"Every man came with his household"

Synopsis

While walking, Rabbi Yosi asks Rabbi Elazar to explain Rabbi Shimon's interpretation of the verse, "And these are the names of the children of Israel..." If this verse refers to God and the heavenly hosts and Chariots who went into captivity with Jacob, he asks, what is the meaning of, "Each man and his household came?" Rabbi Elazar confirms Rabbi Shimon's interpretation and discusses the distinction between "the house of Hashem" and "the house of the king." This leads to a brief explanation of the shifting gender attributed to the King and the various grades of angels. The higher level is always referred to as male-which implies an active quality-in relation to the lower level, which is referred to as female, and implies a passive, receptive quality. Thus, he concludes, symbolically, "Every man came with his household" refers to the angels, who are called "his house." Rabbi Yosi then draws from Rabbi's Elazar's explanation to interpret the verse, "A closed garden is my sister..." as a reference to the children of Israel, who must be tended and nurtured, like a garden or vineyard.

Relevance

Just as a garden must be cultivated, watered, and pruned, so the Children of Yisrael (which refers to all those who walk the spiritual path) must also be refined and cultivated by "watering" them, or nourishing them with Light. A man uses this Light to be pruned like a tree - to uproot and purge all his negative traits and blockages.

The greatest source of Light for human beings is the Temple; specifically, the chamber known as the Holy of Holies. From this sacred place emerge the most powerful spiritual forces known to man.

Here, the Zohar summons forth the energy of the Temple. These forces cultivate, water, and prune the entire earth, transforming our globe into the greatest of all gardens - the Garden of Eden. The ultimate giving-and-receiving relationship emerges - The Light of the Creator shares with the Vessel (humanity), and the Vessel receives this Light for the sake of sharing pleasure with the Creator. In this scenario, both the Light and the Vessel, both the Creator and the souls of humanity, are in a sharing mode. Perfection of the world and oneness is thus achieved by this remarkable passage. Our own consciousness is transformed so that we recognize the value of unconditional sharing with others. We become cognizant of the profound pleasure the Creator receives by giving to mankind. In turn, we deeply cherish all the gifts we have received in our life. Sorrows vanish as fulfillment and thankfulness fill our being.

Angels Camp Egypt Exile Hosts Jacob

36. "And these are the names of the children of Israel" (Shemot 1:1). Rabbi Elazar and Rabbi Yosi were traveling. While they were walking, Rabbi Elazar said to Rabbi Yosi: Open your mouth and let your words illuminate. He said to him, If it pleases my master, may I ask him one thing that I find difficult? I have heard from the Holy Luminary that he used to say that, "And these are the names of the children of Israel," means Yisrael Saba. "WHO CAME INTO EGYPT," MEANS all the hosts and camps OF ANGELS who descended into exile with Jacob, as it is written, "with Jacob;" AND ACCORDING TO THIS IT IS DIFFICULT. Why does it say, "Every man came with his household" (Shemot 1:1)? DO ANGELS HAVE HOUSEHOLDS? He said to him, Certainly it is so THAT THE ANGELS CAME, EACH ONE WITH HIS HOUSEHOLD. For so we have learned, anyone who receives from another is considered as household to the giver. Therefore, "every man came with his household," MEANS THE GIVER AND THE RECEIVER, WHICH ALSO APPLIES TO ANGELS.

36. וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל. רִבִּי אֶלְעָזָר וְרִבִּי יוֹסֵי הֲווֹ אַזְלֵי בְּאוֹרְחָא, עַד דַּהֲווֹ אַזְלֵי, אָמַר רִבִּי אֶלְעָזָר לְרִבִּי יוֹסֵי, אַפְתַּח פּוּמָךְ, וְיִנְהֲרוּן מִילָךְ אָמַר לֵיהּ נִיחָא קָמֵיהּ דְּמַר, דְּאֶשְׁאַל מִלָּה חֲדָא דְּקַשְׁיָא לִי, הָא שְׁמַעְנָא מִבּוּצִינָא קַדִּישָׁא, דַּהֲוָה אָמַר, וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל, יִשְׂרָאֵל סָבָא. כָּל אִינּוּן חֵילִין וּמַשְׁרְיָין דְּהֲווֹ נַחְתִּין לְגָלוּתָא בַּהֲדֵי יַעֲקֹב, דִּכְתִּיב, אֵת יַעֲקֹב. מַהוּ דִּכְתִּיב אִישׁ וּבֵיתוֹ בָּאוּ. אָמַר לֵיהּ, וַדַּאי הָכִי הוּא. אֶלָּא הָא תָּנֵינָן, כָּל דִּמְקַבֵּל מֵאָחֲרָא, אִיהוּ בֵּיתָא מֵהַהוּא דְּיָהִיב, וְעַל דָּא אִישׁ וּבֵיתוֹ בָּאוּ.

Holy of Holies (Holy) Temple

37. פָּתַח רִבִּי אֶלְעָזָר וְאָמַר, וַיְהִי כְּכַלּוֹת שְׁלֹמֹה לִבְנוֹת אֶת בֵּית ה' וְאֶת בֵּית הַמֶּלֶךְ וְגוֹ.' וְכִי כֵּיוָן דְּאָמַר אֶת בֵּית ה,' מַהוּ וְאֶת בֵּית הַמֶּלֶךְ, אִי בְּגִין שְׁלֹמֹה אִתְּמַר, לָאו הָכִי, אֶלָּא אֶת בֵּית ה' דָּא בֵּית הַמִּקְדָּשׁ, וְאֶת בֵּית הַמֶּלֶךְ דָּא קֹדֶשׁ הַקֳּדָשִׁים.

