"And these are the generations of Isaac"

Synopsis

Rabbi Chiya leads us to an understanding of the relationship between the Creator and the Torah. We learn how the world is maintained by Torah study, and why it is man's supreme duty to continue this study. Rabbi Yitzchak and Rabbi Yehuda explain the significance of the forms of blessing from Abraham to Isaac to Jacob, in whom all that has come before is manifested. We learn that true servants of the Creatorthe Creator are not only those from Yisrael, but anyone anywhere who studies the Torah.

Relevance

"The study of Torah" does not refer to a cerebral, academic approach to thousands of words on parchment. Through the eyes of the Kabbalists, the Torah is understood as the medium through which the energy of the Creator is expressed in our physical dimension of existence. The sinewy parchment, the coal black ink, and the primordial letters are all intricate components of a divine communication instrument serving one express purpose, to help willing students uproot all their character flaws, in order to attain similarity of nature and thus closeness to the Light of the Creator. That said, Abraham, Isaac, and Jacob signify the Right, Left and Central Column forces - that is, the Desire to Share, the Desire to Receive, and the free will to choose between and balance the two.

Jacob also corresponds to the Sfirah of Yesod, the gateway through which all the Light of the supernal realms enters our world. Essentially, the purpose of this passage is to ignite the primordial Light of the Torah. As we meditate upon the words, the emitted Light refines our imperfections. The strength of the Patriarchs, and especially the Central Column Force of Jacob, enhances our ability to resist and triumph over our reactive, self-indulgent drives. Finally, the Light accumulated through our interaction with the Zohar shines universally, helping to awaken the world to the internal truths of the Torah and all that the Light of the Creator can offer us.

Isaac Praise Torah

1. "And these are the generations of Isaac..." (Beresheet 25:19). Rabbi Chiya opened the discussion with the verse, "Who can utter the mighty acts of Hashem? Who can declare all His praise?" (Tehilim 106:2). Come and behold, when the Holy One, blessed be He, wished to create the world, He did so according to the Torah. And every act that the Holy One, blessed be He, used to create the world was done according to the Torah. This is the meaning of, "then I was by him, as a nursling, and I was daily his delight" (Mishlei 8:30). Do not pronounce it as "a nursling," (Heb. amon) but rather 'a craftsman' (Heb. oman), BECAUSE IT WAS A TOOL FOR HIS CRAFT.

1. וְאֵלֶּה תּוֹלְדוֹת יִצְחָק וגו'. פְּתַח ר' חִיָּיא וַאֲמַר מִי יְמַלֵּל גְּבוּרוֹת יי' יַשְׁמִיעַ כָּל תְּהִלָּתוֹ, תָּא חֲזֵי, בָּעָא קוּדְשָׁא בְּרִיךְ הוּא וְסָלֵיק בִּרְעוּתָא קַמֵּיהּ לְמִבְרֵי עַלְמָא, הֲוָה מִסְתַּכֵּל בְּאוֹרַיְיתָא, וּבְרָא לֵיהּ, וּבְכָל עוֹבָדָא וְעוֹבָדָא דִּבְרָא קוּדְשָׁא בְּרִיךְ הוּא בְעַלְמָא, הֲוָה מִסְתַּכֵּל בְּאוֹרַיְיתָא, וּבְרָא לֵיהּ, הֲדָא הוּא דִכְתִיב, וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם אַל תִּקְרֵי אָמוֹן, אֶלָּא אוּמָן.

Adam Creation Ears Earth Punishment Repentance Sin Torah

2. When He wanted to create man, the Torah said to him, 'If man is created, he will sin, and you will punish him. Would not Your handwork then be in vain? After all, he will not be able to endure the punishment.' The Holy One, blessed be He, replied, 'I created repentance before I created the world. IF HE WILL SIN, HE WILL BE ABLE TO REPENT AND BE FORGIVEN.' When the Holy One, blessed be He, created the world and created Adam, He said to it, 'World, world, you and your nature are based solely upon the Torah, and for that reason I created man in you, to be occupied with the study of the Torah. And if he does not STUDY THE TORAH, I will return you to chaos. Everything is for man.' This is the meaning of the verse, "I have made the earth, and created man upon it" (Yeshayah 45:12). The Torah proclaims to men to be occupied with and endeavor in the study of the Torah, but no one lends an ear.

