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84) It is written, “Man, his days are as hay; as a bud of the field, so he buds. A spirit passes through him and he is gone; he is out of place. The grace of the Lord is over those who fear Him from everlasting to everlasting.” “Man, his days are as hay; as a bud of the field.” This is the known field, Malchut. “So he buds,” meaning he is renewed and seemingly returns to the beginning.
85) “A spirit passes through him and he is gone.” This is a high, concealed, and holy spirit, which is more concealed than all. It is the spirit of Bina, which includes Matat. And then, “and he is gone.” This is Enoch, of whom it is written, “And he is gone,” because God took him. This is the upper God [Elokim], Bina, the upper spirit, a concealed and hidden spirit.
“He is out of place,” since the small spirit of Matat is included in the upper spirit of Bina. “And the grace of the Lord is from everlasting to everlasting,” meaning that the high priest, Hesed, admits him into the Holy of Holies. He takes him and begets him as before, and renews his youth like an eagle, returning to being a youth.
The angels are parts of Malchut. As Malchut contains two states, where in the first state she receives from Bina, and in the second state she receives from ZA, likewise, the same two states exist in Matat:
- Receiving from Bina. At that time the spirit of Bina descends on him and he is included in it as a candle in a torch, and he is gone.
- Afterward he comes to a state where he is born again from Malchut.
In the state where he receives from Bina he is regarded as old, GAR. In the state where he receives from ZA and Malchut he is called a “youth,” VAK, and they return on him.
“A spirit passes through him and he is gone.” This is a high, concealed, and holy spirit that is more concealed than all, the spirit of Bina, which includes Matat. It is so in a state where he receives from Bina. And then, “And he is gone; he is out of place,” since the small spirit of Matat is cancelled in the upper spirit of Bina as a candle before a torch.
“The grace of the Lord is over those who fear Him from everlasting to everlasting.” This is in a state where he receives from ZA. The high priest, Hesed de ZA, lets him into the Holy of Holies, to Yesod de Malchut, and takes him and begets him as in the beginning, where he is rebuilt as he was before he came to the first state. He returns to being a youth, meaning he returns to being VAK again.
86) “A spirit passes through him and he is gone.” “Gone” means wrath [the words are spelt the same], which is “wrath, and indignation, and trouble.” It is one of those evil angels called Avarah [wrath]. The verse relates to one who has died without children, who was incarnated.
87) In order for the supervisors to not recognize the childless dead he must change his place, change the name, and change the act. It is as with Abraham, of whom it is written, “Go forth from your country and from your kindred,” a change of place. “And your name shall no more be called Abram, and your name shall be Abraham.” This is the change of name. And there is also the change of act, where he changed from the bad deeds he did at first, to doing good deeds. This is the allegory of the spirit of the childless dead.
The Creator acts similarly to man when He expels him from that world because he died childless, and He brings him in an incarnation to this world, in the son that was born from the levirate marriage of his wife.
88) And because he changes his face when He expels him from the upper world, it is written, “A spirit passes through him,” related to one of those evil angels, whose name is Avarah. When he sees that he is changed, when he meets him, and the rest of the saboteurs ask about him, “Is he your harm-doer?” He replies to them and says, “And he is gone,” because he does not know him, as it is written, “He changes his face and You will send him away.”
89) When he was expelled from his place and was planted elsewhere, once he came in a body in this world, it is written about him, “he is out of place,” since “He shall take other dust and shall plaster the house,” meaning he took another body, from another dust, and the body is called a “house.”
It is as it is written, “And he shall break down the house, its stones, and its timbers.” These are bones, tendons, and flesh that were in him before, and returned to being dust. It is written about it, “A serpent, dust is its bread.” That dust, which was made of the body of the dead, is regarded as a serpent because it was infected with it. Hence, afterward it is written, “And he shall take other dust and shall plaster the house,” building for himself bones and tendons, and is renovated like an old house that is made new, and it is renovated indeed.
90) And the words, “He is out of place,” are written about his spirit, for his small spirit is included in the upper spirit. His small spirit, which was blemished because he did not have children, has now been included—through the incarnation—in a complete spirit of the child that was born from the levirate marriage of his wife, who is fit to bear children.
It can be likened to a tree that does not bear fruit. Its branches are taken and grafted unto branches of another, higher tree, which does bear fruit. They mingle with each other and they, too, bear fruit. At that time it is written about it, “He is out of place,” since the first, flawed, spirit, even its place is unrecognized.
91) Likewise, a man who dwells in a city where there are bad people, and cannot keep the Mitzvot of the Torah, and does not succeed in the Torah, changes his place, uproots himself from there, and strikes root in a place where good people with Torah and with Mitzvot dwell. The Torah is called “a tree,” as it is written, “It is a tree of life for they who hold it.” Also, man is a tree, as it is written, “For man is the tree of the field.” The Mitzvot in the Torah are as fruits, and it is written about it, “Only the trees of which you know that they are not trees for food, them you should destroy and cut down,” destroy from this world and cut down from the next world. This is why he must uproot himself from that place where there are wicked, for he will not be able to succeed in Torah and Mitzvot there. He should plant himself elsewhere, among righteous, and he will succeed in Torah and Mitzvot.
92) A man without children is called “barren,” and his wife is called “barren.” Likewise, Torah without Mitzvot is called “barren.” For this reason, it is not the learning that is most important, but the act.
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