8b (ח׳:ב׳)

You already know the first nine letters of the alphabet and the second nine (כְּבָר יָדַעְתָּ אוֹתִיּוֹת אַלְפָּא־בֵּיתָא ט׳ רִאשׁוֹנוֹת וְט׳ שֵׁנִיּוֹת), by which we hinted at the sign of eighteen (שֶׁרָמַזְנוּ בָהֶן סִימַן ח״י), which is He who lives forever (שֶׁהוּא חַי הָעוֹלָמִים); and together with the four letters Kuf, resh, shin, tav to complete the alphabet, which are twenty-two (וְעִם ד׳ אוֹתִיּוֹת קָרְשֶׁ״ת לְהַשְׁלִים הָאַלְפָּא־בֵּיתָא שֶׁהֵם כ״ב).

And I have already explained to you how the eighteen letters, every pair of them, amounts to ten (וְכְבָר פֵּרַשְׁתִּיךָ אֵיךְ י״ח אוֹתִיּוֹת כָּל זוּג מֵהֶם עוֹלֶה עֲשָׂרָה), and the four letters Kuf, Resh, Shin, Tav, in which the human body is hinted, also amount to ten (וְד׳ אוֹתִיּוֹת קָרְשֶׁ״ת שֶׁנִרְמַז בָּהֶם גּוּף הָאָדָם עוֹלוֹת עֲשָׂרָה גַּם כֵּן). And the Heh and the nun-we have hinted in them that they are souls for all of them (וְהַה״א וְהַנּו״ן רִמַּזְנוּ בָהֶן שֶׁהֵן נְשָׁמוֹת לְכוּלָּן), for without the hei and the nun, they would not amount to the number eighteen (לְפִי שֶׁבִּזְלוּת ה״א וְנו״ן לֹא יַעֲלוּ לְמִסְפַּר ח״י). And also without the Heh and the nun, they would not amount to the count of ten times ten, which is one hundred, to make a Kuf (וְגַם זְלוּת ה״א וְנו״ן לֹא יַעֲלוּ לְמִנְיַן י׳ פְּעָמִים עֲשָׂרָה שֶׁהֵם מֵאָה לַעֲשׂוֹת ק׳).

If so, these two letters, Heh and Nun, which are in the middle, are the soul of them all (אִם כֵּן אֵלּוּ שְׁתֵּי אוֹתִיּוֹת ה״א נו״ן שֶׁהֵן בָּאֶמְצַע הֵן נְשָׁמָה לְכוּלָּן), as we have explained on the verse: “Behold, to Hashem your God belong the heavens...” etc (כְּמוֹ שֶׁפֵּרַשְׁנוּ בַּפָּסוּק ״הֵן לַה׳ אֱלֹקֶיךָ הַשָּׁמַיִם״ וְגוֹ). And we have learned that with these two letters Heh and Nun there are ten by which the Holy One Blessed Be He governs the world (וְלָמַדְנוּ שֶׁעִם אֵלּוּ שְׁתֵּי אוֹתִיּוֹת הֵ״ן הֵם עֲשָׂרָה שֶׁבָּהֶם הקב״ה מַנְהִיג הָעוֹלָם), and they are the soul of all (וְהֵן נְשָׁמָה לַכֹּל). And these two letters, Heh and Nun, were given to man (וְאֵלוּ שְׁתֵּי אוֹתִיּוֹת ה״ן הָיוּ נְתוּנוֹת לְאָדָם) so that he might understand, attain insight, and rule over the world (כְּדֵי שֶׁיָּבִין וְיַשְׂכִּיל וְיִמְשׁוֹל בָּעוֹלָם). This is what the verse said (זֶהוּ שֶׁאָמַר הַכָּתוּב): “Behold, the man has become like one of us” (Bereshit 3:22) (״הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ״).

