Chapter Seven, part 1: Leaving the Land
Translation and commentary by Rabbi David Slavin
To describe the blemishes that are incurred by leaving
Eretz Yisrael, we must categorize them. The concept is as follows: the
kelipot have five basic transformations and the same is true for the
kelipot of those who leave Eretz Yisrael. There are five varying levels. Yet
he who merits dwelling in Eretz Yisrael on a permanent basis is freed and
cleaned of any of these levels.
The first level, are those who live in Syria
outside of Damascus from the wall of the city and inwards which is the place of
Beit Rimon. That area is one of the four kingdoms that is ruled by Sama'el.
We know that each country has one ministering angel
who is its representative in the heavens. Yet all seventy of those angels take
commands from Sama'el and [the female demon] Rahav. [In addition to commanding
the other angels] Rahav is directly in charge of all the borders of Egypt as
well, which is four hundred parsangs square. Sama'el, on the other hand, was
given four kingdoms to rule over. In each of those kingdoms he has a maiden or
concubine. Their names are: Lilith, who is his first wife like the first Eve.
The second is Na'ama, the third is Aven Maskit, and the fourth is Ograt bat
Machlat.
The four kingdoms are; 1) Damascus and Bait Rimon, 2)
Tyre, which is in opposite Eretz Yisrael, 3) Malta (originally Rhodes), and 4)
Granada. There are those who say that the fourth kingdom is Yishmael.  | | " In each of those four kingdoms, sitting on the throne is one of the four concubines..." | | |
In each of those four kingdoms, sitting on the throne
is one of the four concubines previously mentioned. The rest of the other
countries and cities each have a portion of one of the seventy ministering
angels. (Thus far the writings of Rav Chaim Vital.)
In my impoverished opinion those seventy ministers
together with Sama'el and Rahav comprise the Av (with the numerical value
of 72) of the kelipot. They are known as "Av HeAnan",
"a thick cloud" (as in Ex. 19:9). They become a screen or veil through our
sins between G-d and us. This is the essence of the verse, "You have covered
Yourself in a cloud that prayers cannot pierce" (Lamentations 3:44). They are
called the "Clouds without morning" (a play on the verse "Morning without
clouds" from Samuel II 23:5). Yet G-d has chosen the Jews from amongst all the
nations to be his special inheritors. And the land of Israel was chosen above
all the other lands.
Behold he who dwells in Syria (specifically Damascus)
is under the rule of one of the concubines of Sama'el. Whereas in the rest of
the cities of Syria, a person's soul is rooted in the kingdom of Sandalfon. Upon
his soul is one encasing from the kingdom of the "world of Temuros
(meaning 'oppositions')". Upon that husk is yet another that is rooted in the
realm of Sama'el. Upon that is a third shell stemming from the world of Rahav.
The second level of those living in Chutz
LaAretz starts from Syria (Damascus) and outwards (away from the sea). His
soul's source is from kingdom of Sandalfon. Upon his soul is one encasing from
the kingdom of the world of Temuros. Upon that husk are another two
shells that are rooted in the realm of Sama'el. Upon that is a forth shell
stemming from the world of Rahav. | | " The third level starts from across the sea and outwards" | | |
The third level starts from across the sea and
outwards. His soul's source is from kingdom of Sandalfon. Upon his soul is one
encasing from the kingdom of the world of Temuros. Upon that husk are
another three shells that are rooted in the realm of Sama'el. Upon
that is a fifth shell stemming from the world of Rahav.
The fourth level is in the place under the rule
of one of the four kingdoms of Sama'el. His soul's source is from kingdom of
Sandalfon. Upon his soul is one encasing from the kingdom of the world of
Temuros. Upon that husk are another four shells that are
rooted in the realm of Sama'el, these symbolize the four directions and are
opposite the four legs of G-d's throne. Upon that is a sixth shell stemming from
the world of Rahav.
The fifth level is the land of Egypt. His
soul's source is from kingdom of Sandalfon. Upon his soul is one encasing, the
fourth, from the kingdom of the world of Temuros. Upon that husk are
another four shells that are rooted in the realm of Sama'el, as
mentioned above. Upon that are another four shells stemming from the world of
Rahav.
