חלק ג

Gate Two

The Existence of Man

In this section we shall explain wondrous mysteries, teachings that were never openly revealed by the ancients,811A play on Deuteronomy 32:17 (see Rashi there) and were they not necessary in order to explain the matter of prophecy, I would never have explained them. I therefore shall write them with the utmost brevity, and may they be as,812Proverbs 27:26 “lambs (Kvasim-כבשים) for your clothing,” meaning that,813Talmud Bavli, Chagigah 13a “Matters that are the secrets of the world (Kivshono shel Olam-כבשונו של עולם) should remain hidden under your clothing.”

I shall ask several deep questions as follows:

1. Why was it necessary for man to be created in this world, with a soul and a body?

2. Why, was man bestowed two additional forms when he was formed, these being the good inclination (Yetzer Tov) and the evil inclination (Yetzer Hara) that are within him?

3. Since both are equally balanced within him, what is it that gives man the strength to choose and tip the scales to one or the other? Moreover, if he indeed has the ability to tip the scales to one or other, why then were they created altogether?

4. We must explain the matter of these two inclinations and what they are.

5. We must know whether the soul of man is greater than the angelic beings or not. If we say that man is greater than the angels, then why did the angels not also descend into this physical world to manifest in a soul and a body? On the other hand, we cannot say that angels are greater than man. For, in all the teachings of our sages, of blessed memory, we find the opposite to be true. For example, along with many other teachings, they stated,814Midrash Bereishit Rabba 78:1 “Who is greater, the guard or the guarded?” Moreover, even Scripturally, the verses themselves indicate the opposite to be true, as written,815Deuteronomy 32:18 “You weakened-תשי the Rock who bore you,” and,816Psalms 68:35 “Give strength to God, whose pride is over Israel,” and,817Deuteronomy 14:1 “You are children to HaShem-יהו״ה your God,” and,818Isaiah 49:3 “You are My servant Israel, in whom I take pride.” Moreover, the angels do not recite “Holy, Holy, Holy,” until the Jewish people below recite it first.819Talmud Bavli, Chullin 91b; Midrash Shemot Rabba 23:7 We find no such things whatsoever stated about the angels.

6. Even if we submit that man is greater than the angels, it nevertheless remains entirely questionable to call them “His children,” or to say that they weaken (מתישים) or strengthen Him, or that He takes pride in them, for a person could possibly fall into heresy from this.

7. In regard to the matter of prophecy, how is it applicable that the King, King of kings, the Holy One, blessed is He, would speak to lowly man, even through the agency of an angel, especially since man is manifest in the grossest and coarsest substance in all the worlds?

Now, in the preceding gate we explained the matter of the existence of the worlds and how they all are One Being-Havayah Achat-הוי״ה אחת that includes them all, and that they are divided into five worlds. We explained that these are called the Yechidah, Chayah, Neshamah, Ru’ach, and Nefesh. We also explained that this physical world is the body and substance to them all. That is, each of the worlds are in the form of man, and each possesses substance and form, and each are divided into five spiritual levels, as explained. You also know that when the Name of HaShem-יהו״ה is spelled out with the letter Aleph-א [יו"ד ה"א וא"ו ה"א] it has the same numerical value as “man-Adam-אדם-45.” The same is likewise so of each particular detail in all their various levels. Each of them is called a particular man (Adam-אדם), which includes One Being-Havayah Achat-הוי"ה אחת that divides into four foundations and ten Sefirot.

There is another division that was not explained in the preceding gate, which is that the ten Sefirot also subdivide further into 613 aspects, as will be explained. Nevertheless, it is understood that all the worlds as a whole, as well as each particular world, in and of itself, is created in the form of the lower man. This is the mystery of the verse,820Genesis 1:26 “Let us make man in Our image, after Our likeness.” Understand this well.

