Musar su Genesi 1:32

Chapter 1 - That it is fitting for a person to resemble his Creator: It is fitting for a person to resemble his Creator and then he will be [configured] in the secret of the Highest Form, [both] in image and likeness. As if he is alike in his body but not in his actions, he betrays the Form; and they will say about him, "A lovely form, but ugly deeds." As behold, the essence of the Highest Image and Likeness is His actions. And what will it benefit him to have the structure of his limbs like the Highest Form, but not resemble his Creator in his actions? Therefore it is fitting that he should [make his actions] resemble the actions of the Crown (Keter), which are the thirteen highest traits of mercy. And they are hinted to in the secret of the verses (Michah 7:18-20), "Who is a power like You; He will again have mercy on us; You shall give truth." If so, it is fitting that these thirteen traits [also] be found in man. And now we will explain these thirteen actions that are fitting to be with him.

It is obvious that anything that is desired testifies to the nature of him who desires it and that every deed testifies to the nature of him who performs it. It is, therefore, fitting for every intelligent person to engage in the choicest of occupations so that this will be a sign of his intelligence. From this we know that there is no occupation more choice and no deed more honored than the service of God, may He be exalted. For this testifies to the degree of intelligence that a man possesses and to his perfection. All the wise men of the world believe and understand that the intellect is able to grasp only two concepts: first, the Creator and second, that which was created. There is nothing else besides these. They thus believe that the Creator is first¹See Bahya Ibn Paquda, Hovat La-Levavot (Duties of the Heart), Book 1:10, (Jerusalem: Eshkol, 1969-5729), p. 75. and that that which was fashioned is created ex nihilo, that the Creator is without a beginning and an end, and that every living thing has a beginning and an end. They thus believe that the Creator has no need of anything. For one who is in need lacks the thing of which he is in need, and by securing the thing which he needs, he becomes complete. But since the Creator is perfect, He has no need of anything at all. Since. He has no need of anything, it follows that He did not create the world to fill any need of His. Since He did not create the world for any need of His, we can deduce that He created it as a loving act to reward the good who merit such reward. Even as it is said (Isaiah 43:7), “Everyone that is called by My name, [And whom I have created for] My glory, I have formed him.” Proof of this is in the way Scripture describes the Creation of the world. In the act of the Creation concerning the lights, it says (Genesis 1:17), “And God set them in the firmament of the heaven to give light upon the earth”, and it does not say, “to give light to the heavens” or “toward the heavens,” but “upon the earth.” If this is so, we know that the luminaries were not created for any use of the Creator and not to give light to the heavens, but to give light to the earth and its inhabitants. We can also recognize logically that if that which was created was for the benefit of the Creator, then it would be just as eternal as He, for His benefit would not be separated from Him, but would be found with Him always. But since we know that the world is created and not eternal, we know that before there was a world the Creator did not have any need of it. Just as He had no need of it before it came into being, so did He have no need of it after it came into being; but all of His intent in His creation of the world was for our benefit.

וידבר אלהים אל משה ויאמר אליו אני השם. I have expounded at length in my treatise on Passover, as well as in my commentary on the Haggadah shel Pessach on the opening lines in our portion, commencing with Exodus 6,2 until the words לא נודעתי להם in verse 3. All the miracles performed by G–d in Egypt which defied all known laws of nature, were invoked by the Ineffable Four- lettered Name י-ה-ו-ה which symbolises G–d as היה, הוה, יהיה the One who created the world ex nihilo and who is eternal.

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.

The Maggid — the angel that used to appear to the Beis Yosef of blessed memory— offered him another useful strategy for avoiding this sin: A man should envision the image of his father standing before him. As proof he cited the example of Yosef HaTzaddik who was on the verge of lying with Potifera’s wife when the image of his father appeared before him. As a result Yosef withheld himself from sinning (Sotah 36a). There is another hint to this strategy in our holy Torah. In Bereishis (1:12) it is written, “a meadow of herbs giving forth seed each to its kind” (Bereishis 1:12). “Meadow,” deshe, is an acronym for “the image of his father,” diukno shel aviv. Thus it is the medicinal “herb” to ensure that a man only gives forth seed “to his kind,” and that none is spilled in vain.

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."

And our Rabbis, may their memory be blessed, said (Avot 3:1), "Keep your eye on three things, and you will not come to sin [...] From where did you come? From a putrid drop. And to where are you going? To a place of dust, worms, and maggots. And before whom are you destined to give an account and a reckoning? Before the King of kings, the Holy One, blessed be He." The explanation of the content is [that] when you think of from where you came, your spirit will be humbled and you will hate pride. And when you remember where you are going, you will scorn the world, recognize that its superfluous luxuries are nothing and only be involved with it for the service of the Creator, may He be blessed. And when you put into your heart in front of whom you will be giving a reckoning, fear of the Heavens will be upon you. And our Rabbis, may their memory be blessed, said (Genesis Rabbah 9:5), "'And God saw all that He had made, and found it very good' (Genesis 1:31) - this ('very good') is death." For even death is good, so as to subdue spirits, that there be fear of God upon the hearts and that they not make this world into the main one. But there are people that do not give time to their souls to understand their ends, because of their preoccupation with acquisitions of the world - like the matter that is stated (Job 4:21), "Their cord is moved, and they die, and not with wisdom." Its explanation is, is not their cord (yeteram, which can also be understood as their excess or advantage) - their money - moved from them in their move; for behold they have no benefit from it [when they die], yet it lost much good for them. For it caused them to die without wisdom, as they did not show wisdom to understand their end, to rectify their souls and prepare provisions for their journey, - like the matter that is stated, (Deuteronomy 32:29), "Were they wise, they would think upon this, gain insight into their future."

And he also merits through Torah a holy soul, as it is written in the introduction to the Zohar, Bereshith, the fifth pronouncement (Bereshith 1:20): "Let the waters swarm a swarming, a living soul." There are three mitzvoth here: one, to toil in Torah; and to occupy oneself with it; and to add to it every day, to perfect his soul and his spirit. For when a man occupies himself with Torah, he perfects another holy soul, etc. For when a man does not occupy himself with Torah, he has no holy soul. And the holy soul above does not repose upon him. And when he occupies himself with Torah, by the murmuring of his lips in it, he merits that living soul and becomes like the holy angels, as it is written (Psalms 103:20): 'Bless the L-rd, His angels' — these are those who occupy themselves with Torah, who are called 'His angels' on earth, etc. This, in this world. As to the world to come, we have learned that the Holy One Blessed be He is destined to make for them, etc."

The commandment to be fruitful and multiply that we find in Genesis 9,7, is a repetition of the same commandment already recorded in פרשת בראשית in 1,28: "G–d said to them: "Be fruitful and multiply, etc". We have devoted considerable space to discussing that commandment in connection with the discussion in the Talmud Yevamot that failure to comply with this commandment is very serious. This commandment is obligatory for males only. Rabbi Yochanan ben Broka notes that in both instances this commandment is introduced in the Torah as a blessing, i.e. "G–d blessed them and said to them…" From this he concludes that the commandment applies equally to both men and women. The author of the Mishnah in Yevamot 65 bases his statement that only males are obligated to procreate on the fact that only males are in the habit of "conquering," and that the Torah connects the commandment with the directive to "conquer or subdue" the earth (Genesis 1,28). At any rate, both these rabbis understand the words פרו ורבו, "be fruitful and multiply," as a command. Bar Kappara in Ketuvot 5 says that the reason a widow should be married on Thursday evening is that when cohabitation takes place this will be on Friday, the day that G–d blessed mankind with the blessing to be fruitful.

The commandment to be fruitful and multiply that we find in Genesis 9,7, is a repetition of the same commandment already recorded in פרשת בראשית in 1,28: "G–d said to them: "Be fruitful and multiply, etc". We have devoted considerable space to discussing that commandment in connection with the discussion in the Talmud Yevamot that failure to comply with this commandment is very serious. This commandment is obligatory for males only. Rabbi Yochanan ben Broka notes that in both instances this commandment is introduced in the Torah as a blessing, i.e. "G–d blessed them and said to them…" From this he concludes that the commandment applies equally to both men and women. The author of the Mishnah in Yevamot 65 bases his statement that only males are obligated to procreate on the fact that only males are in the habit of "conquering," and that the Torah connects the commandment with the directive to "conquer or subdue" the earth (Genesis 1,28). At any rate, both these rabbis understand the words פרו ורבו, "be fruitful and multiply," as a command. Bar Kappara in Ketuvot 5 says that the reason a widow should be married on Thursday evening is that when cohabitation takes place this will be on Friday, the day that G–d blessed mankind with the blessing to be fruitful.

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.

We find hints of such a future in the statement of Rabbi Yochanan in Tractate Pesachim 88a: "The day when the exiled will be gathered in is as great as the day on which heaven and earth were created, as described in Hosea 2,2: 'The people of Yehudah and the people of Israel will assemble together and appoint a single head [leader] for themselves; they shall rise from the ground, for marvelous shall be the day of Jezreel.'" It is also written: "It was evening it was morning, one day" (Genesis 1,5) [the day of Jezreel is a reference to the first day in Genesis]. When the true ingathering of the exiles takes place, at the time our righteous Messiah appears, Creation itself will renew itself; a new "light" will emerge. At that time body and soul will be able to fuse. Also the earth itself, though purely matter, will be full of knowledge; thus together with the perfection existing "down here," the full extent of G–d's blessings from "above" will be experienced, so that body and soul may live forever. At the time of creation man was described as אדם ביקר בל ילין, "unable to last the night despite his precious qualities." (Psalms 49,13). Man had corrupted his potential so that mortality was decreed upon him. G–d however, has given us the Torah by means of which we can acquire the merit we need to assure us of an everlasting future. He has given us commandments which teach us that this is indeed the case, for they provide the clue to the eventual immortality of the body, in addition to that of the soul. At the present time, the "eternity" of man's body is restricted to man as a species. דור הול ודור בא, "one generation goes and another comes in its place" (Kohelet 1,4). Man's soul, however, enjoys eternal life even in these times, for every individual soul survives the death of its body. Whereas nowadays the body's "life" is considered as incidental, its death is permanent; the soul's life is however, eternal, its "death" being merely incidental [apparent, seeing it can no longer function within the body. Ed.].

Remember that the first of the thirteen principles used for exegesis of the Torah, is the principle of כלל ופרט. [In our daily recitation of these thirteen principles, this one is listed as number four. Ed.] We are told there that the כלל, general rule, cannot include anything which has not been alluded to in the description of the פרט, the detailed example of what is meant by the כלל. It is common knowledge that these thirteen principles are not something conjured up by human intelligence, but that they are principles by which G–d operates both in areas visible to us, i.e. נגלה, and in domains that are completely hidden from us, i.e. נסתר. The overriding rule to remember is that the כלל, whole, does not contain anything which is totally foreign to the פרט, part. When it is part of the פרט, it is נגלה, revealed, visible, whereas when it is part of the כלל, it may remain hidden, invisible to our eyes or faculties. Our sages, when discussing aspects of the מעשה בראשית, the work of creation, have already said with regard to the creation of the physical universe that every little detail that would ultimately be revealed was already part of the matter created on the first day. As creation proceeded these various פרטים, details, were revealed and became functional day after day. Rashi has explained all this in his commentary on Genesis (Genesis 1,14, and 1,24). Philosophers called this first physical existence Hiyuli, the world's raw material. All other elements are derived from that matter called Hiyuli. Something parallel happened in the Celestial Regions. The original Cause, i.e. idea of G–d to create the universe, is what we call the כלל. All other thoughts and plans of G–d are פרטים, "details," by comparison.

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.

Although one could conclude that he views the verse as being only a blessing, just as in Genesis 1,22 when G–d blessed the creatures of the waters, using the same expression, it would be a grave error to accuse Bar Kappara of disagreeing with the views of the scholars in Yevamot. All the sages are agreed that, unlike the blessing for the fish, the verses in question are both a blessing and a commandment. In the case of the blessing for the fish this is not followed by another directive such as when G–d addressed man. There it says ויאמר להם…, "G–d said to them. .." The blessing aspect must be understood as being a result of fulfilling the commandment to procreate. The nature of the blessing is that procreation will be successful, i.e. man will multiply, be healthy, etc.

The author views the creation of the emanations i.e. אצילות [a collective term used by the author of the book פרדס רמונים for all the ספירות. Ed.], as something akin to a "body." This means that the אין סוף (another word for G–d's Essence) needed to "wrap" itself in a spiritual emanation in order to eventually ennoble man through granting him some of the אור הנעלם. If G–d had not done so, man would not have a chance to get to know anything meaningful about G–d. The need for these emanations arises from the fact that without them the effect of the Revelation would be so overpowering that it would simply shatter us, much as noise at decibels that our ears are not attuned to would shatter our sense of hearing. [I have heard this explained as similar to a high voltage transformer which reduces such voltage in order to protect the electrically operated gadgets that we use in our household. If the voltage would hit our gadgets at full strength it would simply destroy them. Ed.]. When G–d said in Genesis 1,26: "Let Us make man in Our image and in Our likeness," this was a plan to create the most perfect creature, a creature that would effectively be the world, i.e. would be enthroned in this physical world much as G–d Himself is enthroned in the Heavens. The communication between man's soul and that soul's origin to the אדם העליון, [a term for the highest of the emanations], would be unimpeded.