Know that there are three worlds of impurity:
Temuros, Sama'el, and Rahav. The Kelipa of Temuros
is called Kea, meaning "vomit". The kelipa of Sama'el is
called Tzoa, meaning "excrement", as in the verse "Go out (in
Hebrew, Tzay), and tell him" (Isaiah 30:22). Tzay should read as
Tzoa (refer to Talmud Avoda Zara 47b, Shabbat 82a, Zohar
part two 252a.). These are also referred to as, "Vomit and excrement without
place" (Isaiah 28:8). The kelipa of Rahav is called Dava, from the
similar term referring to a menstruate woman.
Anyone who leaves Eretz Yisrael, with intention of
dwelling permanently in Syria will have the following experience as soon as he
has left further than four cubits outside the border: In place of his soul, that
originated in the world of Yetzira, enters a soul from the world of
Asiya - Sandalfon. Subsequently, it is enclothed by one encasing from the
kingdom of the world of Temuros. Upon that husk is yet another that is
rooted in the realm of Sama'el. Upon that is a third shell stemming from the
world of Rahav. The most potent [of these kelipot] is that of Sama'el,
for he rules over all of Chutz LaAretz.
He who leaves Eretz Yisrael to reside permanently
abroad, yet not across the sea, experiences the following spiritual
metamorphosis: His wise aspect of Nefesh - his soul, that originated in
Yetzira - is removed and is replaced with one from the world of Asiya.
Yet the animalistic aspect of his Nefesh doesn't undergo any change
throughout this whole process. Upon this soul is one encasing from the kingdom
of the world of Temuros. Upon that husk are another two that are rooted
in the realm of Sama'el. Upon that is a fourth shell stemming from the world of
Rahav. | | " Since he intends to return...G-d has mercy upon him and enclothes his Nefesh of Yetzira...like a protective barrier " | | |
He who leaves Eretz Yisrael to dwell permanently
across the sea (which is on the left side of the world), experiences the
following spiritual metamorphosis: His wise aspect of Nefesh - his soul,
that originated in Yetzira - is removed and is replaced with one from the
world of Asiya. Yet the animalistic aspect of his Nefesh doesn't
undergo any change throughout this whole process. Upon this soul is one encasing
from the kingdom of the world of Temuros. Upon that husk are another
three that are rooted in the realm of Sama'el. Upon that is a fifth shell
stemming from the world of Rahav. Again the most powerful being those three
husks from Sama'el.
He who leaves Eretz Yisrael to live permanently in
Egypt, undergoes the following spiritual transformation. His wise aspect of
Nefesh - his soul, that originated in Yetzira is removed and is
replaced with one from the world of Asiya. Yet the animalistic aspect of
his Nefesh doesn't undergo any change throughout this whole process. Upon
this soul is one encasing from the kingdom of the world of Temuros. Upon
that husk are another four that are rooted in the realm of Sama'el. Upon that
are four more shells- stemming from the world of Rahav.
He who leaves Eretz Yisrael to abide in one of the
four kingdoms of Sama'el has the following changes of soul: His wise aspect of
Nefesh - his soul, that originated in Yetzira is removed and is
replaced with one from the world of Asiya. Yet the animalistic aspect of
his Nefesh doesn't undergo any change throughout this whole process. Upon
this soul is one encasing from the kingdom of the world of Temuros . Upon
that husk are another four that are rooted in the realm of Sama'el. Upon that is
a sixth shell- stemming from the world of Rahav.
Yet he who departs Eretz Yisrael with intentions to
return quickly, leaving behind his wife and children in Eretz Yisrael, doesn't
lose his Nefesh of Yetzira. Nonetheless his soul is enclothed by
one from Asiya. That is why he must observe the times of Yom Tov as the
times are in Eretz Yisrael! This is true since he intends to return and
that his Nefesh is from the realm of Yetzira. That is all for his
benefit. For if it were not so then immediately upon his departure of Eretz
Yisrael his Nefesh of Yetzira would be pounced upon by the
kelipot, and they would defile his soul. Therefore G-d has mercy upon him
and enclothes his Nefesh of Yetzira with a Nefesh of
Asiya before the kelipot have a chance to attach themselves to his
core Nefesh and defile it. Rather, the kelipot attach themselves
to the Nefesh of Asiya, which is like a protective barrier for his
Nefesh of Yetzira. To return to the previous article in this series on the Land of Israel,
Problem of Sins in Israel, click here
To continue on to the next article in this series on the Land of Israel,
Ascent to the Holy Land, click here
Visitor Comments: 1
Anonymous, 5/31/2004
In rabbinic tradition Sama'
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