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Bugun 24 Heshvan tarihi Kabala biliminin en buyuk bilgelerinden Haham Avraham Azulay'in vefat yil donumu.
Fas'tan Eretz Israel'e yaptigi yolculuk sirasinda gemisinin batmasi sonucu bir cok degerli eseri kaybolmasina ragmen en buyuk eseri "HESED LE AVRAHAM" ,bugun Kabala ile ilgilenenlerin bas vurduklari ana kaynaklardan biridir.
Bu gemi kazasi sirasinda hayatinin kurtulmasini Yaratan'in buyuk bir merhameti olarak goren bu yuce bilge imzasini bir gemi seklinde atmaya baslamis. Asagidaki yazinin Ibranice bolumunun sonunda bu imzanin bir resmini ekledim.
Heses Le Avraham adli eserinden bir parcayi Latin harfleri ile Ibranice olarak ve aciklamasini Ingilizce olarak ekledim.Turkce'ye cevirmeye cesaretim yok.Ingilizce cevirisini de webde buldum ve iyi duzeyde olduguna hocam kanaat getirince buraya ekledim.
Latin harflerine cevirirken yapmis olabilecegim hatalarin bu yuce bilgeye haksizlik oldugunun bilincindeyim.Ancak bu buyuk eserinden bu mevlut gununde okuyacak olanlarin olabilecegini dusunerek Haham Azulay'in affina ve hos gorusune siginiyorum.
ZEHUTO YAGEN ALENU
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Da ki Yerushalayim be mispar katan 19 ,gam malhut be mispar katan 19 , ve Shchem hu sod Yosef haromez le"Yesod" vehen nitan Shchem el Yosef she midato Yesod. Tiverya be mispar katan 19."Hod" im 3 otiyot ve hakolel hu mispar katan 19. Ve mashmaut Tiverya milashon tbur haaretz ki haaretz remuza el hamalhut ve Tiverya romez el "Hod". Gam Tavar be mispar katan 13 she mekabel koah mi 13 midot.
Tzfat romez la"Netzah" asher mispar katan shelo hu 22 kemo Tzfat im hakolel , ve ine Tzfat be mispar katan keminyan "Ekeye" lirmoz she mitnaagim im hadar bo be 13 midot asher min haKeter ki "Ekeye" hi beKeter , ve al ken hi ehat min arey hamiklat lehatzil nefashot , ve gam Tzfat hu 21 ve im hakolel hu 22 keneged 22 otuyot haTora lirmoz she Tzfat hi muhenet ve mezumenet lehasig ba sod umka shel haTora ve sodoteya,ki ein avir zah behol Eretz Yisrael cemo avir Tzfat.Gam "Netzah" gematriya kemah ve ze sod (avot perek 3 mishna 17) im ein kemah ein Tora.
Maran romez le Tiferet ki targum shel tzon hu marani milashon Maran debeShmaya haromez leTiferet , ve al dereh ze hu ma she amar hakatuv ve eten tzoni tzon Maraiti adam atem (Yehezkel 34/31). Ve ine Maran she hu midat haTiferet be mispar katan hu 12 ve im hakolel hu 13.Ve hen midat haTiferet hu emet be mispar katan 9 ,ve im 3 otiyot ve hakolel hu 13 ,leramez le 13 midot harahamim kenizkar.
Ve Maarat Hamahpela she be Hevron asher sham kevurat ha Avot ,kvar noda asher mi sham hu maavar el gan eden hatahton, ki over le soher gimatriya orah legan , gam gimatriya hatzer kemo lesahar lirmoz ki hamaara le gan eden hu kemo hatzer lebayt kemo she katavti beSiyata Deshmaya bemekomo . Avor leshar gimatriya 570 lirmoz kol mi she hu dar be Hevron hu batuah ke she yiftor ve nikvar sham she nafsho zohe leaalot le gan eden hatahton bli ikuv baolam be ein shum mohe beyado bli shum tzaar klal. Ve ine milat "Takaa" nirmaz 2 paamim be Tora. Haehad ve Yaakov takaa et oalo behar vehu... (Bereshit perek 31 pasuk 25) Ve hasheni le Lavan takaa oalo behar ha Gilad, she pirusho ki Yaakov takaa et oalo retzono lomar et ishto ve milat et lerabot atzmo.Be Har lerabot maarat Hamahpela she em shney harim zo le gav zo ve shney hamaarot be har hatahton ve shney maarot be har ha elyon , ve milat "Takaa; gimatriya "over le soher" retzono lomar ki maarat hamahpela hu hamaavar el ha gan eden ke nizkar. Ve la ze kiven Yaakov Avinu alav hashalom ve hitpalel le Hashem Yotbarah becol libo she yizke lehikaber imahem be maarat hamahpela hu ve ishto ,ki ken nigzar lo misheshet yemey Bereshit.
