Cain, Abel, Seth, Enosh, Mahalalel

Synopsis

The young man tells us of the first generations, of how the letters formed and combined to make Cain and Abel and Seth and Enosh and Mahalalel. And the deviation, caused by the sin that was in them because of the serpent, began to be straightened out in Mahalalel; yet it was not truly improved until the children of Yisrael stood on Mt. Sinai and received the Torah. Only then were candle and Light repaired together. The world, however, was still in pain and sadness until Noah came.

Next, the young man says that he comes from Babylon and is the son of Rabbi Safra. He was banished to their land and was afraid to speak of Torah because everyone there was so knowledgeable in it. Rabbi Yosi weeps, and they all rise to kiss the young man's head. The young man also explains that he has not joined yet with his wife, although it would have been lawful, because he did not yet know the prayer after the meal.

Relevance

The drama of mortal existence began with temptation, disobedience, expulsion, jealousy, and murder, the same ills that still beset us today. Connecting with this passage corrects the sins of the recent and distant past. As the goodness and wisdom of the young husband were hidden, the goodness and wisdom of our souls have been concealed through the ages. These ancient texts awaken the righteousness within us so the Light that shone on Mount Sinai reappears, and the knowledge of the Torah's deep mysteries immediately circulates throughout our world, ushering in the age of the Messiah, immortality and boundless joy.

Adam Death Death and the Afterlife Enosh Eve Female Klipot (Shells – Negativity) Mahalalel Serpent Seth Shells (Klipot) Strength

760. Pertaining to below, WHAT IS WRITTEN, "And Adam knew Eve, his wife; and she conceived, and bore Cain" (Beresheet 4:1). The Kof (of Cain), WHOSE LEG WAS CLOTHED WITH THE KLIPOT IN THE SECRET OF THE PASSAGE, "HER FEET GO DOWN TO DEATH" (MISHLEI 5:5) started to bear IN THE BELLY OF EVE with the strength and support of Adam after it had already received filth from this Kof. FIRST, THE SERPENT CAME, WHICH IS THE SECRET OF KOF, UPON EVE AND INSERTED FILTH INTO HER AND THEN ADAM CAME UPON HER. Therefore, it is not written, 'And he begot,' but rather "And ADAM knew...And she conceived, and bore" and the refuse emerged of the female, EVE.

760. כְּגַוְונָא דָּא לְתַתָּא. לְתַתָּא מַה כְּתִיב, וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת קַיִן, שָׁרִיאַת קוֹף לְאוֹלָדָא, בִּמְעָהָא, בְּחֵילָא וְסִיוּעָא דְּאָדָם לְבָתַר דְּהָא קַבִּילַת זוּהֲמָא מִגּוֹ הַאי קוֹף. וְעַל דָּא לָא כְּתִיב הָכָא וַיּוֹלֶד, אֶלָּא יָדַע וַתַּהַר וַתֵּלֶד, וְנָפַק פְּסוֹלֶת גּוֹ נוּקְבָּא.

Abel Hebrew Letters Male Prosecution Soul, The Strength

Hebrew Letters Likenesses Seth

762. After the refuse IN CAIN was sorted, the letters started to bear from the secret of the letters Shin-Tav, WHICH ARE the perfection of Male and Female in mutual agreement. BECAUSE SHIN IS THE THREE COLUMNS OF ZEIR ANPIN, THAT IS MALE AND THE TAV IS FEMALE, NAMELY MALCHUT, it is written, "And he begot in his likeness, after his image, and called his name Seth (Shin-Tav)" (Beresheet 5:3). It is not written that 'she called' AS EARLIER TO SHOW that he called and not she. He called his name Seth and that which is written earlier, "SHE CALLED" IS BECAUSE THE NAME SETH is the perfection of Male and Female mutually, for they were in mutual agreement.

762. כֵּיוָן דְּאִתְבְּרִיר פְּסוֹלֶת, שָׁרִיאוּ אַתְוָון לְאוֹלָדָא מֵרָזָא דְּאָת ש"ת. תִּקּוּנָא דְּכַר וְנוּקְבָּא. בְּאִסְתַּכְּמוּתָא כַּחֲדָא. וּכְדֵין כְּתִיב וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת שְׁמוֹ שֵׁת, וְלָא כְּתִיב וַתִּקְרָא. וַיִּקְרָא אִיהוּ, וְלָא אִיהִי. אִיהוּ קָרָא שְׁמֵיהּ שֵׁת, תִּקּוּנָא דְּכַר וְנוּקְבָּא כַּחֲדָא, דַּהֲווֹ בְּאִסְתַּכְּמוּתָא חֲדָא.

Abel Adam Enosh Hebrew Letters Seth

763. תּוּ אִתְגַּלְגָּלוּ אַתְוָון, וְאָהַדְרוּ לְאוֹלָדָא אָלֶף דְּאָדָם, וְאִינּוּן אַתְוָון בַּאֲתָר דְּאִיהוּ סִיּוּם שְׁמֵיהּ. וּמַאן אִיהוּ. נ,' וּלְבָתַר ו' לָא ה,' דְּהָא אִתְעֲדִיאַת בְּהֶבֶל. בְּגִין כַּךְ נָטִיל אָת אַחֲרָא אֲבַתְרֵיהּ ו,' סִיֵּים בְּשֵׁירוּתָא דְּשֵׁת ש,' וְאִקְרֵי אֱנוֹשׁ.