Man's purpose is to perfect his resemblance to the Divine. It follows that even those aspects of his body which are more mundane by nature should be elevated to a level of חולין שנעשו על טהרת הקודש, "profane matters treated as if all the restrictions of sacred matters applied to them." This includes the act of sexual union with his wife. At first glance the very desire to engage in sexual intercourse is demeaning, reflects the dominance of our physiological impulses over our spiritual impulses. This can be overcome when man sanctifies himself prior to engaging in marital relations with his wife. When he does so he not only models himself on the Divine but the children who will be born as a result of such a physical/spiritual union will reflect the דמות ה' in an intensified measure. We have elaborated on this elsewhere as well as on the fact that there are three partners involved in the making of every human being, G–d having said "Let us make man in Our likeness" (Genesis 1,26). [This refers to G–d's participation in the creation of every human being subsequent to the first. I have found this confirmed in ראשית חכמה, שער קדושה, פרק טז, paragraph 56 in the new edition by Rabbi Joseph Chayim Waldman. Ed.] G–d's participation is conditional on the act of marital union being performed under the aegis of the סטרא דקדושה, the sacred side of the emanations.

This portion contains a single positive commandment, the duty to be fruitful and to multiply, since the Torah says: ויברך אותם אלוקים ויאמר להם אלוקים פרו ורבו. This commandment is repeated in פרשת נח. We will discuss the commandment in detail at that point.

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.

We know that the sun and moon had originally been created equal in size and power (compare Genesis 1,16, את שני המאורות הגדולים, i.e. the two great lights). The Talmud, חולין 60 describes that the moon argued with G–d that two kings cannot reign simultaneously, and was told to diminish its size. Whereas the Talmud, of course, refers to the physical sun and moon, the ones we can see, the story mirrors a corresponding dichotomy in the higher Celestial Regions.

G–d has, however, provided a remedy for those Israelites who have become subject to these influences. This remedy is known as תשובה, repentance. Repentance possesses the power to bring such sinners "back into the fold," into the right side of the emanations which represents holiness. This was pointed out by Nachmanides; the relevant verse is 30,11 which refers to repentance. The mystical dimension of repentance is part of the emanation בינה. Students of the Kabbalah are aware that this emanation cannot be accessed by the Gentiles. The latter can access only the emanations from חסד "downwards." Canaanites have access to these lower emanations. Ishmael was sired by Abraham who represented the emanation חסד. Hence Gentiles are able to relate to this emanation. Being offspring of Isaac, who represented the next "lower" emanation גבורה, the descendants of Esau also could access that emanation. Having delineated the above exceptions, the 70 nations can access only the שרים ומזלות which we have already described. The inability of these 70 nations to access the emanations of either חסד or גבורה explains why the touching by members of such nations disqualifies wine, an expression of G–d's bounty. All this because of the pollutant of the serpent which spread through mankind as a result of Eve having squeezed out the fruit of the tree of knowledge (reputedly the grape). It thus became what is termed in our portion (29,17) פורה ראש ולענה, "a fruit turning into poison weed and wormwood." Concerning this type of wine, Solomon (Proverbs 23,31) has said: "Do not look at wine when it is red." Since the emanation בינה is not exposed to the "touch" of the Gentiles, the wine we find in that domain is the kind of which our sages have said that it has been preserved in its original grapes ever since the six days of Creation, in order to be served up to the righteous in the Hereafter (Berachot 34b). This is an allusion to the six "revealed" days of Creation remaining as they are, i.e. accessible to contact by the Gentiles. The six days of Creation known as the days of בנין, the concealed aspect of the work of Creation, serve as an area in which this wine is stored for the eventual enjoyment by the righteous. The penitent must elevate himself to a level that qualifies him to partake of that wine in the future. He is able to burst the confining shackles of the קליפות, symbols of the constraints imposed upon him by the evil urge, so that he can rejoin the mainstream of the Jewish people. The בעל תשובה together with the other righteous will then experience the revelation of G–d's secrets as a result of having partaken of this wine. This is the meaning of Psalms 25,14: "G–d's secrets are reserved for those who fear Him." The numerical value of the word סוד, secret, is 70. It alludes to the 70 who formed the nucleus of the Jewish people who first went down to Egypt. Because they were all a single "person," נפש, they all have a share in the World to Come. It is known to Kabbalists that the emanation בינה is the mystical dimension of the World to Come, a domain where G–d and His Name are One and where a unified people of Israel cleave to Him. It is only the people of Israel who are referred to by the title אדם; by describing the creation of אדם as "in G–d's likeness" (Genesis 1,26), the Torah concurrently refers to the creation of the Jewish people. When we reflect on the respective meanings of אדם and אדמה, earth, we must conjure up in our minds that it is the function of this אדם to serve as the מרכבה, carrier, or better אדמה of G–d's Presence. G–d is perceived as sitting on a throne. The throne is standing on this אדמה, i.e. is supported by אדם, the Jewish people. It follows that any misconduct by Israel in our terrestrial spheres undermines the "floor" on which G–d's throne is based.

The fourteenth—The angels are powers, and they have no body and no form, but they may find it fitting to clothe themselves with the mantle of form. One of them may appear in the form of a lion and another in the form of a heavenly being or a celestial wheel, and some of them may appear in the form of man, and that form is most precious in their eyes. For this is the form in which the angel of glory appears, as it is said (Ezekiel 1:26), “And upon the likeness of the throne was a likeness as the appearance of a man.” And therefore it is said (Genesis 1:26), “Let us make man in our image, after our likeness,” that is to say, in a form which is honored by us, and preferred by the angels when they appeared before the children of men. From this we learn that the form of man is the highest, for it is the form of knowledge and wisdom, and therefore every soul whose form is the form of man has within it the power that draws it to the perfection of the angels, if some restraining force, by reason of evil deed, does not hold it back.

A further positive virtue to be learned from this portion is to be humble, unassuming and modest, something that G–d has demonstrated in this portion. He took advice from His inferiors before creating man, as is evident from the plural of .'נעשה אדם וגו

In this portion the Torah discusses matters that help perfect one's body. The body viewed as the sheath of the soul, has also been created in the image of G–d (Genesis 1,27). This is why if someone kills another creature created in G–d's image he himself will be killed as an appropriate act of retribution. By his deed he has separated a soul from its body, (sheath), hence his own soul will be separated from its sheath. The act of murder is viewed as if the murderer had also severed the life of the soul in the Celestial Regions from its "body" in those regions. Although such separation would have occurred sooner or later anyways [by the natural death of the victim. Ed.], the murderer is punished for having brought this about prematurely. Hence his own soul will not find its resting place until the murder has been avenged. This principle explains the strange story related in Kings I chapter 21 of the judicial murder of Navot through Jezebel and king Achav. We are told in Kings I 22,21, that the "spirit" of the slain Navot volunteered to seduce king Achav into sinning by listening to his false prophets and that the Heavenly Tribunal concurred in this act of deviousness by the "spirit" of Navot. As a result, Achav was killed in a battle with Aram which served the ostensibly patriotic purpose of recapturing the city of Yavesh Gilead (which the Aramites had wrested from the Jewish state some considerable period earlier). Clearly, the soul, i.e. רוח, of Navot had not been able to come to rest due to the premature death of its body, and this may be why the רוח was permitted to act in its own personal interest. Avenging the murdered person is the only means to restore the harmony that existed between body and soul prior to the murder. We can now understand why, even if the family of the victim or the court were to agree to it, payment of a ransom would not restore the equilibrium which had been upset previously.. As long as the victim of the murder has not been appeased, there can be no question of the deed having been atoned for. When the death of the victim is due to an unintentional act however, the Torah does not consider him guilty of bloodshed. Clearly, the death of the victim was an act of G–d, i.e. the attribute of Justice chose as its instrument someone who had committed some other undetected offense. The killer had unconsciously carried out G–d's design in all those cases where he had not planned to kill the victim with a lethal instrument. The killer has to flee to the city of refuge, one of the cities of the Levites. Those cities are regarded as sites of judgment. The Levites themselves represent the emanation גבורה in the pattern חסד-גבורה-תפארת, a pattern that corresponds to the respective levels of כהן-לוי-ישראל. This unintentional killer must remain in the city of refuge until the death of the High Priest (35,25). This is because when the body of the victim was slain, also his soul was taken from him and had to remain in exile until a time when G–d is in a favorable frame of mind. At the time the High Priest dies, when his soul ascends to the Celestial Regions, the soul of the murder victim is then also allowed to proceed to those regions.

In this portion the Torah discusses matters that help perfect one's body. The body viewed as the sheath of the soul, has also been created in the image of G–d (Genesis 1,27). This is why if someone kills another creature created in G–d's image he himself will be killed as an appropriate act of retribution. By his deed he has separated a soul from its body, (sheath), hence his own soul will be separated from its sheath. The act of murder is viewed as if the murderer had also severed the life of the soul in the Celestial Regions from its "body" in those regions. Although such separation would have occurred sooner or later anyways [by the natural death of the victim. Ed.], the murderer is punished for having brought this about prematurely. Hence his own soul will not find its resting place until the murder has been avenged. This principle explains the strange story related in Kings I chapter 21 of the judicial murder of Navot through Jezebel and king Achav. We are told in Kings I 22,21, that the "spirit" of the slain Navot volunteered to seduce king Achav into sinning by listening to his false prophets and that the Heavenly Tribunal concurred in this act of deviousness by the "spirit" of Navot. As a result, Achav was killed in a battle with Aram which served the ostensibly patriotic purpose of recapturing the city of Yavesh Gilead (which the Aramites had wrested from the Jewish state some considerable period earlier). Clearly, the soul, i.e. רוח, of Navot had not been able to come to rest due to the premature death of its body, and this may be why the רוח was permitted to act in its own personal interest. Avenging the murdered person is the only means to restore the harmony that existed between body and soul prior to the murder. We can now understand why, even if the family of the victim or the court were to agree to it, payment of a ransom would not restore the equilibrium which had been upset previously.. As long as the victim of the murder has not been appeased, there can be no question of the deed having been atoned for. When the death of the victim is due to an unintentional act however, the Torah does not consider him guilty of bloodshed. Clearly, the death of the victim was an act of G–d, i.e. the attribute of Justice chose as its instrument someone who had committed some other undetected offense. The killer had unconsciously carried out G–d's design in all those cases where he had not planned to kill the victim with a lethal instrument. The killer has to flee to the city of refuge, one of the cities of the Levites. Those cities are regarded as sites of judgment. The Levites themselves represent the emanation גבורה in the pattern חסד-גבורה-תפארת, a pattern that corresponds to the respective levels of כהן-לוי-ישראל. This unintentional killer must remain in the city of refuge until the death of the High Priest (35,25). This is because when the body of the victim was slain, also his soul was taken from him and had to remain in exile until a time when G–d is in a favorable frame of mind. At the time the High Priest dies, when his soul ascends to the Celestial Regions, the soul of the murder victim is then also allowed to proceed to those regions.

The author quotes Rabbi Eliyahu Mizrachi, who addresses himself to that difficulty in his commentary on Rashi and opines that both in Genesis 1,28 and 9,1 the Torah expresses a blessing which subsequently is followed by the words פרו ורבו as a commandment. The latter statement is to be understood as an elaboration of the blessing. The actual commandment however is derived only from Genesis 9,7: ואתם פרו ורבו. This sentence does not contain a blessing and is in agreement with the statement in Sanhedrin 59.

The reason that the Midrash quoted the verse from Proverbs 3,15, was to substantiate the value that we accord to a natural firstborn. It interprets the word "פנינים," as derived from "פנים," front, or face. The question arises why is it not spelled פנים then? Why do we need the letter "נ" twice in that word? Another question is how do we prove that Gershon had not lost his rank as a firstborn? After all, the fact remains that the Torah gave precedence to Kehat counting him first! This question is answered by the Midrash quoting this verse which had the double "נ" in the word פנים. It is just like saying that in this case two families both ranked as panim, first. We must remember that G–d's original plan was that the Torah should be given to Adam, and this was the whole reason why he had been created. We have explained all this when we discussed the verse in Genesis 1,26, "נעשה אדם" Adam had been the "firstborn" of all mankind, since he was the first human being ever. We also have Israel being called "אדם." This in turn means that Israel is called "firstborn" as we know from Exodus 4,22: "My firstborn son Israel." Here, however, the rank of the Levites as firstborn outranks that of Israel as a whole, since the Levites represent the רוח אדם, whereas the remainder of the tribes of Israel only represent the נפש אדם. We have discussed this concept previously. To make certain that we appreciate this point, the Torah writes concerning the tribe of Levi in Deut. 33,10: יורו משפטיך ליעקב ותורתך לישראל, "They will teach Your laws to Jacob, and Your instructions to Israel." This refers to the revealed Torah, the תורת האדם, the practical Torah, the commandments that either have to be fulfilled, or the transgressions that have to be avoided. However, the spiritual Torah is the true "firstborn," having been created two thousand years before the universe; it is the Torah alluded to on the tablets that the Kehatites were carrying in the Holy Ark. The tablets after all, were מעשה אלוקים המה, "were the handiwork of the Almighty," (Exodus 32,16) just like the "spiritual Torah" which had preceded the written Torah. This Torah then must be viewed as the real בכור, "firstborn." It preceded the Torah that was given to אדם to perform. The Kehatites were mentioned first because they carried the Holy Ark containing the tablets, i.e. the spiritual essence of the Torah. From that aspect the Kehatites deserved to be considered as the בכור. It now is clear why they were counted first. We view Gershon as the "firstborn" in matters that have to be performed in this material world, and Kehat as the "firstborn" in matters that are exclusively the domain of the spiritual world. The very concept of the distinction of being the firstborn is enhanced by our understanding these nuances in the way the Torah is written.

