The Zohar, translated by Harry Sperling and Maurice Simon

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Part 3 of 6

R. Eleazar then discoursed on the verse, LET THY GARMENTS BE ALWAYS WHITE, AND LET THY HEAD LACK NO OINTMENT (Eccl. IX, 8). 'This verse', said he, 'has been variously interpreted, but it may also be expounded thus. God created man in the mystery of Wisdom, and fashioned him with great art, and breathed into him the breath of life, so that he might know and comprehend the mysteries of wisdom, to apprehend the glory of his Lord; as it is written: "Everyone that is called by my name: for I have created (beratiw) him for my glory, I have formed (yezartiw) him, yea, I have made (asitiw) him" (Isa. XLIII, 7).

"I have created him for my glory", literally, the inner meaning being that, as we have learnt, the glory of the holy Throne is fixed firmly and compactly in its place through the co-operation of the children of this world; that is, through the co-operation of righteous and saintly men, and those who know how to effect adjustments. So the words really mean: "I have created the world in order that, by means of their work, the righteous on earth may cause my glory to be established on mighty pillars to provide it with adornments and completion from below, that it may be exalted, through their merit." Beriah (creation, i.e. creative ideas) appertains to the left side; Yezirah (creative formation) appertains to the right side, as it is written, "Who formeth (yozer) light and createth (bore) darkness" (Isa. XLV, 7); while 'Asiyah (making, finishing) lies between them, as it is written, "I make ('ose) peace and create evil: I the Lord do ('ose) all these things" (Ibid.), and again, "He maketh ('ose) peace in his high places" (Job XXV, 2). Hence, because man is on the earth, and it is incumbent on him to establish firmly My glory, I have provided him with the same supports as the supernal Glory: as in it there are "creation", "formation", and "making", so of man it is written, "I have created him, I have formed him, yea, I have made him." Thus man is after the pattern of that supernal Glory that he may confirm it and make it complete on all sides. Blessed is the man whose works entitle him to be regarded thus. Concerning this it is written: "Let thy garments be always white", etc. And, as the Supernal Glory has no lack of "holy ointment", from the mystery of the world to come, the man whose works are "white" will not lack [155b] this "holy ointment". Through what does a man merit participation in that supernal joy? Through his table: yea, when at his table he has satisfied the wants of the poor; as it is written: "If thou draw out thy soul to the hungry and satisfy the afflicted soul. ... then shalt thou delight thyself in the Lord .... " (Isa. LVIII, 10-14). Such a man will the Holy One satisfy; he will anoint him with holy supernal "ointment", which ever streams upon that Supernal Glory.'

R. Jose and R. Hiya were walking together, and a certain merchant was walking behind them. Said R. Jose to R. Hiya: 'We must concentrate our thoughts upon the words of the Torah, for the Holy One goes before us, therefore it is time for us to do some service to Him on the way.' R. Hiya then began to speak on the words: It is time to act for the Lord, for they have made void thy Torah (Ps. CXIX, 126). He said: 'This verse has already been interpreted by the Companions, but the words may also be taken thus. "It is time to act for the Lord": whenever the Torah is observed and studied in the world, the Holy One, as it were, rejoices in His handiwork, and all, the worlds which He has created, and the foundations of heaven and earth are consolidated; and what is more, He calleth into His presence the whole celestial family, saying unto them: "Behold my holy children on earth 1Through their loving diligence is the Torah crowned in their midst. Behold those works of my hand of whom ye did say: "What is man that thou shouldst be mindful of him I" (Ps. VIII, 5). [21] And the celestial family, seeing the joy of the Lord in His people, begin to sing together: "And who is like thy people Israel, one nation on earth?" (2 Sam. VII, 23). When, however, the Israelites neglect the Torah, the very power of the Holy One is, as it were, weakened, as it is written: "The Rock that made him he (Israel) weakened" (Deut. XXXII, 15, according to an Haggadic interpretation), and then "all the hosts of heaven stand" (2 Chron. XVIII, 18) and accuse them. So "it is time to act for the Lord"; that is to say, the remnant of the righteous must gird up their loins and perform works of righteousness, so that in His armies and in His hosts the Lord may gain strength, because the greater number of the people "have made void thy Torah", and mankind will not occupy themselves seriously with it.' Said the merchant who followed them: 'May I be allowed to put to you a question?' Said R. Jose: 'Verily, our path is made straight before us. Ask thy question.' Then said the man: 'Had it said "One must act", or "let us act", your explanation would have been fitting. But it says, "It is time to act". Besides, should it not have been "to act before the Lord"? Why does it say "for the Lord"?' Said R. Jose: 'In many ways is this journey of ours auspicious: one, that we were first two and now we are three, and the Shekinah is present with us; secondly, I thought that thou wert a withered trunk, but I see thou art a green olive tree; and lastly, because thou hast asked a good question. And since thou hast begun, continue!' The man accordingly then went on as follows: ' "It is time to act for the Lord for they have made void thy Torah." There are times and times -- "a time to love and a time to hate" (Eccl. Ill, 8). There is a time which is above, the "time" which is a mystery of Faith, and this is called a "time of good will and grace". This always is the time for men to love the Lord, as it says: "Love the Lord thy God". But there is "another" time, the mystery of "other gods", a "time" which must be hated of man and its attraction guarded against. This is "the time to hate"; concerning which "time" it is written, "Speak unto Aaron thy brother, that he come not at all times unto the holy place (Lev. XVI, 2). The time when Israel diligently studies the Torah and keeps its commandments is the time that is within the mystery of the Holy Faith; it is fitly decked out and adorned with all its proper graces according to the eternal purpose. But the time when Israel neglects the Torah, making it void, is, as it were, a time of incompleteness, and has neither wholeness nor light. The verse is therefore to be interpreted: "There is a time which is still to be made or finished (la'asot), because at present it is incomplete, because Israel has made the Torah void"; for "time" is thus elevated or depressed according to the works of Israel.'

