Vayechi: Chapter 54

"Reuben, you are my firstborn"

Synopsis

The discussion first reveals that the title verse indicates that Jacob placed Reuben's blessings in the hands of God to hold until Reuben was worthy of them.

Rabbi Elazar then comments on the verse, "Prophesy to the wind," revealing that it alludes to the lower and upper awakening of wisdom. Rabbi Shimon then explains why God brings souls into the world knowing that they will one day die. We also learn that when the soul ascends to be attached to Malchut, it becomes perfected and Malchut and Zeir Anpin are united.

Finally, we are told that when Jacob departed from the world, the Shechinah was in front of his bed. Seeing this, he gathered his sons around Her and he blessed his sons.

Relevance

Sometimes a person performs a positive action, but their previous sins create a black hole of negativity that consumes their rewards. However, the Light that we arouse in life can be entrusted into the hands of The Creator until such time that we cleanse ourselves of our negativity. Then we can receive our recompense. It's interesting to note that the Hebrew word for sin also means "to give over." This passage ensures that our Light is given over to The Creator for safekeeping, as opposed to the dark forces that seek to nourish from it. The power of Jacob's blessings, plus the energy of the Shechinah and the uniting of our Lower World with the Upper, takes place when our eyes allow the Light of these mystical verses to shine upon our souls. Other benefits associated with this Light include protection and the removal of darkness from the world and our personal lives.

Blessing Camp Firstborn Jacob Judah Moses Reuben Strength

529. He opened the discussion saying, "Reuben, you are my firstborn, my might and the beginning of my strength" (Beresheet 49:3). HE ASKS, Why did Jacob begin by blessing Reuben? Why not start with Judah, who, WHEN THE STANDARDS TRAVEL, is a king and is the first to journey among the camps, AS IT SAYS, "THESE SHALL FIRST SET FORTH" (BEMIDBAR 2:9). Moreover, we saw that he did not bless REUBEN and the blessings were removed from him until Moses prayed for him, as it says, "Let Reuben live, and not die" (Devarim 33:6). ACCORDING TO THIS, IT WOULD HAVE BEEN BETTER TO BEGIN WITH JUDAH AND START WITH A BLESSING.

529. פְּתַח וַאֲמַר, רְאוּבֵן בְּכֹרִי אַתָּה כֹּחִי וְרֵאשִׁית אוֹנִי, מַאי קָא חָמָא יַעֲקֹב לְמִפְתַּח בִּרְאוּבֵן, לִיפְתַּח בִּיהוּדָה, דְּאִיהוּ קַדְמָאָה לְכָל מַשִּׁרְיָין, וְאִיהוּ מַלְכָּא, וְחָמִינָן דְּלָא בָּרְכֵיהּ וְסָלֵיק בִּרְכָאן מִנֵּיהּ, עַד דְּאָתָא מֹשֶׁה וְצַלֵּי צְלוֹתָא עֲלֵיהּ, כְּמָה דְאַתְּ אָמֵר יְחִי רְאוּבֵן וְאַל יָמוֹת.

Aramaic Blessing Firstborn Hands Heart Jacob Reuben Water

530. HE ANSWERS, Assuredly he blessed REUBEN, and the blessing arose to its place. This is like the story of a man who had a son. When the time came for him to pass away from the world, the King came to him. He said, Let all my money be in the hands of the King, who will keep it for my son. When the King sees that my son is worthy of it, he will give it to him. Jacob also said, "Reuben, you are my firstborn," you are beloved of my heart and bowels, yet your blessings shall be in the hands of the Holy King until He shall see you ARE WORTHY OF THEM. THIS IS BECAUSE you followed your anger LIKE WATER, according to the Aramaic translation TO "UNSTABLE AS WATER."