According to this, the homiletical meaning Rashi speaks about, namely the comparison of someone who fails to carry out that commandment to a murderer as stated by Rabbi Eliezer in Yevamot 63, is based on the verse immediately prior to that in which the Torah proclaims: שופך דם האדם באדם דמו ישפך, "Whoever sheds the blood of man, by man shall his blood be shed." He apparently holds that only males are commanded to fulfil this commandment, and disagrees with Rabbi Yochanan ben Broka. The latter holds that the line "He blessed them," applied to both man and woman. The reason that the other scholar disagrees is that he holds that just as only males are in the habit of conquering, a condition in Genesis 1,28, so only males have to fulfil the condition of being fruitful. Clearly then he must hold that the words "He said to them, etc." must be understood as a commandment. The same reasoning applies to the first time the words פרו ורבו appear in Genesis 9,1. Rabbi Yochanan would then be in disagreement with Bar Kappara and the Talmud Sanhedrin 59, who both hold that the commandment is only found in Genesis 9,7, i.e. ואתם פרו ורבו. Nonetheless he interprets these verses homiletically on the basis of Rabbi Eliezer who believes that a homiletical explanation based on matters which appear side by side in the Torah is almost a commandment in itself [words are mine. Ed.]. Rabbi Eliezer bases his approach to exegesis on Psalms 111,8: סמוכים לעד לעולם, that words next to one another always, i.e. under all conditions, have an exegetical significance. Rabbi Eliezer applies that principle even when the verses in question are not "free" for homiletics but have already been explained as necessary in a different context.

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.

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.

Our author finds the reasoning of Rabbi Eliyahu Mizrachi very forced, and he feels that all the statements of the sages in the Talmud are totally acceptable and do not contain any internal contradictions. Before elaborating further we must be clear that the verse in Genesis 1,28 represents both a blessing and a commandment. The proof is simply the insertion of the words "G–d said to them." Why would the name of G–d appear twice in the same verse otherwise? Genesis 9,1, in which the name of G–d is not mentioned twice as a subject, is however capable of being interpreted in either direction.

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 principle involved in that statement is bound up with the word בראשית, which some of our sages (including Rashi on Genesis 1,1) explained as the raison d'etre of the universe, בשביל התורה וישראל שנקראו ראשית, on account of the Torah and Israel which are called Reshit, G–d created the universe seeing that they are a "first," and the appellation "first" does not really belong to anyone but G–d Himself, who did not even have a "beginning, i.e. ראשית.” The meaning of the word Reshit is the "beginning of creation," that the very first thought concerning creation included thoughts of the final product of such a creation, i.e. אדם, Israel and the Torah which Israel was meant to accept. All of this is alluded to in G–d's words when He said: נעשה אדם. The word נעשה distinguished Israel at the time when they accepted Torah without insisting that they first wanted to know its contents (Exodus 24,7). G–d, the Torah, and אדם are entwined with one another. Kabbalists who are deeply immersed in these esoterics described it in these words: "Torah is the imprint (רושם) of Divinity, whereas אדם is the imprint of Torah. The true revelation of G–d's Divinity is through His holy names, and Torah itself is a string of G–d's holy names. It consists of 600,000 letters which represent the 600,000 souls of Israel. Torah also consists of 248 positive commandments and 365 negative commandments; they represent expressions of G–d's attribute of Mercy and G–d's attribute of Justice respectively. The 365 negative commandments correspond to 365 sinews or tendons in man. Seeing the latter are red, the Kabbalists see in this a symbolism for the attribute of Justice. The 248 positive commandments, however, represent the bones of man, something white, symbolic of the attribute of Mercy.

We must try and understand why Rabbenu Bachyah was so selective in his comparison of the creation with the construction of the Tabernacle. He could have cited additional parallels. A look at a lengthy Midrash in Shemot Rabbah 33,4 quotes Rabbi Berechyah as presenting a long list of parallels between the Tabernacle and מעשה בראשית. The list includes many items found in the heavens such as ערפל, זבול, עצי שטים, כרובים, אופנים and many others. In each case Rabbi Berechyah demonstrates that the Tabernacle contained something parallel.

Come and see how great is the power of peace. For in the beginning of the creation of the universe the Holy One Blessed be He employed Himself in the creation of an instrument of peace, as it is written (Bereshith 1:3): "And G-d said: 'Let there be light' — and there was light." And how do we know that light is peace? For it is written (Isaiah 45:7): "He fashions light and creates darkness; He makes peace and creates evil." On this basis, our teachers of blessed memory ruled (Shabbath 23b): "As between a candle for his house and wine for kiddush, to sanctify the Sabbath [if he can afford only one], a candle for his house takes precedence because of the peace of his household." What is more, our sages enacted many ordinances in pursuit of the paths of peace, viz. (Gittin 59a): "They declared the following in pursuit of the paths of peace: 'The Cohein reads first [in the Torah], then the Levite, then the Israelite, because of "the paths of peace."'" An eruv [a halachic enabling device] is placed in an old house, because of "the paths of peace." The pit nearest the irrigation canal is filled first because of "the paths of peace."'" And so is it written (Proverbs 3;17): "Its [Torah's] ways are ways of pleasantness and all of its paths are peace." And thus did our sages of blessed memory say in the aggadah (Bamidbar Rabbah 15:13, Tanchuma Beha'alothecha 11): "There are thirteen things that the Holy One Blessed be He loved, and of all of them, He "doubled" [in profusion of love], only "peace." They [(the thirteen)] are: Cohanim, Levites, Israel, Sanhedrin [the high court], the first-born, the offerings of the tabernacle, the sacrifices, the oil of anointment, the Land of Israel, Jerusalem, the Temple, the kingdom of the house of David, and the silver and the gold. The Cohanim — (Shemoth 28:41): "And they shall be priests unto Me." the Levites (Numbers 3:41): "And I shall take the Levites unto Me." Israel — (Shemoth 19:6): "And you [Israel] shall be unto Me a kingdom of priests." Sanhedrin — (Numbers 11:16): "Gather unto Me seventy men." The first-born — (Shemoth 13:2) "Sanctify unto Me every first-born." The offerings of the tabernacle — (Ibid. 25:2): "And they shall take unto Me an offering." The sacrifices — (Numbers 28:2): "You shall heed to sacrifice unto Me in its appointed time." The oil of anointment — (Shemoth 30:31): "The holy oil of anointment shall this be unto Me for your generations." The Land of Israel — (Ibid. 19:5): "For unto Me is all the land." Jerusalem — (I Kings 11:36): "The city that I have chosen unto Me." The Temple — (I Chronicles 17:12): "He shall build unto Me a habitation." The kingdom of the house of David — (I Samuel 16:1): "For I have seen in his sons a king unto Me." The silver and the gold — (Chaggai 2:8): "Mine is the silver, and Mine is the gold." But, of all of these, none was doubled [in profusion of love] but "peace," as it is written (Isaiah 27:5): "Or let him take hold of My strength. He shall make peace unto Me; peace shall he make unto Me." Great is peace, which takes precedence to praise of the Blessed One Himself. For when Yithro came to Moses, immediately (Exodus 18:7): "And each made inquiry of the other's peace," whereas only afterwards (Ibid. 8): "And Moses related to his father-in-law all of the miracles that the Holy One Blessed be He had wrought for Israel." What is more, for all of the mitzvoth that the wicked perform in this world, the Holy One Blessed be He gives them their reward in this world — such as wealth, property, years, honor, and the like — except peace, which He does not give them, as it is written (Isaiah 57:21): "There is no peace, says my G-d, for the wicked." And, what is more, the Holy One Blessed be He gives peace as a reward to the righteous, as it is written (Ibid. 32:17): "And the reward for righteousness shall be peace…" What is more, it is with peace that He draws near to Him converts and penitents, as it is written (Ibid. 57:19): "He creates the utterance of the lips: 'Peace, Peace,' for the far and the near, says the L-rd, and I will heal him." Great is peace, for in regard to all of the journeyings in the desert it is written "And they journeyed and they rested," journeying in strife and resting in strife. But when they came to Mount Sinai, they made one great "resting," as it is written (Shemoth 19:2): "And Israel rested there, before the mountain." (Vayikra Rabbah 9:9): "The Holy One Blessed be He said: 'The time has now arrived for Me to give Torah to My children.'" For as long as they are at peace with one another, the Shechinah is among them. And thus is it said (Devarim 33:5): "And He was a King in Yeshurun when the heads of the people were gathered, together with the tribes of Israel." When does the kingdom and the Shechinah of the Blessed One abide in Israel? When they are all gathered together as one. Come and see how great is the power of peace; for it is through the power of peace that the world endures. For thus have our sages of blessed memory said (Avoth 1:18): "On three things does the world stand: on judgment, on truth, and on peace, as it is written (Zechariah 8:16): 'Truth and a judgment of peace shall you judge in your gates.'" What is more, when there is peace among men, there is blessing in their fruits, as it is written (Ibid. 12): "For as the seed of peace, the vine shall give its fruit, and the earth shall give its produce, and the heavens shall give its dew, and I shall bequeath all of these to the remnant of this people." And thus is it written (Psalms 147:14): "He makes peace on your borders and sates you with the fatness of wheat." Our sages have said (Vayikra Rabbah 9:9): "Great is peace, for if one erases one letter of G-d's name, he transgresses a negative commandment, as it is written (Devarim 12:3): 'And you shall wipe out their [the idols'] name from that place,' followed by (Ibid. 4): 'You shall not do so to the L-rd your G-d.' Yet to make peace between a man and his wife, the Torah says (Numbers 5:23): 'And the Cohein shall write these curses [containing G-d's name] in a book and erase them into the bitter waters.' The Holy One Blessed be He says: 'Let My name, which was written in holiness, be erased by the waters.'" And Chazal have said further (Vayikrah Rabbah 9:9): "Great is peace, for all of the goodly blessings and consolations that the Holy One Blessed be He convokes upon Israel conclude with "peace." The Shema — "He spreads a canopy of peace." The Amidah — "He makes peace." The priestly blessing — "And He shall repose peace upon you." "Therefore, my sons, be circumspect in this trait — to love peace and to pursue peace. For there is no end to the reward for loving peace and pursuing peace." Until here, the language of Ma'aloth Hamiddoth.

The number six in the six hundred thousand reflects the six directions in which the forces of the emanation תפארת radiate their influence. Israel, as the root cause and purpose of the creative process, acquired so much importance that each Israelite had to be individually counted. The number six and multiples thereof are so significant that the Torah was given on the sixth day of Sivan (or according to some on the seventh day of Sivan). In either event, the date alludes to a similar concept. The difference is only whether we consider the emanation מלכות in which the process which had taken place during the prior six emanations became visible, as included in the symbolism. Our sages, in commenting on the word יום הששי in Genesis 1,31 have described the six days of creation as a period during which all the matter which G–d created remained in a state of suspended animation until, with the advent of the giving of the Torah and its acceptance by 600,000 Israelites, the universe really qualified to become enduring (Shabbat 88). When Moses appeared in the Celestial Regions in order to take the Torah to the Jewish people and the angels challenged him, G–d told Moses to take hold of His throne, as reported in Shabbat 88. This was possible only because by acceptance of the Torah (i.e. the Ten Commandments) by the Jewish people which made them carriers of G–d's מרכבה. Israel itself had become G–d's throne. When the Torah speaks about כי תשא את ראש בני ישראל, "When you elevate the Children of Israel,” the Torah wishes to tell us that the "counting" is proof of the Jewish people having been elevated spiritually.

