Lech Lecha: Chapter 27

"Hashem came to Abraham in a vision"

Synopsis

The Zohar presents four complex ideas. The first [Verses 271-278]concerns the mysteries of circumcision. Before we can begin to understand any ritual performed in our physical world, we must acquire some understanding of the structure of the Upper Worlds, which are the foundation of our physical existence. The Zohar refers to ten dimensions that compose all creation. These dimensions are known as the Ten Sfirot, or Ten Emanations.

The Sfirah of Yesod is a reservoir to which all the upper Sfirot pour their various energies. Yesod gathers all these elements, blends them, and transfers this great Light to the Sfirah of Malchut, which is our physical universe. Residing just above Malchut in the structure of the Ten Sfirot, Yesod acts as the portal through which the awesome forces of Light enter our realm. As the building blocks of all creation, the Ten Sfirot reflect themselves in our world. Thus, we have ten fingers, ten toes, and our numerical system functions on base ten.

The Sfira of Yesod correlates to the sexual organ, in which the greatest expression of Light manifests. This great Light is responsible for the miracle of procreation and the pleasure derived from it.

The negative forces in our midst attach themselves to any gateway through which the greatest Light can shine. For this reason, these negative entities are found in the upper world realm of Yesod; in our physical realm, negative forces manifest in the human sexual organ. The purpose of the covenant of circumcision is to remove this negative influence from our lives as well as from the worlds above. Circumcision, performed properly with Kabbalistic mediation, removes all negativity from both the child and the world. The act of circumcision brings enormous spiritual benefits to the child, including boosting his immune system. Though small in size, the foreskin contains powerful negative forces, as if it were a nuclear warhead at the tip of a ballistic missile.

The second idea [Verses 279-281] presented by the Zohar concerns the concept of soul mates. Our success in finding our true soul mate depends on the levels we reach in our spiritual work. If we attain the necessary level of growth, we may merit the appearance of our soul mate in our life.

The third idea [Verses 282-287] explained by the Zohar concerns the power associated with the study of Torah. Rabbi Aba helps his student, Rabbi Yosi, transform his Torah study from a selfish, self-seeking pursuit, to a process of learning that expresses caring and compassion for the rest of the world.

The benefits of learning Torah are not limited to the traditional concept of acquiring knowledge. Torah study is the sum and substance of spiritual energy itself, and therefore, it reveals enormous spiritual Light both individually and collectively. Our motivation for study should not be selfish desire for knowledge and scholarship. Our purpose should be to reveal and impart Light to others.

The fourth concept [Verses 288-296] examined by the Zohar concerns the importance and power of the Zohar's Aramaic language. Aramaic is above any invisible negative influences, and this language provides a direct connection to the Creator. Accordingly, when the Creator reveals important wisdom that requires protection from potentially harmful angelic forces, the wisdom is expressed in Aramaic.

Kabbalistically, the Hebrew and Aramaic languages are not merely communication tools for mankind. This instrument of language has many other higher functions, including the direct expression of metaphysical forces in our material world.

Relevance

First idea [Verses 271-278]: These specific Aramaic texts emanate spiritual influences that help cleanse and purify the realm of Yesod within us, including any negative sexual thoughts, desires or actions. It is these blockages that can prevent us from receiving our full portion of the Light.

Second idea [Verses 279-281]: According to Kabbalah, soul mates are two halves of one soul. If two people are soul mates living on opposite ends of the world, circumstances will eventually arise that will lead them across vast continents and oceans in order that they may encounter one another and reunite. The Aramaic words expressing this spiritual truth, assist us towards that end.

Third idea [Verses 282-287]: It is tempting for man to wear the garment of pride as he begins to acquire the knowledge and the secrets of the universe. This discourse helps us accomplish our learning and perform our spiritual work with an intention of sharing combined with deep humility.

Fourth idea [Verses 288-296]: We live in a world of concealment, where metaphysical forces and spiritual influences remain obscured from the five senses. Inasmuch as mankind has been conditioned to accept only that which the eyes can see, raising our consciousness becomes a considerable and difficult task. The discussion pertaining to Aramaic reinforces our own conviction and connection to the language, elevating our consciousness so that the energy pouring out from the Aramaic letters fills our soul.

Abraham Abram Circumcision Grades Images Mirror Nukva Shadai Vision

271. "The word of Hashem came to Abraham in a vision, saying..." HE ASKS, What is meant by a vision? AND HE ANSWERS, This is the mirror, which is the grade in which all images appear. Rabbi Shimon said, Come and behold, before Abraham was circumcised, only one grade spoke to him. And which one was that? It was the 'vision,' NAMELY THE NUKVA. As it is written, "...seeing the vision of Shadai" (Bemidbar 24:16).