530. אֲבָל וַדַּאי בָּרְכֵיהּ, וְסָלְקָא הַהוּא בִּרְכְתָא לְאַתְרֵיהּ. לְבַר נָשׁ דַּהֲוָה לֵיהּ בַּר, כַּד מָטָא זִמְנֵיהּ לְאִסְתַּלְּקָא מֵעַלְמָא, אָתָא מַלְכָּא עֲלֵיהּ, אֲמַר, הָא כָּל מָמוֹנָא דִילִי, לֶיהֱוֵי בִּידָא דְמַלְכָּא נָטֵיר לִבְרָאי. כַּד חָמֵי מַלְכָּא דִּבְרִי אִתְחֲזֵי, יָהֵיב לֵיהּ. כָּךְ יַעֲקֹב אֲמַר, רְאוּבֵן בְּכֹרִי אַתָּה, רְחִימָא דְּמֵעַיי אַנְתְּ, אֲבָל בִּרְכָאן דִּילָךְ יִסְתַּלְּקוּן בִּידָא דְּמַלְכָּא קַדִּישָׁא, עַד דְּיֶחֱמֵי בָךְ, בְּגִין דַּאֲזַלְתְּ לָקֳבֵל אַפָּךְ וגו,' כְּתַרְגּוּמוֹ.

Breath Ears Ezekiel Firstborn Reuben Torah Wind

531. "Reuben, you are my firstborn:" Rabbi Elazar opened the discussion saying, "Then he said to me, 'Prophesy to the wind (also: 'breath')...'" (Yechezkel 37:9). How obtuse are people, who neither know nor care for the glory of the King. Though the Torah announces it to them daily, no one lends an ear. This verse is difficult to understand. After saying "Prophesy to the wind," why add, "Prophesy, son of man, and say to the wind."

531. רְאוּבֵן בְּכוֹרִי אַתָּה וגו.' רִבִּי אֶלְעָזָר פְּתַח וַאֲמַר, וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל הָרוּחַ וגו.' כַּמָּה אֲטִימִין אִינוּן בְּנֵי נָשָׁא, דְּלָא יָדְעִין וְלָא מַשְׁגִּיחִין בִּיקָרָא דְמַלְכָּא, דְּהָא אוֹרַיְיתָא אַכְרֵיז עֲלַיְיהוּ בְּכָל יוֹמָא, וְלֵית מַאן דְּצַיֵּית אוּדְנֵיהּ לְקִבְלֵיהּ. הַאי קְרָא קַשְׁיָא, כֵּיוָן דִּכְתִיב הִנָּבֵא אֶל הָרוּחַ, אַמַּאי זִמְנָא אָחֳרָא הִנָּבֵא בֶּן אָדָם וְאָמַרְתָּ אֶל הָרוּחַ.

Prophecy Wind Wisdom

532. From this, we learned the secret of Wisdom. There are two commands here, the first is to arouse from below upward, for if they are not wakened FIRST from below, there is no awakening above. Through the lower awakening, there is an upper awakening. THE SECOND COMMAND IS TO AROUSE FROM ABOVE DOWNWARD. "Prophesy to the wind" is from below upward, and "prophesy, son of man, and say to the wind" is from above downward.

532. אֶלָּא מִכָּאן אוֹלִיפְנָא רָזָא דְחָכְמְתָא, תְּרֵין קָיְימִין הָכָא, חַד לְאִתְעָרָא מִתַּתָּא לְעֵילָא, דְּאִי לָא מִתְעָרִין לְתַתָּא, לָא מִתְעָרִין לְעֵילָא, וּבְאִתְעֲרוּתָא דִלְתַתָּא אִתְעַר לְעֵילָא. הִנָּבֵא אֶל הָרוּחַ מִתַּתָּא לְעֵילָא. הִנָּבֵא בֶּן אָדָם וְאָמַרְתָּ אֶל הָרוּחַ, מֵעֵילָא לְתַתָּא.

