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Things that were not revealed to Moses were revealed to Rabbi Akiva.

Another Advantage of Cain

Another Advantage of Cain

Gate of Reincarnations: Chapter Thirty-Five, Section 5


There is another reason for the advantage of those who come from the side of Imma, which is Cain, over those who come from the chesed and gevura of Abba.

It is known that the N"HY [netsach, hod, yesod] of Imma, which are enclothed within Zeir Anpin until the chest, and within which are the mochin of Imma, are covered only once. Therefore, the ‘lights’ that emanate from there are large and give off much light, and the light of the souls that come from there is very great and revealed.1

However, the light of the souls that come from Abba is small, since the mochin of Abba in Zeir Anpin are encased in two coverings until the chest of Zeir Anpin, one being the NH"Y of Abba itself, and one being the NH"Y of Imma which overlaps the NH"Y of Abba. Therefore, from the chest of Zeir Anpin and downward, the mochin of Imma are completely revealed, while the mochin of Abba still have one covering (from yesod Abba).

...souls that are from the revealed chasadim or revealed gevurot are greater...

Thus, souls that are from the revealed chasadim or revealed gevurot are greater than souls that are from a covered place, even though the latter may be in a higher position. This is the secret of what the Talmud writes, "You saw an upside down world - where up is down and down is up".2

Another reason is that Abba only emanates light through the chesed and gevurah of Imma, for that is the path it goes. Therefore, they are greater and emanate more. Another reason: The gevurot are first to go out through yesod, which is why Cain was the firstborn, in the secret of, "A valorous woman is a crown for her husband" (Prov. 12:4) - gevura is feminine and chesed is masculine.

Know that in the future the root of Cain will be Kohanim, and the root of Abel which, until now has been Kohanim, will then be Levi’im. For the level of Levi from the side of gevurot until now, for example, Korach the Levi who was from the root of Cain, has had the kehuna [priesthood (which is part of)] the portion of the firstborn, as it is known from the Targum [Onkelos] on the verse, "Reuven, you are my first born".3 (Gen. 49:3)

This is the secret of the verse, "The Kohanim-Levi’im, children of Tzadok". (Ezekiel 44:15) No other prophet called them "Kohanim-Levi’im" except for Ezekiel, and this was because he was from the root of Cain, the firstborn. Therefore he prophesized in this manner, since in the future-to-come, those who until now were Kohanim will then be Levi’im, and those who have been Levi’im will then be "Kohanim children of Tsadok". The entire root of Abel who are now Kohanim will then be Levi’im.4

This whole piece revolves around the key verse that seemed to be brought only in passing, "A woman of valor is the crown of her husband". The underlying theme relates to the very foundations of genesis. As the Rabbis teach, "At first thought, creation was to come with the quality of din. He saw that the world could not so endure. He (therefore) attached it to the quality of mercy". (Midrash)

As mentioned, even though the world was made for the sake of G‑d wanting to give love and goodness, the highest expression comes about through din - when people live up to the highest standard. However, G‑d saw that too intense a degree of din would be counter-productive and accordingly, He made the world and runs it from a combo of the two. However, an underlying movement towards the original thought of din is programmed into the system of the universe and things will eventually get there. This is why there are always a handful of individuals who embody the original din plateau in every generation. Rabbi Akiva is their archetype role model.

Just as din is subservient to chesed, so does the Levy serve the kohen.

Cain is from the left side of din. He therefore specifically has the ability to raise up all the worlds to the original thought. Those from his source are entrusted step by step with this job. On the outside, the quality of din is lower than chesed. As mentioned, in root it is higher, for this reason it is the first thought. As mentioned, the world could not start from a place of such din. However, after having gone through din mixed with chesed, it is possible for it to ascend and bear the state of original din alone.

One of the ways this plays out is through Kohanim/chesed and Levi’im/din. Presently, the predominance of chesed is the inner dynamic that causes kohanim to be on top. Just as din is subservient to chesed, so does the Levy serve the kohen. (Num. 18:2) In time to come, when the din catapults above chesed, Levy will rise above kohen. This is the source of Korach’s mistake. He had the right idea - at the wrong time.