271. הָיָה דְּבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר. מַאי בַּמַּחֲזֶה. אֶלָּא, בְּהַהוּא חֵיזוּ, דַּרְגָּא דְכָל דְּיוֹקְנִין אִתְחַזְּיָין בֵּיהּ. אָמַר רָבִּי שִׁמְעוֹן תָּא חֲזֵי, עַד לָא אִתְגְּזַר אַבְרָהָם, הֲוָה חַד דַּרְגָּא מַלֵּיל עִמֵּיהּ, וּמַאן אִיהוּ, דָּא מַחֲזֶה, דִּכְתִיב מַחֲזֵה שַׁדַּי יֶחֱזֶה.

Abraham Circumcision Grades Isaac Jacob Nukva Shadai Vision

272. After Abraham was circumcised, all the grades rested upon that grade, WHICH IS CALLED THE VISION, and then He spoke to him. Hence, it is written, "And I appeared to Abraham," WHO IS THE SECRET OF CHESED, "to Isaac," WHO IS THE SECRET OF GVURAH, "and to Jacob," WHO IS THE SECRET OF TIFERET, "by the name of El Shadai" (Shemot 6:3), WHICH IS THE SECRET OF YESOD AND MALCHUT. ALL THE GRADES, FROM CHESED DOWNWARD, ILLUMINATE IN THE NUKVA. So, before he was circumcised, these grades did not yet speak to him, ONLY THE NUKVA, WHICH IS THE SECRET OF THE "VISION OF SHADAI" ALONE!

272. כֵּיוָן דְּאִתְגְּזַר, הֲווֹ כָּלְהוֹ דַּרְגִּין שָׁרָאן עַל הַאי דַרְגָּא, וּכְדֵין מַלֵּיל עִמֵּיהּ, הה"ד, וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדַּי, וְעַד לָא אִתְגְּזַר, לָא הֲווֹ אִינוּן דַּרְגִּין שָׁרָאן עֲלוֹי לְמַלָּלָא.

Abram Altar Circumcision Grades Nefesh (Soul) Neshamah (Soul) Ruach (Soul) Soul (Nefesh) Soul (Neshamah) Soul (Ruach) South

273. You might say that it is already written, "And Hashem appeared to Abraham," WHICH IS THE LEVEL OF NEFESH, AND "and Abraham journeyed, going on still toward the south," WHICH IS RUACH; and "and there he built an altar," WHICH IS NESHAMAH. If here are the supernal grades THAT HE ATTAINED, how can we say that before he was circumcised, the supernal grades did not rest upon that certain grade, in order to speak to him?

273. וְאִי תֵימָא, דְּהָא בְּקַדְמֵיתָא כְּתִיב, וַיֵּרָא ה' אֶל אַבְרָם, וּכְתִיב, וַיִּסַע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה. וּכְתִיב וַיִּבֶן שָׁם מִזְבֵּחַ. הָא הָכָא אִינוּן דַּרְגִּין עִלָּאִין. וְהַשְׁתָּא אֲמָרָן דְּעַד לָא אִתְגְּזַר, לָא הֲווֹ אִינוּן דַּרְגִּין עִלָּאִין, שָׁרָאן עַל הַאי דַּרְגָּא לְמַלָּלָא עִמֵּיהּ.

Abraham Circumcision Faith Grades Nukva Shadai Vision Wisdom

274. AND HE REPLIES, Come and behold, in the beginning; BEFORE HE WAS CIRCUMCISED, the Holy One, blessed be He, gave wisdom to Abraham, NAMELY THE AFOREMENTIONED SUPERNAL GRADES, so that he would know wisdom and would cleave to THE HOLY ONE, BLESSED BE HE. And Abraham did achieve the secret of Faith, but he could not speak to Him, only to the lower grade alone, NAMELY THE NUKVA AS SEEN "THROUGH THE VISION OF SHADAI." But after he was circumcised, then all the supernal grades rested upon this lower grade, in order to speak with him. And then Abraham ascended through all the grades, as has been explained.

274. תָּא חֲזֵי, בְּקַדְמֵיתָא יְהַב קֻדְשָׁא בְּרִיךְ הוּא חָכְמָה לְאַבְרָהָם, לְמִנְדַע חָכְמָה לְאִתְדַּבְּקָא בֵּיהּ, וְיָדַע רָזָא דִּמְהֵימְנוּתָא, אֲבָל לְמַלָּלָא עִמֵּיהּ, לָא הֲוָה, אֶלָּא הַאי דַרְגָּא תַּתָּאָה בִּלְחוֹדוֹי. כֵּיוָן דְּאִתְגְּזַר, כָּלְהוֹ דַּרְגִּין עִלָּאִין הֲווֹ שָׁרָאן עַל הַאי דַּרְגָּא תַּתָּאָה, בְּגִין לְמַלָּלָא עִמֵּיהּ, וּכְדֵין אִסְתַּלַּק אַבְרָהָם בְּכֹלָּא. כְּמָה דְּאִתְּמָר.

Abraham Circumcision Love

275. Come and behold, as long as a man is not circumcised, he does not hold on to the Name of the Holy One, blessed be He. As soon as he is circumcised, he enters His Name and is attached to it. And if you say that Abraham was nevertheless attached to Him even before he was circumcised, the response is that he was indeed attached to Him, but not properly. Because of the sublime love that the Holy One, blessed be He, felt toward Abraham, He brought him closer to Himself, BUT IN SPITE OF ALL THIS, IT WAS NOT AS IT SHOULD PROPERLY BE.

