The Zohar, translated by Harry Sperling and Maurice Simon

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NASO

Numbers IV, 21-VII, 89

AND THE LORD SPAKE UNTO MOSES, SAYING: TAKE THE SUM OF THE SONS OF GERSHON, ETC. R. Abba began a discourse on the verse: "Happy is the man unto whom the Lord counteth not iniquity, and in whose spirit there is no guile" (Ps. XXXII, 2). 'The two halves of this verse', he said, 'do not seem to hang together, [1] but it has been explained thus. At the time of the Afternoon Prayer (Minha) Rigour prevails over the world. For it was Isaac who instituted Afternoon Prayer, and so supreme Force prevails then and the Left aspect is diffused. This continues until night bestirs itself. Then all the keepers of the outer gates of the universe bestir themselves and spread about, and all mankind have a foretaste of death. At the precise moment of midnight the Left aspect bestirs itself again as before, the Divine Rose [2] diffuses a sweet odour, and breaks forth into loud praise-giving, then ascends and rests Her head on the Left Arm, [121b] which is extended to receive Her. Then proclamation goes forth into the world, announcing that it is the time for awakening and chanting praises to the King. A chorus of praises then breaks forth, accompanied by a sweet odour permeating the whole. Happy is the portion of whoever awakens then to effect this espousal. When morning comes round and the Right aspect awakens and embraces Her, then the wedlock is complete. Observe that when mankind lie asleep and experience a foretaste of death, the soul of each ascends on high and to an assigned region. There she is examined concerning all the actions she performed during the day. These are recorded on a tablet. Indeed, the soul then gives evidence concerning man's works, and concerning each word that issued from his mouth. Should that word be an appropriate word, a holy word of Torah study or of prayer, it will cleave its way through the heavens until it reaches an assigned place. There it halts until night falls, when the soul ascends, seizes that word and presents it to the King. An improper word, however, a word uttered by an evil tongue, goes up to its assigned spot, where it' is put on record, charging the man with the commission of a sin. Of this Scripture says: "Keep the doors of thy mouth from her that lieth in thy bosom" [3] (Micah VII, 5). Hence the Psalm says: "Happy is the man unto whom the Lord counteth not iniquity", to wit, the man "in whose spirit there is no guile".' [122a]

R. Isaac and R. Judah were walking together on the road leading from Usha to Lud. Said R. Judah: 'Let us discourse on the Torah whilst walking.' R. Judah then cited the verse: "And if a man shall open a pit, or if a man shall dig a pit ... the owner of the pit shall make it good", etc. (Ex. XXI, 33-34). 'If that man', he said, 'has to make good, how much more so he who brings the whole world into disfavour by his sins. And I do, indeed, find it strange, that having brought the world into disfavour a man can make restitution by penitence, as Scripture says: WHEN A MAN OR WOMAN SHALL COMMIT ANY SIN ... THEN THEY SHALL CONFESS THEIR ... AND HE SHALL MAKE RESTITUTION, ETC. The truth, however, is that through man's penitence the Almighty Himself, as it were, rectifies on high the wrong committed, and thus the world is put right again.' R. Isaac then cited the verse: "In thy distress, when all these things are come upon thee, in the end of days, thou wilt return .... For the Lord thy God is a merciful God", etc. (Deut. IV, 30-31). 'We learn from here', he said, 'that penitence is of most effect before Rigour lights upon the world. For once it does so it strongly entrenches itself, and who can remove it? Indeed, [122b] it will not depart until restitution is made, followed by penitence; and then only is the world again put right. Now the phrase "in the end of days" points to the Community of Israel who is in exile and shares Israel's distress. For this reason, the Holy One, blessed be He, although he has sent Rigour into the world, desires that Israel should repent so that He may do good to them in this world and in the world to come. For nothing can withstand the power of repentance. Proper repentance is only effected by a surrender of one's soul, so that she is taken away in a state of repentance. One sinner in the world brings about the destruction of many. Woe to the sinner, woe to his neighbour! We see this in the case of Jonah. Through his refusing to carry the message of his Master, how many people would have been destroyed on his account in the sea! So they all turned on him and carried out on him the sentence of sea-drowning, whereby they were all saved. The Holy One, blessed be He, however, had mercy on him and so brought about the deliverance of multitudes of people. This happened after Jonah returned to his Master out of the midst of his affliction, as we read: "I called out of my affliction unto the Lord, and he answered me" (Jonah II, 3).' [124a]

IF ANY MAN'S WIFE (lit. man, man, if his wife) GO ASIDE, AND COMMIT A TRESPASS (lit. trespass a trespass) AGAINST HIM, ETC. R. Eleazar said: 'Why twice "man, man"? It speaks of a man who has behaved as a man should, following the admonition: "Drink waters out of thy own cistern", etc. (Prov. V, 15). Why, again, the double expression "trespass a trespass"? It points, on the one hand, to the Community of Israel, and, on the other, to her Spouse. We thus read further: THEN SHALL THE MAN BRING HIS WIFE UNTO THE PRIEST, for the reason that the priest is the "best man", so to speak, of the Matrona. Again, she has to be brought to the priest, although in regard to any sacrifice we read: "And he shall kill the bullock before the Lord" (Lev. I, 5), signifying that a layman ought to kill it and not a priest, he being forbidden [4] to execute judgement so as not to impair the region to which he belongs. Here, however, the priest alone is the fit person for the performance, he being the "best man" of the Matrona, and all the women of Israel are blessed by the medium of the Community of Israel. Therefore it is that the woman here on earth at her marriage has conferred upon her seven benedictions, in that she is bound up with the Community of Israel. It is the priest alone, and no outsider, who arranges all the service of the Matrona and attends closely to all that is needed. Hence the priest functions here, and no other. And, in fact, it is not judgement that the priest executes in this matter, but, on the contrary, he promotes peace in the world and increases lovingkindness. For should the woman be found innocent, the priest will have promoted peace between them, and, moreover, she will conceive a male child, [5] which is also a means of bringing peace. Should she, however, not be found innocent, it is not the priest that will have doomed her, but it will be the Divine Name which she invoked falsely that will have probed and doomed her. Observe that the priest does not obtrude himself into the affair, but when she presents herself before him to clear herself [124b] he questions her once and twice, and then performs a ceremony in order to restore peace. The priest writes the Divine Name once in a straightforward way and then upside down, [6] symbolic of Mercy and Rigour intertwined. If she be proved innocent the letters signifying Mercy remain, and those pointing to Rigour disappear. But if she be not as she should be, Mercy departs and Rigour is left, and judgement is executed.' R. Eleazar adduced here the verse: "And when they came to Marah, they could not drink the waters of Marah, for they were bitter .... There he made for them a statute and an ordinance, and there he proved them" (Ex. XV, 23-25). 'I wonder', he said, 'how it is that people take so little trouble to understand the words of the Torah. Here, for example, one should really inquire what is the point of the words "There he made for them ... and there he proved them". But the inward significance of the water mentioned here is this. The Egyptians claimed to be the parents of the children of Israel, and many among the Israelites suspected their wives in the matter. So the Holy One, blessed be He, brought them to that place, where He desired to put them to the test. Thus when Moses cried to the Lord he was told: Write down the Divine Name, cast it into the water, and let all of them, women and men, be tested, so that no evil report should remain in regard to My children; and until they all be probed I will not cause My Name to rest upon them. Straightway "the Lord shewed him a tree, and he cast it into the waters", the tree being thus identical with the Divine Name the priest has to write for the testing of the wife of an Israelite. Thus "There he made for them a statute and an ordinance, and there he proved them". Now it may be asked: This was properly done for the women, but why include the men? But, indeed, the men also had to be probed to show that they had not contaminated themselves with Egyptian women, in the same way as the women had to be probed to show that they had kept themselves uncontaminated by Egyptian men, all the time they were among them. And all, male and female, were proved to be pure, were found to be the seed of Israel, holy and pure. Then [125a] the Holy One, blessed be He, caused His Name to dwell among them. Hence assuredly it was by the waters "there that he ... proved them". Similarly here it is through water that the priest proves the woman, and through the Divine Name.'

'AND OF THE DUST THAT IS ON THE FLOOR OF THE TABERNACLE. We find it written: "all are of the dust, and all return to dust" (Eccl. III, 20). There is a teaching concerning this, saying that even the orb of the sun is of the dust, all the more so then the sons of men.' Said R. Jose: 'If it were written here "and of the dust" and no more, this remark would be relevant; but since it says, "and of the dust that is on the floor of the tabernacle" I it seems to point to something else. Indeed, it points to the verse, saying: "He makes his sword in the form of dust" (Isa. XLI, 2). This verse speaks of the archers and catapult throwers, symbolic of rigorous judgement. Similarly here "the floor of the tabernacle", which is connected with elements underneath. The priest then puts it into the water, "the water of bitterness that causes the curse". This refers to the Divine Name when it is in Rigour, and for this reason the waters of the sea are bitter. For the Sacred Sea has many sweet rivers flowing into it, yet since it presents the world's judgement its waters are bitter, since universal death is attached to it. Yet when these waters flow outwards they are sweet. The sea, besides, exhibits a variety of colours. Now it is when the Serpent injects into it its venom that its waters become bitter and accursed; and therefore the priest has to go through his performance below, and recite an adjuration, so that judgement may be executed. If the woman is proved pure, these waters enter her body, [125b] turn into sweet waters, act as a cleansing force, and remain there until she becomes pregnant. Their effect is that a male child is born, one comely and pure and without any blemish. But if not, these waters enter her, causing her to smell the odour of the venom, and are transmuted into a serpent. Her punishment is thus of the same nature as her sin, and her shame is openly revealed. Happy is the portion of Israel in whom the Holy One, blessed be He, delights and whom He desires to purify.'

R. Hizkiah discoursed on the verse: "Thy wife shall be as a fruitful vine in the innermost parts of thy house" (Ps. CXXVIII, 3). 'As a vine cannot receive any graft but of its own kind, so a woman in Israel, after the example of the turtle dove, only accepts her own spouse. She is thus fruitful, spreading her branches on all sides. And where? "In the innermost parts of thy house", and not abroad, in the market place, so as not to be false to the supreme covenant. Of the false wife Solomon says: "She forsaketh the lord of her youth, and forgetteth the covenant of her God" (Prov. II, 17), indicating the place called "covenant" to which she is attached. This is the meaning of "the innermost parts of thy house".' R. Hizkiah further said: 'Cursed be the man who allows his wife to let the hair of her head be seen. This is one of the rules of modesty in the house. A woman who exposes her hair for self-adornment brings poverty on her household, renders her children of no account in their generation, and causes an evil spirit to abide on her house. If this is so when the woman does this in the house, how much more is it when in the open road; and ever so much more so does all this result from another kind of shamelessness.' Said R. Judah: 'The hair of the head [126a] of a woman being exposed leads to Hair of another kind being exposed and impaired. Hence a woman should not let her hair be seen, even by the beams of her house, much less in the open. Observe that as the rule is most strict in the case of a man's hair, [7] so is it with a woman's. Consider the harm a woman's hair brings about. It brings a curse on her husband, it causes poverty, it causes something besides to happen to her household, it causes the inferiority of her children. May the Merciful One deliver us from their impudence I A woman thus should cover her hair in the four comers of her house. When she does this, then "thy children like olive plants" (Ps. ibid.). As the olive does not shed its leaves either in winter or summer, but ever retains its superiority over other trees, so her children will excel all other children; her husband, moreover, will receive blessings from above and from below, will be blessed with riches, with children and children's children. So the Psalm continues: "Behold, surely, thus shall the man be blessed.... And see thy children's children. Peace be upon Israel" (Ibid. 4-6).'

WHEN EITHER MAN OR WOMAN SHALL CLEARLY UTTER A VOW, ETC. R. Eleazar began a discourse on the verse: "Wherefore, when I came, was there no man?" etc. (Isa. L, 2). 'How beloved', he said, 'are Israel before the Holy One, blessed be He, in that wherever they dwell He is found among them, for He never withdraws His love from them. We find it written: "And let them make me a sanctuary, that I may dwell among them" (Ex. XXV, 8). That is, any sanctuary whatever, inasmuch as any Synagogue, wherever situated, is called sanctuary, and the Shekinah hastens to the Synagogue (before the worshippers). Happy is the man who is of the first ten to enter Synagogue, since they form something complete, and are the first to be sanctified by the Shekinah. But it is necessary that the ten should come together at the same time and not in sections, so as not to delay the completion of the body in its members. So did the Holy One, blessed be He, make man all at one time, and establish all his members in one act. So we read: "Hath he not made thee and established thee?" (Deut. XXXII, 6). So when the Shekinah goes early to the Synagogue she desires ten to be there at the same time so that a completed body should be formed with every member in its place. Those that come later are the mere "adornments of the body". But when the people do not arrive together the Holy One, blessed be He, exclaims: "Wherefore, when I came, was there no man ?" [8] For inasmuch as the single members are not together there is no complete body, and so that is "no man". Observe that the moment the body is made complete here below a supernal holiness comes and enters that body, and so the lower world is in truth transformed after the pattern of the upper world. Thus it is incumbent on all not to open their mouths to talk of worldly matters, seeing that Israel then are at their completest and holiest. Happy is their portion!

'WHEN A MAN SHALL CLEARLY UTTER (yaflee = shall separate) A vow; that is, when a man shall place himself apart from the rest of the world, to sanctify himself on the pattern on high and thus to be found perfect. For whoever sets out to purify himself is assisted from above. [9] When one wishes to sanctify himself, they spread on him a sanctity derived from that of the Holy One, blessed be He... .' [10]

R. Abba discoursed on the verse: "[A Psalm] of David bless the Lord, O my soul, and all that is within me, bless his holy name" (Ps. CIII, 1). 'How much', he said, 'it behoves a man to study and reflect on the service of his Master! For every day a proclamation goes forth, saying: "How long, 'ye thoughtless, will ye love thoughtlessness?' etc. (Prov. I, 22); "Return, ye backsliding children, I will heal your backslidings" (Jer. III, 22), but there is no one who inclines his ear; the Torah makes proclamation before the people and none pay regard. Observe this. A man walks about in the world thinking that it is his perpetual possession and that he will abide therein from generation to generation. But even while he walks he is being put in chains; while he sits he is being tried in the conclave among the other prisoners. If there be an advocate on his side he is delivered from punishment. So Scripture says: "If there be for him an angel, an intercessor, one among a thousand, to vouch for man's uprightness; then he is gracious unto him, and saith", etc. (Job XXXIII, 23). Who [126b] is his advocate? It is man's good works that stand by him at the moment of need. Should no advocate be found for him, he is declared guilty and is sentenced to be removed from the world. At that moment, whilst lying bound in the chains of the King, lifting his eyes he sees two beings near him who write down all that he did in this world and every word that ever went forth from his mouth. Of all this he has to give an account, as it is written: "For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought (siho = speech)". [11] He admits all this, since the works which he did are there present to testify against him and to be inscribed in his presence; they do not leave him until the time that he is adjudged guilty on their account in the other world. Observe that all a man's works in this world are ready to testify against him: they do not vanish. And when he is led to his grave they all go before him; and three heralds, one in front, one to his right, and one to his left, proclaim: "Behold So-and-so who rebelled against his Master, who rebelled on high and here below, who rebelled against the Torah and against its commandments. Behold his actions, behold his utterances. It were better he had not been created!" When he arrives at his burial place, all the dead quake in their places on account of him, saying: "Woe, woe, that this man is buried among us!" His deeds and words precede him, enter the grave and stand over the body, whilst his spirit hovers to and fro mourning over the body. So soon as the man is hidden away in the tomb, [the angel] Dumah advances accompanied by three judges who are appointed to sit in judgement over the newly-buried; these hold in their hands fiery rods and submit to examination the spirit and the body together. Woe to [the victim of] that judgement! Woe for his deeds at the time when he is caught in the fetters of the King, if no advocate is found on his behalf! The King's officer advances towards his feet holding in his hand a sharp sword. The man lifts up his eyes, and sees the walls of his house in a blaze of fire, kindled by himself. Presently he sees before him one full of eyes all over, [12] and clothed in fiery garments. (This may indeed be so, inasmuch as many a man meets an angel in the road, whilst other passers-by do not see him.) You may ask, since it is written, "Who maketh spirits (winds) [13] his angels" (Ps. CIV), how can an angel be visible? It has, however, been explained that when an angel descends to earth he assumes the guise of man, and in this guise he makes himself visible to this man or the other. Otherwise mankind could not endure any sight of him. All the more does this apply to this one, to whom all the world must come. He instils three drops with his sword, and so on, as the Companions have expounded elsewhere. At the sight of him the man's body falls a-trembling, and his heart throbs, this being the king of the whole body, and the spirit passes along through the members of the body, taking leave of each one in turn, like a man taking leave of his neighbour when departing for another place. Woe, it exclaims, for the man's deeds! There is no remedy for such a man unless he repents in time. Until the last moment the man is in fear, attempts to hide himself, but is not able. Seeing his helplessness he opens his eyes and gazes at the Angel of Death with open eyes, and surrenders himself, body and soul. It is the moment of the Great Judgement to which man is subjected to in this world. As the spirit makes its journey through the body and takes leave of each separate member and parts from it, that member immediately dies. When the spirit is about to depart, having thus taken leave of the whole body, the Shekinah stands over the body and the spirit straightway flies off. Happy is the portion of whoever cleaves to Her! Woe to the sinners who keep afar from Her! Indeed, what a number of ordeals man has to undergo in passing out of this world! First comes the ordeal from on high, at the moment when the spirit leaves the body, just mentioned. Then comes his ordeal when his actions and utterances precede him and make proclamation concerning him. Another ordeal is when he enters the tomb. [127a] One more is in the tomb itself. He afterwards undergoes an ordeal at the hands of the worms. There is then the ordeal of Gehinnom. And finally there is the ordeal undergone by the spirit when it roams to and fro through the world, finding no resting-place until its tasks are accomplished. Man has thus to pass through seven ordeals. Hence it behoves man while in this world to fear his Master and minutely to examine daily his works and to repent of any misdeeds before his Maker. So King David, in reflecting on the ordeals man has to undergo on departing this world, made haste to exclaim, "Bless the Lord, O my soul" (Ps. CIII, 1); to wit: Do it before thou leavest this world, and whilst thou art in the body; "and all that is within me, bless his holy name" (Ibid.), in other words: Ye bodily members who are associated with the spirit, whilst that spirit is with you, make haste to bless the Divine Name in advance of the time when ye will be unable to bless Him and offer up thanks. Observe then the words: When a man shall separate himself by uttering a vow, the vow of a Nazirite, etc., referring to him who makes haste whilst in this world, to consecrate himself to his Master. He shall abstuin from wine and strong drink ... nor eat fresh grapes, etc. The question here arises, why should the Nazirite, in addition to wine, be forbidden also grapes, seeing that the priest, who is also enjoined to "drink no wine nor strong drink" (Lev. X, 9), is yet permitted to eat grapes. There is, however, a recondite idea involved in this. It is a known thing that the tree of Adam's transgression was a vine, the fruits of which, wine, strong drink and grapes, belong together to the side of the left. Hence the Nazirite has to keep altogether away from them. The Book of Rab Hamnuna the Elder supports this exposition. There we read in reference to the injunction, he shall let the locks of hair of his head grow long, that the letting of the hair of his head and beard grow long and the abstention from wine and strong drink and grapes is for the reason that all these belong to the left side and they are, moreover, unhairy: the wine is the Superior Mother, the strong drink is a product of the wine and is unhairy. It belongs to the region of the Levites, and hence the Levites were enjoined to "cause a razor to pass over all their flesh" (Num. VIII, 7). The grapes are the Lower Mother, which gathers in herself both the wine and the strong drink. The Nazirite therefore has to abstain from the whole of the left side, so that none of their works should be seen in him. And the grapes grow no hair nor beard, symbolic, as it were, of the female, who has to remove her hair before having relations with the male, and who is by nature beardless. Hence the Nazirite has to let grow his hair, including his beard. Now Samson, although a Nazirite of God, was punished because he married the daughter of a strange god, so that instead of associating himself with his own he debased his holiness by mingling with the daughter of a strange god. It is held by some that he will have no portion in the world to come, for the reason that he said: "Let me die with the Philistines" (Jud. XVI, 30), and thus placed his portion among those of the Philistines. [127b] Now in regard to the Levites it says: "And thus shalt thou do unto them to cleanse them: sprinkle the water of purification upon them, and let them cause a razor to pass over all their flesh" (Num. VIII, 7). Mter the hair has been removed and all the details performed, the Levite is designated "pure", but not "holy". But the Nazirite, having abstained from the side of rigour, is designated "holy" and not simply "pure". So Scripture says: All the days of his vow of Naziriteship ... in which he consecrateth himself unto the Lord, he shall be holy, he shall let the locks of the hair of his head grow long. This is explained by the passage, "and the hair of his head [was] like pure wool" [14] (Dan. VII, 9), inasmuch as the Nazirite in this regard resembles the celestial pattern.' R. Judah said: 'It is indeed by his hair that the Nazirite is distinguished as holy. This is in allusion to "his locks are curled" (S.S. V, 11).' A teaching of R. Simeon says: 'Did men but understand the inner significance of the Scriptural passages regarding the hair, they would acquire a knowledge of their Master by means of the Superior Wisdom.' [15] [145a]

SPEAK UNTO AARON AND UNTO HIS SONS, SAYING: ON THIS WISE YE SHALL BLESS, ETC. R. Isaac quoted here the verse: "But the grace (hesed) of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children" (Ps. CII, 17). 'How great', he said, 'is the virtue of fear in the esteem of the Almighty, inasmuch as fear embraces humility, and humility embraces a state of grace (h'siduth)! Hence, whoever is possessed of fear of sin is possessed of all those virtues; but whoever does not fear Heaven possesses neither humility nor the state of grace. There is a teaching: Whoever emerges from the stage of fear and robes himself in humility, attains thereby a higher degree, as it says, "The fear of the Lord is the heel of humility" [16] (Prov. XXII, 4). Whoever is possessed of the fear of Heaven is rewarded with humility, and he who is possessed of humility is rewarded with the state of grace; so that fear of the Heaven leads to both of these. We have been taught: Whoever has attained the degree of grace is designated "angel" [145b] of the Lord of hosts, as we read: "For the priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the angel of the Lord of hosts" (Malachi II, 7). Wherewith did the priest merit to be called "angel of the Lord of hosts"?' Said R. Judah: 'As the angel of the Lord of hosts is a priest on high, so is the priest below an angel of the Lord of hosts. The angel of the Lord of hosts on high is Michael the great prince who issues from the celestial Grace (hesed) and is the celestial High-priest. So the High-priest on earth is called "angel of the Lord of hosts" by reason that he belongs to the side of Grace. He has attained that degree through fear of God. Scripture thus says: "And the grace of the Lord is from everlasting to everlasting (lit. world to world) upon them that fear him". What means "from world to world"? Said R. Isaac: 'As it has been established in the exposition 'of the Holy Assembly; [17] it alludes to the two worlds.' R. Hiya objected: 'If so, it should have been written "from the world to the world".' Said R. Eleazar: 'It is an allusion to the celestial Adam and the earthly Adam. "Upon those who fear Him", inasmuch as whoever fears sin is called "Adam" (Man).' Said R. Judah: 'But there is a teaching that the term "Adam" signifies the conjunction of male and female?' R. Eleazar in reply said: 'Assuredly so. He who achieves for himself the union of male and female is called Adam, and in this way has the fear of sin. He attains, moreover, to the virtue of humility, and even the degree of grace. Contrariwise, he who remains without that union possesses neither fear nor humility nor the state of grace. So Scripture says: "For I have said: The world is built by Grace" (Ibid. LXXXIX, 3), to wit, by Adam, who denotes the union of male and female. Again: "And the grace of the Lord is from world to world" is an allusion to the priests who proceed from the side of Grace and have obtained this inheritance that descends from the upper world to the lower. "Upon those who fear him", to wit, the priests here below, regarding whom it is written, "and [he shall] make atonement for himself, and for his house" (Lev. XVI, 6), by means of which house (i.e. wife) he falls within the category of Adam. The Psalmist continues: "and his righteousness unto children's children", in allusion to the priest who was rewarded with children's children. Hence the teaching: A priest who has no wife is forbidden to perform the service, as it is written, "and he shall make atonement for himself and for his house".' R. Isaac said that the reason is because the Shekinah does not abide with one who is not married, and the priest in especial must be one with whom the Shekinah abides. Along with the Shekinah there rests on the priests Hesed (Grace) and they are called hasidim (grace-endowed), and as such it behoves them to bless the people. So Scripture says: "And thy saints (hesidim) shall bless thee" (Ps. CXLV, 10); also, "Thy Thummim and thy Urim be with thy saintly one (hasid)".

'"On this wise ye shall bless", to wit, in the holy tongue; "on this wise", to wit, in fear and in humility.' R. Abba said: 'We have learned that KoH (on this wise) is the name of the Power whence all judgements come into action. [146a] But when Hesed (Grace) is joined to Koh the latter is sweetened. Hence the priest, who is derived from Hesed, is entrusted with Koh to have it blessed and sweetened. Thus the command was "On this wise (KoH) ye shall bless", that is, by the influence of Hesed ye shall fill with blessing and make sweet the power of Koh in its relation to Israel, so that Rigour should not prevail.

'It says: "On this wise ye shalt bless the children of Israel, saying (amor) unto them". It is not written "ye shall say unto them", parallel to "ye shall bless".' R. Judah taught that we have therefore to construe it thus: If they will be worthy, then [the blessing is] to them, but if not, then there is merely saying.

R. Isaac discoursed on the verse: "And I Daniel alone saw the vision; for the men that were with me saw not the vision", etc. (Dan. X, 7). 'There is a tradition', he said, 'that those men were prophets, to wit, Haggai, Zechariah and Malachi, whereas Daniel himself was not a prophet. There was thus a reversal of the relation of holy and common. For they, the holy men, were seized with fear and were not able to see the vision, whereas he, a common man, did see without fear. This is explained, however, by the verse: "Though a host should encamp against me, my heart shall not fear; though war should rise up against me, in this (zoth) I will be confident" (Ps. XXVI, 3). The word "this" (zoth) is an allusion to the Providence presiding over David's inheritance that will ensure it for him and will execute vengeance on his behalf. There is a teaching that the Holy One, blessed be He, prepared for David a Holy Chariot, adorned with the holy superior crowns of the Patriarchs. That remained an inheritance for David, and his kingdom was reserved in perpetuity for his descendants. This kingdom had its counterpart on high, and fortified by that heavenly kingdom the rulership of the House of David will never depart from it throughout all generations. So that whenever the crown of Kingship in any way bestirs itself for a descendant of David there is no one who can stand up against him. The reason thus why "Daniel alone saw the vision" was because he was a descendant of David, as we read: "Now among these were, of the children of Judah, Daniel, Hananiah", etc. (Ibid. I, 6); he saw the vision and rejoiced in that it was of the side of the inherited possession which was the lot and portion of his fathers; it was his own, and thus he could endure it, whereas others could not.'

R. Simeon said: 'When KoH bestirs itself in its rigour, mankind cannot stand against it. But when the priests spread out their hands, which are derived from Hesed (Grace), celestial Grace bestirs itself in response and allies itself to KoH, whereby the latter is sweetened, as it were, and in this way the priests, with shining faces, pronounce the blessing on Israel, so that judgement of Rigour is removed from them.

'To THE CHILDREN OF ISRAEL, and not the other nations. Only the priest is empowered to pronounce the blessing, and no other, since he is under Hesed (Grace) and is called Hasid (grace-endowed), and it is said, "and Thy hasidim shall bless thee (yevareku-Koh)" (Ps. CXLIX, 10), to wit, they will cause KoH to join in the blessing. ON THIS WISE YE SHALL BLESS: to wit, by the ineffable Name and in the holy tongue.' R. Judah said: 'When the priest below stands up and spreads out his hands, all the celestial sacred Crowns bestir themselves and make ready to receive blessings, and draw sustenance unto themselves from the depth of the Well, the never-ceasing Well whence blessings ever flow forth for all worlds; these Crowns drink in, as it were, all the blessings. At that moment there is a whisper followed by silence throughout the universe. So when a king is about to join his queen, all his attendants are agog and a whisper runs through them: Behold, the King is about to meet his Matrona. Here the Matrona is the Community of Israel.' R. Isaac said: 'The priest [in pronouncing the benediction] has to raise his right hand higher than his left hand, for the reason that the right is higher in estimation than the left.

'There is a teaching: The priest who is about to spread forth his hands [for the benediction] needs an inflow of holiness [146b] in addition to his own; he must therefore have his hands washed by one who is himself holy, to wit, a Levite, of whose order it is written: "And thou shalt sanctify the Levites". [18] Thus the priest may not receive the sanctification of the washing of hands from any commoner who is not himself sanctified. It may be asked, why only a Levite? Why should not the priest be sanctified by the hands of another priest? The answer is, because the other priest would not be complete, but the Levite is complete, being qualified for his own service, and he is also designated "cleansed", as it says, "and cleanse them" (Num. VIII, 6). Tradition, again, teaches us that the priest, in the spreading forth of his hands, should not have his fingers joined close together, for it is requisite that the sacred Crowns should receive the blessing each one apart in a manner proper to each, because the letters of the Divine Name require also to be kept distinct and not to run into each other.' R. Isaac said: 'The Holy One, blessed be He, desired that the upper beings should be blessed, in order that the lower beings should draw down the blessing from above, and, on the other hand, that the most holy beings above should reciprocally draw to themselves the blessings through the lower beings who are the most holy here below, as we read, "and thy godly ones shall bless thee" (Ps. CXLV, 10).' R. Judah said: 'If a priest is ignorant of this inward significance of the blessing and does not know whom he blesses or what his blessing connotes, his blessing is naught. So Scripture says: "For the priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of hosts" (Mal. II, 17). That is, the upper beings should seek at his mouth the Torah, to wit, the Written Law and the Oral Law, which are bound up with the two celestial Crowns called by the same names; they do so because he is "the messenger of the Lord of hosts". So the priest, as tradition tells us, needs to think with devotion on the inward and elevated significance of the words uttered whereby the unification of the Divine Name is achieved.'

R. Simeon cited the following from the Book of Mystery. 'The Divine Name has both a revealed and an undisclosed form. In its revealed form it is written YHVH, but in its undisclosed form it is written in other letters, this undisclosed form representing the most Recondite of all.' R. Judah said: 'Even the revealed form of the Name is hidden under other letters, [19] in order to screen more effectively the most Recondite of all. For it behoves the priest to concentrate on the various permutations of the Divine Name, and to call down the mercies of all the Attributes through the two Crowns of mercy. [20] In these letters of this Name are concealed twenty-two attributes of Mercy, viz. thirteen of the Ancient One, Most Recondite of all, and nine of the Mikroprosopus (Lesser Figure); but they all combine in one composite Name, on which the priest concentrated his mind when he spread forth his hands, a name containing twenty-two engraven letters. We have learnt that when reverence was prevalent among mankind, the ineffable Name was openly enunciated in the hearing of all, but after irreverence became widespread it was concealed under other letters. Therefore at the time when the Name was disclosed, the priest would concentrate his mind on its deep and inner meaning, and he would utter the Name in such a way as to accord with that meaning. But when irreverence became common in the world he would conceal all within the written letters. Observe that the twenty-two letters [147a] were uttered by Moses in two sections. The first time [21] he uttered thirteen attributes of the Ancient of Ancients, the Most Undisclosed, so as to bring them down to the region where Rigour rules and subdue it. The second time [22] he uttered nine attributes of Mercy which are inherent in the Mikroprosopus (Lesser Figure) and which are radiated from the light of the Ancient and Undisclosed One. All this the priest combined together when he spread forth his hands to bless the people, so that all the worlds received the blessings from the side of the mercies which are drawn from the Ancient and Most Undisclosed One. It is for this reason that in the command it says simply "saying" (amor), instead of the definite form "say" (imru), this being a reference to the hidden letters within the words of blessing. Again, the word AMoR has in its letters the numerical value of two hundred and forty-eight less one, equal to the number of the bodily members of man, excepting the one member on which all the rest depend. All these members thus receive the priestly blessing as expressed in the three verses.'

R. Jose said: 'One day I was sitting in the presence of R. Eleazar, the son of R. Simeon, when I asked him the import of David's words, saying: "Man and beast thou preservest, O Lord" (Ps. XXXVI, 7). "Man" is plain enough, I said, but why associate with him "beast"? He replied: It is as much as to say: If they are worthy they are of the category of man, if not they are of that of beast. I said to him: Rabbi, I would like a deeper exposition. He then said: Observe that the Holy One, blessed be He, called Israel "Adam" (Man), in virtue of their being of the celestial pattern, and He also called them "beast". So we read in one and the same verse, "And ye my sheep, the sheep of my pasture, are men (Adam)" (Ezek. XXXIV, 31): thus Israel is called both sheep, which is beast, and man (Adam). Hence "man and beast the Lord preserveth". Furthermore, when they are virtuous they are "Adam", of the celestial pattern, otherwise they are called "beast", but both receive the blessing at one and the same time, the celestial Adam and the earthly beast. Observe that no blessing is found here below until it comes into existence on high. But so soon as it comes into existence on high it is found below. The same correspondence exists whether for good or for ill. In regard to good, Scripture says: "I will respond to the heavens, and they shall respond to the earth" (Hos. II, 23); in regard to ill, we read: "the Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth" (Isa. XXIV, 21).' R. Judah remarked: 'It is for this reason that it is written "say to them", without specification, implying that the blessing embraces the upper world and the lower together; and similarly it first says "thus" (Koh), and then "the children of Israel". THE LORD BLESS THEE, to wit, on high, AND KEEP THEE, here below; THE LORD MAKE HIS FACE TO SHINE UPON THEE, to wit, on high, AND BE GRACIOUS UNTO THEE, here below; THE LORD SHOW FAVOUR UNTO THEE, on high, AND GIVE THEE PEACE, below.' R. Abba said: 'They all are blessed together by the twenty-two engraven letters of the Divine Name that are embraced within the priestly blessing. They symbolize, moreover, Mercy within Mercy, with the entire absence of Rigour. As for the words "yisa ... panav" (the Lord lift up His countenance), it may also be translated, "the Lord remove and put away His anger", so that Rigour will be entirely absent. There is a teaching in the name of R. Jose, saying: When the priest spreads forth his hands it is forbidden to look at them, [23] for the reason that the Shekinah is hovering over his hands. R. Isaac remarked: 'Inasmuch as one is unable to see the Shekinah, as it says, "for man shall not see me and live" (Ex. XXXIII, 2), to wit, not whilst alive but only in death, what matters it then if one looks at the priest's hands?' Said R. Jose: 'It matters because the Divine Name is reflected in the fingers of the priest's hands, so that although people cannot see the Shekinah they ought not to look towards the hands of the priests, as that would indicate irreverence towards the Shekinah. We have learnt that when the priests hold their hands outspread [in blessing], the congregation should be in fear and awe, and realize that it is a time of favour in all the worlds when the upper and lower worlds are being blessed, and there is everywhere an absence of Rigour. It is a moment when the undisclosed aspect of the Ancient of Ancients is being revealed as Microprosopus (Lesser-Figure), and thus peace prevails then everywhere. [147b] A teacher taught in the presence of R. Simeon: Whoever is in distress on account of a dream should recite during the time the priests spread forth their hands the following: [24] "O Master of the world, I am Thine and my dreams are Thine ... ." For that is a propitious moment, and if one then offers up prayer in his distress, Rigour is turned for him into Mercy.'