Meaning: when man was righteous and without sin (פֵּרוּשׁ: כְּשֶׁהָאָדָם הָיָה צַדִּיק בְּלֹא חֵטְא), he was like Yechido shel Olam [the Unique One of the world] (הָיָה כִּיחִידוֹ שֶׁל עוֹלָם), commanding and appointing in the upper and lower worlds (לְצַוּוֹת וּלְפַקֵּד בָּעֶלְיוֹנִים וּבַתַּחְתּוֹנִים) more than the ministering angels (יוֹתֵר מִמַּלְאֲכֵי הַשָּׁרֵת). And he said “from us” in the plural form (וְאָמַר ״מִמֶּנּוּ״ בִּלְשׁוֹן רַבִּים); this is its explanation (זֶהוּ פֵּרוּשׁוֹ):

Know that the Holy One Blessed Be He (דַּע, כִּי הַקָּב״ה) gave in man power, authority, and capability (נָתַן בָּאָדָם כֹּחַ וְרְשׁוּת וִיכוֹלֶת) to decree upon the supernal and upon the lower realms (לִגְזֹר בָּעֶלְיוֹנִים וְעַל הַתַּחְתּוֹנִים), the constellations and the stars (הַמַּזָּלוֹת וְהַכּוֹכָבִים) to change their functions (שֶׁיְשַׁנּוּ אֶת תַּפְקִידָם), for this power bears resemblance to the Holy One Blessed Be He (שֶׁהַכֹּחַ הַזֶּה יֵשׁ לוֹ דִּמְיוֹן לַקָּב״ה), as we find in Yehoshua who said (כְּמוֹ שֶׁמָּצִינוּ בִּיהוֹשֻׁעַ שֶׁאָמַר): “Sun, stand still upon Giv’on” (Joshua 10:12) (״שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם״), and likewise man has the power (וְגַם כֵּן יֵשׁ לָאָדָם כֹּחַ) to command the stars and constellations (לְצַוּוֹת לַכּוֹכָבִים וְלַמַּזָּלוֹת) just as the angels appointed over them command them (כְּמוֹ שֶׁמְּצַוִּים עֲלֵיהֶם הַמַּלְאָכִים הַמְּמֻנִּים עֲלֵיהֶם).

Therefore it was said “from us” in the plural (לָכֵן נֶאֱמַר ״מִמֶּנּוּ״ בְּלָשׁוֹן רַבִּים), that his understanding, as it were (שֶׁהֲבָנָתוֹ כְּבִיכוֹל), is like the power of the Holy One Blessed Be He and like the power of the angels (כְּכֹחוֹ שֶׁל הַקָּב״ה וּכְכֹחַ הַמַלְאָכִים). “Behold, the man has become like one of us” (״הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ״), meaning: with the Heh-Nun, the man was like one of us (פֵּרוּשׁ: עִם ה״ן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ). And on “from us” appears a Zaqef katan (וְעַל ״מִמֶּנּוּ״ זָקֵף קָטָן), teaching that until “from us” is one matter (מְלַמֵּד שֶׁעַד ״מִמֶּנּוּ״ עִנְיָן אֶחָד). And afterwards it wrote “to know good and evil” (וְאַחַר כָּךְ כָּתַב ״לָדַעַת טוֹב וָרָע״), and there appears an etnachta (pause) (וְשָׁם אֶתְנַח), indicating that until here is a different matter (לוֹמַר שֶׁעַד כָּאן עִנְיָן אַחֵר). And after this it wrote “and now” (וְאַחַר זֶה כָּתַב ״וְעַתָּה״), for there is a ׀ separation there (כִּי שָׁם פָּסֵק). Meaning: and now that man transgressed the command which I commanded him (פֵּרוּשׁ: וְעַתָּה שֶׁהָאָדָם עָבַר עַל צווּי שֶׁצִּוִּיתִי עָלָיו), it is not proper that he stretch forth his hand (אֵין רָאוּי שֶׁיִּשְׁלַח יָדוֹ) “and take also from the Tree of Life” (״וְלָקַח גַּם מֵעֵץ הַחַיִּים״), which is the Torah (שֶׁהִיא הַתּוֹרָה). And on “the life” is a Zaqef katan (וְעַל ״הַחַיִּים״ זָקֵף קָטָן).