275. תָּא חֲזֵי, עַד לָא אִתְגְּזַר בַּר נָשׁ, לָא אִתְאַחֵיד בִּשְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא, כֵּיוָן דְּאִתְגְּזַר, עָאל בִּשְׁמֵיהּ, וְאִתְאַחֵיד בֵּיהּ. וְאִי תֵימָא אַבְרָהָם, דְּאִתְאַחֵיד בֵּיהּ, עַד לָא אִתְגְּזַר. הָכֵי הֲוָה, דְּאִתְאַחֵיד בֵּיהּ וְלָא כִּדְקָא יָאוֹת, דְּהָא מִגּוֹ רְחִימוּתָא עִלָּאָה דְּרָחֵים לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא קָרֵיב לֵיהּ.

Abraham Brit (Covenant) Circumcision Covenant (Brit) Grades Vision

276. After, THE HOLY ONE, BLESSED BE HE, commanded Abraham to circumcise himself, He presented him with the covenant, WHICH IS YESOD, which is the link to all the supernal grades. The covenant is the bond that links all the grades together, to be included within one another. The covenant is the bond that everything is bound to. And because of this, before Abraham was circumcised, He spoke with him only through the "vision," as we have stated. THE UPPER GRADES WERE MISSING FROM IT, BECAUSE THE COVENANT, WHICH LINKS ALL THE GRADES TOGETHER, WAS MISSING.

276. לְבָתַר פַּקֵּיד לֵיהּ, דְּיִתְגְּזַר, וְאִתְיְיהֵיב לֵיהּ בְּרִית. קִשּׁוּרָא דְּכָלְהוֹ דַרְגִּין עִלָּאִין. בְּרִית קִשּׁוּרָא לְאִתְקַשְּׁרָא כֹּלָּא כַּחֲדָא, לְאַכְלָלָא דָּא בְּדָא, בְּרִית קִשּׁוּרָא, דְּכֹלָּא אִתְקְשַׁר בֵּיהּ, וּבְגִין כָּךְ אַבְרָהָם עַד לָא אִתְגְּזַר. מִלּוֹי לָא הֲוָה עִמֵּיהּ, אֶלָּא בַּמַּחֲזֶה. כְּמָה דְּאִתְּמָר.

Aram Brit (Covenant) Covenant (Brit) Creation Earth Heaven Jeremiah Nukva Zeir Anpin

277. Come and behold, when the Holy One, blessed be He, created the world, He created it based on the covenant. It is written, "In the beginning (Heb. Beresheet) Elohim created (Heb. bara)" (Beresheet 1:1), WHERE SHEET (ARAM. SIX) refers to the covenant, because by relying upon the covenant, the Holy One, blessed be He, created the world. And it is also written, "If My covenant be not day and night, it were as if I have not appointed the ordinances of heaven and earth" (Yirmeyah 33:25). This is a unifying covenant, which ensures that day and night, WHICH ARE ZEIR ANPIN AND NUKVA, may not be separated.

277. תָּא חֲזֵי. בְּשַׁעֲתָא דִּבְרָא קֻדְשָׁא בְּרִיךְ הוּא עָלְמָא. לָא אִתְבְּרוּ אֶלָּא עַל בְּרִית. כד"א בְּרֵ"א-שִׁי"ת בָּרָא אֱלֹקִים, וְהַיְינוּ בְּרִית, דְּעַל בְּרִית קַיַּים קֻדְשָׁא בְּרִיךְ הוּא עָלְמָא וּכְתִיב אִם לֹא בְרִיתִי יוֹמָם וָלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שַׁמְתִּי, דְּהָא בְּרִית קִשּׁוּרָא אִיהוּ, דְּיוֹמָא וְלֵילְיָא לָא מִתְפָּרְשָׁאן.

Creation Mount Sinai Torah

278. Rabbi Elazar said, 'When the Holy One, blessed be He, created the world, it was on the condition that if Yisrael will came forth and receive Torah, all would be well. If Yisrael will not do so, then the world would be returned to chaos. So, the world was not firmly established until Yisrael stood at Mount Sinai and received Torah.

278. אֲמַר רַבִּי אֶלְעָזָר, כַּד בְּרָא קֻדְשָׁא בְּרִיךְ הוּא עָלְמָא, עַל תְּנַאי הֲוָה, דְּכַד יֵיתוּן יִשְׂרָאֵל, אִם יְקַבְּלוּן אוֹרַיְיתָא יָאוֹת, וְאִם לָאו הֲרֵי אֲנָא אַהֲדַר לְכוּ, לְתֹהוּ וָבֹהוּ. וְעָלְמָא לָא אִתְקַיַּים, עַד דְּקָיְימוּ יִשְׂרָאֵל, עַל טוּרָא דְסִינַי, וְקַבִּילוּ אוֹרַיְיתָא, וּכְדֵין אִתְקַיַּים עָלְמָא.

