Bereshit A
Creation Earth Golden Calf Heaven Heavens Shechinah Sin

232. Another explanation for THE VERSE: "These are the generations of the heaven..." (Beresheet 2:4), IN WHICH THE WORD "THESE" CANCELS WHAT WAS MENTIONED PREVIOUSLY, IS THAT THE WORD "These" refers to those about whom it is written CONCERNING THE SIN OF THE GOLDEN CALF: "These are your Elohim, O Yisrael" (Shemot 32:4). Thus, on the day when THE HOLY ONE, BLESSED BE HE, shall exterminate these, REFERRING TO THE SIN OF THE CALF, it will be as it was on the day the Holy One, blessed be He, created the heaven and the earth. As it is written, "In the day that Hashem Elohim made the earth and the heavens" (Beresheet 2:4). At that time, the Holy One, blessed be He, will be together with his Shechinah and the world will be renewed, as it is written: "For as the new heavens and the new earth, which I will make..." (Yeshayah 66:22). This is THE SIGNIFICANCE OF, "In the day...made," MEANING IN THE DAY WHEN THE WORLD SHALL BE RENEWED.

232. ד"א, אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וגו'. אִלֵּין אִנוּן, דְּאִתְּמָר בְּהוֹן, אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל, בְּיוֹמָא דְּיִתְמָחוּן אִלֵּין, כְּאִלּוּ הַהוּא יוֹמָא עֲבֵיד קָדוֹשׁ בָּרוּךְ הוּא שְׁמַיָא וְאַרְעָא, הה"ד בְּיוֹם עֲשׁוֹת ה' אֱלֹקִים אֶרֶץ וְשָׁמָיִם, בְּהַהוּא זִמְנָא יְהֵא קָדוֹשׁ בָּרוּךְ הוּא עִם שְׁכִינְתֵּיהּ, וְיִתְחַדֵּשׁ עַלְמָא, הה"ד כִּי כַּאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים, וְהָאָרֶץ הַחֲדָשָׁה וגו', דָּא אִיהוּ בְּיוֹם עֲשׂוֹת.

Earth Field Golden Calf Ground Rain Sacrifice Sin Soul, The Temple, The Torah Tree Water Zeir Anpin

233. At that time, "out of the ground Hashem, Elohim made to grow every tree that is pleasant to the sight" (Beresheet 2:9). However, before that time and not until THE SIN OF THE GOLDEN CALF is erased, the rain of the Torah, WHICH IS ZEIR ANPIN, does not come down TO WATER THE SEEDS OF THE SOULS OF YISRAEL. Therefore, The Children of Yisrael, who are similar to the herbs and trees, are not able to grow. The secret of this matter is as written: "And no plant of the field was yet in the earth, and no herb of the field had yet grown...and there was not a man to till the ground" (Beresheet 2:5). "A man" alludes to Yisrael, "the ground" is the Temple and "to till" is to offer sacrifices.

233. בְּהַהוּא זִמְנָא, וַיַּצְמַח הוי"ה אֱלֹקִים מִן הָאֲדָמָה כָּל עֵץ נֶחְמָד וגו', אֲבָל בְּקַדְמֵיתָא, עַד דְּיִתְמָחוּן אִלֵּין, לָא נָחֵית מִטְרָא דְאוֹרַיְיתָא, וְיִשְׂרָאֵל דְּדַמְיָין לַעֲשָׂבִים וּלְאִילָנִין לָא יִצְמְחוּן, וְרָזָא דְמִלָּה וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָּאָרֶץ, וְכָל עֵשֶׂב הַשָּׂדֶה וגו', בְּגִין דְּאָדָם אַיִן, דְּאִנוּן יִשְׂרָאֵל בְּבֵי מַקְדְּשָׁא, לַעֲבוֹד אֶת הָאֲדָמָה בְּקָרְבָּנִין.

