Shemot: Chapter 25

"Come from the four winds, O breath"

Synopsis

Rabbi Elazar begins by quoting the title verse and asks how Ezekiel could have prophesied on the wind when it is clearly written that man cannot control the wind. The answer to this question, we're told, is that he prophesied by God's will. Furthermore the spirit (wind) was embodied in material form in this world, and Ezekiel called to it to come from the region where it resides. This place is not the Garden of Eden, Rabbi Elazar explains, but rather the Throne that stands on four pillars. The soul ascends from the Garden to the Throne and then descends to the world, and, just as the body is taken from the four regions of the world, the spirit is taken from the four pillars of the Throne.

This discussion prompts the Jew who sits with the companions to describe his remarkable experience in the desert. He tells them that after entering a fragrant cavern, he found himself in an extraordinary place where he encountered a man with a scepter who gave him a bundle of writings to give to the Fellowship. This man then struck him with his scepter, causing him to fall asleep. In his dream, he heard many voices and saw crowds of people arriving at that place. When the man with the scepter touched them with it and spoke to them, they proceeded on and then flew up into the air and disappeared. When he awoke, the Jew continues, the man with the scepter explained that the crowds in his dream were righteous spirits on their way to the Garden of Eden. He then proceeded to discuss the relationship between the four elements of the body and the four spiritual elements of the body. After concluding his story, the Jew gives the bundle of writings to Rabbi Elazar. When he opens them, a flame explodes and envelops Rabbi Elazar. This allows him to gain new spiritual insight before the bundle flies from his hand, and though he is left grateful and happy, Rabbi Elazar tells nothing of this to his colleagues.

Relevance

This complex section of the Zohar discourses on the origins and make-up of spirit, the four elements that create the body and the structure of the Upper and Lower worlds. These words purify and thus correct our body and soul so that we attain the Garden of Eden in this world. Our consciousness is raised to the greatest of heights so that we now perceive the secrets of life.

The water on earth and the water that comprises the very cells of our body is reverted back to its original and primordial state, prior to the Flood at the time of Noah. This elicits immortality as water, the life-blood of the planet, and the human body transforms it into healing waters. The deepest secrets and mysteries concerning water are revealed to the world. Through water, we achieve the blissful and eternal state known as the Garden of Eden.

Torah

216. Rabbi Elazar and Rabbi Aba were traveling from Tiberias to Tzipori. While they were walking, a Jew met them. He joined them. Rabbi Elazar said, Let everyone say a word of Torah.

216. ר' אֶלְעָזָר ור' אַבָּא הֲווֹ אַזְלֵי מִטְּבֶרְיָא לְצִפֹּרִי. עַד דַּהֲווּ אַזְלֵי, פָּגַע בְּהוּ חַד יוּדָאי, אִתְחַבָּר בַּהֲדַיְיהוּ, א"ר אֶלְעָזָר, כָּל חַד לֵימָא מִלָּה דְּאוֹרַיְיתָא.

Body Breath Caves Directions Ezekiel Pillar Prophecy Resurrection Throne Wind Zeir Anpin

217. RABBI ELAZAR opened the discussion saying: "Then He said to me, 'Prophesy to the breath, prophesy, son of man, and say to the breath ('wind').'.." (Yechezkel 37:9). From this passage, I know from which place the wind emerges, for how was Ezekiel able to prophesy the wind, seeing as it is written, "Man does not have power over the wind to control the wind" (Kohelet 8:8). Man cannot control the wind, but the Holy One, blessed be He, rules over everything and Ezekiel was prophesying by His command. Furthermore, the spirit (or, 'wind') was already in a body in this world, BECAUSE THERE WERE DEAD PEOPLE IN THE CAVE, WHOM HE RESURRECTED. Therefore, he prophesied to it, "Come from the four winds, O wind" (Yechezkel 37:9), MEANING from that place where pillars serve as borders at the four winds of the world - WHICH ARE THE SECRET OF THE LOWER THRONE, WHICH IS MALCHUT, THE THRONE FOR ZEIR ANPIN. IT HAS FOUR PILLARS IN THE SECRET OF THE FOUR DIRECTIONS OF THE WORLD, WHICH ARE CHESED AND GVURAH, TIFERET AND MALCHUT, WHERE THE SPIRIT STAYS BEFORE IT RETURNS INTO A BODY IN THIS WORLD.