Daughter

279. From that day onward, the Holy One, blessed be He, has been creating worlds. And what are these worlds? They are the matings of human beings. Because ever since that day, the Holy One blessed be He, has been making marriages, by saying, "The daughter of so to so for so and so." These are the worlds He creates, BECAUSE EVERY UNION OF A COUPLE IS CONSIDERED TO BE A WORLD.

279. וּמֵהַהוּא יוֹמָא וּלְהָלְאָה, קֻדְשָׁא בְּרִיךְ הוּא בָּרֵי עָלְמִין, וּמָאן אִינוּן, זִוּוּגִין דִּבְנֵי נָשָׁא. דְּהָא מֵהַהוּא זִמְנָא, קֻדְשָׁא בְּרִיךְ הוּא מְזַוֵּוג זִוּוּגִין, וְאוֹמֵר בַּת פְּלוֹנִי לִפְלוֹנִי, וְאִלֵּין אִינוּן עָלְמִין דְּהוּא בָּרֵי.

Abram Evil Fear Gehenom (Hell) Hell (Gehenom) Shield Soul, The Torah

280. Sitrei Torah (Concealed Torah). "After these things." These are the words of Torah, just as "These words Hashem spoke to all your assembly" (Devarim 5:19) are the words of Torah. THE MEANING OF THE VERSE IS THAT "After" a person has been occupied in this world with "these things (lit. 'words')," then the Holy One, blessed be He, prepares good tidings for the soul and welcomes it. As it is written, "Fear not, Abraham, I am your shield"; I shall shield you from all the evil aspects in Gehenom."

280. (סִתְרֵי תּוֹרָה) אַחַר הַדְּבָרִים הָאֵלֶּה וגו'. אִלֵּין פִּתְגָּמֵי אוֹרַיְיתָא, דִּכְתִיב אֶת הַדְּבָרִים הָאֵלֶּה דִּבֶּר ה' אֶל כָּל קְהַלְכֶם. מַה לְּהַלָּן פִּתְגָּמֵי אוֹרַיְיתָא, אוֹף הָכָא פִּתְגָּמֵי אוֹרַיְיתָא. בָּתַר דְּאִשְׁתַּדַּל בַּר נָשׁ בְּהַאי עָלְמָא, בַּדְּבָרִים הָאֵלֶּה, קֻדְשָׁא בְּרִיךְ הוּא מְבַשֵּׂר לֵיהּ, וְאַקְדִּים לָהּ לְנִשְׁמָתָא שְׁלָם, הה"ד אַל תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ. מִכָּל זַיְינִין בִּישִׁין דְּגֵיהִנֹּם.

Love Merit Torah World to Come, The

281. "And your reward shall be exceedingly great," because whoever studies Torah in this world shall merit and inherit a place in the World to Come. As it is written, "That I may cause those that love Me to inherit substance" (Mishlei 8:21). "What is substance?" Substance is "the World to Come," and "I will fill their treasures" in this world by riches and all goodness of the world. He who goes to the right shall merit a place in the World to Come, and he who goes to the left shall merit the riches of this world.

281. שְׂכָרְךָ הַרְבֵּה מְאֹד. בְּגִין דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא בְּהַאי עָלְמָא, זָכֵי וְאַחְסִין יְרוּתָא אַחְסַנְתָּא בְּעָלְמָא דְּאָתֵי, כְּמָה דִכְתִיב לְהַנְחִיל אוֹהֲבַי יֵשׁ. מַאי יֵשׁ. דָּא עָלְמָא דְאָתֵי. וְאוֹצְרוֹתֵיהֶם אֲמַלֵּא, בְּהַאי עָלְמָא, מֵעוֹתְרָא וּמִכָּל טִיבוּ דְעָלְמָא, מַאן דְּאָזֵיל לְיָמִינָא, זָכֵי לְעָלְמָא דְאָתֵי. וּמַאן דְּאָזֵיל לִשְׂמָאלָא, הָא עוֹתְרָא בְּעָלְמָא דֵין.

Babylon Merit Torah World to Come, The

282. After Rabbi Aba returned from BABYLON, he declared that whoever desires to be rich and have a long life in the World to Come should study Torah, and the whole world gathered around him TO STUDY TORAH. There was a bachelor in his neighborhood. One day he said to Rabbi Aba, "Rabbi, I wish to learn Torah so that I may be wealthy." Rabbi Aba responded, "Why of course, YOU SHALL MERIT MUCH WEALTH BY STUDYING TORAH." He asked, "What is your name?" The bachelor responded, "Yosi." Rabbi Aba told his pupils to call the bachelor "Yosi, a man of great wealth and glory." And Yosi delved to the study of Torah.

