s days, when this awareness again expanded until they knew how to dig to the aspect of “well.” And they quarreled over that also, so he called its name Sitnah (Gen. 26:21) on account of the Satan’s accusation, for the power of materiality had overcome the awareness until he moved from there (Gen. 26:22) in the aspect of the passage of time, which is the lengthy exile, and dug another well (Gen. 26:22), which is the coming of our Righteous Messiah, speedily in our days, when there will be no Evil accusation at all as is written, I will remove from the land … the spirit of uncleanness (Zechariah 13:2), for then the world will be entirely Good. So he called its name Rehoboth (Gen. 26:22), for then will be expansion of awareness as the verse says, for the earth shall be full of awareness of the LORD (Isaiah 11:9). And we will merit to attach to the light of Blessed Infinity, to comprehend Blessed [God’s] Nature and to attach to Blessed God with eternal attachment. And that is [the meaning of] what is written after this, From there he went up to Beersheba (Gen. 26:23); for the Shekhinah is called “Beersheba,” we will merit to be on a high level, and understand this. However, every person must strengthen himself even in the times when Evil obstructs him and does not allow him to rise up to the aspect of “well;” nevertheless he should see through his mind’s eye that even in that place is a contraction of Blessed [God’s] Divinity, as we have said in a different place. And he should look at the obstruction and understand from it what is the root of his life-force, from which characteristic it is, whether from the aspect of Mercy [hesed] or Strength [gevurah]. And he should see to bring it to its root, for through this characteristic, which he arouses to bring it close, through it he begins to serve the Blessed Creator, whether in thought or in word or in deed; for these characteristics are Divinity, but they fell from their place in the breaking. And then Good will be made out of them as well. And similarly, if obstructions come to him from the side of judgments – coming to him from his root Above, the characteristic of Strength [gevurah], which is the characteristic of Isaac – he should understand through his awareness that these judgments are from the Upper Holy Place, except that they fell through the descent of the levels to the place of judgments, which is the place of broken cisterns (Jeremiah 2:13). And he should hold to the characteristic of Strength [gevurah], to revere Blessed God and to serve Blessed God immediately through this [characteristic], and to bring them to their roots and sweeten the judgments. For this is the secret: the judgments can only be sweetened at their roots, which is the characteristic of Isaac. For immediately when, through these judgments that came on account of his sins, he strengthens himself and serves with them at the root of their hold until they arrive at their root; for in that place is only absolute Divinity, the judgments are nullified and sweetened.
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Me'or Einayim
And now I must give awareness, education, and understanding regarding the matter of the three wells and their names, for the Ancestors looked through their great mind’s eye to the end of all the generations, with the tribulations that would befall them. It is known that during the time that the Temple stood there was an expansion of true awareness, how to draw close to the boundary in order to attach themselves to the aspect of a well of living water, more and more than in a time of exile; and even the Nations of the World would recognize a slight recognition, and would bring sacrifices as is written in the prayer of King Solomon, peace be upon him, And when the foreigner shall come etc. (1 Kings 8:41), and as we find that even just before the Destruction the Caesar sent them a sacrifice, as is known (cf. Gittin 55b-56a). However, even in the time of the Temple the aspect of Good and Evil was still in the world, until on account of Israel’s sins Evil overpowered [Good] and the Temple was destroyed. And therefore the aspect of the well was called Esek. And afterward they dug another well (Gen. 26:21), which is the Second Temple of Ezra’s days, when this awareness again expanded until they knew how to dig to the aspect of “well.” And they quarreled over that also, so he called its name Sitnah (Gen. 26:21) on account of the Satan’s accusation, for the power of materiality had overcome the awareness until he moved from there (Gen. 26:22) in the aspect of the passage of time, which is the lengthy exile, and dug another well (Gen. 26:22), which is the coming of our Righteous Messiah, speedily in our days, when there will be no Evil accusation at all as is written, I will remove from the land … the spirit of uncleanness (Zechariah 13:2), for then the world will be entirely Good. So he called its name Rehoboth (Gen. 26:22), for then will be expansion of awareness as the verse says, for the earth shall be full of awareness of the LORD (Isaiah 11:9). And we will merit to attach to the light of Blessed Infinity, to comprehend Blessed [God’s] Nature and to attach to Blessed God with eternal attachment. And that is [the meaning of] what is written after this, From there he went up to Beersheba (Gen. 26:23); for the Shekhinah is called “Beersheba,” we will merit to be on a high level, and understand this. However, every person must strengthen himself even in the times when Evil obstructs him and does not allow him to rise up to the aspect of “well;” nevertheless he should see through his mind’s eye that even in that place is a contraction of Blessed [God’s] Divinity, as we have said in a different place. And he should look at the obstruction and understand from it what is the root of his life-force, from which characteristic it is, whether from the aspect of Mercy [hesed] or Strength [gevurah]. And he should see to bring it to its root, for through this characteristic, which he arouses to bring it close, through it he begins to serve the Blessed Creator, whether in thought or in word or in deed; for these characteristics are Divinity, but they fell from their place in the breaking. And then Good will be made out of them as well. And similarly, if obstructions come to him from the side of judgments – coming to him from his root Above, the characteristic of Strength [gevurah], which is the characteristic of Isaac – he should understand through his awareness that these judgments are from the Upper Holy Place, except that they fell through the descent of the levels to the place of judgments, which is the place of broken cisterns (Jeremiah 2:13). And he should hold to the characteristic of Strength [gevurah], to revere Blessed God and to serve Blessed God immediately through this [characteristic], and to bring them to their roots and sweeten the judgments. For this is the secret: the judgments can only be sweetened at their roots, which is the characteristic of Isaac. For immediately when, through these judgments that came on account of his sins, he strengthens himself and serves with them at the root of their hold until they arrive at their root; for in that place is only absolute Divinity, the judgments are nullified and sweetened.