Angels Chambers Egypt Female Grades Holy of Holies (Holy) Temple Jacob Male Point Sanctuary Temple, The Zeir Anpin

38. AND HE EXPLAINS HIS WORDS, "The house of Hashem" is the Temple, that is, the courtyards, chambers, the hall leading to the interior of the Temple and the sanctuary. This is the Temple, WHICH IS MALCHUT. Most certainly, it is called "the house of Hashem." "The house of the King" is the Holy of Holies which is innermost of all, NAMELY BINAH that is called simply 'King.' This King, though he is Supernal King, is considered female in relation to the Highest Point that is concealed from all, WHICH IS CHOCHMAH. But even though it is female, nevertheless it is male compared to the king below, WHICH IS ZEIR ANPIN - MEANING THAT THE HIGHER LEVEL IS ALWAYS CONSIDERED MALE IN RELATION TO THE LOWER, AND THE LOWER IS CONSIDERED FEMALE. YET, IN COMPARISON TO WHAT IS STILL LOWER, IT IS CONSIDERED MALE. AND SO IT IS ALWAYS. Therefore, everything is in this way. Of the lower beings, THE ANGELS THAT DESCENDED WITH JACOB INTO EGYPT, it is written, "every man came with his household," EVEN THOUGH THEY DO NOT HAVE HOUSEHOLDS, FOR "MAN WITH HIS HOUSEHOLD" MEANS MALE AND FEMALE. FOR EVERY HIGHER LEVEL AMONG THEM IS CONSIDERED AS MALE IN RELATION TO THE LOWER LEVEL, AND EVERY LOWER LEVEL IS CONSIDERED AS FEMALE TO THE HIGHER LEVEL AND MALE TO ITS LOWER LEVEL.

38. בֵּית ה' דְּאִיהוּ בֵּית הַמִּקְדָּשׁ כְּגוֹן: עֲזָרוֹת וּלְשָׁכוֹת וּבֵית הָאוּלָם וְהַדְּבִיר, דָּא בֵּית הַמִּקְדָּשׁ, וַדַּאי אִקְרֵי בֵּית ה.' בֵּית הַמֶּלֶךְ: דָּא קֹדֶשׁ הַקָּדָשִׁים, דְּאִיהוּ פְּנִימָאָה דְּכֹלָּא, הַמֶּלֶךְ סְתָם. מֶלֶךְ דָּא, אע"ג דְּאִיהוּ מֶלֶךְ עִלָּאָה, אִיהוּ נוּקְבָּא לְגַבֵּי נְקוּדָה עִלָּאָה, סְתִימָא דְּכֹלָּא. ואע"ג דְּאִיהוּ נוּקְבָּא, אִיהוּ דְּכוּרָא לְגַבֵּי מֶלֶךְ דִּלְתַתָּא, וּבְגִין כָּךְ כֹּלָּא כְּגַוְונָא דָּא וְעַל דָּא, תַּתָּאֵי, בְּרָזָא דָּא כְּתִיב בְּהוּ, אִישׁ וּבֵיתוֹ בָּאוּ.

Bride Congregation Female Female Waters (Mayin Nukvin) Ground Klipot (Shells – Negativity) Mayin Nukvin (Female Waters) Nukva Righteous Shells (Klipot) Stones Vineyard Water Waters

39. "And these are the names...." Rabbi Yosi opened the discussion saying: "A garden locked is my sister, my bride, a spring shut up, a fountain sealed" (Shir Hashirim 4:12). "A garden locked," refers to the Congregation of Yisrael, THE NUKVA, as Rabbi Elazar said, Just as one must cultivate a garden, water and prune it, so too does the Congregation of Yisrael need to be cultivated, watered and pruned, WHICH IS THE SERVICE OF THE RIGHTEOUS - TO RAISE MAYIN NUKVIN ('FEMALE WATERS') AND TO PRUNE THE KLIPOT THAT SURROUND THE NUKVA. Therefore, it is called "garden" and it is also called "vineyard" for Yisrael - MEANING THE HOUSE OF YISRAEL, WHICH IS THE NUKVA - needs to be cultivated, watered and pruned just as the vineyard does. It is written, "For the vineyard of Hashem Tzva'ot is the House of Yisrael" (Yeshayah 5:7), and, "And he broke ground and cleared away its stones..." (Ibid. 2).

39. וְאֵלֶּה שְׁמוֹת, רִבִּי יוֹסֵי פָּתַח וְאָמַר, גַּן נָעוּל אֲחוֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם. גַּן נָעוּל: דָּא כְּנֶסֶת יִשְׂרָאֵל שֶׁהִיא גַּן נָעוּל. דְּאָמַר רִבִּי אֶלְעָזָר, מַה הַגַּן הַזֶּה צָרִיךְ לִשְׁמוֹר, לַעְדּוֹר, וּלְהַשְׁקוֹת, וְלִזְמוֹר. כַּךְ כְּנֶסֶת יִשְׂרָאֵל, צְרִיכָה לַעְדּוֹר, וְלִשְׁמוֹר, וּלְהַשְׁקוֹת, וְלִזְמוֹר, וְנִקְרֵאת גַּן, וְנִקְרֵאת כֶּרֶם, מַה הַכֶּרֶם הַזֶּה צָרִיךְ לַעְדּוֹר וּלְהַשְׁקוֹת וְלִזְמוֹר וְלַחְפּוֹר, כַּךְ יִשְׂרָאֵל, הֲדָא הוּא דִּכְתִּיב, כִּי כֶּרֶם ה' צְבָאוֹת בֵּית יִשְׂרָאֵל וּכְתִיב, וַיְעַזְקֵהוּ וַיְסַקְּלֵהוּ וְגוֹ.'