2. כַּד בָּעָא לְמִבְרֵי אָדָם אָמְרָה תּוֹרָה קַמֵּיהּ, אִי בַּר נָשׁ יִתְבְּרֵי, וּלְבָתַר יֶחֱטֵי, וְאַנְתְּ תִּידוֹן לֵיהּ, אַמַּאי יְהוֹן עוֹבָדֵי יְדָךְ לְמַגָּנָא, דְּהָא לָא יֵיכוֹל לְמִסְבַּל דִּינָךְ, אֲמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, הָא אַתְקֵינַת תְּשׁוּבָה, עַד לָא בָרָאתִי עַלְמָא, אֲמַר קוּדְשָׁא בְּרִיךְ הוּא לְעַלְמָא, בְּשַׁעֲתָע דַּעֲבַד לֵיהּ, וּבְרָא לְאָדָם, אָמַר לוֹ עַלְמָא עַלְמָא, אַנְתְּ וְנִימוּסָךְ, לָא קָיְימִין אֶלָּא עַל אוֹרַיְיתָא .וּבְגִין כָּך בָּרָאתִי לֵיהּ לָאָדָם בָּךְ, בְּגִין דְּיִתְעַסַּק בָּהּ. וְאִי לָאו, הָא אֲנָא אַהֲדַר לָךְ, לְתֹהוּ וָבֹהוּ וְכֹלָּא בְּגִינֵיהּ דְּאָדָם קָיְימָא, הה"ד אָנֹכִי עָשִׂיתִי אֶרֶץ וְאָדָם עָלֶיהָ בָּרָאתִי. וְאוֹרַיְיתָא קָיְימָא וּמַכְרְזָא קַמַּיְיהוּ דִּבְנֵי נָשָׁא, בְּגִין דְּיִתְעַסְּקוּ וְיִשְׁתַּדְּלוּ בָּהּ וְלֵית מַאן דְּיַרְכִין אוּדְנֵיהּ.

Body Correction David Earth Form Grades Torah Wisdom

3. Come and behold, whoever studies the Torah sustains the world and properly sustains every act in the world. There is no part within man that does not have a counterpart creature in the world. Just as the body of man is composed of levels of parts that act together to form a unified body, so is the world. All the creatures in the world are hierarchical parts that act on and react with each other, so they will actually be as one body. Everything, WHETHER IT BE MAN OR THE WORLD, resembles the Torah, because the Torah is made of different parts and sections that support each other. When they are all correct, they will become as one body. When David looked at this work, he said, "Hashem, how manifold are your works! In wisdom You have made them all, the earth is full of Your creatures" (Tehilim 104:24).

3. תָּא חֲזֵי כָּל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא אִיהוּ קַיַּים עַלְמָא, וְקַיַּים כָּל עוֹבָדָא וְעוֹבָדָא עַל תִּקּוּנֵיהּ כִּדְקָא יָאוֹת, וְלֵית לָךְ כָּל שַׁיְיפָא וְשַׁיְיפָא דְּקָיְימָא בֵיהּ בְּבַר נָשׁ, דְּלָא הֲוֵי לְקִבְלֵיהּ בְּרִיָה בְּעָלְמָא. דְּהָא כְּמָה דְבַר נָשׁ אִיהוּ מִתְפַּלַּג שַׁיְיפִין, וְכֻלְּהוּ קָיְימִין דַּרְגִּין עַל דַּרְגִּין מִתְתַּקְנִין אִלֵּין עַל אִלֵּין וְכֻלְּהוּ חַד גּוּפָא, הָכֵי נָמֵי עַלְמָא, כָּל אִינוּן בְּרִיָּין כֻּלְּהוּ שַׁיְיפִין שַׁיְיפִין, וְקָיְימִין אִלֵּין עַל אִלֵּין, וְכַד מִתְתַּקְנָן כֻּלְּהוּ, הָא גוּפָא מַמָּשׁ. וְכֹלָּא כְּגַוְונָא דְאוֹרַיְיתָא, דְּהָא אוֹרַיְיתָא כֹּלָּא, שַׁיְיפִין וּפִרְקִין, וְקָיְימִין אִלֵּין עַל אִלֵּין, וְכַד מִתְתַּקְּנָן כֻּלְּהוּ, אִתְעֲבִידוּ חַד גּוּפָא. כֵּיוָן דְּאִסְתַּכַּל דָּוִד בְּעוֹבָדָא דָּא, פְּתַח וַאֲמַר מָה רַבּוּ מַעֲשֶׂיךָ יי' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ.

Praise Torah World to Come, The

4. The Torah contains supernal, sealed mysteries, that man cannot grasp; it contains all supernal matters - those revealed and those not revealed. BECAUSE OF THEIR DEPTH, THEY ARE REVEALED TO THE SCHOLAR, BUT DISAPPEAR IMMEDIATELY ONLY TO BE REVEALED IN THE NEXT INSTANT AND DISAPPEAR AGAIN. AND SO IT CONTINUES FOR THOSE WHO STUDY THEM. The Torah contains all the matters above IN THE SUPERNAL WORLDS and below. Everything in this world and everything in the World to Come is in the Torah, but there is no one to observe and understand them. Thus, it is written, "Who can utter the mighty acts of Hashem? Who can declare all His praise?" (Tehilim 106:2).

