"And there went a man of the house of Levi"

Synopsis

Rabbi Yosi begins the discussion with an interpretation of the verse, "My beloved has gone down to His garden..." We learn that this is a reference to the children of Yisrael, who are filled with the fragrance of the World to Come. The righteous souls that inhabit the lower Garden of Eden, which emit a fragrance when God descends into this place, belong to those who lived in this world or who will someday descend to dwell here. These souls have the outward form that was or will be their likeness on earth, and the impression of the spirit is engraved within. When the spirit leaves the body, it returns to the Garden in the form of the body it wore in this world, because the spirit is like a seal, an inward engraving that produces an outward protrusion.

The discussion then turns to the meaning of the title verse. This, we are told, is a reference to Gabriel, who is also called 'Night,' and his relationship to the souls of the righteous. Gabriel takes the soul from the Garden and delivers it to the body of the righteous at the time of birth, and he guards it. Another explanation of the title verse interprets it as a reference to Amram, who was told by a celestial voice to marry Jochebed because their son would bring the time of the redemption of Yisrael closer. When they united, the Shechinah was with them and She never ceased to cleave to their son, Moses. Jochebed saw that "he was a goodly son," because when he was born he was marked with the sign of the Covenant (he was born circumcised), and the house was filled with light.

Relevance

The Light of Binah, known as the World to Come, now illuminates our souls. Binah's Light represents immortality and infinite joy. Thus, the power of this passage triggers the demise of the Angel of Death, generating a reality of deathlessness in a world of peace and contentment. The fragrances of the Garden of Eden emanate from our soul and all the righteous souls in history join with us in eternal unification.

The power of Moses ignites to commence and seal our final Redemption, unifying this world with the Divine Presence called Shechinah. This wondrous effect is achieved through the purifying Light that is aroused through the ritual known as circumcision. All negative forces are hereby cut off eternally from our world.

Congregation Fragrance Mochin Nukva Righteous Soul, The Spices World to Come, The

176. "And there went a man of the house of Levi" (Shemot 2:1). Rabbi Yosi opened the discussion saying: "My beloved is gone down to his garden to the bed of spices" (Shir Hashirim 6:2). His garden is the Congregation of Yisrael, WHICH IS THE NUKVA, because she is a "bed of spices," included with all kinds of spices and fragrances of the World to Come, WHICH IS BINAH. At the time that the Holy One, blessed be He, descends to this garden, WHICH IS THE NUKVA, all the souls of the righteous adorn themselves there, MEANING THAT THEY RECEIVE MOCHIN AND ILLUMINATIONS. They all exude fragrance, as is written, "The smell of your ointments than (or 'from' why not use the more intelligible translation?) all spices" (Shir Hashirim 4:10). These are the souls of the righteous, WHO ARE CALLED 'SPICES,' AND AFTER THEM, THE NUKVA IS CALLED 'A BED OF SPICES.' For Rabbi Yitzchak said, All these souls of the righteous who were in this world, and all the souls that will descend in the future to this world, are in this garden, WHICH IS THE NUKVA.

176. וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי. רִבִּי יוֹסֵי פָּתַח דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבּוֹשֶׂם וְגוֹ.' לְגַנּוֹ: דָּא כְּנֶסֶת יִשְׂרָאֵל, בְּגִין דְּהִיא עֲרוּגַת הַבּוֹשֶׂם, דְּאִיהִי כְּלִילָא מִכָּל זִינֵי בּוּסְמִין וְרֵיחִין דְּעָלְמָא דְּאָתֵי. בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא נָחִית לְגִנְתָּא דָּא כָּל אִינּוּן נִשְׁמָתְהוֹן דְּצַדִּיקַיָּא, מִתְעַטְּרָן תַּמָּן, כֻּלְּהוּ יַהֲבֵי רֵיחָא, כמד"א וְרֵיחַ שְׁמָנַיִךָ מִכָּל בְּשָׂמִים, אִלֵּין אִינּוּן נִשְׁמָתְהוֹן דְּצַדִּיקַיָּא, דְּאָמַר רִבִּי יִצְחָק, כָּל אִינּוּן נִשְׁמָתִין דְּצַדִּיקַיָּא, דְּהֲווּ בְּהַאי עָלְמָא, וְכָל אִינּוּן נִשְׁמָתִין, דִּזְמִינִין לְנַחְתָא לְהַאי עָלְמָא, כֻּלְּהוּ בְּגִנְתָּא דָּא קַיְימִין.

Body Eden Female Form Hebrew Letters

177. In the terrestrial Garden of Eden, they all retain the form and image that they had in this world, and their secrets and mystery were given over to the sages. The spirit that descends to people, which is of the female side, is always engraved on like a seal, WHOSE LETTERS ARE ETCHED. This is because the form of the body in this world protrudes outward, and the spirit is engraved internally. When the spirit removes itself from the body AND ASCENDS TO THE TERRESTRIAL GARDEN OF EDEN, that spirit protrudes in the terrestrial Garden of Eden in the form and shape of the body exactly as in this world, because it is always like a seal.