Ve Lavan takaa et ahiv ,retzono lomar she Lavan kiven be hohmat kshefav leaatik et Yaakov mi sham kdei she lo yekaber be maarat ha mahpela , ve Rahmana litzlan leharog oto ve litkoa et ahiv, retzono lomar Esav ve Yishmael asher hena yizku lehikaber sham ve laavor dereh maarat hamahpela el ha gan eden. Ki kfar yada she Yishmael ve banav u bney Ketura neehazim em be avraham Avinu alav ha shalom , ve Esav ve alufav em neehazim be Yitzhak Avinu alav ha shalom ,ve im halila lo haya nikvar sham Yaakov Avinu alav ha shalom be maarat hamahpela az lo aya shum adam Mi Yisrael yehol laavor dereh sham le gan eden rak haeynam Ha Yehudim kulam ha nitlim be Yishmael ve Esav she ayu nihnasim ve ovrim dereh sham al yedeyem she yesh lahem ahiza be Avraham ve Yitzhak hanikvarim sham be maarat hamahpela , ve al ze kivnu raboteynu zihromnam le beraha be omram "Lavan bikesh laakor et hakol" kemo she amar Hakatuv " Arami oved avi" (Devarim perek 26 , pasuk 5) ,kemo hen ira le Yaakov im Sameh Mem kemo she amar "ve takaa kaf yereh Yaakov" (Bereshit 32 / 26)
Ve ine kavanato shel Sameh Mem aya laasoto baal mum kdey she lo yekaver sham be maara im Avraham ve Yitzhak ve kdey she yikaver sham Esav ve bat zugo aval lo ala be yado ki miyad ripa oto HaEl Yitbarah , kemo she amru Raboteynu zihronam le Beraha al ha Pasuk "Ve yavo Taakov shalem" , shalem be gufo vehulle.... , ve HaEl Yitbarah be Rahamav ve be rov Hasdav afah kavanato shel Sameh Mem ,ve takaa le Yaakov be makom neeman lehikaber be maara hanizkar kdey lehaavir zaro dereh sham le gan eden ,ve hen Tzfat gimatriya hu 570 (Takaa) , lirmoz ki kol hadar be Tzafat yesh lo yitaron al kol shaar arey Eretz Yisrael , ve haniftar ve ha nikvar sham be avur she hu makom gavoa ve aviro zah ve naki yoter mi kol shaar arey Eretz Yisrael lahen bemehera shat nafsho ve poreah le makom maarat hamahpela kdey laavor mi sham le gan eden hatahton ve ein tzarih laarih mize ....
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Maayan 3, Nahar 13, Chesed L'Avraham
Explaining the secret of Jerusalem and the other holy places in the Land of Israel .
Know that the minor numerical value of [the word] Jerusalem is nineteen (19). Also, the minor numerical value of [the word] Malchut (kingdom) is nineteen. [The city of] Shechem, is the secret of Yosef, who corresponds to the sefirah Yesod? This is why Shekhem was given to Yosef [and his descendants) for his attribute is Yesod. The minor numerical value of [the name of the city] Tveria is nineteen. The sefirah Hod, along with the number of its three letters, plus one for the word also equals the minor numerical value nineteen (19). The apparent meaning of the name Tveria is "the center of the land", (ref. Megilah 6A), for the land hints to [the sefirah] Malchut, and Tveria refers to [the sefirah] Hod. Also, [if the word Tveria is broken into two we find] the minor numerical value of Tver is thirteen (13), because it receives power from the thirteen (13) supernal attributes [of mercy]. Tzfat refers to [the sefirah] Netzah, whose minor numerical value is twenty-two (22, adding the value of one for the word itself). Now, the minor numerical value of [the word] Tzfat is equal [to the numerical value] of [the holy Name] Ehyeh (EHYH).
This is a reference to [the fact] that those who dwell there [in Tzfat] are dealt with [by God] with the thirteen attributes [of mercy] which come forth from [the sefirah] Keter. [The Name] Ehyeh corresponds to Keter, therefore is Tzfat one of the cities of refuge to safeguard souls. Tzfat's [minor numerical value] is 21. Adding [the value of] one [to include the word itself] is 22. This corresponds to the 22 letters in the Torah. This is a hint that Tzfat is ready and prepared to be [that place] where the deep secrets of the Torah are perceived. For there is no better and more pure air in all Israel like there is in Tzfat. The numerical value [of the word] Netzah (the sefirah) is [148, which is also the numerical value of the word] "kemach" (flour). This then is the secret behind the words of the Sages, "if there is no flour, there is no Torah." (Avot 3:17).
