Shlach Lecha: Chapter 8

The Holy One, blessed be He, has three worlds

Synopsis

We are told the secret that God has three worlds in which He is concealed. The first is the uppermost world of which nothing is known. The second is the world by which God is known. The third is the world below them where division exists, and it consists of Briyah, Yetzirah and Asiyah; this constitutes the world within which the highest angels dwell and where God is sometimes present and sometimes not. We also hear about three realms, the first of which is the realm of division, meaning this world. The second world, the terrestrial Garden of Eden, is the realm that is connected to the highest realm. The third world is the higher world that is hidden and secret. We hear that the children of God merit all three worlds. The Torah warns that people should not mutilate themselves in grief for the dead because the righteous dead are not lost and they exist in high and precious realms in a state of happiness. We hear that because of Adam's sin man does taste the taste of death prior to entering into the other realms. The conclusion is that God tells people that if they follow His paths and do His work He will bring them to good worlds and higher realms.

Atzilut Creation Zeir Anpin

46. Come and see, it is written: "So Elohim created man in His own image, in the image of Elohim He created him" (Beresheet 1:27). The secret of the matter is that the Holy One, blessed be He, has three worlds in which He is concealed. The first world is the uppermost world that is concealed from all, at which we should not gaze. Nothing is known of it except that He is concealed in it. THIS IS THE WORLD OF ZEIR ANPIN OF ATZILUT.

46. אֲבָל ת"ח, כְּתִיב וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אוֹתוֹ רָזָא דְּמִלָּה, תְּלַת עָלְמִין אִית לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, דְּאִיהוּ גָּנִיז בְּגַוָויְיהוּ. עָלְמָא קַדְמָאָה, הַהוּא עִלָּאָה טְמִירָא דְּכֹלָּא, דְּלָא אִסְתָּכַּל בֵּיהּ, וְלָא אִתְיְדַע בֵּיהּ, בַּר אִיהוּ, דְּאִיהוּ גָּנִיז בְּגַוֵּויהּ.

Atzilut Gates Zeir Anpin

47. The second world, which is tied to that WORLD above, is the one by which the Holy One, blessed be He, is known, as it is written: "Open to me the gates of righteousness" (Tehilim 118:19) and "This is the gate of Hashem" (Tehilim 118:20). AND THAT IS THE WORLD OF MALCHUT IN ATZILUT, WHICH IS THE GATE TO ZEIR ANPIN and constitutes the second world.

47. עָלְמָא תִּנְיָינָא, דְּאִיהוּ קָשִׁיר בְּהַהוּא דִּלְעֵילָּא, וְדָא הוּא דְקוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּמוֹדַע מִנֵּיהּ, כְּמָה דִּכְתִּיב פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק, זֶה הַשַּׁעַר לַיְיָ.' וְדָא הוּא עָלְמָא תִּנְיָינָא.

Angels Asiyah Briyah Ezekiel Worlds Yetzirah

48. The third world is the world below them, where division exists. THAT IS BRIYAH, YETZIRAH AND ASIYAH, ABOUT WHOM IT IS SAID: "AND FROM THENCE IT WAS PARTED... " (BERESHEET 2:10). It constitutes the world within which the highest angels dwell, and the Holy One, blessed be He, is present yet and not so present in it. Now He seems in it, yet when one wishes to observe and to know Him, He disappears from them and is not visible until all ask: "Where is the place of His glory?" "Blessed be the glory of Hashem from His place" (Yechezkel 3:12), and that is the realm where He is not always present.