SO THEY SHALL PUT MY NAME UPON THE CHILDREN OF ISRAEL. R. Judah said that the term samu (put) conveys the idea of orderly arrangement, as the priests are therein bidden to arrange by their blessing the Crowns of the right to the right, and the Crowns of the left to the left, without confusing them, so that the upper world and the lower will receive the blessing. If they follow this, then I WILL BLESS THEM, a blessing extended to the priests themselves, as we read: "And blessed be every one that blesseth thee" (Gen. XXVII, 29), also, "And I will bless them that bless thee" (Ibid. XII, 3). We are told that a priest not beloved by the people ought not to take part in blessing the people. On one occasion, when a priest went up and spread forth his hands, before he completed the blessing he turned into a heap of bones. This happened to him because there was no love between him and the people. Then another priest went up and pronounced the blessing, and so the day passed without harm. A priest who loves not the people, or whom they love not, may not pronounce the blessing. So Scripture says: "He that hath a bountiful eye shall be blessed" (Prov. XXII, 9), where the word YeBoRaKH (shall be blessed) can also be read YeBaReKH (shall bless).' R. Isaac said: 'Note that the wicked Balaam, when he was entrusted with the task of blessing Israel, fixed on them an evil eye so as to prevent the blessing from being fulfilled. So Scripture says: "The saying of Balaam the son of Beor" (Num. XXIV, 3), that is, the son of the most hateful enemy of Israel; "and the saying of the man whose eye is closed" [25] (Ibid.): that means that he closed his benevolent eye so that the blessing should be of no effect.' R. Judah remarked: 'This is assuredly so, as indeed we find that a real blessing is associated with the opening of the eye. Thus it is written, "Open thine eyes" (Dan. IX, 18), that is, in order to bless. So R. Hamnuna the Elder's blessing for anyone took the form of "May the Holy One, blessed be He, keep His eyes open on thee".' R. Isaac continued: 'Thus the blessing pronounced by the priest with a benevolent eye is effective, but if it is not given with a benevolent eye, of such it is written: "Eat thou not the bread of him that hath an evil eye, neither desire thou his dainties" (Prov. XXIII, 6), to wit, in no wise seek any blessing from such a man.' Said R. Jose: 'Observe the verse: "Nevertheless the Lord thy God would not hearken unto Balaam" (Deut. XXIII, 6). Now we should have expected rather "to hearken unto Balak" instead of "unto Balaam", seeing that Balak was the instigator of the whole attempt. But the reason why Balaam is mentioned is because he closed his eye in order to make his blessing of no effect.' R. Jose said: 'The Holy One, blessed be He, said in effect to Balaam: "Wretch! Thou hast closed thine eye in order that My children should not receive any blessing. I, however, will open thine eyes and so I will turn all thy utterances into blessings." So we read: "But the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee" (Ibid.). It has been taught: How beloved are Israel before the Holy One, blessed be He, in that the upper beings are only blessed for the sake of Israel. Thus R. Judah said in the name of R. Hiya, who had it from R. Jose: 'The Holy One, blessed be He, swore that he would not enter the heavenly Jerusalem save after Israel had entered the earthly Jerusalem, as it is said: "[I am] the holy one in the midst of thee, and I will not come into the city" (Hos. XI, 9). That means that so long as the Shekinah is here in exile the Name on high is not complete, the arrangements [of the Divine Powers] are not properly effected, [26] and, if it were possible to say so, [148a] the Holy Name is left impaired.' R. Abba was once going toward Lud when he met R. Zeira, the son of Rab. Said R. Zeira: 'Now do I behold the presence of the Shekinah, and whoever beholds the presence of the Shekinah ought to quicken his pace and follow Her. So we read: "And let us know and pursue to know the Lord" (Ibid. VI, 3); also, "And many peoples shall go and say: Come ye and let us go up to the mountain of the Lord ... for out of Zion shall go forth the law" (Isa. II, 3). I thus desire to follow thee and taste of some of the good things that ye learn daily in the Holy Assembly. [27] Now,' he asked, 'it is written: "And he believed in the Lord, and he counted it to him for righteousness" (Gen. XV, 6). Does it mean that the Holy One counted it to Abraham, or that Abraham counted it to the Holy One? I myself', he said, 'heard that it means that the Holy One counted it to Abraham, but this does not satisfy me.' Said R. Abba: 'It is indeed not so. Observe that it is written, "and he counted it" (vayahsh'veha), but not "and he counted to him" (vayahshov lo). This assuredly means that Abraham counted it to the Holy One, blessed be He. It has been taught on this point as follows. It is written: "And he brought him forth abroad" (Ibid. 5), to wit, the Holy One, blessed be He, said to Abraham in effect: [28] Give up thy astrological speculations; this is not the way to acquire a knowledge of My Name. Thou seest, but I see also. Abram, it is true, is not to beget children, but Abraham will beget children. Henceforth follow another direction. "So (KoH) shall thy seed be" (Ibid.). The word KoH is expressive of the tenth sacred Crown of the King by which His Name may be known; it is the Crown through which rigorous judgements are set in motion. At that moment Abraham became filled with joy, inasmuch as the good tidings came to him through the medium of KoH, for although rigorous judgements are stirred up thence, yet "Abraham counted it", -- to wit, the Crown, source of Rigour -- "for righteousness": that is, he realized that the very Rigour was turned for him into Mercy. Now, in the command "On this wise (KoH) shall ye bless", it is signified that for the sake of Israel the very KoH is to be blessed by the priest, so that Israel will be blessed below, and thus blessing will be diffused through the universe. As for the time to come, it is written, "The Lord bless thee out of Zion .. ." (Ps. CXXXIV, 3); as well as, "Blessed be the Lord out of Zion, who dwelleth at Jerusalem" (Ibid. CXXXV, 21).'

AND IT CAME TO PASS ON THE DAY THAT MOSES HAD MADE AN END (Khalloth), ETC. R. Jose taught: 'This was the day when the bride [29] entered under the canopy, and it was by the hands of Moses that she entered there.' R. Judah remarked: 'And did She then delay until that time to enter into Her place ? Is it not written: "And Moses was not able to enter the tent of meeting", etc. (Ex. XL, 35)?' Said R. Isaac: 'The Torah is not written in chronological order. [30] Again, "Khalloth" (making an end) is the same as "Khallath" (the bride of) Moses. Assuredly she was the "khallah", bride of Moses. So we learn that R. Simeon explained the verse: "Thou hast ascended on high; thou hast led captivity captive", etc. (Ps. LXVIII, 19), as follows. When the Holy One, blessed be He, said to Moses, "Put off thy shoes from off thy feet" (Ex. III, 5), the mountain shook. Said Michael to the Holy One, blessed be He: Lord of the Universe! Art Thou about to annihilate man? Is it not written, "Male and female created he them, and blessed them" (Gen. V, 2), so that blessing is only found in the association of male and female? But now Thou biddest him to separate from his wife. The Holy One replied: Indeed, Moses has already fulfilled the command of bearing children. Now I desire him to espouse, as it were, the Shekinah, and thus for his sake the Shekinah will descend to dwell with him. This is what is meant by "Thou hast ascended on high; Thou hast led captivity captive", to wit, the Shekinah, who was, as it were, espoused to thee. In regard to Joshua, whose face shone as the face of the moon, [31] it is written: "Put off thy shoe (singular) from off thy foot" (Jos. V, 15), for the reason that he separated himself from his wife only at certain times, inasmuch as the Shekinah was not espoused to him in the same degree, he not being so much deserving of her. So it is written: "And Joshua fell on his face to the earth" (Ibid. v, 14). But here we read of her being the bride of (KHLLTH) Moses in all truth. Happy was the portion of Moses, whose Master delighted in his glory above all the rest of mankind.'

AND THE LORD SAID UNTO MOSES: EACH PRINCE ON HIS DAY. 'The word layom (= to the day)', said R. Judah, 'is an allusion to the celestial Days which were dedicated [148b] to be blessed by the twelve delimited areas; [32] and each one was put right and dedicated by means of a blessing through the days here below. We have learnt that all are blessed through the celestial altar. All are blessed, even the lower world, even the other nations of the world.' R. 8imeon said: 'If not for the sacrifices offered by these twelve princes, the world could not stand against the twelve princes of Ishmael, of whom it is written, "twelve princes according to their nations" (Gen. XXV, 16). Hence "each prince on the day"; and whatever he offered was after the celestial pattern, so that all should receive the blessing. THE RAMS SIXTY, THE HE-GOATS SIXTY, representing the "threescore mighty men about it" (S.S.. III, 7), which belong to the side of Strength. ONE GOLDEN SPOON OF TEN GOLDEN SHEKELS, etc. Based on this, it was declared: Happy is the portion of the righteous on whom the Holy One, blessed be He, pours blessings, and unto whose prayer He hearkens. Regarding them it is written: "When he hath regarded the prayer of the destitute, and hath not despised their prayer" (Ps. CII, 18).'

_______________

Notes:

1. The first half implies that there is iniquity in him, the second that there is not.

2. i.e. the Shekinah.

3. i.e. the soul.

4. This is contrary to the Mishnah, which does not forbid, but makes it optional for the priest.

5. Cf. T.B. Stah, 26a.

6.

7. The reference apparently is to the Nazirite.

8. v. T.B. Berachoth, 6b.

9. v. T.B. Yoma, 38b.

10. There is here a lacuna in the text.

11. v. T.B. Hagigah, 5b.

12. i.e. the Angel of Death, v. T.B. Abodah Zaroh, 20b.

13. Ruhoth = winds or spirits.

14. i.e. white, the symbol of mercy.

15. Here follows in the text the Idra Rabba.

16. E.V. "The reward of humility and the fear of the Lord is ... "

17. The Idra Rabba.

18. These words are not to be found in our texts.

19. i.e. ADNY(ADoNaY).

20. Viz. Mah, Adonay.

21. Ex.XXXIV, 6.

22. Num. XIV. 18.

23. v. T.B. Hagigah, 16a.

24. T.B. Berachoth, 55a.

25. By a change from right to left of the diacritical point, the word shethum (opened) is read sethum (closed).

26. i.e. there is friction between the Grades.

27. i.e. the full assembly of R. Simeon and the Companions.

28. v. T.B. Shabbath, 156a.

29. Khalloth (= ending) suggests Khallah (= bride = Shekinah).

30. v. T.B. Pesahim, 6b, et passim.

31. Cf. T.B. Baba Bathra, 75a.

32. The twelve permutations of the Tetragrammaton.

[admin]

BEHA'ALOTHEKHA

Numbers VIII, 1-XII, 16

AND THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO AARON, AND SAY UNTO HIM: WHEN THOU LIGHTEST THE LAMPS.... R. Judah discoursed here on the verse: "Which is as a bridegroom coming out of his chamber", etc. (Ps. XIX, 6). 'Happy is the portion of Israel', he said, 'in whom the Holy One, blessed be He, delights and to whom He gave the Torah of truth, the Tree of Life, whoever takes hold of which achieves life in this world and in the world to come. Now the Tree of Life extends from above downward, and it is the Sun which illumines all. Its radiance commences at the top and extends through the whole trunk in a straight line. It is composed of two sides, one to the north, one to the south, one to the right, and one to the left. When the trunk shines, first the right arm of the tree is illumined, and from its intensity the left side catches the light. The "chamber" from which he goes forth is the starting-point of light, referred to also in the words of the next verse, "from the end of the heaven", which is, indeed, the starting-point of all. From that point he goes forth veritably as a bridegroom to meet his bride, the beloved of his soul, whom he receives with outstretched arm. The sun proceeds and makes his way toward the west; when the west is approached the north side bestirs itself to come forward to meet it, and joins it. Then "he rejoices as a strong man to run his course" (Ps. ibid.), so as to shed his light on the moon. Now the words WHEN THOU LIGHTEST THE LAMPS contain an allusion to the celestial lamps, all of which are lit up together from the radiance of the sun.' [1]

R. Abba began a discourse with the verse: "Happy is the people that know the joyful shout; they walk, O Lord, in the light of thy countenance" (Ps. LXXXIX, 16). 'Happy', he said, 'are Israel to whom the Holy One, blessed be He, gave the Holy Law [149a] and whom He taught His ways, how to cleave unto Him and observe the precepts of the Torah whereby to merit the world to come; and whom He brought near to Himself at the time when they went forth from Egypt. For then He took them away from a strange dominion and caused them to be united to His Name. Then they were called "the children of Israel", to wit, free men entirely emancipated from any strange power, and united to His Name that is supreme over all, that rules over the upper beings and the lower; and out of His love for them He designated them "Israel my firstborn" (Ex. IV, 22), on the celestial pattern. Then He slew every firstborn on high and below, set free the bondmen and prisoners, the upper and the lower ones, so as to free Israel completely. Hence the Holy One, blessed be He, did not send an angel or a seraph, but performed the deed Himself. Furthermore, He alone, being all-knowing, could distinguish and discern and set free the bondmen, things not within the power of any messenger but only within His own. Now on that night when the Holy One, blessed be He, was about to slay all those firstborn, the angels came forward to sing their song of praise before Him. He said to them: "This is not the time for it, as another song my children on earth are about to sing." Then at the division of the night the north wind bestirred itself, and the Holy One, blessed be He, executed judgement and Israel broke forth in loud songs of praise. Then He made them free men, freed from every bondage; and the angels and all the celestial hosts hearkened unto the voice of Israel. After Israel had circumcised themselves they marked their houses with that blood and with the blood of the paschal Iamb in three spots, to wit, "the lintel and the two side-posts" (Ibid. XII, 22). For when the destroying angel went forth and saw the mark of the holy sign on that door he had compassion on Israel, as it is written: "the Lord will compassionately pass over the door" (Ibid. 23). There is a certain difficulty here. For since the Holy One Himself was to come and slay in the land of Egypt, what need was there for a sign on the door, seeing that all is revealed before Him? Further, what signifies "and [He] will not suffer the destroyer" (Ibid.)? We should have expected "and [He] will not destroy". But the truth is as follows. It is written, and "the Lord smote all the firstborn in the land of Egypt" (Ibid. 29). Now "and the Lord" (V-YHVH) everywhere denotes "He together with His tribunal", and on any such occasion it behoves man to exhibit some visible act in order to be saved. It is thus of importance to have sacrifices offered on the altar so as to keep at a distance the Destroyer during a service. The same applies to the New-Year Day, the Day of Judgement, when the lords of the evil tongue rise up against Israel; it is then that we need prayer and supplication, and, in addition, some outward and visible act. This act consists in blowing the trumpet, the sound of which wakes into action another trumpet. We thereby bring about the working of Mercy and Rigour at one and the same time, like the celestial trumpet that emits a combined sound. Our object is to awaken Mercy and to bring about the subjection of the Masters of Rigour so that they may be impotent on that day. And so when the powers of Mercy are awakened, all the celestial lamps are lit on both sides, and then "In the light of the King's countenance is life" (Prov. XVI, 15). So at the moment when the priest is about to kindle the lamps here below and offers up the perfumed incense, the celestial lights are kindled and all is linked together so that joy and gladness pervade all the worlds. So Scripture says: "Ointment and perfume rejoice the heart" (Prov. XXVII, 9). This, then, is the full import of "When thou lightest the lamps".'

R. Eleazar, R. Jose and R. Isaac once on their travels came to the mountains of Kurdistan. As they approached them R. Eleazar raised his eyes and saw some tall and forbidding cliffs, and they were all filled with fear. Said R. Eleazar to his Companions: 'Had my father been here I should not have feared, but all the same, as we are three and are discussing words of the Torah, there is no place here for the divine Rigour.' R. Eleazar then quoted the verse: "And the ark rested in the seventh month, on the seventeenth day of the month, on the mountains of Ararat" etc. (Gen. VIII, 4). 'How precious', he said, 'are the words of the Torah, seeing that each particular word contains sublime mystical teachings, the Torah itself being designated the sublime general rule. Now, one of the thirteen exegetical principles by which the Law is expounded reads: "If anything is included in a general proposition and is then made the subject of a special statement, that which is predicated of it is not to be understood as limited to itself alone, but is to be applied to the whole of the general proposition." So it is with the Torah itself. It [149b] is itself the supernal all-comprehensive Rule, yet in addition does each particular narrative, seemingly a mere story or fact, standing outside the all-comprehensive Rule of the Torah, teach us not only its own limited lesson, but supernal ideas and recondite doctrines applicable to the whole of the all-comprehensive Rule of the Torah. Thus when we read that "the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat", we assuredly find here a particular statement, apparently a superfluous detail; for what matters it to us whether the ark rested in this or in the other place so long as it rested somewhere? Yet does it contain teaching applicable to the whole principle of the Torah. And happy are Israel to whom was given the sublime Torah, the Torah of truth. Perdition take anyone who maintains that any narrative in the Torah comes merely to tell us a piece of history and nothing more! If that were so, the Torah would not be what it assuredly is, to wit, the supernal Law, the Law of truth. Now if it is not dignified for a king of flesh and blood to engage in common talk, much less to write it down, is it conceivable that the most high King, the Holy One, blessed be He, was short of sacred subjects with which to fill the Torah, so that He had to collect such commonplace topics as the anecdotes of Esau, and Hagar, Laban's talks to Jacob, the words of Balaam and his ass, those of Balak, and of Zimri, and suchlike, and make of them a Torah? If so, why is it called the "Law of truth"? Why do we read "The law of the Lord is perfect.... The testimony of the Lord is sure.... The ordinances of the Lord are true... . More to be desired are they than gold, yea, than much fine gold" (Ps. XIX, 8-11)? But assuredly each word of the Torah signifies sublime things, so that this or that narrative, besides its meaning in and for itself, throws light on the all-comprehensive Rule of the Torah. See now what the resting of the ark comes to teach us. At the time when Rigour impends over the world and the Holy One, blessed be He, sits on His throne of Judgement to judge the world, within that Throne, in the King's chest, there are deposited ever so many records, notes and books, so that nothing is forgotten by the King. That Throne attains its full significance only in the seventh month, on the Day of Judgement, when all the people of the world pass before it for scrutiny. "The Ark" thus "rested in the seventh month", on the world's Day of Judgement, "on the mountains of Ararat", that is, attended by the lords of Rigour, the lords of the hostile shout. Many are the executioners who bestir themselves on that day and place themselves underneath the Throne to take part in the world's judgement. Israel on that day offer up prayer and supplication before Him, they blow the trumpet, and the Holy One, blessed be He, takes compassion on them and changes Rigour into Mercy. Then all the upper and the lower beings proclaim: "Happy is the people that know the joyful shout" (Ps. LXXXIX, 16). Hence, on that day, whoever blows the trumpet should know the root of the matter, so as to concentrate his mind on the meaning of the blowing and to perform it with understanding. Thus, "happy is the people that know the joyful shout", and not merely "that sound the joyful shout".'

The Companions then proceeded on their journey the whole day. When night fell they ascended to a spot where they found a cave. Said R. Eleazar: 'Let one of us enter inside the cave if haply he find there a more convenient spot.' R. Jose entered and noticed therein an inner cave lit by a lamp, and he heard a voice speaking thus: "When thou lightest the lamps the seven lamps shall give light in front of the candlestick". Here (said the voice) the Community of Israel receives the light whilst the supernal Mother [150a] is crowned, and all the lamps are illumined from Her. In Her are two small flames, companions of the King, as it were, which kindle all the lights on high and below.' R. Jose, on hearing this, rejoiced, and reported it to R. Eleazar, who said to him: 'Let us enter therein, for the Holy One, blessed be He, seems to have appointed for us this day as one on which a miracle should happen to us.' When they entered their eyes met there two men engaged in the study of the Torah. R. Eleazar proclaimed: '"How precious is thy lovingkindness, O God! and the children of men take refuge in the shadow of thy wings" (Ps. XXXVI, 8).' The two men stood up, then they all sat down in joyful mood. Said R. Eleazar: 'The Holy One, blessed be He, has shown us lovingkindness in letting us find you in this spot. Now, light the lamps!'

R. Jose then began the following discourse: When thou lightest the lamps. 'The term beha'alothekha (when thou lightest) has here its literal meaning [to wit, when thou makest ascend], inasmuch as the verse speaks here of the services performed by the priest, the two which form a unity, to wit, those of the oil and the incense, so that "Oil and perfume rejoice the heart" (Prov. XXVII, 9). So Scripture says: "And Aaron shall burn thereon incense ... when he dresseth the lamps... . And when Aaron lighteth the lamps at dusk he shall burn it" (Ex. XXX, 7-8). Why the term b'hetivo (when he dresseth, lit. = when he maketh good)?' R. Judah said that this points to the idea contained in "but he that is of a merry (lit. good) heart hath a continual feast" (Prov. XV, 15), whilst the expression "when he maketh ascend" (b'ha'aloth) points to the exaltation of the supernal beings after having drunk their fill of the waters of the River, so that blessings and joy are diffused throughout.' Said R. Aha: 'When the Most Profound illumes the River, and the River so illumined flows on in a straight path -- of such a moment it is written, "when he makes ascend", in that from the Most Profound there issue the causes that come from the supernal side of the Most Profound which is called Thought. The two terms ["make ascend" and "make good"] thus signify one and the same thing. At that moment the Community of Israel is blessed and blessings are diffused throughout the worlds.' [151a]

R. Eleazar said: 'This section, dealing with the ceremonies of the candlestick, is a repetition of another section dealing with the same. The reason for the repetition is as follows. Having recorded the offerings brought on the altar by the Princes, and all the ceremony of its dedication, Scripture records the service of the candlestick, which was a finishing touch ministered by Aaron, inasmuch as it was through Aaron that the supernal candlestick with all its lamps was lighted. Observe that the altar had to be dedicated and perfected by the twelve Princes, representing the twelve tribes, who were ranged on four sides carrying four standards. It was all on the supernal pattern, to wit, the candlestick [151b] with its seven lamps to be lighted by the hand of the priest. Candlestick and the inner altar together minister to the joy of the whole of existence, as Scripture says: "Ointment and perfume rejoice the heart" (Prov. XXVII, 9). For of the two altars, the inner one [on which the incense was offered] radiated its force to the outer one, the one assigned for other offerings; and it is by meditating on the inner altar that one obtains a knowledge of the Supernal Wisdom, which is concealed within the words ADoNaY YHVH. Hence the incense had to be offered up only when the oil had been poured in the lamps. The following is found in the Book of King Solomon. The incense has the virtue of diffusing joy and putting away death. For whereas Judgement prevails on the exterior, joy and illumination, on the other hand, proceed from the interior, the seat of all happiness. So when this bestirs itself all Judgement is removed and is powerless. The incense thus has the virtue of annulling death and binds all together, and was therefore offered on the interior altar. Take the Levites .... This indicates that it was needful to cleanse them and draw them on that they might be linked to their own proper place. For they symbolize the Left Arm, identical with the side of Judgement, and whoever proceeds from the side of Judgement ought not to let his hair grow, as he thereby strengthens Judgement in the world. For the same reason a woman may not have her hair exposed to view, but it behoves her to cover her head and keep her hair concealed. When this is done, all those who proceed from the side of Judgement are blessed; and thus is explained the significance of the command saying: And thus shalt thou do unto them to cleanse them ... and let them cause a razor to pass over all their flesh.... Furthermore, the Levites could not take up their post until the priest had offered them up for a wave-offering, inasmuch as it is the right that has to lead the left.' Said R. Simeon: The Levites, on entering into their assigned places, had to bring as an offering two bullocks, symbolic of the left side, as they themselves were of the left side. On the other hand, power and adjustment are vested in the priest, inasmuch as the power of the body is chiefly displayed in the right arm. The priest was therefore the right arm of all Israel, charged to set right Israel and all the world. Nevertheless he, together with the left side, was part of the body, the body being the all-in-all.

'THIS IS THAT WHICH PERTAINETH UNTO THE LEVITES, ETC. Observe that the Levite enters on his service when twenty-five years old, and remains in his service for twenty-five years until he reaches the age of fifty. When he reaches the fifty-year grade the strong fire within him is cooled down, and in such a state he cannot but impair the spot to which he is attached. Besides, his singing voice no longer serves him so well, whereas that voice ought not to be impaired, but should constantly gain in vigour; and since the Levite stands in the region of Strength (Geburah), no feebleness whatever can be permitted to attach to him.'

AND THE LORD SPOKE TO MOSES IN THE WILDERNESS OF SINAI, ETC. Said R. Abba: 'Why was the command regarding the paschal lamb repeated here after it had been given them once whilst they were still in Egypt ? The reason is that the Israelites thought that that command was intended only for the one year in Egypt and not for future years. Hence, [152a] "in the wilderness of Sinai ... of the second year": the command was renewed to indicate that it was to be kept throughout the generations. "In the first month of the second year" contains a sublime mystery. The month signifies the Moon, [2] and the year points to the Sun [3] that sheds his rays on the Moon. Thus it happened at the time when all the precepts of the Torah were delivered to Israel.' Said R. Simeon: 'Alas for the man who regards the Torah as a book of mere tales and everyday matters! If that were so, we, even we could compose a torah dealing with everyday affairs, and of even greater excellence. Nay, even the princes of the world possess books of greater worth which we could use as a model for composing some such torah. The Torah, however, contains in all its words supernal truths and sublime mysteries. Observe the perfect balancing of the upper and the lower worlds. Israel here below is balanced by the angels on high, of whom it says: "who makest thy angels into winds" (Ps. CIV, 4). For the angels in descending on earth put on themselves earthly garments, as otherwise they could not stay in this world, nor could the world endure them. Now, if thus it is with the angels, how much more so must it be with the Torah -- the Torah that created them, that created all the worlds and is the means by which these are sustained. Thus had the Torah not clothed herself in garments of this world the world could not endure it. The stories of the Torah are thus only her outer garments, and whoever looks upon that garment as being the Torah itself, woe to that man -- such a one will have no portion in the next world. David thus said: "Open thou mine eyes, that I may behold wondrous things out of thy law" (Ps. CXIX, 18), to wit, the things that are beneath the garment. Observe this. The garments worn by a man are the most visible part of him, and senseless people looking at the man do not seem to see more in him than the garments. But in truth the pride of the garments is the body of the man, and the pride of the body is the soul. Similarly the Torah has a body made up of the precepts of the Torah, called gufe torah (bodies, main principles of the Torah), and that body is enveloped in garments made up of worldly narrations. The senseless people only see the garment, the mere narrations; those who are somewhat wiser penetrate as far as the body. But the really wise, the servants of the most high King, those who stood on Mount Sinai, penetrate right through to the soul, the root principle of all, namely, to the real Torah. In the future the same are destined to penetrate even to the supersoul (soul of the soul) of the Torah. Observe that in a similar way in the supernal world there is garment, body, soul and super-soul. The heavens and their hosts are the outer garment, the Community of Israel is the body which receives the soul, to wit, the "Glory of Israel"; and the super-soul is the Ancient Holy One. All these are interlocked within each other. Woe to the sinners who consider the Torah as mere worldly tales, who only see its outer garment; happy are the righteous who fix their gaze on the Torah proper. Wine cannot be kept save in a jar; so the Torah needs an outer garment. These are the stories and narratives, but it behoves us to penetrate beneath them. [152b]

'IF ANY MAN (lit. a man, a man) OF YOU ... SHALL BE UNCLEAN, ETC. What signifies the repetition of the term "a man"? It signifies "a man who is a man", that is, who is otherwise worthy of the name "man", and fit to receive the supernal soul, but who has allowed himself to be blemished and defiled so that the Shekinah cannot abide with him. We read further: OR BE IN A JOURNEY AFAR OFF. There is a dot over the resh of the word rehokah (afar off) to indicate that if a man sullies himself here, they sully him on high. He is thus "in a journey afar off", far away from the region and the path which the seed of Israel have chosen.' R. Isaac remarked: 'Is it not written, "If a man ... shall be unclean ... or be in a journey afar off", thus signifying two different cases ?' Said R. Jose: 'Just so. The former speaks of a man not yet defiled on high, whilst the latter refers to one who has been thus defiled. Neither upon the one nor upon the other, Scripture implies, can holiness rest, and so neither may offer up the paschal lamb at the time when the rest of Israel offer it up. As for the secondary paschal lamb, the man is only permitted to offer it after he has purified himself and repaired his defect. Israel, however, who offered the passover in its proper time, stand in a higher degree in that they receive the beneficences of the Moon and the Sun [4] together.' [153b]

AND ON THE DAY THAT THE TABERNACLE WAS REARED UP. R. Hiya cited here the verse: "He hath scattered abroad, he hath given to the needy, his righteousness stands for ever" (Ps. CXII, 9). 'The term "scattered" here', he said, 'is to be interpreted in the light of the saying: "There is that scattereth, and increaseth all the more" (Prov. XI, 24), that is, increaseth in riches, increases in life. Besides, the term nosaf (increaseth) has the secondary meaning of "gathering in", thus pointing to the region of death. The verse thus says that such a man draws to himself, where death would otherwise have been, an increase of life from on high.' R. Judah said, in the name of R. Hiya: 'This verse testifies that whoever gives to the poor induces the Tree of Life to add of itself to the Tree of Death, [5] so that life and joy prevail on high, and so that that man, whenever in need, has the Tree of Life to stand by him and the Tree of Death to shield him. The verse continues, "and his charity [6] standeth for ever", that is, it stands by him to provide him with life and strength; as he has awakened life, so will the two Trees stand by him to shield him and grant him an increase of life.' R. Abba said: 'Every time the tabernacle was set up by the hands of men there was a day of universal joy, and the sacred Oil was poured into the lamps, and these all shed their light abroad, and those who brought this about won redemption for themselves in this world and life in the next. Thus "righteousness delivereth from death".' [154a]

MAKE UNTO THEE TWO TRUMPETS OF SILVER, ETC. R. Simeon adduced here the verse: "And when the Hayoth (living creatures) went, the wheels went hard by them; and when the Hayoth were lifted up from the bottom the wheels were lifted up" (Ezek. I, 19). 'The Hayoth', he said, 'are borne along by the supernal power; and so were the movements of the tribes below who bore on their standards the likenesses of the Hayoth, that of Lion, Eagle, Ox, Man. Angels attended each of the standards. The first standard bore the likeness of Lion and was attended by Michael, who had under him two chieftains, Zophiel and Zadkiel. When these set out numerous armed hosts moved in unison on the right-hand side whilst the sun on the left illumined them. The Lion put forth his right hand and summoned to himself all his hosts, to wit, three hundred and seventy thousand lions, and they all assembled round him. When this Lion roars all the firmaments and all their hosts and legions quiver and shake. 'The Fiery River blazes forth and sinks a thousand and five hundred stages to the lower Gehinnom. Then all the sinners in the Gehinnom shake and tremble and bum in the fire. So Scripture says: "The lion hath roared, who will not fear ?" (Amos III, 8). A second roar he emits, which is taken up by his entourage of three hundred and seventy thousand lions. Then he puts forth his left hand, when all the "masters of Rigour" here below are seized with fear and are bowed down underneath that hand. So we read: "Thy hand shall be on. the neck of thy enemies" (Gen. XLIX, 8). Each of the Hayoth had four wings formed of white flaming fire, as well as four faces turned towards the four cardinal points, all illumined by the white light of the sun; the one turned to the east was illumined with a joyous light, the one towards the west with a concentrated light, the one towards the north was within the penumbra of the sun. These contained three groups. [7] One numbered seventy-four thousand and six hundred. These were of the higher grades. There were, besides, a long succession of tower grades. These were innumerable. The second group contained fifty-four thousand and four hundred besides [154b] those of the lower grades, who were innumerable. The third group, which followed behind, contained fifty-seven thousand and four hundred. So soon as the first standard began to march the tabernacle was taken down, and all the Levites chanted hymns, and the lords of praise were all ranged there "for the spirit of the Hayoth was in the Ophanim (Wheels)". The second standard bore on it the Eagle, symbolic of the angel Uriel, and was ranged on the south. Two chieftains accompanied him, namely, Shamshiel and Hasdiel. When the Eagle arose all the winged forces went in front, accompanied by innumerable hosts on all sides. When he set off he put forth his right pinion, and gathered unto him all his hosts to the number of three hundred and fifty thousand. Three groups belonged to that standard; the first contained forty-six thousand and five hundred, the second fifty-nine thousand and three hundred, and the third fifty-four thousand six hundred and fifty. Two heralds, emerging out of these two flanks, marched in front of all these hosts. At their proclamation there assembled all hosts and legions, living creatures, small and large. All the firmaments indeed moved forward along with these hosts in front of the tabernacle. We thus read: "And when the Hayoth went, the Ophanim went hard by them". Then follows the third standard to the north. It had for its ensign Ox and was accompanied by the angel Gabriel and his two chieftains, Kafziel and Hizkiel. The Ox, being of the left side, has horns between his two eyes, which flame as it were with burning fire; he gores and tramples with his feet ruthlessly. When he moos there emerge out of the hollow of the great abyss numerous spirits of wrath who proceed in front in a chorus of shrieking. Seven fiery rivers flow in front of him, and when thirsty he draws up a whole riverful at one gulp. Yet this river is straightway filled again as before, unfailingly. And were it not for a stream of water from the region of the lion quenching the fiery coals, the world could not endure. It is a region where the sun never rises, and where numberless spirits roam about in the darkness, and the fire of the burning river is itself dark and black. You may wonder that there should be such things as fire of various hues, white, black, red and of double hue, but indeed it is so. Thus we have learnt that the Torah was written with black fire on white fire. [155a] Now the third standard also had under it three divisions. One contained sixty-two thousand and seven hundred; the second forty-one thousand and five hundred; whilst the third contained fifty-three thousand and four hundred. All this besides all the other grades scattered all around them, grades upon grades innumerable, as well as lower grades, executioners, who have the impudence of a dog and bite like an ass. Woe to whoever finds himself near them and under their judgement! On the fourth side the fourth standard, on the west, had for its symbol Man, the angel Raphael, [8] with whom there is healing. Blessed are Israel in whose glory the Holy One, blessed be He, delights, and to whom He assigned a portion above all other nations and in whose praise He glorifies Himself, as we read: "And he said unto me, Thou art my servant", etc. (Isa. XLIX, 3).'

AND IT CAME TO PASS WHEN THE ARK SET FORWARD.... R. Eleazar said: 'What is the meaning of the inverted letter Nun introduced here twice? [9] We explain it thus. We read a little before: "And the ark of the covenant of the Lord went before them three days' journey, to seek a resting-place for them", Now, as soon as the ark set off the Nun [10] accompanied it, with its face turned towards Israel. The Shekinah ever hovered over the ark, but the love of the Holy One, blessed be He, towards Israel was such that even though they strayed from the straight path He would not forsake them, but always turned His countenance towards them, for otherwise they could not endure in the world. So that whilst "the ark ... went before them three days' journey", the Nun (symbol of the Shekinah) remained inseparable from it, and accompanied it, yet turned her face away from the ark and towards Israel, like a young hart that, whilst going, turns its face towards its starting-point. Thus when Moses said, "Rise, O Lord ...", implying "do not forsake us, turn Thy face towards us", the Nun turned round facing Israel in the manner of one turning his face towards his beloved friend. "And when it rested" the Nun turned its face again towards the ark.' Said R. Simeon: 'O Eleazar, assuredly it is as you said, saving that when the ark rested the Shekinah did not turn her countenance away from Israel. This is clearly shown by the second Nun, which is also of an inverted shape. The truth is that when Moses said "Return, O Lord", and the ark rested, the Shekinah turned back and stood on the other side of the ark, [11] but her countenance turned both [155b] towards Israel and towards the ark. Israel, however, caused afterwards the turning away of the Shekinah from them. So we read: And the people were as murmurers [K'mithonnim]. [12]' Said R. Eleazar: 'What I said I found in the Book of R. Yeba the Elder.' R. Simeon replied: 'What he said is rightly said, but you will find my exposition in the book of R. Hamnuna the Elder, and this is assuredly the right exposition.'

