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.

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.

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.

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.

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."

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.

90. What about "and its place knows it no more?" THIS IS SAID about HIS spirit, for his small spirit is engulfed in the Supernal Spirit. This is a parable to a tree that is not producing fruit. Its branches are taken and grafted onto a better quality tree that produces fruits, combining both into each other. NOW BOTH produce fruits. About this moment it is said, "and its place knows it no more" SINCE EVEN THE WHEREABOUT OF THE DEFECTIVE SPIRIT IS NOT RECOGNIZABLE.

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.

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.