217. פָּתַח אִיהוּ וְאָמַר, וַיֹּאמֶר אֵלַי הִנָּבֵא בֶּן אָדָם הִנָּבֵא אֶל הָרוּחַ וְאָמַרְתָּ אֶל הָרוּחַ וְגוֹ.' מֵהַאי קְרָא יְדַעְנָא, אֲתַר דְּהָרוּחַ נַפְקָא מִנֵּיהּ, וְכִי יָכִיל הֲוָה יְחֶזְקֵאל לְנַבְּאָה עַל הָרוּחַ, וְהָא כְּתִיב אֵין אָדָם שַׁלִּיט בָּרוּחַ לִכְלוֹא אֶת הָרוּחַ. אֶלָּא, בַּר נָשׁ לָא יָכִיל לְשַׁלְּטָאָה בָּרוּחַ, אֲבָל קוּדְשָׁא בְּרִיךְ הוּא אִיהוּ שַׁלִּיט בְּכֹלָּא, וְעַל מֵימְרֵיהּ הֲוָה מִתְנַבֵּי יְחֶזְקֵאל. וְתוּ דְּהָא רוּחַ הֲוָה בְּגוּפָא בְּהַאי עָלְמָא, וּבְגִין כַּךְ אִתְנַבֵּי עָלֵיהּ, מֵאַרְבַּע רוּחוֹת בּוֹאִי הָרוּחַ, מֵהַהוּא אֲתַר דְּאִתְּחָם בְּסַמְכוֹי בְּאַרְבַּע סִטְרִין דְּעָלְמָא.

Body Breath Eden Form Wind

218. That Jew WHO JOINED THEM sprang up before him. Rabbi Elazar said to him, What did you see? He answered, I saw something. He said to him, What is it? He replied, If the spirit of people is attired in the Garden of Eden in the form and image of the body of this world, AND IT RESIDES THERE, it should have been written IN THE PASSAGE, 'Come from the Garden of Eden, O breath (or, 'spirit').' Why does it say, "From the four winds?"

218. דָּלִיג הַהוּא יוּדָאִי קָמֵיהּ, אָמַר לֵיהּ רִבִּי אֶלְעָזָר, מַאי חָמֵית. אָמַר מִלָּה חֲמֵינָא. אָמַר לֵיהּ מַאי הִיא. אָמַר לֵיהּ רוּחַ בְּנֵי אָדָם, אִי אִתְלָבַשׁ בג"ע בִּלְבוּשָׁא דְּדִיּוּקְנָא בְּגוּפָא דְהַאי עָלְמָא, הֲוָה לֵיהּ לְמִכְתַּב, כֹּה אָמַר ה' מג"ע בּוֹאִי הָרוּחַ, מַהוּ מֵאַרְבַּע רוּחוֹת.

Air Body Breath Directions Earth Eden Fire Pillar Throne Water

219. He said to him, The spirit does not descend to this world, until it ascends from the earthly Garden of Eden to the throne - WHICH IS MALCHUT that stands on four pillars, WHICH ARE CHESED, GVURAH, TIFERET AND MALCHUT. When the spirit ascends there, it draws into itself from that throne of the King and descends to this world. The body receives from the four directions of the world, WHICH ARE THE FOUR ELEMENTS, FIRE, AIR, WATER AND EARTH. The spirit also receives from the four directions of the throne. THEY ARE CHESED, GVURAH, TIFERET AND MALCHUT. Thus, it becomes perfected through them.

219. א"ל, רוּחָא לָא נַחְתָּא לְהַאי עָלְמָא, עַד דְּסַלְּקָא מִגִּנְתָּא דְּאַרְעָא, לְגוֹ כּוּרְסְיָיא, דְּקַיְּימָא עַל אַרְבַּע סַמְכִין. כֵּיוָן דְּסַלְּקָא תַּמָּן, אִשְׁתַּאֲבָא מִגּוֹ הַהוּא כּוּרְסְיָיא דְּמַלְכָּא, וְנַחְתָּא לְהַאי עָלְמָא, גּוּפָא אִתְנְטִיל מֵאַרְבַּע סִטְרֵי עָלְמָא, רוּחַ אוּף הָכִי אִתְנְטִיל מֵאַרְבַּע סִטְרֵי דְּכוּרְסְיָּיא, דְּמִתַּתְקְנָא עָלַיְיהוּ.