Now THE MANNA WAS LIKE CORIANDER (gad) SEED. Said R. Jose: 'The term gad (lit. troops) signifies that the manna had the virtue of inducing propagation. It implies further that in the same way as the seed of Gad took their portion in another land, [13] so the manna hovered over Israel outside the Holy Land. We may also explain the words to mean that it was white in appearance, like coriander seed, and coagulated, when it reached the atmosphere, and was transmuted into material substance [14] inside the body. [15] AND THE APPEARANCE THEREOF AS THE APPEARANCE OF BDELLIUM, to wit, it was white in colour like bdellium, this being the colour of the Right in the supernal sphere.'

AND IF THOU (at) DEAL THUS WITH ME. R. Isaac asked: 'For what reason did Moses make use of the feminine form at (thou) instead of the masculine atta? The reason is', he explained, 'that Moses directed his words towards the realm of death, the realm associated with the female principle. Therefore he said "Kill me, I pray thee, out of hand', an invocation to the Tree of Death. Hence the feminine at.

'AND THE LORD SAID UNTO MOSES: GATHER UNTO ME SEVENTY MEN .... The Holy One, blessed be He, in effect said to him: On every such occasion you wish to die, [16] so "I will take of the spirit which is upon thee, and will put it upon them". Observe that Moses was here made to know that he would die [in the wilderness] and not enter into the Land, as, in fact, Eldad and Medad announced. [17] This is a lesson that in time of wrath a man ought not to utter anything in the nature of a curse against himself, inasmuch as ever so many malignant powers are standing by, ready to take up that utterance. On the other occasion, when Moses prayed for death to himself [18] his request was not taken up, for the reason that Moses meant it all for the benefit of Israel. Here, on the other hand, Moses only gave vent to his anger and anguish of heart; his words, therefore, were taken up, and Eldad and Medad, who remained in the camp, announced, "Moses will be gathered in and Joshua will bring Israel into the Land". This made Joshua jealous for the sake of Moses, and so he came to him and said, "My lord Moses, restrain them", or, as we might also render, "withhold from them these words". But Moses, regardless of his own glory, did not consent. Observe the meekness evinced in the reply of Moses: "Art thou jealous for my sake?" Happy is the portion of Moses, who rose high above the highest prophets (al. the prophets of the world).' R. Judah remarked: 'All the prophets were to Moses like the moon to the sun.'

One night R. Abba was sitting and studying the Torah, R. Jose and R. Hizkiah being with him. Said R. Jose: 'How obtuse are mankind that they have no regard whatever for the things of the other world.' Said R. Abba: 'This is caused by the badness of their heart, which spreads through an the members of the body.' He then cited the verse: "There is an evil which I have seen under the sun, and it is heavy upon man" (Eccl. VI, 1). 'The evil here referred to', he said, 'is the evil residing in the hardened heart that longs to obtain dominion in affairs of this world, but is altogether regardless of the other world. Scripture continues: "a man to whom God giveth riches, wealth and honour ... " (Ibid. 2). There is here an apparent contradiction, since it first says, "so that he wanteth nothing for his soul of all that he desireth", and then goes on, "yet God giveth him not power to eat thereof". If he is in want of nothing for himself, how can we say that God gives him not power to eat thereof? There is, however, an inner meaning here as in all the words of Solomon, and although we have to take note also of the outer garb, we must look deeper into the meaning of this verse, which is as follows. There is a man to whom [156a] the Holy One, blessed be He, gives a certain riches which he may enjoy in the next world and which may remain with him as a capital, to wit, the ever-enduring capital, which consists of the realm of the bundle of souls. It is thus incumbent on man to reserve and leave behind him that capital, which he will receive after he has left this world. This capital is indeed the Tree of Life belonging to the other world, the fruit of which alone has any place or room in this world. The good man thus enjoys its fruit in this world whilst the capital remains for him for the other world, where he obtains the superior celestial life. But if a man has sullied himself and followed his selfish desires, and "wanted nothing", that is, abstained from gratifying no desire, then that Tree remains apart and will not acknowledge him on high, for "God giveth him not power to eat thereof" and to have the reward of that riches, "but a stranger eateth it", as we read elsewhere: "He may prepare it, but the just shall put it on" (Job XXVII,17). It thus behoves man to use what the Holy One, blessed be He, has given him so as thereby to merit the next world. He will thus enjoy of it in this world and have the capital left for the next world to be bound up in the bundle of life.' Said R. Jose: 'Assuredly it is so.' R. Jose further said: 'It is written: AND IF THOU DEAL THUS WITH ME, KILL ME, I PRAY THEE, OUT OF HAND.... Is it likely', he asked, 'that Moses, the meekest of men, should have wished death for himself just because the Israelites asked him for food?' R. Abba said in reply: 'There is a deep mystery here which I have learnt. Moses did no evil in His sight, and his asking for death was not by reason of Israel's asking for food. Mark now, that Moses was attached to a high grade to which no other prophet attained. And so when the Holy One, blessed be He, said to him, "Behold, I will cause to rain bread from heaven for you" (Ex. XVI, 4), he rejoiced, saying: Verily, there is completeness found in me, seeing that it is for my sake that the manna is now provided for Israel. But when Moses saw that they lowered themselves again to the other grade, and asked for flesh, "If so", he said, "my own grade must be blemished, since it was for my sake that the Israelites have the manna in the wilderness." He therefore besought death for himself rather than fall from his high grade. So the Lord said unto him: GATHER UNTO ME SEVENTY MEN, reassuring him thereby that his grade was not blemished, adding thus, AND I WILL TAKE OF THE SPIRIT THAT IS UPON THEE, AND WILL PUT IT UPON THEM, inasmuch as they all are of the degree of the Moon, and so need the Sun [19] to illumine them; and so this food would not descend for the sake of Moses. Happy the portion of Moses, whom the Holy One, blessed be He, desires to honour, and whom He loves above all other prophets, communicating with him without an intermediary, as it says, "With him do I speak mouth to mouth".

'AND MOSES CRIED UNTO THE LORD SAYING: HEAL HER NOW, O God, I BESEECH THEE. In this prayer is involved the mystery of the Divine Name formed of eleven letters, and Moses did not wish to lengthen his prayer further, for the reason that, since it concerned his own, [20] he was unwilling [156b] to trouble the King, as it were, overmuch. Therefore God was solicitous for the honour of Moses; and, indeed, everywhere He is more solicitous for the honour of the righteous than for His own.'

_______________

Notes:

1. There seems to be a lacuna here in the text.

2. Malkuth.

3. Tifereth.

4. Malkuth and Tifereth.

5. The Shekinah.

6. Zidkatho = his righteousness; in later Hebrew = his charity.

7. Corresponding to the three tribes under each standard.

8. Whose chief function, as his name (RaFA=to cure) denotes, was the healing of men.

9. In the Massoretic text there are inserted here two isolated Nuns, turned upside down and sideways, one preceding and the other following the two verses beginning with our text.

10. i.e. the Shekinah, symbolized by this letter.

11. i.e. instead of between the ark and Israel, as during the journey.

12. A play upon the Hebrew word, which contains two Nuns of ordinary shape, their faces, as it were, being away from Israel.

13. i.e. outside the border of the Holy Land proper, in Transjordania.

14. i.e. out of its ethereal state.

15. Al. "it was absorbed by the body", i.e. without leaving any waste, as with material food. v. T.B. Yoma, 75b.

16. Allusion to "blot me, I pray thee out of thy book ... " (Ex. XXXlI, 32), in connection with the Golden Calf.

17. v. T.B. Sanhedrin, 17a.

18. Viz., in connection with the Golden Calf.

19. i.e. Moses.

20. i.e. his own sister.

[admin]

SHELAH LECHA

Numbers XIII, 1-XV, 41

AND THE LORD SPAKE UNTO MOSES SAYING, SEND THEE MEN TO SPY OUT THE LAND OF CANAAN, ETC. R. Hiya here cited the verse: "Hast thou caused the dayspring to know his place", etc. (Job XXXVIII, 12). 'Note', he said, 'that Moses was the sun, and when he desired to enter the land, God said to him, Moses, when the light of the sun arrives, the moon [157a] is embraced in it, but the sun and the moon cannot shine together; the moon cannot shine till the sun is gathered in. Now thou art not permitted to enter, but if thou wouldst fain know of the land, send thee men who will inform thee. For Moses already knew at this time that he was not to enter the land, and since he wanted to know of it before he departed, he sent the spies. When they failed to bring him back a proper report, he did not send again, but waited till God showed him the land.

'The first instruction that Moses gave to the spies was to inquire "whether there were trees in it or no". Moses in fact knew already, and what he really referred to was the Tree of Life, of which the proper place is the terrestrial Garden of Eden. He said: If this tree is in it, I shall enter, but if not, I shall not be able to enter. Observe that there are two Trees, [1] one higher and one lower, in the one of which is life and in the other death, and he who confuses them brings death upon himself in this world and has no portion in the world to come.' Said R. Isaac: 'Moses took to himself the Tree of Life, and therefore he wished to know whether it was in the land or not.'

SEND THEE MEN. R. Judah quoted here the verse: "Like the coolness of snow in the day of harvest, so is a faithful messenger to one who sends him, he refresheth the soul of his master" (Prov. XXV,13). '"The faithful messenger" is exemplified in Caleb and Phineas, who were sent by Joshua and brought back the Shekinah to abide in Israel. But those whom Moses sent were a source of weeping to future generations, and caused many thousands to perish from Israel.'

As R. Hizkiah and R. Jesse were once walking together, the latter said: 'I see from your looks that some thought is troubling you.' He replied: 'I am pondering on the verse: "For that which befalleth the sons of man befalleth beasts, even one thing befalleth them" (Eccl. III, 19). This saying of the wise Solomon troubles me, because it seems to give an opening to the unbelievers.' [157b] 'That is assuredly so,' he replied. At that moment a man came up to them and asked them for water, as he was thirsty and weary from the heat of the sun. They asked him who he was. He replied that he was a Jew. 'Have you studied the Torah?' they asked. He replied: 'Instead of talking with you, I can go up to that hill and find water there and drink.' R. Jesse thereupon brought out a flask full of water and gave it to him. When he had drunk, they said: 'We will go up there with you for water.' So they went up to the rock and found there a trickling stream from which they filled a bottle. They then sat down, and the man said to them : 'You just now asked me if I had studied the Torah. I have done so through a son of mine whom I have put under a teacher, and from whom I have gained some knowledge of the Torah.' R. Hizkiah said to him: 'If it is through your son, well and good; but I see that for the solution of our problem we shall have to look somewhere else.' The man said: 'Let me hear it, since sometimes in the beggar's wallet one finds a pearl.' They then quoted to him the verse of Solomon. He said to them: 'Wherein are you different from all other men who also do not know?' They replied: 'Wherein then?' He then said: 'That is the way in which Solomon meant this verse. He was not saying it in his own name like the rest of the book, but was repeating what is said by worldly fools, that "the hap of man and the hap of the beast", etc.; that is to say, that this world is the sport of chance, and there is no Providence, but "the hap of man and the hap of beast is the same". When Solomon observed this, he called those fools themselves "cattle", as it says in the next verse, "I said in my heart concerning this saying of the sons of men that God should put them on one side and that (the faithful) should see that they are cattle for themselves". A curse on those cattle, on those fools, on those faithless unbelievers I Better they had never come into the world! What did Solomon answer them? "Who knows the spirit of the sons of man which goeth upwards and the spirit of the beast which goeth downwards to the earth?" Who of those fools that wot not of the honour of the supreme King knows that the spirit of the sons of man goes upwards to a supernal, precious and holy place to be nourished by the supernal brightness of the Holy King and to be included in the "bundle of the living", while the spirit of the beast goes downwards to the earth, and not to that place where is every man of those of whom it is written, "In the image of God he made man"? How can those foolish unbelievers say that there is one spirit to all? They shall be like chaff before the wind, and will be left in Gehinnom and not ascend for all generations.'

R. Hizkiah and R. Jesse thereupon came and kissed him on his head, saying: 'All this you knew and we were not aware! Blessed the hour in which we met thee!' [158a] He then proceeded: 'This is not the only instance of such a usage. There is, for instance, the verse: "This is evil in all that is done under the sun, for there is one hap to all" (Ibid. IX, 3): as much as to say, "What the evil man says is, There is one hap to all". And he goes on: "For he who chooses (the future world) does naught, [2] for we are well assured that for all the living there is trust", and also that a live dog is better than a dead lion.' They said to him: 'Would you mind if we join you, and you should accompany us?' He replied: 'Were I to do so, the Torah would call me a fool, and, moreover, I should render my life forfeit.' 'Why so', they asked. 'Because', he said, 'I am a messenger, and King Solomon said, "He cutteth short his own legs, and drinketh in damage who sendeth words by the hand of a fool" (Prov. XXVI, 6). For the spies, because they did not prove trusty and faithful messengers forfeited their lives both in this world and the next.' He then embraced them and departed. R. Hizkiah and R. Jose also went their way, and meeting some men they inquired about the stranger. They were told that he was R. Haggai and one of the leading Companions, and that the Companions in Babylon had sent him to make some inquiries of R. Simeon and the other Companions. Said R. Jesse: 'Assuredly this is the R. Haggai who was always unwilling to let it be known that he is a scholar, and therefore it was that he told us that he learnt the Torah through his son. Verily he is a faithful messenger, and happy is the man who has committed his message to him. So, too, Eleazar, the servant of Abraham, was accursed in virtue of being a Canaanite, but because he was a faithful messenger he escaped from his curse and was blessed in the name of the Lord (Gen. XXIV, 31).

'ALL OF THEM MEN. They were all virtuous, but they were misled by a false reasoning. They said: If Israel enter the land, we will be superseded, since it is only in the wilderness that we are accounted worthy to be leaders, and this was what caused their death and the death of all who followed them. [158b]

'AND MOSES CALLED HOSHEA THE SON OF NUN JOSHUA: As much as to say: May Jah save thee from them!' R. Abba said: 'As he was being sent for the purpose of entering the land, it was requisite that he should be perfect, to wit, through the Shekinah, for up to that time he had been called "a lad", and therefore Moses joined the Shekinah with him. And though we find the name Joshua before this in the text (e.g. Ex. XVII, 9; XXXIII, 11), it is there used in anticipation.'

WHETHER THERE ARE TREES (lit. tree) IN IT OR NOT (ayin). Said R. Hiya: 'Did not Moses know that there were trees in it, seeing that God had told him that it was a land flowing with milk and honey?' R. Simeon said: 'What he said was this: "If you see that the produce of the land is like that of other lands, then the Tree of Life is in it, but it does not derive from a still higher place. But if you see that its produce is superior to that of all the rest of the world, then you will know that that difference originates from the Ancient Holy One who is called ayin (nothing), and you will know the answer to the question once asked by the Israelites, "whether the Lord is in our midst or ayin" (Ex. XVII,7).'

AND THEY WENT UP IN THE SOUTH AND (HE) CAME TO HEBRON. It should surely be "they came"?' R. Jose said: 'The reference is to Caleb, who went to pray over the graves of the patriarchs. Caleb said: Joshua has been blessed by Moses with support from heaven, and can therefore be delivered from these. What shall I do? He therefore conceived the idea of praying on the graves of the patriarchs in order to keep clear of the evil counsel of the other spies.' R. Isaac said: 'That which was more distinguished than all of them went in within him; [159a] the Shekinah entered the land in Caleb in order to bring tidings to the patriarchs that the time had arrived for their descendants to come into the land which God had sworn to give them.

'AND THERE WERE AHIMAN. ETC. We have learnt that Ahiman, Sheshai and Talmai were of the descendants of the giants whom God cast down upon the earth and who begat children from the daughters of men.'

AND THEY CAME TO THE BROOK OF ESHCOL. As R. Judah was once walking along with R. Abba, he said to him: 'I should like to ask you one question. Seeing that God knew that man was destined to sin and to be condemned to death, why did He create him? That He knew this is proved by the fact that in the Torah, which existed two thousand years before the universe, we find it already written, "When a man shall die in a tent", and so forth. Why does God want man in this world, seeing that if he studies the Torah he dies, and if he does not study he also dies, all going one way.' He replied: 'What business have you with the ways and the decrees of your Master? What you are permitted to know and to inquire into, that you may ask, and as for what you are not permitted to know, it is written: "Suffer not thy mouth to cause thy flesh to sin" (Eccl. V. 6).' He said to him: 'If that is the case, all the Torah is secret and recondite, since it is the Holy Name, and if so we have no permission to ask and inquire?' He replied: 'The Torah is both hidden and revealed, and the Holy Name is also hidden and revealed, as it is written, "The hidden things belong to the Lord our God, and the revealed things are for us and for our children" (Deut. XXIX, 29). The revealed things we may inquire into, but the hidden things are for the Lord alone. Hence men are not permitted to utter secret things and divulge them, save only the Holy Lamp, R. Simeon, since the Holy One, blessed be He, has concurred with him, and because his generation is distinguished both on high and below, and therefore things are divulged through him, and there shall be no such another generation till the Messiah comes. Now, as for your question. The Holy One, blessed be He, has three words in which He is enshrouded. The first [3] is a supernal recondite one which is known only to Him who is concealed therein. The second [4] one is linked with the first and is the one from which the Holy One, blessed be He, is known. The third [5] is a lower one in which is found separation, and in this abide the celestial angels, and the Holy One, blessed be He, is both in it and not in it, so that all ask, "Where is the place of his glory?" Similarly man has [159b] three worlds. The first is the one which is called "the world of separation", in which man both is and is not; as we look at him he departs and vanishes. The second is the world which is linked with the higher world, being the terrestrial Garden of Eden, while the third is a hidden recondite and unknowable world. Now the first world is a stepping-stone to the others, and did not man sin he would not have a taste of death when he is about to enter those other worlds and when the spirit is divested of the body. But as it is, the spirit has to be cleansed in the "stream of fire" to receive its punishment, and then it enters the terrestrial Garden of Eden, and it is furnished with a robe of light resembling its appearance in this world, and therewith it is equipped, and then its abode is there continually, and on New Moons and Sabbaths it attaches itself to the super-soul and ascends aloft. This is the essence of the matter, and so it is with all save the sinners who are cut off from all worlds if they do not effect repentance.' Said R. Judah: 'Blessed be God that I put this question and gained this knowledge.'

R. Simeon said: 'All this section (Num. XIII) can be expounded esoterically. God praises the Torah and says: "Walk in My ways and devote yourselves to My service, and I will bring you in to good and noble worlds." To men who will not believe this God says: "Go and spy out that good and desirable land." They say: "How are we to spy it out and to find out all this?" Therefore it is written: "Go up here in the south": study the Torah, and from it you will know that the land is before you. "And ye shall see the land what it is": from it you shall see the world of that inheritance into which I am bringing you. "And the people that dwell in it": those are the righteous in the Garden of Eden who stand in rows in the celestial glory. "Whether he is strong or weak": through this you shall see whether they attained to all this when they conquered their evil inclination or no, or when they clung fast to the Torah to study it night and day, or if they relaxed their hold on it and still attained to all this. "Whether they be many or few": whether they be many that devote themselves to my service and cling to the Torah in order to attain to all this or not. "And what is the land, whether it is fat or lean": from the Torah ye shall discover what is the nature of that other world, whether it confers in abundance heavenly bliss on those that dwell there or withholds from them anything. "Whether there are in it trees or no": whether the Tree of Life is therein for all eternity, and whether the "bundle of the living" is there or not. [160a] "And they went up by the south": men go up therein halfheartedly, like one working for nothing, since they think it brings no reward and they see that the riches of this world are lost through it, until "he comes to Hebron", that is, he comes to read and re-read it. "And there were Ahiman, Sheshai and Talmai": there they see great contrasts, unclean and clean, forbidden and permitted, punishments and rewards. "And they came to the brook of Eshcol": these are the words of Agadah which strengthen faith. "And they cut from there a branch": they teach from there general principles which rejoice the true believers and show them how all is reduced to one principle without deviation. But the sceptical and those who do not learn the Torah for its own sake find deviation, as it says, "and they carried it on upon a pole between two". Then, "they returned from spying out the land": they turn from the way of truth and return to the evil side, saying: What use is this? Till this day we have derived no benefit; we have laboured for nothing. We have made ourselves laughing-stocks, and as for the other world, who can make himself worthy to enter it? We have laboured and toiled to find out what is the portion of that world, and "indeed it is flowing with milk and honey"; that other world is indeed good. "Howbeit the people are fierce": he that would study must be strong-minded so as to disregard this world, and therefore he should be well provided with money, and also a strong body, since the study of the Torah weakens a man's strength. And should a man say that with all this he will still manage, "Amalek dwells in the south land": the evil inclination, the seducer of man, is always in his body, "and the Hivite and the Amorite": many are the accusers there to prevent a man entering into that world; so who can attain it? Thus "they spread an evil report of the land". What say then the faithful? "If the Lord delight in us, he will give it to us": if a man seeks with all his heart to serve God, only the heart is required; [160b] only "rebel not against the Lord": he should not rebel against the Torah, for the Torah demands not wealth nor vessels of gold or silver. "Neither fear ye the people of the land": for if a broken body will study the Torah, it will find healing therein. "For they are bread for us": those accusers themselves provide every day food for those who study the Torah.'

AND THEY CAME UNTO THE VALLEY OF ESHCOL. R. Abba said: 'They cut off the cluster, and when they came to raise it they were not able, nor even to move it, but Caleb and Joshua came and lifted it. While joined to the tree it was called a "branch", but afterwards a "staff". Through this Joshua and Caleb knew that they were destined to enter into the land and obtain a portion in it. On the way the others plotted against them, so Caleb addressed the branch, saying: Fruit, fruit, if for thee we are to be killed, why should we have thee? Straightway it lightened itself and they gave it to them.' R. Eleazar said: 'They did not give it to any other, but when they came back to the Israelites they gave it to them, and withdrew into the background.' R. Isaac said: 'When they came into the presence of the Anakim they displayed before them the staff of Moses and so were delivered.' R. Judah said: 'We have a tradition that Moses transmitted to them the Holy Name, and through this they were delivered.' R. Hiya said: 'The giants were called by three names: Nefilim, Anakim, Refaim. Their original name was Nefilim, and when they associated with the daughters of men they were called Anakim, and then when they went about the world and neglected the Heavenly One they were called Refaim. They lived to a great age until at last half their body became paralysed while the other half remained vigorous. They would then take a certain herb and throw it into their mouths and die, and because they thus killed themselves they were called Refaim.' R. Isaac said that they used to drown themselves in the sea, as it is written, "The Refaim are slain beneath the waters" (Job XXVI, 5). R. Simeon said: 'Had Israel entered the land under the sign of [161a] the evil tongue, they would not have endured an instant. Observe how much evil was wrought by the evil tongue: it called forth the decree that our ancestors should not enter the land, those that uttered it died, and weeping was decreed for succeeding generations. Their calumny of the Holy Land was, as it were, a calumny of the Almighty, and therefore God was indignant on account of this, and all Israel would have been destroyed but for the prayer of Moses.

AND THEY TOLD HIM: the word "told" (sapper) means "explaining in detail". WE CAME: as much as to say, "We entered into that land of which you were always singing the praises". AND SURELY IT FLOWETH WITH MILK AND HONEY: R Isaac said that if a man wants to deceive he should first say something true so that he may be believed. R. Hiya, however, said that what they meant was, "We came into the land which you praised so much and which you said was flowing with milk and honey, and this is its fruit! If this is the inheritance which God is giving to Israel and for which they have endured such sufferings, there is fruit in Egypt twice as good". HOWBEIT THE PEOPLE THAT DWELL IN THE LAND ARE FIERCE: as a rule the best warriors are stationed outside the towns to protect the roads, but here even those who dwell in the cities are mighty men. AND THE CITIES ARE FORTIFIED: even if all the kings of the world were to assemble against them, they could make no impression on them. R Jose said: 'The worst of their calumnies was that AMALEK DWELLS IN THE LAND OF THE SOUTH: so when a man has been bitten by a snake, if people want to frighten him they say, There is a snake here. So they said: That one that made war on you before is here, and where? In the land of the south, by which you have to enter. Straightway ALL THE CONGREGATION LIFTED UP THEIR VOICE AND CRIED: they doomed that night to be one of weeping for all generations.

'AND NOW, I PRAY THEE, LET THE POWER OF THE LORD BE GREAT. Observe that when God created man, He formed him on the supernal pattern, and placed his strength and power in the middle of the body where the heart is. Now the heart [161b] is closely attached to a place above it, to wit, the brain. In a similar way did God fashion the world. He placed the ocean round about the inhabited world, and the habitation of the seventy nations round about Jerusalem. Jerusalem itself is round about the Temple Mount, and the Temple Mount round about the courts of the Israelites, and the courts of the Israelites round about the Chamber of Hewn Stone where the Great Sanhedrin used to sit, and this again was round the place of the altar, and the place of the altar round the court, and the court round the Temple proper, and the Temple round the Holy of Holies, where the Shekinah used to abide, and there was the heart of the whole world, and the whole world was nourished from there, while this heart itself was nourished from the brain and the two were linked together. Similarly in a higher sphere, in the mystery of the supernal King. The Stream of Fire is round about many camps, which again are round certain Ministers, who in turn surround the four Chariots, which again surround the Holy City, which rests upon them. Thus ultimately it is found that all is nourished from the supernal hidden Brain, and when examined all are found to be linked together. Now when the Hidden Ancient One illumines the Brain, and the Brain the Heart by the way of "the pleasantness of the Lord", then this is the "power of the Lord"; and Moses now prayed that it might be magnified and ascend higher and higher, and then be drawn down below. As THOU HAST SPOKEN: as we have explained. SAYING: that is, that all future generations should learn to use this address in the time of trouble, namely, THE LORD IS SLOW TO ANGER, ETC.' R. Isaac asked: 'Why is "truth" not mentioned here (among the attributes)?' R. Hiya answered: 'Because they caused it to depart through having spoken falsely; they were thus punished with measure for measure.'

[6] ... with one another things that they had not been able to discuss previously. They went out through that door and sat down in a garden under some trees. They said: 'Now that we are here and see all this, if we die here we shall certainly enter the future world.' So they sat there and fell asleep, until the guardian came [162a] and woke them, saying: 'Rise and go forth into the outer garden'. So they went out and found the Masters of Holy Writ expounding the verse, IN THIS WILDERNESS THEY SHALL BE CONSUMED: but not (they said) in any other place. AND THERE THEY SHALL DIE: but not in any other place. This speaks of the bodies, but in regard to their souls they shall be like the denizens of the Garden.

The guardian then told them to leave the garden. and they went out with him. He said to them: 'Did you hear anything from that grade?' They replied: 'We heard a voice say. "He who interrupts shall be interrupted, he who shortens shall be shortened. he who shortens shall be lengthened": 'Did you understand what it meant: he asked, and they answered, 'No'. He said to them: 'Did you observe a mighty eagle, and a boy who gathered herbs? R. Ilai of Nisibis and his son once came here and saw this cave, and when they went into it they could not endure the darkness and died. The boy stands every day before Bezalel when he comes down from the heavenly Academy and says three things. "He who interrupts shall be interrupted": that is, if one interrupts his study of the Torah to speak of idle matters, his life shall be interrupted in this world and his judgement awaits him in the other world. "He who shortens shall be shortened": if one shortens his "Amen", and does not draw it out, his life shall be shortened. "He who shortens shall be lengthened": the first syllable of ehad (one) [7] should be uttered very rapidly and not dwelt on at all; and if one does so, his life will be prolonged: They said to him: 'He also said: "They are two, and one is joined to them, making three, and when they are three they are one": He said to them: 'These are the two names "Lord" in the Shema; [8] "our God" is, as it were, the signature, and when they are joined they form one: They said to him: 'He also said: "They are two and have become one; when he has sway he flies on the wings of the wind and traverses two hundred thousand and hides himself": He said to them: 'These are the two cherubim on which the Holy One, blessed be He. used to ride, but from the day that Joseph has been hidden from his brethren one has been hidden away in two hundred thousand worlds, and He who was wont to ride upon it has hidden himself. Now go forth from here.'

They went forth and the guardian gave them a rose, and the mouth of the cave closed, leaving nothing visible. They saw the eagle come down from a tree and enter another cave. They smelt the rose and entered there, and the eagle said to them: 'Enter, ye truly virtuous, for yours is the first society I have enjoyed since I came here.' They went in and came to another garden along with the eagle. When they came to the Masters of the Mishnah the eagle took the form of a man in a resplendent robe like theirs and sat down with them. He said to them: 'Pay honour to the scholars of the Mishnah who have come here, since their teacher showed us many wonderful things here.'. One of them said to them: 'Have you a token?' They said: 'Yes', and brought out the two roses. They smelt them and said to them: 'Sit, members of the Academy, sit, ye truly virtuous.' Then they took hold of them and they sat down and learnt thirty rules that they did not know before, and other mysteries of the Torah.

They then went back to the Masters of Holy Writ and found them expounding the verse: "I said, Ye are gods, and all of you sons of the Most High" (Ps. LXXXII, 6). 'This', they said, 'is what God said when Israel at Mount Sinai said "we will do" before "we will hear'', [9] but when they followed their evil imagination He said, "Verily like Adam ye shall die"; like Adam, that is, whose death drew him down to the dust in order that the evil imagination in him might be wiped out; for it is that evil imagination which died and was consumed within him.' [162b] An old man who was at their head said: 'Here, too, it is written: AND YOUR CARCASES SHALL FALL IN THIS WILDERNESS. What is meant by "carcases"? The evil imagination. "In this wilderness they shall be consumed" (V. 35), to wit, these carcases, and there they shall die, because it is the will of the Holy One, blessed be He, to destroy those carcases from the world.'

R. Ilai said to them: "Ye truly virtuous, enter and see, for permission is given you to enter as far as the place where the curtain is hung, happy is your lot!' So they arose and went to a place where there were Masters of the Agadah, [10] their faces shining like the sun. 'Who are these,' they asked. He replied: 'These are the Masters of the Agadah who every day see the true splendour of the Torah. They stood there and heard many new expositions of the Torah, but they were not permitted to join with them. R. Ilai said to them: 'Come into another place and you will see.' They went into another garden and saw there people digging graves and dying immediately, and coming to life again with holy, luminous bodies. 'What does this mean?' they asked. He replied: 'They do this every day. As soon as they lie in the dust the evil taint which they received at first is consumed and they rise at once with new and luminous bodies, those in which they stood at Mount Sinai. As you see them, so they stood at Mount Sinai, with bodies free from all taint; but when they drew upon themselves the evil imagination, they were changed into other bodies.'

A voice then came forth saying: 'Go, assemble, since Aholiab is in his place and all the thrones before him.' So the others all flew away and they were left alone under the trees of the garden. They saw a door and went in through it, and they then saw a temple, in which they went and sat down. Two young men were there. They lifted up their eyes and saw a tent embroidered with all sorts of figures in various colours, and over it a curtain of flashing light too dazzling to behold. They also heard a voice saying: 'Bezalel is the fourth of the supernal lights....' [11] When the voice ceased the two youths said to them: 'Have you a token?' They said 'Yes', and brought out the two roses. They smelt them and said: 'Sit here till you shall hear two profound mysteries from the head of the Academy, which you must always keep secret.' They promised to do so. (Said R. Simeon: 'They wrote down all that they had seen, but when they came to this point they said, "I will take heed to my ways that 1sin not with my tongue" (Ps. XXXIX, 2): I asked my father about those two words and he said to me: I swear to you, my son, those two words could build worlds and destroy worlds in the hands of one who knew how to use them.') When they had heard those two words the two youths said: 'Go out, go out, you are not permitted to hear any more.' One of them brought out an apple and said: 'Smell this'. They did so and went out, and forgot nothing of all they had seen.

Another guardian then came and said to them: 'Companions, R. Ilai has sent me to bid you wait here at the entrance of the cave till he comes and tells you notable things which you have not heard before; for he has asked [163a] permission from the Academy to reveal to you certain things.' So they went out and waited at the entrance of the cave, discussing with one another what they had seen and heard there. At last R. Ilai came, resplendent like the sun. They said to him: 'Have you heard any new exposition?' He said: 'Assuredly so, and permission has been given to me to tell you.' So they gathered together at the mouth of the cave and sat down. He said to them: 'Happy are you to have been shown by your Master the like of the other world. Are you not afraid?' They said: 'Assuredly, we can no longer feel like other human beings, being so amazed at all we have seen in this mountain.' He said to them: 'Do you see those rocks? They are the Heads of the Academies of this people in the wilderness, and they enjoy now privileges which they did not enjoy when they were alive. On New Moons and Sabbaths and festivals these Heads of Academies gather to the rock of Aaron the priest and throng round him and enter into his academy, and there they are renewed with the purity of the holy dew which descends upon his head and the oil of anointment which flows upon him, and along with him they are all renewed with the rejuvenation of the beloved of the Holy King, so that this is called the Academy of Love, and He sustains the whole Academy secretly [12] ... flashing like eagles' wings in the Academy of light, and this is the Academy of Moses. All stand without and no one enters save Aaron alone, but occasionally one or other of them is called by name. No one can see Moses, because a veil overspreads his face and seven clouds of glory surround him. Aaron stands within the curtain below Moses, the curtain half separating them, and all the Heads of the Academies remain outside of this curtain. All the rest remain outside of the clouds. The more illuminating the exposition given of the Torah, the more those clouds are lit up, and they become more and more transparent until the veil becomes visible, and from the midst of that veil they see a light brighter than that of all other lights, and this is the face of Moses. No one actually sees his face, but only the light which proceeds from the veil behind all the clouds. Moses makes a remark to Aaron, and Aaron explains it to the Heads of the Academies. How does he explain it? With all those founts of wisdom which were closed to him when the time of Joshua came. Now he restores them with wonderful streams that flow from each word. Similarly all the virtuous women of that generation come to Miriam. Then they all ascend like pillars of smoke in this wilderness. That day is called the day of the marriage celebration. The women on the eves of Sabbaths and festivals all come to Miriam to gain knowledge of the Sovereign of the Universe. Happy is that generation above all other generations. When they emerge from the Academy of Moses they fly to the Academy of the firmament, and those who are qualified fly to the highest Academy. Of that generation it is written: "Happy is the people that is in such a case, yea, happy is the people whose God is the Lord" (Ps. CXLlV, 15).' [13] [174a]

AND THE LORD SAID TO MOSES, SPEAK UNTO THE CHILDREN OF ISRAEL ... THAT THEY MAKE THEMSELVES FRINGES ON THE CORNERS OF THEIR GARMENTS, ETC. R. Hizkiah adduced here the verse: "And he showed me Joshua the high priest", etc. (Zech. III, 1). [174b] 'What did he see? He saw him standing before the angel.' R. Isaac said: 'What does this tell us? That every man who in this world does not wrap himself in the ceremonial garb and clothe himself therewith, when he enters the other world is covered with a filthy garment and is brought up for trial. Many are the garments prepared for man in this world, and he who does not acquire the garment of religious observance is in the next world clad in a garment which is known to the masters of Gehinnom, and woe to the man who is clad therein, for he is seized by [175a] many officers of judgement and dragged down to Gehinnom, and therefore King Solomon cried aloud, "At all times let thy garments be white".' [175b]

R. Judah said: 'God has appointed many witnesses to give man warning. When he rises in the morning and begins to move, the witnesses stand before him and say: "He shall keep the feet of his saints" (I Sam. II, 9), and "keep thy feet when thou goest" (Eccl. IV, 17). When he opens his eyes to observe the world, the witnesses say: "Thine eyes shall look right on" (Prov. IV, 25). When he begins to speak the witnesses say: "Keep thy tongue from evil" (Ps. XXXIV, 14). When he begins to transact business they say: "Depart from evil and do good" (Ibid. 15). If he listens to them, well and good, but if not, then they all testify against him above. But if he desires to labour in the service of the Almighty, they all become his advocates in the hour of need. When, therefore, he rises in the morning, he should recite a number of blessings. He then puts the phylactery on his head and he knows he has the Holy Name impressed on his head. When he stretches out his arm he sees it bound with the knot of the Holy Name. When he puts on the ceremonial garment he sees in the four corners four kings issuing to meet four. Four true witnesses of the King are suspended from the four corners like grapes from a cluster. Like seven couriers are the seven windings of blue round each one, which may be increased up to thirteen, but not more.' R. Isaac said that if there are seven, they are symbolical of the Shekinah, and if thirteen, of the thirteen attributes. R. Isaac said that the threads indicate how the four sides of the world are suspended from that special place which controls all as the heart the body. R. Judah said: 'The Holy One, blessed be He, thus signifies that whoever wishes to walk in the fear of Him should follow after this heart and after the eyes that are above it, but "ye shall not go astray after your heart and your eyes".' [176a] R. Hiya said: 'Why is the exodus from Egypt mentioned in this passage? Because when they went forth from Egypt God brought them into this portion (of the commandments), and therefore He admonished them thus.'