4. בְּאוֹרַיְיתָא אִינוּן כָּל רָזִין עִלָּאִין חֲתִימִין, דְּלָא יָכְלִין לְאִתְדַּבָּקָא, בְּאוֹרַיְיתָא כָּל אִינוּן מִלִּין עִלָּאִין, דְּאִתְגַּלְּיָין וְלָא אִתְגַּלְּיָין, בְּאוֹרַיְיתָא אִינוּן כָּל מִלִּין דִּלְעֵילָא וּלְתַתָּא, כָּל מִלִּין דְּעַלְמָא דֵין, וְכָל מִלִּין דְּעַלְמָא דְאָתֵי בְּאוֹרַיְיתָא אִינוּן, וְלֵית מַאן דְּיַשְׁגַּח וְיָדַע לוֹן, וּבְגִין כָּךְ כְּתִיב, מִי יְמַלֵּל גְּבוּרוֹת יי' יַשְׁמִיעַ כָּל תְּהִלָּתוֹ.

Blood David Eyes Flesh Solomon Torah

5. Come and behold, when Solomon unsuccessfully tried to understand the words and subtleties of the Torah, he commented, "I said, 'I will be wise;' but it was far from me" (Kohelet 7:23). David said, "Open my eyes that I may behold wondrous things out of Your Torah" (Tehilim 119:18). Come and behold, it is written of Solomon that he "spoke 3,000 proverbs, and his poems were 1,005" (I Melachim 5:12). This is because there were 5,000 interpretations of each proverb he told. If this is true of the words of Solomon, who was flesh and blood, how many proverbs, chants, praises, mysteries, and wise thoughts are contained in the words of the Torah, as spoken by the Holy One, blessed be He? Therefore, it is written, "Who can utter the mighty acts of Hashem."

5. תָּא חֲזֵי אֲתָא שְׁלֹמֹה וּבָעָא לְמֵיקַם עַל מִלּוֹי דְאוֹרַיְיתָא, וְעַל דִּקְדּוּקֵי אוֹרַיְיתָא, וְלָא יָכֵיל, אֲמַר אָמַרְתִּי אֶחְכְּמָא וְהִיא רְחוֹקָה מִמֶּנִּי. דָּוִד אֲמַר, גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ. תָּא חֲזֵי כְּתִיב בִּשְׁלֹמֹה וַיְדַבֵּר שְׁלשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף. וְהָא אוֹקְמוּהָ. דַּחֲמִשָּׁה וְאֶלֶף טְעָמִים, הֲווֹ בְּכָל מָשָׁל וּמָשָׁל דַּהֲוָה אֲמַר. וּמַה שְּׁלֹמֹה, דְּאִיהוּ בָּשָׂר וָדָם, כָּךְ הֲווֹ בְּמִלּוֹי. מִלִּין דְּאוֹרַיְיתָא דְּקָאֲמַר קוּדְשָׁא בְּרִיךְ הוּא, עַל אַחַת כַּמָּה וְכַמָּה, דִּבְכָל מִלָּה וּמִלָּה, אִית בָּהּ כַּמָּה מְשָׁלִים, כַּמָּה שִׁירִין, כַּמָּה תּוּשְׁבְּחָן, כַּמָּה רָזִין עִלָּאִין, כַּמָּה חָכְמָאן, וְעַל דָּא כְּתִיב מִי יְמַלֵּל גְּבוּרוֹת יי'.

Astrology Dreams Holiness (Kedushah) Isaac Ishmael Jacob Joseph Kedushah (Holiness) Moon Nukva Righteous Stars Sun Tribes Twelve Twelve Tribes of Israel Zeir Anpin

6. Come and behold, it is written, "Now these are the generations of Ishmael" (Beresheet 25:12), and they are twelve princes. Then it is written, "And these are the generations of Isaac" (Ibid. 19). Is it possible that because it is written that Ishmael sired twelve princes and Isaac sired two, he (Ishmael) is more RIGHTEOUS THAN ISAAC? It is therefore written, "Who can utter the mighty (Heb. gvurot) acts of Hashem?" This refers to Isaac - AS ISAAC IS GVURAH OF ZEIR ANPIN - for Isaac sired Jacob, who alone is more important than all of them, for he fathered the twelve tribes, and sustained the upper and the lower, while Isaac supported the higher in supernal holiness and Ishmael only below. Therefore the verse, "Who can utter the mighty acts of Hashem?" REFERS TO ISAAC, AS EXPLAINED ABOVE. The phrase, "declare all His praises," refers to Jacob, BECAUSE JACOB, REPRESENTING EXISTENCE BOTH ABOVE AND BELOW, CONTAINS ALL HIS PRAISES. When the sun, ZEIR ANPIN, connects with the moon, NUKVA, many stars shine from them. THEY ARE THE TWELVE TRIBES OF YAH, LIKENED TO THE STARS IN JOSEPH'S DREAM.