Then R. Jose and R. Hiya (156a] kissed him on the brow, and R. Hiya said: 'Surely, we are not worthy that thou shouldst go behind us. Blessed is the road on which we were privileged to hear such words! Blessed is the generation which is contemporary with R. Simeon; for in it wisdom is found, even among the mountains!' The three then walked on, and the merchant said: 'It is written, But as for me, my prayer is unto thee, O Lord, in an acceptable time (time of good will): O God, in the abundance of thy mercy hear me, in the truth of thy salvation (Ps. LXIX, 14), and we are taught that the time when the congregation is occupied with prayer is called the time of good will. This is certainly the case, for the congregation in this way prepare the supports for this time, so that it becomes a time of "good will", propitious for the offering of petitions. "As for me, my prayer is unto thee, O Lord." These words contain the mystery of Unity: "as for me" indicates King David, the realm called "Redemption" (the name of the Benediction which follows the Shem'a), and "my prayer" refers to the "Prayer" (the 'Amidah), thus "joining the Redemption to the Prayer" without interruption, [22] because they are both unified in the "time of good will". This prayer is recited during the Sabbath afternoon prayer, and not on weekdays, because the afternoon prayer on weekdays is the time when severe judgement is in the ascendant, and is not a time of "good will"; but on Sabbath "anger" is absent, and all the attributes are harmoniously united, and judgement, though it is roused, is mitigated by mercy. Hence it is necessary to recite this verse of unification in order to harmonize all the grades. It was at the time of Sabbath afternoon prayer that Moses passed away from this world. That was a time of good will above and of sorrow below, and for this reason the gates were closed from the time of the Sabbath afternoon prayer until the end of the Sabbath. Which gates? The gates of the houses of study, and they were closed in order to show that with the passing away of Moses, the Faithful Shepherd, the study of the Torah, for the time being, ceased. At that time the house of study of Moses was closed, needless, then, to say all others. If they were closed, would one expect that others should be open? If Moses' own Torah lamented over his death, who would not lament? For this reason are the gates of all the Houses of Study closed at this hour in perpetual memory of that sad occasion, [23] and it is necessary for worshippers to repeat the "justification of the (Divine) judgement" contained in the verse, "Thy righteousness is like the mighty mountains: thy judgements are a great deep" (Ps. XXXVI, 7). There were three who passed away from this world at the time of Sabbath afternoon prayer-Moses, the supreme, faithful prophet; Joseph the righteous; and King David. Therefore three "justifications of the judgement" are recited at this time: [24] the first refers to Joseph the righteous, and is contained in the words, "Thy righteousness is like a mighty mountain, thy judgements are a great deep" for Joseph singly was comparable to the high mountains and to the mighty deep (cf. Gen. XLIX, 25, 26). Then comes Moses, the faithful prophet, to whom refer the word: "Thy righteousness, O God, reaches the heights, who hast done great things" (Ps. LXXI, 19), because he grasped both sides, the right and the left. Then comes King David, to whom refer the words, "Thy righteousness is an everlasting righteousness and thy law is the truth" (Ibid. CXIX, 142), for "everlasting" refers to David (cf. 2 Sam. VII, 16). Thus all was gathered in at that time, both the Written and the Oral Torahs, and therefore, at that time, the gates of the Torah were closed, and the gates of the whole world were also closed. When Joseph the righteous died, all the wells and springs were dried up, and the captivity (of Egypt) commenced for all the tribes. Then the celestial beings recited the verse: "Thy righteousness is like the mighty mountains", etc. On the death of Moses, the sun in his splendour was darkened and the Written Torah was locked up, that light of the luminous mirror. The Moon withdrew her light when King David died, [156b] and the Oral Torah ceased to shine. Since that time the lights of the Torah have remained hidden, and controversy has increased over the Mishnah (i.e. the traditional Law), and the wise men dispute, and all the great thinkers are in confusion, so that to succeeding generations the joy of the Torah has been lost. When a great man dies the scholars proclaim a fast. Seeing, then, that the joy of the Written and Oral Torahs was gathered in at this hour, is it not fitting that the gates of the Torah should close then? This, then, is the reason why we repeat the three "justifications of judgement", as explained.'

R. Jose and R. Hiya rejoiced at his words and kissed him again, saying: 'Happy indeed is our lot on this path!' The stranger again spoke, taking as his text the verse: Wisdom strengtheneth the wise more than ten potentates which are in the city (Eccl. XII, 19). 'This', he said, 'refers to Moses. When he went up into Mount Sinai to receive the Torah, all those firmaments, and all those supernal hosts, began to tremble and spake unto the Lord of the Universe, saying: "Is not all our bliss and all our joy based on the Torah, and art Thou minded to send her down to earth?" And they gathered round Moses in order to consume him with fire, but Moses prevailed over them all, as the scholars have already set forth; [25] but there is more yet to be said. The man who gives himself up with ardour and diligence to the study of the Torah for her own sake will find in her a strong protection in time of need. From what region is it that he gains this strength? From the "ten rulers", the Ten Words of Creation which are written in the Torah, for these are supernal "potentates" by means of which man is strengthened both in this world and in the world to come. All mysteries, all commandments, and all wisdom, concerning both the higher and the lower, are dependent on them; all are included in them, and all is in the Torah. Blessed is the man who is occupied continually with the Torah, that through her he may gain power for the world to come. The "ten potentates" are also the ten aspects of Wisdom which are found in the Torah, contained in ten (Divine) Names, all included in one Name of twenty-two letters (of the Hebrew alphabet). Those mysteries of the world to come are imprinted in light such as no eye can look upon, nor can our imagination comprehend the measure of joy and delight which the Holy One, blessed be He, has in store for the righteous in the world to come, as it is written, "No eye hath seen it, O God, apart from thee, who has made it for those who wait for him" (Isa. LXIV, 4). Man's table enables him to attain to the delight of that other table: "he eats always at the king's table" (2 Sam. IX, 13), and as King David said, "Thou preparest a table before me" (Ps. XXIII, 4), which refers to the preparation of the Table in the other world for those from below; for this is the joy and delight of the soul in the world to come. But is there a table set for the souls in the world to come? Verily there is! In that world they eat of such food and with such satisfaction as the angels enjoy. And do the angels eat? Verily they do! Such as theirs was the food upon which the Israelites were fed in the wilderness. This food is symbolical of the Dew which emanates from above, from the mystery of the world to come. It is the food of the light of the oil of holy anointing; from it the righteous in the Garden of Eden derive their sustenance and are replete with joy. For in the Garden of Eden which is below the souls of the righteous put on a form which is like unto that which they had worn in this world; but on Sabbaths and holy days they put off this form like a garment and ascend to those heavenly regions where they may behold the Lord in His Glory, and where they may fully enjoy the supernal delights. Concerning this it is written: "And it shall come to p.1SSthat from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord" (Isa. LXVI, 23). Is it "flesh", then, that will come? Ought it not to be written, "all spirits", or "all souls"? But the fact is that the Holy One created man in this world after the pattern of the supernal Glory above. This supernal Glory expands itself into spirit after spirit, and soul after soul, [157a] until it reaches a region which it called "Body" [26] and into this "Body" the spirit from the Fountain of Life enters that is called "All"; for all the good and all the satisfaction and nourishment of the "Body" is in it. There is an allusion to this in the words: "Moreover, the advantage of the earth is in all" (Eccl. V, 9) -- which "all" refers to the spirit of that "Body". Similarly, man in this world consists of a body, and the spirit which dominates it is in the likeness of that supernal Spirit which is called "All" and which rules over the "Body" above, and this is designated "all flesh"; therefore does it say: "all flesh shall come", and concerning that joy it is written, "No eye hath seen", etc.'