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 other creatures on earth would have shared in a "higher" existence; there would not have been any trees that failed to produce edible fruit, for instance. When you look closely at the instruction issued by G–d to the Earth on the third day, you will find that the trees were meant to be edible themselves, i.e. the trunk, not just the fruit (Genesis 1,11). Earth did not comply with G–d's command completely, since it was aware that G–d would have to hide the Original Light due to the eventual emergence of wicked people. This prompted Earth to withhold some of its goodness also. The reason that the tree itself was to taste the same as its fruit is to elevate the קליפה, "peel," exterior, to the level of the essence, i.e. the fruit. When the level of spirituality is such that the קליפה has become insignificant, then the function of the tree of life has been fulfilled, i.e. every tree will be an עץ החיים.

All other creatures on earth would have shared in a "higher" existence; there would not have been any trees that failed to produce edible fruit, for instance. When you look closely at the instruction issued by G–d to the Earth on the third day, you will find that the trees were meant to be edible themselves, i.e. the trunk, not just the fruit (Genesis 1,11). Earth did not comply with G–d's command completely, since it was aware that G–d would have to hide the Original Light due to the eventual emergence of wicked people. This prompted Earth to withhold some of its goodness also. The reason that the tree itself was to taste the same as its fruit is to elevate the קליפה, "peel," exterior, to the level of the essence, i.e. the fruit. When the level of spirituality is such that the קליפה has become insignificant, then the function of the tree of life has been fulfilled, i.e. every tree will be an עץ החיים.

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).

Creation i.e. בריאה, is divided into three "days." On the first "day," G–d created; on the second "day," He ensured that what He had created would endure. This was the day on which the Torah was given to the Jewish people, when the earth was both frightened and reassured in turn. G–d had added the letter ה to the Torah's report that "it was evening it was morning יום הששי, "the sixth day." [an allusion to Israel having to accept the Torah so that earth's continued existence would be assured based on Midrashim we quoted elsewhere. Ed.] יום הששי, "The sixth day," refers to the 6th of Sivan, the date on which the Jewish people accepted the Torah. G–d had threatened that non-acceptance would result in the world again being turned into Tohu (compare Shabbat 88). The third "day" of creation is the day when G–d's handiwork will undergo a complete rejuvenation in the messianic future, seeing that G–d's original handiwork had been largely ruined through Adam's sin (and that of his descendants). At that time the verse ישמח ה' במעשיו, "G–d will rejoice in His works," will be fulfilled (Psalms 104,31, the word ישמח having the same letters as the word משיח).

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).

G–d called upon Rahav, the guardian angel of Ishmael, asking whether he wanted to accept the Torah. Rahav also wanted to know what is written in the Torah; G–d told him that the Torah prohibits adultery. This proved unacceptable to the representative of Ishmael who considered his whole kingdom on earth as based on the blessing of water, i.e. the blessing given to the fish in Genesis 1,22 to multiply indiscriminately without regard to exclusive sexual pairings. When the angel told Hagar that she would give birth to Ishmael (Genesis 16,11), he told her that Ishmael would be פרא אדם, "an unbridled human being." [the word פרא here seems related to פרו in the way the Zohar uses it. Ed.] Rahav began to plead with G–d: "Abraham had two sons.; You have the choice of giving the Torah to one of Isaac's two sons. The Torah is far more suitable for either of them than for Ishmael." G–d responded that this would not be fair because Ishmael was Abraham's first-born." The guardian angel of Ishmael then offered to waive his claim to the birthright of Ishmael in favour of Isaac. He offered to also cede to Isaac and his descendants the "light" Ishmael had inherited by dint of being Abraham's first-born son. G–d accepted this offer, and this is why the Torah says: הופיע מהר פארן.

All this is contained in the report of the Creation. The קליפה preceded light since the Torah speaks of Tohu vavohu and darkness as extant before G–d commanded "let there be light." Our sages in Bereshit Rabbah 2,4 understand the four words והארץ תהו ובהו חשך in that verse as alluding to the four periods of exile Israel would have to endure before the coming of the Messiah. The words יהי אור are the reference to that period in our history which will unfold at the end of the periods of exile. The true "good," unmixed with evil, is represented by Jacob; he represents the very essence, "kernel" of the tree of life that is described as being in the "center" of the garden. When the Torah says וכל טוב אדוניו בידו, "and all the goodness of his Master in his hand" (Genesis 24,10), this Tuv instead of Tov, refers to absolute good, not something merely relatively good i.e. Tov. The word Tuv means "goodness par excellence." Abraham explained this to Eliezer when he sent him on the mission to get a wife for Isaac and said "the Lord, the G–d of Heaven who has taken me from my father's house and from my birthplace." Rashi says that the words מבית אבי, refer to Charan, whereas the words מארץ מולדתי, refer to Ur Kasdim. Our sages in Sanhedrin 19, commenting on Isaiah 29,22:"Jacob who redeemed Abraham," say that G–d only saved Abraham from Nimrod's furnace on account of Jacob's merit. This whole statement will be explained in detail in פרשת תולדות. Thus it becomes clear that the whole purpose of Isaac's marriage was to enable Jacob to be born from that union. This is why Abraham hinted to Eliezer "you must on no account bring my son there" (24,6). The implication is that "my grandson" may return there. He will have to go back there to retrieve his "lost" part, i.e. Rachel, Leah, Zilpah and Bilhah. This is why Jacob שמר את הצאן, "tended the flock," and our sages understand this term as similar to the Talmudic צאן ברזל, inalienable property. The letters in the word ברזל, correspond to the respective first letters in the names of Jacob's wives רחל-לאה-בלהה-זלפה.

The luminaries, מאורות, were created on the first day, the intention being to provide light for a universe which had not yet been formed. No doubt, G–d had revealed to Earth the secret that these luminaries would be hidden later on, that a different light would be hung in the sky to provide light on earth. This is what is described in the Torah's report of the fourth day of Creation. The power of negative forces in this world, known as קליפות, is due to the diminution of the power of the original luminaries. This situation will continue through to the messianic age. In the present world the קליפה always precedes the fruit, even in the sequence in which man's children were born.

In this vein we find the following episode recorded in the Zohar (Parashas Emor 106b): Rabbi Shimon ben Yochai was walking along the road accompanied by Rabbi Aba and Rabbi Yose when they came upon a water channel. Rabbi Yose tripped and fell into the water channel, soiling his clothing, whereupon he said, “If only this water channel had not been created!” Rabbi Shimon said to him, “It is forbidden to speak in this manner, for it is of service to the world and it is forbidden to speak disparagingly of the servants of the Holy One Blessed is He. For it is written, ‘And God saw all that He had made and behold it was very good’ (Bereishis 1:31). This includes even snakes, scorpions and mosquitoes, all of which are called ‘servants of the King’ and ‘servants of the world,’ although human beings are unaware of it.”

To get back to the puzzling discussion in Baba Kama 54. Rabbi Chiya bar Abba understood the question of Rabbi Chanina ben Agil as a twofold one. If he would give one kind of answer this would raise a new problem. If he gave the other answer it would also result in a further question. If the mention of "good" in 5,16, i.e. in the second set of the tablets, referred to "good" in the World to Come, this kind of "good" should have been mentioned in the first set of the tablets. If, on the other hand, the word ייטב in 5,16 refers to the good to be experienced in this world and it is therefore logical that it was omitted in the first set of tablets since these tablets represented the entire Torah [and we do not expect reward for Torah observance in this world Ed.], it should also have been omitted from the text of the second set of tablets. Rabbi Chiya replied that before assuming glibly that what was written in the second set of tablets referred to a "true good," one must first establish if that indeed is what the word ייטב in 5,16 is all about. He added that he himself had another query to which he did not have the answer, namely the exact meaning of "true good," הטוב האמיתי. He meant that he did not know whether to understand the word ייטב in 5,16 as being spelled with the vowel שורוק and thereby referring to the "hidden" good, or whether it was spelled with the vowel חולם and referred to manifest "good." In the latter case the question why it was not written in the first set of tablets is much stronger. If the only reason it was left out from the text of the first set of tablets was because it was in a domain which no human eye has ever beheld, then the very need to give the Jewish people a second set of tablets had itself removed such "good" even further from any human eye due to the sin of the golden calf. It should therefore certainly not have been written on the second set of tablets at all. This is why Rabbi Chiya sent the questioner to Rabbi Tanchum. Eventually the response was received that it had been foreseen that the first set of tablets would be smashed. What this meant was that there was both a נגלה, revealed, and a נסתר, hidden element in the tablets. The tablets i.e. the material, represented the נגלה aspect, whereas the letters i.e. the spiritual part, represented the נסתר aspect of the Ten Commandments. Our sages (Pesachim 87) are on record that when Moses smashed the tablets the letters "flew away." These letters were then stored in the Celestial Regions together with other things which are all "good." At the beginning of Creation, when G–d had created light and had surveyed His activity (Genesis 1,4), He described the light as "good." At that point there was only a single טוב, i.e. it was כולו טוב. G–d then took a look at what the wicked would do in the future and He decided to hide this "good" for a future when the wicked would no longer be active. This original light had returned to earth at the time of מתן תורה, but when the Jewish people committed the sin of the golden calf Moses broke the tablets as a sign that the recently restored original light was once more being withdrawn. There will come a future, however, when this light will be restored and the world will then qualify for the description כולו טוב, totally, absolutely good. The word "good" appears as part of the text of the second tablets then to serve as a beacon of hope for us of this future we can still look forward to. Had the word appeared first on the first set of tablets and been smashed, the impression might have been created that there would never again be a return to the idyllic state of affairs at the time G–d had created the absolute good, i.e. the original light. The absolute "good" is an allusion to the Unity of the Creator; were one to believe that there would not be a future of "absolute good," this would be tantamount to giving up on G–d's great Name ever becoming manifest again. This concludes our "overview" of the three great gifts we have received from G–d. Now let us turn to the details of these gifts.

Remember that the creation of the universe proceeded under the parole of "truth," since the final letters in the words בראשית ברא אלוקים combine to make the word אמת. At the end of G–d's creative activities we again find this symbol for "truth" when we look at Genesis 1,31: “וירא אלוקים את וגו'.” The universe was created for the sake of man, i.e. אדם, who represents the Maaser, tithe of אמת. (The letter מ =40, being 10% of ת=400 and the letter ד in אדם being one tenth of the letter מ in the word אמת. The letter א in אמת, is of course, irreducible). The serpent was the first to introduce the lie into the universe by claiming that G–d had eaten from the tree of knowledge before being able to create the universe. Proverbs 16,28 describes the serpent when saying: "a quarrelsome one alienates his friend." By removing the first letter of the word אמת, all that you are left with is מת, "dead." When you remove the first letter from the word אדם, on the other hand, you are left with the word דם, blood. Anyone who is able to protest wrongdoing with a chance of success and fails to do so has blood inscribed on his head. Those were the people who, though they are described as observing the commandments of the Torah from א-ת, were not pious in the true sense of the word since they failed to admonish the other members of their society. Under such circumstances the letter מ which ought to symbolise a letter from the word for truth, i.e. אמת, symbolizes the word מות, death, instead. When the Talmud describes their piety in this manner, i.e. א-ת, it merely wants to draw our attention to the missing letter מ in those people's piety. Hence the Angel of Death had unrestricted control even over such Torah- observing people..

When G–d began the work of Creation, He said: "Let there be light," the foundation of fire. There is both visible and hidden fire. This is the mystical dimension of the Torah's commandment in Exodus 35,3: לא תבערו אש בכל מושבותיכם ביום השבת. "Do not light a fire in any of your dwellings on the Sabbath day." The Torah singled out this prohibition of work (whereas none of the other 38 basic prohibitions of work is named).

The Gentile slave obtains his release in the event any of 24 types of his limbs have been destroyed (Kidushin 24, Baba Kama 75). This is to remind us that man was created in the image of G–d (Genesis 1,27). Our sages explain that man's 248 limbs correspond to the number of the Torah's positive commandments. These in turn are symbolic of the 248 joints in the אדם העליון, man's spiritual counterpart in the Celestial Regions, who sits on the throne. This is why the first of the patriarchs, Abraham, was called אבר מה (the letters in his name being re-arranged). The מה, corresponds to the numerical value of the word אדם, which in turn is equivalent to the four lettered name of G–d spelled in letter form. =ה-א ,13=ו-א-ו ,6=ה-א ,20=י-ו-ד6, total=45. Abraham did not want to be associated through marriage with אליעזר, who is ארור, cursed, having been a descendant of כנען, who was cursed by Noach to remain a slave permanently (Genesis 9,25). It is not possible for ברוך and ארור, the blessed and the cursed, to be paired successfully. Abraham of course, was blessed, and so were his descendants (Genesis 12,2). Kabbalists perceive of ראשי אברים as referring to man at his moral best, i.e. אדם הפנימי, as well as a corresponding type of ראשי אברים, of the אדם החיצוני, man at his moral worst, i.e. man under the influence of Noach's curse. By destroying the ראש אבר of a Gentile slave, one releases that person from the influence of that curse. Therefore, he no longer needs to be a slave (as per Genesis 9,25). As a result, such a person can join the ranks of the free, the ones subject to G–d's blessing.

