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The Arizal on the Torah |
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Parashat Matot In the portion of the Torah read this week, G-d tells the Jewish people to battle the Midianites in vengeance for their assault chronicled at the end of parashat Balak. The Jews slew all the males in battle, and Moses instructed them further to slay all the male children and the females who had reached sexual maturity. G-d then told Moses: "…count the booty that was captured, man and beast, and divide the booty equally between those who took the war upon them and went out to do battle and the rest of the community. You shall then take a levy for G-d: from the half-share of the soldiers who engaged in the campaign you shall take one item in five hundred-of persons, oxen, donkeys, and sheep-and give them to Eleazar the priest as a contribution to G-d. [In addition,] from the half-share of the other Israelites you shall take one portion of every fifty persons, cattle, donkeys, and sheep-all the animals-and give them to the Levites, who attend to the duties of G-d's Tabernacle" (Numbers 31:25-30). We must answer the following questions on this passage:
* As the Arizal points out, this expression used both here (in the commandment) and later (in the report of the fulfillment of the commandment, Numbers 31:39) only in the case of the portion of the solidiers The exoteric answer to these questions is those who counted the half-share of the soldiers were not required to do so precisely. As we will see, the expression "precisely" here does not mean that an exact count was not taken of the soldiers' portion; it simply means that their contribution was taken from the overall total of their half-share rather than separated out as the counting was being done. They simply rounded off how many thousands of cattle there were [after the counting had been done] and calculated the levy accordingly. This is why the expression "levy" is used only with regard to the soldiers' half. The term "levy" (meches) is appropriate for a portion taken from an overall sum. This was done, as we will see, only with the soldiers' half-share, and not with the civilians'. This is also why it is written "from the half-share of the soldiers…": this expression implies that the levy is to be taken from the general sum of the half-share, rounded off. In the case of the civilians' half-share, however, they had to count every item in detail, i.e., one by one. As they counted, every fiftieth item became the contribution to the Levites. [In other words,] this was done similar to the way tithes in general were required to be given the Levites, as it is written, "As to the tithe of the herd or the flock: of whatever passes under the rod, the tenth will be holy unto G-d" (Leviticus 27:32). This is why the expression "one portion of every fifty" is used. The Hebrew word for "portion" (achuz) literally means "that which is grabbed," evoking the Image of the one counting physically setting aside every fiftieth anImal as they were passed in front of him to be counted. Thus, the contributions were taken from the respective half-shares of the soldiers and the civilians in totally different ways: the half-share of the soldiers was counted, the sum was rounded off to the nearest thousand, and then the proper number of girls or animals was separated accordingly. In contrast, every fiftieth girl or anImal was separated from the half-share of the civilians as it was being counted. This difference accounts for the difference of expressions used in the commandments regarding the two half-shares. Still, we have only answered questions 1, 2, and 5 of the five above questions. The esoteric explanation of the above, however, is the same as the mystical explanation of our sages' statement that "[walking with] wide steps diminishes a man's eyesight by one five-hundredth" (Berachot 43b; Shabbat 113b). This statement of our sages can be understood based on what is written in the Zohar (Zohar 3:203b) regarding how [malchut] extends her step outward. As we have explained on this passage (Sha'ar Ma'amarei Rashbi, ad loc.), this refers to when Nukva of Z'eir Anpin and Z'eir Anpin were together in the womb of their mother. Both Z'eir Anpin and its Nukva are "children" of Abba and Ima, and here it is evident that they are in a sense "twins" in that Ima was pregnant with both of them at the same time. This phase in their development is alluded to in the first hei of the Name Havayah, which as we know corresponds to the sefirah of binah or its partzuf, Ima. The hei may be viewed as composed of a dalet (the top and right "leg") and a small vav (the left, detached "leg"). Since the numerical value of the letter vav is 6, this small vav may be taken as an allusion to the six sefirot from chesed to yesod-i.e. Z'eir Anpin-as they exist in utero within Ima. However, the Zohar tells us, at a certain point this vav "grows" a projection at its lower extremity that extends outward. (The hei thus takes on the appearance somewhat of the letter tav, except that the left leg is of course still detached from the top and right leg.) This projection outward is the source of malchut-i.e. Nukva-within the womb of Ima. This projection at the "foot" of the vav is considered an outward "step." There are, however, two instances of this phenomenon. The first is when [Nukva] is born and emerges out of [the womb of Ima, i.e.] the first hei [of the Name Havayah]. The second is when [Nukva] goes out [of the world of Atzilut], i.e., at the lower extremity of the [small] vav within the second hei [of the Name Havayah]. The Name Havayah depicts, as we have explained previously, the entire array of partzufim