The meaning of “and eat and live forever” is (פֵּרוּשׁ ״וְאָכַל וָחַי לְעֹלָם״): it is impossible that two opposites exist in one subject (אִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי הֲפָכִים בְּנוֹשֵׂא אֶחָד).

One is that the Torah, which is entirely spiritual, divine, and intellectual (הָאֶחָד, שֶׁהַתּוֹרָה שֶׁהִיא כֻּלָּהּ רוּחָנִית אֱלוֹהִית וְשִׂכְלִית), and from which the Holy One Blessed Be He created the world (וּשְׁמִמֶּנָּה בָּרָא הַקָּב״ה אֶת הָעוֹלָם), cannot be given to a man who possesses physical desires (אִי אֶפְשָׁר שֶׁתִּנָּתֵן לְאָדָם שֶׁיֵּשׁ בּוֹ תַּאֲווֹת גּוּפָנִיּוֹת), which are eating and other pleasures (שֶׁהֵן אֲכִילָה וְתַעֲנוּגִים אֲחֵרִים).

This is what the verse said (זֶהוּ שֶׁאָמַר הַכָּתוּב): “and eat and live forever” (וְאָכַל וָחַי לְעֹלָם)—it is withheld by His decree (נִמְנַע הוּא בְּחוּקוֹ). And “and live forever” is written le‘olam [forever] defectively, without the letter Vav (וְחַי לְעוֹלָם, ״לְעָלַם״ כְּתִיב חֲסֵר וי״ו), for the Vav corresponds to six (שֶׁהַוי״ו הִיא שִׁשָּׁה), corresponding to the six letters Kuf, Reish, Shin, Tav, Heh, Nun (כְּנֶגֶד ו׳ אוֹתִיּוֹת קָרְשֶׁ״ת ה״ן), which total ten in Mispar katan [reduced numerical value] (שֶׁכֻּלָּן עוֹלוֹת לְמִנְיָן י׳ בְּמִסְפָּר קָטָן). Kuf, Reish, Shin, Tav equal ten (קָרְשֶׁ״ת עוֹלֶה עֲשָׂרָה), corresponding to Adam (כְּנֶגֶד אָדָם). Heh, Nun equal ten (ה״ן עוֹלֶה עֲשָׂרָה), corresponding to the supernal soul (כְּנֶגֶד הַנְּשָׁמָה הָעֶלְיוֹנָה), through which he can understand and attain insight into the supernal and lower realms, and rule over all (שֶׁבָּהּ יוּכַל לְהָבִין וּלְהַשְׂכִּיל בֶּעֶלְיוֹנִים וּבַתַּחְתּוֹנִים וְלִמְשֹׁל בַּכֹּל).

And since he transgressed the command of the Blessed One (וּכֵיוָן שֶׁעָבַר עַל צִוּוּיוֹ יִתְבָּרַךְ), the Heh-Nun returned to its place (חָזַר ה״ן לִמְקוֹמוֹ), which is the power of the Holy One, blessed be He (שֶׁהִיא כֹּחוֹ שֶׁל הַקָּבָּ״ה), and man returned to the dust from which he was taken (וְהָאָדָם חָזַר לַעֲפָרוֹ שֶׁלֻּקַּח מִשָּׁם). This is the allusion in the lack of the Vav in the word le‘olam [forever] (וְזֶה רֶמֶז בַּחִסָּרוֹן הַוא״ו בַּתֵּבָה ״לְעָלַם״), as we have said (כְּמוֹ שֶׁאָמַרְנוּ).