This is the reason that we recite the paragraphs dealing with G–d having created the universe both in the mornings and in the evenings immediately prior to reciting the Kriyat Shema declaration. In those paragraphs we mention G–d as having created both night and day in order to demonstrate our conviction that they are part of the same whole and do not represent different domains presided over by different deities. This is why the Torah, when describing the process of creation, keeps saying ויהי ערב ויהי בוקר, "it was evening it was morning." Night is part of the unit called day and vice versa. Rashi explains on Exodus 10,21: וימש חשך, "that the darkness was tangible," that this was a phenomenon that intensified the normal darkness of the night. The night is darkest immediately before dawn. Before the sun sets in the evening, we observe the sun assuming a reddish colour in preparation for evening and night; the same process happens in reverse prior to sunrise. All this proves the basic unity of night and day. G–d is eternal, without beginning or end, without limitation of His powers, etc., as I have explained on other occasions. When G–d created the universe, He created "limits," as distinct from Himself who is limitless. In order to do this G–d imposed some restrictions, צמצום, upon Himself. The universe itself represents an act of G–d's self-restriction.

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 Torah now continues with the blessings the Priests are to confer on the people (6,23-27). I have already mentioned earlier that the universe was created with the letter ב, which symbolizes ברכה, blessing. The presence of this blessing on an ongoing basis was spoiled due to the cursed activity of the serpent, which in turn led to the situation where ban איש או אשה כי יעשו מכל חטאת האדם, of "man or woman who commit any sins due to the all pervading influence of Adam" (5,6). It is Aaron's function to restore the natural state of the world as it was prior to sin. We have elaborated on the fact that Aaron was the תקון, the "repair, or correction," of Adam. When the Torah introduces the blessings with the words: "כה תברכו," the word כה, whose numerical value is 25, refers to the 25th of Elul, which is the date on which G–d commenced creating the universe, according to the view of Rabbi Eliezer (Vayikra Rabbah 29,1). A further allusion to this is the fact that G–d commenced His creation by saying: "יהי אור", let there be light, the word יהי having the numerical value 25.

Since the havoc wrought on G–d's creation was due to the original נחש, and that serpent was ערום, sly, or naked, i.e. brazen, Israel descended into the "iron crucible" of Egypt to experience ערום ועריה (Ezekiel 16,7), facing Pharaoh who is described elsewhere as the תנין הגדול, the great sea monster, the serpent being עפר לחמו, having been condemned to subsist on dust (Genesis 3,14). The letters in the name Pharaoh, i.e. פרעה when re-arranged spell העפר "the dust." This is the reason the first miracle Moses performed transformed the staff into a תנין to allude to Pharaoh. In order to cleanse themselves spiritually from the pollutant of the original serpent, Israel had to perform עבודת פרך, hard labour. Since the pollutant of that serpent had kept permeating more and more of the human being, it required potent cleansing measures to eradicate it. Had there not been such a pollutant, man would have lived indefinitely. As it is, the only two means to regain the original state of man are afflictions while he is alive, and the experience of death itself. Exile is one of the manifestations of such afflictions. So we have a progression of afflictions which will culminate in serenity, light, until the original light of creation which has been hidden will be revealed again. Nowadays the world is desolate, due to the sin caused by the נחש, i.e. our sins. Physical death is described in Genesis as טוב מאד, very good according to Rabbi Meir (Genesis 1,31). This is because it is the catalyst that leads man to repentance and thereby to eternal life and resurrection (Midrash Hagadol).

To come back to the words: ראה נתתיך in 7,1, which we questioned on page 413. We must compare it to Deut. 2,24: ראה נתתי בידך את סיחון מלך חשבון האמורי, "See I have given into your hand Sichon the king of Cheshbon the Emorite." G–d humbled the spiritual שר of that king before the feet of Moses. The adversaries of the Jewish people are first defeated in the Celestial Regions, before the Israelites on earth execute a similar judgment on their proteges on earth. The words: ראה נתתיך, refer to what had transpired already in the Celestial Regions. The Zohar (Sullam edition Shemot page 26), commenting on Exodus 1,8: ויקם מלךם חדש על מצרים, "A new king ascended the throne in Egypt," explains that Egypt's predominance in the world only began after the Jewish people had been exiled there. In fact, the stability of any kingdom on earth is only due to Israel. This is why Moses ascended to G–d in order to humble that nation. Simultaneously, the people of Israel ascended to a loftier position to become the "armies" of G–d and to receive the Torah. Bereshit Rabbah 1,1 explains that the universe was only created for the sake of Israel and the Torah, and that the Torah is called ראשית דרכו, based on Proverbs 8,22: השם קנני ראשית דרכו, "The Lord created me at the beginning of His way." Israel is called ראשית תבואה, "first harvest," based on Proverbs 8,19. The Midrash there also mentions that Moses is called ראשית, based on Deut. 33,21.

At this point I want to tell you what G–d has revealed to me concerning the metaphysical aspects of the spies' mission. The mission never was intended to pave the way for conquest by natural means. On the contrary, it was to pave the way for conquest by employing supernatural forces. The twelve spies represented the twelve tribes of G–d, who in turn corresponded to the twelve possible permutations of the four-lettered ineffable name of G–d as we have explained elsewhere. Celestial forces descend to earth via twelve "lines", the letter ו represents a line. Six of these lines emanate from the left side of the emanations, i.e, from the attribute of Justice, the other six from the right side, i.e. the attribute of Love, חסד. This is in line with the concept which we refer to often when we speak about G–d as השם אלוקינו, השם אחד own, meaning both of G–d's attributes. All of the above is alluded to when the letter ו is spelled as a word, i.e. ואו. The two letters ו, represent the attribute of דין and חסד respectively, whereas the letter א establishes the bond between them. I have explained elsewhere on the verse in Genesis 1,5, ויהי ערב, ויהי בוקר יום אחד that the first six hours of the night are under the aegis of the attribute דין, Justice, whereas the remaining six hours from midnight on gradually switch to being under the aegis of רחמים, Mercy. By day, on the other hand, as long as the amount of light keeps increasing, the first six hours are under the aegis of רחמים, whereas from noon on they switch towards the attribute of דין, Justice. At any rate, the 24 hours consecutively together form one day. The letter ואו, i.e. spelled as a word, totals 13 in numerical value, the same as the word אחד. The idea of the “line,” or better "lines," that act as the ducts for emanations from Celestial Spheres are symbolized by the external appearance of the letter ו, which is after all a "line." This is further symbolized by the verse שמע ישראל ה' אלוקינו ה' אחד a verse containing six words. (ו=6) The verse we recite immediately afterwards, i.e. ברוך שם כבוד מלכותו לעולם ועד, also contains six words. The combined twelve words comprise the twelve horoscopes, of which six are above the horizon at any one time, whereas the other six are below the horizon. The book Beer Mayim Chayim, points out that the verse שמע ישראל is made up of 25 letters, whereas the verse ברוך שם כבוד וכו' is also made up of 25 letters. Between them they represent the 49 שערי בינה, plus the “hidden” 50th gate (which has not been revealed to man) which enables all the others to be joined together.

When G–d said: "They shall make a Sanctuary for Me and I shall dwell within them," בתוכם, this referred also to the fact that much of the Tabernacle was due to the תוכם, the innermost feelings of the donors. The Tabernacle could not have been completed if the people donating all these materials had not been motivated by a spirit of generosity. The word בתוכם is therefore essentially not much different from the word בתוכו, which we would have expected the Torah to use. There is another dimension to the verse ועשו לי מקדש ושכנתי בתוכם. The word בתוכם, refers to the innermost part of the Tabernacle. It is there that the שכינה resided and merged with the people of Israel. This is the mystical dimension of Exodus 26,24: ויהיו תאמים מלמטה ויחדו יהיו תמים על ראשו אל הטבעת האחת, "They shall match at the bottom and be perfectly aligned at the top inside one ring." It is a reference to the uniqueness of G–d and the uniqueness of the Jewish people respectively. G–d will never abandon His people for the sake of His great Name; the uniqueness of each i.e. אחד=13, i.e. 26 when combined. This equals the numerical value of G–d's "great" Name י-ה-ו-ה =26. The verse is a reference to the mystical union between קודשא בריכיה and כנסת ישראל, between the well known concepts of the holiness of G–d and the spiritual unity of the Jewish people. This is the reason why we find the מקדש described as היכל ה' on occasion. The numerical value of the word היכל equals the numerical value of א-ד-נ-י, a term for G–d which includes the souls of the people of Israel, as in Psalms 68,27: במקהלות ברכו אלוקים, (י-ה-ו-ה) א-ד-נ-י ממקור ישראל. "In assemblies bless G–d, the Lord, O You who are the fountain of Israel." To signify this dual meaning, the name of G–d is spelled as the Ineffable Name but pronounced (read) as א-ד-נ-י. There were one hundred silver sockets (אדנים) for the boards forming the walls of the Tabernacle which are symbolised by our reciting one hundred benedictions daily, which all mention the name of G–d (א-ד-נ-י). The עמודים, columns, each one within a socket, אדני, were an allusion to the emanation תפארת, the Ineffable Name which is found within the name א-ד-נ-י. The ווי העמודים, hooks attached to the columns, allude to the number 6=ו, the sixth emanation, i.e. תפארת, which is the mystical dimension of the letter ו in the Ineffable Name. That letter also represents the mystical dimension of the word אחד as we know from Genesis 1,5: ויהי ערב ויהי בוקר יום אחד. We have explained earlier in this chapter how day and night are part of a single unit. Night has 12 hours, the first six of which until midnight are under the domain of the attribute of Justice, whereas the last 6 hours are under the domain of the attribute of Mercy. The day, too, is divided into these two periods of 6 hours each, the first six hours under the domain of the attribute of Mercy, the last six under the domain of the attribute of Justice. As long as the light intensifies, the attribute of Mercy is in the ascendancy; once it diminishes, the attribute of Justice comes into its own. Since they have both been created by the same Creator, they appear linked together in the story of creation. This is the deeper meaning then of "evening and morning being one day." When you spell the letter ו as a word, thus: ואו, you have an allusion to the respective 6 hour periods during which each attribute exercises its dominance; the letter אלף in the middle alludes to the One and Only Creator who has created both day and night, both the attribute of Justice and the attribute of Mercy. You will also observe that the numerical value of such spelling of the letter ואו=13, the same numerical value as that of the word אחד. When the Torah in 26,6 describes the Tabernacle as becoming אחד, one, this is merely a confirmation of how the various components all combined to create this unified microcosm.

This is the metaphysical aspect of the word אמת, that we find mentioned by Joshua's spies; it is the measuring line described as the "תקות החוט" (see Joshua 2,14 for the word אמת, and 2,18, for the red line)ץ When the letter ו is written as a word, it symbolizes אמונה, faith, loyalty, since the middle letter א joins the two letters ו together. By so doing it creates a bond between דין and רחמים. Since the א also means “one,” this means that either group of six tribes is always joined with the אלוקי יעקב, "the Lord G–d of Israel”. Each group of six represents half the permutations of the ineffable name of G–d. The specific attribute for Jacob is that of תפארת, the sixth of the ten emanations, ספירות. This corresponds to the letter ו in the Ineffable Name. This is what Joshua's spies had in mind when they spoke about the אות אמת. We also know that Jacob and אמת are inextricably linked, since it says תתן אמת ליעקב, You have given "truth" to Jacob (Michah 7,20). If, G–d forbid this א would be separated from its respective ו, this would point at a universe in which more than one authority would rule, as the heretics claim. Their argument is that it is inconceivable that the power that created light should be the same as that which created darkness. This amounts to a denial of the verse: "It was evening, it was morning, one day (Genesis 1,5)."

שדך לא תזרע כלאים...בהמתך לא תרביע כלאים . The reason for this string of forbidden mixtures (19,19) is that the Creator in His wisdom saw fit to separate certain species; the account of their creation repeatedly underlines that they were created למינהו, each according to its kind, even the lowly grass (Genesis 1,12 et al). It is incumbent upon us not to upset G–d's order in the universe. We have explained that every blade of grass has a Mazal which supervises and encourages its development.

Since we are already on the subject of the relative importance of the sun and the moon, I will now proceed to explain the discussion in Chulin 60b described as having taken place between the moon and G–d. So many commentators, and especially Kabbalists, have written on this subject that all I want to do is deal with it on the most fundamental basis, i.e. the פשט. I believe that the sun and moon in the story are to be accepted at face value; they may, however, be symbols of the relationship between study and performance at the same time. Just as the moon depends on the sun, so performance depends on the knowledge of what is to be performed, when it is to be performed, and where it is to be performed. The wording of the statement of Rabbi Shimon ben Pezzi in the Talmud illustrates this point. The Rabbi questioned the verse in Genesis 1,16 according to which G–d made "two large luminaries, the great luminary to dominate by day and the small luminary to dominate by night." In order to deal with the apparent contradiction of there being two great luminaries, the Rabbi tells us a parable in which the moon complained to G–d about two kings not being able to wear one single crown (to rule simultaneously). G–d thereupon invited the moon to reduce itself in size. The moon replied that it could not see why it should be punished for having made a valid observation. Thereupon G–d told the moon to dominate (shine) by day as well as by night. To this the moon replied that there was no point in shining by day since its light would not be noticed (after the sun already shone by day). G–d then consoled the moon by telling it that in the future Israel would base its calendar on the lunar cycles. The moon responded that Israel would not count its days according to the lunar cycles because the Torah already stated in Genesis 1,14 that the luminaries would determine the seasons, i.e. solstices. G–d then told the moon that the righteous, i.e. Jacob would share its adjective "small" also with Samuel and David, all of whom would be called "small" in the Bible, (cf. Amos 7,5, and Samuel I 17). When G–d realized that the moon was still not satisfied He told the Jewish people to offer a sin-offering on His behalf on every New Moon in order to expiate for His having reduced the moon in size.