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Notes:

1. Tifereth and Malkuth.

2. Translating the Kethib of Eccl. IX, 4.

3. Aziluth.

4. Beriah.

5. Yezirah.

6. There is here a lacuna in the text.

7. In the Shema.

8. "Hear, O Israel, the Lord our God, the Lord is one."

9. v. Ex. XXIV, 7.

10. i.e. the Cabbalah.

11. Here follow in the text a number of similar enigmatic utterances.

12. The text seems here to be imperfect.

13. From here to p. 174a the text is fragmentary, and it is not easy to find a connecting thread.

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KORAH

Numbers XVI, 1-XVIII, 32

Now KORAH THE SON OF IZHAR THE SON OF KEHATH THE SON OF LEVI, ETC. He who makes the right left and the left right, as it were, lays waste the world. Now Aaron represented the right and the Levites the left, and Korah sought to make the right and the left change places, and therefore he was punished. Further, the evil tongue was also found in him, and for that also he was punished. R. Judah said: 'The left should always be embraced in the right. Korah sought to change the order fixed both above and below, and therefore he perished both above and below.

'TOOK. What did he take? He took an evil counsel for himself. If one runs after that which is not his, it flies from him, and what is more, he loses his own as well. So Korah pursued that which was not his, and he lost his own without obtaining the other. Korah quarrelled with peace, and he who quarrels with peace quarrels with the Holy Name, [176b] because the Holy Name is called peace.' R. Jose said: 'The Torah is also peace, as it is written: "And all her paths are peace" (Prov. III, 17). Korah tried to upset peace on high and below, and therefore he was punished both on high and below.'

AND THEY ROSE UP BEFORE MOSES, ETC. R. Simeon said: 'The earthly kingdom is on the pattern of the heavenly kingdom. All those supernal Crowns to which the Holy Name is attached are summoned from a place called Holiness, and just as the higher Holiness summons them, so the lower Holiness summons its hosts to be crowned and exalted therewith. And just as its hosts are above, so are the rulers of the people below. Hence they are described here as "called to the assembly". They are also called here "men of name", but not "men of the Lord", because they came from the side of Geburah, but they arrogated more to themselves and banded together in contention.

'IN THE MORNING THE LORD WILL SHOW WHO ARE HIS AND WHO ARE HOLY. Why "morning", and why "holy", rather than "pure"? Moses meant this: In the morning the Crown of Priest is active, and if you are priests, then in the morning perform the service of the morning and the Lord will make known who is His -- that is to say, the Levite -- and who is the holy one-that is to say, the priest -- and he shall bring near to Himself. The test will only be made by "Morning". If it is meet for you to remain on the side of Judgement, then Morning will not endure you, for it is not the time of Judgement. But if it is meet for you to remain on the side of Grace, then as it is the time thereof, you shall remain with it and it will accept you. In virtue of what? Of the incense, since the incense requires the "best man" to form the link and union; and the "best man" is the priest. Therefore the man whom the Lord shall choose, he shall be "holy", and not only "pure".

'AND THEY FELL ON THEIR FACES AND SAID, O GOD, THE GOD OF THE SPIRITS OF ALL FLESH. Moses and Aaron at this point risked their lives, since "falling on one's face" always means a supplication to the place of the Tree of Death, [1] the place where is the bundle of all souls, to which they ascend and from which they issue.' [177a]

AND MOSES SAID UNTO AARON, TAKE THY CENSER, ETC. R. Hiya adduced here the verse: "The wrath of the king is as messengers of death, but a wise man will pacify it" (Prov. XVI, 14). 'How careful men should be', he said, 'to abstain from sin and to watch their actions, for at many periods the world is judged and every day deeds are placed in the balance and examined on high and recorded before the Almighty; and when the deeds of men are not approved before the King, wrath arises and judgement is awakened. But if when the executioners of judgement are ready to strike and wrath impends, there is found in the generation a righteous man who is inscribed above, then God looks upon him and His wrath is mollified. He is like a king who is angry with his servants and sends for the executioner to punish them, but meanwhile the king's friend enters and stands before him, and when the king sees him his face lights up, and when he begins to speak he is glad. So when the executioner comes and sees the king all smiling, he goes away and does not execute judgement, and then the king's friend intercedes for his servants and procures forgiveness for them. So here, when Moses saw wrath [177b] impending he at once told Aaron, who was the "friend" of the Matrona, to take the incense, which increases peace in the world and binds the knot of faith, which is the joy of higher and lower and effects the removal of wrath.'

R. Eleazar said: 'It is written "Cut ye not off the tribe of the families of the Kohathites from among the Levites" (Num. IV, 18), because they are the main stock of the Levites, and further, "This do unto them that they may live". This means that the priest had to regulate them, since although they were near to the holiness they were not to enter save with the regulation of the priest, who knew exactly how far they could go in, and when the holy vessels began to be covered another covering also began, and it was forbidden them to see. For things done quietly are the province of the priests and not of the Levites, whose function it was to raise the voice in song. Hence, when judgements begin to assail the world from the side of the Left, the Right Hand must bring appeasement with the incense, which makes no sound. Observe that when that other altar commences to grow restive because there are no righteous, the inner altar intervenes with it and judgements are allayed. Hence AARON TOOK AS MOSES SPAKE, AND RAN INTO THE MIDST OF THE ASSEMBLY, AND HE PUT ON THE INCENSE, which belongs to the inner precinct symbolizing the Priest, and so HE MADE ATONEMENT FOR THE PEOPLE AND HE STOOD BETWEEN THE DEAD AND THE LIVING, between the Tree of Life and the Tree of Death. Then the Right Hand drew them near one to another and the plague was stayed. Happy the lot of the priest who has power above and below and brings peace above and below!'

As R. Eleazar was once standing before his father, R. Simeon, he quoted to him the verse: "See life with the wife whom thou lovest all the days of the life of thy vanity" (Eccl. IX, 9). 'This', he said, 'is a hint to a man that he should unite Life with this place, [2] the measure of day with the measure of night. All Solomon's words', he went on, 'are written in wisdom, yet it would seem that here he is giving the rein to worldliness, and equally in the words that follow: "Whatsoever thy hand findeth to do, do with thy might, for there is no work nor device", etc. How could the wise Solomon [178a] speak thus? But, indeed, all the words of Solomon have a deep inner significance. What is indicated here is that a man should always merge the left in the right, and all his actions should be controlled by the right. Thus we interpret, "all that thy hand findeth to do" of the left, and "that do with thy might" of the right. When a man is careful that all his acts should be towards the right side, and that he should include the left in the right, then God dwells within him in this world and brings him into the next world. A man should not say, When I reach that world I will seek mercy of the King and repent before him, for "there is no work or device or knowledge or wisdom" after a man departs from this world, but if a man desires that the Holy King should illumine him for that world and give him a share in the world to come, he should strive in this world to place his actions in the sphere of the right. Or we may also explain that there is no work nor device nor knowledge nor wisdom in SheoI. There are storeys in Gehinnom, one above another; there is Sheol and below it Abadon. From Sheol it is possible to come up again, but not from Abadon. Now those who have good works in this world, or reckoning or knowledge or wisdom, when they pass by to observe the sinners in Gehinnom and hear them crying out from the grade of Sheol, are not left there, but ascend aloft to the place of illumination and delight where God comes to have converse with the righteous in the Garden of Eden.

'BUT THE LEVITES SHALL DO THE SERVICE OF THE TENT OF MEETING. At the time of the Creation the world was not completed and established until man emerged in his complete form as the consummation of all and the (seventh) day was sanctified and the holy throne was set for the King. At the moment when the day was about to be sanctified the spirits of the demons issued forth, but the day was sanctified before their bodies were created, and so the world was left deficient. [178b] When Israel were sanctified and all their grades completed with the Levites on the left side, then this deficiency of the world on the left side was made good, and all was then subordinated to the right and the world was freed from defect. Hence it says "the Levite shall do", i.e. "make" or "complete". We may also translate, "And the Levite shall serve hu (him)", the reference being to the Ancient One, and the Levite typifying Judgement, but for which men would not rise to the higher faith, nor study the Torah, nor carry out the precepts of the Torah for the service of the Holy King.'

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Notes:

1. The Shekinah.

2. i.e. Tifereth with Malkuth.

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HUKKATH

Numbers XIX, 1-XXII, 1

AND THE LORD SPAKE UNTO MOSES AND UNTO AARON SAYING, THIS (zoth) IS THE STATUTE OF THE LAW WHICH THE LORD HATH COMMANDED, SAYING. R. Jose said: 'This passage commences simply, "This is the statute of the law", but in another passage we find, "Now this (ve-zoth) is the law which Moses set before the children of Israel" (Deut. IV. 44). Why this difference? As we have learnt, because the addition of the vau (now) indicates the complete union of all, of the Community of Israel with the Holy One, blessed be He; and such is the essence of the Torah. But where this vau is absent, there we have only the "statute of the Law" and not the Law itself.'

When R. Simeon and R. Eleazar and R. Abba and R. Isaac were once in the house of R. Phineas ben Jair, the latter asked R. Simeon to give some new exposition of the section commencing: "This is the statute of the law". R. Simeon, however, [I8oa] called on R. Eleazar. The latter thereupon discoursed on the text: "Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things", etc. (Ruth IV, 7). 'This verse', he said, 'raises a problem. If the ancients adopted this custom on the basis of the Torah, and later generations abolished it, how could they do so, seeing that to abolish a thing laid down in the Torah is like laying waste the whole world? If, again, it was not an injunction of the Torah, but a mere custom, why was a shoe chosen for the purpose? The truth is that this was enjoined originally by the Torah, and because the ancients were pious and virtuous this thing was revealed to them, but when sinners multiplied the thing was done in a different way, in order to conceal matters which have a high mystic significance. Now when God said to Moses, "Draw not nigh hither" (Ex. III, 5), He also said, "Put off thy shoes from off thy feet"; and it has been explained that by these words He enjoined him to part from his wife and attach himself to another wife of holy supernal radiance, to wit the Shekinah, and the drawing off of the shoe removed him from this world and placed him in another world. Similarly with a dead man who has departed from the world without children. The Shekinah does not gather him in, and he is driven to and fro about the world, but God has pity on him and bids his brother redeem him so that he may be set right by means of other dust. Now if that redeemer is not willing to establish seed for his brother in this world, he must tie a shoe on his foot and the wife must loosen it and take it to herself. Why was a shoe chosen for this purpose? Because the shoe was the support of the dead man in this world, and the woman, by taking it, signifies that the dead man who was wandering about among the living will now through that shoe no longer wander about among them. She must dash the shoe on the ground to show that she has laid to rest the body of the dead, and God then, or after a time, has pity on him and receives him into the future world. Therefore it was that whoever desired to confirm an undertaking took off his shoe and gave it to his neighbour. This was beforetime in Israel when they were pious and holy, but when sinners multiplied they concealed the matter under another form, using the corner of a garment. [180b]

'A RED HEIFER, ETC. The heifer receives from Ox, who is on the left, and is therefore used to purify. "Red" symbolizes the sentence of judgement. "Without spot" symbolizes lenient judgement. "Wherein is no blemish" indicates the Shekinah.

'AND YE SHALL GIVE HER UNTO ELEAZAR THE PRIEST. Why to him and not to Aaron? Because Aaron was the friend of the Matrona, and also because Aaron came not from the side of Pure, but from the side of Holy; for only he is called pure who emerges out of impurity. The key to the whole passage is in the words, "for a water of impurity, it is a sin-offering" (V. 9). For all the lower judgements, and all that come from the side of uncleanness, when it sucks from the "other side" sitting in judgement bestir themselves and haunt the world, but when all this ceremony of the heifer is performed on earth, and cedar wood, etc., is thrown into it, [181a] then their strength is enfeebled and wherever they are they are crushed and weakened, since their power also appears to them in this form (of an ox), and they no longer stay with a man, and he is purified.'

AND THE CHILDREN OF ISRAEL, EVEN THE WHOLE CONGREGATION, CAME INTO THE WILDERNESS OF ZIN. R. Judah said: 'Why is the section of the red heifer followed immediately by the statement of the death of Miriam? To show that just as judgement was executed on this heifer to purify the unclean, so judgement was executed on Miriam to purify the world. When Miriam departed, the well which accompanied Israel in the wilderness also departed. Therefore THERE WAS NO WATER FOR THE CONGREGATION, because the well had departed both above and below. Then the right hand was broken, as it says, "Let Aaron be gathered to his people", and finally the sun was darkened, when God said to Moses, "And die in the mountain", etc. There never was a generation like that in which Moses was present along with Aaron and Miriam. And think not that there was the like in the days of Solomon, for in the days of Solomon the Moon held sway but the Sun was gathered in, whereas in the days of Moses the Moon was gathered in but the Sun held sway. It is written: "And the sun ariseth and the sun goeth down" (Eccl. I, 5). This signifies, as we have explained, that when the Israelites came forth from Egypt the Sun [1] shone for them and not the Moon, but it went down in the wilderness. To where, then, was it gathered in? "Unto its place", in order to give light to the Moon. So it was with Moses, and that is the point of the verse, "What profit is there to a man from all his labour", etc. (Ibid. 3). The "man" here is Joshua, who laboured to give Israel possession of the land and yet did not succeed in bringing the Moon to fullness, because he laboured for Israel "under the sun", that is, on a lower plane than the sun of Moses, and he did not really take his place. That being so, what was his glory, seeing that he did not reach perfection on either side (either of the sun or of the moon)? [182a] R. Simeon said: 'What is "under the sun"? This is the moon; and whoever attaches himself to the moon without the sun, his labour is "under the sun" assuredly; and this was the original sin of the world; and hence it says, "What profit is there to man in all his labour, to wit, to the first Adam and all who have followed him.'

LET AARON BE GATHERED UNTO HIS PEOPLE, ETC. R. Hiya adduced here the verse: "Wherefore I praised the dead which are already dead", etc. (Eccl. IV, 2). [182b] 'How could King Solomon praise the dead more than the living, seeing that only he is called "living" who walks in the way of truth in this world, while the wicked man who does not walk in the way of truth is called "dead"? We must, however, look at the words which follow, "which are already dead". This refers to one who has already died but who has the opportunity to return to this world in order that he may rectify (his previous life); verily this one is more to be praised than the other dead, because he has received his punishment, and he is more to be praised than the living who have not yet received their punishment. Such a one is called "dead" because he has had a taste of death, and although he is in this world he is dead and has returned from the dead; whereas "the living who are still alive" have not yet had a taste of death, and have not received their punishment and do not know if they will be worthy of the other world or not. Observe, further, that the virtuous who are thought worthy to be "bound up in the bundle of the living" are privileged to see the glory of the supernal holy King, and their abode is higher than that of all the holy angels, while those who have not merited to ascend so high are assigned a lower place according to their deserts. They are stationed in the lower Eden, which is called "lower Wisdom", and between which and the higher Eden there is a difference as between darkness and light. These, then, are they whom Solomon called "the living who are still alive", but the others "who have already died" and who have received their punishment once and twice are in a higher grade than they, and are called refined silver which has been purified of its dross. "And better than both is he which hath not yet been"; this refers to the spirit, which remains above and which delays to come down to earth, since it has not to receive any punishment, and it is nurtured with that supernal food above. [183a] [Or, again, we may explain that] best of all is he that has not separated from God and is concealed in obscurity, the pious saintly ones that keep the precepts of the Law and study the Torah day and night: such a one reaches a higher grade than all other men, and all envy his canopy. Now when God said to Moses, "Let Aaron be gathered to his people", he was greatly distressed, as he knew that his right hand was being broken, and he trembled greatly, until God said to him, "Take Aaron and Eleazar his son", as if to say: "Moses, see, I have prepared for thee another right hand". And for all that, Eleazar did not completely fill the place of his father, since the clouds of glory departed on Aaron's death and did not return save for the merit of Moses, and not of Eleazar.

'AND MOSES DID AS THE LORD COMMANDED, ETC. Why did they go up "in the sight of all the congregation"? Aaron was most dearly beloved of all the people, and therefore, so that they should not say that he was laid out by Moses, they all saw when he stripped Aaron of the garments and put them on Eleazar. Why was Moses chosen for this task? Because Moses had put them on Aaron when he was invested with the priesthood; so now he stripped him of what he had given him, while God stripped him of what He had given him, Moses stripping without and God within. God prepared for Aaron a bed and a candlestick of gold with a light, taken from the candlestick which he used to light twice a day, and He closed the mouth of the cave and they descended.' R. Judah said: 'The mouth of the cave was left open and all Israel saw Aaron lying there and the light burning before him and his bed being taken out and in, with a cloud resting on it, and then they knew that Aaron was dead, besides which they saw that the clouds of glory had departed. Therefore all the house of Israel, men, women and children, wept for Aaron because he was most beloved of all.' R. Simeon said: 'Why were not these three holy brethren buried in one place? Some say that each was buried in a place where Israel was destined to be in danger, so as to protect them, but in truth each died in the fitting place, Miriam in Kadesh, between the north and the south, Aaron on the right side, and Moses in his fitting place, which was connected [by underground passages] both with the mountain where Aaron died and with the grave of Miriam. [183b]

'AND THE PEOPLE SPAKE AGAINST GOD AND AGAINST MOSES. That is to say, they spoke against God and wrangled with Moses. WHEREFORE HAVE YE BROUGHT US UP: they put all faces [i.e. God and Moses] on the same level. Therefore there were sent among them serpents that burnt them like fire, and the fire entered their bodies and they fell dead.

'THAT IS THE WELL WHEREOF THE LORD SAID UNTO MOSES, GATHER THE PEOPLE, ETC. This well never left them. It may be asked, How could they all draw from it? It issued into twelve streams and a channel went forth in every direction, and when Israel encamped and required water they used to stand by it and recite this song: "Ascend, o well, bring up thy waters to provide water for all, so that they may be watered from thee". So, too, they sang the praises of the well: "The well which the princes digged", etc. All that they said in its praise was true, and from this we learn that if one wishes to set in motion the powers above, whether through action or words, he produces no effect if that action or word is not as it should be. All people go to synagogue to influence the powers above, but few know how to do it. God is near to all who know how to call upon Him and to set powers in motion in the proper manner, but if they do not know how to call upon Him He is not near. So here, the Israelites spoke words of truth so as to set in motion [184a] this well, and before they did this it would not move. So also with magicians who get the "evil species" to serve them, if they do not employ the right formulas to draw them, they do not stir. So it says, "They called on the name of Baal", etc. (I Kings XVIII, 26), yet they availed nothing, for one thing because it was not permitted to them to bring fire down from heaven, and for another because they did not use the right invocation, since God confused them, as it says, "Thou didst turn their heart backwards" (Ibid. 37).' R. Simeon said: 'Here I must tell you something. Whoever knows how to perform the correct ceremony and recite the proper words can certainly influence the Holy One, blessed be He. If so, it may be asked, what is the superiority of the righteous who know the root of the matter and can concentrate their minds and thoughts more than the others who do not know this? The truth is that those who do not know the basis of the ceremony, and perform it only as a matter of rote, draw down to themselves an influence from behind the shoulders of the Holy One, blessed be He, which is only called "Providence", but those who do know draw forth blessings from the place which is called "Thought" until upper and lower beings are blessed and the Holy Name is blessed through them. Happy are they in that God is near them and ready to answer them when they call.

'AND THE LORD SAID TO MOSES, Do NOT FEAR HIM. Og was one of those who clave to Abraham and were circumcised with him. Hence Moses was afraid that he would not be able to overcome the sign which Abraham had impressed upon him. Therefore God said to him, 'Do not fear him (otho)", as much as to say, Do not fear that sign (oth) which is upon him, because he has impaired that sign of his, and whoever impairs his sign deserves to be annihilated. [184b] Therefore Israel destroyed him entirely, with his sons and all his people, as it is written: "And they smote him and his sons and all his people".'

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Notes:

1. Tifereth.

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Part 1 of 4

BALAK

Numbers XXII, 1-XXV, 9

AND BALAK THE SON OF ZIPPOR SAW, ETC. What did he see? He saw both through the window of wisdom and with his physical eyes. The tails of the skirts of the stars are the windows of wisdom, and there is one window through which the very essence of wisdom can be seen. So Balak saw with his own particular wisdom. He was the "son of a bird", [1] for he used birds for all his magic arts. He used to mark a bird plucking a herb or flying through the air, and on his performing certain rites and incantations that bird would come to him with grass in its mouth and he would put it in a cage. He would tie knots before it and it would tell him certain things. He would perform his magic arts and the bird would chirp and flyaway to the "open of eye" and tell him, and then return. One day he performed his arts and took the bird, and it flew away but did not return. He was greatly distressed, until he saw it coming with a fiery flame following it and burning its wings. Then he saw strange things and became afraid of Israel. The name of that bird is known, but none can make use of it for magic arts with the same effect as Balak. All his wisdom was through that bird. He covered his head and crawled before it, saying "The people", and the bird answered "Israel". He said "exceedingly" and the bird answered "numerous". Seventy times they thus chirped to one another, with the result that he was seized with fear, as it says: "And Moab was sore afraid of the people, for they were many". In the descriptions of the magic of the ancient Kasdiel we find that they used to make a bird of this kind at stated times out of silver mingled with gold. Its head was of gold, its mouth of silver; its wings of polished brass mixed with silver; its body of gold, the dots on its wings of silver, and its legs of gold. They used to place in its mouth a tongue of that known bird and set it in a window which they used to open to face the sun, or at night to face the moon, and then they used to tie knots and do magical rites and adjure the sun, or at night the moon; [185a] and so they used to do for seven days. From that time the tongue used to quiver in the bird's mouth, and they used to prick it with a needle, when it would utter wonderful things of itself. Balak knew all things through this bird, and therefore he was called "son of the Bird".

It is written: "The Lord said, I will bring again from Bashan, I will bring again from the depths of the sea" (Ps. LXVIII, 23). God's words are true and can be relied upon, for what He says is done. In time to come God will arouse and bring back from Bashan all those who were killed and devoured by the wild beasts of prey. For there is in the world an abode of all great beasts, and lofty mountains where they hide. The mighty Og was among the wild asses of the wilderness, and his strength was there because he was the king of Bashan. No king could make war against him, till Moses came and did go. Sihon was the colt of the wilderness, and the reliance of Moab was upon him. When Israel destroyed the city of Sihon, a herald traversed the kingdom of heaven saying: "Assemble, ye rulers of all the peoples, and see how the kingdom of the Amorite has been laid waste". At that time all the Governors of the seven nations (of Canaan) gathered together and sought to restore the kingdom to its former condition. But when they saw the power of Moses they turned back. Hence it is written: "Therefore the rulers said, Come ye to Heshbon, let the city of Sihon be built and established" (Num. XXI, 27). But when they saw the might of Moses they said: "A fire has gone out of Heshbon, a flame from the city of Sihon". Why did they use both names? They said: All paths and ways are closed by the power of their leader. If we should say, Let Heshbon be rebuilt, behold, a fire has gone out of Heshbon; and if we say merely "the city of Sihon", behold, a flame has issued from the city of Sihon. Since that flame of fire is there, none can prevail against it to restore the place to its former condition; on every side we are prohibited. Therefore, "Woe is thee, Moab"; he that was thy shield has been crushed. Seeing this, "Moab was sore afraid of the people" -- more than of death, because they saw that Israel prevailed above and below, over their Chieftains and Rulers above, and over their chieftains and rulers below. Israel, in fact, was the "great one", the elder and the holy one, and not Esau. [185b]

AND MOAB SAID UNTO THE ELDERS OF MIDIAN, ETC. R. Hiya spoke on the verse: "And he showed me Joshua the high priest standing before the angel of the Lord" (Zech. III, 1). 'How careful', he said, 'should a man be of his ways in this world, to walk in the way of truth, because all his actions are recorded in writing before the King! The gatekeepers are ready, the witnesses are at hand, the prosecutors are well prepared, the judge is waiting to receive the evidence, and those who have charges to bring are bestirring themselves, and it is not known whether they will come from the right or the left. For when the spirits of men leave this world many are the accusers who stand up against them, and heralds to proclaim the result of the trial, whether good or bad, as it has been taught: Man is sentenced many times in this world, both during his lifetime and after, but God's mercies are over all and He does not desire to judge men according to their works, as David said: "If thou, Jah, shouldst mark iniquities, Lord, who should stand?" (Ps. CXXX, 3). In this verse David mentioned three degrees of mercy. If one's sins are so numerous that they are marked by Jah, then there is "the Lord", who stands for mercy: and if even this name which stands for mercy arises to chastise, and all grades are sealed in judgement, there is still one grade to which we can turn, since all healing comes from it, and this will have pity on us: this is MI (Who). Therefore it says here, "Who shall stand?", since all the ways of mercy and repentance open out from it. Now Joshua the son of Jehozedek was a perfectly righteous man, a man who penetrated to the innermost shrine, who was admitted to the Heavenly Academy. All the members of the Academy assembled to consider his case. For it is the rule there that when one is brought to be tried a herald proclaims: All members of the Academy enter the secret chamber. Then the Court assembles and the spirit of the man to be tried is brought up by two officers, and placed near a pillar of flashing flame which stands there and which is kept in shape by a current of air blowing on it. Now if any have on earth studied the Torah and given original explanations, their words have been immediately reported to the members of the Academy. They all now come to see him. If his word was a fitting one, happy is he, for he is crowned with many radiant crowns by all the members of the Academy. If, however, his word was of another kind, alas for his disgrace. They thrust him outside, and he stands within the pillar until he is taken to his punishment. Heaven preserve us! Others there are who are taken up there when the Holy One, blessed be He, is arguing with the members of the Academy and says: Who shall decide? Here is So-and-so, who will decide. And so they take him up there and he decides that matter in dispute between God and the members of the Academy. Others are taken up there to be chastised in order to become cleansed and purified.' Said R. Jose to him: 'If so, then a man departs this world without judgement; and if he departs after judgement, why is he judged a second time?' He replied: 'What I have learnt is that a man does indeed depart this world in judgement, but before he enters the place set aside for the righteous he is taken up to be tried (again) before the Heavenly Academy, the official of Gehinnom standing there in order to pervert the judgement, if possible. Happy is he who emerges from the trial successfully; otherwise the officer of Gehinnom seizes him so soon as he is delivered into his power, and hurls him down to nether regions like a stone [186a] from a sling, and there he receives his punishment according to his sentence. Similarly Joshua the high priest was taken up for trial to that Heavenly Academy when he departed this world. He was "standing before the angel of the Lord": this is the "youth", [2] the head of the Academy, who pronounces sentence on all. The "Satan" is he who has charge of the souls in Gehinnom, who ever craves for more and says "give, give", more souls to Gehinnom. Then, "The Lord said unto Satan, The Lord rebuke thee, Satan, and the Lord rebuke thee...." Why two rebukes here? One for Dumah and one for him who comes out of Gehinnom to lead astray. That higher Satan, as we have stated elsewhere, goes down to earth in the form of an ox, and all those wicked spirits which have been condemned to Gehinnom he licks up in one moment and hands over to Dumah after he has swallowed them. Therefore it was that Moab said to the elders of Midian, "Now shall this multitude lick up all that is round about us as the ox licketh up the grass of the field", since it is known that the ox is there to do evil to all mankind.' Said R. Jose: 'If so, Balak was clever?' He replied: 'Certainly; and he had to know all the ways of that ox, as otherwise he would not have been able to practise his magic arts.'

Once, when R. Isaac and R. Judah were on a journey, they came to a place called Kfar Sachnin, where Rab Hamnuna the Elder used to live. They put up at the house of his wife. She had a young son who was still at school, and when he came from school and saw the strangers his mother said to him: 'Go up to these distinguished gentlemen that you may obtain a blessing from them'. He began to approach, but suddenly turned back, saying to his mother: 'I don't want to go near them, because they have not recited the Shema this day, and I have been taught that if one does not recite the Shema at the proper time, he is under a ban the whole of that day.' When the others heard him they were amazed, and they lifted up their hands and blessed him. They said: 'Indeed this is so; to-day we were busy looking after an engaged couple who had no means of their own, and were therefore delaying their marriage. There was no one to provide for them, so we did so, and so omitted to say the Shema at the proper time, since if a man is engaged on one mizvah (religious precept) he is exempt from performing another (which might interfere with it).' They then asked him how he knew. He replied: 'I knew by the smell of your clothes when I came near you.' In great surprise they sat down, washed their hands and broke bread. R. Judah's hands were dirty, but he commenced to say the blessing before he had poured water on them. Said the boy to them: 'If you are the disciples of R. Shemaya the Saint, you ought not to say a blessing with dirty hands, as this renders one liable to death.' He then began a discourse on the verse: "When they go in to the tent of meeting they shall wash with water, that they die not" (Ex. XXX, 20). 'We learn from this text', he said, 'that one who is not careful on this point and appears before the King with soiled hands is liable to the death penalty. The reason is that a man's hands are stationed in the highest heights. It is written: "And thou shalt make bars of acacia wood, five for the boards of the one side of the tabernacle, and five for the boards of the other side" (Ibid. XXVI, 26), and it is further written, "And the middle bar in the midst of the boards shall pass from end to end" (Ibid. 27). Now it must not be thought that this middle bar is not included in the five mentioned previously; it was one of the five, being the middle one with two on each side, symbolical of Moses, [186b] the most important of all, as the rest depended on it. To these the five fingers of the hand correspond, and therefore all the blessings of the priest are made with separated fingers. If so much significance is attached to them is it not right that they should be clean when a blessing of God is said over them, seeing that through them and what they stand for the Holy Name is blessed? Seeing, therefore, that you are so wise, why did you not take heed of this and listen to R. Shemaya the Saint, who said that all dirt and all stains betake themselves to the "other side", which derives sustenance from them, and therefore it is a religious duty to wash the hands after a meal?'

They were dumbfounded, and could say nothing. R. Judah asked the boy what was the name of his father. The boy was silent for a moment, then went to his mother and kissed her saying: 'Mother, these wise men have asked me the name of my father; shall I tell them?' His mother said: 'Have you tested them?' He replied: 'I have tested them and not found them satisfactory.' His mother then whispered something to him, and he went back to them and said: 'You asked about my father. He has departed this world, but whenever holy saints travel on the road he follows them in the form of a pedlar. If you are sainted holy ones, how is it that you did not find him following you? The truth is that I saw through you before, and now I see through you again, since my father never observes a wise man on the road without following him with his ass in order to carry the yoke of the Torah. Since my father did not deign to follow you, I will not tell you who was my father.' Said R. Judah to R. Isaac: 'Methinks that this child is no son of man.'

They ate their meal, while the boy gave expositions of the Torah. Having finished they said: 'Come, let us say grace.' He said to them: 'You have spoken well, since the Holy Name is not to be blessed with this blessing unless permission is asked.' He then cited the verse: "I will bless the Lord at all times" (Ps. XXXIV, 2). He said: 'The permissive form abarechah (let me bless) is used, because when a man sits at table the Shekinah is there and the "other side" is there. If a man invites the company to bless the Holy One the Shekinah takes her place above to receive the blessings, and the "other side" is kept down. But if a man does not invite the company to bless, the "other side" hears and pushes in that he may have a share in that blessing. It may be asked, why is not such an invitation necessary in the case of other blessings (over food)? The fact is that the character of the thing over which the grace is said is itself an invitation. For instance, if one says grace over fruit, that fruit is itself an invitation, and the "other side" has no share in it. For previously (in the three years of "uncircumcision") it was in the power of the "other side", and no blessing could be said over it. But when it has emerged from the power of the "other side" it may be eaten and a blessing is said over it, and this is itself the invitation to the blessing. You may still ask, Seeing that similarly for the grace after meals the cup of benediction is the invitation, why should one have to say, Come, let us say grace? The reason is that when one drank earlier in the meal he said the blessing "Creator of the fruit of the vine", which was an invitation, and now for the grace after meals we require a change for another invitation, since this cup is for God and not for food.' Said R. Judah: 'Happy is our lot. for [187a] never till this moment have I heard these things. Assuredly I say that this is no son of man.'

He said to him: 'My son. messenger of the Lord and His beloved. in regard to what you said before about the bars, there are many bars but only two hands.' He replied: 'This bears out the saying: From a man's mouth one can tell who he is. However. since you did not pay attention. 1 will explain. It says: "the wise man's eyes are in his head" (Eccl. II, 14.). Where, it may be asked, should they be if not in his head? What it means. however, is this. We have learnt that a man should not go four cubits with his head uncovered, the reason being that the Shekinah rests on the head. Now a wise man's eyes are directed to his head, to that which rests on his head, and then he knows that the light which is kindled on his head requires oil, which consists in good deeds, and therefore the eyes of a wise man are towards his head, and no other place. You being wise men, on whose head certainly the Shekinah rests. why did you not mark what is written, "Thou shalt make bars for the boards of one side ... and thou shalt make bars for the boards of the second side", but there is no mention of a third and fourth side, since the first and the second are the important ones?' They came and kissed him again. R. Judah wept and said: 'R. Simeon, happy is thy portion, happy is thy generation, since for thy sake even schoolchildren are like lofty and mighty mountains.' His mother came and said to them: 'I beg of you. sirs, look not on my son save with a benignant eye.' They said to her: 'Happy is thy portion! Thou art a goodly woman. a woman selected from all others, for the Holy One. blessed be He. has selected thy portion and raised thy standard above that of all other women.' The boy said: 'I am not afraid of any evil eye. since I am the son of a great and precious fish, [3] and fishes are not susceptible to the evil eye.' They said: 'My son. messenger of the Lord. there is no evil eye in us, nor are we from the side of the evil eye. May the Holy One protect thee with his wings!'

