Kabbalah su Esodo 3:26

Rabbi Yitzchak said, It is written, "The angel of Hashem encamps round about those who fear Him, and he delivers them" (Tehilim 34:8). This verse has already been explained. But in another place, it is written, "For He shall give His angels charge over you," namely, many angels, whereas here only one is mentioned, as it is written, "The angel of Hashem encamps." The verse, "For He shall give His angels charge over you," refers to angels in general, but the verse, "The angel of Hashem," refers to the Shechinah, as it is written, "And the angel of Hashem appeared to him in a flame of fire out of the midst of a bush" (Shemot 3:2). just as it refers to the Shechinah in the first verse, so The angel mentioned here also points to the Shechinah. And so, "the angel of Hashem encamps round about those who fear Him," to encircle them in every direction so as to deliver them. And when the Shechinah resides inside man, all the holy hosts come there.

Tosefta Why is "Noah Noah" (Gen. 6:9) written twice? Each and every righteous person in the world has two spirits. One stays in this world, while the other is in the World to Come. And so we find that the Holy One, blessed be He, named all the righteous twice: "Moses, Moses" (Ex. 3:4), "Jacob, Jacob" (Gen. 46:2), "Abraham, Abraham" (Gen. 22:11), "Samuel, Samuel" (I Shmuel 3:10) with the exception of Isaac. He is not named twice because when he approached the altar to be sacrificed, the soul that was within him in this world left him. And because it is said of Abraham, "blessed are You who resurrect the dead", so only the soul of the World to Come was returned to him. And that is why you shall find that the name of the Holy One, blessed be He, was not unified (on any righteous person in his lifetime). It was unified only on Isaac, because he was already considered as dead. He was like those who pass away from this world. The verse therefore states: "Behold, He puts no trust in His holy ones" (Iyov 15:15) because He does not unify His name on the righteous during their lifetimes.

We see that when bad character traits are embedded in a person they obstruct him from fulfilling Torah and mitzvoth. Even if he does fulfill them, it will not be for the sake of heaven and they will be very burdensome to him. About such a person scripture states²⁵Proverbs 11, “A golden ring in the snout of a pig”, because his impurity is still within him, vested within the Kelipot. This is as our sages, of blessed memory said²⁶Talmud Yoma 75, “If a person is meritorious, his Torah learning becomes a life-giving elixir. However, if he is not meritorious it becomes fatally poisonous”. However, if a person rises up to overcome his evil inclination and battles against it until, through great effort, he rids himself of his bad character traits, and thus truly fulfills Torah and mitzvoth; he is called a “Perfect Tzaddik”, a “G-d Fearing Person” and a “Mighty Warrior who conquers his evil inclination”. Moreover, if a person advances himself in this, accustoming himself to it to an even greater degree, until he totally rids himself of all bad traits, so that his soul no longer lusts after them at all and he acquires the good traits to the point that they, literally, become natural to him, in that he no longer need battle against the evil inclination, since both his body and fundamental soul have been thoroughly cleansed of all physical dross, as Sefer HaTikunim comments²⁷ Tikun 31 and 48on the verse²⁸Exodus 3, “Take your shoes off your feet” in regard to Moses; then the four letters of G-d’s name (הוי"ה) become invested in him and he becomes a holy seat for G-d’s chariot, Blessed is He. Such a person is called a “Friend of G-d out of love”. He is called a “Perfect Chassid”, “One who is perfect with every kind of perfection”.

Dor (“Generation”). Yesod and Tiferet; or Binah and Malkhut. This is [what is meant by the expression] to all generations (Exod. 3:15).

We understand from this article that one who damaged his Brit needs to suffer harsh afflictions that are close to death, until the meat on which is written the sin disintegrates. Specifically one who emits semen in vain, who deserves death, must accept upon himself suffering close to death. The reason is because the damages relates to the actual name of Yud-Kei-Vav-Kei, which includes the [248] Positive Precepts and the [365] Negative Precepts. “This is my name for ever, and this is my memorial to all generations” (Shemot 3:15). Sh’mi (eng. ‘my name’) plus Yud-Hei is 365 in numerical value, and Zichri (eng. ‘my memorial’) plus Vav-Hei equals 248. Thus he damages all of the Positive and Negative Precepts, and he needs afflictions like these for all of them specifically.