The Companions went on the way rejoicing, and when they had come to a certain mountain R. Hiya turned to the traveller and asked: 'What, then, is thy name?' He replied: 'Hanan' (Merciful). Said R. Hiya: 'May the Holy One be merciful to thee indeed, and hearken to thy voice when thou art in distress.' Said R. Jose: 'The sun is setting; behind this mountain there lies the village of Kephar Hanan. Let us thither and spend the night there to honour thy name.' On their arrival they entered an inn where a table was prepared for them with many viands. Said R. Hiya: 'Verily, this table has such a likeness to that of the world above, that it is meet for us to dignify and crown it with the words of the Torah.'

R. Jose began: 'It is written, "When thou hast eaten and art full, then thou shalt bless the Lord thy God for the good land which he hath given thee" (Deut. VIII, 10). It is evident from this verse that grace after meals is a duty in the land of Israel; but whence do we know that it is a duty in other lands also? Now, when the Holy One created the world, He divided it into two parts: one part that should be habitable and the other a desert, the former on one side and the latter at the other. Then He redivided the habitable part in such a manner that it formed a circle, the centre of which is the Holy Land. The centre of the Holy Land is Jerusalem, and, again, the centre of Jerusalem is the Holy of Holies, to which all the abundance of nourishment and all good things for the whole inhabited world flow in from above, and there is no place in this inhabited world that is not nourished and sustained from that source. The desert land He also divided, and there is no desert in the world so terrible and sinister as that where for forty long years Israel wandered, before its power was destroyed, of which it is written: "Who led thee through that great and terrible wilderness" (Deut. XIII, 15). There the "other side" reigned, and the children of Israel in despite of it traversed the desert forty years long, to break its power. Had they throughout that long period been worthy in heart and served the Holy One with faithfulness, the "other side" would have been wiped off the face of the earth; but they, time after time, provoked the Holy One to anger, and in like measure did the "other side" prevail, so that they became subject to its power. It might be remarked, "How came it, then, that Moses, who was the most worthy and faithful of all men, died there?" The answer would be: "Not so; the faithful Moses was not in the power of the "other side", for he died in Abarim (lit. quarrels. Deut. XXXII, 49). It was so called because the celestial principalities competed in wrath for it, but it was not given over to any of them, but was left as it was till Moses came and took possession of it, and there he was buried, and the Holy One alone attended to his burial and no one else, since it is written: "And (he) buried him in a valley" (Ibid. XXXIV, 6), without mention of a subject. Therefore Moses ruled alone over that place, and there was he buried, and in order to let all future generations know that those who died in the wilderness will rise again, He let their faithful shepherd abide among them, so that at the awakening of the resurrection in the world to come they may find themselves all together. It may be asked, If that wilderness consisted of what was left over from the power of the "other side", why did the Holy One command that the goat of the Day of Atonement should be sent to a mountain called Azazel (Lev. XVI, 8, 10, 26), and not to [157b] a mountain in that wilderness in which Israel had sojourned? The answer is that the sojourn of the Israelites in that wilderness for forty years had broken its power, while, again, its power increased in a region where human feet had not ever trodden. And the mountain to which the goat was sent is a great and mighty rock, and below it are depths unplumbable, where man has never trodden. There the "other side" has power enough to consume his prey undisturbed, so that he leaves Israel alone and there is no one to bring accusations against them. The domain of the mystery of the Faith is in that very central point of the Holy Land which is in the Holy of Holies, the place where the Shekinah dwelt, and even though She dwells there no longer, and the Holy of Holies exists no more, yet for Her sake the whole world is still supplied with food, and nourishment and satisfaction ever stream forth, emanating from thence to all the inhabited regions of the world. Therefore, although Israel lives at present outside the Holy Land, yet it is owing to the power and worth of that Land that the world is supplied with food and subsistence. It is concerning this that it is written: "Thou shalt bless the Lord thy God for the good land which he hath given thee" (Deut. VIII, 10). Truly "the good land", since for its sake there is a sufficiency of nourishment for the whole world. When a man sits at his table and partakes of its plenty with joyous thanksgiving, he should at the same time let his mind dwell with sadness upon the holiness of that Land and of the Temple of the King which has been destroyed, and because of his sadness there, at the table, in the midst of his feasting, God regards him as a restorer of the House of the Holy One, and all the ruins of the Holy Temple. Happy is his lot!

'The Cup of Benediction (the cup of wine taken immediately after Grace has been recited at the conclusion of a meal) is only partaken of when there are (at least) three persons present at the table, because it is blessed through the mystery of the three Patriarchs. The cup must first be lifted by both hands, in order that it should be placed between the right and left grades, but afterwards it is left in the right alone, because it is blessed from that side. There have been ten things enumerated in connection with the Cup of Benediction, which is quite appropriate, since there are ten aspects of it, as the Companions have pointed out. It is necessary to look at the cup while reciting the benediction, because it is written, "The eyes of the Lord thy God are always upon it" (i.e. the Holy Land, Deut. XI, 12); therefore the thoughts must not be allowed to stray from the cup, but the eyes must be firmly fixed upon it. The Cup of Benediction is blessed by the very benediction which man pronounces over it to the Holy One, blessed be He, because it is the mystery of Faith, and therefore man must guard it with the utmost care, as the very essence of the King's Majesty, since for its sake is the table blessed. Also, when grace is recited, the table must not be empty, since "no blessing can rest on an empty table", as ~ been pointed out with reference to the words, "Tell me, what hast thou in the house?" (2 Kings IV, 2); in a word, the heavenly blessings come to rest only on a place that is complete. Esoterically this is expressed in the words: "In the hearts of all that are wise-hearted I have put wisdom" (Ex. XXI, 6, i.e. "he who hath, to him it shall be given"), and also in the words, "He giveth wisdom to the wise" (Dan. II, 21). The symbol for all this is the table of the "Bread of the Countenance", for it is written: "And thou shalt set upon the table bread of the Countenance before me alway" (Ex. XXV, 30).' [27] [159a]

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AND LOOK THAT THOU MAKE THEM AFTER THEIR PATTERN WHICH WAS SHEWED THEE IN THE MOUNT. And again it is written: "And thou shalt rear up the Tabernacle according to the fashion thereof which was shewed thee in the mount" (Ex. XXVI, 30). R. Jose said: 'From this we see that the Holy One, blessed be He, actually gave Moses all the arrangements and all the shapes of the Tabernacle, each in its appropriate manner, and that he saw Metatron ministering to the High Priest within it. It may be said that, as the Tabernacle above was not erected until the Tabernacle below had been completed, that "youth" (Metatron) could not have served above before Divine worship had taken place in the earthly Tabernacle. It is true that the Tabernacle above was not actually erected before the one below; yet Moses saw a mirroring of the whole beforehand, and also Metatron, as he would be later when all was complete. The Holy One said to him: "Behold now, the Tabernacle and the 'Youth'; all is held in suspense until the Tabernacle below shall have been built." It should not be thought, however, that Metatron himself ministers; the fact is, that the Tabernacle belongs to him, and Michael, the High Priest, it is that serves there, within the Metatron's Tabernacle, mirroring the function of the Supernal High Priest above, serving within that other Tabernacle, that hidden one which never is revealed, which is connected with the mystery of the world to come. There are two celestial Tabernacles: the one, the supernal concealed Tabernacle, and the other, the Tabernacle of the Metatron. And there are also two priests: the one is the primeval Light, and the other Michael, the High Priest below.' [28] [160b]