6. תָּא חֲזֵי, מַה כְּתִיב לְעֵילָא, וְאֵלֶּה תּוֹלְדוֹת יִשְׁמָעֵאל, דְּאִינוּן תְּרֵיסַר נְשִׂיאִין, לְבָתַר אֲמַר וְאֵלֶּה תּוֹלְדוֹת יִצְחָק, ס"ד, דְּכֵיוָן דִּכְתִיב בֵּיהּ בְּיִשְׁמָעֵאל דְּאוֹלִיד תְּרֵיסַר נְשִׂיאִין, וְיִצְחָק אוֹלִיד תְּרֵין בְּנִין, דְּדָא אִסְתַּלַּק, וְדָא לָא אִסְתַּלַּק, עַל דָּא כְּתִיב מִי יְמַלֵּל גְּבוּרוֹת יי', דָּא יִצְחָק, וְיִצְחָק אַפֵּיק לֵיהּ לְיַעֲקֹב, דַּהֲוָה אִיהוּ בִּלְחוֹדוֹי, יַתִּיר מִכֻּלְּהוּ, דְּאוֹלִיד תְּרֵיסַר שִׁבְטִין, קִיּוּמָא דִלְעֵילָא וְתַתָּא, אֲבָל יִצְחָק לְעֵילָא בִּקְדוּשָּׁה עִלָּאָה וְיִשְׁמָעֵאל לְתַתָּא, וְעַל דָּא כְּתִיב, מִי יְמַלֵּל גְּבוּרוֹת יי' יַשְׁמִיעַ כָּל תְּהִלָּתוֹ, דָּא יַעֲקֹב כַּד אִתְדַּבַּק שִׁמְשָׁא בְּסִיהֲרָא, כַּמָּה כֹּכְבַיָא נְהִירִין מִנַּיְיהוּ.

Abraham Death Death and the Afterlife Grades Isaac

7. "And these are the generations of Isaac, Abraham's son." Rabbi Yosi asks, What has changed? It did not say, "Abraham's son" previously. For although it is written, "Elohim blessed his son Isaac," (Beresheet 25:11) Abraham is now dead; THAT IS, HE BLESSED AND RAISED THE LEVEL OF ISAAC, WHICH IS GVURAH, AFTER THE DEATH OF ABRAHAM. THUS, the image of Abraham was upon Isaac and stayed with him - WHICH MEANS THAT THE QUALITY OF ABRAHAM, WHICH IS CHESED, REMAINED WITHIN ISAAC - so that whoever saw Isaac said, "...This is surely Abraham," and pronounced that Abraham begat Isaac - WHO WAS INCLUDED IN AND CLOTHED WITH THE QUALITY OF ABRAHAM, WHICH IS CHESED. THEREFORE, THE SCRIPTURE HERE SPECIFICALLY READS, "ABRAHAM'S SON," AS WELL AS, "ABRAHAM BEGOT ISAAC."

7. וְאֵלֶּה תּוֹלְדוֹת יִצְחָק בֶּן אַבְרָהָם. אֲמַר רִבִּי יוֹסֵי, מַאי שְׁנָא דְּעַד הָכָא, לָא כְתִיב בֶּן אַבְרָהָם, וְהַשְׁתָּא אֲמַר, אֶלָּא אע"ג דִּכְתִיב וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ, הַשְׁתָּא דְמִית אַבְרָהָם, דְּיוֹקְנֵיהּ הֲוָה בֵּיהּ, וְאִשְׁתָּאַר בֵּיהּ בְּיִצְחָק, דְּכָל מַאן דְּחָמֵי לְיִצְחָק, הֲוָה אֲמַר דָּא אַבְרָהָם וַדַּאי, וַהֲוָה סָהִיד וַאֲמַר אַבְרָהָם הוֹלִיד אֶת יִצְחָק.