282. ר' אַבָּא כַּד אָתָא מֵהָתָם, הֲוָה מַכְרִיז, מַאן בָּעֵי עוֹתְרָא, וּמַאן בָּעֵי אוֹרְכָא דְּחַיֵּי בְּעָלְמָא דְאָתֵי, יֵיתֵי וְיִשְׁתַּדַּל בְּאוֹרַיְיתָא. הֲווֹ מִתְכַּנְשִׁין כּוּלֵי עַלְמָא לְגַבֵּיהּ. רַוָּוק חַד הֲוָה בְּשִׁיבְבוּתֵיהּ. יוֹמָא חַד אָתָא לְגַבֵּיהּ, אָמַר לוֹ ר', בָּעֵינָא לְמִלְעֵי בְּאוֹרַיְיתָא, כְּדֵי שֶׁיִּהְיֶה לִי עוֹתְרָא. אָמַר לוֹ הָא וַדַּאי. אָמַר לוֹ מַה שְּׁמֶךָ. אָמַר לוֹ יוֹסֵי. אֲמַר לוֹן לְתַלְמִידוֹי דְּיִקְרוּן לֵיהּ ר' יוֹסֵי מָארֵי דְּעוֹתְרָא וִיקָרָא. יָתֵיב וְאִתְעַסַּק בְּאוֹרַיְיתָא.

Heaven Punishment Voice

283. After a while, as the days passed, Yosi stood before Rabbi Aba and asked, "Rabbi, where is the wealth?" RABBI ABA responded, "I can see that he is not learning for the sake of heaven!" He went to his room TO CONSIDER WHAT TO DO WITH YOSI. He then heard a voice that said, Do not punish him, because he shall become a great man! He returned to him and said, Sit down, my son, sit down. And I shall give you wealth.

283. לְיוֹמִין, הֲוָה קָאֵים קַמֵּיהּ, אָמַר לוֹ ר', אָן הוּא עוֹתְרָא. אֲמַר שְׁמַע מִינָהּ, דְּלָא לְשֵׁם שָׁמַיִם קָא עֲבֵיד, וְעָאל לְאִדְרֵיהּ, שְׁמַע חַד קָלָא דַּהֲוָה אֲמַר, לָא תַעַנְשֵׁיהּ, דְּגַבְרָא רַבָּא לִיהֱוֵי. תָּב לְגַבֵּיהּ, אֲמַר לֵיהּ, תִּיב בְּרִי תִּיב, וַאֲנָא יָהִיבְנָא לָךְ עוֹתְרָא.

Cup Gold House Merit Table Thirteen Torah Vessels

284. In the meantime, a man appeared with a vessel made of pure gold, He showed it to everyone, and its sparkle lit up the house. He said, Rabbi, I wish to merit Torah. Because I MYSELF have not merited THE UNDERSTANDING OF THE TORAH, I am searching for someone who can learn Torah for my sake. I inherited great wealth from my father, who used to set upon his table thirteen of these cups MADE OF PURE GOLD. I wish to achieve the merit of studying Torah, and I shall give my wealth to achieve it.

284. אַדְהָכֵי, אָתָא גַּבְרָא חַד, וּמָאנָא דְּפָז בִּידֵיהּ, אַפְקֵיהּ וּנְפַל נְהוֹרָא בְּבֵיתָא. אָמַר לוֹ רַבִּי בָּעֵינָא לְמִזְכֵּי בְּאוֹרַיְיתָא, וַאֲנָא לָא זָכִינָא, וּבָעֵינָא מָאן דְּיִשְׁתַּדַּל בְּאוֹרַיְיתָא בְּגִינִי. דְּהָא אִית לִי עוֹתְרָא סַגֵּי, דְּקָא שְׁבַק לִי אַבָּא, דְּכַד יָתִיב עַל פְּתוֹרֵיהּ, הֲוָה מְסַדַּר עֲלֵיהּ, תְּלֵיסַר כַּסֵּי מֵאִלֵּין. וּבָעֵינָא לְמִזְכֵּי בְּאוֹרַיְיתָא, וַאֲנָא יָהִיבְנָא עוֹתְרָא.

Crystal Cup Gold Job Torah Vessels

285. He said to the bachelor, Study Torah, and this man shall give you wealth! The man gave him the cup of gold. In relation to him, Rabbi Aba spoke aloud the verse, "Gold and crystal cannot equal it. And the exchange of it shall not be for vessels of fine gold" (Iyov 28:17). The bachelor then sat down and studied Torah, while the other man gave him wealth.

285. אָמַר לוֹ לְהַהוּא רַוָּוק, תִּשְׁתַּדַּל בְּאוֹרַיְיתָא, וְדָאיָהֵיב לָךְ עוֹתְרָא, יְהַב לֵיהּ הַהוּא כַּסָּא דְּפָז. קָרָא עֲלֵיהּ ר' אַבָּא, לֹֹא יַעַרְכֶנָּה זָהָב וּזְכוּכִית וּתְמוּרָתָהּ כְּלִי פָז. יָתִיב וְלָעָא בְּאוֹרַיְיתָא, וְהַהוּא בַּר נָשׁ הֲוָה יָהִיב לֵיהּ עוֹתְרָא.

