Seirim are demons

Isaiah 13:21:

Mongooses will lay there, and their houses will be filled with ochim; benoth yaanah will dwell there, and seirim will dance there.

Rashi:

"seirim" -- demons.

Israel compared to stars

Isaiah 13:14:

And you (Babylonia/Nebuchadnezzar) said, "I will ascend, over the stars of G-d I will raise my throne..."

Rashi:

"the stars of G-d" -- Israel.

Monkey Tales

Everybody knows and loves that good old children's classic Caps for Sale. In this ironic tale, the protagonist, a cap salesman who has the peculiar habit of wearing his wares in a towering pile on his head, takes a nap beneath a tree. When he awakes, he finds his hats missing and discovers that a band of monkeys hanging about the tree above him have all adorned themselves with his caps. He coaxes them to return them to him with a wave of his finger, his fists, and with stamping feet, but his attempts are only met with the monkeys mirroring and mimicking his every move. Finally, he angrily throws his hat to the floor in disgusted defeat, and of course, the monkeys do the same, and the man has his hats back. Caps for Sale was published in 1938, yet, I discovered, its plot is based on a tale quite a bit older.

The Talmud (Megilah 3A) imparts the following wisdom (comments in parenthes

is are my own):

"Ravina said: ...If someone becomes frightened, even though he does not see (the source of his fright), his guardian angel does see it. (I.e. A person will become subconsciously aware of a spiritual danger although he cannot consciously detect it.) What can one do to rectify the situation? One should recite the Shema. (The recitation of the Shema has the ability to ward off spiritual dangers.) But if one is standing in a filthy place (not suitable for the recitation of the holy words of the Shema), one should leap four cubits from one's place. If one cannot [leap from one's place], one should say this: 'The goat at the slaughterhouse is fatter than me' (to ward off the spiritual attacker by directing it to a more tempting target)."

Rabbi Yoseph Chayim of Baghdad (a.k.a. Ben Ish Chay), in his classic commentary to the aggadic portions of the Talmud, Ben Yehoyada, explains:

"The reason [the sages of the Talmud] said one should leap, and did not say one should 'distance oneself' four cubits, is because they devised a wise [strategy] to save one from the demons (i.e. the spiritual predators) through leaping from one's place. It is known what our master, the Arizal, taught, that the entire desire of the evil inclination is to make itself appear similar to that which is holy, like a monkey vis-a-vis a man, that is, that the nature of a monkey is that it acts as the man who is before it. Therefore, the demons, who are rooted in the evil inclination, also have this nature of the monkey, to performs acts like the acts of men, in order to make themselves similar to them. Therefore, it seems that the guardian angel of this person who becomes frightened sees that there are demons standing there next to him, and if he would distance himself from that place via walking, [the demons] too would walk with him, so what good would distancing himself do? Therefore they gave him the advice to leap four cubits, for then his leaping would be great and strong according to his ability, for he would be compelled to leap with all his strength, and the demons, whose way is to mimic the action that the man performs before them, like the way of the monkey, would certainly also perform a great leaping with all their strength after seeing that this person strengthened himself to leap with all his might. Then the leaping of the demon, commensurate with its level of strength, would be to a very distant place, possibly several hours distant, for in accordance with the strength of the demon who leaps with all its strength, certainly its leaping will be a very great measure, and once it is uprooted (from its attachment to the person), it is uprooted (and will no longer follow the person). The result is that this man is separate and distant from them a great and awesome measure."

And here comes the kicker, as the Ben Yehoyada continues (emphasis added):

"And I heard people telling that a certain seaman did such a stratagem to monkeys that wore the hats that were spread out on the shore before the boat, and through such a stratagem he took all the hats that the monkeys had taken, since the nature of monkeys is to do that which the man before them does, for they desire to be similar to men."

And while Caps for Sale was published in 1938, the earliest edition of Ben Yehoyada of which I am aware was printed in 1904.

Deep Stuff

It is a basic tenet of Jewish belief upon which a Jew's spiritual eternity rests that Ha-Shem (G-d) has no form, physical or otherwise, that we may conceive. Because man is so immeasurably removed from the essence of Ha-Shem by virtue of man being a creation of Ha-Shem and therefore intrinsically and qualitatively distinct from Him, Ha-Shem's Infinity, therefore, lies impossibly beyond the realm of man's comprehension.

What is the meaning, then, that man is created "in the image of G-d"?

Rabbi Yishayah ha-Levi Horowitz, of blessed memory, in his magnum opus, Sheney Luchoth ha-Berith ("The Two Tablets of the Covenant"), writes in the section "Torah she-biKhthav" ("The Written Torah," a commentary on the Five Books of Moses), according to Kabbalistic tradition, that in creating the physical world, the process known as "Atziluth" or "Emanation" gave way to a substance heretofore nonexistent. However, this "substance" inasmuch as its existence straddled the boundary between existence and nonexistence, was so "spiritual" in nature, that is, as non-physical as possible, that its intangibility would be impossible for the human mind to conceive. Notwithstanding, the "hishtalsheluth" or "unfolding" of the world meant the crystallization of this substance into a final physical form, with all the intervening forms remaining intact and forming a sort of bridge between the Almighty, whose Infinity, again, totally transcends the existence of the universe, and the physical realm which we inhabit.