Caves Spices Tree

220. That man said to him, When I jumped before you (interrupted you?) it WAS BECAUSE I saw something on this subject. One day I was walking in the desert and I saw a tree, which was pleasant to behold, and there was a cave under it. I approached it, and saw that from that cave emanated different scents. I braced myself and entered that cave, and descended certain steps in a place that had many trees, fragrances, and spices that I could not endure.

220. אָמַר לֵיהּ הַהוּא בַּר נָשׁ, דְּלִיגָא דְּקָא דָּלִיגְנָא קָמַיְיכוּ, מִלָּה חֲמֵינָא מֵהַאי סִטְרָא. בְּגִין דְּיוֹמָא חֲדָא הֲוֵינָא אָזִיל בְּמַדְבְּרָא, וַחֲמֵינָא אִילָנָא חַד דְּמִרְגַּג לְמֵחֱזֵי, וְחַד מְעַרְתָּא תְּחוֹתֵיהּ, קָרִיבְנָא גַּבֵּיהּ וַחֲמֵינָא הַהִיא מְעַרְתָּא, דְּסַלְּקָא רֵיחִין מִכָּל זִינֵי רֵיחִין דְּעָלְמָא. אִתְתָּקַפְנָא בְּגַרְמָאי וְאָעִילְנָא בְּהַהִיא מְעַרְתָּא, וְנָחִיתְנָא בְּדַרְגִּין יְדִיעָן בְּגוֹ דּוּכְתָּא חֲדָא, דְּהֲווּ בֵּיהּ אִלָּנִין סַגִּיאִין וְרֵיחִין וּבוּסְמִין, דְּלָא יָכִילְנָא לְמִסְבַּל.

Caves

221. And there I saw a man with a scepter in his hand, standing in an entrance. When he saw me he was surprised, and stood by me. He said to me, What are you doing here and who are you? I became very frightened. I said to him, Sir, I am one of the friends and as I saw such and such in the desert, I entered this cave and came down here.

221. וְתַמָּן חֲמֵינָא חַד בַּר נָשׁ, וְשַׁרְבִיטָא חַד בִּידֵיהּ. וַהֲוָה קָאֵים בְּחַד פִּתִחָא, כֵּיוָן דְּחָמָא לִי, תָּוַה וְקָם לְגַבָּאי. אָמַר לִי, מָה אַתְּ הָכָא, וּמֵאָן אַתְּ, אֲנָא דָּחִילְנָא סַגְיָא, אֲמֵינָא לֵיהּ, מָארִי מִן חַבְרַיָּיא אֲנָא, כַּךְ וְכַךְ חֲמֵינָא בְּמַדְבְּרָא, וְעָאלָנָא בְּהַאי מְעַרְתָּא, וְנָחִיתְנָא הָכָא.

Air Hosts Righteous

222. He said to me, Since you are one of the friends, accept this bundle of writings and give it to the friends, to those who know the secrets of the spirits of the righteous ones. He struck me with the wand THAT WAS IN HIS HAND and I fell asleep. During my sleep, I saw many hosts and companies that were coming along the way to that place, and then that man struck them with his wand and said, Go by way of the trees. While they were still going, they flew in the air and ascended but I do not know where. And I heard the sounds of many hosts, and I did not know who they were. I awoke and saw nothing. And I was frightened in that place.