Heaven Merit Torah World to Come, The

286. As days passed, the desire for the Torah entered his bowels. One day he sat down and cried. His Rabbi found him weeping and said to him, "Why are you weeping?' And he replied, "What am I leaving behind for this WEALTH? The life in the World to Come! I do not want to learn anymore FOR THE SAKE OF THIS MAN. But rather merit Torah for myself." RABBI ABA said, So now I understand that he is doing it for the sake of heaven.

286. לְיוֹמִין עָאל חֲמִידוּ דְאוֹרַיְיתָא בִּמְעוֹי, יוֹמָא חַד הֲוָה יָתִיב, וַהֲוָה בָּכֵי. אַשְׁכְּחֵיהּ רַבֵּיהּ דַּהֲוָה בָּכֵי. אָמַר לוֹ עַל מָה קָא בָּכִית. אָמַר לוֹ, וּמָה מַנַּחְנָא חַיֵּי דְעָלְמָא דְאָתֵי, בְּגִין הַאי, לָא בְּעֵינָא אֶלָּא לְמִזְכֵּי לְגַבָּאי. אָמַר לוֹ הַשְׁתָּא ש"מ דְּהָא לְשֵׁם שָׁמַיִם קָא עֲבֵיד.

Crystal Cup Gold Poor Torah Vessels

287. He called for that man and said to him, "Take your wealth back and share it with the poor and the orphans. I shall give you a bigger portion in the Torah, from all that we are learning!" Rabbi Yosi returned the cup of gold to him, and to this very day, the name "the son of gold (Heb. ben pazi)" has not been taken away from him or from his children. He became THE FAMOUS Rabbi, Yosi ben Pazi. And he and his sons earned supreme merit from the Torah, because there is no greater reward in the world than to study Torah. AND A RECOMPENSE FOR IT IS NOT NECESSARY. AS IT IS WRITTEN, "GOLD AND CRYSTAL CANNOT EQUAL IT; AND THE EXCHANGE OF IT SHALL NOT BE FOR VESSELS OF FINE GOLD."

287. קָרָא לֵיהּ לְהַהוּא גַבְרָא, אָמַר לוֹ טוֹל עוֹתְרָךְ וְהַב לֵיהּ לְיַתְמֵי וּלְמִסְכְּנֵי, וַאֲנָא יָהִיבְנָא לָךְ חוּלַק יַתִּיר בְּאוֹרַיְיתָא, בְּכָל מַה דַּאֲנַן לָעָאן. אַהֲדַר לֵיהּ ר' יוֹסֵי הַהוּא כַּסָּא דְּפָז, וְעַד יוֹמָא לָא אַעֲדֵי שְׁמֵיהּ וּמִן בְּנוֹי בֶּן פַּזִּי, וְהַיְינוּ ר' יוֹסֵי בֶּן פַּזִי, וְזָכָה לְכַמָּה אוֹרַיְיתָא, הוּא וּבְנוֹי. דְּלֵית לָךְ אֲגַר טַב בְּעָלְמָא כְּמָאן דְּלָעֵי בְּאוֹרַיְיתָא.

Abraham Abram Aramaic Fear Glass Images Isaac Jacob Mirror Patriarchs Shadai Torah Vision

288. "After these things the word of Hashem came to Abraham in a vision, saying, 'Fear not, Abraham...'" Wherever the words "in a vision" appear in the Torah, it is the one that appeared to the Patriarchs. And what is it? It is Shadai, as it is written, "And I appeared to Abraham, to Isaac, and to Jacob by the name of El Shadai" (Shmot 6:3), and as you may read, "which saw the vision of Shadai" (Bemidbar 24:4). And this is the vision through which all supernal appearances are seen, just as a mirror OF GLASS in which all images are reflected. And vision (Heb. mar'eh) and the appearance (Heb. machazeh) are the same - one is in Aramaic and the other is in the holy tongue.

288. אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְּבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר וגו'. בְּכָל אֲתַר דִּכְתִיב בְּאוֹרַיְיתָא בַּמַּחֲזֶה, דָּא שְׁמָא דְּאִתְגְּלֵי לַאֲבָהָן, וּמָאן אִיהוּ. שַׁדַּי, שֶׁנֶּאֱמַר וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדַּי. כְּד"א אֲשֶׁר מַחֲזֵה שַׁדַי יֶחֱזֶה. וְדָא אִיהוּ חֵיזוּ דְּכָל חֶזְוָון עִלָּאִין אִתְחַזְּיָין מִגַּוֵּיהּ, כְּהַאי מַרְאֶה, דְּכָל דְּיוֹקְנִין אִתְחַזְּיָין בֵּיהּ, וְכֹלָּא חַד. מַרְאֶה מַחֲזֶה חַד הוּא, דָּא תַּרְגּוּם, וְדָא לָשׁוֹן הַקּוֹדֶשׁ.

Abraham Angels Aramaic Torah

289. Rabbi Yosi said, There are many ARAMAIC WORDS in the Torah. Therefore, Onkelos had permission to translate the Torah to the same language that the Holy One, blessed be He, revealed in the Torah. But this language is not understood by the angels above, and they did not recognize it when THE HOLY ONE, BLESSED BE HE, spoke to Abraham.

