"For the wind passes over it, and it is not"

Synopsis

Rabbi Aba, Rabbi Yosi and Rabbi Chiya discuss the title verse, and we learn that "the wind" is the concealed and holy spirit that is hidden from everyone; this is the secret of Enoch who became Metatron.

Relevance

Here we are renewed in spirit and body. The life force grows strong within us and we are rejuvenated and made young again by the regenerative Light of Binah.

Those who have difficulty bearing children are hereby protected from the evil angel called Anger. They become unrecognizable to this negative entity, in the act of reading this passage. The angel called Anger is disoriented, causing him to pass over us and this world, forevermore, as he wanders into oblivion. Those who are barren are made fertile, indeed becoming fruitful child bearers.

Anger, the basis of illness, is banished from our being. Our bones, sinews, and flesh are healed and rejuvenated. We are enveloped in a field of energy that protects us from the negativity and destructive forces in our environment. We attract Righteous souls into our lives, instead of negative people who constantly loot us of Light.

[Verse 86] Moses tells Rabbi Shimon that this explanation is incomplete because it doesn't say what "passes over it" means. Rabbi Shimon says this refers to Anger, and that the verse is to be applied to one who dies childless. Such a person must achieve a change of place, a change of name and a change of action. Because his countenance is so changed, the evil angel whose name is Anger will pass him over because he will not be recognizable. Rabbi Shimon advises anyone who lives in a city where he is unable to keep the commandments and where he is not studying the Torah successfully to move to a place where he can replant himself among good people, sages of the Torah. Lastly we are reminded that the most important thing is not talking about the Torah but performing its precepts.

Flower Midnight Torah Wind

84. Rabbi Aba and Rabbi Yosi rose at midnight to engage in Torah. They were still sitting and engaging in Torah, when Rabbi Yosi said: Rabbi Chiya's comment on THE VERSE "As for man, his days are like grass" (Tehilim 103:15) is fine, but what is taught about the end of the verse: "For the wind passes over it, and it is not; and its place knows it no more" (Ibid. 16). He replied, it is certainly as follows: "As for man, his days are as grass" is as explained BY RABBI CHIYA. "Like a flower of the field" (Ibid. 15) - this is the known field, NAMELY MALCHUT. "So he blooms" means that he is renewed and returns as formerly.

84. רִבִּי אַבָּא ור' יוֹסֵי, קָמוּ לְמִלְעֵי בְּאוֹרַיְיתָא בְּפַלְגוּת לֵילְיָא, עַד דַּהֲווֹ יַתְבֵי וְלָעָאן בְּאוֹרַיְיתָא. א"ר יוֹסֵי, הָא דא"ר חִיָּיא אֱנוֹשׁ כֶּחָצִיר יָמָיו שַׁפִּיר קָאָמַר. אֲבָל בְּמַאי אוֹקִימְנָא סוֹפֵיהּ דִּקְרָא, כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ וְלֹא יַכִּירֶנּוּ עוֹד מְקוֹמוֹ. א"ל הָכִי הוּא וַדַּאי, אֱנוֹשׁ כֶּחָצִיר יָמָיו כְּמָה דְּאָמַר, כְּצִיץ הַשָּׂדֶה הַהוּא שָׂדֶה דְּאִשְׁתְּמוֹדַע. כֵּן יָצִיץ דְּאִתְחַדָּשׁ וְאִתְהַדָּר כְּמִלְּקַדְּמִין.

Eagle Enoch Holy of Holies Love Metatron Priests Shepherd Wind

85. "For the wind (spirit) passes over it and it is not." This is a heavenly concealed and Holy Spirit, which is hidden from all, NAMELY THE SPIRIT OF BINAH, which engulfs METATRON, who then "is not." And this is the secret of Enoch, about whom Scripture says: "and he was not, for Elohim took him" (Beresheet 5:24). The reference here is to the higher Elohim, NAMELY BINAH, who is an upper spirit, hidden and concealed. "And its place knows it no more:" This is the small spirit OF METATRON that is engulfed by the upper spirit OF BINAH. And what is written further on? "But the steadfast love (Heb. Chesed) of Hashem is from everlasting to everlasting" (Tehilim 103:17). That means that the High Priest, WHO IS CHESED, introduces him into the Holy of Holies and takes him and has him born as before, he renews his youth like an eagle and becomes a youth again.

85. כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ, דָּא הוּא רוּחָא עִלָּאָה טְמִירָא קַדִּישָׁא גְּנִיזָא מִכֹּלָּא, דְּכָלִיל לֵיהּ בְּגַוֵּיהּ. וּכְדֵין וְאֵינֶנּוּ. וְדָא הוּא רָזָא דַּחֲנוֹךְ, דִּכְתִּיב בֵּיהּ וְאֵינֶנּוּ כִּי לָקַח אוֹתוֹ אֱלֹֹהִים, דָּא אֱלֹֹהִים עִלָּאָה. רוּחַ עִלָּאָה, רוּחַ גְּנִיזָא טְמִירָא. וְלָא יַכִּירֶנּוּ עוֹד מְקוֹמוֹ. דְּהָא אִתְכְּלִיל רוּחָא זְעֵירָא, בְּרוּחָא עִלָּאָה. מַה כְּתִיב בַּתְרֵיהּ, וְחֶסֶד יְיָ' מֵעוֹלָם וְעַד עוֹלָם וְעָאל לֵיהּ כַּהֲנָא רַבָּא לְגוֹ קֹדֶשׁ קֳדָשִׁים. וְנָטִיל לֵיהּ, וְאוֹלִיד לֵיהּ כְּמִלְּקַדְּמִין, וְאִתְחַדָּשׁ כְּנֶשֶׁר עוּלְמִין. וְאִתְהַדָּר אִיהוּ נַעַר.

Angels Evil Shepherd Wind

86. Ra'aya Meheimna (the Faithful Shepherd). The Faithful Shepherd said: Holy Luminary, the commentary ABOVE of Rabbi Aba, Rabbi Chiya, and Rabbi Yosi ON THE VERSE "AS FOR MAN, HIS DAYS ARE AS GRASS" is very nice, but what about "The wind passes over it and it is not?" Here matters have to be developed. What is the meaning of "passes (Heb. avrahi) over it?" AND HE REPLIES, It refers to "anger (Heb. evrah), wrath and indignation" (Tehilim 78:49), where it is one of these evil angels, THE ONE CALLED 'ANGER,' AND THIS IS THE MEANING OF THE VERSE "THE WIND PASSES OVER IT," WHICH SHOULD THEREFORE BE RENDERED 'THE SPIRIT OF ANGER IS IN HIM.' AND THE VERSE IS TO BE APPLIED TO ONE WHO DIES CHILDLESS, WHO INCARNATES.

86. (רעיא מהימנא) וּבְחִבּוּרָא קַדְמָאָה אָמַר רַעְיָא מְהֵימָנָא בּוּצִינָא קַדִּישָׁא, שַׁפִּיר אָמְרוּ ר' אַבָּא ור' חִיָּיא ור' יוֹסֵי, אֲבָל כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ, הָכָא צָרִיךְ לְמִפְתַּח מִלִּין, מַאי עָבְרָה בּוֹ. דָּא עֶבְרָה וְזַעַם וְצָרָה. חַד מֵאִינּוּן מַלְאֲכִין רָעִים.

Abraham Deeds Levirate Marriage Reincarnation Sin

87. In order that the monitors of sins should not recognize him, WHO DIED CHILDLESS, it is necessary to perform for him a change of place, a change of name, and a change of action. This is how it was with Abraham, as Scripture tells us. "Get you out of your country, and from your kindred" (Beresheet 12:1) is the change of place. "Neither shall your name anymore be called Abram, but your name shall be Abraham" (Beresheet 17:5) is the change of name. And there is also the change of action, for he changed from doing bad deeds, as he had at first, to doing good deeds. A similar thing happens to the spirit of the man who dies childless, for likewise, the Holy One, blessed be He does to the man in banishing him from that world BECAUSE HE DIED CHILDLESS, and brings him to this world IN A REINCARNATION INTO THE SON THAT IS BORN OUT OF HIS WIFE'S LEVIRATE MARRIAGE, and this has already been discussed above.

87. דִּבְגִין דְּלָא יִשְׁתְּמוֹדְעוּ בֵּיהּ אִינּוּן מָארֵי חוֹבִין, צָרִיךְ לְמֶעְבַּד לֵיהּ שִׁנּוּי מָקוֹם, וְשִׁנּוּי הַשֵּׁם, וְשִׁנּוּי מַעֲשֵׂה. כְּגַוְונָא דְּאַבְרָהָם, דְּאִתְּמַר בֵּיהּ לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ, הֲרֵי שִׁנּוּי מָקוֹם. וְלֹא יִקָּרֵא עוֹד שִׁמְךָ אַבְרָם, וְהָיָה שִׁמְךָ אַבְרָהָם, הֲרֵי שִׁנּוּי הַשֵּׁם. שִׁנּוּי מַעֲשֵׂה דְּאִשְׁתָּנֵי מֵעוֹבָדִין בִּישִׁין דְּעָבֵד בְּקַדְמֵיתָא, לְעוֹבָדִין טָבִין. אִיהוּ מְתָלָא. לְרוּחַ דְּהַהוּא דְּמִית בְּלָא בְּנִין. כְּגַוְונָא דָּא עָבֵד קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם, כַּךְ תָּרִיךְ לֵיהּ מֵהַהוּא עָלְמָא, וְאַיְיתֵי לֵיהּ לְהַאי עָלְמָא. וְהָא אִתְּמַר לְעֵיל.