East Ezekiel North South West Wind

533. For even above, when there is stirring below, the supernal receives from that which is even superior to it, like it is said in the next words, "Come from the four winds, O wind" (Yechezkel 37:9). The four winds are south, east, north, west - CHESED, TIFERET, GVURAH AND MALCHUT. The wind coming from the west, MALCHUT, joins the others, SOUTH, NORTH, EAST, WHICH ARE CHESED, GVURAH AND TIFERET, as it says "that the nobles of the people delved" (Bemidbar 21:18).

533. דְּהָא אֲפִילּוּ לְעֵילָא, בְּאִתְעֲרוּתָא דִלְתַתָּא, נָקִיט הַהוּא עִלָּאָה מֵעִלָּאָה מִנֵּיהּ. כְּגוֹן הַאי קְרָא, כֹּה אָמַר ה' מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ, מֵאַרְבַּע רוּחוֹת, דָּא דָרוֹם וּמִזְרָח וְצָפוֹן וּמַעֲרָב, וְרוּחַ אַתְיָא מִמַּעֲרָב, בְּאִתְחַבְּרוּתָא דְאִלֵּין אָחֳרָנִין, כְּד"א כָּרוּהָ נְדִיבֵי הָעָם וגו.'

Breath Rivers Seas Soul, The

534. Spirits and souls issue forth from MALCHUT to receive the impression from the inhabitants of the world; NAMELY TO RECEIVE THEIR SHAPES, THE SHAPE OF THE FIRST THREE SFIROT. "And breathe UPON THESE SLAIN" as in the verse, "And breathed into his nostrils the breath of life" (Beresheet 2:7). Come and see, MALCHUT receives on one side and gives on another. This is the reason why "all the rivers run into the sea; yet the sea is not full" (Kohelet 1:7). It is not full since it receives and gives, takes in and out.

534. וּמֵהָכָא נָפְקִין רוּחִין וְנִשְׁמָתִין לִבְנֵי עַלְמָא לְאִצְטַיְירָא בְּהוֹ. וּפַחֵי: כְּד"א וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים, תָּא חֲזֵי, נָקֵיט מֵהַאי גִיסָא, וְיָהֵיב בְּגִיסָא אָחֳרָא, וְעַל דָּא כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם וְהַיָּם אֵינֶנּוּ מָלֵא. אַמַּאי אֵינֶנּוּ מָלֵא, בְּגִין דְּנָקֵיט וְיָהֵיב, אָעֵיל וְאַפֵּיק.

Soul, The

535. Rabbi Elazar asked Rabbi Shimon a question. He said, Since it is known to the Holy One, blessed be He, that people die, why then did He bring souls down into the world? What purpose do they serve? He said to him: Many sages were asked this question by their students. They explained it THOUGH IT IS DIFFICULT. The Holy One, blessed be He, sends souls into the world to declare His glory. Yet He takes them away. Wherefore did they descend?

535. רִבִּי אֶלְעָזָר שָׁאֵיל שְׁאֵלְתָּא לְר"ש, אֲמַר, הוֹאִיל וְקוּדְשָׁא בְּרִיךְ הוּא גָלֵי קַמֵּיהּ, דִּבְנֵי נָשָׁא יְמוּתוּן, אַמַּאי נָחֵית נִשְׁמָתִין לְעַלְמָא, וְאַמַּאי אִצְטְרִיךְ לֵיהּ. א"ל שְׁאֵילְתָּא דָא קַמַּיְיהוּ דְרַבָּנָן שְׁאִילוּ כַמָּה וְכַמָּה, וְאוֹקְמוּהָ. אֲבָל קוּדְשָׁא בְּרִיךְ הוּא יָהֵיב נִשְׁמָתִין דְּנָחֲתִין לְהַאי עַלְמָא, לְאִשְׁתְּמוֹדְעָא יְקָרֵיהּ, וְנָקֵיט לוֹן לְבָתַר, אִי הָכֵי אַמַּאי נָחֲתוּ.