289. אָמַר רָבִּי יוֹסֵי, סַגִּיאִין אִינוּן בְּאוֹרַיְיתָא, וְעַל דָא הֲוָה לֵיהּ רְשׁוּ לְאוּנְקְלוּס, לְתַרְגֵּם בְּהַהוּא לִישְׁנָא דְּגָלֵי קֻדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְיתָא. וְלִישְׁנָא דָא סָתִים אִיהוּ מִגּוֹ מַלְאֲכֵי עִלָאָה. בַּמַּחֲזֶה, דַּהֲוָה סָתִים מִמַּלְאֲכֵי עִלָּאֵי דְּלָא יָדְעֵי בְּדָא, כַּד מְמַלֵּיל בֵּיהּ בְּאַבְרָהָם.

Abraham Angels Aramaic Balaam Circumcision Flesh Foreskin Shadai Vision

290. AND HE ASKS, What is the reason, THAT THE HOLY ONE, BLESSED HE, SPOKE WITH ABRAHAM IN A LANGUAGE THAT WAS NOT RECOGNIZABLE BY THE ANGELS? AND HE REPLIES, Because Abraham was not circumcised; his foreskin still covered his flesh. Therefore THE HOLY ONE, BLESSED BE HE, SPOKE in the language of the translation, which is incomprehensible TO THE ANGELS. The same with Bilaam, as it is written, "Who sees (Heb. yechezeh) the vision of Shadai." The word 'YECHEZEH' is not comprehensible to the ministering angels. So that they have no excuse for complaining that the Holy One, blessed be He, is talking with an uncircumcised and impure man. Because the holy angels have no use for the Aramaic translation, THEY WERE UNAWARE THAT THE HOLY ONE, BLESSED BE HE, WAS SPEAKING WITH BILAAM!"

290. מ"ט, בְּגִין דְּאַבְרָהָם לָא הֲוָה מָהוּל, וַהֲוָה עָרֵל, סְתִים בִּשְׂרָא. וּבְגִין כָּךְ הֲוָה סָתִים מִנַּיְיהוּ, בִּלְשׁוֹן תַּרְגּוּם. כְּגַוְונָא דָא בִּלְעָם, דִּכְתִיב אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה. סָתִים הֲוָה מִלָּה מִגּוֹ מַלְאֲכֵי הַשָּׁרֵת, בְּגִין דְּלָא יְהֵא לוֹן פִּטְרָא, דְּקֻדְשָׁא בְּרִיךְ הוּא מְמַלֵּל בְּהַהוּא עָרֵל מְסָאֲבָא. דְּהָא מַלְאֲכֵי קַדִּישֵׁי לָאו נִזְקָקִין בִּלְּשׁוֹן תַּרְגּוּם.

Angels Aramaic Gabriel (Angel) Joseph Seventy

291. AND HE ASKS, You say that THE ANGELS do not understand THE LANGUAGE OF THE TRANSLATION, but Gabriel taught Joseph seventy languages and Aramaic was one of them. AND HE REPLIES, They do know the language, but have no use for it. WHICH MEANS THAT they do not care about it and do not pay attention to it, because they dislike this language more than any other language.

291. אִי תֵימָא דְלָא יָדְעֵי, וְהָא גַּבְרִיאֵל אוֹלִיף לְיוֹסֵף ע' לָשׁוֹן, וְתַרְגּוּם חַד מֵע' לָשׁוֹן הוּא. אֶלָּא מִנְדַע יָדְעֵי, אֲבָל לָא נִזְקָקִין תְּנַן, דְּלָא חַיְישֵׁי וְלָא מַשְׁגִּיחִין עֲלֵיהּ, דְּהָא מָאִיס אִיהוּ קַמַּיְיהוּ, מִכָּל שְׁאָר לָשׁוֹן.

Angels Prayer Torah

292. You may ask, "If it is despised by the angels above, why did Onkelos translate the Torah to that language, and Yonatan ben Uziel the Scriptures?" AND HE REPLIES, It was repulsive only to the angels. And so it should be, so that the angels of above should not envy Yisrael WHEN THEY SAY THE PRAYERS CALLED KEDUSHA DESIDRA. BUT TO US, IT IS NOT DESPICABLE. And this is why they translated Torah and the Scriptures TO THIS LANGUAGE. And it is not despised, because the Holy One, blessed be He, has written it in many places in the Torah USING THIS LANGUAGE.

292. וְאִי תֵימָא, הוֹאִיל וּמָאִיס אִיהוּ מִמַּלְאֲכֵי עִלָּאֵי, אַמַּאי תִּרְגּוּם אוּנְקְלוּס אוֹרַיְיתָא בְּהַאי לָשׁוֹן, וְיוֹנָתָן בֶּן עוּזִיאֵל הַמִּקְרָא. אֶלָּא מָאִיס הוּא קַמַּיְיהוּ, וְהָכֵי אִצְטְרִיךְ דְּלֵית קִנְאָה לְמַלְאֲכֵי עִלָּאֵי בַּהֲדַיְיהוּ דְיִשְׂרָאֵל יַתִּיר, וְעַל דָּא תַּרְגּוּם תּוֹרָה וּמִקְרָא כָּךְ, וְלָאו מָאִיס אִיהוּ, דְּהָא בְּכַמָּה דוּכְתֵּי כָּתַב קֻדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְיתָא הָכֵי.