222. אָמַר לִי, הוֹאִיל וּמִן חַבְרַיָּיא אַנְתְּ, טוֹל הַאי קִיטְרָא דִּכְתָבָא, וְהָב לֵיהּ לְחַבְרַיָּיא, אִינּוּן דְּיַדְעִין רָזִין דְּרוּחֵיהוֹן דְּצַדִּיקַיָּא, בָטַשׁ בִּי בְּהַהוּא שַׁרְבִיטָא, וְדָמִיכְנָא. אַדְּהָכִי, חֲמֵינָא כַּמָּה חֵילִין וּמַשִּׁירְיָין גּוֹ שֵׁינָתָא, דַּהֲווֹ אַתְיָין בְּאוֹרְחָא, לְהַהוּא דּוּכְתָּא. וְהַהוּא גַּבְרָא בָּטַשׁ בְּהַהוּא שַׁרְבִיטָא, וְאָמַר בְּאוֹרְחָא דְּאִילָנֵי זִילוּ. אַדְּהָכִי דַּהֲווֹ אַזְלִי, פַּרְחֵי בַּאֲוִירָא וְסַלְקֵי, וְלָא יְדַעְנָא לְאָן אֲתָר. וּשְׁמַעְנָא קָלִין דְּמַשִּׁירְיָין סַגִּיאִין, וְלָא יְדַעְנָא מֵאָן אִיהוּ. אִתְּעַרְנָא, וְלָא חֲמֵינָא מִידִי, וְדָחִילְנָא בְּהַהוּא אֲתָר.

Eden Hosts Righteous

223. Meanwhile, I saw that man. He asked me, Have you seen something? I said to him, I saw something. I saw in my sleep such and such. He said, On that road, the spirits of the righteous go to the Garden of Eden to enter there. And what you heard from them, MEANING THE SOUNDS OF MANY HOSTS, IS BECAUSE they are standing in the Garden in their forms of this world, and they are rejoicing with the righteous who are coming there.

223. אַדְּהָכִי, חֲמֵינָא לְהַהוּא בַּר נָשׁ, אָמַר לִי, חָמֵית מִידִי, אֲמֵינָא לֵיהּ, חֲמֵינָא גּוֹ שֵׁינָתָא כַּךְ וְכָךְ. אָמַר, בְּהַהוּא אָרְחָא אַזְלֵי רוּחֵיהוֹן דְּצַדִּיקַיָּא, גּוֹ גִּנְתָּא דְּעֵדֶן לְאָעָלָא תַּמָּן. וּמַה דְּשַׁמְעַת מִנַּיְיהוּ, הוּא, דְּקַיְימֵי בְּגִנְתָּא בְּדִיּוּקְנָא דְהַאי עָלְמָא וְחַדָּאן בְּרוּחֵיהוֹן דְּצַדִּיקַיָּא דְּעָאלִין תַּמָּן.

Air Body Chassadim Eden Form Light Water

224. As the body is built in this world by the binding of the four elements, FIRE, AIR, WATER AND EARTH, and is formed from them in this world, so the spirit is formed of the four spirits that stand in the Garden of Eden, WHICH ARE CHESED, GVURAH, TIFERET AND MALCHUT. The spirit is enveloped there and is formed in the image of the body that is formed in this world. And if it were not for these four spirits which are the air in the Garden - MEANING CHESED, GVURAH, TIFERET AND MALCHUT FROM THE LIGHT OF CHASSADIM, THAT IS CALLED 'AIR' - they would not form any image at all and no spirit would be enveloped there.

224. וּכְמָה דְּגוּפָא אִתְבְּנֵי בְּהַאי עָלְמָא, מִקְּטוּרָא דְּאַרְבַּע יְסוֹדֵי, וְאִתְצָיַיר בְּהַאי עָלְמָא. אוּף הָכִי רוּחָא, אִתְצָיָיר בְּגִינְתָּא, מִקְּטוּרָא דְּאַרְבַּע רוּחִין דְּקַיְּימָא בְּגִנְתָּא, וְהַהוּא רוּחָא, אִתְלַבְּשָׁא תַּמָּן, וּמִתְצַיְרַת מִנַּיְיהוּ, בְּצִיּוּרָא דְּדִיּוּקְנָא דְּגוּפָא, דְּאִתְצַיָּיר בְּהַאי עָלְמָא. וְאִלְמָלֵא אִינּוּן אַרְבַּע רוּחִין, דְּאִינּוּן אֲוִירִין דְּגִנְתָּא, רוּחָא לָא מִתְצַיְּירָא בְּצִיּוּרָא כְּלָל, וְלָא אִתְלַבְּשָׁא בְּהוּ.

