AND THERE WENT A MAN OF THE HOUSE OF LEVI. R. Jose discoursed here on the verse: “My beloved is gone down into his garden, to the beds of spices” (S.S. 6, 2). He said: ‘The words “Into his garden” refer to the Community of Israel. She is a “bed of spices” filled with the savour of the world to come. In the hour when the Holy One descends into this Garden, the souls of all the righteous who are crowned there emit their perfume, as it says, “How much better is the smell of thy ointments than all spices” (S.S. 4, 10). These are they of whom R. Isaac has said: “All the souls of the righteous who have lived in this world, and all the souls who shall some day descend to dwell there, all these dwell in the earthly Garden (Paradise)
in that shape which was or shall be their likeness on earth.” This is a mystery which has been transmitted to the wise. The spirit which enters into the children of men, and which emanates from the Female (Malkuth) makes an impression after the fashion of a seal. That is to say, the form of the human body in this world is projected outwards, and takes the impress of the spirit from within. So when the spirit separates itself from the body it returns to the earthly Garden in the actual form and pattern of the body that was its garment during its sojourn in this world, and upon which it acted like a seal.
Hence it says, “Set me as a seal” (Ibid. 8, 6): as the seal presses from within and the mark of it appears outwards, so the spirit acts upon the body. But when it separates itself from the body and returns to the terrestrial Paradise, the aether there causes this impress in turn to project itself outwards, so that the spirit receives an outward shape in the likeness of the body in this world.
The over-soul (neshamah), however, which issues from the Tree of Life (Tifereth), is fashioned there above in such a manner that it may ascend into the “Bundle of Life”, in order to delight in the beauty of the Lord; as it says, “To behold the beauty of the Lord and to visit his temple” (Ps. 27, 4).
AND THERE WENT A MAN OF THE HOUSE OF LEVI. This refers to Gabriel, who is called “the Man” (Dan. 9, 2). “Of the house of Levi” is the Community of Israel, which proceeds from the “Left Side”. “And took the daughter of Levi”, namely the over-soul (neshamah);
for we have been taught that in the hour when the body of a righteous one is born into the world, the Holy One summons Gabriel, who takes from Paradise the soul ordained for that saint and commands her to descend into the body of him who is to be born in this world; and he, Gabriel, is thus appointed as guardian to that soul.
But, it may be said, do we not know that the angel appointed to guard the spirits is called “Laila” (night)? How, then, can you say it is Gabriel? The answer is that both names are correct; for Gabriel comes from the “Left Side”, and anyone who comes from that side bears also the other name, which signifies “night”.
According to another explanation, “a man” here is Amram, and “the daughter of Levi” is Jochebed. A heavenly voice bade him unite himself with her, as through the son which should be born of them the time of the redemption of Israel would be brought near.
And the Holy One came to his aid, for, as we have been taught, the Shekinah reposed upon the nuptial bed and the will of the two in their union was one with the will of the Shekinah. Therefore the Shekinah ceased not to abide with the fruit of that union. It is written: “Sanctify yourselves and be holy” (Lev. 11, 44), which signifies that when a person so sanctifies himself here below the Holy One adds His sanctification from above. As the two strove to unite themselves also with the Shekinah, She on her side united Herself with them in their union.
Said R. Isaac: ‘Blessed are those righteous ones whose whole desire is ever to be united with the Holy One in completeness and perfection! Inasmuch as they cleave unto Him will He also cleave unto them for ever and ever. Woe unto the wicked, whose desire and attachment is turned away from Him! Not only do they keep aloof from Him, dwelling in separation, but they even unite themselves to that “other side”. Thus Amram, who was faithful to the Holy One, became the father of Moses-him whom the Holy One never deserted, and with whom the Shekinah was ever united, blessed be he!’