He then began to discourse on the verse: "The angel which hath redeemed me from all evil bless the lads" (Gen. XLVIII, 16). 'These words', he said, 'were uttered by Jacob in the spirit of holiness, and therefore they must contain some mystery of wisdom. "Angel" is here one of the names of the Shekinah, applied to her when she is a messenger from on high and receives radiance from the supernal mirror, for then she is blessed by the Father and Mother, who say to her: Daughter, go, mind thy house, attend to thy house; go and feed them, go to the lower world where thy household wait for sustenance from thee; here is all which they require. Then she is "angel". True, she is in many places called "angel" when she does not come to give sustenance to worlds, and further she gives sustenance not in this name but in that of "the Lord". She is, however, called "angel" when she is sent by the Father and Mother, and "Lord" when she rests on the two Cherubim. When she first appeared to Moses she was called "angel", but to Jacob she appeared only under the figure of Rachel, as it is written, "And Rachel came with the sheep". [187b] To Abraham again she appeared as "Adonay", as it is written, "And Adonay appeared to him in the plains of Mamre" (Gen. XVIII, 1), because at that time he had accepted the covenant, and what had been concealed from him till then was now revealed. Jacob called her "angel" when he was about to depart from the world, because at that moment he was about to inherit her. "Who redeemed me from all evil": because he never drew near the side of evil, and evil never had dominion over him. "Bless the lads": Jacob was speaking like a man who goes into a new house and gives his orders for furnishing and decorating it, "the lads" referring to those who are appointed to be the channels of blessing to the world, to wit, the two Cherubim. "And let my name be named on them": with these words he set his house in order and rose to his proper grade to be united with the supernal Jacob. When those "lads" are duly blessed, then "they swarm like fishes in the midst of the earth". Fishes multiply in the sea and die as soon as they are brought to dry land, but these, although they come from the Great Sea, have their increase in the midst of the earth.'

They came and kissed him again and said: 'Come, let us say grace.' He said: 'I will say grace, because all that you have heard so far has been from me, so I will fulfil in myself the verse, "He that hath a bountiful eye shall be blessed" (Prov. XXII, 9), which we may also read as "shall bless". Why? "Because he hath given of his bread to the poor". Of the bread and food of my Torah have ye eaten.' Said R Judah: 'Son beloved of the Lord, we have learnt that the host breaks bread and the guest says grace.' He replied: 'Neither am I host nor you guests, but I have found a text which I will carry out. For, indeed, I am "bountiful of eye", seeing that without being asked I have spoken till now, and you have eaten my bread and food'. He then took the cup of benediction and said grace. His hands shook as he held the cup, and when he came to "for the earth and for the food", he exclaimed, "I will lift up the cup of salvation and call on the name of the Lord", and he placed the cup down and took it up again in his right hand and resumed. When he finished he said: 'May it please God that the life of one of these may be prolonged from the Tree of Life, on which all life depends, and may the Holy One, blessed be He, be surety for him, and may he find an additional surety for himself below.' He then closed his eyes an instant, and then opening them, said: 'Companions, peace to you from the Lord of good, to whom belongs the whole world.'

In great wonder they wept and blessed him. They stayed there overnight, and in the morning [188a] rose early and departed. When they came to R Simeon they told him all that had happened. R Simeon wondered greatly and said: 'He is a mighty rock, and is worthy of this and even of more than one can imagine. He is the son of R. Hamnuna the Elder.' R Eleazar was greatly excited and said: 'I must go to see that bright lamp.' Said R. Simeon: 'His name will not be known in the world, because there is something very exceptional about him. It is the tight of the anointing of his father which shines on him, and this secret is not divulged among the Companions.'

One day the Companions were sitting arguing with one another -- R Eleazar and R Abba, and R. Hiya and R Jose, and the other Companions. They said: 'It is written, "Vex not Moab neither contend with him", etc., Moab and Ammon being spared because of Ruth and Naama, who were destined to issue from them. Now,' they asked, 'seeing that Zipporah, the wife of Moses, was from Midian, and Jethro and his sons, who were most virtuous, came from Midian, and Moses lived in Midian, was not Midian in fairness even more deserving to be spared than Moab and Ammon?' R. Simeon replied: 'A tree from which figs have still to be gathered is not like one from which they have been already gathered.' Said R. Eleazar: 'But even if the figs have been gathered, credit is due to the tree?' He replied: 'If a man has not yet gathered figs from a tree, he watches it so that no harm should come to it on account of the figs which it is still to bear. But once he has gathered the figs, he leaves it and no longer watches it. So God protected Moab, which had still to yield its figs, but not Midian, which had already yielded them: and this in spite of the fact that here it was Moab who took the first step, as it says: "And Moab said to the elders of Midian".'

R. Eleazar once went to see R. Jose b. R. Simeon b. R. Lakunia, his father-in-law. He was accompanied by R. Abba and R. Jose, and on the way they discussed points of Torah. Said R. Abba: 'Why did the Israelites treat the Moabites differently from the Ammonites, for, as we have learnt, in the presence of the former they brandished their weapons as if they meant to attack them, whereas against the Ammonites they made no display of military force?' R. Eleazar gave the answer that the younger daughter of Lot, from whom Ammon came, was more modest than the elder from whom Moab came. As they were going along, R. Eleazar suddenly remembered that boy, so they went three parasangs out of their way to get to that spot. They arranged to lodge in the house, and when they went in they found the boy sitting there and a table being laid before him. When he saw them he came up to them and said: 'Enter, holy saints, enter, ye shoots of the world to come, who are praised above and below, to meet whom even the fishes of the sea come up on the dry land.' R. Eleazar went to him and kissed him on his head. Then he again kissed him on his mouth. He said: 'The first kiss is for the fishes that leave the sea and come up on the dry land. The second was for the spawn of the fishes which produce good increase in the world.' Said the boy: 'From the smell of your garments I can see that Ammon and Moab have been attacking you; how did you escape them? You had no weapons, and yet you went in confidence without fear.' [188b] R. Eleazar and R. Abba and the Companions were in amazement. Said R. Abba: 'Blessed is this journey and happy is our lot that we have been privileged to see this.' They went on preparing the table, and the boy said: 'Holy sages, do you desire the bread of ease without warfare, or the bread of warfare?' R. Eleazar replied: 'Beloved son, dear and holy, so we desire. We are practised in all weapons of war, and we know how to use the sword and the bow and the lance and the sling, but thou art young and hast not yet seen how mighty warriors contend in battle.' The boy rejoiced and said: 'In truth I have not seen, but it is written: "Let not him that girdeth on boast like him that putteth off".' They then laid the table with all requirements. Said R. Eleazar: 'How I rejoice over this youngster, and how many new points will be brought out at this table! Therefore 1 said that 1 knew that his heart was being agitated by the holy spirit like a bell.' Said the boy: 'He that desires bread at the point of the sword, let him eat.' R. Eleazar drew him near to him and said: 'Because you boasted, you must commence the fight.' 'But', said the boy, 'I said at first that the fighting would be after the meal. Now, however, whoever wants fine flour must bring his weapons in his hands.' R. Eleazar replied: 'It is most fitting for you to give us a taste of your weapons.'

The boy then took the text: "It shall be that when ye eat of the bread of the land, ye shall offer up an heave offering unto the Lord" (Num. XV, 19). 'This verse refers to the Omer of waving (tenufah). What is tenufah? We may read it Tenu feh, "Give a mouth", the mouth being symbolic of the honour which we have to give to the Holy One, blessed be He. Hence the Omer had to be lifted up to show that we give to God this "mouth", since the chief praise of the Supreme King is when Israel prepare for him this honour and give glory to the King. Why was the Omer from barley and not from wheat? Because barley ripens first, whereas wheat is the more perfect food, being symbolical of the elimination of sin by the substitution of hittah (wheat) for het (sin). You, Companions, who have not attended on R. [189a] Shemaya the Saint, say that in the five kinds of com there is no share for the "other side", but in truth in whatever rots in the ground there is a share for the other side, namely the chaff and the straw. These are represented by the heth and the teth of hittah, and so wheat, in virtue of the he, is the most perfect of plants, and wheat is the plant with which Adam sinned.' Said R. Eleazar: 'Assuredly, it is so.' The boy proceeded: 'The Holy Land is under the control of the Holy One, blessed be He, and no other power can enter there. How was the land tested to see whether it remained faithful and did not attach itself to any other power? By the bringing of an offering of barley, like the suspected wife.' [4] Said R. Abba: 'Of a surety thy sword is sharp.' The boy replied: 'I am prepared with shield and buckler to protect myself.' He said: 'There is no other power that can enter the Holy Land. Whence, then, come chaff and straw there?' The boy replied: 'It is written, "And God created man in his image ... and God said to them, Be fruitful and multiply", etc. (Gen. I, 27, 28). Shall we say that if the serpent had not had intercourse with Eve there would have been no generations in the world, or if Israel had not sinned with the calf they would have had no posterity? The fact is that had not the serpent had intercourse with Eve, Adam would have produced progeny at once, in accordance with the verse just quoted, and that progeny would have been perfectly pure without any defilement. So here, the Holy Land, into which no alien power can enter, produces straw and chaff, but not from that side, but outside the Land the straw and chaff are from the "other side", which dogs holiness as a monkey dogs a man.' R. Eleazar and the Companions thereupon went and kissed him, and he said: 'I fancy that I have made good use of the weapons of war, the bread of the table.' Said R. Eleazar: 'Indeed it is so, and all weapons of war prosper in thy hands.'

He then discoursed on the verse: "And in the vine were three branches", etc. (Gen. XL, 10). 'We have learnt', he said, 'that there are seven firmaments which are six and also five. All issue from the ancient holy supernal Wine, which Jacob presses from a certain Vine. Therefore it was that Jacob presented to Isaac the wine which was fitting for him. That wine proceeds from grade to grade up to Joseph the Righteous, who is David the Faithful. [189b] This Vine is the one that is recognized as holy, in contrast to another which is called the "strange vine", the grapes of which are hard and bitter. But this is the vine from which all the holy ones drew the taste of old and good wine, the wine in which Jacob poured water so that all who knew the taste of wine could drink it with relish. When this vine came near the Shekinah it put forth three branches. Then it "was as though it budded", like a bride bedecking herself, and it entered in the love and the joy of that wine to the place where joy abides. Then "its blossoms shot forth": its love went out to its beloved and it began to sing in love. Then were those tender grapes ripened and filled with the good old wine into which Jacob had poured water. Therefore one who blesses over wine should pour some water into it, since the blessing, "Have mercy, O Lord, upon thy people Israel", should not be said save with water in the wine.' R. Eleazar and R. Abba were amazed. They said: 'Holy angel, messenger from above, thy wine has conquered in the mystery of the holy spirit.' They all came and kissed him, and R. Eleazar said: 'Blessed be God for sending me here.' The boy then said: 'Bread and wine are the essence of the meal, all the rest being subsidiary. The Torah is begging of you, saying: "Come, eat ye of my bread and drink of the wine I have mingled" (Prov. IX, 5). Since the Torah calls you, you must obey her behest.' They said: 'That is assuredly so.' So they sat and ate and rejoiced with him.

After they had finished eating they still lingered at the table, and the boy discoursed further, on the verse: "And Moab said to the elders of Midian". 'It does not say, "the elders of Moab",' he said, 'but simply "Moab": the younger took counsel of the elders. What counsel did they give them? They gave a counsel which redounded to their own hurt. They said to Moab: We have reared a curse among us, namely Moses their chief, through a certain priest who was among us, who brought him up in his house and gave him his daughter to wife. Nay more, he gave him money and sent him to Egypt to destroy all the land, and he and all his household followed him. If we can uproot that chief of theirs, all his people will be immediately uprooted. All the nefarious plan of Peor was from Midian. On their advice they hired Balaam, and when they saw that Balaam could not prevail, they adopted another plan and prostituted their daughters and wives more than Moab. They planned [190a] with their prince that he should prostitute his daughter, thinking to catch Moses in their net. They invested her with all kinds of magic in order to catch their chief, but God "turns the wise backwards". They foresaw that a chief of the Israelites would be caught in their net, but they did not understand what they foresaw. They enjoined her not to unite herself with any man save Moses. She said to them: How shall I know him? They said: Join the man before whom you see all others rise, but no other. When Zimri, son of Salu, came, fifty-nine thousand of the tribe of Simeon rose before him, as he was their prince. She thought he was Moses and joined him. When all the rest saw this they did likewise, with the consequences that we know. Thus all was from Midian, and therefore Midian was punished. God said to Moses, "Avenge the children of Israel of the Midianites" (Num. XXXI, 1), as though to say: For thee this is fitting and proper. Moab I leave until two pearls shall have issued from them. David the son of Jesse shall punish Moab and wash the pot clean of the filth of Peor, as it says, "Moab is my washpot" (Ps. LX, 9). With all this the sinners of Moab did not desist from their wickedness. In a later generation, when they saw that Joshua and all the elders for whom miracles might have been performed were dead, they said: Now we have a chance, and so they went and joined Amalek, saying, Remember what the children of Israel and Moses their chief, and Joshua their disciple did to you, trying to destroy you. Now is the time when they have no one to shield them, and we will join you. So it is written, "The Midianites came up and the Amalekites and the children of the East" (Judges VI, 3), and again, "Because of Midian the children of Israel made themselves the dens", etc. (Ibid. 2). No one did them as much harm as Midian. Hence Moses told the Israelites: "God said to me, Vex not Moab" (Deut. II, 9); that is to say, this injunction was laid upon Moses but not on any other, on David, for instance. In fact, Joshua and the elders who survived him were also forbidden to attack Moab because they were all members of the Beth Din of Moses, and what was forbidden to Moses was forbidden to them, and also because the precious pearls had not yet issued from them. For Ruth was in the days of the Judges. She was the daughter of Eglon, King of Moab, and when Eglon was killed by Ehud they appointed another king, and his daughter was left in charge of a guardian. When Elimelech came to the field of Moab she married his son. She was not made a Jewess by Elimelech, but she learnt all the ways of his house and the rules about food, and when she went with Naomi, then she was converted. Naamah came from the children of Ammon in the days of David. Then the holy spirit rested on David, saying: David, when I measured out all the earth and cast lots, then "Israel was the lot of his inheritance", and I remember what Moab did to them. Hence it is written that David "measured them with the line"; All who were of that tribe and deserving of death the line seized. Midian was destroyed by Gideon, so that none were left of the seed which harmed Israel with counsel or in any other way. God cherishes enmity against all who harm Israel and takes vengeance on them, but if anything good for the world is destined to issue from them, He [190b] bears with them until that good has come forth, and then He punishes them.' Said R. Eleazar: 'This is indeed so, and all this is correct.' Said the boy: 'Now do you Companions prepare your weapons and join combat.'

R. Eleazar then discoursed on the verse: "Bless the Lord, ye angels, ye mighty of his", etc. (Ps. CIII, 20). 'King David', he said, 'here invited the hosts of heaven which are the stars and constellations to bless the Holy One, joining his own soul with them, wherefore he concluded the Psalm with the words, "Bless the Lord, O my soul". Before Israel came, the heavenly angels used to serve with the performance of ceremonies. When Israel at Mount Sinai said, "We will do and we will hearken", performance was taken from the ministering angels and confined to the land of Israel alone. Hence it says, first, "Mighty in strength that fulfil his words", and then, "To hearken". Happy are Israel who took performance from them and carried it out themselves.' Said the boy to him: 'Be on your guard and have your weapon ready. Did Israel take this honour and no other?' He replied: 'I have found this and no other.' Said the boy to him: 'Your sword is of no avail, or you do not wield it properly. Leave the sword to one who knows how to use it. The highest term of praise which has been entrusted to the ministering angels -- not by themselves, but only in conjunction with Israel -- is "Holy", but benediction is committed to them when alone, as also to Israel. Not so "holy", for they say the sanctification only in conjunction with Israel. Before Israel sanctify below they cannot sanctify above; hence the great honour of Israel is that they say the sanctification below by themselves.' Said R. Eleazar: 'This is indeed so, and all this has been established. We have also explained that three sanctifications were entrusted to Israel below, from the verse: "And ye shall sanctify yourselves and be holy, for I the Lord am holy" (Lev. XI, 44, and XX, 26).' Said the boy: 'Quite so, but you did not remember your lance till I took it from your shoulder and put it in your hand. Now remember that the lance is in your hand. Return to where you left off.' R. Eleazar then resumed: 'We were speaking of benediction. What is the meaning of "bless ye"? The drawing of blessings from the place from which all blessings issue until they become a blessing through the abundance of the drawing, and from the abundance of waters in that blessing straightway they swarm with fishes of all kinds. The angels who dwell in the heavenly abodes say simply "Bless the Lord", but we who dwell below say "Bless eth the Lord", because we need to draw this eth [5] down upon us, and through it we enter the presence of the King. And since we draw this eth down upon us, we have at the same time to say prayers and praises, and therefore it is forbidden to greet any man until one has said his prayers, and if he does so he draws a "high place" down upon himself instead of this eth.' Said the boy to him: 'Of a truth I see that your weapons are good; be mindful of them and do not forget them. Assuredly the might of a warrior lies [191a] in his lance and sword. But what is the meaning of "mighty in strength that fulfil his word, hearkening unto the voice of his word"?' Said R. Eleazar: 'I have already explained.' Said the boy: 'I see that your arm has become faint. Now it is time not to hold back, but to sling from the catapult stone after stone.'

He then cited the verse: "I am black but comely, O ye daughters of Jerusalem" (S.S. I, 5). 'This means that when she (the Moon) is very lovesick for her Beloved, she shrinks to nothing until only a dot is left of her, and she is hidden from all her hosts and camps. Then she says, I am black, like the letter yod, in which there is no white space, and I have no room to shelter you under my wings; therefore "do not look at me", for ye cannot see me at all. What then do her mighty warriors do? They roar like lions, until their voice is heard by the Beloved above, and He knows that his Beloved is lovesick like himself, so that none of her beauty can be seen, and so through the voices of those warriors of hers her Beloved comes forth from his palace with many gifts and presents, with spices and incense, and comes to her and finds her black and shrunken, without form or beauty. He then draws near to her and embraces and kisses her until she gradually revives from the scents and spices, and her joy in having her Beloved with her, and she is built up and recovers her full form and beauty. And this was brought about by the might and power of her doughty warriors. Hence it is written, "Mighty in strength that fulfil his word". And then when they have restored her to her form and beauty they and all the other hosts wait attentively for her words, and she is like a king in the midst of his army. In the same way below, when there are sinners in the generation, she hides herself and diminishes herself till only a dot is left, until the mighty ones, the truly virtuous, come and as it were restore her, so that she gradually brightens and recovers her form and beauty and becomes as before.' The Companions came and kissed him, saying: 'Had even the prophet Ezekiel said this, the world would have wondered.' The boy then said: 'I will say the grace.' They said: 'Do so, for to you it is fitting.' He said: 'How holy you are, how many blessings await you from the holy Mother because ye have not refused to let me say the grace! We have learnt that it is the duty of every one to say grace. If he cannot himself, his wife or his sons can say it for him, but a curse light on the man who does not know how to say grace himself and has to ask his wife or children. If he knows, he must train his son and give him the cup of benediction. And if he does not, then we say of him, "He that withholds his son shall be cursed to the holy Mother" (Prov. XI, 26), but as I am the only son of my mother, give me the cup and I will bless the Holy King who has brought to my mother's house men of worth before whom I can utter powerful discourse. Before I say grace, however, I will expound properly the verse [191b] I have quoted. The word yikhuhu (curse him) means properly "pronounce distinctly": that is, they will set forth his sins distinctly to the holy Mother. We may also translate, "he who withholds blessings from the Son", whom the Father and Mother have crowned and blessed with many blessings, and concerning whom they commanded, "Kiss the son lest he be angry" (Ps. II, 12), since he is invested both with judgement and with mercy. The last part of the verse we may translate, "He who gives blessing to the Head breaks the power of the "other side". Now, Companions, let us say grace.' They handed him the cup and he said grace, and the Companions rejoiced more than they had ever done since the wedding of R. Eleazar. They blessed the boy with all their hearts, and he said to them: 'You should not depart save with words of the Torah.' He then expounded for them the verse: "And the Lord went before them by day in a pillar of cloud" (Ex. XIII, 21). 'We should', he said, 'render thus: And the Lord, that is, the Shekinah, was there, but day, that is Abraham (hesed) went before them by day, while the Bride went before them by night, as it is written, "and by night in a pillar of fire to give light to them" -- each one at the fitting time. And as for you, Companions, may night and day ever be before you.'

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Part 2 of 4

They kissed and blessed him as before and went their way. When they came to R. Simeon they told him what had happened. He was greatly astonished, and said: 'This is indeed excellent, but he will not make a name. When a thin stick burns it burns only for a little time. It is written, "His seed shall be mighty upon earth, the generation of the upright shall be blessed" (Ps. CXII, 2). When a man is mighty on the earth, mighty in the Torah and in control of his passions, then his light goes forth and is continued through many generations.' 'But', said R. Abba, 'we see children who say wonderful things and afterwards become very eminent.' He replied: 'When a child says one or two wonderful things by accident, then we may be confident that he will one day teach the Torah in Israel. But the same cannot be said of this one whose light is already complete. And besides, the Holy One, blessed be He, desires to smell this apple. [192a] Happy are the righteous, of whom it is written "And the remnant that is escaped of the house of Judah shall again take root downwards and bear fruit upward" (2 Kings XIX, 30). His father who has departed this world is a root below in the Academy of the firmament, and he shall bear fruit above in the highest Academy. Were it not that I would fain not oppose the Holy One, blessed be He, whose desire is to savour him, none should have dominion over him. As it is, may it be God's will that his mother should have no trouble from him'. And so it came to pass.

'AND HE SENT MESSENGERS UNTO BALAAM THE SON OF BEOR. There are here twenty-eight words corresponding to the twenty-eight degrees of the sorceries of the bird. It may be asked, Why did Balak commence with Balaam so abruptly? He should have first ingratiated himself with him and then told him what he wanted. The truth is', said R. Jose, 'that we see from here that Balak knew the disposition of that bad man, that he was always craving for honour and had no pleasure save in doing evil. Balak. through his sorceries, knew that the grades of Moses were very high, and he knew by the same means that the grades of Balaam corresponded. Pethor, to which he sent, was the town of Balaam; it was so called because Balaam used to prepare a table (pethor) there with food and drink for the evil sides, as is the custom of those who practise magic, in order to bring together the evil spirits to answer their inquiries.'

He then cited the verse: "And thou shalt make a table of acacia wood" (Ex. XXV, 23), and again, "Thou shalt put upon the table shew bread", etc. 'God desired all those holy vessels to be made in order that the holy spirit might be drawn down from heaven to earth. Similarly the wicked Balaam prepared one for the other side, with bread which is called "abominable bread".

'It is written, "Lord, when thou wentest forth out of Seir, when thou marchedst out of the field of Edom, the earth trembled", etc. (Jud. V, 4). This refers to the fact that before God gave the Law to Israel He offered it to the children of Esau and the children of Ishmael, and they would not accept it. The question may be asked -- and there is no sin in scrutinising the language of the Law minutely -- when God went to Seir, to what prophet of the children of Esau did He reveal himself? And similarly when He went to Paran, to what prophet of them did He reveal himself? We cannot say that He was revealed to all of them, for we find no such thing save in the case of Israel, and that by the hand of Moses. Further, in the verse, "The Lord came from Sinai and shone forth from Mount Seir", etc. (Deut. XXXIII, 2), it should be "came to Sinai", "shone to Seir", etc.' When R. Simeon came, he asked him. He said: 'This question has been answered as follows. "God came from Sinai" to reveal Himself to the Israelites. "He shone forth [192b] from Seir", that is, from the refusal of the children of Esau to receive the Law; from this Israel derived additional light and love. So, too, with Mount Paran, from the refusal of the children of Ishmael. As for your question, through whom was He revealed to Esau and Ishmael, this is a profound mystery which is to be revealed through you. The Torah issued from the mystic Head of the King. When it came to the Left Arm the Holy One, blessed be He, saw some vicious blood that had collected there. He said: I must cleanse and purify this arm, since if this vicious blood is not lessened it will damage all. He therefore summoned Samael and said to him: Dost thou desire my Law? What is written in it, he asked? He replied, taking a test passage: "Thou shalt not kill". Whereupon Samael said: Heaven save us. This Torah is thine, and let it remain thine. I do not want it. He then besought Him, saying: Master of the Universe, if Thou givest it to me, all dominion will vanish, for it is based upon slaughter, on the star of Mars, and if there are no wars it will pass away from the world. Master of the Universe, take Thy Law, and let me have no portion in it. But, if it please Thee, there is the people of the sons of Jacob, for them it is fitting. He thought to do them a mischief: If they receive this, he said, assuredly they will vanish from the world and will never have dominion. God said to him: Thou art the firstborn and for thee it is fitting. He replied: He has my birthright, as it was sold to him and I consented. Then God said: Since thou desirest no portion in it, leave it entirely. He replied: Good. He then said: This being so, give me an advice how I shall induce the children of Jacob to accept it. He said: Master of the Universe, it is necessary to offer some inducement to them. Take some light from the light of the powers of the heavens and put it upon them, and for this they will receive it, and give them some of mine first. He then took off some of the light with which he was covered and gave it to Him to give to Israel. Hence it says, "He shone forth to them from Seir", Seir being a name of Samael. Having thus cleared away the bad blood from the Left Arm, God turned to the Right Arm and saw it in the same state. So He called Rahab and said: Dost thou desire my Law? He asked what was written in it. God again selected a crucial passage and said: "Thou shalt not commit adultery". He exclaimed: Alas for me, if God shall give me this inheritance, since it will destroy all my dominion, for I have received the blessing of the waters, of the fishes of the sea, to whom it was said: Be fruitful and multiply, etc. He began to beseech the Almighty, saying: Master of the Universe, two sons came forth from Abraham, there are the sons of Isaac, give to them, for them it beseems. He said: I cannot, for thou art the firstborn, and to thee it belongs. He commenced to implore Him, saying: Master of the Universe, let my birthright be his, and this extra light which I inherit on this account take and give to them. And God did so; wherefore it is written, "He shined forth from Mount Paran". When He had taken these gifts for Israel from those great Chiefs, He summoned all [193a] the myriads of holiness who are appointed to rule the other nations and they gave Him the same reply, and from all of them He received gifts to give to Israel. He was like a physician who had a phial full of some elixir of life which he desired to keep for his son. He was a clever man, and he said to himself: I have bad servants in my house; if they know that I intend to give to my son this present, they will be jealous of him and seek to kill him. What did he do therefore? He took a little poison and smeared it round the edge of the phial. He then called his servants and said to them : You are faithful servants, do you want to try that drug? They said: Let us see what it is. They just took a taste, and they had scarcely smelt it when they came near dying. They said to themselves: If he gives this poison to his son, he will certainly die, and we shall inherit our master. They said to him: Master, this medicine is fitted only for your son. We remit to you the reward of our labour, which you can give to him as a present so that he may take the medicine. So God, being a wise physician, knew that if He gave the Torah to Israel without telling them they would every day pursue them and kill them for it, but in this way He made them give presents and gifts so that Israel should accept it, and Moses received all of them to give to Israel, as it is written: "Thou hast ascended on high, thou hast taken captives" (Ps. LXVIII, 19), and in this way Israel inherited the Torah without any opposition or challenge. These gifts and presents which they received are their ornament, and therefore death and the other side had no dominion over them till they sinned, when, as it says, "they took off their ornaments from Mount Sinai" (Ex. XXXIII, 6). Whenever Israel return to their father in heaven those ornaments are restored to them and they are invested with them, and in the time to come all will be returned.'

R. Jose said: 'It says, "Lord, when thou didst go forth from Seir the earth shook". Why did it shake? Because it desired to return to chaos when it saw that God had offered the Torah to all peoples and they had not accepted it and only Israel was left, and it was thought that Israel would refuse like the other nations. When, however, they said, "We will do and we will hearken", it became calm again. Observe that because Israel said "we will do", they are not afraid of anything that magicians may do with their arts. One reason is this, and another is because when God brought them out of Egypt He broke before them all kinds of magic and divination so they cannot prevail against them. When Balak came he knew this, and therefore he sent messengers to Balaam that he might prepare a table and seek counsel therefrom.'

R. Eleazar and R. Abba were once going to see R. Jose, son of R. Simeon b. Lakunia, the father-in-law of R. Eleazar. They rose at midnight and sat down to study the Torah. Said R. Eleazar: 'Now is the hour when the Holy One, blessed be He, goes into the Garden of Eden to have joyous converse with the righteous there.' Said R. Abba: 'What is this joyous converse?' R. Eleazar replied: 'This is a profound mystery, [193b] concealed with the Unknown.' Said R. Abba: 'Were, then, the great ones of former days relying on an empty fantasy, and did they not try to find out on what they were established in this world, and what they were to expect in the next?' R. Eleazar then commenced to discourse on the verse: "O Lord, thou art my God, I will exalt thee, I will praise thy name, for thou hast done wonderful things" (Isa. XXV, 1). 'This verse', he said, 'contains the mystery of faith. "Lord" is the supreme mystery, the beginning of the supernal Point, the recondite and unknowable. "My God" refers to the still small Voice which is the first subject of interrogation, and is also the supernal Priest. We have further laid down that there are three places each of which is called "thou". "I will exalt thee": all together. "I will praise thy name": in fitting manner, this being the known Name. "For thou hast done wonderful things": this is the secondary light with which is invested the hidden ancient primordial light, the supreme grade, the primordial Adam. Rab Hamnuma the Elder said that "wonderful things" is a grade of the wonders of wisdom, to wit, "a path which no bird of prey knoweth" (Job XXVIII, 7). The "counsels of old" are the two willow twigs [6] whence comes all the counsel of the prophets. "Faithfulness and truth" are two things which are one, the river and the garden; the one issues from Eden and the other is watered from it. Thus we have here the whole mystery of faith.'

R. Eleazar said: 'Who killed the wicked Balaam, and how was he killed?' R. Isaac replied: 'Phineas and his comrades killed him, as it says, "they slew on their slain". For we have learnt that through his magic arts in the city of Midian he became able to fly in the air, he and the kings of Midian, and it was the holy frontlet and the prayer of Phineas that brought them down on their slain.' Said R. Eleazar: 'I know all this.' R. Simeon then said: 'Eleazar, Balaam was a powerful adversary, as it says, "There arose not a prophet in Israel like Moses", but -- so we explain -- there did arise among the Gentiles, to wit, Balaam, who was supreme among the lower Crowns as Moses among the upper Crowns. How, then, were they able to kill him? The answer is to be gathered from a remark of the Book of the Wisdom of King Solomon. There are three signs in a man: paleness is a sign of anger, talking is a sign of folly, and self-praise is a sign of ignorance. It is true that it says, "Let a stranger praise thee and not thy own mouth" (Prov. XXVII, 2), and we alter this to "Let a stranger praise thee, and if not, thine own mouth", but that only means that if thou art not known, discourse on the Torah so that through the opening of thy mouth in the Torah men should know who thou art and praise thee. But the wicked Balaam praised himself in everything, and deceived people as well. He made much of little; for all that he said of himself referred only to the unclean grades, and though it was true, it did not mean much, though whoever heard it imagined that he surpassed all the prophets of the world. When, for instance, he said, "Which heareth the words of God and knoweth [194a] the knowledge of the Almighty", who that heard would not think that there was no true prophet like him? Certainly it was true; but only with reference to the grades to which he was attached. He heard the words of a god -- the one who is called "another god", and he knew the knowledge of the most high, that is, the highest of the grades of uncleanness, those who direct the boat and the tempest. There are forty-nine of them, and the steersman is the highest of them all. Thus he praised himself vaguely, and while speaking truthfully he yet misled people. So when he said, "Who seeth the vision of the Almighty", the hearers thought that he saw something which no other could see, but what he saw was only one of the branches that issue from Shaddai. What was that vision? Uzza and Azael, who were "falling down and having eyes open".

'Now where was Balaam at that time? Seeing that he said, "Now I am going to my people", how can he have been in Midian? The truth is, however, that when he saw that twenty-two thousand of Israel fell through his counsel, he stayed there and demanded his reward; and while he was staying there Phineas and his captains of the host came there. When he saw Phineas he flew up into the air with his two sons, Yunus and Yamburus. But these, you will say, died at the time when the golden calf was made? (We learn this from the words of the text, "there died of the people about three thousand" (Ex. XXXII, 28), the word "about" indicating that these two were reckoned as equal to three thousand men.) That wretch, however, being acquainted with every kind of enchantment, took also those of his sons, and with them commenced to flyaway. When Phineas saw a man in the air flying away, he shouted to his soldiers: Is anyone able to fly after him, for it is Balaam? Then Zilya, of the tribe of Dan, arose and seized the Domination that rules over enchantments and flew after him. When Balaam saw him he changed his direction in the air and broke through five ethers [194b] and vanished from view. Zilya was then sorely vexed, not knowing what to do. Phineas thereupon called out: Shade of the dragons which overshadow all serpents, turn thy tresses. Straightway he revealed his path and Zilya approached him and both came down in front of Phineas. This is referred to in the blessing of Jacob (Gen. XLIX, 17): "Dan shall be a serpent in the way" -- this is Samson: "an adder in the path" -- this is Zilya; "that biteth the horses' heels" -- this is Ira the companion of David; "so that his rider falleth backward" -- this is Shiryah, who is destined to come with the Messiah of Ephraim, and who will wreak vengeance on other nations; and then it will be time to expect the deliverance of Israel, as it says, "For thy salvation I hope, O Lord". When Balaam came down in front of Phineas, he said to him: Wretch, how many evil haps hast thou brought upon the holy people! He then said to Zilya: Kill him, but not with the Name, for it is not meet that the divine sanctity should be mentioned over him, so that his soul in leaving him should not be united with matters of holy grades, and his prayer be fulfilled: "May my soul die the death of the righteous" (Num. XXIII, 10). He then tried to kill him in many ways, but did not succeed, until he took a sword on which was engraved a snake on each side. Said Phineas: Kill him with his own weapon. And then he did kill him; for such is the way of that side, he who follows it is killed by it and it is with his soul when it departs from him, and he is punished in the other world and never finds burial, and his bones rot and become noxious serpents, and even the worms that eat his body become serpents. We have found in the Book of Asmodai which he gave to King Solomon, that anyone who desires to make powerful enchantments, if he knows the rock where Balaam fell, will find there snakes formed from the bones of that wicked one, and if he kills one he can make certain enchantments with its head and others with its body, and others again with its tail, there being three kinds in each one. One of the questions which the Queen of Sheba asked Solomon was how to take hold of the bone of the serpent of three enchantments. From that point, Eleazar my son, God did other things with that sinner, and these are secret mysteries which should not be revealed, only in order that the Companions here should know the hidden ways of the world I have revealed them.' [195a]

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Part 3 of 4

COME NOW, THEREFORE, I PRAY THEE, CURSE ME THIS PEOPLE, ETC. R. Abba discoursed on the verse: "A prayer of the afflicted when he is overwhelmed" (Ps. CII, 1). He said: 'There are three to whom prayers are ascribed in the Scripture, viz., Moses and David and the afflicted one. We also find, it is true, "A prayer of Habakkuk the prophet", but when we examine this we find that it is a praise-giving to the Almighty for having revived him and performed miracles for him. The "prayer of Moses" is one such as no other man ever offered. The "prayer of David" (Ps. LXXXVI) is one such as no other king ever offered. Yet the prayer of the poor man is the most excellent of all, and takes precedence of the prayer of Moses or of David, or of any other man. The reason is that the poor man is broken of heart, and it is written, "God is near to the broken of heart" (Ps. XXIV,19). The poor man always expostulates with God, yet God listens and hears his words. When he prays He opens all the windows of the firmament, and all other prayers which ascend aloft have to make way for that of the broken-hearted poor man. God says, as it were: Let all other prayers wait, and let this one enter before me. I require here no court to judge between us, let his complaint come before Me and I and he will be alone. And so God alone attends to those complaints, as it is written, "and poureth out his complaint before the Lord". Truly, "before the Lord". All the hosts of heaven ask one another: With what is the Holy One, blessed be He, engaged? They answer: He is engaged eagerly with His own vessels. None of them know what is done with that prayer of the poor man and with all his complaints. But when he pours out his tears with expostulation before the Almighty, God desires nothing so much as to receive them. Now David saw that all the windows and all the gates of heaven were opened to the poor man, and there was no other to whose prayer God gave ear so readily, so he made himself a poor man and a beggar, he stripped himself of his royal garment and sat on the ground like a beggar and uttered his prayer. Hence it says, "A prayer of David. Bow down thine ear, O Lord, and answer me"; why? "for I am poor and needy" (Ps. LXXXVI, 1). Said the Almighty to him: David, art thou not a king, the ruler over mighty kings, and thou makest thyself a pauper and a beggar? Straightway he gave his prayer another turn, and leaving the pose of a pauper he said: "Preserve my soul, for I am pious"; and in truth, all these features were in David.' Said R. Eleazar to him: 'What you have said is quite right; and withal [7] a man in praying should make himself poor and needy in order that his prayer may enter along with that of the rest of the poor, for the doorkeepers allow none to enter so readily as the poor, since they can even enter without asking permission. So if a man puts himself in the position of the poor, his prayer ascends and meets the other prayers of the poor and ascends with them and enters as one of them and is favourably received before the King.