in the world of Atzilut. But, as we know, malchut (or its partzuf, Nukva) descends out of the world of Atzilut in order to create and then rectify the lower worlds. This aspect of malchut is represented graphically as the projection out of the left leg (the small vav) of the second hei. These two letters hei form one yud, inasmuch as they both originate from Abba, the yud [of the Name Havayah]. The numerical value of hei is 5, so the hei of binah plus the hei of malchut equals 10, the numerical value of the letter yud. The two letters hei of the Name Havayah may thus be seen as lower manifestations of the yud. Binah can be considered to be a by-product of chochmah in that the subject matter of understanding is the initial insight of chochmah. Malchut is considered a product of chochmah in that expression is implicit in the insight. In contrast, the midot (out of which are formed the partzuf of Z'eir Anpin, represented by the vav in the Name Havayah) are more directly a result of binah rather than a manifestation of chochmah; the emotional response is elicited only when the full intellectual development of the idea in binah has occurred. Since they are both [expressions of] judgment and severity, they are called "the booty that is captured." As we have explained previously, binah is prImarily a process of evaluating, judging, accepting and rejecting. The person's previous way of thinking has to be evaluated in light of the new insight, and those aspects of his previous way of thinking that do not fit in with his new, higher perception of the truth have to be rejected, often painfully and ruthlessly. Similarly, malchut is-as we have discussed previously-constructed out of the gevurah-aspects of the sefirot that precede it. This is because in order to express an idea through thought, speech, or action, there must be first a large amount of censoring and selecting. This is true in both directions: the infinite idea and its infinite implications, applications, and ramifications cannot all be expressed since expression is finite. In addition, in order to express the idea properly, the proper words or actions (e.g., colors on a canvas or notes in a composition) must be carefully selected. The improper choice of words, etc., could vastly distort the meaning. Therefore, the person must be very selective at this point. Thus, in the context both of binah and malchut, the mental structures and thought-, speech-, and action-patterns chosen are called the "booty" of the war in which all unworthy pretenders to the role of vehicles of intellection or expression are eliminated. And since they are divided into two letters hei, they were commanded to divide the booty in two: half for the upper [i.e. first] hei and half for the lower [i.e. second] hei. Now, it is known that the kings of Edom emerged from the upper hei, Ima, which is termed "the land of Edom," as is known. These kings, who are called the "soldiers," died because of the extreme amount of gevurah and war in them, as is known. The Arizal is here referring to the world of Tohu. As we have explained previously, this world collapsed because the sefirot that composed it were immature and could not properly interact; they were effectively at "war" with each other. This realm of creation is called Edom and its sefirot are called the kings of Edom since Edom is kingdom of Esau, the perpetually immature, wild twin of the mature and holy Jacob. Although we usually conceive of the four letters of the Name Havayah as signifying the total array of partzufim of the world of Atzilut, in other contexts these letters are conceived of as depicting a much broader span of creation. As we have mentioned on an earlier occasion, the four ways the Name Havayah can be spelled out-yielding the four numerical values of 72, 63, 45 and 52-may themselves be aligned with the four letters of this Name:
In this scheme, each spelling of the Name Havayah produces a corresponding stage of creation. The spelling whose numerical value is 72 produces the level that precedes the world of Tohu; that whose numerical value is 63 produces the world of Tohu; that whose numerical value is 45 produces the masculine aspect of the world of Tikun or Atzilut; and that whose numerical value is 52 produces the feminine aspect of the world of Tikun or Atzilut. It is to this scheme that the Arizal refers when he says here that the kings of Edom issued from the upper hei. In contrast, the other aspects of judgment and severity, which issue from the lower hei, are called "the community." They inform the lower court, and they are more fragranced and sweetened. It is known that the lower court is called "the community," as it is written, "G-d stands in the community of G-d" (Psalms 82:1). The gevurah of binah is much more severe than that of malchut. In simple terms, this is because it is much more crucial to be selective and critical at the conceptual stage of the creative process than it is at the expressive stage. An error at the conceptual stage will have severe repercussions all down the chain of development. In contrast, if the conceptual stage was passed properly, a lot more latitude can be given to the final means of expression. Since the conceptual integrity of the process has been so zealously guarded, the strength and intensity of the concept will be able to shine through a much wider range of expression. Thus, the upper judicial "court" of binah must be much stricter than the lower "court" of malchut. The verse quoted from Psalms refers to the rabbinical court; we are taught that G-d's presence is found, guiding the judgment and giving His approval to the decisions of the judges. The Name used for the first "G-d" in this verse is Elokim, the