Now, inasmuch as this initial Creation was an Emanation from the Almighty, while we cannot grasp His form, for He has none, in any sense meant in human terms, we can contemplate the "form" of this initial Emanation, this first stage of existence. This initial Emanation is also termed "Adam," or "Man," and is the point of contact, as it were, between the created world and Ha-Shem. Therefore, this Emanation is sometimes termed the "Image" of Ha-Shem. This is the highest vision a prophet can see and is described as "the Man sitting upon the Throne."

The human being is the final end result of all the "unfolding" that begins at this interface between Ha-Shem and the universe and is seen as its final imprint. Therefore, the creation of Man is described as creation in the Image of G-d.

The purpose of this creation and of all creation is to make Ha-Shem known. For this reason the universe begins as an "imprint" of Ha-Shem and unfolds in this pattern until it reaches its final form as Man, the "image of G-d."

Just as Ha-Shem created a world and a creature reflective of Himself in order to increase awareness of Him, likewise, He desires that Man continue to this end, increasing the awareness of Him, through procreating in his own likeness that is the Likeness of the Creator. It follows then, that just as Ha-Shem's way is to create in His Likeness, then emulation of Ha-Shem is to create in one's likeness. Therefore, one who engages in procreation indeed takes on G-d's likeness while one who does not has not fulfilled the purpose of his own creation that is to be a G-d-like creature.

"R' Eliezer said: Any man that does not have a wife is not a man, as it states: 'Male and female He created them, and He called their name Man.'"

-Babylonian Talmud, Tractate Yevamoth

Be Fruitful and Multiply

"The reason for this commandment ('Be fruitful and multiply') is in order that the world be inhabited, for Ha-Shem (G-d), be He blessed, desires its inhabitance... This is a great commandment that is the cause of the fulfillment of all the other commandments in the world, for the Torah was given to mankind and not to the ministering angels. Therefore, [a man] must leave after him someone that will fulfill the Torah and the commandments and will recognize that there is an omnipotent watchful Creator, and [ensure] that this matter not cease to be among Israel. This is the intent of our Sages of blessed memory in that which they said, 'The principal offspring of the righteous is their good deeds.' This means that the principal intent of the righteous in siring [future] generations is to bring beings into existence that will fulfill the commandments and engage in good deeds."

-Rabbi Yeshayah ha-Levi Horowitz, Sheney Luchoth ha-Berith, "Torah she-biKhthav," B'Reshith

Jealousy Incarnate

“All of the assembly in its entirety are holy and Ha-Shem is among them!” shouted Korach, poised at the head of the mob of rebels who had gathered to challenge Moshe and Aharon. “Why do you exalt yourselves over the congregation of Ha-Shem!” (B’Midbar 16:3).

The Talmud records that Korach’s attacks against Moshe were not merely political, but far sharper and more personal. According the Talmudic account, among other criticisms, Korach actually accused Moshe of the crime of adultery!

While attacking Moshe on the basis of his position of authority seems understandable, to malign a man of Moshe’s inimitable character and reputation with intimations that he had committed adultery enters the realm of the ridiculous! What is the meaning of this strange Talmudic teaching?

The answer to this mystery, as with many mysteries of the Torah, lies at the core of the history of Man.

“Let Us make Man…” (B’Reshis 1:26). Ha-Shem consulted with his council of spiritual ministers before creating Mankind. Our tradition teaches that these heavenly ministers objected to the Almighty’s plan, explaining that Man, as a being with physical elements, may succumb to material temptation, polluting the universe with sin. Man, therefore, deserves not any place in the kingdom of the Almighty. Ha-Shem overrides the opinion of his ministers and proceeds with the creation of Adam. Thenceforth, throughout history, as mankind failed to live up to the course of holiness prescribed for them by the Almighty, the angels would continually remind the Lord of their initial objection and His failure to heed their counsel.

Subsequent to Adam’s fall from grace, the Torah describes how Adam’s sons Kayin (Cain) and Hevel (Abel) vie for the Almighty’s favor. While Hevel brings an offering from the fattest of his flock, Kayin offers only the cheapest of his crop. The Almighty favors Hevel’s offering, and in a fit of jealousy, Kayin murders his brother Hevel.

“Ha-Shem said to Kayin, ‘Where is Hevel, your brother?’ [Kayin] said, ‘I don’t know. Am I my brother’s keeper?’ [Ha-Shem] said, ‘What have you done! The voice of your brother’s blood cries out to me from the earth! And now you are accursed from the earth that opened its mouth to take your brother’s blood from your hand!’” (ibid 4:9-11).

Our tradition further teaches that Kayin’s jealousy of Hevel stemmed not only from Ha-Shem’s reaction to their offerings, but from a number of other factors as well. Among them, Kayin was born together with a twin sister who would become his wife, while Hevel was born with two twin sisters who would become his wives. Kayin thought, “Should the younger have two while the elder has but one?”