AND THE WOMAN CONCEIVED AND BARE A SON AND SHE SAW HIM THAT HE WAS GOOD. What mean the words “that he was good”? Said R. Hiya: ‘She saw that even at his birth he was marked with the sign of the covenant, for the word “good” contains an allusion to the covenant, as it is written, “Say of the righteous one that he is good” (Isa. 3, 10)’
R. Jose said: ‘She saw the light of the Shekinah playing round him: for when he was born this light filled the whole house, the word “good” here having the same reference as in the verse “and God saw the light that it was good” (Gen. 1, 4). ‘
(שמות ב׳:א׳) וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי. רִבִּי יוֹסֵי פָּתַח (שיר השירים ו׳:ב׳) דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבּוֹשֶׂם וְגוֹ'. לְגַנּוֹ: דָּא כְּנֶסֶת יִשְׂרָאֵל, בְּגִין דְּהִיא עֲרוּגַת הַבּוֹשֶׂם, דְּאִיהִי כְּלִילָא מִכָּל סִטְרִין (נ"א זיני) בּוּסְמִין וְרֵיחִין דְּעָלְמָא דְּאָתֵי. בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא נָחִית לְגִנְתָּא דָּא (נ"א דעדן) כָּל אִינּוּן נִשְׁמָתְהוֹן דְּצַדִּיקַיָּא, מִתְעַטְּרָן תַּמָּן, כֻּלְּהוּ יַהֲבֵי רֵיחָא, כְּמָה דְאַת אָמֵר וְרֵיחַ שְׁמָנַיִךָ מִכָּל בְּשָׂמִים, (נ"א וריח אפך כתפוחים) אִלֵּין אִינּוּן נִשְׁמָתְהוֹן דְּצַדִּיקַיָּא, דְּאָמַר רִבִּי יִצְחָק, כָּל אִינּוּן נִשְׁמָתִין דְּצַדִּיקַיָּא, דְּהֲווּ בְּהַאי עָלְמָא, וְכָל אִינּוּן נִשְׁמָתִין, דִּזְמִינִין לְנַחְתָא לְהַאי עָלְמָא, כֻּלְּהוּ בְּגִנְתָּא (דא קיימין
AND THERE WENT A MAN OF THE HOUSE OF LEVI. R. Jose discoursed here on the verse: “My beloved is gone down into his garden, to the beds of spices” (S.S. 6, 2). He said: ‘The words “Into his garden” refer to the Community of Israel. She is a “bed of spices” filled with the savour of the world to come. In the hour when the Holy One descends into this Garden, the souls of all the righteous who are crowned there emit their perfume, as it says, “How much better is the smell of thy ointments than all spices” (S.S. 4, 10). These are they of whom R. Isaac has said: “All the souls of the righteous who have lived in this world, and all the souls who shall some day descend to dwell there, all these dwell in the earthly Garden (Paradise)
בגנתא) דִּי בְּאַרְעָא, (כלהו) קַיְימִין בְּדִיּוּקְנָא וְצִיּוּרָא דְּהֲווּ קַיְימִין בְּהַאי עָלְמָא, וְסִתְרָא וְרָזָא דָּא אִתְמְסַר לְחַכִּימֵי. רוּחָא דְּנָחִית לִבְנֵי נָשָׁא, (תזריע מ"ה ע"ב) דְּאִיהוּ מִסִּטְרָא דְּנוּקְבָּא, מִתְגַּלְּפָא תָּדִיר בְּגִלּוּפָא כְּהַאי חוֹתָם. צִיּוּרָא דְּגוּפָא דְּבַר נָשׁ בְּהַאי עָלְמָא, (ע"ג ע"ב) בָּלִיט לְבַר, וְרוּחָא אִתְגְּלִיף לְגוֹ. כַּד אִתְפָּשַׁט רוּחָא מִן גּוּפָא, הַהוּא רוּחַ בָּלִיט בְּגִנְתָּא דְּאַרְעָא, בְּצִיּוּרָא וּדְיוּקְנָא דְּגוּפֵיהּ מַמָּשׁ דִּבְּהַאי עָלְמָא, בְּגִין דְּהֲוָה תָּדִיר כַּחוֹתָם.
in that shape which was or shall be their likeness on earth.” This is a mystery which has been transmitted to the wise. The spirit which enters into the children of men, and which emanates from the Female (Malkuth) makes an impression after the fashion of a seal. That is to say, the form of the human body in this world is projected outwards, and takes the impress of the spirit from within. So when the spirit separates itself from the body it returns to the earthly Garden in the actual form and pattern of the body that was its garment during its sojourn in this world, and upon which it acted like a seal.