Abraham Angels Aramaic Blessing Brit (Covenant) Caesarea Covenant (Brit) Death Death and the Afterlife Door Esau Isaac Shechinah Torah Well

8. Rabbi Yitzchak rose one night to study Torah, while Rabbi Yehuda, who was in the city of Caesarea, also rose at the same hour TO STUDY TORAH. Rabbi Yehuda said, I will walk to Rabbi Yitzchak and study Torah together with him. He went with his son, Hezekiah, who was then a boy. When he approached the door, he heard Rabbi Yitzchak say, "And it came to pass after the death of Abraham, that Elohim blessed his son Isaac; and Isaac dwelt by Be'er Lachai Ro'i" (Beresheet 25:11). HE THEN RAISES A DIFFICULT ISSUE: In this verse, the beginning does not fit the end and the end does not fit the beginning; IT BEGINS WITH THE DEATH OF ABRAHAM AND ENDS WITH THE BLESSING OF ISAAC, AND THERE IS NO CONNECTION BETWEEN THESE EVENTS. HE THEN POSED ANOTHER DIFFICULT QUESTION, Why this change? Why should the Holy One, blessed be He, bless Isaac AND NOT ABRAHAM? HE ANSWERS, Since Abraham did not bless Isaac, HASHEM BLESSED HIM AFTER HE DIED. THIS IS THE CONNECTION BETWEEN THE BEGINNING AND END OF THE VERSE, "AND IT CAME TO PASS..." HE ASKS, Why did Abraham not bless him? AND HE REPLIED, So that Esau, HIS SON, would not be blessed with him - THAT IS, SO THAT ESAU WOULD NOT DRAW DOWN THE ILLUMINATION OF THE LEFT AS IS HIS UNHOLY WONT. Therefore these blessings passed to the Holy One, blessed be He, AND THE HOLY ONE, BLESSED BE HE, BLESSED ISAAC. Of the verse, "and Isaac dwelt at Be'er Lachai Ro'i," HE ASKS, What is the meaning of "Lachai Ro'I," AND ANSWERS that he was united with the Shechinah, as the Aramaic translation reads, "the well where the Angel of the Covenant was seen." THIS IS THE WELL, NAMELY, THE SHECHINAH, UPON WHICH THE ANGEL OF THE COVENANT, YESOD, WAS SEEN. Therefore He blessed him. BY THIS WE MAY UNDERSTAND THE CONNECTION OF THE THREE PARTS OF THIS VERSE, "AND IT CAME TO PASS AFTER THE DEATH OF ABRAHAM," WHO DID NOT BLESS ISAAC, "THAT ELOHIM BLESSED HIS SON ISAAC." WHY DID HE BLESS HIM? BECAUSE "ISAAC DWELT AT BE'ER LACHAI RO'I," FOR HE JOINED THE SHECHINAH.

8. ר' יִצְחָק קָם לֵילְיָא חָד לְמִלְעֵי בְּאוֹרַיְיתָא, וְר' יְהוּדָה קָם בְּקֵסָרוֹי, בְּהַהִיא שַׁעְתָּא. אֲמַר ר' יְהוּדָה, אֵיקוּם וְאֵיזֵיל לְגַבֵּי רַבִּי יִצְחָק, וְאִלְעֵי בְּאוֹרַיְיתָא וְנִתְחַבַּר כַּחֲדָא אֲזַל עִמֵּיהּ חִזְקִיָּה בְּרֵיהּ, דַּהֲוָה רַבְיָא, כַּד קָרֵיב אַבָּבָא, שָׁמַע לֵיהּ לְרִבִּי יִצְחָק, דַּהֲוָה אֲמַר, וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹקִים אֶת יִצְחָק בְּנוֹ וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רוֹאִי, הַאי קְרָא, לָאו רֵישֵׁיהּ סֵיפֵיהּ וְלָאו סֵיפֵיהּ רֵישֵׁיהּ, מַאי שְׁנָא דְּקב"ה אִצְטְרִיךְ לְבָרְכָא לֵיהּ לְיִצְחָק, בְּגִין דְּאַבְרָהָם לָא בֵּרֲכֵיהּ. מַאי טַעֲמָא, מִשּׁוּם דְּלָא יִתְבָּרֵךְ עֵשָׂו, וְע"ד סְלִיקוּ אִינוּן בִּרְכָאן לְקב"ה, וְאוֹקְמוּהָ. וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רֹאִי, מַאי לַחַי רֹאִי, אֶלָּא דְּאִתְחַבַּר בָהּ בִּשְׁכִינְתָּא, בֵּירָא דְּמַלְאָךְ קַיָימָא אִתְחֲזֵי עֲלָהּ, כְּתַרְגּוּמוֹ וּבְגִין כָּךְ בֵּרֲכֵיהּ.