Adam Body Enosh Job Mahalalel Morning Seth Soul, The Strength

764. HE QUESTIONS, What is the difference between this name and the name Adam? HE ANSWERS, Enosh had not his own strength, but was rather the perfection of the earlier ones, ADAM AND SETH, as it is written, "What is man (Heb. Enosh), that You are mindful of him?" (Tehilim 8:5) and, "What is man (Heb. Enosh), that You should magnify him... and that You should remember him every morning, and try him every moment?" (Iyov 7:17-18). About this, it is written, "But it pleased Hashem to crush him by disease" (Yeshayah 53:10), because the breaking of the body and the strength of the soul is what Seth bequeathed to his son Enosh. This was an inheritance that he should have received FOR HIMSELF, but he bequeathed it also to his son, NAMELY MAHALALEL.

764. אֱנוֹשׁ מָה בֵּין שְׁמָא דָּא לִשְׁמָא דְּאָדָם. אֶלָּא אֱנוֹשׁ לָאו אִיהוּ בְּתֻּקְפָּא הֲוָה, תִּקּוּנָא דְּקַדְמָאֵי הֲוָה, מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ. וּכְתִיב מָה אֱנוֹשׁ כִּי תְּגַּדְלֶנּו וְגוֹ,' וַתִּפְקְדֶנּוּ לִבְקָרִים לִרְגָּעִים תִּבְחָנֶנּוּ. וְעַל דָּא כְּתִיב וַיְיָ' חָפֵץ דַּכְּאוֹ הֶחֱלִי, תְּבִירוּ דְּגוּפָא, וְתֻּקְפָּא דְּנַפְשָׁא, אוֹרִית שֵׁת לְאֱנוֹשׁ יְרוּתָא דַּהֲוָה לֵיהּ לְקַבְּלָא. וְאִיהוּ אוּף הָכִי אוֹרִית לִבְנוֹ.

Abel Adam Hebrew Letters Mahalalel Sin

765. The letters rolled further in order to straighten out the deviation, WHICH WAS CAUSED BY THE SIN OF ADAM, AND CAIN, AND ABEL, and they then begot Keinan, because Keinan is the perfection for Cain, FOR KEINAN IS COMPOSED OF THE LETTERS OF CAIN. He was perfected instead of him and the letters reverted to improving the world from the deviation. Mahalalel, THE SON OF KEINAN, the Mem OF MAHALALEL is the last of the letters of Adam. Hei and Lamed are the perfection of the letters of Abel (Hei-Bet-Lamed). Since Abel was not a sinner like Cain, the letters of his name were not changed, IN MAHALALEL, except for one LETTER ALONE, for in place of the Bet OF ABEL, there was an Aleph IN MAHALALEL in order to be perfected even further.

765. תּוּ אִתְגַּלְגָּלוּ אַתְוָון לְאַתְקְנָא עֲקִימָא, וְאִתְהַדְּרוּ לְאוֹלָדָא. קֵינָן. הַאי תִּקּוּנָא דְּקַיִן, וְאִתְתָּקַּן תְּחוֹתֵיהּ, וְאִתְהַדְּרוּ אַתְוָון לְבַסְּמָא עָלְמָא מֵעֲקִימוּ דַּהֲוָה. מַהֲלַלְאֵל מ' סוֹפָא דְּאַתְוָון דְּאָדָם. ה' ול' תִּקּוּנָא דְּאַתְוָון דְּהֶבֶל, וּבְגִין דְּלָא הֲוָה חַיָּיבָא כְּקַיִן, לָא אִתְחַלָּפוּ אַתְוָון מִשְּׁמֵיהּ בַּר חַד. דִּבַאֲתָר ב' הֲוָה א' לְמֶהֱוֵי תִּקּוּנָא יַתִּיר.

Abel Adam Candles Enosh Ground Hands Light Mount Sinai Noah Sin Sinai Torah

766. Until now the world was improved and the deviation that started with Enosh was repaired. Only the sin of Adam that was not improved until the children of Yisrael stood on Mount Sinai, but the deviation on Cain and Abel was repaired and improved. Yet the world was in pain and sadness until Noah came, as it is written, "This one shall comfort us for our work and the toil of our hands, because of the ground which Hashem has cursed" (Beresheet 5:29). The sin of Adam was not improved until the children of Yisrael stood on Mount Sinai and received the Torah and, when they received the Torah, candle and light, WHICH ARE MALCHUT AND ZEIR ANPIN AS MENTIONED EARLIER, were then repaired together.