177. בְּגִנְתָּא דִּי בְּאַרְעָא, כֻּלְּהוּ קַיְימִין בְּדִיּוּקְנָא וְצִיּוּרָא דְּהֲווּ קַיְימִין בְּהַאי עָלְמָא, וְסִתְרָא וְרָזָא דָּא אִתְמְסַר לְחַכִּימֵי. רוּחָא דְּנָחִית לִבְנֵי נָשָׁא, דְּאִיהוּ מִסִּטְרָא דְּנוּקְבָּא, מִתְגַּלְּפָא תָּדִיר בְּגִלּוּפָא כְּהַאי חוֹתָם. צִיּוּרָא דְּגוּפָא דְּבַר נָשׁ בְּהַאי עָלְמָא, בָּלִיט לְבַר, וְרוּחָא אִתְגְּלִיף לְגוֹ. כַּד אִתְפָּשַׁט רוּחָא מִן גּוּפָא, הַהוּא רוּחַ בָּלִיט בְּגִנְתָּא דְּאַרְעָא, בְּצִיּוּרָא וּדְיוּקְנָא דְּגוּפֵיהּ מַמָּשׁ דִּבְּהַאי עָלְמָא, בְּגִין דַּהֲוָה תָּדִיר כַּחוֹתָם.

Air Body Eden Form Grades

178. And therefore she said, "Set me as a seal" (Shir Hashirim 8:6). As a seal is engraved inwards, and THAT WHICH IS SEALED takes shape with an outward protruding form, so is the spirit that is from her side in that way exactly in this world; it is engraved inwards, AS WRITTEN IN THE PREVIOUS VERSE. When it removes itself from the body and enters the terrestrial Garden of Eden, in the air there - MEANING THAT IT CLEAVES THERE TO ITS LEVEL, WHICH IS THE SPIRIT IN THE GARDEN OF EDEN PROTRUDING FROM THAT ENGRAVING WHICH IS INWARDS to assume a shape - it takes shape with a form that protrudes outwardly as the configuration of the body was in this world.

178. וְעַל דָּא אָמְרָה אִיהִי, שִׂימֵנִי כַּחוֹתָם, מַה חוֹתָם גָּלִיף בְּגִלּוּפָא לְגוֹ, וְאִתְצָיָּיר בְּצִיּוּרָא בְּלִיטָא לְבַר. אוּף הָכִי אִיהִי רוּחָא, דַּהֲוָה מִסִּטְרָא דִּילָהּ, כְּהַאי גַּוְונָא מַמָּשׁ בְּהַאי עָלְמָא, גָּלִיף בְּגִלּוּפָא לְגוֹ, וְכַד אִתְפָּשַׁט מִן גּוּפָא, וְעָאל בְּגִנְתָּא דְּאַרְעָא, אֲוִירָא דְּתַמָּן בָּלִיט הַהוּא גִּלּוּפָא לְאִתְצַיְּירָא לְבַר, וְאִתְצַיָּיר בְּצִיּוּרָא בְּלִיטָא לְבַר, כְּגַוְונָא דְּצִיּוּרָא דְּגוּפָא בְּהַאי עָלְמָא.

Soul, The Temple, The Tree Tree of Life Zeir Anpin

Congregation Daniel Daughter Gabriel (Angel) Soul, The

Body Gabriel (Angel) Righteous Soul, The

181. דְּתָנֵינָן, בְּשַׁעֲתָא דְּאִתְיְילִיד גּוּפָא דְּצַדִּיק, בְּהַאי עָלְמָא, קוּדְשָׁא בְּרִיךְ הוּא קָרֵי לֵיהּ לְגַּבְרִיאֵל, וְנָטִיל הַהִיא נִשְׁמְתָא דִּי בְּגִנְתָּא, וְנַחְתָּא לָהּ לְהַאי גּוּפָא דְּצַדִּיקַיָּא, דְּאִתְיְילִיד בְּהַאי עָלְמָא, וְאִיהִי אִתְפְּקַד עָלָה וְנָטִיר לָהּ.

Angels Gabriel (Angel) Righteous

182. וְאִי תֵּימָא, הַהוּא מַלְאָכָא דְּאִתְמָנָא עַל רוּחֵיהוֹן דְּצַדִּיקַיָּא, לַיְלָה שְׁמֵיהּ, וְאַתְּ אַמָרְתְ דְּאִיהוּ גַּבְרִיאֵל. הָכִי הוּא וַדַּאי, בְּגִין דְּאָתֵי מִסִּטְרָא דִּשְׂמָאלָא, וְכָל מַאן דְּאָתֵי מִסִּטְרָא דִּשְׂמָאלָא הָכִי אִקְרֵי.