'King David placed himself in four categories. He placed himself among the poor; he placed himself among the pious; he placed himself among the servants; and he placed himself among those who are ready to sacrifice themselves and their lives for the sanctification of God's Name. He placed himself among the poor, as it is written, "For I am poor and needy". He placed himself among the pious, as it is written, "Preserve my soul, for I am pious". For a man should not consider himself wicked; nor can it be objected that if so he will never tell of his sins, for when he makes confession of his sins then he is pious, since he comes to make repentance; he removes himself from the evil side in the uncleanness of which he abode until now, and cleaves to the right hand which is outstretched to receive him. Nor should you think that God does not receive him till he makes full confession of all the sins that he has committed since he was born, for if so, what of those [195b] that are concealed from him? The truth is that he need only recount those that he remembers, and if he concentrates his attention on these, all the others follow them, just as in searching for leaven we do not peer into every nook and cranny, but if we have searched as far as the eye can see, the rest is reckoned as cleared away along with this. So also the priest declared the leper clean if he could observe no mark on him without peering too closely. So a man need not recount all his sins since the day he was born, or those which are concealed from him. Hence David placed himself among the saints. He placed himself among the servants, as it is written, "Save thy servant, O thou my God". He placed himself among those who are ready to sacrifice themselves for the sanctification of God's Name, as it is written, "Rejoice the soul of thy servant, for unto thee, O Lord, do I lift up my soul" (Ibid. 4). All these four characters did King David assume before his Master.'

R. Eleazar said: 'I lift up my hand in prayer before the Holy King, for we have learnt that it is forbidden for a man to raise his hand above him save in prayer and blessing and supplication, since the fingers of man have an important significance -- and so I do now, and say that if any man shall arrange his service thus before his Master and sincerely carry out this purpose, his prayer shall not return unanswered. At first he must make himself a servant to arrange a service of praise and song before Him. Again he becomes a servant to recite the standing-up prayer, and once more after saying his prayer. Therefore David called himself "servant" three times in this psalm, as it says, "Save thy servant, thou my God", "Rejoice the soul of thy servant", and "Give strength to thy servant". Next a man should place himself among those who are ready to sacrifice themselves for the sanctification of God's Name, by reciting with proper devotion the formula of the unity, "Hear, O Israel". Then he must make himself poor, when he knocks at the doors of the highest heights in saying the prayer "true and certain", and proceed thus to the Amidah prayer, so that he, in saying it, should feel himself broken-hearted, poor and needy. Then he should place himself among the saints by recounting his sins in the prayer "hearkening to prayer", for so the individual should do in order to cling to the right hand which is stretched forth to receive sinners who repent. We have learnt that when a man has sincerely prayed in these four styles, God is pleased and stretches forth His right hand over him when he comes to the third servant, and says of him, "Thou art my servant". Assuredly the prayer [196a] of such a man shall never return unanswered.' R. Abba came and kissed him. He said: 'This is what we call "more desirable than gold and much fine gold" (Ps. XIX, 10). How sweet are the time-honoured words which the ancients have strung together! When we taste them we are unable to eat any other food. Assuredly it is so, and the Scripture proves that there are three servants who are mentioned in one place -- two as you have said, and the third for the Holy One, blessed be He, to crown Himself withal.'

R. Eleazar then discoursed on the verse: "Who is among you that feareth the Lord, that hearkeneth to the voice of his servant" (Isa. L, 10). 'This verse', he said, 'has been explained by the Companions to refer to one who is accustomed to go to synagogue to pray and one day does not come. Then God inquires of him, saying: "Who is among you that feareth the Lord, that hearkeneth to the voice (of) his servant": that is to say, who is wont to hear himself called servant, the name given in honour by the Almighty, the "voice" being heard in all the firmaments that this is the servant of the Holy King. "He that walketh in darkness and hath no light": before Israel gather in their synagogues for prayer, the "other side" closes up all the supernal lights and prevents them from diffusing themselves over the worlds. Three times in the day, however, the other sides, male and female, go and wander over the world, and that is the time which is fitting for prayer, because then there is no accuser there at all. And while they are wandering over "mountains of darkness", the windows of the upper lights are opened and they come forth and rest in the synagogues upon the heads of those who are praying there, and God inquires of him who is not there and says: Alas for So-and-so who was wont to be here and is now going in darkness and has moved away from the light -- "he hath no light"; how many good things he has lost! But if he were there "he would trust in the name of the Lord", in the circle of the first Servant, "and stay upon his God", in the mystery of the second Servant.' Said R. Simeon: 'Eleazar, my son, of a surety the spirit of prophecy rests upon thee.' R. Abba said: 'Lion, son of lion, who can stand before them when they roar to take prey? All lions are strong, but these above all. But from other lions it is hard to rescue prey, whereas from these it is easy, for when they snatch they give to all.' [196b]

R. Eleazar said: 'Of a truth there is a hidden reference in the name Zippor. It is written, "Yea the sparrow (zippor) hath found her a house, and the swallow a nest for herself" (Ps. LXXXIV, 4). Would King David have said this of a mere sparrow? The reference, however, is to what we have learnt: How beloved are souls (neshamoth) before the Holy One, blessed be He. This does not mean all souls, but the souls of the righteous whose abode is there with Him. We have learnt that there are three walls to the Garden of Eden, and between each pair many souls and spirits walk about and enjoy the perfumes from within, though they are not permitted to enter. On certain days in the year, in the months of Nisan and Tishri, those spirits assemble in a certain place on the walls of the garden, where they look like chirping birds every morning. This chirping is praise given to the Almighty, and prayer for the life of human beings, because in those days Israel are all busy with performing the commandments and precepts of the Lord of the universe.' Said R. Simeon: 'Eleazar, so far very good, since in truth those spirits are there, but what will you make of "and the swallow a nest for herself"?' He replied: 'What I have learnt is that this is the holy super-soul that goes aloft to a hidden place which no eye but God's has seen.' Said R. Simeon: 'Eleazar, truly all this is correct, and so it is in the lower Garden of Eden as you have said. The "sparrows" are the holy spirits that are privileged to enter and then come out again, and these "find a house", each one its appropriate chamber, and nevertheless they are all jealous of the canopy of their comrades, those that have freedom from all. God shows them a certain hidden palace, "which no eye has seen but thine, O God", and which is called "the bird's nest". From there are woven crowns for the Messiah in the time to come, and three times a year God holds converse with those righteous and shows them that hidden palace which is not known even to all the righteous there. "Who hath put her young with thine altars": these are the righteous whose merit has been perfected with holy sons learned in both Torahs in this world, and who are called two altars crowned before the Holy King, since the merit of their sons in this world shields them and crowns them there. Now continue thy discourse, since we did not mean to shame thee.' R. Eleazar then proceeded: 'The "bird" is Jethro and the "swallow" indicates his sons, who used to be in the Chamber of hewn stone (in the Temple) teaching the Torah and giving decisions on religious matters. At first they left the comfort of their homes in Midian to dwell in the wilderness, but when God saw that their yearning was for the Torah, He drew them from there and made them a "house" in the Chamber of hewn stone. The "swallow" here is the same as the "bird". This is why the name of Balak's father, Zippor, is mentioned here, though we do not find this with other (heathen) kings. Jethro abandoned idolatry and came to join Israel, and for this he was banished and [197a] persecuted. Balak, who was of his descendants, abandoned his path. When the elders of Moab and the elders of Midian, who were brothers in idolatry, saw that whereas Jethro and his son had clung to the Shekinah, this one had abandoned it, they came and made him king over them, as it is written, "And Balak son of Zippor was king of Moab at that time". Hence he is specially mentioned as being the son of Zippor, as if to say that this was not worthy of him. It says that "he saw". We should have expected "he heard". What did he see? He saw that he was destined to fall into the hands of the Israelites, after Israel had first fallen into his hands.'

R. Abba discoursed on the passage beginning: "If thou know not, O thou fairest among women", etc. (S.S. I, 8). 'The Community of Israel', he said, 'is she that gathers in from all the camps above, and holds in all that she gathers. letting it escape only by drops like dew, because there is not sufficient faith below. For if She were to find faith as it is found in her, She would pour the light on every side without restraint, and they would give to her also gifts and presents without stint. But it is those of the lower world who restrain them and restrain her, and therefore she is called Azereth (the restrainer). Nevertheless, as a mother gives to her sons in secret and unbeknown, so she does with her children, Israel. We have learnt from the Sacred Lamp that when She ascends to receive delights and dainties, if then there is a blemish in Israel She is separated from her Spouse a fixed number of days. Then it is known above that there is a blemish in Israel and the Left awakens and lets down a thread below. Then Samael quickly rouses himself to assail the world, as it says, "And he called Esau his elder (lit. great) son" (Gen. XXVII, 1). He is indeed great with the camps of the "other side" and he steers all the ships of the sea of accusations with the evil breeze to sink them in the depths of the sea. Now when the Holy One, blessed be He, is in merciful mood, He gives to him all the sins of Israel and he casts them into the depths of the sea -- for so his camps are called -- and they take them and flow with them to all other peoples. Are, then, the sins and guilt of Israel scattered among their people? The troth is that they wait for gifts from above like a dog at a table, and when God takes all the sins of Israel and throws them to them, they think that He is diverting from Israel the gifts which He intended to give them, and giving to them instead, and they straightway rejoice and throw them to the other peoples. Observe now. The Community of Israel says first, "Black am I and comely", humbling herself before the Holy King. Then She inquires of Him, saying: "Where feedest thou thy flock, where makest thou it to rest at noon?" The two "where"s hint at the two destructions of the Temple. The word "feed" refers to the captivity of Babylon, which lasted but a short time, and the word "causest to lie down" to the captivity of Edom, which is long drawn out. We might also translate, "where does she feed and cause to lie down", making Her refer to Herself as if to say: How can she cause dew to drop upon them from the heat of midday? Also when Israel cry out because of their oppression [197b] and the taunts of their enemies and yet they praise and bless God for all their tribulations, (She says) I "sit as one that is veiled" and cannot work wonders for them or avenge them. Then He answers Her: "If thou knowest not, O thou fairest among women", how to gather strength in captivity and to defend thy children, "go thy way forth by the footsteps of the flock": these are the school children who learn the Torah, "and feed thy kids": these are the infants who are snatched away from this world to the Academy on high which is "beside the shepherds' tents". This is the Academy of Metatron where are all the mighty of the world and all those who guide men in the laws of permitted and forbidden.' R. Eleazar interrupted, saying: 'The "footsteps of the sheep" are the students who have come later into the world and find the Torah clearly expounded, and yet manage to find new expositions every day, and the Shekinah rests on them and listens to their words.' R. Abba said: 'That is indeed so, but it comes to the same thing. Why does it say here, "O thou fairest among women", seeing that she called herself "black"? He says to Her: "Thou art the fairest of women", the fairest of all the grades. Or it may mean that He approves of the kindnesses which she did for her sons in secret, just as a father is glad when a mother is secretly merciful to his children, even though their conduct has not been good.'

R. Abba here broke off to say: 'I find rather surprising the words of the Scripture, "If a man have a stubborn and rebellious son ... then shall his father and his mother lay hold of him", etc. (Deut. XXI, 19), concerning which we have learnt that when God told Moses to write this, Moses said: Sovereign of the Universe, omit this; is there any father that would do so to his son? Now Moses saw in wisdom what God would later do to Israel, and therefore he said, Omit this. God, however, said to him, Write and receive thy reward; though thou knowest I know more; what thou seest I will attend to; examine the Scripture and thou wilt find. God then nodded to Yofiel, the teacher of the Law, who said to Moses, I will expound this verse: "When a man shall have": this is the Holy One, blessed be He, who is called "a man of war". "A son": this is Israel. "Stubborn and rebellious", as it is written, "For Israel hath behaved himself stubbornly like a stubborn heifer" (Hos. IV, 16). "Which will not obey the voice of his father nor the voice of his mother": these are the Holy One, blessed be He, and the Community of Israel. "Though they chasten him", as it says, "Yet the Lord testified unto Israel and unto Judah by the hand of every prophet" (2 Kings XVII, 13). "Then shall his father and mother take hold of him", with one accord, "and bring him out unto the elders of his city and unto the gate of his place": "the elders of his city" are the ancient and primeval Days. [198a] "And they shall say, This our son": assuredly our son, and not the son of other peoples. "He is a riotous liver and a drunkard". Why are these last words added now? Because what caused Israel to be rebellious against their Father in heaven was because they were riotous and drunken among other nations, as it is written, "They mingled themselves with the nations and learnt their works" (Ps. CVI, 35). Therefore, "the men of his city shall stone him with stones": these are the other peoples who hurled stones at them and cast down their walls and towers and did not help them at all. When Moses heard this, he wrote this section. And with all this, "thou fairest of women, go thy way forth by the footsteps of the flock": these are the synagogues and houses of study; "and feed thy kids": these are the young school children who know not the taste of sin; "beside the shepherds' tents": these are the teachers of children and the heads of academies. We may also refer this to the kings of the Amorites whose land the Israelites took for pasture for their cattle. When Balak heard that so valuable a land had been turned by the Israelites into pasture, he began to take active steps and associated with himself Balaam.'

COME NOW, THEREFORE, I PRAY THEE, AND CURSE ME THIS PEOPLE. R. Eleazar said: 'That villain said to himself: In truth, now is the propitious hour for me to do what I desire. He saw, .but he did not see properly. He saw that many thousands of Israel would through him fall in a short time, and therefore he said "now". He said, Till now there was no one in the world who could prevail against them, because of the protector who was with them, but now that the time is propitious, let us make war against them. FOR THEY ARE TOO MIGHTY FOR ME. In what battle had he up to now tested their might [198b] that he could say this? The truth is that he was far-sighted, and saw King David, the descendant of Ruth the Moabitess, mighty as a lion, fighting many battles and conquering Moab, and placing them under his feet. Hence he said, "He is mighty", meaning a certain king who will issue from them. He went on: "Perhaps I shall be able to smite him", or, as we might translate, "Perhaps I might prevail on thee so that we should diminish him", depriving the mighty lion of this limb before that king comes into the world, so that he should not drive Moab out of his territory.'

CURSE (arah) FOR ME. R. Abba said: 'Balak used two expressions to Balaam, arah (curse) and kaboh (imprecate). What is the difference? The word arah means cursing by the use of herbs and snakes' heads. When he saw that Balaam had more power in his mouth, he said kaboh. Yet all the same Balak did not neglect enchantments, but took all manner of herbs and snakes' heads and put them in a pot, which he buried under the ground fifteen hundred cubits down. When David came he dug down fifteen hundred cubits and brought up water from the depths and poured it on the altar. That was when he said, "Moab is my washpot" (Ps. LX, 10), that is, I have washed clean the pot of Moab. He went on: "Over Edom I cast my shoe". This also had reference to a much earlier event, when Esau said to Jacob, "Make me swallow, I pray thee, some of that red stuff". and David now said, "I will stuff my shoe down his throat". He also said: "Over Philistia I will blow the trumpet", because Philistines were from the "other side", and for the "other side" the blowing of the trumpet was required, as it is written, "And when ye go to war in your land ye shall sound an alarm with the trumpet" (Num. X, 9).'

R. Hizkiah cited here the verse: "And righteousness shall be the girdle of his loins and faithfulness the girdle of his reins" (Isa. XI, 5). 'The second part of this verse', he said, 'seems at first to be a mere repetition of the first, but this is not so. Though "righteousness" and "faithfulness" are much the same, and represent the same grade, yet there is a distinction between the two. When this grade wields stern judgement and receives power from the left side, then it is called "righteousness". It is "faithfulness" when truth is joined with it, and then there is joy and all faces smile. Then there is pardon for all, and the souls even of sinners, since they are given in trust, are restored in mercy. Similarly, there is a distinction between "loins" and "reins", the former being the upper and the latter the lower part. Hence for valour and for war "righteousness" is the girdle of his "loins", while for mercy and for kindness "faithfulness" is the girdle of his "reins". Thus with one and the same grade he will judge in two directions, one being mercy [199a] for Israel and the other chastisement for the other nations. Also when Israel went forth from Egypt they were girt with these two girdles, one for war and one for peace.

'THAT I MAY DRIVE THEM FROM THE EARTH. When Balak took counsel of Balaam', he said, 'That grade to which they are attached is assuredly from the earth. Therefore if I drive them from this earth, I shall be able to do all that I desire. Wherein does their strength lie? In deeds and words. You have words and I have deeds.

'FOR I KNOW THAT HE WHOM THOU BLESSEST, ETC. From where did he know? As has been explained, from the help he gave to Sihon. But in truth, he knew it from his own wisdom.

'WHOM THOU BLESSEST IS BLESSED. Why should he mention blessing, seeing that he wanted him for cursing? This is a question which I could not solve till R. Eleazar came and expounded the verse: "I will bless eth the Lord" (Ps. XXXIV, 2). Who is it that requires blessings from those on earth? Eth, because it is connected with them as the flame with the wick. Said that sinner: That grade of theirs is attached to them because of the blessings which they address to it every day. You have power to bless that grade and so detach it from them, and by this we shall prevail against them.'

He then discoursed on the verse: "Therefore fear thou not, O Jacob my servant, saith the Lord, neither be dismayed, O Israel ... for I am with thee", etc. (Jer. XXX, 10, 11). 'The word "thou" here', he said, 'contains a reference to the Ark of the Covenant, which is the grade that went into captivity with her sons, the holy people. As has been pointed out, it does not say here, "for thou art with me", but "for I am with thee". The word kalah (full end) occurs twice here. The first time it is written hard (for I will make kalah with all the nations), and the second soft (I will not make khalah of thee). From this', said R. Hamnuna the ancient, 'we can learn that the oppression of Israel brings benefit to them, and that the ease of the other nations brings evil to them. For the word kalah can be read [199b] kallah (bride) while khalah can only mean destruction and annihilation. The verse continues: "But I will correct thee with judgement" (lit. for judgement). God provides remedies for Israel before they appear for judgement. What are these remedies? On every occasion God punishes Israel little by little in each generation, so that when they come to the great day of judgement when the dead shall arise, judgement shall have no power over them. "And will in no wise leave thee unpunished". What is the meaning of this? When Israel are by themselves and do not come up for judgement with the other peoples, God is lenient with them and makes atonement for them. But when they come up with the other peoples, God knows that Samael, the guardian of Esau, will come to call to mind their sins, and therefore He provides a remedy for them and for each sin He smites them and purifies them with chastisements little by little, but does not clear them out of the world. When they come up for judgement Samael brings up many records against them, but God brings forth the records of the sufferings which they have endured for each sin, so that they are all wiped off without any indulgence. Then Samael has no more power and can do nothing to them and he vanishes from the world with all his followers and peoples. Similarly the words of King David: "For lo, the wicked bend the bow, they make ready their arrow upon the string" (Ps. XI, 2), although explained as referring to Shebna and Joach, the officers of Hezekiah, can also be applied to this Samael and his company, whose whole object is to harm Israel. Balak and Balaam chose that path, and, as we have said, made an evil partnership.' R. Simeon said: 'Let Balak and Balaam rot in hell. They took evil counsel together against the Protector, whom they thought to remove by means of deed and word. Said that wicked one: The ancients tried and did not succeed. The generation of the Tower of Babel tried but could not, because though they had deeds the word of the mouth was lacking, as their tongues were confused. But thy mouth is sharp and thy tongue is ready for either course. That side which thou desirest to remove is removed by thy mouth and tongue, and that side which thou desirest to curse by the power of thy mouth is cursed. [200a] Therefore I will do the enchantments, and do thou complete all with thy mouth. He, however, did not know that God "removeth the speech of the trusty and taketh away the understanding of the elders" (Job XII, 20). "He removeth the speech of the trusty", as from the generation of the Tower of Babel, whose speech He confused, "and taketh away the understanding of the elders", to wit, of Balak and Balaam. Observe that all the acts of the wicked Balaam were dictated by pride and arrogance. Both offered sacrifices, as it says, "And Balak and Balaam offered" (XXIII, 2), and it was Balak who prepared all the altars, yet Balaam said, "1 have prepared the seven altars, and I have offered a bullock and a ram on every altar" (Ibid. 4). Said God to him: Villain, I know all, but return to Balak, and thou needest not to speak with him, but thus shalt thou say. Hence it says, "He taketh away the understanding of the wise".

'AND HE SAID TO THEM, LODGE HERE THIS NIGHT. Because night is the time of the "other side" for enchanters, when the evil sides are at large in the world. As THE LORD SHALL SPEAK UNTO ME. He made a boast of the Name of the Lord. AND THE PRINCES OF MOAB ABODE WITH BALAAM. Those of Midian, however, left and would not stay with him; and they would have done well to separate from him altogether, as then they would not have been smitten at the end; for it was through his advice that they sent their women to the Israelites. Or, again, we may say that the princes of Moab did better by staying, for they thereby showed respect for the word of the Lord, and for this they were rewarded afterwards, whereas the princes of Midian showed that they had no desire to hear the word of the Lord, and for this they were punished afterwards.

'In that night he used enchantments and divinations until he called down to himself a spirit from above, as it says, AND AN ELOHIM CAME TO BALAAM: this was his grade from the "other side", of the Left. AND SAID, WHAT MEN ARE THESE WITH THEE? Being of the other side, of the Left, he needed to ask. The Companions, however, say that God made trial of him by thus speaking to him. There were three who were thus tried: Hezekiah, Ezekiel, and Balaam, and only Ezekiel gave the right answer, for when God asked him, "Shall these bones live?" he replied, "O Lord God, thou knowest" (Ezek. XXXVII, 3). Hezekiah, however, when God said to him, "Whence come these men?" replied, "They have come to me from a far land, from Babylon" (2 Kings XX, 14). And so Balaam now answered, "Balak son of Zippor King of Moab sent to me", as much as to say; I am highly esteemed in the eyes of kings and rulers. A certain Kuthean said to R. Eleazar: I discern a superiority in Balaam over Moses, for of Moses it says, "And the Lord called unto Moses", but of Balaam it says, [200b] "And God met Balaam, And God came to Balaam'. He replied; A king was once sitting on his throne in his palace when a leper came to the gate. Who is knocking at the gate? he asked. They said: A certain leper. He said; He must not enter here and defile the palace. I know that if I tell this to a messenger he will take no notice, and my son will come in and be defiled by contact with him. I will therefore go and threaten him so that he shall go away from the abode of my son and not defile him. So the king got up and went to him and threatened him, saying: Leper, leper, keep away from the path of my son, and if not I will tell the sons of my handmaidens to cut you in pieces. Then the friend of the king called at the door. Who is it? said the king. They replied : Your friend, So-and-so. He said: It is my friend, the beloved of my soul; no other voice shall call him in save mine. The king then cried out saying: Enter, beloved of my soul, my own friend; prepare the palace that I may converse with him. So when Balaam, who was rejected of men like a leper, called at the gate of the King, the latter, on hearing, said: The unclean leper shall not enter and defile my palace. It is necessary for me to go and threaten him so that he shall not approach the gate of my son and not defile him. Therefore it says, "God came to Balaam". He said to him: Leper, leper, "thou shalt not go with them, thou shalt not curse the people for he is blessed". You shall not come near my people either for good or for evil, being wholly unclean. But of Moses it is written, "He called unto Moses", with the voice of the King and not through a messenger, "from the tent of meeting", from the holy palace which higher and lower angels desire to approach but are not allowed.

'BALAK SON OF ZIPPOR KING OF MOAB. Above (V. 4) Balak was called "king to Moab", to show that he was only appointed king for the emergency, not like "the first king of Moab" (Num. XXI, 26), who was an hereditary monarch. Balaam, however, out of his pride called him "king of Moab", as if to say: See how great a king sends to me!'

R. Phineas was once going to see his daughter, the wife of R. Simeon, who was ill. He was accompanied by the Companions, and was riding on his ass. On his way he met two Arabs, and said to them: 'Has a voice ever been heard in this field?' They replied: 'About former times we cannot say, but we know that in our own time there used to be robbers who waylaid men in this field and they once fell on some Jews with intent to cut them down, when there was heard from a distance in this field the voice of an ass braying twice, and a flame of fire came into the field and burnt them, so that the Jews escaped.' He said to them: 'Arabs, Arabs, for the sake of this information that you have given me you shall be delivered this day from other robbers who are lying in wait for you on the way.' R. Phineas wept, and said: 'Sovereign of the Universe, thou hast caused this miracle to befall on my behalf, and those Jews were delivered and I knew it not. It is written, "To him who alone doeth great wonders, for his mercy endureth for ever" (Ps. CXXXVI, 4). How much kindness does God do for men, and how many miracles does He cause to befall for them, and no one knows save He! A man will rise in the morning and a snake comes to kill him and he treads on the snake and kills it without knowing, but God alone knows. A man goes on the road and robbers are in wait for him, and another comes and takes his place and he is delivered, and does not know the kindness that God has wrought with him or the miracle He has done on his behalf. God alone does it and knows it.' He then said to the Companions: 'Companions, [201a] what I really wanted to learn from the Arabs who frequent this field was whether they have heard the voice of the Companions who study the Torah, for R. Simeon and R. Eleazar and the rest of the Companions are in front of us without knowing of us, and I was asking those Arabs about them, because I know that the voice of R. Simeon shakes the field and the rocks; they, however, have told me something I did not know.'

As they were going along the Arabs returned to him and said: 'Old man, old man, you asked us concerning bygone days but not concerning this day in which we have seen wonder on wonder. We have seen five men sitting together and one old man among them, and we saw the birds collecting and spreading their wings over his head, some going and others coming, so that there was always a shade over their heads, and as the old man raised his voice they were listening. He said: 'That was what I wanted to know; Arabs, Arabs, may you have all the good fortune on this journey that you desire. You have told me two things which have given me joy.' They then proceeded on their way. Said the Companions to him: 'How are we to find the place where R. Simeon is?' He replied: 'Leave it to the Master of the steps of my beast, who will guide its steps thither.' He then gave the rein to his ass, which thereupon turned aside from the road two miles, after which it commenced to bray three times. R. Phineas dismounted and said: 'Let us prepare ourselves to meet the presence of the day, for now great faces and small faces will come out to us.' R. Simeon heard the braying of the ass and said to the Companions: 'Let us rise, for the voice of the ass of the pious elder has reached us.' R. Simeon thereupon rose and the Companions also.

R. Simeon cited the verse: "A psalm. O sing unto the Lord a new song, for he hath done marvellous things" (Ps. XCVII, 1). 'The tonal accent on the word mizmor (psalm) here', he said, 'shows that this psalm has some special distinction. Who was it that uttered this song? It was the kine (that bore the ark from the house of Obed Edom) in their lowing. Whom did they call upon to "sing"? All the Chariots, all the Chieftains, all the grades (of angels) who had come thither to meet the Ark. The word for "song" here is the masculine form, shir, whereas Moses designated his song by the feminine form, shirah (Deut. XXXI, 32). The reason is that in the time of Moses only the Ark itself was coming forth from captivity, but here the Ark was coming forth with what was deposited in it. "For he hath done marvellous things": this refers to what was done to the Philistines and their idols. "His right hand hath wrought salvation for him": that is, for the psalm itself and the holy spirit concealed in it. His right hand takes hold of this psalm and does not leave it in the hand of another. In the words "taking hold with the right hand" the comparison is to a father who draws his son to his breast in front of him so as to protect him, as though to say: Who shall touch my son? But when the son does wrong the father takes hold of the son by the shoulders and pushes him away, and so it is written, "He hath drawn back his right hand before the enemy" (Lam. II, 3). Here, however, it says, "His right hand and his holy arm hath wrought salvation for him" -- he being held fast in two arms. Now if those kine for which miracles were an unusual thing, being vouchsafed to them only on that occasion, uttered this song in their lowing, how much more must we say that the braying of the ass of the pious elder signifies a song of praise! Nor think, Companions, that this has not been the manner of this ass from the time the world was created. For if this was the case with the ass of the wicked Balaam, how much more must it be so with the ass of R. [201b] Phineas ben Jair! Now it is time, Companions, to reveal something. When you are told that the mouth of the ass was created on the eve of Sabbath at twilight, [8] do you think that its mouth was open from that time, or that God made stipulation with it from that time? Not so; there is here a mystery which has been transmitted to the wise who pay not heed to folly. The mouth of the ass is the grade of the asses, that supernal one from the side of the females who rested on that ass and spoke over it. When God created that grade called "the mouth of the ass" He enclosed it in the hollow of the great deep and kept it there till that day, and when the time came He opened the hollow and it came forth and rested on the ass and spoke. So when it says that "the earth opened its mouth" (Num. XVI, 32), this refers to Dumah. The mouth of the ass was called Kadriel and the mouth of the well was called Yahadriel. These three "mouths" were created on the eve of the Sabbath. But at the hour when God sanctified the day there came up a Mouth which is superior to all other mouths, namely, that day which was exalted and sanctified in all, and was called "the mouth of the Lord".'

They now caught sight of R. Phineas coming towards them. When he came up he kissed R. Simeon, saying: 'I kiss the mouth of the Lord, 1 catch the perfume of His Garden.' They all rejoiced and sat down. Thereupon all the birds that were making a shadow over them flew away in all directions. R. Simeon turned his head and called after them, saying: 'Birds of heaven, have ye no respect for your master who is here?' They thereupon remained still, not moving from their place, but not drawing nearer. Said R. Phineas: 'Tell them to go their ways, since they are not permitted to return to us.' Said R. Simeon: 'I know that God desires to perform a miracle for us. Birds, birds, go your ways, and tell him who is in control of you that at first he was his own master, but now he is not his own master, but we are leaving him for the day of the rock when enmity will arise between two mighty ones and they will not unite.' The birds then scattered and went. Meanwhile they found three trees spreading their branches over them in three directions and a stream of water flowing in front of them. All the Companions rejoiced at this, as did also R. Phineas and R. Simeon. Said R. Phineas: 'It was a great trouble for those birds at first, and we do not desire to give pain to living creatures, since it is written, "and his mercies are on all his works" (Ps. CXLV, 9).' R. Simeon replied: 'I did not trouble them, but if God was kind to us, we cannot reject His gifts.' They then sat down under the tree and drank of the water and refreshed themselves.

R. Phineas then discoursed on the verse: "A fountain of gardens, a well of living waters and flowing streams from Lebanon" (S.S. IV, 15). 'Are there not then', he said, 'other fountains besides those of the gardens? There is, however, a difference in the benefit they confer. If a fountain gushes forth in the wilderness, in a dry place, it is serviceable to one who sits by it and drinks from it. But how good and precious is a fountain of gardens, for it benefits herbs and plants, and he who draws near to it derives benefit not only from the water but also from the herbs and plants. That fountain is bedecked in all ways, having many fragrant flowers around it, so that it is truly a "well of living waters". Now it has been explained that it is the Community of Israel who is called "a fountain of gardens". The Holy One, blessed be He, has five gardens in which He delights himself, and there is one hidden and secret fountain which waters all of them, and all produce fruit and flowers. There is one garden below them which is guarded on all sides, and below this are other gardens which produce fruit and flowers after their kinds. This garden transforms itself and becomes according to need either a fountain or a well to water them; for there is a difference between waters flowing [202a] of themselves and waters drawn by irrigation. And just as drops of water gradually become a fountain, so those five sources that issue from Lebanon drip gradually into this fountain. What is meant by "flowing streams from Lebanon"? Those five sources that issue from Lebanon above become "streams", for when they become a fountain water issues from it, drop by drop, sweet water that refreshes the soul. So God has wrought for us a miracle in this place, and I apply this verse to this fountain.'

He then discoursed on the verse: "When thou shalt besiege a city a long time in making war against it to take it", etc. (Deut. XX, 19). 'How goodly', he said, 'are the ways and paths of the Torah, since it is full of good counsel for man, and every word of it radiates light in many directions. This verse can be taken literally, and it can be expounded homiletically, and it contains also a lesson of the higher wisdom. He who constantly occupies himself with the Torah is compared by the Psalmist to "a tree planted by streams of water" (Ps. I, 3). Just as a tree has roots, bark, sap, branches, leaves, flowers and fruit, seven kinds in all, so the Torah has the literal meaning, the homiletical meaning, the mystery of wisdom, numerical values, hidden mysteries, still deeper mysteries, and the laws of fit and unfit, forbidden and permitted, and clean and unclean. From this point branches spread out in all directions, and to one who knows it in this way it is indeed like a tree, and if not he is not truly wise. Observe how beloved are those who study the Torah before the Holy One, blessed be He, for even when chastisement impends over the world and permission is given to the destroyer to destroy, the Holy One, blessed be He, charges him concerning them, saying: "When thou shalt besiege a city", because of their numerous sins against Me, for which they have been adjudged guilty, "for many days", that is to say, three successive days, so that the thing is known in the town, then I will charge thee concerning the sons of My house, "Thou shalt not destroy the tree thereof": this is the learned man in the town, who is a tree of life, a tree that produces fruit. Or, again, we may explain it of one who gives good counsel to the townspeople, telling them how they may escape from punishment, and teaches them the way in which they should go. Therefore "thou shalt not destroy its tree by wielding an axe against it", that is, by inflicting punishment upon him and brandishing the flaming sword over him, which slays other men. The verse then continues, "For from it thou eatest". Now we cannot possibly apply this to the destroyer, so we must translate, "for from it she eats", to wit, that mighty rock from which issue all great and holy spirits, for the holy spirit has no pleasure in this world save from the Torah of that pious one, who, if one may say so, sustains her and gives her food in this world more than all sacrifices. Since the Temple has been destroyed and the sacrifices have ceased, the Holy One, blessed be He, has only those words of the Torah which this man expounds. Therefore "it thou shalt not cut down": be careful not to touch him, "for man is the [202b] tree of the field"; this one is called "man", being known as such above and below; he is the mighty tree of that field which the Lord hath blessed. "To be besieged of thee": these words are connected with the earlier part of the verse, "thou shalt not destroy its tree", namely, him who gave advice to the townspeople and prepared them to withstand a siege before thee, counselling them to amend and to blow the trumpet for repentance, to avoid thee and come before God. "In siege": this is the place to which higher and lower angels cannot enter, but where repentant sinners may enter. If they accept this advice then I pardon them their sins and they are received into favour before Me. Happy, therefore, are those who study the Torah, for they are great in this world. See what God has done, how He has planted these trees, not one only, but three spreading their branches on all sides. May it be the will of heaven that these trees shall never depart from this place, nor this fountain. And in truth those trees and that fountain are still there, and men call it "the plantation of R. Phineas b. Jair".'