attribute of Divine justice. The "community of G-d" refers to the court. This is the mystical meaning of the verse "You shall divide the booty equally between those who took the war upon them and went out to do battle and the rest of the community." The two letters hei of the Name Havayah split between them the "booty" they snatch from the yud. The first hei is indicated in this verse by the soldiers and the second by the civilians. Now, there are always only five states of gevurah, i.e., from chesed to hod, as is known. These five states of gevurah pour into yesod, which is therefore termed "all" [kol]. Their numerical value is 50, since when they are there below [in yesod] each sub-divides into ten [sub-sub-sefirot]. The sub-sefirot of gevurah of the five sefirot of chesed, gevurah, tiferet, netzach, and hod descend into yesod and from there are passed to malchut, this being how the partzuf of Nukva is constructed. In the verses "To You, O G-d, is the greatness, and the power [gevurah], and the beauty [tiferet], and the eternity [netzach], and the glory [hod]. For all [kol] that is in heaven and on earth [is Yours]. Yours, O G-d, is the kingship [mamlachah, from malchut]…," (1 Chronicles 29:10-12) the word "all" [kol] signifies yesod. This is because, as we said, yesod coalesces the flow of the preceding five sefirot, in our case the sub-sefirot of gevurah within them. The numerical value of this word [kuf-lamed] is 50. This alludes to the sub-division of these 5 states of gevurah each into a full array of 10 sefirot. In contrast, when [these states of gevurah] are above, in Ima, the upper hei, each sub-divides into one hundred [sub-sub-sub-sefirot], giving 500. Although while in utero within Ima the partzufim of Z'eir Anpin and Nukva are not fully developed, their consciousness is nonetheless far more expansive than it will be when they are "born" and emerge from the womb. This is because Ima is abstract intellect, while Z'eir Anpin and Nukva are merely the emotional reactions and expression of this intellect. Thus, the sub-sefirot of the sefirot which will form Z'eir Anpin (chesed to yesod) exist in the womb of Ima in a higher level of differentiation and complexity, indicating their superior intensity of intellect there. Each sub-sefirah divides into ten sub-sub-sefirot, and then these ten further sub-divided into a hundred sub-sub-sub-sefirot. This is why the portion taken from the soldiers is one five-hundredth and that taken from the civilians is one-fiftieth. The soldiers personify the states of gevurah within the womb of binah, while the civilians personify the states of gevurah within yesod, on their way to malchut. We have now answered question #3 above. Now, malchut is referred to "the wide step," as we mentioned. Malchut is the projection at the lower end of the small vav (which indicates Z'eir Anpin) of the hei. Since this projection extends outward, it is called the "wide step" outward from the hei. This wide step "diminishes man's eyesight by one five-hundredth." "Man" refers to Z'eir Anpin. He is considered the husband of malchut, for she receives her light and beneficence from the above-mentioned soldiers from him and through him. This occurs when they are both above, within [the womb of] Ima. As we said, the five states of gevurah in the sefirot of Z'eir Anpin as it exists in utero within Ima each undergo two tenfold iterations, giving 5x10x10=500 sub-states. Thus, Z'eir Anpin at this stage may be said to possess 500 parts of life-force, or "eyesight." Malchut at this stage receives one portion of these 500, and may thus be said to reduce Z'eir Anpin's life-force or eyesight by one five-hundredth. At this stage, malchut is called nefesh, based on what we have explained elsewhere, that while she is there she possesses only the Name Havayah spelled out with the letter hei, which is called nefesh. The numerical value of the Name Havayah spelled out with the letter hei is 52 (yud-vav-dalet hei-hei vav-vav hei-hei, 10+6+4 + 5+5 + 6+6 + 5+5 = 52). As we saw above, this spelling-out corresponds to the sefirah of malchut. Now, the four letters of G-d's Name Havayah also correspond to the five levels of the soul:
Thus, the Name Havayah whose numerical value is 52 is associated with the soul-level of nefesh. This is why it is written [with regard to the portion taken from the soldiers], "one item in five hundred." The word used for "item" in this verse is nefesh. We have thus answered now question #2 above. This is also why this portion is given to Eleazar the priest, as it is written, "give them to Eleazar the priest as a contribution to G-d." The priest is the personification of chesed, which serves to develop this portion into a full-fledged "contribution to G-d" in the sense of something separated (See Zohar 3:77b). We have explained previously that the priests (kohanim) express the Divine attribute of loving-kindness (chesed) while the Levites express the attribute of severity (gevurah). By giving this embryonic version of malchut to chesed, the love Z'eir Anpin showers on it causes it to grow and develop until, at birth, it emerges as an independent partzuf and not just an appendage sticking out of the lower extremity of Z'eir Anpin. (This process is obviously re-enacted in the way Eve is created out of Adam in the garden of Eden.) The word used in this verse for "contribution" is terumah, which literally means "a portion lifted up and out of the mass from which it is taken." Thus, giving the one-five-hundredth to Eleazar signifies the making of malchut into an independent entity of Z'eir Anpin. In contrast, [at the later stage of her development,] when [malchut] is depicted as the "wide step" protruding from the lower