Abraham Door Isaac Jacob Lebanon Shechinah Streams Strength Waters Well

9. In the meantime, Rabbi Yehuda knocked on the door, entered, and joined him. Rabbi Yitzchak said, Now the Shechinah is with us. Rabbi Yehuda said that this explanation concerning "Be'er Lachai Ro'i" is good, but there is more to be understood from the words. ONE SHOULD UNDERSTAND YOUR INTERPRETATION FROM THE WORDS THEMSELVES. He began with the verse, "a fountain of gardens, a well of living waters, and streams from Lebanon" (Shir Hashirim 4:15). This verse was already explained, "a fountain of gardens" is Abraham; "a well of living waters" is Isaac; and "streams from the Lebanon" is Jacob. HE EXPLAINED THAT "a well of living waters" is Isaac, as it is written, "and Isaac dwelt at Be'er Lachai Ro'i" (lit. 'a well of living and seeing'). What is 'a well?' It is the Shechinah, while 'living' is he who is the Life of the Worlds, namely, the Righteous - YESOD who is the Life of the Worlds - and they are not to be separated. He lives in both worlds - he lives above, in the higher world, NAMELY BINAH, and he lives in the lower world, WHICH IS MALCHUT. The lower world lives and shines from his strength.

9. אַדְהָכֵי, בָּטַשׁ ר' יְהוּדָה אַבָּבָא, וְעָאל, וְאִתְחַבָּרוּ אֲמַר ר' יִצְחָק, הַשְׁתָּא זִוּוּגָא דִשְׁכִינְתָא בַּהֲדָן. אֲמַר רִבִּי יְהוּדָה, הַאי בְּאֵר לַחַי רוֹאִי דְקָאֲמַרְתְּ שַׁפִּיר, אֲבָל בְּמִלָּה אִשְׁתְּמַע. פְּתַח וַאֲמַר מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנוֹזְלִים מִן לְבָנוֹן, הַאי קְרָא אִתְּמָר אֲבָל הָא אוֹקְמוּהָ, מַעְיַן גַּנִים דָּא אַבְרָהָם בְּאֵר מַיִם חַיִּים דָּא יִצְחָק, וְנוֹזְלִים מִן לְבָנוֹן דָא יַעֲקֹב. בְּאֵר מַיִם חַיִּים דָּא יִצְחָק, הַיְינוּ דִּכְתִיב וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רֹאִי. וּמַאי בְּאֵר, דָּא שְׁכִינְתָּא, לַחַי דָּא חֵי הָעוֹלָמִים, צַדִּיק חַי הָעוֹלָמִים וְלֵית לְאַפְרָשָׁא לוֹן, חַי הוּא בִּתְרֵי עָלְמִין, חַי לְעֵילָא, דְּאִיהוּ עַלְמָא עִלָּאָה, חַי לְגַבֵּי עַלְמָא תַּתָּאָה, וְעַלְמָא תַּתָּאָה בְּגִינֵיהּ קָיְימָא וְנָהֲרָא.

Astrology Moon Nukva Sun Water Zeir Anpin

10. ת"ח, סִיהֲרָא לָא אִתְנְהֵירַת, אֶלָּא כַּד חַזְיָא לֵיהּ לְשִׁמְשָׁא, וְכֵיוָן דְּחַזְיָא לֵיהּ, אִתְנְהֵיר. וְע"ד הַאי בְּאֵר לַחַי רוֹאִי וַדַּאי, וּכְדֵין אִתְנָהֲרָא, וְקָיְימָא בְּמַיִין חַיִין, לַחַי רֹאִי, בְּגִין לְאִתְמַלְּיָא וּלְאִתְנַהֲרָא מֵהַאי חַי.

Benaiah (Bnayahu) Jehoiada (Yehoyada) Nukva Righteous Samuel Well Zeir Anpin

11. Come and behold, it is written, "And Benaiah the son of Jehoida, the son of a valiant (lit. 'living') man" (II Shmuel 23:20). This means that he was righteous and illuminated his generation as the living one above, YESOD OF ZEIR ANPIN, illuminates the world, NUKVA. Thus, the well, WHICH IS NUKVA, constantly looks to the living one, WHO IS YESOD, in order to be illuminated. "And Isaac dwelt by Be'er Lachai Ro'i." It is written, "When he took Rivkah," FOR THE WELL IS THE SECRET OF RIVKAH, NAMELY THE NUKVA OF ZEIR ANPIN, and as he united with her, IT REPRESENTED the joining of darkness and night, as it is written, "his left hand is under my head" (Shir Hashirim 2:6). Come and behold, Isaac was in Kiryat Arba after Abraham died. HE ASKS, What about the verse that reads, "And Isaac dwelt by Be'er Lachai Ro'i?" THE RESPONSE IS THAT THIS DOES NOT NECESSARILY INDICATE HIS ABODE, BUT RATHER THE NAME OF THE NUKVA with which he joined and was united in that well, to stir up love, as we said.