R. Hiya and R. Jose were walking together. Said R. Jose: 'Let us now think on spiritual matters and talk on the words of the Torah.' He thereupon began by pointing out that three passages are introduced by the words, Hear, O Israel. "Hear O Israel, the Lord our God, the Lord is One" (Deut. VI, 4); "Hear, O Israel, this day thou hast become a people to the Lord thy God" (Ibid. XXVII, 9); and "Hear, O Israel, thou art to pass the Jordan this day" (Ibid. LX, I). 'Why', he said, 'did Moses commence in each of these cases with the word "hear"? In the first, indeed, the word seems appropriate, but what is its point in the other two cases? The truth is that in all three passages it is meant to teach a special lesson. This is obvious in the case of the first, where the word "hear" indicates the unity in the supernal Wisdom of what is above and what is below. The word Shema' consists of shem (name) and 'ain (seventy), indicating the combination of this Name and the other seventy from whence it derives blessing. At the recitation of the Shema', therefore, one must concentrate attention on this union of all the Divine names. For these seventy Names constitute the mystery of the supernal Chariot from whence that Name receives blessing and in which it is contained. Then comes the word Israel, referring, as we have learnt, to "Ancient Israel" (Tifereth), so that this emanation may also be included. So "Hear, O Israel," signifies the union of the Spouse with her Husband (i.e. Malkuth with Tifereth), so that all is in all, and all is one. As to the "hear" in the other two passages, it also has a special significance, though not so profound as in the first. "Hear, O Israel, this day thou hast become (nihyeta) a people". Why is not the usual form of the verb, hayita, used? To indicate that the Israelites are called "people" when their hearts are broken in order that they may worship the Lord, the word nihyeta having the same significance as in the verse, "And I Daniel was ended (nihyeti, i.e. fainted) and was sick ... afterwards I rose up and did the King's business" (Dan. VIII, 27). Similarly, David said: "Hear me, my brethren and my people" (I Chron. XXVIII, 2), meaning, "If ye serve me of your own free will, ye are my brethren; but if not, ye are my people (i.e. subjects), to have your own will broken in order to serve me." The third passage is also on a lower plane. Neither of these two has the same significance as that which expresses the Unity and the acceptance by Israel of the yoke of the Kingdom of Heaven throughout all spheres, since, at the time of the recitation of the Shema, a man has to be prepared to proclaim the unity of the Divine Name and to accept the yoke of the Kingdom of Heaven. On the head of him who thus recites the Shema, to accept the yoke of the Kingdom of Heaven, the Shekinah rests -- a witness to testify of him before the Holy King that twice daily does he declare the Unity of the Name, and thus, consciously, unite the Above and the Below. Therefore is the letter 'ain of the Shema written large, and also the daleth, of the ehad (one), which, when put together, make the word 'ed (witness): a witness before the Holy King. The mystery contained in the words, "The Lord our God, the Lord", the mystery of the Unity in three aspects (lit. "in three sides"), has often been referred to by the Holy Lamp (R. Simeon), and we are not permitted to enlarge upon what he has said. However, certain it is, that upon the head of the man who unifies [161a] the Name of the Holy One above and below, the Shekinah descends to rest, and to bless him with seven blessings, and to proclaim concerning him: "Thou art my servant, Israel, in whom I am glorified" (Isa. XLIX, 3).'

R. Hiya then followed with an exposition of the verse: Thou hast been shown (har'eta) to know that the Lord he is God; there is none else beside him (Deut. IV, 35). 'What does this peculiar expression, "thou hast been shown to know", denote? When the Israelites came out of Egypt, at first they knew nothing of the true meaning of faith in the Holy One, blessed be He, because, while they were in captivity in Egypt, they had worshipped foreign gods and had forgotten the essentials of the Faith, that legacy which the Twelve Tribes had received from Father Jacob. So, when Moses came, he had to teach them that in the universe there is a supreme God. Then they were witnesses of all the signs and wonders connected with the crossing of the Red Sea, and more than that, of all the wonders that took place in Egypt itself before it; then, later, they experienced the mighty acts of God in connection with the manna and the water in the wilderness. And by and by the Torah was given to them, and, gradually, they learned the ways of the Holy One, blessed be He, until eventually they reached that point when the words quoted were said unto them. Moses said, in effect: "Till now I had to teach you as little children are taught"; thou "hast been shown to know", and thou hast learnt by now to know and penetrate into the mystery of the Faith, namely, this, that "the Lord (YHVH) He is God (Elohim)", which is no small matter, since concerning this it says: "know therefore this day and consider it in thine heart that the Lord he is God in heaven above and upon the earth beneath, there is none else" (Ibid. v. 39). The whole mystery of the Faith depends upon this; from this comes the knowledge of the mystery of mysteries, the secret of secrets. JHVH ELOHIM is a full Name, and the whole is one. Herein is a mystery of mysteries to the masters of the esoteric knowledge. And, indeed, blessed are they who endeavour to comprehend the Torah. When the Holy One resolved to create the world, He guided Himself by the Torah as by a plan, as has been pointed out [29] in connection with the words "Then I was by him as amon" (Prov. VIII, 30), where the word amon (nursling) may also be read uman (architect). Was the Torah, then, an architect? Yes; for if a King resolves to build him a palace, without an architect and a plan how can he proceed? Nevertheless, when the palace has been built, it is attributed to the King: "here is the palace which the King has built", because his was the thought that thus has been realized. Similarly, when the Holy One, blessed be He, resolved to create the world, He looked into His plan, and, although, in a sense, it was the plan which brought the palace into being, it is not called by its name, but by that of the King. The Torah proclaims: "I was by Him an architect, through me He created the world!" -- for the Torah preceded the creation of the world by two thousand years; and so, when He resolved to create the world He looked into the Torah, into its every creative word, and fashioned the world correspondingly; for all the words and all the actions of all the worlds are contained in the Torah. Therefore did the Holy One, blessed be He, look into it and create the world. That is why it says not merely "I was an architect", but "I was, alongside of Him, an architect". It may be asked, How can one be an architect with Him? God looked at His plan in this way. It is written in the Torah: "In the beginning God created the heavens and the earth"; He looked at this expression and created heaven and earth. In the Torah it is written: "Let there be light"; He looked at these words and created light; and in this manner was the whole world created. When the world was all thus created, nothing was yet established properly, until He had resolved to create man, in order that he might study the Torah, and, for his sake, the world should be firmly and properly established. Thus [161b] it is that he who concentrates his mind on, and deeply penetrates into, the Torah, sustains the world; for, as the Holy One looked into the Torah and created the world, so man looks into the Torah and keeps the world alive; Hence the Torah is the cause of the world's creation, and also the power that maintains its existence. Therefore blessed is he who is devoted to the Torah, for he is the preserver of the world.