Correction (Tikun) David Earth Field Form Ground Hebrew Letters Joseph Judah Kohath Messiah, The Moses Shechinah Shiloh Staff Tikun (Correction)

234. Another explanation of the phrase: "plant of the field" is THAT IT ALLUDES TO the first Messiah, MESSIAH BEN (THE SON OF) DAVID, who was not yet on earth, whereas "herb of the field" is the second Messiah, MESSIAH BEN JOSEPH. HE ASKS: Why WERE THEY NOT "IN THE EARTH?" HE REPLIES, Because Moses was not there with them to serve the Shechinah. Of him, it is written: "And there was not a man to till the ground." The secret is given in the verse: "The staff shall not depart from Judah..." (Beresheet 49:10), which refers to Messiah ben David, "nor the scepter from between his feet," which refers to Messiah ben Joseph. "Until Shiloh come" is an allusion to Moses, as the numerical value of MOSES is the same as that OF SHILOH. "And the obedience of the people be his (Heb. velo yik'hat)" is A PHRASE WHOSE LETTERS ALSO FORM THE HEBREW WORDS, Levi Kohath, WHICH MEANS THAT THE CORRECTION SHALL REACH FROM MOSES TO KOHATH AND LEVI, HIS ANCESTORS.

234. דָּבָר אֲחֵר, וְכֹל שִׂיחַ הַשָּׂדֶה, דָּא מָשִׁיחַ רִאשׁוֹן, טֶרֶם יִהְיֶה בְּאַרְעָא, וְכָל עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח, דָּא מָשִׁיחַ שֵׁנִי, וְלָמָּה, בְּגִין דְּלֵית תַּמָּן מֹשֶׁה, לְמִפְלַח לִשְׁכִינְתָּא, דַּעֲלֵיהּ אִתְּמָר, וְאָדָם אַיִן לַעֲבוֹד אֶת הָאֲדָמָה, וְרָזָא דְמִלָּה לֹא יָסוּר שֵׁבֶט מִיהוּדָה, דָּא מָשִׁיחַ בֶּן דָּוִד, וּמְחוֹקֵק מִבֵּין רַגְלָיו, דָּא מָשִׁיחַ בֶּן יוֹסֵף, עַד כִּי יָבוֹא שִׁילֹ"ה דָּא מֹשֶׁה, חֻשְׁבַּן דָּא כְּדָא, וְל"וֹ יִקְהַ"ת עַמִּים, אַתְוָון וְלֵוִ"י קְהָ"ת.

Field Hebrew Letters Righteous Soul, The Tree Zeir Anpin

235. Another explanation OF THE VERSE: "plant (Heb. siach) of the field" IS THAT IT REFERS TO THE SOULS OF the righteous, who come from YESOD OF ZEIR ANPIN, WHICH IS CALLED the Righteous, the life (Heb. chai) of the worlds. Because Siach (Sin-Yud-Chet) CONSISTS OF THE LETTERS Chai (Chet- Yud) and Shin. Shin BY ITSELF ALLUDES TO the three branches of the tree, which symbolize the three patriarchs - CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, WHO IS CALLED A TREE. THE LETTER SIN IN SIACH IS NOT DERIVED DIRECTLY FROM ZEIR ANPIN, BUT from the life of the worlds, WHICH IS YESOD OF ZEIR ANPIN.

235. דָּבָר אֲחֵר, וְכֹל שִׂיחַ הַשָּׂדֶה, אִלֵּין צַדִּיקַיָּיא, דְּאִנוּן מִסִּטְרָא דְּצַדִּיק חֵי עָלְמִין. שִׂיחַ ש' חַ"י. ש תְּלַת עַנְפִּין דְּאִילָנָא, וְאִנוּן ג' אֲבָהָן, וּמִן ח"י עָלְמִין.

Adonai Correction Field Ground Hebrew Letters Moses Righteous Seventy-Two Shechinah Soul, The Yud Hei Vav Hei (YHVH) Zeir Anpin

236. ANOTHER EXPLANATION ABOUT THE SOULS OF THE RIGHTEOUS APPEARS IN THE VERSE: "AND NO HERB (HEB. ESEV) OF THE FIELD," IN WHICH ESEV CONSISTS OF THE LETTERS AYIN-BET AND SHIN. THE LETTER SHIN IS AN ALLUSION TO THE THREE LEAVES, WHICH ARE YUD- ALEPH-HEI-DALED-VAV-NUN-HEI-YUD - NAMELY THE COMBINING OF YUD HEI VAV HEI, WHICH IS ZEIR ANPIN, AND ADONAI, WHICH IS HIS FEMALE PRINCIPLE, THEY HAVE A NUMERICAL VALUE OF AYIN-BET (SEVENTY-TWO). THAT IS YUD HEI VAV HEI, WHEN FULLY SPELLED OUT WITH YUD'S, AMOUNTS TO SEVENTY-TWO. THE BRANCHES - NAMELY CHESED, GVURAH AND TIFERET, ARE THE THREE LEAVES FROM WHICH NETZACH, HOD AND YESOD ARE SUSPENDED. THEY ALL ADD UP TO SEVENTY-TWO, AS EACH ONE OF THE THREE BRANCHES EQUALS SEVENTY-TWO. THEY DO NOT REACH THE PLACE, WHICH IS THE SHECHINAH, UNTIL THE appearance of he who is called man, who is YUD HEI VAV HEI, FULLY SPELLED WITH ALEPH'S AS Yud-Vav-Dalet, Hei-Aleph, Vav-Aleph-Vav, Hei-Aleph. THIS ALLUDES TO MOSES and this is WHY IT IS WRITTEN: "And there was not a man to till the ground," ALLUDING TO MOSES WHO HAD NOT YET CORRECTED THE SHECHINAH PROPERLY.