Angels Demons Destruction Evil Job Wind

88. "You change his countenance and send him away" (Iyov 14:20). BECAUSE HE CHANGES HIS COUNTENANCE WHEN HE BANISHES HIM FROM THE SUPERNAL WORLD, IT IS SAID: "The wind passes (Heb. avrah) over it," WHICH ALLUDES TO one of the evil angels WHOSE NAME IS anger (Heb. evrah) AS MENTIONED ABOVE. And when he sees that he has altered, when he meets him, and the other demons of destruction ask about him: "Is this your sinner?" He answers them and says, He "is not," FOR HE DOES NOT RECOGNIZE HIM, AND THIS IS THE SECRET OF THE VERSE "YOU CHANGE HIS COUNTENANCE."

88. מְשַׁנֶּה פָּנָיו וַתְּשַׁלְּחֵהוּ, ובג"ד כִּי רוּחַ עָבְרָה בּוֹ, חַד מֵאִינּוּן מַלְאֲכִין רָעִים, כַּד חֲזֵי לֵיהּ מְשׁוּנֶּה, בְּזִמְנָא דְּאִעְרַע עִמֵּיהּ, שָׁאַלִין לֵיהּ שְׁאַר מַשְׁחִיתִין עָלֵיהּ, דָּא הוּא מָארֵי חוֹבָךְ. אִיהוּ עָנֵי לוֹן וְאָמַר, וְאֵינֶנּוּ.

Body Flesh Food Serpent Sinew Stones

89. NOW HE EXPLAINS THE SECRET OF THE VERSE "AND SEND HIM AWAY." When he is banished from his place and implanted elsewhere, NAMELY AFTER HE HAS ALREADY ENTERED A BODY IN THIS WORLD, it is said about him: "And its place knows it no more," for "and he shall take other mortar, and shall plaster the house" (Vayikra 14:42), NAMELY HE TOOK ANOTHER BODY OF DIFFERENT DUST, FOR BODY IS TERMED HOUSE. And this is the secret of, "And he shall break down the house, the stones of it, and its timber" (Ibid. 45), namely those bones, sinews, and flesh that he had PREVIOUSLY returned to the dust. What is written about it? "and dust shall be the serpent's food" (Yeshayah 65:25), FOR THE DUST THAT IS MADE UP OF THE DECEASED'S BODY IS OF THE ASPECT OF THE SERPENT, since it was afflicted BY IT. AND, THEREFORE, later "he shall take other mortar, and shall plaster the house," namely build for himself bones and sinews and be renewed, as an old house that is made new, which certainly is renovated.

89. כַּד אִתְתָּרַךְ מֵאַתְרֵיהּ, וְאִתְנְטָע בְּאֲתָר אַחֲרָא, אִתְּמַר בֵּיהּ וְלֹא יַכִּירֶנּוּ עוֹד מְקוֹמוֹ. בְּגִין דְּעָפָר אַחֵר יִקַּח וְטָח אֶת הַבַּיִת. וְדָא אִיהוּ רָזָא, וְנָתַץ אֶת הַבַּיִת אֶת אֲבָנָיו וְאֶת עֵצָיו, אִינּוּן גַּרְמִין וְגִידִין וּבִשְׂרָא דַּהֲוָה חָזַר עֲפָרָא. מַה כְּתִיב בֵּיהּ וְנָחָשׁ עָפָר לַחְמוֹ. בְּגִין דַּהֲוָה מְנוּגָע. וּלְבָתַר וְעָפָר אַחֵר יִקַּח וְטָח אֶת הַבָּיִת, וּבָנֵי לֵיהּ גַּרְמִין וְגִידִין. וְאִתְחַדָּשׁ, כְּבַיִת יְשָׁנָה דְּעַבְדִין לֵיהּ חֲדָשָׁה. וַדַּאי אִיהוּ דְּאִתְחַדֵּשׁ.

Fruit Tree

90. וּמַאי דְּאָמַר וְלֹא יַכִּירֶנּוּ עוֹד מְקוֹמוֹ. עַל רוּחַ, דְּאִתְכְּלִיל רוּחָא זְעֵירָא, בְּרוּחָא עִלָּאָה. הַאי אִיהוּ מְתָלָא, לְאִילָן דְּלָא עָבֵיד אֵיבִין, נַטְלִין עַנְפִין דִּילֵיהּ, וּמַרְכִּיבִין לֵיהּ בְּעַנְפָּא דְּאִילָנָא אַחֲרָא עִלָּאָה, דְּעָבֵיד פֵּירִין, וְאִתְכְּלִיל דָּא בְּדָא, וְעָבֵיד פֵּירִין. בְּהַהוּא זִמְנָא אִתְּמַר בֵּיהּ, וְלָא יַכִּירֶנּוּ עוֹד מְקוֹמוֹ.