11. תָּא חֲזֵי, כְּתִיב וּבְנָיָהוּ בֶּן יְהוֹיָדָע בֶּן אִישׁ חַי דַּהֲוָה צַדִּיק, וְנָהֵיר לְדָרֵיהּ, כְּמָה דְּחַי דִּלְעֵילָא, נָהֵיר לְעַלְמָא, וּבְכָל זִמְנָא, הַאי בְּאֵר, לַחַי אִסְתַּכַּל וְחָמֵי, בְּגִין לְאִתְנַהֲרָא, כִּדְקָאֲמָרָן. וַיֵּשֵׁב יִצְחָק עִם בְּאֵר לַחַי רֹאִי. הַיְינוּ דִּכְתִיב בְּקַחְתּוֹ אֶת רִבְקָה, וִיתֵיב בַּהֲדָהּ, וְאִתְאֲחֲיד עִמָּהּ, חֹשֶׁךְ בַּלַּיְלָה, דִּכְתִיב שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי. וְתָא חֲזֵי, יִצְחָק בְּקִרְיַת אַרְבַּע הֲוָה בָּתַר דְּמִית אַבְרָהָם, מַהוּ וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רוֹאִי, דְּאִזְדַּוַּוג בֵּיהּ, וְאָחִיד בֵּיהּ בְּהַהוּא בֵּירָא, לְאַתְעָרָא רְחִימוּתָא כִּדְקָאֲמָרָן.

Astrology Body Chassadim Light Moon North Nukva South Strength Sun Wind Zeir Anpin

12. Rabbi Yitzchak began the discussion with the verse, "The sun also rises and the sun goes down and hastens to its place where it rises again" (Kohelet 1:5). "The sun also rises," refers to the sun, ZEIR ANPIN, which shines on the moon, THE NUKVA. For when the sun is seen by her, she shines, AND THE SUN illuminates and shines from the supreme place that is above it, WHICH IS BINAH, from where IT RECEIVES HIS ILLUMINATION, AND it always rises. "And the sun goes down," means that when it comes to mate with the moon, NUKVA, it "goes towards the south" (Ibid. 6), which is the Right COLUMN OF ZEIR ANPIN, and there reposes its strength. THIS MEANS THAT ITS MAIN ILLUMINATION IS IN THE RIGHT, WHICH IS CHASSADIM, because its strength is in the right. As a result, all the strength of a man's body is in the right side, from which stems the strength of the body. Later IT READS, "and veers to the north," and shines upon this side, NAMELY, THE SOUTH, and shines upon that side, NAMELY, THE NORTH. "Round and round goes the wind" (Ibid.). HE ASKS, Why is it first written, "sun," and now IT IS CALLED "wind." HE RESPONDED THAT all is one secret, BECAUSE ZEIR ANPIN IS THE INNER MEANING OF THE LIGHT OF THE WIND, AND IS CALLED 'SUN.' And all this happens - "ROUND AND ROUND GOES THE WIND" - so that the moon will be illuminated by its light and the two will join.

12. פְּתַח רִבִּי יִצְחָק וַאֲמַר, וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ וְאֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ הוּא שָׁם. וְזָרַח הַשֶּׁמֶשׁ, דָּא שִׁמְשָׁא, דְּנָהֵיר לְסִיהֲרָא, דְּכַד אִתְחֲזֵי בַּהֲדָהּ, כְּדֵין נָהֲרָא, וְאִתְנְהֵיר וְזָרַח, מֵאֲתַר עִלָּאָה, דְּקָיְימָא עֲלֵיהּ, מִתַּמָּן זָרַח תָּדִיר. וּבָא הַשֶּׁמֶשׁ, לְאִזְדַּוְּוגָא בַּהֲדָהּ דְּסִיהֲרָא. הוֹלֵךְ אֶל דָּרוֹם, דְּאִיהוּ יְמִינָא, וְשַׁוֵּי תּוּקְפֵיהּ בֵּיהּ, וּבְגִין דְּתוּקְפֵיהּ בֵּיהּ, כָּל חֵילָא דְגוּפָא בִּימִינָא הוּא, וּבֵיהּ תַּלְיָא. וּלְבָתַר סוֹבֵב אֶל צָפוֹן, נָהֵיר לְסִטְרָא דָא, וְנָהֵיר לְסִטְרָא דָא. סוֹבֵב סוֹבֵב הוֹלֵךְ הָרוּחַ, בְּקַדְמֵיתָא כְּתִיב שֶׁמֶשׁ, וְהַשְׁתָּא רוּחַ. אֶלָּא כֹּלָּא חַד, וְרָזָא חָדָא, וְכָל דָּא, בְּגִין דְּסִיהֲרָא אִתְנָהֲרָא מִנֵּיהּ, וְיִתְחַבְּרוּן תַּרְוַויְיהוּ.