And this is the secret: "And E-lohim tested Avraham" (Gen. 22:1) that the name E-lohim gave its banner [nes] in the hand of Avraham whose aspect is E-l. And this is the secret of "and he took in his hand the fire and the knife" (Genesis 22:6): if Avraham had not taken in his hand the strengths of Yitzchak, which are the fire and the knife, the whole creation would not have been able to stand in front of 'the fear of Yitzchak'. And this is the secret of 'and abundant in mercy' (Exodus 34:6 and Numbers 14:18) of the aspect of Avraham, that diminished the aspect 'fear of Yitzchak' and took in his hand the fire and the knife. And this is why the aspect of Avraham is called Gedulah, because it is greater than Gevurah, and this is the secret that He said to Avraham "I will make your name great" (Genesis 12:2) and this is the secret of "because a great E-l is YHV"H and king over all E-lohim" (Psalms 95:3) - and therefore the banner of Yitzchak does not get out until the banner of Avraham has finished teaching all the merit. And this is the secret of "and Y"Y went, after He finished speaking with Avraham, and Avraham returned to his place" (Genesis 18:33) - and what is written after? "And it was, when E-lohim destroyed the two cities of the plain" (Genesis 19:29). Even though E-lohim destroyed, when He remembered Avraham, who is the secret of the aspect E-l, He saved Lot, and this is what is written: "And it was that, when E-lohim destroyed the cities of the Plain, E-lohim remembered Avraham and sent Lot away from the midst of the upheaval" - truly from the middle of the upheaval He saved him. And the reason [is] because Avraham took in his hand the fire and the knife, and therefore Avraham saved many times [other people] even though the end of the judgment was death, because this is the secret of "abundant in mercy", and this is the secret of "compassionate and gracious" of the aspects called as "Avraham". And after Avraham took with His permission the fire and the knife, which are the weapons of war of Yitzchak, who is the aspect of E-lohim, the banner of E-lohim does not come out to complete the punishment until Avraham has finished teaching/exposing the merit of the one being judged. And when he does not find merit, the aspect of Avraham joins [into the aspect of E-lohim/Yitzchak] and then E-lohim, which is the aspect of Yitzchak, completes the punishment and the judgment, as it says "and Avraham returned to his place," and after this "And it was that, when E-lohim destroyed the cities of the Plain". And you should know that, once Avraham took the fire and the knife, E-lohim cannot act of punish until Avraham agrees with the judgment. And this is the secret of "And Avraham took the fire and the knife and the two of them walked together". "And the two of them walked together", obviously, since the aspect of Yitzchak cannot walk without the permission of the aspect of Avraham, and its command and its agreement. And this is the secret of "God of Avraham, God of Yitzchak AND God of Ya'akov" (Exodus 3:9) and it is not written AND God of Yitzchak, as it is written "and God of Ya'akov", so that greatness is not divided to the aspect of Yitzchak, and so that the aspect of "Fear of Isaac" is always under "Kindness of Avraham." And this is the secret of "and the two of them walked together", that the aspect of Yitzchak does not have permission to walk unless the aspect of Avraham has exposed the merit, because otherwise the aspect of Yitzchak would destroy the world, and this is the secret of 'And E-lohim tested Avraham." And you should know that Avraham bound Yitzchak up so that the aspect of Yitzchak would be tied up by its hands and feet, and would be conquered, under the aspect of Avraham.

R’ Eliezer said to him: Father, is it so above that they learned that there is no body/guf and no substance/g’viyah? He said to him: My son, about the coming world was it said, for that is an upper (i.e., purely immaterial) mother, but below there is the body of this world, which is the Shekhinah below.