766. עַד הָכָא אִתְבְּסָם עָלְמָא, וְאִתְתָּקַּן עֲקִימָא מֵשֵּׂירוּתָא דֶּאֱנוֹשׁ. בַּר חוֹבָא דְּאָדָם, דְּלָא אִתְבְּסָם, עַד דְּקַיְימוּ יִשְׂרָאֵל בְּטוּרָא דְּסִינַי, אֲבָל תִּקּוּנָא דְּעֲקִימוּ דְּקַיִן וְהֶבֶל אִתְתָּקַּן וְאִתְבָּסַם אֲבָל עָלְמָא הֲוָה בְּצַעֲרָא וְעִצְבוֹנָא, עַד דְּאָתָא נֹחַ דִּכְתִּיב זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן הָאֲדָמָה אֲשֶׁר אֲרֵרָהּ יְיָ.' וְחוֹבָא דְּאָדָם לָא אִתְבְּסָם, עַד דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי, וְקַבִּילוּ אוֹרַיְיתָא, וְכַד יִשְׂרָאֵל קַבִּילוּ אוֹרַיְיתָא, כְּדֵין נֵר וְאוֹר אִתְתַּקַּן כַּחֲדָא.

Babel Babylon Fear Head Merit Torah

767. And now, Sirs, I am from Babylon and I am the son of Rabbi Safra, but I did not merit to know my father, and I have been banished here. I feared because the inhabitants of this land are like lions in Torah, and I took upon myself not to say words of Torah before any man for two months. Today have these two months elapsed. Blessed is my portion that I met you here. Rabbi Yosi raised his voice and wept, and they all rose and kissed him on his head. Rabbi Yosi said, Blessed is my portion that I merited this way to hear the words of Atik Yomin from your mouth, which I did not merit until now.

767. וְהַשְׁתָּא רַבּוֹתַי, אֲנָא מִבָּבֶל, וּבְרָא דְּרַב סַפְרָא אֲנָא, וְלָא זָכֵינָא לְאִשְׁתְּמוֹדְעָא לְאַבָּא, וְאַטְרִידְנָא הָכָא, וְדָחִילְנָא, דְּהָא יַתְבֵי אַרְעָא דָּא, אִינּוּן אַרְיְיוָון בְּאוֹרַיְיתָא, וְשַׁוֵינָא עָלַי דְּלָא אֵימָא מִילֵּי דְּאוֹרַיְיתָא קָמֵי ב"נ, עַד תְּרֵין יַרְחִין, וְיוֹמָא דָּא אִשְׁתְּלִימוּ. זַכָּאָה חוּלָקִי דְּאִתְעַרְעְתוּן הָכָא. אָרִים רַבִּי יוֹסִי קָלֵיהּ וּבָכֵי, וְקָמוּ כֻּלְּהוּ וּנְשָׁקוּהוּ בְּרֵישֵׁיהּ. אָמַר רַבִּי יוֹסִי זַכָּאָה חוּלָקָנָא דְּזָכֵינָא בְּהַאי אָרְחָא, לְמִשְׁמַע מִלֵּי דְּעַתִּיק יוֹמִין מִפּוּמָךְ, מַה דְּלָא זָכֵינָן לְמִשְׁמַע עַד הַשְׁתָּא.

Daughter Meals Sin

768. They all sat down and he said to them, Sirs, when I saw the pain of my father-in-law and his daughter, who were pressed and were pained because I did not know the blessing after the meal, I said to them, Until I know the blessing after the meal I will not join with my wife, as is the way of all the people. Even though I could live with her conjugally without sin, I did not want to deceive them, because I could say nothing for two months. Rabbi Yosi and Rabbi Chiya and his father-in-law and daughter rejoiced, and wept for excessive joy. Rabbi Yosi said, I beg of you, since you started, illuminate for us the day. Blessed is our portion on this way.

768. יָתְיבוּ כֻּלְּהוּ, אָמַר לוֹן רַבּוֹתַי, מִדְּחָמֵינָא צַעֲרָא דְּהַאי חָמֵי וּבְרָתֵיהּ, דְּדַחֲקֵי וּמִצְטַעֲרֵי בְּנַפְשַׁיְיהוּ, דְּלָא יְדַעְנָא בִּרְכַּת מְזוֹנָא. אֲמֵינָא לוֹן, דְּעַד דְּאֶנְדַע בִּרְכַּת מְזוֹנָא, לָא אִתְחֲבָּר בְּאִנְתְּתִי, כְּאֹרַח כָּל בְּנֵי עָלְמָא, וְאע"ג דְּיָכִילְנָא לְשַׁמְּשָׁא בָּהּ בְּלָא חוֹבָה, לָא בְּעֵינָא לְמֶעְבַּר עַל דַּעְתַּיְיהוּ, הוֹאִיל וְלָא הֲוֵינָא יָכִיל לְמֵימַר מִדִי, עַד תְּרֵין יַרְחִין. חֲדוּ רַבִּי יוֹסִי וְרַבִּי חִיָּיא וְחַמוֹי וּבְרָתֵיהּ, וּבָכוּ מִסְגִאוּ חֶדְוָה. אָמַר רַבִּי יוֹסִי, בְּמָטוּ מִינָךְ, כֵּיוָן דִּשְׁרִיאַת, אַנְהִיר לָן יְמָמָא, זַכָּאָה חוּלָקָנָא בְּאֹרַח דָּא.