All of these ideas included in the concept here allude to the final redemption depending upon the full expression of the Cain root in supremacy. It is further understood from the concept of what the Torah what have been like if they had not eaten from the tree. In truth, the Torah is eternal and unchanging. But it does don varied garb on each level it finds itself on.5 If they had not eaten from the tree, the world would not have fallen to the base state it is presently on. Its seemingly simple stories would express in their root form above. (Zohar III Beha’alotecha) "Cain repented." (Midrash) Killing his brother Abel would mean the triumph of the ba’al teshuvah [penitent] over the tzadik [perfectly righteous]. (Berachot) For "this issue (the final redemption) depends upon nothing but teshuvah." (Zohar) "The stone (the soul) despised (for its mistakes) by the builders (angels in the supernal realms) became the cornerstone (upon his merit existence stands)". (Ps. 118) "From the garbage heaps He elevated the destitute, to sit him with noblemen, the noblemen of his people" (ibid.)

"This is from God - it is wondrous in our eyes" (ibid.)
"A woman of valor is the crown of her husband."

[Translation and commentary by Perets Auerbach.]

This theme is also used to explain the greatness of the souls of Nadab and Abihu above.
The story behind this quote is of one of the astute Rabbis who was lying on his death bed. His colleagues came to pay their last respects. He went into a coma, and then miraculously recovered. His peers understood that he had had one foot in the next world and they asked him what he saw there. He replied “An Upside down world...” (Pesachim 50a) Our world is called “the world of falsehood”. (Zohar) It conceals the truth from manifesting the way it is. In order to see it here and now, one must “close his eyes from the appearance of this world” (Zohar) and gaze deeply into the true reality. This involves primarily focusing on how all is one.
See above at length.
So there will also be a ‘Levy Gadol’ [High Levy].
In the seder hahishtalshilut [chained, cascading, descending order of realms] (Tanya)
Rabbi Yitzchak Luria […Ashkenazi ben Shlomo] (5294-5332 = 1534-1572 c.e.); Yahrtzeit (anniversary of death): 5th of Av. Buried in the Old Cemetery of Tzfat. Commonly known as the Ari, an acronym standing for Elohi Rabbi Yitzchak, the
G-dly Rabbi Isaac. No other master or sage ever had this extra letter Aleph, standing for Elohi [G-dly], prefaced to his name. This was a sign of what his contemporaries thought of him. Later generations, fearful that this appellation might be misunderstood, said that this Aleph stood for Ashkenazi, indicating that his family had originated in Germany, as indeed it had. But the original meaning is the correct one, and to this day among Kabbalists, Rabbi Yitzchak Luria is only referred to as Rabbenu HaAri, HaAri HaKadosh [the holy Ari] or Arizal [the Ari of blessed memory].
Yitzchok bar Chaim is the pseudonym of the translator, an American-born Jerusalem scholar who has studied and taught Kabbala for many years. He may be contacted through: He translated the Ari's work, "Shaar HaGilgulim;" his translation into English (but with much less extensive commentary than offered here). Information about his translation in book form may be obtained through
Rabbi Chaim Vital c. 5303-5380 (c. 1543-1620 CE), major disciple of R. Isaac (Yitzchak) Luria, and responsible for publication of most of his works.
Rabbi Peretz Auerbach, originally from New York, has been living and learning Torah and kabbala in Jerusalem for 18 years. He teaches at Shvu Ami beit medrash, lectures in Kabbalah and chassidut at the Jerusalem Connection and Heritage House and to private groups. Rabbi Auerbach is also a talented musician. He is currently working on an all new translation of the Zohar into English with extensive commentary as well as a disc entitled "Music, Meditation and Mysticism."
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Webmaster via March 29, 2012

Re: to Amos We are not finished yet.
However, we can't promise more before Passover. Reply

Kurt (Amos) Vandenbroucke Pacheco Norte Lagos , Portgal March 16, 2012

Why did you stop? I have followed this interesting translation and commentary from the beginning. Why did it stop 5 chapters short of the end?
Thank you, Amos Reply

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