Halakhah do Rodzaju 5:33

The most significant human reciprocal completion is the one between male and female, for with it human beings can reveal the divine image within them and achieve perfection. Not only concerning humanity, but in all of creation, from the sublime realms down to this earth, there is a division into male and female; neither sex can exist and endure independently, without the completion of the other. This fundamental principle is clarified at length in the wisdom of the Kabbala. That is what R. Elazar meant when he said: “Every man without a woman is not a [complete] person, as it is written: ‘Male and female He created them, and He blessed them and called them man’ (Bereishit 5:2)” (Yevamot 63a). Likewise, the Sages teach us: “Every man without a woman is inundated by unhappiness, without blessing, without goodness…without Torah, without fortification” (Yevamot 62b).

And of these five senses, two are physical, three are spiritual. We have found them in the Holy One Blessed be He: “And the Lord saw;” “and the Lord heard;” and “the Lord smelled;”³⁷⁹Gen 5:5, Nu 11:1; Gen 8:21, respectively.but not so the other two. We were given five senses to correspond to the five books of the Torah, and to the five references to “light” in the first chapter of Genesis,³⁸⁰Gen 1:3 (2x), 4 (2x), 5. and the five names of the soul.³⁸¹According to Bereshit Rabbah 14:11, they are nefesh, ruah, neshamah, yehidah(“unity”), and hayah (“animal”). Indeed they are the body’s perfection because they are the palace of the soul, and the soul reveals its actions through them. And the natural scientists said that it was from the wisdom of the design of nature that human beings were created with five fingers on each hand to serve the five senses. Each and every finger has its own sense to serve. The biggest (the thumb) is for wiping the mouth, the index finger for the nostrils, the middle finger for the sense of touch to feel all the parts of the body because it is the longest of all (and can reach everywhere), the ring finger to wipe the eye, and the pinky, which is the smallest of all, to clean the ear. So it is from the wisdom of nature that each and every finger goes to its proper sense organ instinctively and unconsciously. About the order of the fingers our sages z”l said:³⁸²B. Ketubot 5b.”This pinky [is for…], this ring finger [is for…], this middle finger [is for…], this pointer [is for…], this thumb [is for…].” And they already explained at the beginning of tractate Ketubot that each of these five fingers had their own mitzvah: This pinky for measuring the hoshen – the High Priest’s breastplate; this ring finger for the priest’s meal-offering, this index finger [amah –‘the cubit measure’] for building and tools; this index finger [ha-‘etzba’] for sprinkling (the blood of the sin offering)– “he shall sprinkle it with his finger [be-‘etzba’o],”³⁸³Lev 16:14.and this ‘biggest’ which is the widest of all of them, namely, the thumb of Aaron’s hand for purifying someone stricken with skin rot.³⁸⁴These explanations of the purpose of each finger are not the ones the Gemara brings, but are brought by Rashi in his commentary to this passage in b. Ketubot (Chavel). So you find yourself learning that the five fingers on the human body meet the needs of both the individual and of God. And you will find among the wonders of human being’s design that the ability to feel is extended throughout the whole body, and the sense of smell is extended outside the body, and that the sense of hearing is extended even further than smell to the extent that humans need it more, and that the sense of sight is extended even further than hearing because humans need it more. So behold how great a matter this is to all who look into it, for it instructs us about the perfection of human beings with their five senses, for “these are the work of God!”³⁸⁵An allusion to Ex 32:16, referring there to the tablets of the covenant, and hence hinting at R. Bahya’s previous association of the five senses with the five books of the Torah.