'When the Holy One resolved to create man, there appeared before His Mind potential man, in form and condition as he was to be in this world; and not he alone, but all human beings, before they enter this world, stand before Him in the same way, in that treasure-house of souls where, dressed in a semblance of their earthly forms, they await their entry into this world. When their time has arrived to descend to this world, the Holy One calls upon a certain emissary appointed over all the souls to go down, and says to him: "Go, bring hither to Me such and such a spirit", and on the instant that soul appears, clad in the form of this world, and is led forward by the angel that the Holy King may look upon it. Then does the Holy One warn that soul, when it shall have reached the earthly regions, to remember the Torah, and devote iself thereto, so that it may know Him and the mystery of Faith; for better were it for a man that he should never be born than not to know Him. Therefore is it presented before the Holy King, that afterwards it may know Him in this world, and be devoted to the Holy One in the mystery of the Faith. Concerning this it is written: "Thou hast been shown to know", that is, shown by the angel to the Holy One, in order to know, to understand, to penetrate in this world to the mystery of the Faith, the mystery of the Torah. And he who, having come into this world, does not study the Torah to know Him -- better were it for him that he had never been born; since the only aim and object of the Holy One in sending man into this world is that he may know and understand that YHVH is Elohim. This is the sum of the whole mystery of the Faith, of the whole Torah, of all that is above and below, of the Written and Oral Torah, all together forming one unity. The essence of the mystery of Faith is to know that this is a complete Name. This knowledge that YHVH is One with Elohim is indeed the synthesis of the whole Torah, both of the Written and of the Oral, for "Torah" stands for both, the former being symbolic of YHVH and the latter of Elohim. The Torah being the mystery of the Holy Name, it is therefore called by two names, one of which is general, and the other particular. The general is complemented by the particular, also the particular by the general, both combining to form one synthesis. In the Torah we find, therefore, the synthesis of the Above and the Below, for the one Name, YHVH, is above, while the other, Elohim, is below, one indicating the higher world and the other the lower. And therefore is it written: "Thou hast been shown to know that YHVH is Elohim." [162a] This is the essence of all things, and it is necessary that man should perceive it in this world.'

R. Jose then discoursed as follows. 'According to one authority, the evening prayer is obligatory, [30] and it certainly is so, for the recital of the Shema is obligatory in the evening, and the unity of the Holy One is proclaimed at night as it is in the day, and the attribute of night is included in that of the day, and that of the day in the night, and one union is thus attained.

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Part 4 of 6

'It is written, "Thou shalt love the Lord thy God with all thy heart and with all thy soul", etc. (Deut. VI, 5). This has been interpreted by the Companions, but there is still a question to ask. If, in the recital of "Hear, O Israel," all is included, the Right and the Left, why is it necessary to recite afterwards the passages, "And thou shalt love" and "And it will come to pass if ye shall hearken diligently unto My commandments ... "? Are they not already included in the proclamation of the Unity? The fact, however, is that in the Shema they are referred to generally, and then they are particularized, which also is necessary. [31] When this unity has been proclaimed in general terms, as from the head of the supernal Point, it was needful further to proclaim it from the mystery of the primeval light which is the beginning of all. Hence, "Thou shalt love" is the first outstretching of the right hand to love the Holy One, blessed be He, with that close attachment which the right hand symbolizes. If a man loves God, then God stretches out His right hand to him to receive [162b] and welcome him with love. Everything in the world depends on the will; spirit rouses spirit, and the spirit in man turned yearningly in love to Him brings down the Divine Spirit. When a man's love to the Holy One is roused, the "right hand" is moved only by a threefold impulse, by "heart", "soul", and "might", for it does not say, "with all thy heart or with all thy soul", etc., but "and with all thy soul", etc.: all three are essential and necessary. Then does the Holy One respond and stir up His Right Hand towards that man, and He stretches it out to receive him, and He does indeed receive him; concerning which it is written: "The utterance of the Lord to my lord: Sit thou at my right hand" (Ps. cx, I); which verse has already been expounded as indicating the grade of nearness to the Holy One in which King David stood when he was united with Him by the Right Hand. There are in the section, "Thou shalt love the Lord thy God", etc. (Deut. VI, 4-9), thirteen commandments in regard to the Right Hand: "Thou shalt love the Lord thy God" is one; "with all thy heart" is two; "and with all thy soul" is three; "and with all thy possessions" is four; "And thou shalt inculcate them in thy children" is five; "and shalt talk of them" is six; "when thou sittest in thine house" is seven; "and when thou walkest by the way" is eight; "and when thou liest down" is nine; "and when thou risest up" is ten; "and thou shalt bind them for a sign upon thine hand" is eleven; "and they shall be as frontlets between thine eyes" is twelve; "and thou shalt write them upon the posts of thine house and on thy gates" is thirteen. All thirteen are included in the right hand, and the left is included in the right. All this is as it should be. And whenever the Left Hand is stirred up, the Right Hand first predominates in it. Therefore, if Israel is worthy, the Left Hand is embraced in the Right, for even when sometimes Judgement (Geburah) is roused, it is tempered by Grace; but if it should not be so, then the Right Hand is embraced in the Left, which means that the Left predominates, the Left always first awaking in love in the mystery of the Right, and only afterwards is its power to hurt strengthened as much as necessary. So it is everywhere, as has been noted by the Companions.'

Then came R. Hiya to him and kissed him, after which he began to speak on the following: MOREOVER THOU SHALT MAKE THE TABERNACLE WITH TEN PIECES OF TAPESTRY (Ex. XXVI, 1). 'Here', said he, 'again we have a symbolism of the Unity, for the Tabernacle was made up of many parts, and yet it says (v. 6), "and the tabernacle shall be one". Now, as the human body possesses many organs, higher and lower, some internal and not visible, others external and visible, and yet they all form one body, so also was it with the Tabernacle: all its individual parts were formed in the pattern of that above, and when they were all properly fitted together "the Tabernacle was one". Of the commandments of the Torah the same is true: they are each and all members and limbs in the mystery above, and when they all unite as one whole, they all ascend into the one mystery. The mystery of the Tabernacle, which thus consists of members and limbs all ascending into the mystery of the heavenly Man, is after the pattern of the commandments of the Torah, which are all also in the mystery of Man, both Male and Female, which, when united, form one mystery of Man. And he who, by breaking even one commandment, sullies its perfection, has marred, as it were, the prototype of the Faith, for the commandments are members and limbs after the likeness of man. Therefore all ascends in the mystery of Unity. For the same reason is Israel called "a unique nation"; "who is like thy people Israel, one nation on earth?" (2 Sam. VII, 23); "Ye are my flock, the flock of my pasture, ye are man" (Ezek. XXXIV, 21).'