R. Simeon then discoursed on the verse: "And he lifted up his eyes and saw the women and the children, and said: Who are these with thee? And he said, The children which God hath graciously given thy servant" (Gen. XXXIII, 5). 'The wicked Esau', he said, 'had his eye on women, and therefore Jacob took precautions against him, putting in front the handmaids and then their children, for whom he had more regard, then Leah and her children behind her, and then Rachel, and behind her Joseph. But when they drew near and bowed down, it says that "Joseph came near and Rachel", putting Joseph first. This indicates that Joseph, being a good and loving son, was afraid for his mother, and so kept her behind him and covered her with his arms and his body, so that Esau should not look at her. Now it says of Balaam that "he lifted up his eyes and saw Israel dwelling according to their tribes" (Num. XXIV, 2). The tribe of Joseph and the tribe of Benjamin were there: the tribe of Joseph, over whom the evil eye has no power, and the tribe of Benjamin, who also has no fear of the evil eye. Now Balaam had said: I will cross this line which is of no account and look well at them. Rachel was there, and when she saw that his eye was sharpened to do them hurt, she went forth and spread her wings over them and covered her sons. Hence it says, "The spirit of the God came upon him" (Ibid.), to wit, upon Israel, whom He was protecting, and straightway Balaam retired. So at first the son protected the mother and later the mother protected the sons; for so God had said at the time when he saved his mother from the eye of the wicked Esau. To return to our text: the words "And he lifted up his eyes and saw the women" contain a mystery of wisdom. On the Day of Atonement, when mankind is on trial and Israel repent before the Almighty to obtain forgiveness of their sins, and the Accuser comes forward to destroy them, they send him a gift and he becomes their advocate. He lifts up his eyes and sees the Israelites all fasting and barefoot, along with their wives and children, and pure and stainless, [203a] and he says, "Who are these with thee?", referring to the children, as much as to say: I understand you, the grown-ups, fasting because you have sinned against the King; but what are these children doing here? Then the holy spirit answers him: "They are the children which God hath graciously given to thy servant", to wit, to that officer of thine to put them to death though guilty of no sin. When He hears the mention of those children, he at once goes up to the Holy One, blessed be He, and says: Sovereign of the Universe, all Thy ways are justice and truth. Now if punishment impends over Israel it is because of their sins. But their children who have not sinned -- why hast Thou delivered them up to be slain without guilt? God then takes note of his words and has mercy on them, and at that time there is no whooping-cough among the children. The Accuser is then jealous of his subordinate, saying: To me God has given those who are clad in sin and guilt, and to my subordinate He has delivered children without sin who know not the taste of guilt. Straightway he goes to rescue them from his hands that he should have no power over them. Thus the holy spirit rescues them from the hand of the servant. Then it "passes before them" when the prayers of Israel ascend on this day before the Holy One, blessed be He, and "bows down seven times", corresponding to the seven grades above it, so as to include them with it, "until he reaches his brother", the grade of Mercy, to whom it makes known the distress of their sons below, and then both enter the secret and hidden palace of the Day of Atonement, their Mother, and beseech pardon for Israel. So now with the wise children here to whom God has communicated the secrets of the Torah to be crowned and perfected therewith, the evil eye has no power over them because of the good eye, the holy spirit of R. Phineas which rests upon them.' R. Phineas then approached and kissed him, saying: 'Had I taken this journey only to hear these words it would have been worth my while. Blessed is this journey which led me to thee, and God is here who has agreed with us. This well is a symbol of the supernal Well which is hidden and concealed. These three trees represent the three cedars which are called the Cedars of Lebanon, the emblem of the Patriarchs. Happy is our portion at this hour'. The trees then inclined themselves, one over the head of R. Simeon, one over the head of R. Phineas, and one over the head of R. Eleazar, while the branches spread on every side over the heads of the Companions. R. Phineas wept for joy, saying: 'Happy is my lot and blessed my eyes that see this. I rejoice not only for myself and for thee, but also for our son, R. Eleazar, who is esteemed before the Holy King as one of us.' He then arose and kissed him, and R. Simeon said: 'Eleazar, stand up and repeat before thy Master His words.'

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Part 4 of 4

R. Eleazar then rose [203b] and opened a discourse on the verse; "O my people, remember now what Balak king of Moab consulted", etc. (Mich. VI, 3). 'God', he said, 'is merciful to his sons like a father to his son. A father beats his son and yet he does not leave his evil ways. He rebukes him, and still he does not listen to him. Says the father to himself; I will no longer treat my son as I have done hitherto. When I beat him, his head is hurt and his pain is my pain. When I rebuke him, his face becomes distorted. What, then, shall I do? I will go and plead with him, and speak gently to him so that he will not be vexed. So God tries all ways with Israel. He begins to beat them, but they pay no attention; he rebukes them and they pay no attention. He then says; I see that my beating has hurt their head. Alas, because I also feel their pain, as it is written, "In all their trouble he had trouble" (Isa. LXIII, 9). If I rebuke them, their looks are distorted, as it is written, "Their visage is blacker than a coal, they are not known in the streets" (Lam. IV, 8). Now, therefore, I will plead with them gently, "My people, what have I done with thee and wherein have I wearied thee?" My son, my only one, beloved of my soul, see what I have done for thee. I have made thee ruler over all the inmates of my palace; I have made thee ruler over all the kings of the world; and if I have done aught different to thee, "testify against me. My people, remember, I pray thee, what Balak king of Moab counselled", etc.' [204a]

R. Eleazar discoursed on the verse: "O Lord, in the morning shalt thou hear my voice", etc. (Fs. V, 4). 'When daylight comes', he said, 'that "Morning" of Abraham awakes, and then is a time of grace for all, both virtuous and wicked, and therefore it is the hour to offer prayer to the Holy King, since all the prisoners of the King then have respite. And most of all is it the time for those who repent to offer their prayer before the Holy King. because at that hour a certain Chieftain named Raphael goes forth to the side of the South having all manner of healing medicines in his hand. and from the side of the South comes forth a certain spirit which meets that keeper of the medicines. When the prayer reaches the Holy One. blessed be He. He enjoins His court not to hear accusations. because life is in His hand and not in theirs. And since it is a time of grace. God desires to justify that man if he is engaged in prayer or repentance. At that time the twittering of birds is heard praising and lauding the Holy One. blessed be He. and the Hind of the morning awakes and says: "How great is thy goodness which thou hast laid up for them that fear thee" (Ps. XXXI. 19). Then that emissary goes forth and does all that he was enjoined. When we said that he had medicaments in his hand. this was not quite correct. as really they are only in the hand of the King. But when God ordains healing for that man. the emissary goes forth and all the accusers who bring sicknesses fear him. and then that spirit that journeyed from the South is handed to that man. and thus there is healing. though all is in the hands of the Holy One. blessed be He. Our text continues: "In the morning will I order my prayer unto thee and keep watch". Why is the word "morning" repeated? One refers to the morning of Abraham and the other to the morning of Joseph. [204b] The words "I will order" mean. I will prepare thy lamp to give light. and refer to the morning of Joseph. Why does David say. "I will keep watch"? Surely all men watch and hope for the kindness of God, and even the beasts of the field? I inquired concerning this, and was given the following answer. and it is a right one. and very recondite. The first light that God created was so bright that the worlds could not endure it. God therefore made another light as a vestment to this one. and so with all the other lights. until all the worlds could endure the light without being dissolved. Hence grades were evolved and lights were wrapped in one another until they reached this "morning of Joseph". which was a substratum to all the higher lights. And since all the higher lights converge on it, its brightness goes forth from one end of the world to the other, so that the worlds below cannot endure. David therefore came and prepared this lamp as a covering to this "morning of Joseph", so as to preserve the lower worlds, and therefore he said, "I will prepare the morning for thee and" (as we might translate the word azapeh) "overlay it".' R. Abba came and kissed him, saying: 'Had I made the journey only to hear this it would have repaid me.'

As they were going along a pigeon approached R. Eleazar and commenced cooing in front of him. He said: 'Worthy dove, thou wast ever a faithful messenger, go and tell him that the Companions are coming and I am with them, and a miracle will be performed for him in three days, and he should not be afraid as we are approaching him in joy.' He replied again, saying: 'I am not very glad; in fact, I am sore distressed on account of a certain full pomegranate which has been sacrificed for him, and Jose is his name'. The dove went on in front and the Companions left them. Said R. Abba: 'I am greatly amazed at what I see.' He said to him: 'This dove came to me on a message from R. Jose, my father-in-law, who is lying ill, and I know from this pigeon that he has been delivered, and a substitute has been found for him, and he has been healed'. As they went along a raven came and stood before them, croaking loudly. R. Eleazar said: 'For this thou art here, and for this thou art come; go thy way, for I know already.' Said R. Eleazar: 'Companions, let us proceed and do an office of kindness with a pomegranate that was full of juice, R. Jose of Pekiin was his name, for he has departed from this world and there is no one to attend to him, and he is near us.' So they turned aside and went there.

When the townsfolk saw them, they all came out to meet them. The Companions then went into the house of R. Jose of Pekiin. He had a young son who would let no one approach the bed of his father as he lay dead, but he himself kept close to him and wept over him, putting his mouth to his mouth. He exclaimed: 'Sovereign of the Universe, it is written in the Torah, "If a bird's nest chance to be before thee ... thou shalt surely let the dam go" (Deut. XXII, 6). Sovereign of the Universe,' he said with sobs, 'fulfil this word. We were two children to my father and mother, I and my younger sister. Thou shouldst have taken us and fulfilled the injunction of the Torah. And if Thou shouldst say, It is written "mother" and not "father", he was both, father and mother, for my mother has died and Thou didst take her from her children. Now the father who was our protector has been taken from the children; where is the justice?' R. Eleazar and the Companions wept to hear the tears and sobs of the boy. R. Eleazar started to quote the verse, "The heaven for height and the earth for depth" (Prov. XXV, 3), but before he could complete it a pillar of fire parted them, while the child still had his lips pressed to the mouth of his father. Said R. Eleazar: 'Either God desires to work a miracle, or He desires no other man to attend to him; but in any case I cannot bear the words and the tears of this child.' As they sat they heard a voice [205a] say: 'Happy art thou, R. Jose, for the words of this young kid have ascended to the throne of the Holy King and sentence has been passed and God has assigned thirteen men to the Angel of Death in thy place, and an addition has been made to thy years so that thou mayest teach the Torah to this excellent kid, beloved before the Holy One, blessed be He.' R. Eleazar and the Companions rose and would not let anyone stay in the house. Forthwith they saw that pillar of fire depart and R. Jose opened his eyes, the boy's lips still being pressed dose to his. Said R. Eleazar: 'Happy is our lot that we have seen the resurrection of the dead with our own eyes'. They drew near to him and found the boy sleeping like one dead to the world. They said: 'Happy is thy portion, R. Jose, and blessed is God who has wrought a miracle for thee for the weeping and sobbing of thy son. For the sake of his beautiful words with which he has knocked at the gate of heaven and of his tear!' they have added years to thy life.' They then lifted up the boy and kissed him, weeping for joy, and they took him out of the house to another house, and were careful not to tell him at once. They remained there three days, and expounded many points of the Torah with R. Jose. Said R. Jose to the Companions: 'I am not permitted to reveal what 1 saw in the other world till twelve years have passed. But the three hundred and sixty-five tears which my son shed have all been counted before the Almighty, and 1 assure you, Companions, that when he quoted that verse three hundred thousand chairs in the Academy of the firmament were shaken, and all stood before the Holy King and besought mercy for me and offered themselves as surety for me. And God was filled with mercy towards me, being well pleased with those words and his offer to sacrifice himself for me. There was one Guardian who said: Sovereign of the Universe, it is written, "Out of the mouth of babes and sucklings hast thou established strength" (Ps. VIII, 3). May it please Thee for the merit of the Torah and for the merit of that child who offered his life for his father, that Thou mayest spare him so that he be delivered. So He assigned him thirteen men in my place and gave him a pledge to save me from this sentence. Then God called the Angel of Death and commanded him to return for me in twenty-two years. And so, Companions, because God saw that you are truly virtuous, He wrought a miracle before your eyes.'

R. Jose then discoursed on the verse: "The Lord killeth and maketh alive, he bringeth down to the grave and bringeth up" (I Sam. II, 6). 'This verse', he said, 'raises a difficulty. Can it be said that the Lord killeth, seeing that this name is the elixir of life to all? We have, however, to ask how He kills. You might think it is by merely departing from a man, because so long as He is with him all the Accusers of the world cannot harm him, but so soon as He leaves him they at once have power over him and he dies. This, however, is not the real meaning. Who is it really that the Lord kills? It is that influence of the evil "other side". So soon as the influence of the evil side sees the splendour of the glory of the Holy One, blessed be He, it dies straightway and cannot survive an instant. And so soon as that influence of the "other side" dies, at once God "brings to life". Whom does He bring to life? The influence of the spirit of holiness which comes from the side of holiness. All this the Holy One, blessed be He, does at one and the same time. As for the words "He bringeth down to the grave and bringeth up", this means that He takes that spirit of holiness down to Sheol and there baptizes it to purify it, after which it ascends to its rightful place in the Garden of Eden. Now, Companions, at the time when I departed from the world, my spirit left me and slept for a little while till God revived me, my body being dead. When my son uttered those words, his soul flew away and met my soul as it was coming up from its purification to a certain place where its sentence was pronounced, and they gave me twenty-two years of life for the sake of the tears [205b] and words of my son. From this time forward I must occupy myself only with what I have seen, and not with the affairs of this world, since God desires that naught of what I have seen should be forgotten by me.'

He then discoursed on the verse: "The Lord hath chastened me sore", etc. (Ps. CXVIII, 18). 'David said this in reference to all that had befallen him in this world, to his having been pursued and taken refuge in the land of Moab and the land of the Philistines, in order to strengthen his assurance of the other world. He said: If I have sinned in this world I have been smitten in this world and received my punishment and been purified, and nothing of my punishment is left for the next world after death. Hence assuredly "God has chastened me" in this world, "but he hath not given me over to death" in the next world. So I, too, have been purified once in this world, and from now onward I must be careful that I do not incur disgrace in the world to come.'

His son then discoursed on the verse: "Our father died in the wilderness, and he was not among the company", etc. (Num. XXVII, 3). 'Why did the daughters of Zelopehad so particularly state that their father had died in the wilderness, seeing that so many thousands of others had also died in the wilderness? Men are at a loss to explain this, and some say he was the man who gathered sticks on the Sabbath, and others say other things, but what I have learnt is this-my father taught it me on the day when he fell ill. We must take the word midbar (wilderness) here in the sense of "saying". Zelopehad was one of the principal men of the sons of Joseph, but because he did not know the ways of the Torah sufficiently he did not become their prince. His fault was that he was not careful of his speech and his tongue in front of Moses. Hence, because he sinned in his speech against Moses, his daughters thought that Moses bore a grudge against him, and therefore they drew near "before Moses and Eleazar and all the princes", and spoke with Moses only in their presence, because they were afraid of his anger. From this we learn that one who is afraid of a judge should bring a large audience before him in order that they may hear him judge and he may be afraid of them and conduct the case properly. Otherwise, he should not be allowed to conduct the case. They did not know that Moses "was exceedingly meek, above all the men on the face of the earth" (Num. XII, 3). When Moses observed that a whole gathering of the leading men of Israel and all the heads of the fathers and all the princes were assembled round him, he at once resigned the case, and so it says, "And Moses brought their cause before the Lord" (Num. XXVII, 5), as if to say: This case is not for me. This shows the modesty of Moses, for other judges would not act so.' R. Eleazar and the Companions were delighted, and the boy continued: 'The tonal accent (zarka) on the word "our father" resembles in shape a serpent drawing its tail into its mouth, being an indication of the One who presides over him above; for "he died in the wilderness" through the utterance of his mouth.' At this point the boy became frightened and clung to his father's neck, weeping and saying: 'Zelopehad died through words, and thou, father, hast been restored to this world through words.' His father in turn kissed [206a] and embraced him, and R. Eleazar and the Companions all wept, and his father with them, and they lifted him up and kissed him on his mouth and his head and his hands. R. Eleazar said to him: 'My son, since you have said so much, tell us what is meant by "but he died in his own sin".' He replied: 'It means, by the sin of that serpent. And what is that? The speech of the mouth.' R. Eleazar then clasped him tightly to his breast, and all the Companions wept. He said to them: 'Rabbis, leave me here with my father because my spirit is not yet properly restored.' R. Eleazar then asked R. Jose how many years and days old the boy was. He replied: 'I beg of you, Companions, not to ask this, because five years have not yet passed over him.' 'God forbid,' said R. Eleazar; 'I desire to turn only a good eye on him, and your five years are "the five years in which will be no ploughing or reaping" (Gen. XLV, 6), an omen that you shall never reap him.' Said R. Eleazar to R. Abba: 'Let us stay here seven days, till the house becomes settled, because for seven days after the soul has left the body it goes about naked, and now though it has returned it will not be settled in its place till after seven days.' R. Abba replied: 'It is written, "Thou shalt surely open thine hand unto thy brother, thy poor, thy needy, and to thy poor in thy land" (Deut. XV, 11), and we have learnt that this is a lesson that one should not abandon his own poor to give to another. Now R. Jose, your father-in-law, is sick; let us go and visit him, and when we return we will go in here, and all the time we are going and returning on this journey we shall see the resurrection of the dead.' Said R. Eleazar: 'That is assuredly so.' So they kissed the boy and blessed him and departed. Said R. Abba: 'I am amazed at the young children of this generation, what capacities they show, being already mighty and lofty rocks.' R. Eleazar replied: 'Blessed is my father, the master of this generation. In his days God has been pleased to establish His two Academies and to create for us a great and noble academy, for there shall not be another generation like this till the Messiah shall come.'

So they went their way. As they were going, R. Abba said: 'We have learnt that for eleven things the plague of leprosy comes upon a man, and these are they: for idolatry, for cursing the Name, for fornication, for stealing, for slander, for false witness, for perversion of justice, for false swearing, for encroaching on the property of a neighbour, for harbouring evil designs, and for fomenting quarrels between brothers. Some add also, for the evil eye. [206b] All these were found in the wicked Balaam. Fornication and idolatry, as it is written, "Behold these caused the children of Israel to commit trespass against the Lord through the counsel of Balaam in the matter of Peor" (Num. XXXI, 16). False witness, as it is written, "Balaam the son of Peor sayeth ... which knoweth the knowledge of the Most High" (Ibid. XXIV, 16), while he did not know even the knowledge of his ass. He perverted judgement, as it is written, "Come and I will advertise thee" (Ibid. 14). He encroached on a domain which did not belong to him, as it is written, "And I offered oxen and rams on the altar", and also, "The seven altars I have prepared" (Ibid. XXIII, 4). He fomented discord between brothers, between Israel and their Father in heaven. As for slander, there was no other to equal him. And so with the rest.'

R. Jose quoted the verse: "Eat thou not the bread of him that hath an evil eye" (Prov. XXIII, 6). 'This', he said, 'is Balaam who blessed Israel. "Neither desire thou his dainties": this was Balak, whose burnt offerings were not accepted by the Almighty. When Balak observed that Sihon and Og had been killed and their land taken away, he foresaw in his wisdom that he and five princes of Midian and his people would fall by the hand of Israel, and not knowing what to make of it he approached Balaam, whose power was in his mouth, just as the power of Israel was in its mouth. Balaam was even more anxious to attack them than Balak. The knowledge which he acquired was at night time, because the lower crowns and the asses are at large only in the first watch of the night. Therefore he had an ass to attract [207a] the asses to her in the early part of the night. It is true that it says, "Elohim came to Balaam in the night", but we have explained this to refer to the Chieftain appointed over them. It was on this account that Balaam said to the princes of Balak, "Tarry here this night". Balaam went to his she-ass and performed his rites and uttered his spells, and the ass then told him and he did the requisite act for that spirit to rest upon him. Then someone came and told him things through the agency of the ass. It may be asked, if he told him in one night, "Thou shalt not go with them", why did he try a second time? The fact is that these powers are subject to a higher control, and we have learnt, "In the way in which a man desires to go he is led". At first he was told, "Thou shalt not go with them". When God saw that he was bent on going, He said to him, "Arise, go with them, only the thing that I tell thee", etc.

'All that night, therefore, Balaam was pondering and saying in his mind: What honour is it for me if I am tied to someone else? He cast about all that night and found no side in which he should be his own master save that of his ass. R. Isaac has told us in the name of R. Judah, that among those lower crowns there is a right and a left, on the left side being she-asses. R. Jose said that those of the right are all merged in one called "ass", and that is the ass of which it is written, "thou shalt not plough with an ox and an ass together" (Deut. XXII, 10), and that is also the ass which the King Messiah shall control, as we have explained. There are ten on the right and ten on the left which are included in kesem (divination), and ten others on the right and ten others on the left which are included in nahash (enchantment), and therefore it is written, "For there is no enchantment with Jacob and no divination with Israel" (Num. XXIII, 23); why? Because "the Lord his God is with him". Balaam, therefore, finding no way out save through his ass, straightway ROSE UP IN THE MORNING AND SADDLED HIS ASS to attain his own ends and the ends of Balak through it. And therefore "the anger of God was kindled because he went", as much as to say, because he was following his own bent and breaking loose from the one who said to him, "only the thing which I shall tell thee", etc. Said the Holy One, blessed be He, to him: [207b] Sinner, thou makest ready thy weapon to escape from my control; I will show thee that thou and thy ass are in my power. Straightway THE ANGEL OF THE LORD PLACED HIMSELF IN THE WAY. Said R. Abba: 'He left his own function to take up the function of another, for this was an angel of mercy, and this bears out what R. Simeon said, that sinners turn mercy into judgement.' R. Eleazar, however, said: 'The angel did not change, nor did he leave his own function, but because he was from the side of mercy and stood in his way he nullified his wisdom and frustrated his intention. Thus he was "an adversary to him", but to others he was not an adversary.' 'We have learnt', R. Simeon said, 'how clever was Balaam with his enchantments above all others, because when he sought to escape from the control of the Holy One, blessed be He, he found no means save the ass, and therefore "he loaded his ass" with all the enchantments and divinations that he knew of in order to curse Israel. Straightway, "the anger of God was kindled because he was going". What did God do? He sent an angel of mercy to meet him and to nullify his enchantments. Note that here for the first time in this passage the name "Lord" is mentioned, showing that this was an angel of mercy sent to frustrate his wisdom and to turn his ass aside from the way, namely, that way on which he was bent on going. Said the Holy One, blessed be He: Sinner, thou hast loaded thy ass with thy enchantments to bring down all kinds of punishments on my sons; I will turn thy load into something else; and straightway He sent the angel of mercy to stand in his way.'

AND THE ASS SAW THE ANGEL OF THE LORD, ETC. Said R. Isaac: 'Why did she see while Balaam, who was so wise, did not see?' R. Jose replied: 'It was not to be thought of that that sinner should behold the vision of holiness.' Said the other: 'What, then, are we to make of the words, "Falling down and having his eyes open" (Num. XXIV, 4)?' 'Regarding that', he said, 'I have not heard anything, so I can give no explanation.' Said R. Isaac: 'I have heard that when it was proper for him to behold, he used to fall down and see, but now it was not proper for him to behold.' 'If that is so,' said the other, 'he was in a grade superior to that of all the true prophets, since when falling with open eyes he beheld the glory of the Holy One, blessed be He. R. Simeon, however, has told us that through his enchantments Balaam knew only the lower Crowns beneath, and was entitled only a "diviner". And R. Simeon also said that through one vision which he was granted exceptionally, as it says, "And the Lord opened the eyes of Balaam", his eyes were stricken. How, then, can you say that he saw with open eyes and gazed on the glory of God?' He said: 'I simply answered your question. Both your statement and mine require to be cleared up. Of a truth the mysteries of the Torah are deep, and not to be penetrated, and therefore one should not make any statement about the Torah until he has heard and understood it properly.' They therefore went to R. Simeon and laid the matter before him. In reply he cited to them the verse: "What is man that thou art mindful of him, and the son of man that thou visitest him?" (Ps. VIII, 5). 'The exposition of this verse', he said, 'is that it was uttered by those in charge of the world at the time when God expressed His intention of creating man. He called together various companies of heavenly angels and stationed them before Him. He said to them: I desire to create man. They exclaimed, "Man abideth not in honour", etc. (Ps. XLIX, 13). God thereupon put forth His finger and burnt them. He then set other groups before Him, and said: I desire to create man. They exclaimed, [208a] "What is man that thou shouldst remember him?" What is the character of this man, they asked. He replied: Man will be in our image, and his wisdom will be superior to yours. When He had created man and he sinned and obtained a pardon, Uzza and Azael approached Him and said: We can plead justification against Thee, since the man whom Thou hast made has sinned against Thee. He said to them: Had you been with them you would have sinned equally, and He cast them down from their high estate in heaven. Now to come to your question. How are we to explain Balaam's saying of himself, "Falling and with eyes open"? For if this was merely an empty boast, how comes a false statement in the Torah? And if it is true, how could that sinner attain to a degree higher than that of all the true prophets, especially as the holiness from above rests only on a spot qualified to receive it? The fact is, however, that after God cast Uzza and Azael down from their holy place, they went astray after the womenfolk and seduced the world also. It may seem strange that being angels they were able to abide upon the earth. The truth is, however, that when they were cast down the celestial light which used to sustain them left them and they were changed to another grade through the influence of the air of this world. Similarly the manna which came down for the Israelites in the wilderness originated in the celestial dew from the most recondite spot, and at first its light would radiate to all worlds and the "field of apples", and the heavenly angels drew sustenance from it, but when it approached the earth it became materialized through the influence of the air of this world and lost its brightness, becoming only like "coriander seed". Now when God saw that these fallen angels were seducing the world, He bound them in chains of iron to a mountain of darkness. Uzza He bound at the bottom of the mountain and covered his face with darkness because he struggled and resisted, but Azael, who did not resist, He set by the side of the mountain where a little light penetrated. Men who know where they are located seek them out, and they teach them enchantments and sorceries and divinations. These mountains of darkness are called the "mountains of the East", and therefore Balaam said: "from Aram hath Balak brought me, from the mountains of the East", because they both learnt their sorceries there. Now Uzza and Azael used to tell those men who came to them some of the notable things which they knew in former times when they were on high, and to speak about the holy world in which they used to be. Hence Balaam said of himself: "He saith, which heareth the words of God" -- not the voice of God, but those things which he was told by those who had been in the assembly of the Holy King. He went on: "And knoweth the knowledge of the Most High", meaning that he knew the hour when punishment impended over the world and could determine it with his enchantments. "Which seeth the vision of the Almighty": this vision consisted of the "fallen and the open of eyes", that is Uzza, who is called "fallen" because he was placed in the darkest depth, since after falling from heaven he fell a second time, and Azael, who is called "open of eye" because he was not enveloped in complete darkness. [208b] Balaam called both of them "the vision of the Almighty". At that time he was the only man left in the world who associated with them, and every day he used to be shut up in those mountains with them.' Said R. Simeon: 'How often have I repeated this, and yet the Companions do not pay attention, that the Holy One, blessed be He, does not let His divine presence rest save in a place which is meet that it should rest therein. Happy is the portion of Israel in that God has sanctified them that He may abide among them, as it is written, "For the Lord thy God walketh in the midst of thy camp", etc. (Deut. XXIII, 14). Happy, too, is the portion of the true prophets who are holy and are permitted to make use of the celestial holiness.

'And THE ASS SAW THE ANGEL OF THE LORD STANDING IN THE WAY: in that way which Balaam had chosen. WITH HIS SWORD DRAWN IN HIS HAND. If the angel went to meet the ass, why did he require a sword, and if he went to meet Balaam, why did his ass see and not he himself? All, however, was arranged by Providence. The angel was sent by Providence to lead the ass out of that way in which it was being driven, and to thwart Balaam in order to punish him for wanting to go his own way.' R. Jose said: 'The question now arises, if his words came from the side of the lower crowns and not from another side, why is it written, "And God (Elohim) came to Balaam?'" R. Isaac replied: 'What we have learnt is that Elohim in this passage designates an angel, being the place that comes from the side of stem judgement, to which is attached the strength and power of those lower crowns which were employed by Balaam. Hence it says, "And Elohim came to Balaam", etc., because sometimes the angel is called by the superior name.

'AND THE ASS TURNED ASIDE OUT OF THE WAY. That is, from the way of stern judgement against Israel. How did Balaam see that she had turned aside?' Said R. Simeon: 'Even on the way he sought to do harm to Israel through the power of his ass, and when he saw that he was not succeeding he smote it with his staff, which is a symbol of stern judgement. AND WENT IN THE FIELD: in the straight path on the side of "field". AND BALAAM SMOTE THE ASS TO TURN HER INTO THE WAY: that is, to turn her out of that way of the field. When he saw he was not able, then "he smote the ass with a staff", as has been explained.'

AND THE ANGEL OF THE LORD STOOD, ETC. Said R. Abba: 'These verses have [209a] a profound symbolical meaning, and it was not for nothing that the angel went forth to appear to an ass and to meet it now here and now there. All was designed by the Holy One, blessed be He, to protect Israel from the domination of the evil species. We have learnt that from the side of the Mother when she is crowned there issue in her crowns fifteen hundred sides graven in her ornaments. When She desires to unite with the King she is crowned with a diadem of four colours, which flash to all four sides of the world, each one three times, making twelve graven boundaries. On the top of the crown there are four walls with towers, on each of which are three doors fixed in precious stones on each side. Under the crown .:re bells of gold, a bell on this side and a bell on that, and a pomegranate in which are a thousand bells, each one flashing white and red. This pomegranate is divided into four quarters and is open so that the bells can be seen. There are three hundred and twenty-five bells on each side, and all four sides of the world are illumined with the radiance of each quarter. There are four wheels on the four corners to bear the crown. Their voice is heard through all the firmaments, and at the sweet sound of them all the hosts of heaven are excited and inquire of one another until they all say: Blessed is the glory of the Lord from His place. When the King joins the Matrona, this crown ascends and settles on the head of the Matrona. Then there comes down a supernal crown studded with all kinds of precious stones and with garlands of lilies around it. It comes with six wheels to the six sides of the world, borne by six wings of eagles. In its quarters are fifty grapes round about traced by the supreme Mother, set with precious stones, white and red and green and black and blue and purple, six hundred and thirteen corners to each side. There are a thousand and six hundred turrets on each side, moistened by the supernal Mother with her oil of anointing. Then the Mother silently sends down noble gifts and fixes them in that crown, which thereupon lets fall streams of oil of holy anointing on the head of the King, whence it flows down on to his precious beard and from there on to the garments of the King. Then the supernal Mother crowns Him with that crown and spreads over Him and the Matrona precious garments. Then there is joy among all the sons of the King, to wit, those who come from the sides of Israel, since none associate with them save Israel, who are of their household, so that the blessings which issue from them are for Israel. Israel take all and send a portion thereof to the other peoples, who thence derive their sustenance. We have learnt that from between the sides of the portions of the Chieftains of the other peoples there goes forth [209b] a narrow path whence is drawn a portion to those lower ones, and thence it spreads to many sides, and this is called the "residue", which issues from the side of the Holy Land, and thus the whole world drinks from the residue of the Holy Land. And not only the heathen peoples, but also those lower Crowns drink therefrom. This is indicated here by the expression, "a hollow way between the vineyards", the path of the Princes of the other peoples, from which they are blessed. Therefore when the angel saw that Balaam had made his ass turn aside into that path, straightway he STOOD IN THE HOLLOW WAY BETWEEN THE VINEYARDS, in order that the other heathen peoples and the lower Crowns should not furnish him assistance. There was A FENCE ON THIS SIDE AND A FENCE ON THAT SIDE.' Said R. Abba: 'The angel would not have been able to block up the path had he not received assistance from the Holy One, blessed be He, and the Community of Israel.' R. Judah said it was the Torah that assisted him. Then the ass THRUST HERSELF INTO THE WALL, the "wall" here symbolizing the protector that guarded them. Also, instead of assisting Balaam she "pressed his foot against the wall", hinting the same thing to him. Then HE SMOTE HER AGAIN, on this side, AND THE ANGEL OF THE LORD WENT FURTHER AND STOOD IN A NARROW P LACE, thus closing all paths to her, so that she could not assist Balaam in any way at all. Then SHE LAY DOWN UNDER BALAAM, and BALAAM'S ANGER WAS KINDLED AND HE SMOTE HER WITH A STAFF, as we have explained.'

AND THE LORD OPENED THE MOUTH OF THE ASS. R. Isaac said: 'What did she say that was of any consequence either to Balaam or to herself or to Israel?' R. Jose replied: 'She made him ridiculous in the eyes of the nobles who were with him. When they came to Balak they said: Have you sent to honour that fool? You will find nothing in him or his words. Thus through the words of the ass he became degraded.' R. Hiya said: 'Had not the ass spoken thus, Balaam would not have given up his attempt, but through the words of the ass he knew that his power was broken.' R. Abba asked: 'Why does it say here that "God opened the mouth of the ass", while in an analogous passage it says that "the earth opened its mouth" (Num. XVI, 32).' 'The reason', he said, 'is that there Moses decreed the opening and the earth carried out his injunction, for it would not be fitting that God should do so, but here there was no one who gave the order, but it was the will of God, and therefore it is written that "God opened the mouth of the ass".'

R. Judah said: 'We have carefully examined this section and these words, and we find that they are not words of any consequence. Yet after it says that "God opened the mouth of the ass", those words ought to have been words of profundity and wisdom. Why, then, did God trouble to open its mouth for merely such words?' R. Abba replied: 'Assuredly, through those words we learn the mind of Balaam, that he was not worthy for the holy spirit to rest on him, and we learn that there was no power in his ass to do either good [210a] or harm. We also learn from this ass that animals are not capable of receiving a rational mind. SHE SAID UNTO BALAAM, WHAT HAVE I DONE UNTO THEE. As much as to say: Was it in my power to do good or evil? Not so, for beasts can only do as they are directed. And that beast, too, though it struck a deeper note, was still in the power of Balaam. AND BALAAM SAID UNTO THE ASS, BECAUSE THOU HAST MOCKED ME. He ought to have laughed at her, but he answered her in her own tone, and it was then that they mocked him and he became contemptible in their eyes, and they knew that he was a fool. They said: He pretends he can kill peoples with his mouth, and yet he cannot kill his ass without a sword. We learn from here that beasts are not capable of receiving another spirit. For should men say: If only beasts could speak, what they would have to tell the world, learn from this ass of Balaam; for God opened her mouth, and see what she said!'