וְעַל דָּא אָמְרָה אִיהִי, (שיר השירים ח׳:ו׳) שִׂימֵנִי כַּחוֹתָם, מַה חוֹתָם גָּלִיף בְּגִלּוּפָא לְגוֹ, וְאִתְצָיָּיר בְּצִיּוּרָא בְּלִיטָא לְבַר. אוּף הָכִי אִיהִי רוּחָא, דְּהֲוָה מִסִּטְרָא דִּילָהּ, כְּהַאי גַּוְונָא מַמָּשׁ בְּהַאי עָלְמָא, גָּלִיף בְּגִלּוּפָא לְגוֹ, וְכַד אִתְפָּשַׁט מִן גּוּפָא, וְעָאל בְּגִנְתָּא דְּאַרְעָא, אֲוִירָא דְּתַמָּן בָּלִיט הַהוּא גִּלּוּפָא לְאִתְצַיְּירָא לְבַר, וְאִתְצַיָּיר בְּצִיּוּרָא בְּלִיטָא לְבַר, כְּגַוְונָא דְּצִיּוּרָא דְּגוּפָא בְּהַאי עָלְמָא (לעילא).
Hence it says, “Set me as a seal” (Ibid. 8, 6): as the seal presses from within and the mark of it appears outwards, so the spirit acts upon the body. But when it separates itself from the body and returns to the terrestrial Paradise, the aether there causes this impress in turn to project itself outwards, so that the spirit receives an outward shape in the likeness of the body in this world.
נִשְׁמְתָא, דְּאִיהִי מֵאִילָנָא דְּחַיָיא, אִתְצַיָּיר תַּמָּן לְעֵילָּא, בְּהַהוּא צְרוֹרָא דְּחַיֵּי, לְאִתְעַנְגָּא בְּנוֹעַם יְיָ', כְּמָה דְּאַתְּ אָמֵר (תהילים כ״ז:ד׳) לַחֲזוֹת בְּנוֹעַם יְיָ' וּלְבַקֵּר בְּהֵיכָלוֹ.
The over-soul (neshamah), however, which issues from the Tree of Life (Tifereth), is fashioned there above in such a manner that it may ascend into the “Bundle of Life”, in order to delight in the beauty of the Lord; as it says, “To behold the beauty of the Lord and to visit his temple” (Ps. 27, 4).
וַיֵּלֶךָ אִישׁ מִבֵּית לֵוִי, (שמות י"ט ע"א, בראשית קע"ד ע"א, תזריע מ"ד) דָּא גַּבְרִיאֵל, כְּמָה דְאַת אָמֵר (דניאל ט׳:כ״א) וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן וְגוֹ'. מִבֵּית לֵוִי: דָּא כְנֶסֶת יִשְׂרָאֵל, דְּאַתְיָא מִסִּטְרָא דִּשְׂמָאלָא. וַיִּקַּח אֶת בַּת לֵוִי דָּא נִשְׁמְתָא.