48. עָלְמָא תְּלִיתָאָה, הַהוּא עָלְמָא תַּתָּאָה מִנַּיְיהוּ, דְּאִשְׁתְּכַח בֵּיהּ פֵּרוּדָא, וְדָא הוּא עָלְמָא, דְּמַלְאֲכֵי עִלָּאֵי שַׁרְיָין בְּגַוֵּויהּ, וְקוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּכַח בֵּיהּ, וְלָא אִשְׁתְּכַח. אִשְׁתְּכַח בֵּיהּ הַשְׁתָּא, כַּד בָּעָאן לְאִסְתַּכְּלָא וּלְמִנְדַּע לֵיהּ, אִסְתַּלָּק מִנַּיְיהוּ, וְלָא אִתְחֲזֵי, עַד דְּכֻלְּהוּ שָׁאֲלֵי אַיֵּה מְקוֹם כְּבוֹדוֹ. בָּרוּךְ כְּבוֹד יְיָ' מִמְּקוֹמוֹ. וְהַאי הוּא עָלְמָא דְּלָא אִשְׁתְּכַח בֵּיהּ תְּדִירָא.

49. In the same manner: "For in the image of Elohim made He man" (Beresheet 9:6). Then he has the three realms. The first realm is that world that is referred to as the world of division, MEANING THIS WORLD. The man is existent and not existent in it, since when you wish to look at him, he departs from there and is no longer visible.

49. כְּגַוְונָא דָּא, בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. כְּדֵין אִית לֵיהּ תְּלַת עָלְמִין. עָלְמָא קַדְמָאָה: הַאי עָלְמָא דְּאִקְרֵי עָלְמָא דְּפִירוּדָא, וב"נ אִשְׁתְּכַח בֵּיהּ וְלָא אִשְׁתְּכַח. כַּד בָּעָאן לְאִסְתַּכְּלָא בֵּיהּ, אִסְתַּלָּק מִנַּיְיהוּ וְלָא אִתְחֲזֵי.

Garden of Eden

50. The second world is the realm that is connected to the highest realm. That is the terrestrial Garden of Eden, which is tied to another higher world, and from that REALM another world is known and conceived.

50. עָלְמָא תִּנְיָינָא, עָלְמָא דְּאִיהוּ קָשִׁיר בְּהַהוּא עָלְמָא עִלָּאָה, וְדָא הוּא ג"ע דִּי בְּאַרְעָא, דְּדָא הוּא קָשִׁיר בְּעָלְמָא אַחֲרָא עִלָּאָה, וּמֵהַאי אִתְיְדַע וְאִשְׁתְּמוֹדַע עָלְמָא אַחֲרָא.

Eyes

51. The third world is the higher world that is concealed, hidden and secret. There is nobody that knows it, as it is written: "Neither has the eye seen, that Elohim, beside You, should do such a thing for him that waits for Him" (Yeshayah 64:3). All is similar to the above, as it is written: "For in the image of Elohim made He man."

51. עָלְמָא תְּלִיתָאָה, עָלְמָא עִלָּאָה טְמִירָא, גָּנִיז וְסָתִים, דְּלֵית מַאן דְּיֵדַע לֵיהּ, כְּמָה דִּכְתִּיב עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ. וְכֹלָּא כְּגַוְונָא עִלָּאָה, דִּכְתִּיב בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם.

Death Death and the Afterlife Eyes Merit Righteous Torah

52. SINCE THEY MERIT THE THREE WORLDS, about this it is written: "You are children of Hashem your Elohim..." (Devarim 14:1), as we have explained. These are in the image of Elohim and these inherit the highest legacy, similar to His - THAT IS, THREE WORLDS. Therefore, it was warned in the Torah that "you shall not gash yourselves, nor make any baldness between your eyes for the dead" (Ibid.) since one is not lost after his death and he exists in good realms, supernal and precious, and they should be in a state of happiness when a righteous one departs from this world.