Now, it has already been explained821In Etz Chayim, Shaar 47, Ch. 4 that everything from the world of Creation-Briyah and down, is called the Tree of Knowledge, in that it includes both good and evil. Additionally, it has been explained that with the successive descent of their levels, there is a diminishment of the good and an increase of the evil, to the point that we find that this lowly world is mostly evil with very little good. It also is explained that “the wicked surrounds the righteous,”822Habakkuk 1:4 and therefore the good is called the fruit, whereas the evil is called the peel or shell (Kelipah) that covers over the fruit. Moreover, the same is likewise true that the good lights and illuminations are also in this manner, that is, the more refined and spiritual among them are manifest within the remaining lights and illuminations. The same is true of them all, according to the order of their levels. In the preceding gate it was also explained how the Unlimited One, HaShem-יהו״ה, blessed is He, is the innermost of them all, and that the Sefirot are external to Him, according to the order of their levels, with the crown-Keter being the most inner and kingship-Malchut being the most external.

We now shall begin explaining what has yet to be explained. Namely, just as this unique light, which is called the world of the Ten Sefirot, is in the image of a single man, so likewise, there is another light of man (Adam-אדם) that is called the source of the souls of all people. It too includes all the particulars that were explained in regard to the man (Adam-אדם) of the Ten Sefirot, literally. That is, the man (Adam-אדם) of the Ten Sefirot is considered to be completely Godly, and it manifests within the light and illumination which is the source of the souls, in all their particular details.

There is also another light in the form of man (Adam-אדם) which is called the source of the angels. That is, all the angels are hewn from this light, and it too includes all the above-mentioned details. It is the outer garment over the light that is the source of the souls.

There is yet another lesser light, which is called dark light, that consists entirely of harsh judgments. It is from this light that all the shells of the Kelipot of that particular world emanate from. This light, garbs the light that is the source of the souls, and it too possesses the image of man (Adam-אדם). Outside all these lights that we have mentioned, are the firmaments (Raki’im) themselves, as they are in that particular world. They are called the body (Guf) of that particular world, and within them, the five above-mentioned lights are manifest. That is, the light of the Unlimited One (Ohr Ein Sof), blessed is He, as it manifests according to the capacity of that particular world, is innermost. Upon Him, like a garment, is the light of the source of the souls. Upon it, like a garment, is the light of the source of the angels. Upon it, like a garment, is the light of the source of the shells of Kelipah. Upon it, like a garment, is the world itself, which are the firmaments (Raki’im) that are the body (Guf), together with the above-mentioned inner lights. Subsequently, from this body (Guf), which is called the firmaments (Raki’im), the offspring of that world are created, each of which includes all these aspects. For, each of them has a power drawn to it from the firmament, which is its body. That is, within it are the lights of the judgments, and within it are the lights of the angels, and within it is the light from the source of the souls, and within it are the lights of the Ten Sefirot, that rides upon them and enlivens them all.

Now, that power that is drawn to it from the light of the source of the souls is called the Upper Flow (Mazal HaElyon) of that soul of lower man. Understand this very well, and also realize that this aspect, as it exists in the world of Creation-Briyah, is called the Flow (Mazal) of the Neshamah, whereas this aspect in the world of Formation-Yetzirah, is called the Flow (Mazal) of the Ru’ach, and in the world of Action-Asiyah it is called the Flow (Mazal) of the Nefesh.

We shall now explain the matter of man’s existence and will begin by explaining his existence starting from kingship-Malchut of the world of Action-Asiyah and going up in ascending order.

We already explained each world in general and the offspring of that world and their substance. Now, in the world of Action-Asiyah, the first and lowest aspect that we shall discuss, is the aspect of the kingship-Malchut within it, which is called the four foundational elements of the lowly world. All of its offspring are constructed of the body (Guf) within these aspects, which is the foundational element of physical earth (Affar). They are divided into four categories, as follows:

The lowest level is the category of precious stones and metals, which consist only of the foundational element of earth (Affar). These receive from the four elemental foundations (Yesodot) as they are composed in their bodies and intermingled to form that particular metal. However, there is one power within each of them which is the cause of the particular admixture that we mentioned, and is called the soul (Nefesh) of the foundational element of earth (Affar), and it itself is composed of its five powers and levels, as previously mentioned.