Flow Soul, The Streams Water Waters Well

536. HE ANSWERS, The explanation is as follows: he opened the discussion saying, "Drink waters out of your own cistern, and flowing streams out of your own well" (Mishlei 5:15). We have explained that a cistern is a place out of which no water flows, WHILE A WELL FLOWS BY ITSELF. When does water flow BY ITSELF? When the soul is perfected in this world, and ascends to where it is attached, MALCHUT. Then it is completed on all sides, above and below.

536. אֶלָּא, רָזָא דָא, הָכֵי הוּא. פְּתַח וַאֲמַר, שְׁתֵה מַיִם מִבּוֹרֶךָ וְנוֹזְלִים מִתּוֹךְ בְּאֵרֶךָ, הָא אוֹקִימְנָא, בּוֹר: אֲתַר דְּלָא נְבִיעַ מִגַּרְמֵיהּ, וְאֵימָתַי נָבְעִין הַנֵּי מַיָא, בְּשַׁעְתָּא דְּאִשְׁתְּלֵים נִשְׁמָתָא בְּהַאי עַלְמָא, כַּד סָלְקָא לְהַהוּא אֲתַר דְּאִתְקַשַּׁר בֵּיהּ, כְּדֵין הוּא שְׁלִים, מִכָּל סִטְרִין מִתַּתָּא וּמֵעֵילָא.

Female Flow Male Righteous Soul, The Water Well Zeir Anpin

537. When the soul ascends, the desire of the female is stirred toward the male, and then the water flows IN MALCHUT from below upward, AND THAT WHICH WAS a cistern becomes a well of flowing water. Then there is a joining in union and desire, for that place, MALCHUT, is perfected by the souls of the righteous, friendship and goodwill are aroused above, AND ZEIR ANPIN AND MALCHUT are joined as one.

537. וְכַד נִשְׁמָתָא סָלְקָא, כְּדֵין אִתְעַר תֵּיאוּבְתָּא דְנוּקְבָא לְגַבֵּי דְּכוּרָא, וּכְדֵין נָבְעִין מַיָא מִתַּתָּא לְעֵילָא, וּבוֹר, אִתְעֲבֵיד בְּאֵר, מַיִין נְבִיעָאן, וּכְדֵין אִתְחַבְּרוּתָא וְיִחוּדָא וְתֵיאוּבְתָּא וְרַעֲוָא אִשְׁתַּכַּח, דְּהָא בְּנִשְׁמָתָא דְּצַדִּיקָא אִשְׁתְּלֵים הַהוּא אֲתַר, וְאִתְעַר חֲבִיבוּתָא וּרְעוּתָא לְעֵילָא, וְאִתְחַבַּר כְּחַד.

Firstborn Jacob Rachel Reuben Shechinah Twelve Twelve Tribes of Israel

538. "Reuben, you are my firstborn." Assuredly so, for he was of the first seed of Jacob, WHO HAD NO POLLUTION IN HIS DAYS, whose thoughts were directed to another place, NAMELY RACHEL as we learned. Come and see Reuben and all the twelve tribes were joined with the Shechinah. When Jacob saw the Shechinah upon him, he called his sons to be united with Her.

538. רְאוּבֵן בְּכֹרִי אַתָּה, הָכֵי הוּא וַדַּאי, טִפָּה קַדְמָאָה דְיַעֲקֹב הֲוָה, וּרְעוּתֵיהּ בַּאֲתַר אָחֳרָא הֲוָה כְּמָה דְאִתְּמָר. תָּא חֲזֵי, רְאוּבֵן וְכֻלְּהוּ שִׁבְטִין תְּרֵיסַר, כֻּלְּהוּ אִתְאַחֲדָן בִּשְׁכִינְתָּא, וְכַד חָמָא יַעֲקֹב לִשְׁכִינְתָּא עַל גַּבֵּיהּ, קָרָא לִבְנוֹי תְּרֵיסַר לְאִתְחַבְּרָא בָּהּ.