Since we are already on the subject of the relative importance of the sun and the moon, I will now proceed to explain the discussion in Chulin 60b described as having taken place between the moon and G–d. So many commentators, and especially Kabbalists, have written on this subject that all I want to do is deal with it on the most fundamental basis, i.e. the פשט. I believe that the sun and moon in the story are to be accepted at face value; they may, however, be symbols of the relationship between study and performance at the same time. Just as the moon depends on the sun, so performance depends on the knowledge of what is to be performed, when it is to be performed, and where it is to be performed. The wording of the statement of Rabbi Shimon ben Pezzi in the Talmud illustrates this point. The Rabbi questioned the verse in Genesis 1,16 according to which G–d made "two large luminaries, the great luminary to dominate by day and the small luminary to dominate by night." In order to deal with the apparent contradiction of there being two great luminaries, the Rabbi tells us a parable in which the moon complained to G–d about two kings not being able to wear one single crown (to rule simultaneously). G–d thereupon invited the moon to reduce itself in size. The moon replied that it could not see why it should be punished for having made a valid observation. Thereupon G–d told the moon to dominate (shine) by day as well as by night. To this the moon replied that there was no point in shining by day since its light would not be noticed (after the sun already shone by day). G–d then consoled the moon by telling it that in the future Israel would base its calendar on the lunar cycles. The moon responded that Israel would not count its days according to the lunar cycles because the Torah already stated in Genesis 1,14 that the luminaries would determine the seasons, i.e. solstices. G–d then told the moon that the righteous, i.e. Jacob would share its adjective "small" also with Samuel and David, all of whom would be called "small" in the Bible, (cf. Amos 7,5, and Samuel I 17). When G–d realized that the moon was still not satisfied He told the Jewish people to offer a sin-offering on His behalf on every New Moon in order to expiate for His having reduced the moon in size.

Suffice it to say that this is what the Midrash Tanchuma had in mind when it said that the function of the Candlestick is to light up for us the period of darkness preceding the ultimate redemption. "When that time arrives it will be those who have darkened our lives who will experience darkness whereas Israel will experience an abundance of light and the universe will undergo a complete rejuvenation. This eventual rejuvenation of the universe was already hinted at in the first words of the Torah's report about מעשה בראשית, the work of Creation, where the Torah speaks about , תהו, ובהו, חושך, על פני תהום, and our sages see in this an allusion to the four exiles the Jewish people would experience before there would be an ideal type of universe (Bereshit Rabbah 2,4). The Table also alludes to the future as indicated in Isaiah 65,13: "Here My servants will eat whereas you will starve; My servants will drink and you will thirst."

To illustrate the loftiness of Israel’s prayers we will cite here the continuation of the passage from the Zohar. To begin with you must know that there are certain angels assigned over all the entrances, gates and windows of every firmament by day and by night. The appointed ministers of the day are called, “the rulers of the day,” while the appointed ministers of the night are called, “the rulers of the night” (Bereishis 1:16). At every entrance, gate and window there is one appointed minister, under whom are thousands of ministers and governors. Who can count or even conceive of all the ministers of these ministers and all the hosts and bands that are under them? Every day at nightfall and again at daybreak an announcement is made throughout all the firmaments instructing the appointed ministers to take up their positions, whereupon each one goes to its station. Then the Holy One Blessed is He descends and all Israel go to their synagogues to give praise to their Master with songs and prayers. If a person approaches Hashem’s service with awe and trembling and prays with full concentration, so that his mouth and heart are as one as they declare the unity of the holy Name, then the Holy One Blessed is He is gratified and joyful with his prayer. Then each word he utters ascends On High to be received joyfully by the appointed angels until it reaches the highest heights where it is fashioned into a crown upon the head of the King of the Kings of Kings, the Holy One Blessed is He.

In a book called Sefer Hama-arechet chapter Ha-adam the author writes: Now that you are aware of the reasons for the manner in which the human body is constructed, you are able to understand whether you have received communication via the "mouth to mouth" method, a true prophetic insight such as our prophets used to receive, or not. The sages used to call such prophetic insights שיעור קומה, a way of saying that someone had some insight into the gateway of the Creator. The Torah referred to this when it describes G–d as saying "Let us make man in Our image and in Our likeness." Concerning such visions it is written: ואנכי חזון הרבתי וביד הנביאים אדמה "I have granted many visions and made plain My word through appearances to the prophets." Thus far the author of Sefer Hama-arechet.

According to my approach what Aaron was interested in was to provide education, i.e. consecration for the world. G–d said to him concerning this desire of his, that his share would be greater than that of the Princes, since he would kindle the lights, a reference to the Original Light, the first act of creation, something which included all future creatures. Now this light in the Tabernacle would correspond to the light of the seven days of Creation. This is why the Torah emphasises that the seven lights of the candelabrum should provide light (8,2).

G–d realized immediately (remember that the word in the Midrash used for this is ראה) that the kind of people whose souls (spiritual capacity) are of a lower order, seeing that they are further removed from the שרש, would not be able to survive for long in a universe that was based solely on the attribute of Justice. The word ראה implies a situation of גלוי, that something had already been revealed, was no longer in a realm hidden from all but the highest בני עליה.

“What is your craft?” (1:8). That is, “Recall how you performed your task in this world. How many lies and deceptions did you perpetrate in the practice of your profession and the pursuit of your livelihood? Make acknowledgment and do not be proud, for you can see that the day of your death is approaching. “And from where do you come?” (1:8). That is, “Cast aside your pride and arrogance and recall that you were formed from a putrid drop!” “Which is your land?” (1:8). That is, “Take note that you were created from the earth and that you will return to the earth.” “And of which people are you?” (1:8). That is, “Examine whether you have enough ancestral merit to protect you in your time of trouble.” These are the thoughts that the evil inclination awakens in a person’s heart as he lies upon his sickbed. (In light of this we can understand a passage in Midrash Rabbah, Bereishis 9:10. Commenting on the verse, “And indeed it was very good,” Bereishis 1:31, the Midrash first declares: “This refers to the evil inclination.” But afterwards the Midrash says: “This is the Angel of Death.” Perhaps what the Midrash is alluding to is that as death approaches even the evil inclination becomes good, arousing a person to repentance and confession.)

We know that terrestrial man was created in the image and form of his Celestial Counterpart, אדם העליון. As soon as man and woman had been created they were commanded to procreate, to be fruitful and to multiply. We read in Genesis 1,28: ויאמר להם אלוקים פרו ורבו, meaning that they should produce other human beings similar to themselves, i.e. similar to the אדם העליון, the spiritual human prototype on the throne of G–d. G–d had, after all, created man on earth in the likeness of that prototype; if man on earth had not failed and as a result become garbed in the pollutants emitted by the serpent, there would not have been such a thing as shame, negative aspects to the act of procreation. On the contrary, the act of procreation would have been the performance of a commandment exactly like that of putting on phylacteries and other commandments performed with one's body. The semen would have been an emission originating in the brain, and the person born as a result of such an emission would have come into the world with the same stature as Adam. In spite of what may be valid amongst the Gentile nations, Israel -because it is holy- needs to sanctify itself prior to engaging in the act of procreation as we have explained on pages 22, 39, and elsewhere.

The "light" which will be preserved in the universe at large after shining forth from the Temple is the light of Torah learning, as already explained in Bereshit Rabbah 3,5: "Rabbi Symon said that the word אור, light, occurs five times in the report of the first day of creation (Genesis 1,3-5). This corresponds to the five books of the Torah."

The מגדל עז, "tower of strength," which the Zohar had described as referring to the ark, refers to the three separate levels of accommodation in the ark. It symbolises the three domains of עולם העשיה, the lower level; the עולם היצירה, the middle level; and lastly the עולם הבריאה, the highest level of the emanations. The lowest level contained a lot of garbage, comparable to our world. The middle level which contained the animals may be understood to symbolize a world in which creatures can fly, similar to the Zohar's understanding of the commandment in Genesis 1,20: "let the waters swarm with living creatures and birds that fly over the earth, over the expanse of the heavens..”

The second of the five ways of examining one's spiritual level has to do with the name concept of האדם, a term used for the abstract spiritual world as such. This אדם is also viewed as the principal carrier of G–d's Presence. אדם, i.e. Man in our "lower" world, serves as the throne for the אדם in the Celestial Regions. Our respective limbs and organs are allusions to concepts prevailing in the spiritual world. They are all forces of the Divine. When G–d said: "Let Us make man in Our image," this was not just an empty phrase, but it conveyed the message that physical man would possess some Divine properties [as opposed to all other living creatures. Ed.] The תמונה, image, revealed to the prophet when he experiences a prophetic vision is the תמונה of the אדם העליון, Man as a spiritual concept. When the physical counterpart of this "man," i.e. the prophet, experiences such a vision, his own physical characteristics are temporarily elevated to be of almost spiritual dimensions. The image he sees is similar to someone who looks in a top quality mirror and sees himself reflected in it. Not every prophet saw a reflection of the same clarity, since this depended on the spiritual qualities he possessed. Thus far the words of the Chayat.

I have used this approach to explain why the Manna did not have the taste of cucumbers and melons, etc. as in Numbers 11,5. The Talmud in Yuma 75, and the Sifri on that verse explain that these fruits were harmful to nursing mothers. Since the Rabbis are on record stating that the Manna was capable of assuming any taste a person wanted, we must ask whether nursing mothers are not included in the definition of כל אדם, i.e. anybody? The real reason then is that in its primordial state the Manna was capable of assuming any taste. This potential was activated by the thoughts of the person about to consume it. Because of the fact that at least a minute amount of the other possible tastes would have been present at all times, and this could have had harmful effects on nursing mothers, G–d already had to exclude the taste of cucumbers, etc. from the primordial potential, i.e. כח היולי, of the Manna. Since we have stated that the total potential reposing in each of the seven days of Creation was used on subsequent days to further the creative activity on such day, we have 7 times 7=49 such potentials. By adding the primordial potential of all these individual potentials we get 50. When you consider the individual potentials of the various acts of Creation and combine them with more generalised potentials you will get a total of fifty. Rashi on Genesis 1,14, already tells us that on the first day of Creation, everything was created in כח, in its potential, though it was not actualised, i.e. did not become functional until the day the Torah reports about it in detail. Similarly, the last day of Creation, i.e. the Sabbath, combined all the potential creative forces within it. This is why the Sabbath is also called "week," seeing it comprises all the elements that make up the week. We therefore have five days of creative activity left, each one of which comprised 7 of the potentials (known as שערי בינה) mentioned previously. This gives you 35. By adding a small part of the three "general potentials" to each of these five intermediate days, i.e. the general potential of the first day, the Sabbath, and the primordial כח היולי, you will get a total of fifty. In this fashion we arrive at a different aspect of the relationship between the spiritual and the physical, i. e. the relationship of "five" and "ten" respectively. Five multiplied by ten makes fifty. This is a very ancient allusion to the ספירות, emanations of יסוד, the lowest of the emanations of the world of יצירה, and the emanation מלכות, the world of עשיה, respectively. The verse in which this is alluded to is Chronicles I 29,11, לך ה' הגדולה, הגבורה, והתפארת, והנצח, וההוד. "Yours O Lord are the greatness, might, splendour, triumph and majesty, yes, all this is in Heaven and on earth." Every one of these five (emanations) is made up of ten aspects, so that between them they total the fifty שערי בינה. This is supported by the end of the verse כי כל בשמים ובארץ. According to the Pardes Rimonim, this is a clear allusion to the "lowest" two ספירות. The word כל has a numerical value of fifty, and as such alludes to those fifty שערי בינה that between them account for all the potentials that exist. This is also the mystical dimension of the letter ה in the word “הששי,” in Genesis 1,31. It alludes to the seven times 7 days plus the כולל, general potential, which combined makes 50. The number 50 must be understood as five times 10, i.e. with the creation of the Sabbath, the material world, עולם הזה, had, so to speak been stamped with the seal of the spiritual world, the עולם הבא.

The expression הבדלו, "become separate!" which Moses used in 16,21, also alludes to the "separation" of waters that took place during the second day of Creation (Genesis 1,7). "Separations" are indications of creational activity. Originally, all of Creation had been for the sake of "Adam". Since Adam however, grew apart from G–d, Aaron was brought "close to G–d" in his place when he became the High Priest. We have explained all this based on the Midrash in our commentary on the portions that comprise תורת כהנים.