Afterwards, vegetative plants (Tzome’ach) were created, such as trees and grasses. Their bodies also are from the foundational element of earth (Affar), and they too have the soul (Nefesh) of the inanimate (Domem). However, they also have an additional soul, which is the soul (Nefesh) of the vegetative (Tzome’ach) and includes its five powers and levels.

Afterwards, the animate beings (Chay) were created, referring to animals and birds etc. They have the body (Guf) and soul (Nefesh) of the inanimate (Domem), as well as the soul (Nefesh) of the vegetative (Tzome’ach), and in addition, they also have the soul (Nefesh) of the animate (Chayah), which is called the animalistic soul (Nefesh HaBehamit) and includes the power of movement and the sensatory powers.

Afterwards, man the speaker (Medaber) was created. He has all the above-mentioned powers, but in addition, he also has a speaking soul (Nefesh HaMedaberet), which is from the elemental foundation of fire (Aish).

However, know with certainty that all these aspects of body and soul as they are in man, are much more refined than they are in the animate (Chay) and that the animate (Chay) are more refined than the vegetative (Tzome’ach), and that the vegetative (Tzome’ach) more refined than the inanimate (Domem). This should be clear based on what has already been explained. For, in each of these aspects, all of the other aspects are included, each one being more inner than the other.

Afterwards, He created the Jewish man, who is much more refined in all his aspects than all other created beings, both in his body and in the four aspects of his soul, these being the inanimate (Domem), the vegetative (Tzome’ach), the animate (Chay) and the speaking (Medaber). That is, he is of the innermost and most refined aspect of each of the four foundational elements within them, as well as their form (Tzurah), meaning, the soul (Nefesh) that is within them.

Now, because he is more refined than all other creatures of the earth, he is elevated to a greater extent, since he also includes and is bound to all the worlds in all their particular details, from below to above. That is, initially a soul manifests within him from the firmament of Veelon, and that level of soul and above, until even the highest firmament of the world of Action-Asiyah, is all called the soul-Nefesh of the world of Action-Asiyah. This aspect of the soul is called the holy intellectual soul (Nefesh HaSeechleet HaKedoshah) within man. However, this level of soul itself is divided into the five powers of Yechidah, Chayah, Neshamah, Ru’ach and Nefesh.

It also divides into two categories in a different manner. For, all the aspects that it takes from the four elemental foundations are called the soul of the elements (Nefesh HaYesodot) and are taken from the above-mentioned powers of the inanimate (Domem), vegetative (Tzome’ach), animate (Chay) and speaker (Medaber), and the soul-Nefesh from Veelon is the crown-Keter over them all, and is called the intellectual soul (Nefesh HaSeechleet). The aspects that are from the other nine firmaments, are divided into the Ru’ach, Neshamah, Chayah and Yechidah of the Nefesh, and altogether, they are called one soul-Nefesh of the world of Action-Asiyah of the general worlds.

Afterwards he obtains a Ru’ach from the world of Formation-Yetzirah, and it too is divided into a number of levels in the same manner mentioned before. Nevertheless, in relation to the aspect of the general worlds, it is called a Ru’ach. The same is likewise so with the Neshamah from the world of Creation-Briyah, as well as with the Chayah from the world of Emanation-Atzilut, and with the Yechidah from Primordial Man-Adam Kadmon.

We thus have clearly explained the nature of the existence of man, and that he includes all the worlds within himself, whether generally or particularly. In contrast, this is not the case with all the other creatures, be they supernal creatures or lower creatures. For, all the offspring of a particular world, only include within themselves that particular world within which they were created.