Abraham Creation Isaac Jacob Shechinah Universe

539. Come and see, There was never a more complete bed since the universe was created. At the time when Jacob wanted to depart from the world, Abraham was on his right, Isaac on his left and Jacob was lying between them with the Shechinah in front of him. When Jacob saw this, he called his sons and placed them around the Shechinah with perfect order.

539. וְתָא חֲזֵי, עַרְסָא שְׁלֵימָתָא לָא אִשְׁתַּכַּח, מִן יוֹמָא דְאִתְבְּרֵי עַלְמָא, כְּהַהִיא שַׁעְתָּא דְבָעָא יַעֲקֹב לְאִסְתַּלְּקָא מֵעַלְמָא, אַבְרָהָם מִימִינֵיהּ, יִצְחָק מִשְׂמָאלֵיהּ, יַעֲקֹב הֲוָה שָׁכֵיב בֵּינַיְיהוּ, שְׁכִינְתָּא קַמֵּיהּ. כֵּיוָן דְּחָמָא יַעֲקֹב כָךְ, קָרָא לִבְנוֹי, וְאָחֵיד לוֹן סַחֲרָנֵיהּ דִּשְׁכִינְתָּא, וְסַדַּר לוֹן בְּסִדּוּרָא שְׁלִים.

Astrology Blessing Chariot East Jacob Moon Nukva Shechinah Sun West Zeir Anpin

540. Whence do we know that he arranged them around the Shechinah? From the words "Gather yourselves," THAT IS, GATHER ABOVE AROUND THE SHECHINAH. Then was everything brought to perfection with several supernal Chariots around them. They opened by saying, "Yours, O Hashem, is the greatness, and the power..." (I Divrei Hayamim 29:11). Then the sun, NAMELY JACOB WHO IS ZEIR ANPIN, was gathered to the moon, THE NUKVA, and east, ZEIR ANPIN, drew near to the west, THE NUKVA. This is what is meant by the verse, "He gathered up his feet into the bed" (Beresheet 49:33), WHICH IS AN INDICATION OF MATING, and the moon shone by him and attained perfection. We therefore learned that surely Jacob did not die, BUT UNITED WITH THE SHECHINAH. When Jacob saw the perfect order, which had never been vouchsafed to any man, he rejoiced and praised the Holy One, blessed be He, and started blessing each of his sons according to what he deserved.

540. מנ"ל דְּסַדַּר לוֹן סַחֲרָנֵיהּ דִּשְׁכִינְתָּא, דִּכְתִיב הֵאָסְפוּ, וּכְדֵין אִשְׁתַּכַּח תַּמָּן שְׁלִימוּ דְּכֹלָּא, וְכַמָּה רְתִיכִין עִלָּאִין סַחֲרָנַיְיהוּ. פָּתְחֵי וְאָמְרֵי, לְךָ ה' הַגְּדוּלָּה וְהַגְּבוּרָה וגו,' כְּדֵין אִתְכְּנֵישׁ שִׁמְּשָׁא לְגַבֵּיהּ דְסִיהֲרָא, וְאִתְקְרֵיב מִזְרָח בְּמַעֲרָב, הה"ד וַיֶּאֱסוֹף רַגְלָיו אֶל הַמִּטָּה, וְאִתְנְהֵיר סִיהֲרָא, וְאִשְׁתַּכַּח בִּשְׁלִימוּ, וּכְדֵין וַדַּאי תָּנִינָן, יַעֲקֹב אָבִינוּ לָא מִית. כֵּיוָן דְּחָמָא יַעֲקֹב סִטְרָא שְׁלִים, מַה דְּלָא אִשְׁתַּכַּח הָכֵי לְבַר נָשׁ אָחֳרָא, חָדֵי, וְשַׁבַּח לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וּפְתַח וּבָרֵיךְ לִבְנוֹי, כָּל חַד וְחַד כִּדְקָא יָאוֹת לֵיהּ.

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