AND THERE WENT A MAN OF THE HOUSE OF LEVI. This refers to Gabriel, who is called “the Man” (Dan. 9, 2). “Of the house of Levi” is the Community of Israel, which proceeds from the “Left Side”. “And took the daughter of Levi”, namely the over-soul (neshamah);
דְּתָנִינָן, בְּשַׁעֲתָא דְּאִתְיְילִיד גּוּפָא דְּצַדִּיק, בְּהַאי עָלְמָא, קוּדְשָׁא בְּרִיךְ הוּא קָרֵי לֵיהּ לְגַּבְרִיאֵל, וְנָטִיל הַהִיא נִשְׁמְתָא (דצדיק) דִּי בְּגִנְתָּא, וְנַחְתָּא לָהּ לְהַאי גּוּפָא דְּצַדִּיקַיָּא, דְּאִתְיְילִיד בְּהַאי עָלְמָא, וְאִיהוּ אִתְפְּקַד עָלָה וְנָטִיר לָהּ.
for we have been taught that in the hour when the body of a righteous one is born into the world, the Holy One summons Gabriel, who takes from Paradise the soul ordained for that saint and commands her to descend into the body of him who is to be born in this world; and he, Gabriel, is thus appointed as guardian to that soul.
וְאִי תֵּימָא, הַהוּא מַלְאָכָא דְּאִתְמָנָא עַל רוּחֵיהוֹן דְּצַדִּיקַיָּא, לַיְלָה שְׁמֵיהּ, וְאַתְּ אַמָרְתְ דְּאִיהוּ גַּבְרִיאֵל. הָכִי הוּא וַדַּאי, בְּגִין דְּאָתֵי מִסִּטְרָא דִּשְׂמָאלָא, וְכָל מַאן דְּאָתֵי מִסִּטְרָא דִּשְׂמָאלָא הָכִי אִקְרֵי.
But, it may be said, do we not know that the angel appointed to guard the spirits is called “Laila” (night)? How, then, can you say it is Gabriel? The answer is that both names are correct; for Gabriel comes from the “Left Side”, and anyone who comes from that side bears also the other name, which signifies “night”.
וַיֵּלֶךָ אִישׁ: דָּא עַמְרָם. וַיִּקַּח אֶת בַּת לֵוִי: דָּא יוֹכֶבֶד. וּבַת קוֹל נַחְתַּת וְאַמְרַת לֵיהּ לְאִזְדַּוְּוגָא בָּהּ, דְּהָא קָרִיב זִמְנָא דְּפוּרְקָנָא דְּיִשְׂרָאֵל, עַל יְדָא דִּבְּרָא דְּאִתְיְלִיד מִנַּיְיהוּ.
According to another explanation, “a man” here is Amram, and “the daughter of Levi” is Jochebed. A heavenly voice bade him unite himself with her, as through the son which should be born of them the time of the redemption of Israel would be brought near.
וְקוּדְשָׁא בְּרִיךְ הוּא סִיֵּיעַ בֵּיהּ, דְּתָנֵינָן, שְׁכִינְתָּא שַׁרְיָא עַל עַרְסַיְיהוּ וּרְעוּתָא דִּלְהוֹן בִּדְבֵקוּתָא חֲדָא, הֲוָה בָּהּ בִּשְׁכִינְתָּא, וְעַל דָּא, לָא אִתְעָדֵי שְׁכִינְתָּא, מֵהַהוּא בְּרָא דְּאוֹלִידוּ לְקַיְּימָא, דִּכְתִּיב, (ויקרא י״א:מ״ד) וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים. בַּר נָשׁ דִּמְקַדֵּשׁ גַּרְמֵיהּ מִלְּרַע, קוּדְשָׁא בְּרִיךְ הוּא מְקַדֵּשׁ לֵיהּ לְעֵילָּא, כְּמָה דִּרְעוּתָא דִּלְּהוֹן הֲוָה בִּדְבֵקוּתָא דִּשְׁכִינְתָּא. הָכִי אִתְדַּבְּקָא שְׁכִינְתָּא, בְּהַהוּא עוֹבָדָא מַמָּשׁ דְּעָבְדוּ.
And the Holy One came to his aid, for, as we have been taught, the Shekinah reposed upon the nuptial bed and the will of the two in their union was one with the will of the Shekinah. Therefore the Shekinah ceased not to abide with the fruit of that union. It is written: “Sanctify yourselves and be holy” (Lev. 11, 44), which signifies that when a person so sanctifies himself here below the Holy One adds His sanctification from above. As the two strove to unite themselves also with the Shekinah, She on her side united Herself with them in their union.