Now, everything we have stated to this point explains the matter in a way of ascent from below to above. However, man also includes all the worlds within himself from inner to outer, as follows: In the world of Action-Asiyah, he has a body of earth (Affar) which is called the lowly world. Within it are the elemental souls from the external husks (Kelipot), and within that are the aspects of the angels of this world, which were created for the purpose of maintaining this world, such as causing the plants to grow etc. Within all of that, he possesses an aspect of a Neshamah level of soul from the souls of man. All these aspects are made to be a chariot (Merkavah) for the light and illumination that is drawn from the lights of the ten Sefirot of the world of Action-Asiyah, which manifest in the four elemental foundations in order to vitalize them, and they are the most inner of them all. The same likewise applies to the aspects within man that stem from the celestial spheres of the world of Action-Asiyah, as well as from the three worlds of Formation-Yetzirah, Creation-Briyah, and Emanation-Atzilut.

With the above in mind, we now can explain the answers to all the questions written at the beginning of this gate. For, the light of the source of souls, is more inner and loftier than the light of the source of the angels, and this is why the angels are in the service of the souls. For, it is through the souls that light and vitality is drawn to the angels from the ten Sefirot.

This is the meaning of the verse,823Isaiah 33:7 – The “heralds-Erelam-אראלם” referred to in this verse are the Erelim-אראלים angels, which stem from the higher archangel Ariel-אריא״ל. (See Radak to Isaiah 33:7; See Mishneh Torah, Hilchot Yesodei HaTorah 2:7) “Behold, the heralding angels cried out from outside.” For, when sustenance is not drawn to the souls that are more inner than them, they too lack sustenance, being that they are external to them. This is why they cried out and mourned during the time of the destruction, since they are external to the souls. Moreover, this explains why the angels did not descend to manifest in a physical body in this world, because they necessarily would be destroyed by the judgements and shells of the Kelipot. This is because even the souls do not have the power to withstand the shells of the Kelipot. How much more is this so in regard to the angels. Proof of this is from the Nefillim824Genesis 6:4 and Targum Yonatan ben Uziel; Pesikta Rabbati 34:1; Yoma 67b and Rashi there; Zohar I 37a. The word Nefillim means “the fallen ones” and refers to the fallen angels. who requested to descend to this world and were thus destroyed from the world and are wiped out of the coming future. An even greater reason is that because of their lesser state, they would be incapable of drawing influence to all the worlds, but could only do so from their level and out. Moreover, even this itself would not be possible, since they cannot draw sustenance to themselves except through the medium of the souls. Nevertheless, it is indeed true that a soul of the world of Formation-Yetzirah is lesser than an angel from the world of Creation-Briyah, and the same applies to all the worlds. However, a soul of the world of Creation-Briyah is greater than an angel of the world of Creation-Briyah, and the same applies to each of the worlds themselves.

Thus, the greatness of the soul has also been explained, since the soul is a light that is born of and drawn from the light of the ten Sefirot themselves, rather than through the medium of an intermediary. This is why the Jewish people are called,825Deuteronomy 14:1 “the children to HaShem-יהו״ה our God.” For, they are in the aspect of a child who is entirely one with his father and is drawn forth from Him. About this, our sages, of blessed memory, said,826Midrash Bereishit Rabba 47:6; 69:3, 82:6 and elsewhere. “The forefathers [Avraham, Yitzchak and Yaakov] are the Supernal Chariot (Merkavah),” meaning that they are the vehicle for the light of the ten Sefirot, that rides directly upon them, rather than through the medium of any lesser light. This is the meaning of the verse,827Isaiah 49:3 “You are My servant Israel, in whom I take pride.” For, a person’s garments are his pride, as written,828Isaiah 61:10 “Like a bridegroom who adorns himself with pride, like a bride who bedecks herself with her jewelry.”

Now the light of the souls is a garment for the ten Sefirot. This is the meaning of the verse,829Song of Songs 6:2 “My Beloved has gone down to His garden,” referring to this world. The verse concludes, “To graze His sheep in the gardens, and to pick roses-Lir’ot BaGaneem v’Leelkot Shoshanim-לרעות בגנים וללקוט שושנים,” which forms the acrostic (Notarikon) “garment-Levush-לבוש.” For, he picks the souls of the righteous, who are as fragrant as roses because of their good deeds in this world.830Talmud Yerushalmi, Brachot 2:8 He picks them to manifests His light within them. This is the meaning of the verse,831Deuteronomy 4:4 “You who adhere (HaDveikim-הדבקים) to HaShem-יהו״ה are all alive today,” referring to complete and direct adhesion (Dveikut) to the light of the ten Sefirot, which does not apply to any other creatures. This is as is written,832Jeremiah 13:11 “For just as a belt is fastened to a man’s loins, so I fastened the entire house of Israel to Myself.”