R. Isaac happened to be in the company of R. Eleazar, and said to him: 'Verily, the love of man to the Holy One arises primarily out of the emotions of the heart, for the heart is the source of the awakening of love. This being so, why does it say also "with all thy soul", as though there were two sources from whence love could emanate, the heart and the soul? If the heart is the source, why mention the soul?' R. Eleazar replied: 'There are indeed two sources, yet they are united as one, for heart, soul, and possessions are united as one, though the heart remains intrinsically the centre and basis of all. "With all thy heart" means with the good and the evil inclinations, each of which is called "heart". [163a] "With all thy soul" -- the "all" includes all aspects of the soul, viz. nephesh, ruah, and neshamah. As to "with all thy possessions", these also have various aspects, each one different from the other. True love to the Holy One, blessed be He, consists in just this, that we give over to Him all our emotional, intellectual, and material faculties and possessions, and love Him. Should it be asked, How can a man love Him with the evil inclination? Is not the evil inclination the seducer, preventing man from approaching the Holy One to serve him? How, then, can man use the evil inclination as an instrument of love to God? The answer lies in this, that there can be no greater service done to the Holy One than to bring into subjection the "evil inclination" by the power of love to the Holy One, blessed be He. For, when it is subdued and its power broken by man in this way, then he becomes a true lover of the Holy One, since he has learnt how to make the "evil inclination" itself serve the Holy One. Here is a mystery entrusted to the masters of esoteric lore. All that the Holy One has made, both above and below, is for the purpose of manifesting His Glory and to make all things serve Him. Now, would a master permit his servant to work against him, and to continually lay plans to counteract his will? It is the will of the Holy One that men should worship Him and walk in the way of truth that they may be rewarded with many benefits. How, then, can an evil servant come and counteract the will of his Master by tempting man to walk in an evil way, seducing him from the good way and causing him to disobey the will of his Lord? But, indeed, the "evil inclination" also does through this the will of its Lord. It is as if a king had an only son whom he dearly loved, and just for that cause he warned him not to be enticed by bad women, saying that anyone defiled might not enter his palace. The son promised his father to do his will in love. Outside the palace, however, there lived a beautiful harlot. After a while the King thought: "I will see how far my son is devoted to me." So he sent to the woman and commanded her, saying: "Entice my son, for I wish to test his obedience to my will." So she used every blandishment to lure him into her embraces. But the son, being good, obeyed the commandment of his father. He refused her allurements and thrust her from him. Then did the father rejoice exceedingly, and, bringing him in to the innermost chamber of the palace, bestowed upon him gifts from his best treasures, and showed him every honour. And who was the cause of all this joy? The harlot! Is she to be praised or blamed for it? To be praised, surely, on all accounts, for on the one hand she fulfilled the king's command and carried out his plans for him, and on the other hand she caused the son to receive all the good gifts and deepened the king's love to his son. Therefore it is written, "And the Lord saw all that he had made, and behold it was very good", where the word "very" refers to the angel of death (i.e. the evil inclination). [32] Similarly, if it were not for this Accuser, the righteous would not possess the supernal treasures in the world to come. Happy, therefore, are they who, coming into conflict with the Tempter, prevail against him, for through him will they attain bliss, and all the good and desirable possessions of the world to come; concerning which it is written: "What eye hath not seen ... he hath prepared for him that waiteth for him" (Isa. LXIV, 3). Happy are those, too, who have not come across him, for those sinners who encounter him allow themselves to be enticed by him. What profit is it, then, to the Tempter when the sinner obeys him? [163b] Even if it profit him nothing, yet he is certainly doing the will of his Master, and, moreover, it gains him strength. He is not content until he has killed his victim, for then he gains strength and is satisfied; just as the angel of life gains strength when a man walks in the right way. May the Lord preserve us from becoming victims of the Tempter. Blessed are they who prevail against him, and thus become inheritors of the world to come and continually gain strength from the Holy King. Concerning such it is written: "Blessed is the man whose strength is in thee, in whose heart are the ways (to Zion)" (Ps. LXXXIV, 6). They are blessed in this world, and shall be blessed in the world to come.'

R. Jose, R, Judah, and R. Hiya, were riding together, when R. Eleazar suddenly met them. On seeing him they all alighted from their asses. Said R, Eleazar: 'Verily I behold the face of the Shekinah! For, to see the righteous and saintly of one's generation is to see the very face of the Shekinah. And why are these called the face of the Shekinah? Because in them is the Shekinah hidden: She is hidden in them, and they reveal Her. For they who are the friends of the Shekinah and are near to Her, are regarded as Her "face". And who are they? They are those with and by whom She adorns Herself in order to appear before the Supernal King. Now, as you are three, the Shekinah is surely in your midst!' He then forthwith began to expound these words of Jacob to Esau: "Take, I pray thee, my blessing that is brought to thee" (Gen. XXXIII, 11). 'When Jacob', said he, 'saw on that night the Accuser, Samael, he saw him in the form of Esau, and it was not until dawn was breaking that he recognized him as Samael. When the dawn broke, he looked at him closely, but evel then he appeared at times to be the one and then the other. He then looked more closely still and he knew him for the celestial representative of Esau, and he prevailed against him. He said to Jacob, "Let me go, for the dawn breaketh" (Ibid. XXXII, 26), and the companions have already explained that he said this, because the moment had arrived when he, the representative of Esau, had to raise his voice in hymns to the Holy One. On this we may remark that indeed the power of Samael is only in the ascendant in the dark, as indicated in the words, "of fear in the night" (Ps. XCI, 5), namely, the fear of Gehenna; so it is that he rules at night alone. Hence he said, "Let me go, for the dawn breaketh", for when morning comes and his power is on the wane, he must depart, and he and his hosts must enter the recess of the abyss in the North, and they must remain until night breaks in on them, and the dogs are loosened from their chains and allowed to roam about till morning. That is why he pressed Jacob to let him go. In the same way Israel's exile has taken place at night, it is in fact called "night". The evil kingdom (Rome), the pagan power, rules over Israel until the morning shall again appear, and the Holy One, blessed be He, will cause the light to dawn again and the heathen power shall wane and at last disappear. Therefore it was that Esau's representative said, "Let me go, for the dawn breaketh". But Jacob held him, and his power weakened, because night had passed, so Jacob's strength increased, and he saw, in that angel, the image of Esau, but not quite clearly. Then the angel confirmed the blessings he had received. And what was it that Jacob afterwards said to Esau? "For therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me" (Gen. XXXIII, 10). For he saw in Esau's face now the very image of Samael as he had appeared to him, for the realm to which a person belongs is revealed in his face. And ye, supernal saints, the Shekinah is in you, and your faces reflect the beauty of Her face. Blessed are ye!' Then said he also; 'If we were going in the same direction, I would be in your midst; but now, as ye must go one way, and I another, I will part from you with words [164a] of the Torah.'