“And Hashem God sent him forth from the Garden of Eden, to till the ground from which he was taken” (וַיְשַׁלְּחֵהוּ יְיָ אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם)—this means that it was in his power to cleave to his Creator through the Heh-Nun given to him (שֶׁהָיָה בְּיָדוֹ לְהִדָּבֵק עִם בּוֹרְאוֹ עִם ה״ן הַנִּתָּן לוֹ), which is the soul (שֶׁהִיא הַנְּשָׁמָה), but he cleaved to the pleasures of the body (וְדָבַק בִּתְּעַנּוּגֵי הַגּוּף). Therefore, he must return to the ground (לָכֵן יַחֲזֹר לָאֲדָמָה), as it is said: “to till the ground” (שֶׁנֶּאֱמַר לַעֲבֹד אֶת הָאֲדָמָה). After he lost the Divine power (אַחַר שֶׁאִבֵּד הַכֹּחַ הָאֱלֹהִי) and cleaved to the physical (וְדָבַק בַּגַּשְׁמִי), he is neither fit nor worthy (אֵינוֹ כְּדַאי וְרָאוּי) that the Torah should be given to him as it is written before the Blessed One (שֶׁתִּנָּתֵן לוֹ הַתּוֹרָה כְּמוֹ שֶׁכְּתוּבָה לְפָנָיו יִתְבָּרַךְ), and he lacks the ability to attain its wondrous and awesome attributes (וְנֶעְדַּר מִלְהַשִּׂיג מִדּוֹתֶיהָ הַנִּפְלָאִים וְהַנּוֹרָאִים).

And we too were caught in his net (וְגַם אֲנַחְנוּ נִלְכַּדְנוּ בְּרִשְׁתּוֹ), for because of his sin (אֲשֶׁר בַּעֲבוּר חֶטְאוֹ), we did not merit to live forever (לֹא זָכִינוּ לִהְיוֹת חַיִּים לְעוֹלָם), and Divine comprehension was likewise withheld from us (וְגַם נֶעֶדְרָה מִמֶּנּוּ הַהַשָּׂגָה הָאֱלֹהִית): to understand and attain supernal secrets from the Torah of Hashem (לְהָבִין וּלְהַשְׂכִּיל סוֹדוֹת עֶלְיוֹנִים מִתּוֹרַת ה׳) (Bereshit 3:22–23)

And the reason is (וְהַסִּבָּה): for the twenty-two letters of the Alef-Bet (כִּי כ״ב אוֹתִיּוֹת אַלְפָּא־בֵּיתָא), the first eighteen are a sign of life as we said (י״ח רִאשׁוֹנוֹת הֵן סִימָן חַי כְּמוֹ שֶׁאָמַרְנוּ), and the four letters Kuf, Reish, Shin, Tav amount to ten (וְד׳ אוֹתִיּוֹת קָרְשֶׁ״ת עוֹלֶה לְמִנְיָן עֲשָׂרָה), corresponding to Yisrael (כְּמִנְיָן יִשְׂרָאֵל), and all of them together total eighteen Yisrael (וְהַכֹּל עוֹלֶה חַ״י יִשְׂרָאֵל). And this is like the Name: just as the Holy One Blessed Be He is living and existing forever (וְזֶה כְּשֵׁם שֶׁהַקָּב״ה חַי וְקַיָּם לְעוֹלָם), so it was His will that Yisrael should live and endure forever (כָּךְ הָיָה רְצוֹנוֹ שֶׁיִּהְיוּ יִשְׂרָאֵל חַיִּים וְקַיָּמִים לְעוֹלָם), for the world was created for their sake (שֶׁבִּשְׁבִילָם נִבְרָא הָעוֹלָם). And just as the Holy One Blessed Be He is One (וּכְשֵׁם שֶׁהַקָּב״ה הוּא אֶחָד), so too Yisrael was meant to be one in the land (כָּךְ יִשְׂרָאֵל הָיָה לוֹ לִהְיוֹת אֶחָד בָּאָרֶץ), and not any other nation in the world (וְלֹא שׁוּם אוּמָּה אַחֶרֶת בָּעוֹלָם).