236. לָשׁוֹן אַחֵר, וְכָל עֵשֶׂב הַשָּׂדֶה, ע"ב שי"ן, תְּלַת עָלִין דְּאִינוּן ש יאהדונה"י, וְאִינוּן ע"ב. עַנְפִין דְּתַלְיָין בְּהוֹן, כְּחוּשְׁבַּן ע"ב כָּלְהוֹ. לָא אִתְאַחֲדִין בְּאַתְרָא, דְּאִיהִי שְׁכִינְתָּא, עַד דְּיֵיתֵי הַהוּא דְּאִקְרֵי אָדָ"ם, דְּאִיהוּ יו"ד ה"א וא"ו ה"א, וְדָא אִיהוּ וְאָדָם אַיִן לַעֲבוֹד אֶת הָאֲדָמָה.

Correction Daniel Earth Exile Field Ground Moses Plants Righteous Shechinah Torah

237. For this reason, it is written OF MOSES: "And no herb of the field had yet grown." This means that the righteous man, MOSES, was not yet grown - Moses, who validates THE VERSE, "Truth shall spring (grow) out of the earth" (Tehilim 85:12). As THE TRUTH is described IN THE VERSE: "And it cast down the truth to the ground" (Daniel 8:12), IT REFERS TO the students of the Torah, who are like the plants THAT GROW AND SPRING OUT OF THE EARTH. But they do not grow OR SPRING FORTH FROM THE SHECHINAH in exile until THE TIME WHEN THE WORDS "Truth shall spring out of the earth, ARE FULFILLED. This TRUTH is Moses, about whom it is written: "The law of truth was in his mouth" (Malachi 2:6), because no man relates to the Shechinah as well as he. This is WHY THE SCRIPTURE SAYS ABOUT HIM, "And there is not a man to till the ground," WHERE THE GROUND ALLUDES TO THE SHECHINAH. BEFORE MOSES, THERE WAS NO ONE TO CORRECT THE SHECHINAH.

237. וּבְגִין דָּא, אִתְּמָר בֵּיהּ, וְכָל עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח, עַד דְּיִצְמַח צַדִּיק, וּמִנֵּיהּ אֱמֶת מֵאֶרֶץ תִּצְמָח, דְּאִתְּמָר בֵּיהּ וַתַּשְׁלֵךְ אֱמֶת אַרְצָה, וְתַלְמִידֵי חֲכָמִים, דְּאִנוּן דְּשָׁאִין, לָא צָמְחִין בְּגָלוּתָא, עַד דֶּאֱמֶת מֵאֶרֶץ תִּצְמָח, וְדָא מֹשֶׁה דְּאִתְּמָר בֵּיהּ תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, דְּלָא יְהֵא מָאן דְּדָרִישׁ לִשְׁכִינְתָּא כַּוָּתֵיהּ, וּבְגִין דָּא וְאָדָם אַיִן לַעֲבוֹד.

Adonai Earth Face Ground Hebrew Letters Mochin Moses Shechinah Torah

238. As soon as MOSES appears, THE WORDS "But there went up a mist (Heb. ed, Aleph-Dalet) from the earth" (Beresheet 2:6) WERE REALIZED. THIS REFERS TO THE LETTERS Aleph-Dalet in the name Adonai. The letter Vav ascends to it and becomes through it the Master (Heb. adon) of the entire earth. Immediately, it "watered the whole face of the ground" (Ibid.). THIS MEANS THAT Yisrael below will be watered. AS A RESULT, THEY SHALL RECEIVE THE MOCHIN, WHICH ARE CALLED the seventy aspects of the Torah, FROM THE SHECHINAH.