Then he began to expound to them this verse: A song of degrees for Solomon (li-shelomoh). Except the Lord build the house, they labour in vain that build it; except the Lord guard the city, the watchman waketh but in vain (Ps. CXXVII, 1-2). Said he: 'Was it Solomon who composed this Psalm when he built the Temple? (for li-shelomoh could be understood to mean "of Solomon"). Not so. It was King David who composed it, about his son Solomon, when Nathan came to him (David) and told him that Solomon would build the Temple. Then King David showed unto his son Solomon, as a model, the celestial prototype of the Temple, and David himself, when he saw it and all the activities connected with it, as set forth in the celestial idea of it, sang this psalm concerning his son Solomon. There is also yet another interpretation, namely, that "for Solomon" (li-shelomoh) refers to Him "whose is the peace" (shalom), and this psalm is a hymn above all hymns, which ascends higher than all. "Except the Lord build the house": King David saw all the seven pillars upon which that house, the Universe, stands -- for they stand row upon row -- and above them all is the Master of the House, who advances with them, giving them power and strength, to each in turn. It is concerning this that King David said: "Except the King, whose is the peace, and who is the Master of the House, build the house, they labour in vain that build it" -- that is to say, the pillars. Except the Lord-the King, whose is the peace -- guard the city, "the watchman waketh but in vain". This is the pillar upon which the Universe stands, namely the "Righteous" who keeps waking guard over the City. The Tabernacle which Moses constructed had Joshua for its wakeful and constant guard; for he alone guarded it who is called the "young man", namely Joshua, of whom it says: "Joshua, the son of Nun, a young man, departed not out of the Tent" (Ex. XXXIII, 11). Later in its history it was another "young man" who guarded it, namely Samuel (I Sam. II, 18), for the Tabernacle could be guarded only by a youth. The Temple, however, was guarded by the Holy One Himself, as it is written, "Except the Lord guard the City, the watchman waketh but in vain". And who is the watchman? The "young man", Metatron. And you, holy saints, ye are not guarded as the Tabernacle was guarded, but as the Temple was guarded, namely, by the Holy One Himself; for, whenever the righteous are on a journey the Holy One guards them continually, as it is written: "The Lord shall keep thy going out and thy coming in from now and forever" (Ps. CXXI, 9).' Then they accompanied him on his journey for a distance of three miles, and, parting from him, returned to their own way, and they were moved to quote these words concerning him. "For he shall give his angels charge over thee to keep thee in all thy ways. They shall bear thee up in their hands" (Ps. XCI, II, 12); and "Thy father shall be glad and thy mother rejoice" (Prov. XXIII, 25).'

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AND THOU SHALT MAKE THE TABERNACLE WITH TEN PIECES OF TAPESTRY. R. Judah expounded in this connection the following verse: In the multitude of people is the king's honour, but in the want of people is the confusion of the prince (Prov. XIV, 28). Said he: 'It is the people of Israel that is referred to in the first clause, Israel who is called "a holy people to the Lord" (Deut. VII, 6). Their number swells to thousands and myriads, and when they attain such large numbers it is "to the King's honour", for those above and those below praise the name of the Supernal King, singing hymns to Him, for the sake of the Holy People, "the wise and understanding people, the great people" (cf. Deut. IV, 6). But is it not written, "for ye are the fewest of all peoples" (Ibid. VII, 7)? Truly, "of all peoples" taken together, but not fewer than any individual people, for there is no nation in the world as numerous and mighty as Israel. But see how numerous are the Ishmaelites and the Edomites! That is so; but it must not be forgotten that all other peoples are intermixed with one another, unlike Israel, which is a pure and unadulterated race, "a holy people unto the Lord", chosen by Him. And therefore "in the multitude of the people is the King's honour", that is to say, the honour of the Supernal King, the Holy One, blessed be He. When [164b] the Holy One enters the synagogue, and the people are united in prayer and sing together praises to the King, He is honoured and glorified, that is to say, the Holy King is strengthened to ascend in glory and beauty. On the other hand, "in the want of people is the confusion of the prince"; that is to say, when He enters a synagogue and finds no congregation come to pray and praise, all the celestial hosts and all the chieftains above are degraded from the high estate to which they were raised by the glorification of that King. For when the Israelites worship the Supernal King with prayer and praise, all the celestial hosts join them and sing in unison with them, and are strengthened by that holy exercise, that the Holy One may be exalted from above and from below in harmony; but when Israel does not assemble to worship the Lord, they lose this dignity, since they do not ascend and cannot praise their Master in fitting manner. Even if ten alone are present, the supernal hosts join them in their worship. The reason is that all the supports of that King are in the number ten, and therefore ten worshippers are sufficient if there are no more. Therefore, concerning the Tabernacle it says: "And thou shalt make the Tabernacle with ten ('eser) pieces of tapestry", ten being the number required for the full perfection of the Tabernacle. The shortened form of "ten" ('eser) is used here in order to show that the Shekinah herself is not included in the ten, since she broods above the congregation. So it is in all places where a shortened form is used for "ten", as, for instance, "It stood upon twelve (shne 'asar) oxen" (I Kings XII, 25), where the Shekinah was not included in the number, for it says: "and the sea (i.e. the Shekinah) was set above them" (Ibid.).'

R. Hiya discoursed on the words: Who coverest thyself with light as with a garment, who stretchest out the heavens like a curtain (yeri'ah) (Ps. CIV, 2). Said he: 'These words have been interpreted as follows: When the Holy One was about to create the world He robed Himself in the primordial light and created the heavens. At first the light was at the right and the darkness at the left. What, then, did the Holy One do? He merged the one into the other and from them formed the heavens: shamaim (heavens) is composed of esh and mayim (fire and water, i.e. right and left). He brought them together and harmonized them, and when they were united as one, He stretched them out like a curtain, and formed them into the letter vau. From this letter the light spread, so that "curtain" became "curtains", as it is written: "And thou shalt make the tabernacle with ten curtains." Seven firmaments are stretched out and stored in the supernal treasure-house, as has been explained, and over them is one firmament which has no colour and no place in the world of cognition, and is outside the range of contemplation; but, though hidden, it diffuses light to all and speeds them each on its fitting orbit. Beyond that firmament knowledge cannot penetrate, and man must close his mouth and not seek to reflect upon it. He who does so reflect is turned backwards, for it passes our knowledge. The ten curtains of the Tabernacle symbolized the ten firmaments, and their mystery can be comprehended only by the wise of heart. He who grasps this attains great wisdom and penetrates into the mysteries of the universe, for he contemplates [165a] in this that which is above in the region to which every one of them is attached, except those two that are at the right and at the left, and which are hidden with the Shekinah.'

Said R. Jose: 'There are nine firmaments, and the Shekinah completes the number, bringing them up to ten. For if there are ten apart from the Shekinah, then She would be the eleventh, in addition to the ten. Thus really there are nine, and the nine days which come between New Year's Day and the Day of Atonement are a symbol of them: nine days, which are completed by the tenth. The same is true of the ten curtains in the Tabernacle, corresponding to the ten firmaments. Here is a mystery of mysteries, which none but the adepts in esoteric wisdom can fathom-one of those mysteries of the Holy Lamp (R. Simeon) who could expound the mystery of every firmament and of every being who officiates in each of them. There are seven firmaments above, and corresponding to them another seven below. There are seven firmaments in which the stars and planets have been placed to direct the world in its path. And in both, those above and those below, the seventh [33] is the most exalted, with the exception of the eighth, [34] which stands above and directs them all.