The expression הבדלו, "become separate!" which Moses used in 16,21, also alludes to the "separation" of waters that took place during the second day of Creation (Genesis 1,7). "Separations" are indications of creational activity. Originally, all of Creation had been for the sake of "Adam". Since Adam however, grew apart from G–d, Aaron was brought "close to G–d" in his place when he became the High Priest. We have explained all this based on the Midrash in our commentary on the portions that comprise תורת כהנים.

מכשפה לא תחיה. Do not allow a witch to survive!" (22,17). Rabbi Yochanan in Sanhedrin 67, relates the term מכשפה to the fact that witches deny the existence and function of Divine messengers, i.e. פמליא של מעלה. The Chinuch describes the substance of such witches (whether male or female) in the following words: "At the time of creation, G–d assigned certain activities to everything that has been created; such activities are all meant to benefit the universe. This is the meaning of Genesis 1,12, that each variety of herb came into being למינהו, in its individual kind, with its individual function. Each had a spiritual counterpart assigned to it in the "higher" world. This is what Bereshit Rabbah 10,7 means when it says that every herb has its own מזל in Heaven. This מזל instructs the herb to grow.

I have explained at length that "evil" is distilled from "good,” that it has only been created, נברא, for the sake of the good, i.e. הטוב. Without רע, "evil," there could not have been such a concept as טוב, "good." G–d arranged that people should fear him; this is why the advantage of light is something that is due to the potential power of darkness. This is the deeper meaning of the Torah saying that both luminaries were created equal in size even though the word מארת is spelled defective, without the letter ו indicating the plural. The idea is to tell us that the luminary later described as המאור הקטן, the smaller luminary, is really part of the overall expression "luminaries." The טוב must be understood as the "great luminary," whereas the "small luminary" refers to darkness, חשך. When you look closely at the letters in the word מאורות (when spelled plene), you will find the words for "light" and "death," i.e. אור and מות. The word מות is separated by the letters spelling אור, light. This is a hint that light (the light of Torah) separates or neutralises the power of מות, death. The same does not apply to the Gentiles or to the wicked. They walk in [unbroken] darkness, not in light, and in the language of our sages are referred to as "dead" even while their bodies are "alive" (Berachot 18). For them death is an ongoing experience, not broken or interrupted by light. Of the righteous the Psalmist says (Psalms 116,15): יקר בעיני ה' המותר לחסידיו, "The death of His pious ones is a precious event in the eyes of G—d." Elsewhere I explained the meaning and nature of death at length. The letter מ is an allusion to the angel of death. It is the very letter from the word מפריו from Genesis 3,6 :"ותרא האשה…ותקח מפריו ותאכל ותתן". We have the letter ו and ת four times in that verse plus the letter מ. This is an allusion to Eve having surrounded herself with the angel of death from all four sides. I have written more about this in my treatise תולדות האדם. Anyone who wants a deeper understanding of this must take the trouble to read the entire introduction even though it is lengthy.

Nowadays prayer takes the place of the sacrifices, therefore a person must pray with a broken heart and have in mind to prepare adornments for the Shechinah with his supplications. Those who have this in mind when they perform good deeds bring satisfaction to the Shechinah. These individuals are known as “men of deeds” because the word “deed” [ma’aseh] has the connotation of “fixing” [tikkun]. Thus the word “And He did” [vaya’as; Bereishis 1:7] means in context, “And He fixed” [vetiken]. Similarly, the woman of Shunem said to her husband, “Let us fix up [na’aseh] a small walled-in attic room and place for him there a bed, a table, a chair and a lamp” (II Melachim:4:10). This woman also had in mind to honor the Shechinah, for the four items she mentions are the things that the children of Israel must prepare for the Shechinah. Thus when a person prays the evening Amidah he should have in mind that this prayer corresponds to the “lamp.” And when he recites the evening Shema he should have in mind that it corresponds to the “bed.” The Verses of Praise and the morning Shema correspond to the “table” and the morning Amidah corresponds to the “chair.” He should have all these intentions in mind for the honor of the Shechinah, as is discussed in the Zohar at length (2:133a).

This message is also alluded to in the wording of Genesis 1,3 where G–d gave the directive יהי אור, and the Torah reports: ויהי אור. The letters in G–d's name י-ה-ו-ה, are really only י-ה-ו, seeing that the letter ה appears twice. If Adam had not sinned, the name would have been י-ה-ו-ה. Unfortunately, the spiritual level necessary for that name never existed, not even when we merited the building of the Holy Temple, at which time the Ineffable Name of G–d was of the י-ה-ו-ה variety. This is what Solomon refers to in Kohelet 11,3 that במקום שיפול העץ שם י-ה-ו, the word שם has to be vocalised Shem, i.e. the Name will consist of the letters Yud-Heh-Vav. Genesis 1,3 hints at G–d's original plan which provided for יהי instead of יהו. When the Torah reports ויהי אור, i.e featuring the three letters of the present "full" name of G–d, this is a hint that part of the "great light" was already withheld; G–d anticipated Adam's נפילה, "fall." אדם הראשון caused that "fall"' by eating from the tree of knowledge. The meaning of Kohelet is now clear. "The place the tree fell is the cause that the letters in the name of G–d remain י-ה-ו. The world as it is cannot rise above that level of G–d's name. When G–d says of Abraham in Genesis 18, 18 that ואברהם היו יהיה לגוי גדול, we have the implied promise that in the future, as a result of someone like Abraham, that configuration described as “היו,” will eventually be changed to the configuration “יהיה.” If Abraham is previously described as standing under the "tree,” this is a hint that he "stands guard,” insures that the original design for the world will materialise: that the fall from grace due to having eaten from the tree will be reversed.

Whereas someone who fails to procreate by not emitting his semen is considered כאלו שופך דמים, as if he had spilled blood, a person who emits semen for purposes other than procreation has actually spilled blood and is guilty of death. This is why the people of the generation of the deluge were condemned to die, as we have outlined elsewhere. The important thing is that even if a person is סור מרע, abstains from doing evil by not wasting his semen and merely not impregnating his wife who is of childbearing age, he is still considered as if he had spilled blood. The reason is that man is to act like the אדם העליון (a facet of G–d), whose very function is the unending dispensation of שפע, abundance, acts of generosity. If, due to our sins, we do not experience this generosity on earth i.e. in the sphere of מלכות, from the emanation תפארץ which channels such שפע to Israel, as hinted at by the words אשר זרעו בו על הארץ [G–d's first command to provide that שפע in Genesis 1,11. Ed.], such שפע is granted to חצונים, unworthy creatures, and results in ותשחת הארץ, corruption of the earth (Genesis 6,11). The word זרעו should be read as 6) ,זרע-ו) since the sixth emanation is תפארת.

The third and mystical function of the קרבן is that it facilitates the union between man and the Ineffable Name of G–d. Concerning this function the Torah says: אדם כי יקריב מכם (הוא) קרבן ל-י-ה-ו-ה. Israel is the sacrifice called אדם. When G–d had said in Genesis 1,26: נעשה אדם בצלמנו, "Let Us make man in Our image", He created man in this world while at the same time establishing the likeness of man on the throne in the Celestial Regions. It is significant that the numerical value of the word אדם (45) corresponds to the numerical value of the Ineffable Name when spelled as a word, i.e. יוד-הא-ואו-הא. This is the allusion that man is close to G–d, i.e. is a קרבן. Such affinity is achieved by means of בקר and צאן which we sacrifice down here on earth. When the Torah continues: תקריבו את קרבנכם, this is the instruction to awaken within ourselves the consciousness of the highest achievements we are capable of in our affinity with G–d. Nowadays, when we find ourselves in exile, the sages introduced the daily prayer services as a substitute for the public offerings in the Temple. Prayers are also capable of establishing this unity between ourselves and the Ineffable Name.

You may ask how it is that Joseph is included in the list of patriarchs, and even contributed more than the other patriarchs combined? The answer is that Joseph was the moral equal of all the other patriarchs combined, seeing that all our literature describes him as יוסף הצדיק, Joseph the righteous. In that capacity he "illuminated the moon," the symbol of all that is feminine, more than any of the others. This is why he could contribute more years of life to David than all the others. The allusion to this in our scriptures is found in Genesis 1,17: ויתן אותם אלוקים ברקיע השמים להאיר על הארץ , "G–d positioned them in the sky of the firmament to give light on earth." Thus far the Zohar.

The author views our rehabilitation process as linked to our souls having stood at Mount Sinai and having witnessed the revelation. The major organs involved were the ears which had heard the commandments. When later generations tune in their ears to what is written in the Torah, it is as if they were trying to make up for generations or individuals who had closed their ears to Torah instructions. The very word נעשה "we shall do," which the Jewish people said prior to the revelation was an allusion to the beginning of creation when G–d had said נעשה אדם בצלמנו. Once our ears are involved in this process of rehabilitation the other organs will become involved also and general מצוה performance will result.

Another important allusion to be found in the word ואגדלה is the assurance that this universe would endure, i.e. that Abraham is the guarantee that this would be so. The word ואגדלה contains the six first letters of the א-ב, six letters corresponding to the six days of Creation. Although the letter ל in ואגדלה, seems to contradict this allusion, we shall explain this.

The symbolisms expressed by the use of בת-אחות-אם "daughter-sister-mother" relationship between G–d and the Jewish people, or the matriarchs and G–d, which we have described on page 137 and later, may be alluded to in the way the Torah divides the number of years Sarah lived into three distinct periods, i.e. "one hundred years, twenty years and seven years" (Genesis 23,1). Bereshit Rabbah 58,1 explains that Sarah was as beautiful at twenty as she had been at seven years of age, whereas she was as free from sin at a hundred years of age as she had been at twenty. The number seven may allegorically be explained as referring to the seven days of Creation (including the Sabbath) before the original light was withdrawn. This association gives Sarah the אם כל חי, "Mother Superior" image. When the Torah was given to the Jewish people and the serpent's pollutant was neutralised, the world was restored to a state when כתנות אור, garments woven of light, could have been worn. The passage dealing with the creation of light in Genesis 1, 3-5, mentions the word אור, light, five times, an allusion to the five Books of Moses, as pointed out in the Midrash. The Zohar sees in the verse commencing with Hashem Hashem in Exodus 34,6 an allusion to the number twenty, i.e. the Ten Commandments and the ten directives by which the universe was created. These complemented each other. When you spell the two letters Yud as words, i.e. יוד, their combined value is also 20. This idea is reflected in the "twenty years" the Torah here speaks of. Although the universe did not actually revert to the condition it had been in prior to withdrawal of the אור בראשית, the original light, the precondition existed, and, but for the sin of the golden calf, Israel would have achieved that status through Torah study and observance, and the original light would have been revealed to them. At the moment the Torah was revealed, the light appeared to them just as it had been during the seven days of Creation. This is the deeper meaning of Proverbs 7,4: אמור לחכמה אחותי את, "Say to wisdom 'you are my sister.'" Israel, due to the Revelation and Torah study, was on the level we have described as אחות. Afterwards, when the people made the golden calf, they ruined even that level of closeness to G–d with the result that the כ in 23,2 became reduced in size. When the Temple, which was one hundred cubits high, was built, this provided some degree of rehabilitation for the opportunity lost through the golden calf. [The Temple the author refers to must be the one of Herod; Solomon's Temple was only thirty cubits high. Ed.] When Bereshit Rabbah 58,1 on our verse next compares Sarah's innocence at one hundred to her innocence at twenty, this is an allusion to the partial rehabilitation during the period of the second Temple. There were public offerings which achieved atonement for the people. Nonetheless, the people were only on the level of בת, (the lowest of the three levels described on pages 137/138). This is why we find Israel referred to as בת ציון, בת ירושלים in Isaiah, Lamentations and elsewhere. The small letter כ in the word ולבכותה is a clear allusion to the aforegoing. When you remove the letter כ completely, you are left with the word לבתה, "to her daughter," i.e. the word בת, daughter. When the Temple was destroyed, the letter ק was also reduced in size, as pointed out by the Baaal Haturim in his commentray on Genesis 27,46 where Rebeccah expressed disdain for her own life if Jacob, too, were to marry a Canaanite girl. The cause of Rebeccah's desperate outcry, according to Baa l Haturim, was that in her mind's eye she saw the destruction of the hundred-cubit high Temple. When the Temple was destroyed the Jewish people forfeited even the status of בת in their relationship with G–d. For some time after that the most they could achieve in the way of direct communication with G–d was the בת קול, an echo of their former relationship. Nowadays, due to our sins, we do not even experience that form of communication with G–d. This situation will not improve until the Messiah will come, hopefully very soon. At such a time, אור חדש will shine over Zion.

