By Chaim Gershon,
as adapted by avakesh
Introduction
One of the central ideas of kabbala is that both the physical and spiritual realities can be viewed as interactions between expansion, often called “right side” and contraction, “the left side”. The terms, and they are merely terms, left and right refer to the common way or representing the spiritual complexes that formed and guide the Universe. These complexes are seen as containing the element of expansion, on the right, of contractions and limitation of the left, and the melding and mixing of the two into the central line, which conveys these elements from level to level and ultimately into the physical world that we see and experience. These two principles are sometimes referred to as male and male and female, sometimes as form and matter and at times as soul and body.
The Problem
Several sources say that on the sixth day of creation of the world, Hashem created shaidim (usually translated as demons). However, there was only enough time to create their souls and not their bodies as the Shabbas day arrived and creation had to stop ( Bereshis Rabbah 7:5, Yalkut Shimoni Bereshis 1:12 , Zohar Bereshis 14a, 47b.). Zohar Korach 178a goes on to say that the world was thus left defective until the Leviim came to do their avodah in the world. The section of the Zohar concludes that since the Leviim are also from the left side like the shaidim, they were thus able to repair that defect and a state of completeness in the creation was achieved. This leads us to a number of questions, such as why did Hashem arrange the creation this way and why was it necessary to complete shaidim, a negative creation?! It would seem that the world would be much better off without shaidim.
What are shaidim? Briefly, that they have three things in common with people and three with angels(Chagigah 16a). Shaidim are mentioned a number of times in Shas , not just in the mystical and midrashic sefarim. Whether we count ourselves among literalists or not, whether we understand shaidim as literal creatures with disfigured feet or as a figurative representation or auras of pop psychology, we must first gain an understanding of this passage in Zohar Korach.
Models
The mefarshim provide at least three mashalim to make shaidim more understandable to us.
1.The world was not created like a final Mem with all sides enclosed but was created like a Beis with an opening to the North (Bava Bathra 25b). This means that it is open to negative influences. This is the opening through which creations such as shaidim can exist.
2. When one pours out a barrel of wine, at the end the sediments come out. Shaidim are the refuse of creation, having come into being near the end of creation.
3.A third model drawn from Kabbala is that of light and vessel, ohr and keli. An example is the relatiionship of the soul and the body. The shaidim are souls without bodie, or lights without vessels. Therefore, they are handicapped in this world and cannot fully function.
Each of these analogies has weaknesses.
The original plan of Creation was that Adam and Chava would wait for Shabbas to unite. However they did not wait and engaged in marital relationship before the onset of Shabbos. That caused a breach in the very fabric of reality and is linked to shaidim: for the next 130 years during his subsequent separation from Chava, Adam's offspring were shaidim. The creative energy of man and wife that produces life and draws new souls from the Supernal realm became misdirected. The tikkun for this is that the optimum time for a Tamid Chochom to be with his wife is on Friday night. On a deeper level, Adam and Chava as well as the Snake initially did not have clothes. Adam and Chava unlike the shaidim did end up getting clothes before Shabbas. This refers to them being wholly spiritual in the beginning but now needing bodies. These clothes were coveted and fought over by Nimrod and Esav.
Leviim and shaidim
The Zohar in Korach must be seen in the light of this background information. The main tikkun for Adam’s and Cava’s sin is via the Levim. The service in the Beis Hamikdash is divided into the left and the right side. The Leviim operate in avodah on the left side, that associated with Gevurah, strictness and limitation, as opposed to the Cohanim who work from the right side with Chesed ( the principle of expansion). This is why leviim carry the vesels of the Miishkan, whereas cohanim are associated with kindness and peace. Whereas Birkas Cohanim brings down blessings, the music of the Leviim arouses people from below and directs them to more lofty states above.
The shaidim are in the realm of the left side. Being without a body/vessel, they can be “repaired” by the Leviim who have the correspondingly similar coordinates in the mystical realm. This became possible only after Matan Torah when the tools to restore what Chhava and Adam have broken became available. The physical avodah of Leviim has them carrying vessels which repairs the shaidim’s lack of body/keli for their souls. Only after shaidim are enclosed into vessels, can they be redeemed, for Energy not contained in a vessel, that is “free” can not be harnessed for productive purposes. It is said that Hashem made one aspect of the world with the name Shin-Daled-Yud. He created a finite existence by stating at some point of Creation that it could stop, that it was enough, in Hebrew "Sh' Dai". This is one letter more that the word Shaid. This (Shin-Daled-Yud) name of God also associated with Bris Milah (circumcision). It is the name associated with Avraham’s removal of the Orlah and it has been explained to mean an attenuation of a proclivity for gashmiyus (physicality).
In another analogy, the Cohanim are masculine and the Leviim feminine, giving and receiving respectively. The shaidim, since they do not possess a body, lack the feminine aspect. The Leviim come to correct this aspect in the shaidim by serving HaShem and utilizing this energy. Not only did they sing but they also carried the Mishkan during the 42 trips in the desert. The application to personal service of Hashem is that we must realize that all emotional energy comes from HaShem even though it might be hidden or difficult to access. It can unexpectedly arrive to a properly prepared and pure individual, or it can be accessed through hard work and Divine Service.
Applications to Avodah
Shaidim can also refer to disembodies and unattached thoughts that frighten, confuse or tempt. One should not be frightened by imaginings that stray or thoughts that go awry. This can happen when imagination disconnects form the world; it is the defect of the shaidim. Being detached from reality, a body without a shadow is not the purpose of creation. Just as entering Shabbas must be done in peace between soul and body so is the aim of settling the land of Israel with the proper balance between ruchniyus and gashmiyus. Korach wanted to switch left and right, preferring the seemingly superior position of the Cohanim. However this is a mistake, for the left side has a crucial place in Avodas Hashem. We demonstrate this point on the night of Redemption, on Pesach night when the Leil Shomrim protects agaist the shaidim. Similarly, a close relationship with Hashem and involvement in serving Him protects against straying thoughts.
Background References:
Leshem Sh'vo V'Achlamah Sefer Deah
Mmaar of the Lubavitcher Rebbe Korach 5744 and references cited therein
Reb Tzadok of Lublin: Pri Tzadik Korach Os 4 and Sichos Shaidim p. 85 etc.
Etz Hadaas Tov- Chaim Vital, Parashas Eschanan
Ben Ish Chai in Daat Tevunos 104b
Chana Ariel - R. Izak of Homil
Siddur Maharid - Pesach
Maor VShemesh Parashas Bereshis, Lech Lcha and Mattos
Sfas Emes Lech Lcha 5655...
http://www.inner.org/hebleter/beit.htm
http://www.inner.org/hebleter/hei.htm
http://www.chabad.org/library/article_cdo/aid/137074/jewish/Beis-Creation.htm#footnote2a137074.