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Me'or Einayim
And now I must give awareness, education, and understanding regarding the matter of the three wells and their names, for the Ancestors looked through their great mind’s eye to the end of all the generations, with the tribulations that would befall them. It is known that during the time that the Temple stood there was an expansion of true awareness, how to draw close to the boundary in order to attach themselves to the aspect of a well of living water, more and more than in a time of exile; and even the Nations of the World would recognize a slight recognition, and would bring sacrifices as is written in the prayer of King Solomon, peace be upon him, And when the foreigner shall come etc. (1 Kings 8:41), and as we find that even just before the Destruction the Caesar sent them a sacrifice, as is known (cf. Gittin 55b-56a). However, even in the time of the Temple the aspect of Good and Evil was still in the world, until on account of Israel’s sins Evil overpowered [Good] and the Temple was destroyed. And therefore the aspect of the well was called Esek. And afterward they dug another well (Gen. 26:21), which is the Second Temple of Ezra’s days, when this awareness again expanded until they knew how to dig to the aspect of “well.” And they quarreled over that also, so he called its name Sitnah (Gen. 26:21) on account of the Satan’s accusation, for the power of materiality had overcome the awareness until he moved from there (Gen. 26:22) in the aspect of the passage of time, which is the lengthy exile, and dug another well (Gen. 26:22), which is the coming of our Righteous Messiah, speedily in our days, when there will be no Evil accusation at all as is written, I will remove from the land … the spirit of uncleanness (Zechariah 13:2), for then the world will be entirely Good. So he called its name Rehoboth (Gen. 26:22), for then will be expansion of awareness as the verse says, for the earth shall be full of awareness of the LORD (Isaiah 11:9). And we will merit to attach to the light of Blessed Infinity, to comprehend Blessed [God’s] Nature and to attach to Blessed God with eternal attachment. And that is [the meaning of] what is written after this, From there he went up to Beersheba (Gen. 26:23); for the Shekhinah is called “Beersheba,” we will merit to be on a high level, and understand this. However, every person must strengthen himself even in the times when Evil obstructs him and does not allow him to rise up to the aspect of “well;” nevertheless he should see through his mind’s eye that even in that place is a contraction of Blessed [God’s] Divinity, as we have said in a different place. And he should look at the obstruction and understand from it what is the root of his life-force, from which characteristic it is, whether from the aspect of Mercy [hesed] or Strength [gevurah]. And he should see to bring it to its root, for through this characteristic, which he arouses to bring it close, through it he begins to serve the Blessed Creator, whether in thought or in word or in deed; for these characteristics are Divinity, but they fell from their place in the breaking. And then Good will be made out of them as well. And similarly, if obstructions come to him from the side of judgments – coming to him from his root Above, the characteristic of Strength [gevurah], which is the characteristic of Isaac – he should understand through his awareness that these judgments are from the Upper Holy Place, except that they fell through the descent of the levels to the place of judgments, which is the place of broken cisterns (Jeremiah 2:13). And he should hold to the characteristic of Strength [gevurah], to revere Blessed God and to serve Blessed God immediately through this [characteristic], and to bring them to their roots and sweeten the judgments. For this is the secret: the judgments can only be sweetened at their roots, which is the characteristic of Isaac. For immediately when, through these judgments that came on account of his sins, he strengthens himself and serves with them at the root of their hold until they arrive at their root; for in that place is only absolute Divinity, the judgments are nullified and sweetened.
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Baal Shem Tov
Even if foreign thoughts arrive, my master taught me how to discern whether a thought is from the pillar of kindness, hesed, that fell through the breaking of the vessels and needs to be elevated. Some thoughts, however, are thoughts of transgression, and when such a thought arrives, you should know that there is judgement against you that want you to be punished, and you should tremble greatly at this understanding. By doing so, you can unite Awe and Awed, and "all evildoers will disappear." In this way he interpreted the verses "I know that you are a beautiful woman" (Genesis 12:11) and "Lest they kill me" (Genesis 26:7) - a hint at the punishment of one who harbours this type of thoughts of sexuality.
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