Abraham Angels Circumcision

293. Because this language is incomprehensible to the holy angels above, the Holy One, blessed be He, revealed Himself to Abraham in this concealed manner, so that the holy angels would not look upon him and have an excuse to accuse the Holy One, blessed be He, for appearing before an uncircumcised man.

293. וּבְגִין כָּךְ סָתִים אִיהוּ מִגּוֹ מַלְאֲכֵי עִלָּאֵי קַדִּישֵׁי. וְעַל דָּא אִתְגְּלֵי בֵּיהּ בְּאַבְרָהָם בְּאוֹרַח סָתִים, דְּלָא יִשְׁגְּחוּן בֵּיהּ מַלְאָכִין קַדִּישִׁין, וְלָא יְהֵא לוֹן פִּטְרָא, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי עַל בַּר נָשׁ עָרֵל.

Angels Brit (Covenant) Covenant (Brit) Holy Name Vision

294. HE ASKS, When did He openly reveal Himself to him, in front of the angels of above? AND HE RESPONDS, At the time when He gave him the sign of the Holy covenant. As it is written, "And Elohim talked with him saying..." (Beresheet 17:3). Elohim is a holy name. It is not written, "in a vision," BUT "ELOHIM," WHICH IS a revealed name.

294. אֵימָתַי אִתְגְּלֵי לֵיהּ בְּאִתְגַּלְּיָא דְּמַלְאֲכֵי עִלָּאֵי, כַּד יָהִיב לֵיהּ בְּרִית קְיָימָא קַדִּישָׁא, דִּכְתִיב וַיְדַבֵּר אִתּוֹ אֱלֹקִים לֵאמֹר. אֱלֹקִים שְׁמָא דְקוּדְשָׁא, וְלָא כְתִיב בַּמַּחֲזֶה, שְׁמָא בְּאִתְגַּלְּיָיא.

Abraham Angels Brit (Covenant) Covenant (Brit) Vision

295. AND HE ASKS, What is 'saying'?" AND HE REPLIES, "saying" MEANS to announce and declare in all languages, WHICH THE HOLY ONE, BLESSED BE HE, SPOKE WITH ABRAHAM, so that he was no longer concealed FROM THE ANGELS. He did not speak in any other language - REFERRING TO ARAMAIC - but in a language that all use, so that they were able to talk to each other, and no one would be able to blame or have any pretext. Therefore, "and Elohim talked with him, saying," 'Elohim' and not 'a vision,' as He has brought him to the Holy Covenant, close to Him.

295. לֵאמֹר. מַאי לֵאמֹר, לֵאמֹר וּלְאַכְרָזָא בְּכָל לָשׁוֹן, דְּלָא תְהֵא בְּאִתְכַּסְיָא, לָאו בְּלִישְׁנָא אָחֳרָא, אֶלָּא בְּלִישְׁנָא דְּכֹלָּא מִשְׁתָּעְיָין בָּהּ, דְּיָכְלֵי לְמֵימַר דָּא לְדָא, וְלָא יָכְלֵי לְקַטְרְגָא וּלְמֵימַר פִּטְרָא, וְעַל דָּא וַיְדַבֵּר אִתּוֹ אֱלֹקִים לֵאמֹר. אֱלֹקִים, וְלֹא מַחֲזֶה. בְּגִין דַּהֲוָה מְעַיֵּיל לֵיהּ בִּבְרִית קְיָימָא קַדִּישָׁא, וְקָרֵיב לֵיהּ לְגַבֵּיהּ.

Abram Brit (Covenant) Circumcision Covenant (Brit) Shechinah

296. Rabbi Yehuda said, According to this, the letter Hei, WHICH IS THE SHECHINAH, was not given to him, until he was circumcised! Why? Because She is called the actual covenant. Therefore, because he entered the covenant, he was given the letter Hei IN HIS NAME. As it is written, "As for Me, behold, My covenant is with you, and you shall be a father of many nations. Neither shall your name any more be called Abraham..." (Beresheet 17: 4-5).

296. ר' יְהוּדָה אֲמַר, בְּגִין כָּךְ אֶת ה' לָא אִתְיְיהַב לֵיהּ עַד דְּאִתְגַּזַּר. מ"ט. דְּאִיהִי מַמָּשׁ בְּרִית אִקְרֵי. וְעַל דָא כֵּיוָן דְּעָאל בִּבְרִית, כְּדֵין אִתְיְיהִיבַת לֵיהּ אָת ה"א. דִּכְתִיב, אֲנִי הִנֵּה בְּרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם וְלֹא יִקָּרֵא עוֹד שִׁמְךָ אַבְרָם וגו'.

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