Meron corresponds to [the sefirah Tiferet]. Now the Aramaic translation of the word "sheep" is "meroni". This is a similar term [to the word] "maran" (lord), as in "Lord of Heaven", which is an appellation to Tiferet. This is also the meaning of the verse in Ezekiel 34:31, [God says to Israel], "you are my sheep, the sheep that I shepherd, mankind you are." Now, "maran", which is the attribute of Tiferet, in minor numerical value is equal to [the minor numerical value of the word] "emet" (truth) which is 9. Add the value of three, one for each of the letters and an additional one for the value of the word itself and we have 13, a reference to the 13 attributes of mercy, as explained above.
It is already well known that the cave of Machpelah in Hebron, which is the burial site of the Patriarchs, is the entranceway to the subterranean Garden of Eden. [This is hinted to in the Biblical account of Avraham's purchase of the cave (Gen. 23:16), when he paid an amount of money that was] "o'vair l'so'chehr" (negotiable currency). These words are numerically equal to the phrase, "orach l'gan" (the path to the Garden). It is also the numerical value of the word "chatzer" (courtyard), to suggest that the cave is to the Garden of Eden as a courtyard is to a home. [The words] "o'vair l'so'chehr" (negotiable currency) have the numerical value of 570, to hint to us that everyone who lives in Hebron is certain that when he/she dies and is buried, their soul will merit to enter directly into the subterranean Garden of Eden without delay, without any trouble or difficulty.
Now the word, "teka" (to insert) is referred to twice in the Torah. The first time is Gen. 31:25, "and Yaacov had pitched (teka) his tent on the mount." The second [continues the verse], "and Lavan along with his brethren, pitched his tent on the mount of Gil'ad". [This verse] "Yaacov had pitched (teka) his tent" refers to his wife. "On the mount" refers to the cave of Machpelah, which are two mountains one on top of another and the two caves are under the lower mountain and there are two caves in the upper mountain. The word "teka" is numerically equal the phrase "o'vair l'so'chehr", meaning that the cave of Machpelah is the pathway to the Garden of Eden. With regards to this did our father Yaacov, upon him be peace, pray to blessed God with all his heart that he should merit to be buried with them in the cave of Machpelah, he and his wife together. For thus has it been ordained since the six days of creation.
"And Lavan along with his brethren, pitched his tent." The meaning of this is that Lavan intended, through the powers of black magic, to tear out Yaacov from [the world] so that he would not be buried in the cave of Machpelah. [Lavan] wanted to kill [Yaacov],"along with his brethren," who are Esau and Yishmael. For they would then take the burial site [for themselves], and control the passageway through the cave to the Garden of Eden. For Yishmael and his sons and the children of Keturah already knew that they had a portion in our father Avraham, upon him be peace. Esau and his minions had their portion in our father Yitzchak, upon him be peace.
If, God forbid, our father Yaacov, upon him be peace, would not be buried in the cave of Machpelah, then absolutely no Jew would be able to go through that passage into the Garden of Eden. [The path would be blocked by the] idolatrous nations who cling to Yishmael and Esau, who would enter therein and control the passageway due to their connections to Avraham and Yitzchak who are already buried there in Machpelah cave.
This is what our Sages of blessed memory were referring to in the Passover Hagadah when they said that Lavan attempted to uproot everything, as it is written in Deut. 26:5, "an Aramean nomad was our father." For this same [reason] when [the dark angel] Samael fought with Jacob that he "touched (teka) the hollow of his thigh" (Gen. 32:26). Now, Samael's intent was to blemish Yaacov so that he would not be buried in the cave along side of Avraham and Yitzchak. Instead [he wanted that] Esau and his wife should be buried there. [Thank G-d] this did not happen, for [our] blessed God immediately healed [Yaacov] as our holy Sages have said (ref. Shab. 33b), that Yaacov came complete [ i.e. returned to his father Yitzchak]; complete meaning, complete in his body (i.e., not blemished). Blessed God in His grace and abundant mercy thwarted Samael's [evil] intentions and placed Yaacov in a place of faith, the cave to which we are referring. Now his descendants can travel the path to the Garden of Eden.
Tzfat also has the numerical value of 570 (same as 'teka'). This is to hint that those who dwell in Tzfat have a [special] benefit more than any other city in the land of Israel. Because [Tzfat] is of such a high elevation and the air there is more pure and refined than any other city in the land of Israel, therefore, one who dies there and is buried there his soul will immediately travel [directly] to the Machpelah cave in order to travel from there to the subterranean Garden of Eden. There is no reason to expand on this more.