With all the above in mind, the matter of the good inclination (Yetzer HaTov) and the evil inclination (Yetzer HaRa) within man, has also been explained and understood. For, these are two forms (Yetzirot) that were added to man in addition to his soul-Neshamah. The good inclination (Yetzer HaTov) is a radiance that comes from the light of the angels, whereas the evil inclination (Yetzer HaRa) is a radiance that comes from the light of the external shells (Kelipot), and constitutes the external shell (Kelipah) of the good inclination (Yetzer HaTov).

However, the soul (Neshamah) of man is itself the innermost of them all. Thus, because it is innermost and also is called the essential self (Atzmut) of man, he therefore possesses the free choice to turn them to whichever place he desires, since he is greater than them all. His soul primarily leans toward the good inclination (Yetzer HaTov), since the good inclination is holy like himself. Moreover, it also is juxtaposed in close proximity to him. However, his body, primarily leans toward the evil inclination (Yetzer HaRa), since both the body and the evil inclination are juxtaposed in close proximity to each other. Thus, it is primarily here that there is a battle between the substance (Chomer) and the soul (Neshamah). For, since the soul (Neshamah) can only fulfill the mitzvot through the medium of the body (Guf) which, in and of itself, primary leans toward the evil inclination (Yetzer HaRa), it is here that there is great difficulty in subduing it.

We thus have explained that it is within the free choice of the soul (Neshamah) to lean toward the good inclination (Yetzer HaTov). However, because the soul requires the body (Guf) to act, great toil is necessary to subdue the evil inclination (Yetzer HaRa). Understand all this very well. Also understand that after a person passes from this world, neither the soul (Neshamah) nor the body (Guf) are judged until they manifest together, as they were when he was alive, as our sages, of blessed memory, explained with the analogy of the lame man on the shoulders of the blind man.833Talmud Bavli, Sanhedrin 91a-b; Midrash Vayikra Rabba 4:5; Zohar Chadash Ruth 38b; Sefer HaMashalim of Rabbi Yosef Gikatilla, translated as The Book of Allegories, 110 – When the body and soul are judged on account of sin, they are like a blind man and a lame man who the king gave the responsibility of guarding an orchard, but they blundered and did not properly guard it. When HaShem, blessed is He, brings about judgment, the soul declares, “It was not I who blundered. It was the body, that possesses an evil inclination that makes it sin.” On the other hand, the body declares, “Were it not for the soul I could not have sinned, for a body without a soul is as lifeless as an inanimate stone. Without the soul who moves me, I cannot make even the slightest move.” The two are analogous to a blind man and a lame man who the king charged with guarding his orchard, but they transgressed and ate of its fruits. When the king brought them to judgment the blind man said, “I couldn’t have eaten them, for I could not see where they were,” and the lame man said, “I couldn’t have eaten them, for I could not go to where they were.” What did the king do? He put the lame man on the blind man’s shoulders and said, “The two of you joined in partnership to transgress my will, for you provided the eyes and you provided the legs and both of you ate of the fruits. Therefore, you will be punished together.” In the same manner, HaShem, blessed is He, joined the soul to the body and advised them that if they sin before Him, they will be regarded as a partnership. Regarding this, the Psalmist stated (Psalms 50:4), “He calls to the heavens above and to the earth, that He may judge His people.” The words “He calls to the heavens above” refer to the soul, as we see that the numerical value of the heavens-HaShamayim-השמים-395 is equal to the soul-Neshamah-נשמה-395. The words, “And to the earth” refer to the body, which was taken from the earth. We thus see that both the soul and the body are brought as one in judgement before HaShem, blessed is He.