אָמַר רִבִּי יִצְחָק, זַכָּאִין אִינּוּן צַדִּיקַיָּא דִּרְעוּתָא דִּלְּהוֹן בִּדְבֵקוּתָא דְקוּדְשָׁא בְּרִיךְ הוּא תָּדִיר, וְכְמָה דְּאִינּוּן מִתְדַּבְּקִין בֵּיהּ תָּדִיר, הָכִי נָמֵי אִיהוּ אִתְדַּבָּק בְּהוּ, וְלָא שָׁבִיק לוֹן לְעָלְמִין. וַוי לְרַשִׁיעַיָּיא, דִּרְעוּתָא דִּלְּהוֹן, וּדְבֵקוּתָא דִּלְּהוֹן, מִתְרַחֲקָא מִנֵּיהּ. וְלָא דַּי לְהוּ דְּמִתְרַחֲקָן מִנֵּיהּ, אֶלָּא דְּמִתְדַּבְּקָן בְּסִטְרָא אַחֲרָא. תָּא חֲזֵי, עַמְרָם דְּאִתְדַּבָּק בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא. נָפַק מִנֵּיהּ מֹשֶׁה, דְּקוּדְשָׁא בְּרִיךְ הוּא לָא אַעְדֵי מִנֵּיהּ לְעָלְמִין, וּשְׁכִינְתָּא אִתְדַּבְּקַת בַּהֲדֵיהּ (בראשית כ"א ע"ב) תָּדִיר, זַכָּאָה חוּלָקֵיהּ.
Said R. Isaac: ‘Blessed are those righteous ones whose whole desire is ever to be united with the Holy One in completeness and perfection! Inasmuch as they cleave unto Him will He also cleave unto them for ever and ever. Woe unto the wicked, whose desire and attachment is turned away from Him! Not only do they keep aloof from Him, dwelling in separation, but they even unite themselves to that “other side”. Thus Amram, who was faithful to the Holy One, became the father of Moses-him whom the Holy One never deserted, and with whom the Shekinah was ever united, blessed be he!’
(שמות ב׳:ב׳) וַתַּהַר הָאִשָׁה וַתֵּלֶד בֶּן וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא. מַאי כִּי טוֹב הוּא. אָמַר רִבִּי חִיָּיא, דְּאִתְיְילִיד מָהוּל. בְּגִין, דְרָזָא דִּבְרִית, טוֹב אִקְרֵי, דִּכְתִּיב, (ישעיהו ג׳:י׳) אִמְרוּ צַדִּיק כִּי טוֹב.
AND THE WOMAN CONCEIVED AND BARE A SON AND SHE SAW HIM THAT HE WAS GOOD. What mean the words “that he was good”? Said R. Hiya: ‘She saw that even at his birth he was marked with the sign of the covenant, for the word “good” contains an allusion to the covenant, as it is written, “Say of the righteous one that he is good” (Isa. 3, 10)’
רִבִּי יוֹסֵי אָמַר, נְהִירוּ דִּשְׁכִינְתָּא דְּנָהִיר בֵּיהּ חָמָאת, דִּבְשַׁעֲתָא דְּאִתְיְלִיד אִתְמַלְיָא כָּל בֵּיתָא נְהוֹרָא, דִּכְתִּיב וַתֵּרְא אוֹתוֹ כִּי טוֹב הוּא, וּכְתִיב (בראשית א׳:ד׳) וַיַּרְא אֱלהִים אֶת הָאוֹר כִּי טוֹב. וְעַל דָּא כִּי טוֹב הוּא כְּתִיב, וְכֹלָּא הֲוָה.
R. Jose said: ‘She saw the light of the Shekinah playing round him: for when he was born this light filled the whole house, the word “good” here having the same reference as in the verse “and God saw the light that it was good” (Gen. 1, 4). ‘