Abraham Astrology Hands Head Isaac Jacob Moon Nukva Sun Twelve Twelve Tribes of Israel Zeir Anpin

13. תָּא חֲזֵי, כַּד אֲתָא אַבְרָהָם לְעַלְמָא חֲבֵיק לָהּ לְסִיהֲרָא וְקָרֵיב לָהּ, כֵּיוָן דַּאֲתָא יִצְחָק אָחֵיד בָּהּ, וְאַתְקֵיף בָּהּ כִּדְקָא יָאוֹת, וּמָשִׁיךְ לָהּ בִּרְחִימוּ, כְּמָה דְּאִתְּמָר, דִּכְתִיב שְׂמֹאלוֹ תַּחַת לְרֹאשׁ. כֵּיוָן דַּאֲתָא יַעֲקֹב, כְּדֵין אִתְחַבַּר שִׁמְשָׁא בְּסִיהֲרָא, וְאִתְנְהֵיר, וְאִשְׁתַּכַּח יַעֲקֹב שְׁלִים בְּכָל סִטְרִין, וְסִיהֲרָא אִתְנְהֵירַת, וְאִתְתַּקָּנַת בִּתְרֵיסַר שִׁבְטִין.

Blessing Garden of Eden Grades Isaac Midnight Righteous Torah

14. Rabbi Yehuda opened the discussion with the verse, "Behold, bless Hashem, all you servants of Hashem..." (Tehilim 134:1). This verse was explained, yet come and behold, it is written, "Behold, bless Hashem." Who are those worthy of blessing the Holy One, blessed be He? THE SCRIPTURE SAYS, "all you servants of Hashem." Although anyone from Yisrael is worthy of blessing the Holy One, blessed be He, NEVERTHELESS, who gives the blessings for the sake of the supernal and lower beings? THE SCRIPTURE SAYS, "All you servants of Hashem," yet not everyone. Whose blessing is considered a blessing? THE SCRIPTURE SAYS, THOSE "who stand by night in the house of Hashem" (Ibid.); those who wake up at midnight to study Torah, and "who stand by night in the house of Hashem." ACCORDING TO THE SCRIPTURE, THEY MUST BE BOTH THE SERVANTS OF HASHEM AND ALSO RISE AT MIDNIGHT. For then the Holy One, blessed be He, comes to delight with the righteous in the Garden of Eden. And we are here awakened by the words of the Torah. Let us discuss Isaac, for we are on his level.

14. פְּתַח רִבִּי יְהוּדָה וַאֲמַר הִנֵּה בָּרְכוּ אֶת יי' כָּל עַבְדֵּי יי', וגו'. הַאי קְרָא אוֹקְמוּהָ, אֲבָל תָּא חֲזֵי, הִנֵּה בָּרְכוּ אֶת יי', וּמַאן אִינוּן, דְּיִתְחֲזוּן לְבָרְכָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, כָּל עַבְדֵּי יי', בְּגִין דְּכָל בַּר נָשׁ בְּעַלְמָא מִיִּשְׂרָאֵל, אַף עַל גָּב דְּכֹלָּא יִתְחֲזוּן לְבָרְכָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, בִּרְכָתָא דִבְגִינַיְיהוּ יִתְבָּרְכוּן עִלָּאִין וְתַתָּאִין מַאן הִיא, הַהִיא דְּבָרְכִין לֵיהּ עַבְדֵּי יי', וְלָא כֻּלְּהוּ. וּמַאן אִינוּן דְּבִרְכַּתְהוֹן בִּרְכְתָא, הָעוֹמְדִים בְּבֵית יי' בַּלֵּילוֹת, אִלֵּין אִינוּן דְּקָיְימוּ בְּפַלְגוּת לֵילְיָא, וְאִתְעָרֵי לְמִקְרֵי בְּאוֹרַיְיתָא, אִלֵּין קָיְימֵי בְּבֵית יי' בַּלֵּילוֹת, דְּהָא כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אָתֵי לְאִשְׁתַּעְשְׁאָא עִם צַדִּיקַיָא בְּגִנְתָא דְעֵדֶן. וַאֲנַן קָיְימֵי הָכָא לְאִתְעָרָא בְּמִלֵּי דְאוֹרַיְיתָא, נֵימָא בְּמִלֵּי דְיִצְחָק, דַּאֲנַן בֵּיהּ.