We now will explain the answer to the first two questions, namely, why was it necessary for man to be created in this world with a soul and a body, and why are there two forms in him, the good inclination (Yetzer HaTov) and the evil inclination (Yetzer HaRa). We also will answer the questions that arise from the verses,834Psalms 68:35 “Give strength to God,” and,835Deuteronomy 32:18 “You have weakened the Rock who bore you,” and the like.

Now, at the outset of creation, all the worlds were created in the order mentioned above, and were brought into being by the power of the Unlimited One, HaShem-יהו״ה, blessed is He, by the power of His simple will, as an altruistic act of kindness. However, it subsequently is also necessary to continually draw forth sustenance, vitality and influence to all the worlds, in order to sustain their existence just as they were when they were created, and no more. This is like the verse,836Ecclesiastes 3:14 “I realized that whatever God does will endure forever: Nothing can be added to it and nothing can be subtracted from it.” It similarly states,837Ecclesiastes 1:9 “There is nothing new under the sun,” and,838Genesis 2:2 “On the seventh day God completed His work which He had done etc.,” all of which refer to the matter of creation itself.

Nevertheless, from that point forward, their deeds are necessary to draw forth their vitality, so that they can sustain themselves, similar to the matter of how when a child matures, he sustains himself and no longer eats at the table of his father. However, the ten Sefirot do not require man’s deeds, since all the influence that is necessary to sustain them when they were emanated, is constantly drawn to them from the Unlimited One, HaShem-יהו״ה, blessed is He. For, about the ten Sefirot the verse states,839Psalms 5:5 “Evil shall not abide with You,” in that they require no additional rectification through man’s deeds. However, this is not so of the created beings, including the aspect of the souls (Neshamot) and everything external to them, which are intermingled with good and evil. They therefore require deed and rectification.

Even so, from another angle, namely, when there is a diminishment in the bestowal of influence to the created beings, this gives the appearance that the power and ability of the ten Sefirot is diminished,840Also see Sefer HaMashalim of Rabbi Yosef Gikatilla, translated as The Book of Allegories 1-4. God forbid to think that there is any actual diminishment, for one might err and think that this is why they do not bestow influence. Because of this the verse states,841Deuteronomy 32:18 “You have weakened The Rock who bore you,” and the opposite,842Psalms 68:35 “Give strength to God.”

There is yet another reason, as follows: If a person is health and clean, he wants his garments to be as nice and luxurious as his stature and greatness.843If his garments are not so, then are seen to be a reflection of his own state. In the same manner, when the creatures are in a state of disrepair, the Sefirot themselves are reflected poorly and appear as if they are weakened, so to speak.844Note from the Chida: The words here are somewhat ineligible in the manuscript. This then, explains the verse, “Give strength to God,” or the verse,845Isaiah 49:3 “You are My servant Israel, in whom I take pride,” mentioned above. We thus have answered the third question.

Now, in regard to why it was necessary to create man, who includes all the creations and emanations and binds all the worlds together until the very depth of the earth, this is because, as mentioned above, he is the closest being to receive influence from the ten Sefirot, and thus, through rectifying his deeds, he draws influence from the ten Sefirot to himself, and from him to the angels, and from the angels to the husks of Kelipah, so that he can rectify whatever is refinable in them, as will be explained regarding the matter of the evil inclination (Yetzer HaRa), and from them he draws influence to the worlds themselves, which are the vessels and bodies of each particular world. On the other hand, if he sins, he then ruins all the worlds, God forbid.

We thus have clearly explained why man must be created in this lowly world, with a body and a soul, and with both a good inclination (Yetzer HaTov) and an evil inclination (Yetzer HaRa). Another related reason regarding the matter of the evil inclination, is that this inclination is essential to man, in that he must procreate and eat etc., all of which must be done in purity. This also is necessary to each and every world, to draw down influences that becomes tangible within them for the purpose of the vessels of that world, which are the actual worlds themselves. For, these influences are more refined than the vessels, and are themselves part and parcel of the levels of creation. Understand this well.