Amram Daughter Redemption and Salvation

Shechinah

184. And the Holy One, blessed be He, assisted him, for we learned the Shechinah dwelt on their bed and that their intention when they cleaved together was on the Shechinah. Therefore, the Shechinah was not removed from the son whom they bore, so as to fulfill what is written, "And you shall sanctify yourselves and you shall be holy" (Vayikra 11:44). A person sanctifies himself from below, so the Holy One, blessed be He, sanctifies him from above. As their intention was the cleaving of the Shechinah, so did the Shechinah cleave to their very actions.

184. וְקוּדְשָׁא בְּרִיךְ הוּא סִיֵּיעַ בֵּיהּ, דְּתָנֵינָן, שְׁכִינְתָּא שַׁרְיָא עַל עַרְסַיְיהוּ וּרְעוּתָא דִּלְהוֹן בִּדְבֵקוּתָא חֲדָא, הֲוָה בָּהּ בִּשְׁכִינְתָּא, וע"ד, לָא אִתְעָדֵי שְׁכִינְתָּא, מֵהַהוּא בְּרָא דְּאוֹלִידוּ לְקַיְּימָא, דִּכְתִּיב וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים. ב"נ דִּמְקַדֵּשׁ גַּרְמֵיהּ מִלְּרַע, קוּדְשָׁא בְּרִיךְ הוּא מְקַדֵּשׁ לֵיהּ לְעֵילָּא, כְּמָה דִּרְעוּתָא דִּלְּהוֹן הֲוָה בִּדְבֵקוּתָא דִּשְׁכִינְתָּא. הָכִי אִתְדַּבְּקָא שְׁכִינְתָּא, בְּהַהוּא עוֹבָדָא מַמָּשׁ דְּעָבְדוּ.

Amram Moses Other Side Righteous Shechinah Wicked Wickedness

185. Rabbi Yitzchak said, Fortunate are the righteous, whose desire is to cleave to the Holy One, blessed be He, always. As they cleave to Him constantly, thus does He cleave to them and never leaves them. Woe to the wicked, that their desire and cleaving are far removed from Him, FROM THE HOLY ONE, BLESSED BE HE. For not only are they distanced from Him, but they also cleave to the Other Side, MEANING THE SIDE OF IMPURITY. Come and behold, from Amram who cleaved to the Holy One, blessed be He, Moses came. The Holy One, blessed be He, never turned from him, and the Shechinah cleaved to him always; thus, blessed is his lot.

185. א"ר יִצְחָק, זַכָּאִין אִינּוּן צַדִּיקַיָּא דִּרְעוּתָא דִּלְּהוֹן בִּדְבֵקוּתָא דְקוּדְשָׁא בְּרִיךְ הוּא תָּדִיר, וְכְמָה דְּאִינּוּן מִתְדַּבְּקִין בֵּיהּ תָּדִיר, הָכִי נָמֵי אִיהוּ אִתְדַּבָּק בְּהוּ, וְלָא שָׁבִיק לוֹן לְעָלְמִין. וַוי לְרַשִׁיעַיָּיא, דִּרְעוּתָא דִּלְּהוֹן, וּדְבֵקוּתָא דִּלְּהוֹן, מִתְרַחֲקָא מִנֵּיהּ. וְלָא דַּי לְהוּ דְּמִתְרַחֲקָן מִנֵּיהּ, אֶלָּא דְּמִתְדַּבְּקָן בְּסִטְרָא אַחֲרָא. תָּא חֲזֵי, עַמְרָם דְּאִתְדַּבָּק בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא. נָפַק מִנֵּיהּ מֹשֶׁה, דְּקוּדְשָׁא בְּרִיךְ הוּא לָא אַעְדֵי מִנֵּיהּ לְעָלְמִין, וּשְׁכִינְתָּא אִתְדַּבְּקַת בַּהֲדֵיהּ תָּדִיר, זַכָּאָה חוּלָקֵיהּ.

Brit (Covenant) Circumcision Covenant (Brit) Righteous Women

Circumcision Light Shechinah

187. Rabbi Yosi said, She saw the light of the Shechinah that shone in him. For at the time that he was born, the entire house was filled with light, as is written, "And when she saw that he was a goodly son," and, "Elohim saw the light that it was good" (Beresheet 1:4). AND AS GOOD ALLUDES TO LIGHT, SO HERE GOOD ALLUDES TO LIGHT. And hence it is written, "that he was a goodly son." Everything was included in him; HE CONTAINED THE LIGHT OF THE SHECHINAH, AND ALSO, AS WAS WRITTEN EARLIER, HE WAS BORN CIRCUMCISED.

187. רִבִּי יוֹסֵי אָמַר, נְהִירוּ דִּשְׁכִינְתָּא דְּנָהִיר בֵּיהּ חָמָאת, דִּבְשַׁעֲתָא דְּאִתְיְלִיד אִתְמַלְיָא כָּל בֵּיתָא נְהוֹרָא, דִּכְתִּיב וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא, וּכְתִיב וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב. וְעַל דָּא כִּי טוֹב הוּא כְּתִיב, וְכֹלָּא הֲוָה.