And know that because the body is the “robe” of the soul, for as King Solomon (peace be upon him) spoke about the topic of the resurrection of the dead when he said: “I had taken off my robe; How shall I wear it again?”⁷⁷SS 5:3. he revealed to us explicitly that the soul will be clothed in the same robe. But he said, “How shall I wear it again?” – it is impossible for this to occur in nature, but rather only by a complete, marvelous, profound miracle shall I go back and wear it again after it has been stripped off. And he said this out of astonishment, not out of doubt – God forbid! “I had bathed my feet”⁷⁸Ibid. – that is to say, after I have bathed my feet, how is it possible for me to step back in the same muck!? It is better for me to stay on this level than to go back there.⁷⁹I.e., to stay in the world of souls – as only a soul, rather than return to the body, in the world of the resurrection (Chavel). All this comes from astonishment, but “inasmuch the king’s command is authoritative,”⁸⁰Eccl 8:4. because he promised us this in the Torah that the soul will return to the body at the resurrection of the dead, in order to receive its reward or punishment, according to the judgment coming to it. The explanation of this topic about the matter of the resurrection of the dead I shall complete for you in this Gate. Dig after it, pursue it, and get it!

And the world of souls, this is what is called ‘Garden of Eden’ (gan aden) among the sages, and they called it this by way of an allegory, using the example of how the body takes delight (mitaden) in a garden, and so it is written about the Garden of Eden in the land, ‘He set him in the Garden of Eden to work it and keep it,’ (Gen 2:5) – this heavenly Garden of Eden is the world of souls comparable but in contrast to it, and it is call ‘Garden of Eden’ too, and it is the reward for doing the mitzvot in which the soul takes delight, using the image of the body taking delight in a garden. And to the extent that the Torah does not specify explicitly anywhere the matter of the Garden of Eden being destined for the soul as a reward for the mitzvot, but does specify the bodily things destined for Israel when they return most certainly to their land, when they will have “all their rains in their season”⁹³Lev 26:4. and with the abundance of blessing and happiness – this matter is because the Torah was given to the masses of all of Israel, and the masses would not be able to understand the destined intellectual things. So even if the Torah would come to tell about this in brief, they would not find in it any way in to understand it, they wouldn’t be up to it, and it would be for them like a dream without an interpretation. And if the story of this went on at length in Scripture, wouldn’t more doubts be raised, the more was written about it? So for this reason, the Torah did not want to go down this road, neither in brief nor at length, because the masses wouldn’t believe in any of it, until they would see a sign or confirmation of it with their own eyes, and therefore the wisdom of the Torah comes in a story about physical rewards destined to come, to go on at length about them since they are preparation for the soul’s recompense, which is her “Garden of Eden,” and since they are a sign and confirmation for what they wouldn’t understand. And for this reason the Torah did not mention it explicitly in the story of the Garden of Eden, and by concealing it lest doubts multiply and confusion in understanding them ensue, but did mention openly what is the sign and confirmation of it. So this reason is correct and sufficient to all who understand and discern that the Torah was given to the masses. However, the “engaged intellectual” [maskil nilvav⁹⁴This expression from R. Bahya ibn Pakuda’s Duties of the Heart -(Hovot ha-Levavot), Sha’ar Yihud Chapter 1, plays on the connection to “heart”, and refers to someone philosophically trained but also “with a heart” – that is, emotionally engaged, not intellectually distant. He says the “maskil nilvav will strive to strip the shells of the words and their materiality from the subject.” In other words, it is out of emotionally longing to connect to God, that he will use philosophy to strip away the linguistic and material obstacles to that connection.] who delves deeply into it, will find everything in the Torah, “as milk under pressure produces butter”⁹⁵Prov 30:33. – whoever is found engaged in the Torah, the milk he suckles from the breast of his mother will produce the “butter” of Torah.⁹⁶Chavel thinks R. Bahya has in mind this midrash on Prov 30:33 in b. Berakhot 63b: “‘As milk under pressure produces butter’ – In whom do find the butter of Torah? In him who spits up the milk he suckled from his mother for it.” And so you who are an engaged intellectual – “Turn it and turn it because everything is in it!”