238. וּמִיָּד דְּאִיהוּ יֵיתֵי מִיָּד וְאֵ"ד יַעֲלֶה מִן הָאָרֶץ, א"ד מִן אדנ"י סָלֵיק לֵיהּ ו' וְאִתְעֲבֵיד בַּהּ אֲדוֹן כָּל הָאָרֶץ, מִיָּד וְהִשְׁקָה אֶת כָּל פְּנֵי הָאֲדָמָה, מִנֵּיהּ אִתְשַׁקְּיָין יִשְׂרָאֵל לְתַתָּא בְּע' אַנְפִּין דְּאוֹרַיְיתָא.

Aramaic Cloud Earth Mochin Moses Shechinah Torah

239. Another explanation CONCERNS THE VERSE "But there went up a mist from the earth." The Aramaic translation (is this correct?) says, "But there went up a cloud from the earth." THIS REFERS TO THE SHECHINAH, of which it is written: "For the cloud of Hashem was upon the tabernacle" (Shemot 40:38). BECAUSE AT THE END OF TIMES WHEN MOSES WILL APPEAR, THE SHECHINAH WILL RISE UP. And the students of the Torah on earth will be watered by Her AND RECEIVE FROM HER MOCHIN.

239. דָּבָר אֲחֵר, וְאֵד יַעֲלֶה מִן הָאָרֶץ, תַּרְגּוּמוֹ, וַעֲנָנָא יִסְתַּלַּק מִן אַרְעָא, הַהוּא דְּאִתְּמָר בַּהּ כִּי עֲנַן ה' עַל הַמִּשְׁכָּן וגו', וּבֵיהּ מִתְשַׁקְּיָין תַּלְמִידֵי חֲכָמִים בְּאַרְעָא.

Face Images Nose World to Come, The Yud Hei Vav Hei (YHVH)

240. At that time, IT IS SAID, "And Hashem Elohim formed man..." (Beresheet 2:7), WHICH REFERS TO Yisrael, whom the Holy One, blessed be He, formed in the images of this world and of the World to Come. The word "formed (Heb. vayyitzer)" IS SPELLED WITH TWO YUD'S, WHICH MEANS THAT at that time, the Holy One, blessed be He, shall put them -YISRAEL - into his name by putting the letter Vav in between the two Yud's. Together, they have the same numerical value as Yud Hei Vav Hei, NAMELY TWENTY-SIX. The two Yud's will be formed on his face and on the faces OF YISRAEL, UPON THEIR CHEEKBONES and the letter Vav is their nose.

240. בְּהַהוּא זִמְנָא, וַיִּיצֶר הוי"ה אֱלֹקִים אֶת הָאָדָם, אִלֵּין יִשְׂרָאֵל. בְּהַהוּא זִמְנָא, קָדוֹשׁ בָּרוּךְ הוּא צַיַּיר לוֹן בְּצִיּוּרִין דְּעָלְמָא דֵּין וְעָלְמָא דַּאֲתֵי. וַיִּיצֶר, בְּהַהוּא זִמְנָא, קָדוֹשׁ בָּרוּךְ הוּא עַיֵיל לוֹן בִּשְׁמֵיהּ, בְּצִיּוּרָא דְּב' יוּדִי"ן י' י'. ו' בֵּינַיְיהוּ, דְּאִינוּן סָלְקִין לְחֶשְׁבּוֹן הוי"ה. וִיהוֹן מְצוּיָירִין בְּאַנְפּוֹי, בְּאַנְפִּין דִּילְהוֹן בִּתְרֵין יוּדִין, בְּחוֹטְמָא דִּילְהוֹן בְּאָת ו'.

Face Holy Name Rocks Tablets

241. For this reason, it is written: "For from the top of the rocks (Heb. tzurim) I see him..." (Bemidbar 23:9). THE WORD TZURIM IMPLIES these Tziyurim (forms) of the Holy Name. These shall appear as drawings upon their faces, which are formed according to the secret of the two precious tablets, which are Yud and Yud, and the letter Vav is inscribed on them.

241. וּבְגִין דָּא אֲמַר קְרָא כִּי מֵרֹאשׁ צוּרִים אֶרְאֶנּוּ. אִלֵּין אִנוּן צִיּוּרִין דִּשְׁמָא קַדִּישָׁא. וִיהוֹן מְצוּיָירִין בְּאַנְפַּיְיהוּ, בִּתְרֵין לוּחִין יַקִּירִין דְּאִנוּן י' י' דְּאִיהוּ ו' חָרוּת עָלַיְיהוּ.