hei, she does not take anything from the soldiers [i.e., the states of gevurah within the womb of Ima]. She takes only from her husband, Z'eir Anpin, who is called "Israel," as in the mystical meaning of the verse: "before there reigned any king over the children of Israel" (Genesis 36:31). Once malchut has emerged and is developing as partzuf in her own right, her development does not depend on any influx from her in utero origins within Ima. Both she and Z'eir Anpin have severed themselves from the world of intellect and are now developing their own personalities as emotions and expression, respectively. At this stage, malchut (in the process of becoming the fully-developed Nukva of Z'eir Anpin) is developed out of Z'eir Anpin, the emotions. The verse quoted here refers to the account of the primordial kings of Edom/Tohu. This world existed prior to the maturation stage of partzufim. The partzuf of Z'eir Anpin is called "Israel." She therefore takes only one fiftieth, since she receives her influx from yesod [of Z'eir Anpin], which is alluded to by the word "all" [kol], whose numerical value is 50. It is therefore written here "one portion," for she clings to and depends upon at this point the lower extremity of the letter vav, i.e., yesod [of Z'eir Anpin]. This is in contrast to the stage [in utero] described above, when malchut is receiving her life-force from the soldiers. This is the continuation of the mystical answer to question #2. As above, the word for "portion" here [achuz] literally means "that which is grabbed," evoking the Image of malchut hanging on to the yesod of Z'eir Anpin in order to receive all the influx necessary for her growth and development. This is why the portion [taken from the civilians] is given to the Levites. They are the legions of malchut, the supernal choristers, as is known. While the priests performed their duties in the Temple silently, the Levites composed the orchestra and choir. They thus expressed the emotions that accompanied the sacrificial service. As such, they were obviously instruments of malchut, the sefirah of expression. Let us now complete the explanation of the statement of our sages regarding how walking with wide steps diminishes a person's eyesight by one five-hundredth. They go on to say that this lacking is restored when he makes kiddush on the Sabbath evening. The mystical explanation of this is as follows: On Friday, Z'eir Anpin was producing demons, spirits and succubae, as is known, but when the day was sanctified and it became the Sabbath evening, he ceased producing forces of evil and coupled with malchut. It was then that his eyesight returned to him. We are taught that the forces of evil-the "demons," etc.-were created in the last moments on Friday just before Shabbat. In other words, they were created from the final, lowest and weakest energies of creation, after G-d's creative power had been "spent," so to speak, in creating the holiness of the world. It is for this reason we are instructed to begin Shabbat every week early, for in this way we cut off the source of the power of evil before it has a chance to propagate. Adam and Eve were created on Friday. The usual explanation of the primordial sin is that Adam and Eve engaged in sexual relations before they were intended to, that is, they copulated on Friday afternoon instead of waiting for the holy day of Shabbat. By engaging in marital relations outside of the context of holiness, they "profaned" them, i.e., approached them from the perspective of personal gratification, and thus actualized the world's latent potential of egocentricity and evil. However, in certain sources, it is said that Adam did not copulate on Friday with Eve at all, but with Lilith, a precursor of his true wife. She was the personification of egocentricity, as exemplified by the fact that she insisted on being on top of Adam during their copulation. She thus introduced the element of self-awareness into the sublime experience of marital relations, and the offspring of their union was the various forces of evil that spread throughout creation. On Shabbat, Adam engaged in marital relations with his true wife, Eve. Adam is the earthly personification of Z'eir Anpin and Eve the personification of the Nukva of Z'eir Anpin, so this whole episode reflects the spiritual process of creation. As we said, on Friday Z'eir Anpin will produce forces of evil unless we begin Shabbat earlier than the moment it technically begins in order to cut off these forces. Shabbat itself, especially the holy union of husband and wife (reflecting the union of G-d and Israel, Z'eir Anpin and Nukva) also serves to cut off the source of life-force of the forces of evil. By coupling with his mate, Nukva, Z'eir Anpin is in a sense reuniting with the one-five-hundredth of his life-force she took from him in order to emerge as an independent partzuf from the womb of Ima. Thus, by sanctifying Shabbat, his "eyesight" is restored. It could also be that the Arizal is here alluding to the statement of our sages that improper issue of semen (i.e., other than to one's wife, and then only when she is permitted to him) diminishes a person's eyesight. Focusing on women other than one's wife is a misuse of the power of sight, and misusing one's G-d-given powers weakens them. By focusing one's love and sexuality intensely on one's spouse, which, as we said, is the essence of the Sabbath-the reunion of the Divine and earthly couple-one rectifies his power of eyesight, and its power is restored. (translated from Sha'ar HaPesukim and Likutei Torah by Rabbi Moshe Wisnefsky) |
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Ascent of Safed
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