Evil Food Fruit Precepts Righteous Torah Tree

91. And so it is with a man who lives in a city where bad people dwell, and he is unable to keep the commandments of the Torah and is not successful with the Torah. He should change his place of residence and move from there, and settle somewhere with good people, sages of the Torah, who keep the precepts. This is because the Torah is called 'a tree,' as it is written: "She is a tree of life to those who lay hold on her" (Mishlei 3:18). Man, too, is a tree, as it is written: "For man is a tree of the field" (Devarim 20:19), and the precepts of the Torah are like fruits. And what is written about it? "Only the trees which you know are not trees for food, you shall destroy and cut them down" (Devarim 20:20) That is to say, you shall destroy it from this world and cut it down from the World to Come. This is why he has to uproot HIMSELF from the place WHERE THERE ARE EVIL PEOPLE AND WHERE HE CANNOT SUCCEED WITH THE TORAH AND THE PRECEPTS, and implant HIMSELF elsewhere, among righteous people, WHERE HE CAN SUCCEED WITH THE TORAH AND THE PRECEPTS.

91. אוֹף הָכִי בַּר נָשׁ דְּיָתִיב בְּקַרְתָּא דְּיַתְבִין בָּהּ אֲנָשִׁין בִּישִׁין, וְלָא יָכִיל לְקַיְּימָא פִּקוּדִין דְּאוֹרַיְיתָא, וְלָא אַצְלַח בְּאוֹרַיְיתָא, עָבֵיד שִׁנּוּי מָקוֹם, וְאִתְעַקָּר מִתַּמָּן, וְאִשְׁתְּרָשׁ בַּאֲתָר דְּדַיְירִין בֵּיהּ גּוּבְרִין טָבִין, מָארֵי תּוֹרָה, מָארֵי פִּקוּדִין, דְּאוֹרַיְיתָא אִקְרֵי עֵץ. הה"ד, עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּה. וּבַר נָשׁ הוּא עֵץ, דִּכְתִּיב כִּי הָאָדָם עֵץ הַשָּׂדֶה. וּפִקּוּדִין דְּבָהּ, דַּמְיָין לְאִיבָא, וּמַה כְּתִיב בֵּיהּ, רַק עֵץ אֲשֶׁר תֵּדַע כִּי לֹא עֵץ מַאֲכָל הוּא אוֹתוֹ תַּשְׁחִית וְכָרַתָּ. אוֹתוֹ תַּשְׁחִית מֵעָלְמָא דֵּין, וְכָרַתָּ מֵעָלְמָא דְּאָתֵי. וּבְגִין דָּא צָרִיךְ לְאַעְקְרָא מֵהַהוּא אֲתָר, וְיִתְנְטַע בַּאֲתָר אַחֲרָא בֵּין צַדִּיקַיָּיא.

Infertility Precepts Torah

92. As the childless man is called 'barren' and his wife 'barren,' so also is the Torah when unaccompanied by precepts is considered barren. On this we have learned: 'Not the expounding of the Torah is the chief thing but the doing of it.' The companions came and prostrated themselves in front of him and said: We have certainly learned something new here - how one spirit can be incorporated in another, it is clear as one who sees something with his own eyes and it becomes clear to him. Before we had only a tradition ABOUT THESE MATTERS, but now they have been clearly explained.

92. מַה בַּר נָשׁ בְּלָא בְּנִין, אִתְקְרֵי עָקָר, וְאִתְּתֵיהּ עֲקָרָה. אוֹף הָכִי אוֹרַיְיתָא בְּלָא פִּקוּדִין, אִתְקְרִיאַת עֲקָרָה, וּבְגִין דָּא אוּקְמוּהָ, לֹא הַמִּדְרָשׁ הוּא הָעִיקָּר אֶלָּא הַמַּעֲשֶׂה. אָתוּ חַבְרַיָּיא וְאִשְׁתְּטָחוּ קַמֵּיהּ, וְאָמְרוּ וַדַּאי כְּעַן אוֹלִיפְנָא חִדּוּשָׁא, אֵיךְ אִתְכְּלִיל רוּחַ בְּרוּחַ, כְּמַאן דְּחָזֵי מִלָּה בְּעֵינָא וְאִתְבְּרִיר לֵיהּ. בְּקַדְמֵיתָא הֲוָה לָן קַבָּלָה, וּכְעַן בְּרִירוּ דְּמִלָּה.