Likewise, in regards to
Abaye and Rav Bibi his son, my teacher taught me that regarding the verse, "Behold
Tziyon, the city of mo’adainu [our festivals] - your eyes
will see Yerushalayim". (Isaiah 33:20) If the M/mem of "MVADYNV/mo’adainu"
is changed to a Y/yud, as per the rules of AT-BSh/at-bash,then
the head-letters will spell YTsChK/Yitschak. My master already explained
to me to whom this name refers.
Returning to where we left
off, the head-letters of "Chazeh [behold] Tziyon, kirtat
[the city of] mo’adainu [our festivals],
ChTsKM/ches-tzadi-kuf-mem have the gematria of RChL/Rachel -
alluding to this that he (Abaye) is from the level of Rachel, the
Nukva of Zeir Anpin. For she is also "Tziyon the city of our
festivals", that comes from the chaze [chest] of Zeir Anpin.
(Eitz Chayim, Heichal Nukva) This is why it says "chaze
(behold) Tziyon," which is an Aramaic translation of the Hebrew word
re'eh, to hint to this.
ABYY/Abaye was also hinted
to in the head-letters of "ahel bal yitsan bal yisa
[the tent that will not be displaced, not moved]" (Isaiah
33:20) and Rav BYBY/Bibi, his son, in the head-letters of "bal yitsan
bal yisa [that will not be displaced, not moved]".
My teacher did not want to reveal to me why these matters were mixed into this
Above, the Ari.Zl. explained
that Abaye is from the Cain-root. A principle dynamic of this root is wandering
and not having a settled place. (Gen. 4:12)
The point of this wandering is to uproot people from the perspective of thinking
that this world in terms of itself is a settled place. The only real settlement
for the soul is to be by God. This is the idea of: "I walk before God in the
land of the living". (Ps. 116:9)
The Temple is special in that it
is a settled place for Divinity to dwell in this world with us. Through it a
person can achieve real stability even in this temporal, passing plane.
Therefore, the establishment of the Temple depends upon the fixing of the
Abaya, a major hitter of the
Cain-root, accomplished this through his Torah learning. So he became "A tent
that will not be displaced". As we find that God expressed His travels with the
people prior to the Temple’s building as being in a tent. "And I have been
wandering in a tent and a tabernacle". (Samuel II 7) Even after the
destruction of the Temple, the houses of study and prayer provide an established
base for a concentrated revelation of the Shechinah. Abaye significantly
enforced the degree of the base-establishment and revelation through his exalted
level of learning.
Abaya’s son Rav Bibi continued
this tikun, in the nuance of ensuring that it would not be disrupted.
This is the idea behind, "not displaced, not moved". BYBY/Bibi is the
same as ABYY/Abaye, except that in it Abaye’s A/aleph becomes a B/beit.
Aleph is the first letter of the alphabet. It has in it the hidden
potential of all. The Torah comes to bring actualization to the universe and so
does not start with it. Beit is the first letter of the Torah, and the
second letter of the alphabet. It literally means house and represents that the
purpose of creation is to make "a dwelling place below" (Midrash Tanchuma, Naso
- the universe a place for G‑dliness to substantially manifest. Abaye channeled
the choice energy of the Cain-root and opened up wellsprings of potential. Rav
Bibi extended the aleph of his father’s work into a concretizing beit
- paving the way for the building of the third and final Temple which will last
This is also seen in the
gematria of their names. ABYY/Abaye equals twenty-three, BYBY/Bibi totals
twenty-four. The name of malchut is ADN"Y. It is the vessel of expression
for all levels. This comes about through the twenty-four permutations of ADN"Y.
The son completes the father’s accomplishments.
Abaye especially associates with
the paternal/potential aspect. He was an orphan who never saw his parents. He so
became his own father and was outstanding in this category. ABYY/Abaye is
‘AB-YY’ - the father of Y-Y. Yud is the only letter that is a
point, and does not reach to the bottom of the line. The two yud’s
represent the seeds of potential above and below that the father sows.
The Talmud tells that Rav Bibi
once wanted to see demons. He followed a suggested formula, saw them, but was
damaged by them. The Rabbis prayed and he was healed. (Berachot 8a) Later,
the Talmud tells that he did the mitzvah of reading the weekly Torah portion
with the Targum [Aramaic translation] all in one day for the whole year.
There are countless stories to
be told about each of the Rabbis. The select accounts that the Talmud does
relate about any given Rabbi have some intrinsic connection to his soul root.
The whole array of the sitra achra comes
down from a source in the left side attribute of gevura. (Eitz Chayim) It is the place of Cain, and as
stated later in this chapter, he accordingly especially connects with such
energies from his negative side. (See Zohar I Bereishit)
Seeing something gives a certain aspect of rulership over it. (Likutei
Moharan 74) From this comes the concept in general of the evil eye. Rav Bibi,
coming from the Cain-root, was aspiring to "fight fire with fire" and look at
the dark forces in order to exercise a measure of power over them, to thereby
subjugate them. Even though he bit off a bit too much to chew and was damaged,
his efforts certainly made a big impression in this area and helped to subdue
The Torah is the life-force of
the universe. (Likutei Moharan 56)
Each week’s existence is channeled to the world via its respective Torah
portion. This is the idea behind reading the portion. The Aramaic
translation read along with it helps to constrict the existence force into
bit-size portions allowing it to be drawn into every detail of reality.
Rav Bibi’s source in the
Cain-root from the world of Tohu also inclined him to cram and do much at
once, as opposed to little by little. He so originally approached this
mitsvah as an ‘all in one’ enterprise and read the entire Torah with the
Targum in one day. Even though he was corrected and began to do it week by
week, his first approach imprinted in the world the ability to do things from
the great lights (Eitz Chayim)
of the Tohu root and draw them into the vessels of the
predominant world of Tikun. This is the Mashiach theme taught in
Chasidut - a continuation
of his father Abaye’s endeavors. As mentioned, he extended the aleph-potential
of Abaye to the beit-house of Bibi.
[Translation and commentary by Perets Auerbach.]