Air Body Breath Eden Ezekiel Fire Water Wind

225. These four spirits are intertwined one with another, and the spirit is formed and wrapped with them, as the body is formed in the joining of the four elements of the world, FIRE, AIR, WATER AND EARTH. Therefore, EZEKIEL SAID, "Come from the four winds, O wind" (Yechezkel 37:9), MEANING these four spirits of the Garden of Eden with which it is clothed and formed. And now accept this bundle of writings and go on your way and give it to the friends.

225. אִינּוּן ד' רוּחִין, קְטִירִין אִלֵּין בְּאִלֵּין כַּחֲדָא, וְהַהוּא רוּחַ אִתְצַיָּיר וְאִתְלָבַשׁ בְּהוּ, כְּגַוְונָא דְּגוּפָא אִתְצַיָיר בְּקִטּוּרֵי, דְּד' יְסוֹדֵי עָלְמָא. וּבְגִין כַּךְ, מֵאַרְבַּע רוּחוֹת בּוֹאִי הָרוּחַ, מֵאִינוּן אַרְבַּע רוּחִין דג"ע, דְּאִתְלַבְשָׁא וְאִתְצֵיירֶת בְּהוּ, וְהַשְּׁתָּא טוֹל הַאי קִיטְרָא דִּכְתָבָא וְזִיל לְאָרְחָךְ, וְהָב לֵיהּ לְחַבְרַיָּיא.

Forehead Wind

226. Rabbi Elazar and the friends approached the Jew, kissing him on the forehead. Rabbi Elazar said, Blessed is the Merciful who sent you here, because this is certainly clarification of the matter. The Holy One, blessed be He, brought to my mouth this passage, "COME FROM THE FOUR WINDS," SO THAT YOU WOULD REVEAL TO ME ITS SECRET. The man gave him the bundle of writings. As soon as Rabbi Elazar took it and opened it, a conflagration emerged and surrounded him. He saw in the bundle of writings what he saw, and the bundle flew out of his hands.

226. אָתָא רִבִּי אֶלְעָזָר, וְאִינּוּן חַבְרַיָּיא, וְּנְשָׁקוּהוּ בְּרֵישֵׁיהּ, א"ר אֶלְעָזָר, בְּרִיךְ רַחֲמָנָא, דְּשַׁדְרָךְ הָכָא, דְּוַדַּאי דָּא הוּא בְּרִירָא דְּמִלָּה, וְקוּדְשָׁא בְּרִיךְ הוּא אַזְמִין לְפוּמִי הַאי קְרָא. יְהָב לוֹן הַהוּא קִיטְרָא דִּכְתָבָא, כֵּיוָן דְנָטַל לֵיהּ רִבִּי אֶלְעָזָר, וּפָתַח לֵיהּ, נָפַק אֲפוּתָא דְּאֶשָּׁא, וְאַסְחַר לֵיהּ, חָמָא בֵּיהּ מַה דְּחָמָא, וּפָרַח מִן יְדוֹי.

Tents Water Well

227. Rabbi Elazar wept and said, Who can fathom the secrets of the King, as it is written, "Hashem, who shall abide in Your tent? Who shall dwell in Your holy hill?" (Tehilim 15:1). Blessed is the way and the moment that we met you. And from that day, Rabbi Elazar rejoiced and said nothing to his friends OF WHAT HE SAW IN THE WRITINGS. While they were still traveling, they came upon a well of water, stood there and drank of the water.

227. בָּכָה ר' אֶלְעָזָר, וְאָמַר מַאן יָכִיל לְקַיְּימָא בְּגִנְזַיָּיא דְּמַלְכָּא, ה' מִי יָגוּר בְּאָהֳלֶךָ מִי יִשְׁכּוֹן בְּהַר קָדְשֶׁךָ. זַכָּאָה הַאי אוֹרְחָא, וְהַהִיא שַׁעֲתָא דְּאִעְרַעְנָא בָּךְ. וּמֵהַהוּא יוֹמָא הֲוָה חַדֵּי רִבִּי אֶלְעָזָר, וְלֹא אָמַר כְּלוּם לְחַבְרַיָּיא, עַד דַּהֲווֹ אַזְלֵי, פָּגְעוּ בְּחַד בֵּירָא דְּמַיָּא, קַיְימוּ עָלֵיהּ, וְשָׁתוּ מִן מַיָּא.

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