We thus find that it was necessary for man to be composed of all the worlds, and that they assist him in his deeds, to draws down influence, both to himself and to them. This is because, in and of themselves, they are powerless to draw down influence. Therefore, if man sins, all the worlds are ruined and punished by a diminishment of influence in them, being that they did not assist him in desisting from evil. Understand this well. This is the meaning of,846Rosh HaShanah liturgy, Musaf prayer. “Evil will be entirely consumed in smoke,” being that the shells of Kelipah are the cause of sin more than any other levels. Therefore, their punishment is greatest. However, about the goodness that is extracted from them, the verse states,847Deuteronomy 6:5 “And you shall love HaShem-יהו״ה your God with all your hearts (לבבך),” in the plural, meaning,848Mishnah Brachot 9:5; Talmud Bavli, Brachot 54a; See Rashi to Deuteronomy 6:5 ibid. “with both your inclinations.” This is because even the evil inclination can be refined. Nevertheless, about its dross, which is necessarily evil, the verse states,849Psalms 68:3 “As smoke is dispersed, so disperse them, as wax melts before a fire, so may the wicked perish from before God.”

We thus have explained that man includes all the worlds within himself, about which it is written,850Ecclesiastes 12:13; See Talmud Bavli, Shabbat 30b “For this is the whole of man.” This is also the inner meaning of the verse,851Genesis 1:26 “Let us make man in Our image, after Our likeness,” and is why the word, “Let us make-Na’aseh-נעשה,” is in the plural form, since all worlds are partners, both in his making and in his deeds. Because of this, he includes the form of man (Adam-אדם) of all the worlds within himself, for they all are in need of his deeds. This is also the meaning of the verse,852Genesis 2:15 “HaShem-יהו״ה God took the man and placed him in the Garden of Eden, to work it and to guard it,” referring to the fulfillment of the positive commandments (to work it) and the negative commandments (to guard it).853Targum Yonatan ben Uziel to Genesis 2:15 ibid.; Pirkei d’Rabbi Eliezer, Ch. 12 and elsewhere. This is also the meaning854See Talmud Bavli, Chullin 60b; Midrash Bereishit Rabba 13:3, 13:8 of the verse,855Genesis 2:5 “For HaShem-יהו״ה God had not yet sent the rain upon the earth,” after which the verse continues and gives the reason, “because there was yet no man to work the earth.” This also is the meaning of the verse,856Isaiah 51:16 “And I have placed My words in your mouth, and have covered you with the shadow of My hand, to implant the heavens and to set a foundation for the earth, and to say to Zion, ‘You are My people.’” For, it is man who draws life to the heavens and the earth through his deeds, and it therefore is as if he planted and founded them. This is why the verse concludes with the words, “You are My people (Ami Atah-עמי אתה),” which can be read, “You are with Me (Eemee Atah-עמי אתה),” which as our sages, of blessed memory stated,857See introduction to Zohar; Tikkunei Zohar, Tikkun 69 and elsewhere. means “My partner.” That is, “I create them and you sustain them.”

With the above in mind, it should not be difficult for you to understand the matter of prophecy. This is in line with what our sages, of blessed memory, stated about the verse,858Deuteronomy 11:22 “and to adhere to Him (L’Davkah Bo-לדבקה בו),” and the verse, 859Deuteronomy 10:20“to Him you shall adhere (u’Vo Tidbak-ובו תדבק).” For, a prophet adheres to HaShem-יהו״ה, blessed is He, by drawing down prophecy and influence to the lower worlds, as stated by the Ramban860Rabbi Moshe ben Nachman and all the commentators, of blessed memory. Thus, this in no way is astonishing, since as explained, no light has greater adhesion to the light of the ten Sefirot than the light of the source of the souls, and this is the meaning of the verse,861Deuteronomy 4:4 “You who adhere (Dveikim-דבקים) to HaShem-יהו״ה your God are all alive today.”