Therefore we must pray on behalf of the schoolchildren and babes and ask that the Holy One Blessed is He shelter them beneath His wings and protect them from every evil eye, and from every illness and mishap. And let them also be spared from the strangulating disease called askara that comes upon children when the light of the moon is deficient. Thus me’oros, the word for the “lights” in Bereishis 1:14, is abridged [i.e., missing a vav] so that it can be read me’eiras, “a curse” [indicating that when the moon’s light is deficient it brings a curse upon the children].

Rabbi Yose wept and said, “Woe! Shall the grandson of Rabbi Chiya go on alone?” So they took him by the hand and went with him. Rabbi Yose said to him, “Tell me, my son, what were you studying with your father in Parashas Bereishis?” The child replied, “I was studying the verse, ‘Let there be lights in the firmament of Heaven’ (Bereishis 1:14).” Rabbi Yose inquired, “What did your father tell you about this passage?” The child answered, “This is what my father said: Israel had three righteous shepherds in the desert, Moshe, Aharon and Miriam. In Moshe’s merit the manna fell for Israel; in Aharon’s merit there were the clouds of glory; and in Miriam’s merit there was the well. Even after Aharon and Miriam died their merits stood by Israel, for out of the Holy One’s great love for them He engraved the images of Moshe, Aharon and Miriam upon the firmament so that their merits would shine upon Israel. Concerning them was it stated, ‘And God placed them in the firmament of Heaven to shine upon the earth.’” Rabbi Yose and Rabbi Yirmeyah came and kissed him and for the next three miles they carried him upon their shoulders, applying to him the verse, “And all your sons will be learned of Hashem, etc.”

This should awaken a person to watch over his children carefully and to teach them Torah and guide them in awe of Hashem because a son can bring his father merit. By the same token, one whose father or mother has passed away must be scrupulous in reciting the Kaddish and responding, Amein, yehei shemeih raba, with all his might. For through this he elevates his father’s soul to the upper Gan Eden. Let him not emulate those who take the Kaddish lightly, treating it as a kind of joke and actually making sport of its recital. They do not realize that Heaven and earth depend on the Kaddish. The response, Amein, yehei shemeih raba, contains twenty-eight letters, corresponding to the twenty-eight letters in the first verse of the Torah, “In the beginning God created the Heaven and the earth” (Bereishis 1:1). This is an allusion to what is stated in Tehillim, “The power of His deeds He has declared to His people” (111:6). For the numerical value of the word “power” — koach — is twenty-eight. The first verse of the Ten Commandments also contains twenty-eight letters: “And God spoke all these things, saying” (Shemos 20:1). Therefore our teacher Rabbi Yehudah Chassid used to instruct the congregation to recite the first verse of Bereishis, followed by the one from the Ten Commandments and afterwards, Amein, yehei shemeih raba. The esoteric meaning of this custom is explained in Megaleh Amukos (Ofen 212).

I believe that I can add another dimension to the understanding of this מדרש, and to relate it to the commandment of פריה ורביה, the duty to procreate. I also mean to explain why the Talmud (Megillah 27) says that the only reason one is allowed to sell a Torah scroll is to enable one to fulfill the commandment to get married and to beget children. The Talmud there simply says that the reason for this is the verse in Isaiah 45,18: "He did not create it to be a waste, but formed it for habitation." why does the Talmud not quote the commandment from the Torah which is very specific, and is content to quote an indirect reference from the prophets? The same question can be raised against a statement in Chagigah 2b, where the Talmud also denies a person who is partially a slave and partially free the right not to marry by citing the above verse in Isaiah as its reason. Tosaphot, in addressing themselves to that problem, come to the conclusion that the statement in Isaiah is more compelling than the commandment פרו ורבו. No explanation is offered why this should be so.

The time to do this is during the month of Nissan as one recites the words, “Who sheds light upon the earth and those who dwell upon it” [the blessing Yotzeir Ohr in the morning service]. A person should request in his heart that the Holy One Blessed is He in His mercy should shed light upon the world to elevate us along with the rejected souls. These are alluded to in the word “light,” as the Ari has stated (Likkutei Torah, Bereishis 6a; Sefer HaLikkutim, Bereishis 1b) in connection with the verse, “And God said, ‘Let there be light’” (Bereishis 1:3). It is not by chance that the Satan “dances” between the horns of the ox, for that is the main place where its pride is displayed, just as a rooster’s pride is displayed in its comb. Thus the Satan takes up residence there because it is a center of pride. This should serve as an open rebuke to those who glory in their wealth, cleverness, lineage, learning or whatever it might be. For even if they also engage in study, as long as they are guilty of pride, they act as thrones for the Sitra Achara. This follows from what we have explained — that the Satan dances between the horns of a black ox because they are the locus of his pride.

We find an allusion to this function of the letters in G–d's name in their use in the first acts of creating the physical universe, i.e. the directive י-ה-י אור ו-י-ה-י אור. The letters of the Ineffable Name, slightly re-arranged, appear constantly again in such statements of the Torah as ו-י-ה-י ערב, ו-י-ה-י בוקר, ו-י-ה-י כן. This list can be expanded- as you are all aware....

Afterwards one should study as much as possible the laws of Pesach appearing in the Torah. Our teacher the illustrious Rabbi Yeshayah Segal writes in the Shelah: Before immersion it is praiseworthy to wash one’s body in hot water. Although this is true on the eve of every Yom Tov, it is especially important on the eve of Pesach. The reason for this is clear in light of what is explained in the Zohar, Parashas Vayikra (95b). There it s taught that on the fourteenth of Nissan while the chametz is being purged by fire, a person should have in mind that at that very moment he is becoming a free man. For he is leaving the bondage of the evil inclination, which is identical with the Satan who rules over us in this bitter exile. The burning of the chametz indicates that the evil inclination will also be eliminated from the world, after which we will all be holy and Hashem will dwell in our midst. At that time all the shells of impurity and all wickedness will disappear from the earth and “Hashem will be one and His Name will be one” (Zecharyah 14:9). This is why the destroying of the chametz takes place specifically on the fourteenth of Nissan, because that is when the moon is full and the shells of impurity have no dominion over the children. For the shells of impurity would like to invoke judgments against them and cause them to be afflicted with epilepsy, Heaven spare us. But they cannot do so when the moon is full. When it is not full, however, they do have the ability to afflict the children with the disease mentioned above. This is alluded to in the verse, “Let there be lights [me’oros] in the firmament” (Bereishis 1:14). The word me’oros is missing the letter vav, so that it can also be read, me’eras which means “a curse.” Therefore, before burning one’s chametz he should have in mind that the process be carried out thoroughly, in order that the shells of impurity will be purged.

While the Holy Temple was standing two lights emanating from two supernal worlds shed their illumination upon Israel. Concerning these it is stated, “Let there be light and there was light” (Bereishis 1:3). From the same two supernal worlds derive the souls of the Matriarchs Rochel and Leah, both of whom contributed to the building of the Jewish nation. They also caused the Samech Mem and his consort Lilis to be humbled, depriving them of the power to cause Israel any harm. The numerical value of “light” — אור — is 207. Thus two “lights” equal 414, identical with the numerical value of laughter” — שׂחוק. But after the Holy Temple was destroyed our iniquities caused these supernal lights to depart. Then the two shells of impurity mentioned above gained dominion. From that time forth the evil Lilis laughs at us, on account of our many sins. Therefore we are not to rejoice or laugh in this world. But when our Moshiach arrives, “then our mouth will be filled with laughter.” A person must realize, then, that if he wishes to appease his Creator he must not display any jocularity at all as long as the Temple lies in ruins, for it is forbidden for us to laugh. Whoever is careless about this lends power to the spleen and causes the two shells of impurity mentioned above to wax in strength. But it is not only filling one’s mouth with laughter that is forbidden. All forms of rejoicing other than those connected with a mitzvah are forbidden. And in connection with a mitzvah one should not rejoice excessively, as our Sages have intimated.

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).

Let us turn our attention to the statement of Rabbi Yitzchak quoted by Rashi in his first commentary on the first verse. Rabbi Yitzchak says that the Torah did not really have to commence prior to the twelfth chapter of Exodus when the commandment to sanctify the New Moon is given to the people of Israel. He goes on: "ומה טעם פתח בבראשית, משום כח מעשיו הגיד לעמו, לתת להם נחלת גוים, "what is the reason that G–d commenced the written Torah with the story of Bereshit?, It is to tell us that G–d revealed to His people His powerful works, in giving them the heritage of nations." (Psalms 111,6) The commentator elaborates that if the nations of the world would challenge Israel's right to the land of Israel accusing Israel as having illegally dispossessed its seven Canaanite nations, Israel could reply that since the earth belongs to G–d seeing He has created it, He is free to give any part of it to anyone He chooses. Since Israel found favor in His eyes, G–d gave that land to Israel. This premise raises a major question, as do the repeated words "when He wanted to, He gave it to them, and when He wanted to, He gave it to us." What kind of justice is it to give someone a gift only to revoke the gift at a later stage, especially when such gift has become a נחלה, an inheritance, i.e. something inviolable?

When one gives as a gift, say, an (unspecified) apartment, this is something abstract, and is not binding in law. When one gives as a gift a particular house, rooms, etc., this is binding since the objects given actually exist. The emphasis on the word בראשית is to remind us that G–d created the world ex nihilo, that He even created the original raw material hiyuli as we have mentioned repeatedly.

When at the beginning of פרשת וישב, we are told that Jacob made an attempt to settle in the land of Canaan to live a quiet undisturbed life, G–d objected to Jacob at that stage wanting to enjoy both the present world and the Hereafter. This world is not slated to recover from the original sin, the time when the serpent polluted Adam and Eve, until the arrival of the Messiah. Ever since that sin our world operates on the principle that the קליפה, peel, precedes the פרי, fruit. It is this principle which forms the background of Bereshit Rabbah 2,4. We are told there by Rabbi Shimon ben Lakish that the reason that the Torah begins the story of Creation with the statement that there was Tohu Vavohu, in other words imperfection similar to the imperfection of the world experienced by the Jewish people in exile, was that imperfection has to precede perfection. The Midrash describes several such exiles as being alluded to in that verse. The word Tohu refers to the exile in Babylon; the prophet Jeremiah (4,23) describes the country thus. The word Bohu supposedly refers to the exile under the Medes, since we have a verse in Esther 6,14 where the king's messengers are described as ויבהלו להביא את המן, the word ויבהלו containing the letters of the word ובהו. The word חשך, which follows in Genesis 1,2, refers to the exile under the Greeks who blackened the eyes of Israel by demanding that the Israelites inscribe on the horns of their oxen that they had no further share in the G–d of Israel. Finally, the words על פני תהום, refer to the exile under the Romans, Edom, which seems bottomless like the תהום, Deep. When the Torah continues ורוח אלוקים מרחפת על פני המים, "The spirit of the Lord hovered over the expanse of the water," Rabbi Shimon ben Lakish views this statement as an allusion to the spirit of the Messiah of whom it was said in Isaiah 11,2 that: "the spirit of the Lord rested on him." How does one merit that the spirit of the Lord comes to rest on one? By the merit of repentance which is compared to water, as we know from Lamentations 2,18: "Fair Zion, shed tears like water day and night!"

The subject matter this Midrash concentrated on is the קליפה, peel, that was created by Adam's sin, which caused the brilliant light prevailing at the time of Creation to be withdrawn, and which can only be regained through efforts to refine oneself and to repair the damage done by Adam. The means to achieve such refinement is the series of exiles. Once having lived through these exiles, Israel's sins will be expiated, the Messiah will arrive and the world will once again be bathed in the brilliant light that prevailed when Adam and Eve wore clothes woven of light. The experience of the Jewish people in Egypt was of a similar nature. Israel, which still suffered from a degree of pollutants absorbed through the serpent, was cleansed and left Egypt with its head held high. All the judgments visited upon the Egyptians were in the nature of what our sages call חידוש העולם, a renewal of universal dimensions. The phenomena displayed testified to the fact that it was G–d who had created the universe and who could work His will upon it. We have explained all this in its appropriate place. G–d had already alluded to the other exiles at the time he concluded the original covenant with Abraham reported in לך לך chapter 15. The operative words at the time were: אימה, חשיכה גדולה נופלת עליו.

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.

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.

Perhaps this is also alluded to in the Halachah that one may not eulogize someone during the Chanukah festival. The Rabbis described an adequate eulogy as one in which one smites the palm on the thigh as a symbolic infliction of pain upon oneself in commemoration of what Samael did to Jacob [based on Jeremiah 31,18 Ed.]. In the future the פך, cruse, will be exchanged for a קרן, horn; the body will once more be fit to wear garments made of light, and both soul and body will radiate light. This is the mystery behind the words in Genesis 1, 16 where we hear about the "great light and the little light." The great light is the light emitted from the soul. The Torah instructs both body and soul to function as מאורות, sources of enlightenment. The body is the receptacle of the soul; under the proper conditions the body enables the soul to shine forth brightly. The cruse in our parable is the body which, when filled with oil, spreads light. The light of the candelabra illuminates upwards. It is in the nature of light to strive upwards. This is why the soul is called "the great light."