Subsequent to Hevel’s murder, the Almighty’s heavenly ministers seize the opportunity to brag that they were right once again about mankind. “Look how this one murdered because of jealousy over such material desires!” Ha-Shem replies to them that so long as they, as spiritual beings, cannot be tempted by physical desire, they have no right to criticize those who suffer from such temptation. The Lord’s ministers, disgusted at the suggestion that something so lowly as the material could offer any allure to beings so pure as themselves, urge Ha-Shem to offer them the opportunity to prove themselves. Ha-Shem obliges, sending two of these spiritual beings to earth in physical form.

What follows? “The Sons of Eloh-im saw that the daughters of Man were good, and they took for themselves wives from whomever they chose” (ibid 6:2). According to Rashi, these “Sons of Eloh-im” were, “the ministers who act in the agency of the Lord,” i.e. Ha-Shem’s spiritual ministers who had been sent to the earthly realm. According to mystical tradition, the “daughters of Man,” here mean not merely women of the human persuasion, but the actual daughters of Adam, i.e. the two sisters of Hevel. Ha-Shem tests those spiritual ministers who criticized Kayin’s actions with the exact same stimulus that led Kayin himself to commit his jealous murder. These spiritual beings too, now susceptible to material temptation, succumb to their newfound urge to take these woman as wives.

The visitors from the spiritual realm solicit the daughters of Adam for marriage. These holy women, not wanting to enter such an ill-conceived relationship, but knowing these beings hold the power to force the issue, concede, but on condition. The daughters of Adam stipulate that as these spiritual visitors hold the option to return to the heavenly realm at any time, they must teach these women the Name of G-d that would allow them to do the same in such an eventuality. The spiritual beings comply, teach them the Name, and immediately the daughters of Adam use the Name to ascend to the heavenly realm before any union can be realized. While the spiritual ministers remain below, wreaking the havoc that the Almighty predicted, these holy women remain above, seeking asylum from these destructive creatures.

According to mystical tradition, many generations later, during the ascendance of the Pharaohs of Egypt, these two women are brought back into the earthly realm, one as Bisyah, daughter of Pharoah, the other as Tziporah, daughter of Yisro. At that time as well, the souls of Kayin and Hevel are brought back into the world as Korach and Moshe, respectively. The daughter of Pharoah, one of Hevel’s former wives, rescues Hevel, now Moshe, from the Nile River and raises him as a son. Moshe later marries Tziporah, also his wife during his previous incarnation.

As Moshe achieves ascendency over Israel, the soul of Kayin, now Korach, undergoes the same trial of spirit to overcome his jealousy that he failed during his first incarnation. Ha-Shem has granted Korach the opportunity to achieve rectification for his tainted soul, yet Korach tragically allows his millennia-old jealousy to overwhelm him, mounting a rebellion against the man that Ha-Shem has favored once again.

But how does this help us understand Korach’s shocking accusation against the humblest of all men?

According to Torah law, if a man dies childless, his brother should marry the widow in order to grant continuity to the deceased brother’s legacy. In the case of Kayin and Hevel, since Hevel died childless, the rights to marry Hevel’s wives belonged to Kayin. This was the substance of Korach’s accusation. As the reincarnation of Kayin, these rights now belonged to him! Tziporah, then, formerly the wife of Hevel, should be the rightful wife of Korach, not Moshe. Ergo, Moshe’s marriage to Tziporah constituted an adulterous relationship!

Korach erred in his calculation, however, his raging jealousy blinding him to the elementary precept that, “one cannot fulfill a commandment through transgression of another commandment.” Since Kayin’s obligation to marry Hevel’s wives only came about through the murder of Hevel, no such obligation actually took effect! In this case, Kayin had no legitimate claim to Hevel’s wives, nor did Korach have any legitimate right to marry Tziporah. Moshe escapes any calumny laid upon him by Korach, while Korach must face the consequences of his missteps once again.

We can now gain a deeper appreciation of Korach’s bizarre demise. “The earth opened its mouth and swallowed them” (B’Midbar 16:32). Why was this the form of Korach’s destruction? Remember the words of the Almighty to Kayin after the murder of Hevel: “The voice of your brother’s blood cries out to Me from the earth! And now you are accursed from the earth that opened its mouth to take your brother’s blood from your hand!” Just as the earth opened its mouth to absorb Kayin’s original sin, so would the earth open its mouth again to claim the perpetrator of that sin. And indeed, according to mystical tradition, the place where the earth “opened its mouth” to swallow Korach was the same exact spot where Kayin had murdered Hevel millennia earlier.

The Torah instructs us not to be like Korach and his assembly. Korach’s character flaws plagued him not only through two lifetimes, but for all eternity. Our Sages teach us that Korach remains forever suspended in the endless chasm born of his reticence to accept reproof for his recalcitrance, eternally declaring his regret. Learning not from his errors, he doomed himself to repeat them. Let us not be like Korach. Let us assert ourselves in a genuine effort to perfect our character, and instead of the legacy of strife left behind by Korach, may we merit to bring a legacy of everlasting peace to our world, to our posterity, and to all Israel.