AND IT CAME TO PASS IN THE MORNING THAT BALAK TOOK BALAAM, ETC. R. Isaac said: 'Balak was cleverer at enchantments than Balaam, only he did not know how to fix on the right hour for cursing. AND HE BROUGHT HIM UP TO THE HIGH PLACES OF BAAL. He examined by his enchantments from what side he could best attack them, and he found that they would one day make high places and serve Baal. He saw the princes of the people and their king serving him. Straightway he said: BUILD ME HERE SEVEN ALTARS. R. Jose and R. Judah differed as to the significance of this number. One said it corresponded to the seven built by the patriarchs. The other said that it was based on cosmological grounds, because the portion of Israel is attached to seven grades. A man had a friend who was left to him from his father, and on account of whom men were afraid to attack him. One day a man wanted to pick a quarrel with him, but he was afraid lest the friend would protect him. He therefore sent a present to the friend. Said the latter: What does this man want with me? It must be because of the son of my friend. I will therefore not accept this gift, but give it to the dogs. So when Balaam desired to attack Israel, seeing that he would not be able to prevail against them on account of their friend, he began to prepare a gift for him. Whereupon God said: Sinner, what have I to do with you? You want to attack my son; here is your gift for my dogs. So it says, "God met Balaam", the word vayikkar (met) having the connotation of "uncleanness" and also of "uprooting".' [210b] R. Simeon said: 'The loathsomeness of Balaam may be seen from the fact that in all the section it never says, "The Lord said" or "spoke" to Balaam. What it says is, "The Lord placed a word in the mouth of Balaam", like one who places a bit in the mouth of an ass. God said to him: Sinner, think not that through you the blessing of my sons will be confirmed or otherwise. They do not require you; but return to Balak, and when you open your mouth, it will not be to say your own words, but Koh [9] (thus) will speak out of your mouth.'

COME CURSE ME JACOB. R. Jose said: 'This means: Cast them down from the grade in which they stand, for then they will be uprooted from the world. COME, PROVOKE ISRAEL; that is, the supernal Israel, so that wrath may be aroused. FOR FROM THE TOP OF THE ROCKS I SEE HIM.' R. Isaac said: 'These are the patriarchs. AND FROM THE HILLS I BEHOLD HIM: these are the matriarchs. From neither side can they be cursed.' R. Jose said: 'It means: Who can prevail against Israel, since he is attached to the source whence all rocks, that is, all forceful deeds, issue. Lo IT IS A PEOPLE THAT DWELL ALONE: as it is written. "The Lord did lead him alone" (Deut. XXXII, 12). WHO CAN COUNT THE DUST OF JACOB: this "dust" is the place whence the first man was created, and from that dust issue many hosts and camps, many flames and arrows and catapults and lances and swords. OR NUMBER THE FOURTH PART OF ISRAEL : this refers to David, who was the fourth foot of the Throne. [211a]

'BEHOLD THE PEOPLE RISETH UP AS A LIONESS. What people is strong like Israel? When the day dawns the Israelite rises like a lion refreshed for the service of his Master with songs and praises, and then occupies himself with the Torah all day. And before he lies down at night he sanctifies the supreme Name and declares its kingship above and below. How many officers of judgement are bound hand and foot before them when they open their mouths on their beds with "Hear, O Israel," and seek compassion from the Holy King with many appropriate Scriptural verses!' R. Abba said: 'This people will one day rise against all the heathen peoples like a mighty lion and throw themselves on them. It is the way of the lion to lie down with his prey, but this people will not lie down till he has eaten of the prey. Or, again, we may explain, "he riseth up as a lioness" to offer burnt-offerings and sacrifices before their king on the altar. "He shall not lie down": these are the sacrifices of the night, like the burnt-offerings. AND DRINK THE BLOOD OF THE SLAIN: because God makes war upon their enemies.' R. Eleazar said: 'What is the meaning of "he shall not lie down"? It means that when a man walks in the precepts of his Master he never [211b] lies down upon his bed at night before he has killed a thousand and a hundred and twenty-five of those evil species that abide with him.' R. Hizkiah said: 'Corresponding to the three times that Balaam smote his ass and directed it by his sorceries, Israel were blessed three times.' R. Hiya said that Israel were blessed three times correspondingly by having to appear three times before the Holy King.

AND WHEN BALAAM SAW THAT IT PLEASED THE LORD TO BLESS ISRAEL, HE WENT NOT AS AT THE OTHER TIMES TO MEET WITH ENCHANTMENTS. R. Jose said: 'The first two times he went with all his enchantments. When he saw what was God's purpose, and that he was only the mouthpiece of Koh, he sought to look upon them with the evil eye. He scrutinized the two grades of Jacob and Israel to see through which he could harm them with his enchantments, and that is why all the blessings were bestowed both upon Jacob and Israel. Having, therefore, abandoned his enchantments, he began under another impulse to praise Israel, the impulse of a certain spirit from the side of the left under which were made fast those species and enchantments of his.' Said R. Eleazar: 'We have learnt that even at that time the spirit of holiness did not rest on him.' Said R. Jose to him: 'Why, then, is it written on this occasion that "the spirit of the Lord came upon him", which we do not find before?' He replied: 'It is written, "He that hath a bountiful eye shall be blessed" (Prov. XXII, 9), or, as we read, "shall bless", and Balaam had an evil eye like no other. Now there is a saying that if a man is taking his child through the street and is afraid of the evil eye, he should cover his head with his scarf, and then he will be safe from the evil eye. So here, when Balaam saw that he was not able to harm Israel with his enchantments and sorceries, he sought to look upon them with the evil eye, and therefore "he set his face towards the wilderness", that is, as the Targum renders, to the calf which they made in the wilderness, in order to find some opening for doing them harm, and had not God provided in advance some remedy for them, he would have destroyed them with the glance of his eye. What was this remedy? It is indicated in the words, "And there was upon him the spirit of God" -- upon him, that is, upon Israel; as when a man spreads his scarf over the head of a child in order that the evil eye should not injure him. Then he began to say: "How goodly are thy tents, O Jacob". Observe that anyone who desires to look at anything with the evil eye has first to praise and laud the thing which he desires to curse with the evil eye, as by saying: "See how good this is, how beautiful this is". So here he said: How goodly are thy tents, how many [212a] goodly shoots spring from them, resembling those which God planted in the Garden of Eden. He was like a man who, seeing another with beautiful hands, takes hold of them and begins to praise them, saying: How fair and beautiful they are! See these fingers of divine form! Then he goes on: Would that these hands were encased in precious stones and in purple in my box that I might have the use of them! So Balaam, after beginning to praise them went on: "Let water flow from his buckets", or as we may read, from his poor ones (dalav), as much as to say: Let this fair shoot, the shoot of the Torah, come only from the poor among them. God said to him: Wretch, thine eyes cannot harm them, since the veil of holiness is over them. Then he went on: "God bringeth him forth out of Egypt", etc.: the whole world cannot harm them because a mighty power from above takes hold of them.' R. Eleazar said: 'No man was so skilled in inflicting harm as Balaam. For at first he was in Egypt, and through him the Egyptians fastened upon the Israelites fetters from which they thought they would never escape. Balaam therefore now said: How can I harm them, seeing that it was I who devised that they should not escape from the bondage of Egypt for ever. But "God brought them out of Egypt", and no enchanters could prevail against them. 'BEHOLD I GO UNTO MY PEOPLE. When the Israelites left Egypt, and Balaam heard that all his enchantments and divinations and magical fetters had not availed anything, he began to tear his flesh and pluck out his hair, and he then betook himself to the "mountains of darkness". Now when a man first approaches those mountains, Azael, who is called "open of eye", sees him and tells Uzza. Then they give a shout and certain huge flaming beasts gather to them. They send to meet the visitor a little creature like a cat with a serpent's head and two tails and tiny legs. When the man sees it he covers his face and throws in its face some ashes from the burning of a white cock which he has brought with him, and it then accompanies him to the top of the chains. This top is stuck in the ground and the chain extends thence to the abyss, where it is made fast to a pole stuck in there. When the man reaches the chain he strikes it three times. The others thereupon call him and he falls on his knees and closes his eyes till he reaches them. Then he sits before them with all the beasts around him, and when he opens his eyes and sees them he trembles and falls on his face before them. They then teach him enchantments and divinations and he remains with them [212b] fifty days. When the time comes for him to depart the small creature and the beasts go before him till he emerges from the mountains and from the thick darkness. When Balaam came to them, he informed them of what had happened and he sought means of assailing Israel so as to bring them back to Egypt, but God confounded all his wisdom. Now, too, when he saw that he could not harm Israel, without waiting to be asked he gave Balak counsel, namely, regarding the women, as we learn from what Moses said later, "Behold these caused the children of Israel through the counsel of Balaam", etc. (Num. XXXI, 16). God therefore showed to that power which rules over enchantments the end of days, and that is how Balaam came to speak of far-off events, for the words were really spoken by the power which controlled him.

'I SEE HIM BUT NOT NOW: since some of these things were fulfilled at that time and some later, while some are left for the Messiah. We have learnt that God will one day build Jerusalem and display a certain fixed star flashing with seventy streamers and seventy flames in the midst of the firmament, and it will shine and flash for seventy days. It will appear on the sixth day of the week on the twenty-fifth of the sixth month, and will disappear on the seventh day after seventy days. On the first day it will be seen in the city of Rome, and on that day three lofty walls of that city shall fall and a mighty palace shall be overthrown, and the ruler of that city shall die. Then that star will become visible throughout the whole world. In that time mighty wars will arise in all quarters of the world, and no faith shall be found among men. When that star shines in the midst of the firmament, a certain powerful king shall arise who will seek domination over all kings and make war on two sides and prevail against them. On the day when the star disappears the Holy Land will be shaken over an area of forty-five miles all round the place where the Temple used to be, and a cave will be laid open beneath the ground from which shall issue a mighty fire to consume the world. From that cave shall spread a great and noble branch which will rule over all the world and to which shall be given the kingship, and the heavenly saints shall gather to it. Then will the King Messiah appear and the kingship shall be given to him. Mankind will then suffer one calamity after another, and the enemies of Israel will prevail, but the spirit of the Messiah shall rise against them and destroy the sinful Edom and burn in fire the land of Seir. Hence it is written, "And Edom shall be a possession, Seir also shall be a possession of his which were his enemies, while Israel doth valiantly". And in that time the Holy One, blessed be He, shall raise the dead of his people, and death shall be forgotten of them.' R. Abba said: 'Why is it written, "For in joy ye shall go out" (Isa. LV, 12)? Because when Israel go out from captivity the Shekinah will go forth with them and they with Her.'

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Notes:

1. Zippor means, in Hebrew, "bird".

2. Metatron.

3. A play on the name Hamnuna and the word nuna, the Aramaic for "fish".

4. Num. V.

5. The Shekinah.

6. Nezah and Hod.

7. Al. therefore.

8. Al. therefore.

9. The Shekinah.

[admin]

PINHAS

Numbers XXV, 10-XXIX, 40

PHINEAS THE SON OF ELEAZAR THE SON OF AARON THE PRIEST. R. Simeon said: 'Israel deserved to be destroyed at that time, and were only saved by that deed of Phineas.' Said R. Simeon: 'If a man receives a soul in the course of its transmigration and it does not properly fit into him, he as it were belies his trust to the King, and I apply to him the verse: "If he find something lost and deny it and swear falsely" (Lev. VI, 3). We have learnt that a completely righteous man is not thrust aside, but one who is not completely righteous may be thrust aside. A completely righteous man is one who does not receive migratory souls out of their course, who builds on his own inheritance, and digs his wells and plants his trees there. The righteous one who is not completely so builds on another's inheritance: he labours but does not know if what he produces will remain his. In respect of himself he is called good and righteous, but not in respect of that inheritance. He is like a man who builds a fair building, but when he examines the foundation he finds that it is sloping and crooked. His building in itself is good, [213b] but in respect of its foundation it is bad, and therefore is not called a perfect building. Note that if one is zealous for the name of the Holy One, blessed be He, even though he is not qualified for greatness, he nevertheless obtains it. Phineas at that time was not qualified for greatness, but because he was zealous for the name of his Master he rose to the greatest heights, and all was made right in him, [1] and he was invested with the high priesthood. Hence the word "son" is mentioned in connection with him twice. [214a] Phineas merited reward in this world and in the next. He was granted to outlive all those who went forth from Egypt and won the high priesthood for himself and his descendants. Now it is a rule that a priest who kills a human being becomes disqualified for the priesthood, and therefore by rights Phineas should have been disqualified. But because he was jealous for the Holy One, blessed be He, the priesthood was assigned to him and to his descendants in perpetuity.'

As R. Eleazar and R. Jose were once walking in the wilderness, R. Jose said: 'When it says of Phineas, "Behold I give him my covenant of peace", it means peace from the Angel of Death, so that he should never have power over him and that he should not suffer his chastisements. As for the tradition that Phineas did not die, the truth is that he did not die like other men, and he outlived all his generation, because he kept hold of this supernal covenant, and when he departed from the world it was with celestial yearning and beauteous attachment.' R. Eleazar cited the verse: "And he showed me Joshua the high priest standing before the angel of the Lord", etc. (Zech. III, 1). 'The "filthy garments", as explained elsewhere, are those with which the spirit was clad in this world. It has been asked: When a man is doomed to Gehinnom, what are the garments with which they invest him? And the answer is given in the words, "Now Joshua was clothed with filthy garments, and standing before the angel" (Ibid. 3). This was the angel appointed over Gehinnom, and from this we can learn that the evil deeds of a man make for him these filthy garments, and so God said afterwards to him: "Behold, I have caused thine iniquity to pass from thee and I have clothed thee with rich apparel"; he was clothed in other proper garments through which a man may see the glory of the Shekinah. So Phineas did not depart from this world until there were prepared for him other garments pleasing to the spirit for the next world.' [214b]

As R. Simeon was once studying this portion, his son, R. Eleazar, came and asked him: 'What is the connection of Nadab and Abihu with Phineas? If Phineas had not been born when they died and had afterwards come into the world and taken their place, I could understand, but he was alive at the time, and his soul was already in its place?' He replied: 'My son, there is a deep mystery here. When they departed from the world they were not sheltered under the wings of the holy Rock, because they had no children, and they were therefore not fitted for the high priesthood. Now when Phineas rose up against the adulterers, when he saw all the hosts of the tribe of Simeon gathering around him, his soul fled from him, and then two souls which were flying about naked joined it and they all became one and thus united entered into him, so that he took the place of Nadab and Abihu to become high priest, and therefore it is written, "Phineas son of Eleazar son".'

R. Hiya expounded the verse: "He causeth grass to grow for the cattle" (Ps. CIV, 14). 'The "grass",' he said, 'refers to the sixty thousand myriads of angels who were created on the second day of the Creation, being all of flaming fire; and they are called "grass" because they are constantly being cut down and restored. They are food for the "Cattle", over which rules the "Man".'

R. Abba and R. Jose once rose at midnight to study the Torah. As they were sitting they saw a shadow hovering over them and going to and fro in the house, and they marvelled greatly. Said R. Abba: 'Jose, my son, I will tell you what once happened to me with the Sacred Lamp. Once we were walking in the Valley of Ono, studying the Torah. [218a] To escape the heat of the sun we sat down in the hollow of a rock. I said to him: Why is it that whenever sinners multiply in the world and punishment impends over the world, the virtuous among them are smitten for them, as we have learnt, that for the guilt of the generation the holy and righteous are seized upon? Why should this be? If because they do not reprove mankind for their evil deeds, how many are there who do reprove but are not listened to (though the righteous do humble themselves before them)? If it is in order that there may be no one to shield them, let them not die and let them not be seized for their sins, since it is a satisfaction to the righteous to see their destruction. He replied: It is true that for the guilt of the generation the righteous are seized upon, but we may explain this on the analogy of the limbs of the body. When all the limbs are in pain and suffering from sickness one limb has to be smitten in order that all may be healed. Which is the one? The ann. The arm is smitten and blood is drawn from it, and this is healing for all the limbs of the body. So men are like limbs of one body. When God desires to give healing to the world He smites one righteous man among them with disease and suffering, and through him gives healing to all, as it is written, "But he was wounded for our transgressions, he was bruised for our iniquities ... and with his stripes we are healed" (Isa. LIII, 5). A righteous man is never afflicted save to bring healing to his generation and to make atonement for it, for the "other side" prefers that punishment should light upon the virtuous man rather than on any other, for then it cares not for the whole world on account of the joy it finds in having power over him. Yet withal another virtuous man may attain to dominion in this world and the next; he is "righteous [218b] and it is well with him", because God does not care to make atonement with him for the world. I said to him: If all suffered alike, I could understand, but we see a righteous man in one place who is sick and suffering, and a righteous man in another who enjoys all the good things of the world. He replied: One or two of them are enough, since God does' not desire to smite all of them, just as it is sufficient to let blood from one arm; only if the sickness becomes very severe is it necessary to let blood from two arms, and so here, if the world becomes very sinful all the virtuous are smitten to heal all the generation, but otherwise one is smitten and the rest are left in peace. When the people are healed the righteous are healed with them, but sometimes all their days are passed in suffering to protect the people, and when they die all are healed.

'We arose and went on our way, the sun becoming stronger and more oppressive. We saw some trees in the wilderness with water underneath, and we sat down in the shade of one of them. I asked him: How is it that of all peoples of the world, only the Jews sway to and fro when they study the Torah, a habit which seems to come natural to them, and they are unable to keep still? He replied: You have reminded me of a very deep idea which very few people know. He pondered for a moment and wept. Then he continued: Alas for mankind who go about like cattle without understanding. This thing alone is sufficient to distinguish the holy souls of Israel from the souls of heathen peoples. The souls of Israel have been hewn from the Holy Lamp, as it is written, "The spirit of man is the lamp of the Lord" (Prov. XX, 27). Now once this lamp has been kindled from [219a] the supernal Torah, the light upon it never ceases for an instant, like the flame of a wick which is never still for an instant. So when an Israelite has said one word of the Torah, a light is kindled and he cannot keep still but sways to and fro like the flame of a wick. But the souls of heathens are like the burning of stubble, which gives no flame, and therefore they keep still like wood burning without aflame.' Said R. Jose: 'That is a good explanation; happy am I to have heard this.' [220a]

The shadow returned as before and went to and fro in the house in the shape of a man. R. Abba fell on his face. R. Jose said: 'I remember that I once saw R. Phineas b. Jair in this place standing in this spot and discoursing on the verse, "Phineas son of Eleazar son of Aaron the priest", etc. God at that time, he said, was debating how to give this covenant to Phineas, because it belonged of right to Moses, and it would be an insult to him to give it to anyone else unless he consented. God therefore commenced to speak with Moses, saying: Phineas son of Eleazar son of Aaron the priest. Said Moses: Sovereign of the Universe, what of him? He replied: Thou didst risk thy life many times to save Israel from destruction, and now he has turned My wrath away from the children of Israel. Moses thereupon said: What wilt Thou of me? All is in Thy hand. He replied: Nay, all is in thy hand. Tell him that it (the Shekinah) will abide in him. Moses replied: I am willing with all my heart that it should be with him. God then said: Declare aloud that thou deliverest it to him with all thy heart. Hence we read in the text, "Say, Behold I (viz. Moses) give unto him my covenant", and not, "Say to him". Yet think not that it was taken away from Moses: it was like a light from which another is kindled without loss to itself.'

The shade then came and sat down and kissed him. They heard a voice saying: Make way, make way for R. Phineas b. Jair, who is with you, as we have learnt: Any place in which a righteous man has given some new explanation of the Torah he visits when he is in the other world, especially when there are in it other righteous men discoursing on the Torah. So R. Phineas b. Jair came to revisit his place and found those righteous men repeating his own remark. R. Abba gave a further exposition in the name of R. Phineas b. Jair of the text: "Whatsoever thy hand findeth to do, do it with thy might" (Eccl. IX, 10). 'It is fitting for a man', he said, 'that while the lamp is burning over his head he should strive to do the will of his Master, because the light of that lamp is the might that rests upon him, as it is written, "And now I pray thee, let the power of the Lord be great" (Num. XIV, 17). The "power of the Lord" is the might that rests on the heads of the righteous, and of all who strive to carry out the will of their Master, and therefore we have learnt that when one makes the response, "Amen, may his great name be blessed", he should do so with all the might of his limbs, because through that effort he awakens that supernal holy might and breaks the power and might of the "other side". [220b] The verse continues: "Because there is no work nor device nor knowledge nor wisdom in the grave whither thou goest". In that "might", however, there is work, namely, effort in this world, which is called "the world of work"; "device" in the world that depends on speech, "knowledge" of the "six sides", which are called "the world of Thought", and wisdom on which all depends. Hence a man who does not labour with his "might" in this world to bring it into "work and device and knowledge and wisdom", will eventually enter into Gehinnom, where there is no work nor device nor knowledge nor wisdom. For all men go down to Sheol, but they come up again at once, save those sinners who never harboured thoughts of repentance, and who go down and do not come up. Even the completely righteous go down there, but they only go down in order to bring up certain sinners from there, to wit, those who thought of repenting in this world, but were not able to do so in time before they departed from it. The righteous go down and bring these up.' Said R. Abba to R. Jose: 'How fair is the jewel that you obtained from the company of the holy saint who is with us! I would add that assuredly it is not right to send a woman to stay in another place until her husband gives her permission. Her husband must therefore first be told and persuaded to give her permission. So God persuaded Moses to say, "Behold, I give him my covenant of peace", and until Moses gave it permission to go there it would not go. Similarly the Righteous One of the world gives Her permission to abide among the righteous ones of this world; in the evening She comes in to her spouse, and in the morning She returns to the righteous of this world, but She is ever in the charge of her Spouse. So Moses gave the gift to Phineas on condition that it should be subsequently restored; and it was through this covenant that Phineas obtained the high priesthood; and without it he would not have been linked to the grade of the priesthood.'

R. Abba said: 'I remember a certain thing which I heard from the Sacred Lamp, and which he said in the name of R. Eleazar. One day a certain clever non-Jew came to him and said: Old man, old man, I want to ask three questions [221a] of you. One is, how can you maintain that another Temple wilt be built for you, whereas only two were destined to be built, the first and the second. A third and a fourth you will not find mentioned in the Scripture, but it is written, "Greater shall be the glory of this latter house than of the first" (Haggai II, 9). Again, you maintain that you are nearer to the King than all other peoples. Now, one who is near to the King is ever in joy and free from sorrow and oppression, but you are ever in sorrow and oppression and anguish, more than all the rest of mankind, whereas we never suffer sorrow or oppression or anguish at all. This shows that we are near to the King and you are far away. Again, you do not eat nebelah and terefah, [2] in order to protect your health, but we eat whatever we like and we are healthy and strong, whereas you who do not eat are all weak and sickly beyond other peoples. You are a people who are wholly hated of your God. Old man, old man, don't say anything to me, for I will not listen to you. R. Eleazar raisedhis eyes and looked at him, and he became a heap of bones. When his wrath subsided he turned his head and wept, saying: "O Lord, our Lord, how excellent is thy name in all the earth" (Ps. VIII, 2). How mighty is the power of the Holy Name, and how beloved are the words of the Torah, since there is nothing at all which cannot be found in the Torah, and there is not a single word of the Torah which does not issue from the mouth of the Holy One, blessed be He. These questions which that wretch put to me I also one day asked Elijah, and he told me that they had been raised in the celestial Academy before the Holy One, blessed be He. The answer given was as follows. When Israel left Egypt, God desired to make them on earth like ministering angels above, and to build for them a holy house which was to be brought down from the heaven of the firmaments, and to plant Israel as a holy shoot after the pattern of the celestial prototype. Thus it is written, "Thou shalt bring them in and plant them in the mountain of thine inheritance, the place, O Lord, which thou hast made for thee to dwell in" -- this is the first Temple -- "the sanctuary, O Lord, which thy hands have established" (Ex. XV, 17) -- this is the second Temple; and both were to have been the work of the Almighty. But as they provoked God in the wilderness they died there and God brought their children into the land, and the house was built by human hands, and therefore it did not endure. In the days of Ezra also on account of their sins they were forced to build it themselves and therefore it did not endure. All this time the first building planned by God had not yet been set up. Now of the future time it is written, "The Lord buildeth Jerusalem" (Ps. CXLVII, 2) -- He and no other. It is for this building that we are waiting, not a human structure which cannot endure. The Holy One, blessed be He, will send down to us the first House and the second House together, the first in concealment and the second openly. The second will be revealed to show all the world the handiwork of the Holy One, blessed be He, in perfect joy and gladness. The first, which will be concealed, will ascend high over that which is revealed, and all the world will see the clouds of glory surrounding the one which is revealed and enveloping the first one which ascends to the height of the glorious heavens. It is for that building that we are waiting. Even the future city of Jerusalem will not be the work of human hands, all the more so then the Temple, God's habitation. This work should have been completed when Israel first went forth from Egypt, but it has been deferred to the end of days in the last deliverance. [221b] As for the second question, assuredly we are nearer to the supernal King than all other peoples. God has made Israel as it were the heart of all mankind, and as the limbs cannot endure for a moment without the heart, so the other nations cannot endure without Israel. And what the heart is among the limbs, such is Israel among the nations. The heart is tender and weak, and it alone feels sorrow and distress, since in it alone is intelligence. The other limbs are distant from the king, which is the wisdom and intelligence situate in the brain, but the heart is near. So Israel is near to the Holy King, while the other nations are far away. Similarly in regard to the third question, Israel being the heart, which is tender and delicate and king of the members, takes for its food only the most purified part of all the blood, and leaves the remnant for the other members, which are not particular. They are therefore strong, as we see, but they also suffer from boils and from other ailments from which the heart is quite free. So God takes to himself Israel, who are clean and pure without any blemish.'

Now THE NAME OF THE MAN OF ISRAEL THAT WAS SLAIN, WHO WAS SLAIN WITH THE MIDIANITISH WOMAN. R. Isaac said: 'We should have expected the text to run "whom Phineas slew". The reason why it is put in this way is because God, having raised Phineas to the high priesthood, did not wish to associate his name with the killing of a man, which does not beseem a high priest.'

R. Simeon was once going from Cappadocia to Lydda with R. Judah. R. Phineas b. Jair was coming the other way with two men behind him. Suddenly the ass of R. Phineas came to a stop and would not budge. Said R. Phineas: 'Let him be, he must have scented some newcomers here, or a miracle is to be wrought for us.' While they were there R. Simeon emerged from behind a rock, and the ass immediately began to move forward. 'Did I not tell you', said R. Phineas, 'that he scented some newcomers?' He got down and embraced him, saying: 'I saw in a dream the Shekinah coming to me and giving me beautiful presents. Now I see it.' R. Simeon said: 'From the sound of your ass's hoofs I know that you are wholly joyful.' Said R. Phineas: 'Let us sit down in a suitable spot, since the words of the Torah require coolness.' They found a spring of water and a tree and sat down. R. Phineas said: 'I was reflecting that, in the resurrection of the dead, God will reverse the way of this world so that what is now first will then be last. We know this from the bones which God revived by the hand of Ezekiel, as it is written first, "And the bones drew near, each bone to his fellow", and then, [222a] "And I saw, and behold there were sinews on them and flesh came up and skin formed on them above, but there was no breath in them" (Ezek. XXXVII, 7, 8). Thus we see that what a man is divested of here first will there be last, for here the breath is lost first and then the skin and then the flesh and then the bones.' Said R. Simeon: 'The ancients also marvelled at this. But the truth is that these bones which God revived were treated in an exceptional manner. What will really happen is indicated in the verse: "Remember now that thou hast made me like clay and will restore me to dust", and then, "Wilt thou not pour me out like milk and congeal me like cheese?" (Job X, 9, 10). At the time of the resurrection of the dead, God will melt that bone which remains of a man [for all time] and pour it out like milk and then congeal it and shape it like a cheese, and then skin and flesh and bones and sinews will be drawn over it, and lastly the spirit of life will be put into them, as it says, "and thy charge preserved my spirit" (Ibid.), the words "thy charge" referring to the Matrona of the King, in whose charge are all spirits and by whom they are preserved.' R. Phineas wept, and said: 'Did I not tell you that the Shekinah gave me beautiful presents? Happy is my lot to have seen and heard this.' He then said: 'So much for that bone, but what about the other bones that will then be in existence?' He replied: 'They will all be put together with that bone and made into one dough and shaped with it.' [231a]

R. Judah said: 'Pray tell us some of your fine ideas on the New Year.' R. Simeon thereupon discoursed on the verse: "And it fell on a day, and the sons of God came", etc. (Job I, 6). 'The expression, "And it fell on a day",' he said, 'always refers to a day on which there is trouble, here, the New Year. The "sons of God" are the great Beth Din, the seventy Chieftains who always surround the King. "To stand before the Lord": this indicates that sentence is first passed on those who do not heed the honour of the Holy Name to save it from being profaned in the world. The ancient pillars of the world were divided in opinion in regard to Job, some holding that he was of the saints of the Gentiles, and some that he was of the saints of Israel, and that he was smitten to make atonement for the sins of the world. On that day of New Year seventy seats are set for hearing the judgement of the world, some inclining to the right to acquit and some to the left to condemn. [236b] Now Phineas stood before the stern judgement of Isaac to shield the world and to close the breach, and therefore Phineas here corresponds to Isaac, [3] and here the Left was united with the Right.

'HE TURNED BACK MY ANGER, ETC. We have here mentioned the three chiefs of Gehinnom, "Destruction", "Anger", and "Wrath". When he saw the wrath stretching forth from the side of Isaac, he invested himself with [the might of] Isaac and seized that wrath like a man who [237a] takes hold of another and turns him back. And this was FROM THE CHILDREN OF ISRAEL, for he saw that Wrath coming down upon the children of Israel. He saw the letter mim descending upon them, which is the sign of the Angel of Death, so he snatched it and drew it to him and at once the Angel of Death drew back. It may be asked, How can it be said that Phineas turned back the wrath of God from Israel seeing that so many died of the plague? The fact is, however, that not one of the children of Israel died save from the tribe of Simeon, for when the mixed multitude came they associated with the women of the tribe of Simeon after they had become proselytes and bore sons from them; and of these some died on account of the golden calf, some by plague, and some now. And because Israel and all the holy seed kept themselves clear, they were now numbered to show that not one of them was missing. In the same way all those that died at the time of the calf were from the mixed multitude, and to show this Moses was afterwards commanded to assemble "all the congregation of the children of Israel" (Ex. XXXV, 1), and to take from them only the free-will offering.' R. Eleazar said: 'Father, this would be a very good explanation if there were not something which conflicts with it.' He said to him, 'My son, say it.' He replied: 'It is written, "And Israel was joined (vayizamed) to Baal Peor" (Num. XXV, 3), which we explain to mean, "like the ornament (zamid) on a man's arm".' He replied: 'Eleazar, that is true; Israel were joined to Baal Peor. But I did not say that Israel were clear of that sin, but that they were not condemned to death.' He rejoined: 'But it is written, "Take the heads of the people and hang them".' 'Yes,' he replied, 'the heads of the people, but not the heads of the children of Israel. Hence it is written, "And Israel were joined to Baal Peor", that is, only lightly, but it goes on to say, "And the people ate and worshipped" (Ibid. 2). but not "the children of Israel". [240a]

'COMMAND THE CHILDREN OF ISRAEL AND SAY UNTO THEM, MY OBLATION, MY FOOD FOR MY OFFERINGS, ETC. It is written: "Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord?" (I Sam. XV, 22). It is not God's desire that a man should sin and bring an offering to atone for his sin; the offering brought without sin is the perfect offering.' R. Abba cited here the verse: "The sacrifices of God are a broken spirit", etc. (Ps. LI, 18). 'This verse', he said, 'has been explained as showing that God does not desire a sacrifice from man for his sin, but a contrite spirit. I have heard from the Sacred Lamp that when a man is inclined to defile himself with sin, he draws down upon himself a spirit from the side of uncleanness which has complete sway over him, but if a man makes an effort to purify himself he is helped to do so. When the Temple existed and he brought his offering, his atonement was held in suspense until he had repented and broken the pride of that spirit and humbled it, and then his offering was favourably accepted, but if not, it was given to the dogs.' R. Eleazar said: 'There is a mystery relating to the offering in the verse, "I have come to my garden, my sister, my bride ... eat, O friends, drink, O beloved" (S.S. V, 1), which I have seen in the book of Enoch.' Said R. Simeon: 'Tell us what you have seen [240b] and heard.' He said: 'God says, "I have come into my garden" because all offerings when they ascend go into the Garden of Eden at the beginning of the sacrifice when a man confesses his sins over it, and, as it were, his own blood is poured out on the altar. Now, it may be asked, How do the holy spirits find enjoyment in this, and what is the reason for the offering of an animal? Would it not be more reasonable that a man should humble himself and repent? The inner reason is that there is an animal which sprawls over a thousand mountains the produce of which it eats every day, and concerning it we have learnt: "There is a beast which consumes beasts made of fire, all of which it licks up at one swoop, and it swallows at one draught as much water as flows down the Jordan in six years". Now all these are the basis and foundation of these beasts of the earth, because the spirit is spread from them below, and that spirit is formed below in the beasts, and so when a man sins he brings a beast for an offering and that bestial spirit rises and returns to its place and all that belong to that species come together and feast on the flesh and the blood which is the vestment of this spirit, and so become advocates on behalf of that man. Therefore it is that an offering is brought from the animal.' R. Simeon said to him: 'That explains the offering of the animal, but what of the offering of birds?' He replied: 'I have not seen nor heard anything different from this of the beasts.' He said: 'Eleazar, my son, you have spoken well, but the mysteries of the offerings are many and should only be revealed to the truly virtuous. The sacrifices do in fact contain a hidden reference to the holy Beasts (Hayoth). Four forms are engraved on the Throne -- of an ox, of an eagle, of a lion, and of a man. From those archetypal forms myriads without number are spread above and below. From the "face of an ox" a spirit is spread to four species closely connected, namely, bullocks, sheep, he-goats, and rams. These are appointed for offerings; and because those holy powers which spread from the "face of an ox" are akin to them, they draw near to their foundation and partake of that foundation and vestment of theirs in the same way as the holy Shekinah derives satisfaction from the spirits of the righteous. From the "face of an eagle" a spirit is spread to the birds in two directions, right and left, and therefore not all birds of the clean side are brought for offerings, but only pigeons and turtle doves, which are faithful to their mates [241a] more than all other birds, and are preyed upon but do not prey; and so those holy spirits come down and partake of their basis and foundation. You may ask how the little that comes from this pigeon or turtle dove can be shared among countless powers, and the same may be asked of a single animal. The answer is that it is in the same way as a little light fills the whole world or a thin stick will light a conflagration. So much for the offering from two of the sides engraved on the Throne. And in reality there is an offering from the other two also, although it does not seem so. When the sacrifice is completed, the Lion comes down and enters into the fire and feasts himself. Also the supernal Man derives benefit from the earthly man, who offers there his spirit and soul, and so each kind partakes of its own kind and basis. In the same way the priest who unifies the Holy Name is brought near to the supernal Priest, the Levites with their song rejoice that side to which they belong, and the lay Israelites, who offer prayers alongside of the sacrifice, awaken the supernal holy Israel. Thus the lower grades arouse the upper grades, but none of them is permitted to eat or to have any enjoyment of the sacrifice until the supreme King has eaten and given them permission. All this is hinted in the verses, "I have gathered my myrrh with my spice, I have eaten my honeycomb with my honey, I have drunk my wine with my milk; eat, O friends, drink, yea, drink abundantly, O beloved". [241b] This is the real secret and mystery of the sacrifices.'

NOTE. From the beginning of the section Pinhas to the end of the Zohar, a large portion of the text in the original is taken up by the Ray'a Mehemna; hence the frequency of the omissions in the translationo On the section Mattoth there is only a short piece of Zohar of too allusive a nature to be made intelligible in a translation. There is no Zohar at all on the sections Mas'e, Debarim, Ekeb, Re'eh, Shofetim, Ki Teze, Ki Tabo, Nizabim, and Vezoth Haberakah.

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Notes:

1. i.e. the souls of Nadab and Abihu entered into him, v. infra.

2. Flesh of animals not killed according to Jewish rites.

3. The reference is to the fact that there is here in the text an extra yod in the name Pinhas. which makes it numerically equivalent to Yizhak (viz. 198).