Moses’ Hevel

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285) It is written about the mixed multitude, “And the serpent was cunning,” since the serpent was cunning to do evil more than all the animals, who are the idol-worshipping nations of the world. The mixed multitude are the children of the primordial serpent who seduced Eve with the tree of knowledge, and the mixed multitude were the filth that the serpent cast in Eve. The mixed multitude that mingled with the souls to which Eve gave birth are regarded as filth in regard to the souls. Out of that filth, which are the mixed multitude, came forth Cain. This is why he killed Abel, the shepherd, of whom it is written, “For he is also flesh.” “Also” is Abel; “Also” is certainly Moses, and he killed him.

That is, “Also,” in Gematria, is Moses, and Moses is an incarnation of the soul of Abel. It follows that “Also” implies Abel and Moses. This is why Abel was a shepherd like Moses, and Cain—who killed him—it follows that he killed Moses. He did that because of the mixed multitude that was mixed in his soul. He was also Adam’s firstborn son, hence the filth was mixed in Cain’s soul, and not in Abel’s soul, since Cain was the firstborn son, who went out first after the sin of the tree of knowledge. This is why all of the filth of the serpent came out in him.

286) For this reason, because Moses wished to cover his father’s nakedness, he took Jethro’s daughter for his wife, as it is written about him, “And the children of the Kenite, Moses’ father-in-law.” Jethro is called Kenite because he parted from Cain, as it is written, “And Heber the Kenite parted from Cain.” Hence, although Cain killed Abel, who is Moses, Moses still returned to correct Cain, to whom the mixed multitude was attached, the nakedness of Adam HaRishon, due to the sin of the tree of knowledge. Moses wished to erase that filth, which is the nakedness of his father, Adam HaRishon. This is why he took Jethro’s daughter for a wife, since Jethro was an incarnation of Cain, for which he was called Kenite. By taking his daughter he corrected him and repelled the filth from him, which is the mixed multitude.

And once he separated the mixed multitude from Cain’s soul, he wished to make them repent, to cover the nakedness of his father, Adam HaRishon. The Creator adds a good thought to an act, and the Creator said to Moses, “Beware of them, of that evil race, and I will conjoin your good thought—of wanting to make them repent—to an act.” Those mixed multitude are the forces of separation that were in the tree of knowledge, for which the Creator warned him, as it is written, “But of the tree of knowledge of good and evil you shall not eat.” They are also the forces of separation in the sins of Moses and Israel.

287) Because of the mixed multitude, Israel were exiled and expelled from their land, as it is written, “And He drove out the man.” “The man” implies Israel. Moses was expelled from his place due to the mixed multitude because he did not keep from them as the Creator had warned him, but instead wished to bring them closer to Kedusha. This is why he was not rewarded with entering the land of Israel and was buried outside the land, for because of them he broke the Creator’s words and sinned with the rock that he struck, since He told him, “And speak to the rock,” but he struck the rock. It is the mixed multitude who caused him that.

This is why the Creator adds a good thought to an act, since Moses would not receive the mixed multitude, to place in them the token of the covenant, except to cover his father’s nakedness. This is why the Creator conjoined his good thought to an act. In return for that, the Creator told him, “And I will make of you a nation greater and mightier than they.” This came true in Moses, that the children of Rehavia multiplied above, meaning they multiplied and became more than 600,000.

The Creator said about the mixed multitude, “He who had sinned unto Me, I will blot him out of My book,” for they are the descendants of Amalek, of whom it is written, “Blot out the memory of Amalek.” The mixed multitude also caused Israel to sin with the calf and the first two tablets of the testimony broke.

288) The verse, “And the eyes of them both were opened, and they knew that they were naked” also implies Israel. In the enslavement in Egypt, Israel knew that they were naked, for they were without the Torah there. It was said about them in the last exile, “And you were naked and bare,” since by the Torah and Mitzvot, Israel are rewarded with clothes for their souls. When they were without the Torah in the exile in Egypt, as well as in the last exile, their souls are necessarily naked, without any clothes.

Because of that, Job said “naked” twice, about the two exiles: “I came out of my mother’s womb naked, and naked I shall return there.” “I came out … naked” implies the exile in Egypt, and “Naked I shall return there” implies the last exile. That which was named “Moses” became in the eyes of the mixed multitude “there” and “mocked.” This is why Job said, “I shall return there.” It implies that Moses is destined to be turned in the last exile among the mixed multitude from the name Moses [Moshe] to There [Shama]. That is, Moses walks among them to there. Job said about it, “The Lord gave,” meaning He gave the Torah, “And the Lord has taken away,” meaning He took her once more in the last exile and she became hidden from Israel, “Blessed be the name of the Lord.”

289) When the two tablets of the Torah broke, and the oral Torah was concealed, it was said about Israel, “And they sewed fig-leaves.” They were covered with several Klipot of the mixed multitude because they became naked [devoid] of Torah and covered themselves so their nakedness would not be revealed, the places where the Klipot have a grip. Their cover is the edges of the Tzitzit [fringe of a garment].

It is written on the straps of the Tefillin, “And the Lord God made for Adam and for his wife garments of skins, and clothed them.” However, regarding the Tzitzit, it was said, “And they sewed fig-leaves.” It is so because two kinds of covers were mentioned for covering their nakedness, which came to them through the tree of knowledge: 1) the covers that they made by themselves, the fig-leaves, 2) the covers that the Creator made for them, the garments of skin.

Therefore, when the writings imply to Israel after the breaking of the tablets, The Zohar says that the cover of the fig-leaves implies the covering of the edges of the Tzitzit, which are instruments of Mitzva, thrown away after the doing of the Mitzva because there is no Kedusha in them at all. But the covering of garments of skin implies the straps of the Tefillin, which are instruments of Kedusha that are concealed, and there is Kedusha in them even after their doing of the Mitzva.

“And made themselves girdles,” as it is written, “Gird Your sword on the thigh, O Mighty One.” This is the Shema reading, since the Shema reading is as a sword toward the outer ones, and it is girded at the thigh. It is said about it in the Shema reading, “The high praises of God in their mouth, and a double-edged sword in their hand.” The Shema reading, which is called by the mouth, is like a sword. This is why it says about it, “And made themselves girdles.”

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