52. עַל דָּא כְּתִיב, בָּנִים אַתֶּם לַיְיָ' אֱלֹהֵיכֶם וְגוֹ,' כְּמָה דְּאוּקְמוּהָ. וְאִלֵּין אִינּוּן בְּצֶלֶם אֱלֹהִים, וְאִלֵּין יָרְתִין יְרוּתָא עִלָּאָה כְּגַוְונָא דִּילֵיהּ. וע"ד אַזְהַר בְּאוֹרַיְיתָא, לָא תִּתְגּוֹדְדוּ וְלֹא תָשִימוּ קָרְחָה. דְּהָא לָא אִתְאֲבִיד, וְהָא שְׁכִיחַ בְּעָלְמִין טָבִין עִלָּאִין וְיַקִּירִין, לֶהֱווֹן חַדָּן כַּד אִסְתָּלַק צַדִּיקָא מֵהַאי עָלְמָא.

Adam Astrology Body Crowns Death Death and the Afterlife Earth Eden Form Garden of Eden Light Moon Purification River of Fire (Dinur) Rivers Shabbat Sin Soul, The Vessels

53. Come and see: If man (Adam) would not have sinned, he would not have tasted the taste of death in this world during his passing into the other realms. However, due to his sinning, he does taste the taste of death prior to entering into these realms. The spirit gets divested from this body and leaves it in this world. The Ruach is cleansed in the Dinur River to receive its punishment and then enters into the terrestrial Garden of Eden. Another vessel of light that is precisely similar to the form of the body which it previously had on this world is ready for it. It vests and prepares itself in it and there, IN THE GARDEN OF EDEN, is its permanent residence. On the first of each month and Shabbat, the Ruach connects to the Neshamah and ascends to be crowned very high, IN THE MOST HIGH GARDEN OF EDEN. This is what is written: "And it shall come to pass, that every new moon" (Yeshayah 66:23).

53. ות"ח, אִלְמָלֵי לָא חָב אָדָם, לָא יִטְעַם טַעֲמָא דְּמוֹתָא בְּהַאי עָלְמָא, בְּזִמְנָא דְּעָיֵיל לְעָלְמִין אַחֲרָנִין. אֲבָל בְּגִין דְּחָב, טַעַם טַעֲמָא דְּמוֹתָא, עַד לָא יֵיעוּל לְאִינּוּן עָלְמִין, וְאִתְפָּשַּׁט רוּחָא מֵהַאי גּוּפָא, וְאַשְׁאַר לֵיהּ בְּהַאי עָלְמָא, וְרוּחָא אִסְתַּחְיָא בִּנְהַר דִּינוּר לְקַבְּלָא עוֹנְשָׁא. וּלְבָתַר עַיְילָא לג"ע דִּבְאַרְעָא, וְאִזְדַּמְּנָא לֵיהּ מָאנָא אַחֲרָא דִּנְהוֹרָא, כְּהַאי פַּרְצוּפָא דְּגוּפָא דְּהַאי עָלְמָא מַמָּשׁ. וְאִתְלָבָּשׁ וְאִתְתָּקַּן בֵּיהּ. וְתַמָּן הוּא מָדוֹרָא דִּילֵיהּ תָּדִיר. וְאִתְקְשַׁר בְּרֵישׁ יַרְחֵי וְשַׁבַּתֵּי בְּנִשְׁמְתָא. וְסָלִיק וְאִתְעַטָּר לְעֵילָּא לְעֵילָּא, הה"ד וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ וְגוֹ.'

Aba and Ima Astrology Death Death and the Afterlife Female Grades Light Moon Repentance Shabbat Sun Yisrael Saba Zeir Anpin

54. "That every new moon:'' HE INQUIRES: Why SPECIFICALLY ON THE FIRST OF THE MONTH? HE RESPONDS: The secret of the matter is due to the renewal of the moon that is adorned to illuminate from the sun at that time, MEANING THAT THEN IS THE TIME OF THE SUPERNAL UNION OF ZEIR ANPIN AND THE NUKVA CALLED SUN AND MOON. Similarly on "every Shabbat," "every" is the moon, WHICH IS MALCHUT and "Shabbat" is the sun, WHICH IS ZEIR ANPIN, since the light comes to her from him. Therefore, it is all the same thing, THAT THE FIRST OF THE MONTH AND THE SHABBAT ARE INDICATIVE OF THE SAME, THAT IT IS THE TIME OF THE UNION OF ZEIR ANPIN AND MALCHUT. HOWEVER, THERE IS A DEGREE OF DIFFERENCE IN THE ELEVATION, THAT ON THE NEW MOON, THEY ARE IN THE LEVEL OF YISRAEL-SABA AND TEVUNAH, AND ON THE SHABBAT IN THE LEVEL OF ABA AND IMA. That is the clear definition of this matter, except for the sinners who are sentenced to death in all the realms, which means being cut off from all the realms and losing all if they have not come to repentance. Rabbi Yehuda said: Blessed is the All Merciful that I asked and gained these, and came to understand THESE MEANINGS.

54. מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ אֲמַאי. אֶלָּא רָזָא דְּמִלָּה, בְּגִין חַדְתּוּתֵי דְּסִיהֲרָא, דְּאִתְעַטְּרָא לְאַנְהָרָא מִן שִׁמְשָׁא בְּהַהוּא זִמְנָא. וְכֵן מִדֵּי שַׁבָּת בְּשַׁבַּתוֹ, מִדֵּי שַׁבָּת דָּא סִיהֲרָא. בְּשַׁבַּתוֹ דָּא שִׁמְשָׁא. דִּנְהוֹרָא אַתְיָא לָהּ מִן תַּמָּן. וְעַל דָּא כֹּלָּא חַד מִלָּה. וְדָא הוּא בְּרִירָא דְּמִלָּה, בַּר לְחַיָּיבַיָּא דִּכְתִּיב בְּהוּ מִיתָה לְכֻלְּהוּ עָלְמִין, כָּרַת מִכֻּלְּהוּ עָלְמִין. וְאִשְׁתַּצְיָין מִכֹּלָּא, כַּד לָא עַיְילֵי בִּתְשׁוּבָה. אָמַר רִבִּי יְהוּדָה, בְּרִיךְ רַחֲמָנָא, דְּשָׁאִילְנָא וְרַוַוחְנָא מִלִּין אִלֵּין, וְקָאִימְנָא עָלַיְיהוּ.

Faith Torah Wisdom

55. Rabbi Shimon said: From this portion, I have learned the secret meaning of wisdom, from which are derived lofty and precious secrets. Come and see that the Holy One, blessed be He, praises the Torah and says, 'Go in My paths and labor in My service, and I will bring you to good worlds and higher realms.' To those people who do not know, or have no faith and do not look, the Holy One, blessed be He, says, 'Go seek out and and look at that better world, that supernal and exquisite realm.' They reply: How could we possibly do that and how could we know all this?

55. אָמַר ר' שִׁמְעוֹן, מִפַּרְשְׁתָּא דָּא אוֹלִיפְנָא רָזָא דְּחָכְמְתָא, וְאִשְׁתְּמָעוּ מִנָּהּ רָזִין עִלָּאִין וְיַקִּירִין. ת"ח, קוּדְשָׁא בְּרִיךְ הוּא מְשַׁבַּח בְּאוֹרַיְיתָא, וְאָמַר אַזִילוּ בְאוֹרְחֵי, אִשְׁתַדְלוּ בְּפוּלְחַנֵי, וְהָא אֲנָא מְעַיִיל לְכוֹן לְעָלְמִין טָבִין, לְעָלְמִין עִלָּאִין. בְּנֵי נָשָׁא דְּלָא יַדְעֵי, לָא מְהֵימְנֵי, וְלָא מִסְתַּכְּלֵי, קוּדְשָׁא בְּרִיךְ הוּא אָמַר, אֲזִילוּ אֲלִילוּ הַהוּא עָלְמָא טָבָא, הַהוּא עָלְמָא עִלָּאָה דְּכִסּוּפָא. אִינּוּן אַמְרֵי, אֵיךְ נֵיכוּל לְאַלְלָא לֵיהּ, וּלְמִנְדַּע כָּל הַאי.

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