⁹⁷M. Avot 5 (end). I think R. Bahya means by this analogy that the baby “churns” his mother’s milk in his mouth and turns it into butter, and similarly the engaged intellectual “churns” Torah by “turning it and turning it” and so turns it into “the butter of Torah.” Similarly, medieval Christian monastic educators described the active process of reading as “rumination.” You will find in the matter of Enoch that “And Enoch walked with God”⁹⁸Gen 5:24: va-yithalakh Hanokh et ha-elohim. And this “walking with God” is as the Targum translated it into Aramaic, “And Enoch walked in fear of the Lord.”⁹⁹Targum Onkelos Gen 5:24: Ve-halikh hanokh be-dahalta’ d’YHVH. Enoch was a “righteous man who rules in the fear of God,”¹⁰⁰2 Samuel 23:3.as it is said, “for God took him,”¹⁰¹Gen 5:24. – it is known that the “taking” was because of his virtue and goodness, because he was a righteous man. And if so, from here we get the explanation of the matter of “the Garden of Eden” for the soul of the righteous. And you will also find in the Torah in parashat “Im be-hukotai” that it is promise for the future, the world to come, for it is written there, “I will look with favor on you,¹⁰²Lev 26:9.” and this means that “My goodwill [ratzon]will be attached to you,” and the “goodwill” of Ha-Shem (may He be blessed) is the life of the world to come. This is what is referred to in what is written: “hayyim birtzono” – “When He is pleased, there is life,”¹⁰³Ps 30:6. and thus it is also written there, “I shall walk about – hithalakhti – in your midst.”¹⁰⁴Lev 26:12 And what is destined here is not to be understood in the category of things destined for the body, but rather from things destined for the soul in the world to come, which is what is referred to when it is written: “moving about – mithalekh – in the breezy part of the day.”¹⁰⁵Gen 3:8: “They [Adam and Eve] heard the sound of the Lord God moving about [mithalekh] in the garden at the breezy time of the day.” And our sages interpreted this in a midrash:¹⁰⁶Sifra Be-Hukkotai Chapter 3.”‘Va-hithalakhti be-tokhekham -I will walk about in their midst.’ In time to come the Holy One Blessed be He will stroll around with the righteous in the Garden of Eden.” And similarly they said, “In time to come the Holy One Blessed be He will arrange a “greenbelt”¹⁰⁷Mahol- untilled land surrounding a vineyard (Jastrow). However, mahol has the additional connotation of a chorus of singers and dancers, so R. Bahya may also be alluding to the “Mahanayyim dance” he mentioned in the First Gate. In any case, the main point of this image is that it is circular, with God in the center. The “choreography” of the souls of the “Garden of Eden”, is that they will be arranged in a circle with God in the center, as R. Bahya goes on to explain. for the righteous in the Garden of Eden, and His Presence will be among them.”¹⁰⁸B. Ta’anit 3a. The achievement of this joy for the souls is compared to an endless eternal “greenbelt,” because the circle goes around a point, and the point is in the center, which is why the Talmud says “His Presence will be among them –beynahem.” And similarly the Torah specified “in your midst – be-tokhekham,“¹⁰⁹Lev 26:12. because Israel is compared to circle, and He himself to the center point. And after it said, “I will walk about in your midst,” it said, “I will be your God,” ¹¹⁰Ibid. and our sages z”l interpreted this in a midrash,¹¹¹B. Taanit 31a. “And each and every one of them will point to Him with their finger, as it is said, ‘Behold! This is our God!”¹¹²Is 25:9. The word “this” is an allegory for nearing complete intellectual conception, like someone who has knowledge of something that exists and recognizes it clearly, and understands it as distinct from other things. And you should not understand “this” literally, like what you would mean if you were standing in front of a person and pointing them out, but rather, it is like what is meant when the Torah said, “For this man Moses…”¹¹³Ex 32:1: “When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, ‘Come make us a god who shall go before us, for this man Moses, who brought us from the land of Egypt – we do not know what happened to him”who was not standing among them, but about whom they had specific knowledge. From here¹¹⁴From the expression “I shall walk about in your midst” in Lev 26:12. it should be clear to the enlightened that the world of souls is the “Garden of Eden” for the soul, but Scripture mixes it in the general list of things destined for the body, and depended on the intellect of the enlightened to discern it from them, that it would not be hidden from him as it would be from the masses.

And the world of souls, this is what is called ‘Garden of Eden’ (gan aden) among the sages, and they called it this by way of an allegory, using the example of how the body takes delight (mitaden) in a garden, and so it is written about the Garden of Eden in the land, ‘He set him in the Garden of Eden to work it and keep it,’ (Gen 2:5) – this heavenly Garden of Eden is the world of souls comparable but in contrast to it, and it is call ‘Garden of Eden’ too, and it is the reward for doing the mitzvot in which the soul takes delight, using the image of the body taking delight in a garden. And to the extent that the Torah does not specify explicitly anywhere the matter of the Garden of Eden being destined for the soul as a reward for the mitzvot, but does specify the bodily things destined for Israel when they return most certainly to their land, when they will have “all their rains in their season”⁹³Lev 26:4. and with the abundance of blessing and happiness – this matter is because the Torah was given to the masses of all of Israel, and the masses would not be able to understand the destined intellectual things. So even if the Torah would come to tell about this in brief, they would not find in it any way in to understand it, they wouldn’t be up to it, and it would be for them like a dream without an interpretation. And if the story of this went on at length in Scripture, wouldn’t more doubts be raised, the more was written about it? So for this reason, the Torah did not want to go down this road, neither in brief nor at length, because the masses wouldn’t believe in any of it, until they would see a sign or confirmation of it with their own eyes, and therefore the wisdom of the Torah comes in a story about physical rewards destined to come, to go on at length about them since they are preparation for the soul’s recompense, which is her “Garden of Eden,” and since they are a sign and confirmation for what they wouldn’t understand. And for this reason the Torah did not mention it explicitly in the story of the Garden of Eden, and by concealing it lest doubts multiply and confusion in understanding them ensue, but did mention openly what is the sign and confirmation of it. So this reason is correct and sufficient to all who understand and discern that the Torah was given to the masses. However, the “engaged intellectual” [maskil nilvav⁹⁴This expression from R. Bahya ibn Pakuda’s Duties of the Heart -(Hovot ha-Levavot), Sha’ar Yihud Chapter 1, plays on the connection to “heart”, and refers to someone philosophically trained but also “with a heart” – that is, emotionally engaged, not intellectually distant. He says the “maskil nilvav will strive to strip the shells of the words and their materiality from the subject.” In other words, it is out of emotionally longing to connect to God, that he will use philosophy to strip away the linguistic and material obstacles to that connection.] who delves deeply into it, will find everything in the Torah, “as milk under pressure produces butter”⁹⁵Prov 30:33. – whoever is found engaged in the Torah, the milk he suckles from the breast of his mother will produce the “butter” of Torah.⁹⁶Chavel thinks R. Bahya has in mind this midrash on Prov 30:33 in b. Berakhot 63b: “‘As milk under pressure produces butter’ – In whom do find the butter of Torah? In him who spits up the milk he suckled from his mother for it.” And so you who are an engaged intellectual – “Turn it and turn it because everything is in it!”⁹⁷M. Avot 5 (end). I think R. Bahya means by this analogy that the baby “churns” his mother’s milk in his mouth and turns it into butter, and similarly the engaged intellectual “churns” Torah by “turning it and turning it” and so turns it into “the butter of Torah.” Similarly, medieval Christian monastic educators described the active process of reading as “rumination.” You will find in the matter of Enoch that “And Enoch walked with God”⁹⁸Gen 5:24: va-yithalakh Hanokh et ha-elohim. And this “walking with God” is as the Targum translated it into Aramaic, “And Enoch walked in fear of the Lord.”⁹⁹Targum Onkelos Gen 5:24: Ve-halikh hanokh be-dahalta’ d’YHVH. Enoch was a “righteous man who rules in the fear of God,”¹⁰⁰2 Samuel 23:3.as it is said, “for God took him,”¹⁰¹Gen 5:24. – it is known that the “taking” was because of his virtue and goodness, because he was a righteous man. And if so, from here we get the explanation of the matter of “the Garden of Eden” for the soul of the righteous. And you will also find in the Torah in parashat “Im be-hukotai” that it is promise for the future, the world to come, for it is written there, “I will look with favor on you,¹⁰²Lev 26:9.” and this means that “My goodwill [ratzon]will be attached to you,” and the “goodwill” of Ha-Shem (may He be blessed) is the life of the world to come. This is what is referred to in what is written: “hayyim birtzono” – “When He is pleased, there is life,”¹⁰³Ps 30:6. and thus it is also written there, “I shall walk about – hithalakhti – in your midst.”¹⁰⁴Lev 26:12 And what is destined here is not to be understood in the category of things destined for the body, but rather from things destined for the soul in the world to come, which is what is referred to when it is written: “moving about – mithalekh – in the breezy part of the day.”¹⁰⁵Gen 3:8: “They [Adam and Eve] heard the sound of the Lord God moving about [mithalekh] in the garden at the breezy time of the day.” And our sages interpreted this in a midrash:¹⁰⁶Sifra Be-Hukkotai Chapter 3.”‘Va-hithalakhti be-tokhekham -I will walk about in their midst.’ In time to come the Holy One Blessed be He will stroll around with the righteous in the Garden of Eden.” And similarly they said, “In time to come the Holy One Blessed be He will arrange a “greenbelt”¹⁰⁷Mahol- untilled land surrounding a vineyard (Jastrow). However, mahol has the additional connotation of a chorus of singers and dancers, so R. Bahya may also be alluding to the “Mahanayyim dance” he mentioned in the First Gate. In any case, the main point of this image is that it is circular, with God in the center. The “choreography” of the souls of the “Garden of Eden”, is that they will be arranged in a circle with God in the center, as R. Bahya goes on to explain. for the righteous in the Garden of Eden, and His Presence will be among them.”¹⁰⁸B. Ta’anit 3a. The achievement of this joy for the souls is compared to an endless eternal “greenbelt,” because the circle goes around a point, and the point is in the center, which is why the Talmud says “His Presence will be among them –beynahem.” And similarly the Torah specified “in your midst – be-tokhekham,“¹⁰⁹Lev 26:12. because Israel is compared to circle, and He himself to the center point. And after it said, “I will walk about in your midst,” it said, “I will be your God,” ¹¹⁰Ibid. and our sages z”l interpreted this in a midrash,¹¹¹B. Taanit 31a. “And each and every one of them will point to Him with their finger, as it is said, ‘Behold! This is our God!”¹¹²Is 25:9. The word “this” is an allegory for nearing complete intellectual conception, like someone who has knowledge of something that exists and recognizes it clearly, and understands it as distinct from other things. And you should not understand “this” literally, like what you would mean if you were standing in front of a person and pointing them out, but rather, it is like what is meant when the Torah said, “For this man Moses…”¹¹³Ex 32:1: “When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, ‘Come make us a god who shall go before us, for this man Moses, who brought us from the land of Egypt – we do not know what happened to him”who was not standing among them, but about whom they had specific knowledge. From here¹¹⁴From the expression “I shall walk about in your midst” in Lev 26:12. it should be clear to the enlightened that the world of souls is the “Garden of Eden” for the soul, but Scripture mixes it in the general list of things destined for the body, and depended on the intellect of the enlightened to discern it from them, that it would not be hidden from him as it would be from the masses.

Because Scripture mentioned “God called the light ‘yom’ (day)”, it needed to tell us how one should count a day of the Torah. For the word “yom” has two meanings (a period of daylight, 12 hours, and a 24-hour period). Therefore it says that these two beginnings, namely dusk and dawn, encompass the Torah’s day. For ‘erev (dusk) refers to the time when shapes merge and are not distinguishable to the eye, as in the verse “They intermingled (vayit’arvu) among the nations” (Psalms 106:35). Boker (dawn) is the time when the forms are distinguishable and are recognizable and examinable, as in the verses “the priest need not examine (yevaqqer)” (Leviticus 13:36), “As a shepherd (vaqqarat) tends his flock” (Ezekiel 34:12). The term yom (day) encompasses both these times, for a single motion includes both. Similarly we find “He created male and female…and called their name ‘Adam’” (Genesis 5:2), while it is also written “And [the Lord, God,] made for Adam and his wife garments of hide and He dressed them” (ibid. 3:21).²² We see that the name “Adam” has a double meaning, sometimes referring to the entire human species, both male and female, and sometimes only to the male (or a specific male). Again it is clear from the description of Creation that a day is from evening to evening.