'It is written: "Extol him that rideth upon araboth" (Ps. LXVIII, 4). Who is it that rides upon 'araboth, and what is meant by 'araboth? It is the seventh firmament, and it is called 'araboth (lit. mixtures) because it is composed of fire and water, from the region of the South and from the region of the North, being "mixed" from both these regions. And as 'Araboth is intrinsically the synthesis of all the other six firmaments, it forms intrinsically the Supernal Chariot. The Holy One, blessed be He, loves this firmament more than any of the other firmaments and delights in perfecting it with supernal beauty. Therefore does it say: "Extol Him that rideth upon 'Araboth ... and rejoice before Him", Him that rideth upon that hidden, secret firmament, which is set upon the "Living beings" (Hayyoth). "And rejoice before Him," The expression "before" suggests, on the one hand, that no one can really have any conception of Him; and, on the other hand, that he who comes before that firmament must do so in joy, and not in sadness, for there all is pure joy with no trace of sadness or gloom. Therefore, when the High Priest was to stand before Him, in the Sanctuary, he had to enter that holy place with joy, and all things about him were to express joy. Therefore is it written: "Serve the Lord with joy, come before him with singing" (Ps. C, 2); for in His service there is no room for sadness. It may be asked, What if a man is deep in sorrow and tribulation, and has no heart to rejoice, and yet his trouble forces him to seek for compassion from the Heavenly King; is he to refrain from prayer because of his sorrow? What can he do? He cannot help being heavy-hearted? The answer is that "all gates have been closed since the destruction of the Temple, but the gates of tears have not been closed", and tears are the expression of sadness and sorrow. Those celestial beings who are appointed over those gates of tears break down all the iron locks and bars and let the tears pass through; so the prayers of those sorrowful ones penetrate through to the Holy King, and that Place is grieved by the man's sorrow, as it is written: "In all their afflictions he is afflicted" [35] (Isa. LXIII, 9). Thus the prayer of the sorrowing does not return unto him void, but the Holy One takes pity [165b] on him. Blessed is the man who in his prayers sheds tears before the Holy One. This is true even on the Sabbath, which must be a day of joy: when a person fasts on Sabbath he manifests sadness on the day when the supernal firmament reigns, that firmament which manifests itself in joy, yes, which is the very essence of joy, communicating joy to all. Yet if he fasts because of a sorrow, it delivers him from that punishment which had been decreed for him, as explained elsewhere. Hence it is written, "Extol Him that rideth upon (lit. in) Araboth"; that is to say, "Honour and glorify Him who rideth upon the Araboth, for there it is that perfect joy and gladness abide". "His Name is JAH", for that Name is connected with that realm. "And rejoice before Him", since one must not appear before Him in sadness, as we have pointed out.'

Said R. Eleazar: 'It ought to have been "who rideth upon ('al) araboth", why does it say "in (be) araboth"? Again: it ought to be, "He is in Jah", why does it say "in Jah is His Name"? It is because this verse refers to the Hidden of hidden ones, the most Ancient of all the ancients, the completely unknown and undisclosed. It may be said that, since He rideth in it, then in this sphere at least He does disclose Himself. Not so. What the verse tells us is that the Ancient of ancients "rideth in the araboth" in the sphere of Jah, which is the primordial mystery emanating from Him, namely the Ineffable Name Jah, which is not identical with Him, but is a kind of veil emanating from Him. This veil is His Name, it is His Chariot, and even that is not manifested. It is His "great Name". There is also another Name less great although containing a larger number of letters. But the first Name is the "great Name". For when all is well with this Name, then harmony is complete, and all worlds rejoice in unison. All is included in this Name: those that are above and those that are below. In it the six hundred and thirteen commandments of the Torah, which are the essence of the supernal and terrestrial mysteries, are included, the essence of the Masculine world above and of the Feminine world below. And all these commandments are limbs and members in which the mystery of the Faith is comprised. He who does not endeavour to enter into the hidden meaning of these commandments knows not and has not considered the manner in which the members of the body arc organized in the supernal mystery. Although some limbs and members are more important than others, yet a man in whom even the least of them is broken suffers from a disfigurement. How much greater a disfigurement is it when even one of the commandments is broken! Such an act causes, as it were, a blemish in a supernal region. In this connection it is written: "And the Lord God took Adam and put him into the garden of Eden to till it and to keep it" (Gen. II, 15). "To till it" refers to the two hundred and forty-eight upper organs, the positive commandments, and "to keep it" to the three hundred and sixty-five lower organs, the negative commandments. The former belong to the category of "remember", while the latter belong to that of "keep", and both are one. Blessed is he who is worthy to fulfil them! They enable man to perfect his soul and his spirit in this world and in the world to come. The Torah enables him to possess both worlds. He who endeavours with unceasing diligence to keep the Torah strives after the possession of abundant life: life in this world and in the world to come. He is preserved from all evil hap, no harm can come to him. And if this is true of him who endeavours to keep the commandments, how much more true must it be of him who actually performs them!'

R. Hiya and R. Jose once stayed at an inn together, and at midnight they rose [166a] to study the Torah. The innkeeper's daughter also rose and lit the lamp for them, and then, instead of leaving the room, stayed behind, but out of their sight, that she might listen to the words of the Torah. R. Jose began by speaking on the words: For the commandment is a lamp, and the Torah is a light, and reproofs of instruction are the way of life (Prov. VI, 23). 'This means', he said, 'that whoever endeavours to keep the commandments in this world will have a lamp lighted for him in the other world through each commandment which he fulfils, and he who studies the Torah will merit the supernal light from which that lamp is lit. For a lamp unlit has no value, and light without a lamp cannot shine, so the one has need of the other. The religious act is necessary to prepare the lamp, and study of the Torah is necessary to light the lamp. Blessed is he who takes it in hand both with light and lamp! "And reproofs of instruction are the way of life." The way of life by which man enters into the world to come consists in the reproofs and instructions which he receives in order that he may learn to keep away from the evil path and walk in the good way; or, again, we may translate, "reproofs of chastisement", which the Holy One brings upon man to purify him from his sins. Blessed is he who accepts them with gladness! Another interpretation of this verse is as follows: "The lamp of the commandment" is the lamp of David, that is, the Oral Torah. This is like a lamp which has continually to be trimmed and attended to in order to receive light from the Written Torah. For the Oral Torah (tradition) has no light in itself except that which it receives from the Written Torah, which is an actual source of illumination.'

When R. Jose had thus spoken, he turned round and caught sight of the innkeeper's daughter standing there behind them. He continued: '"For the commandment is a lamp." What sort of a lamp? The lamp which is the women's mitzvah (precept), the Sabbath light. For, although women have not the privilege of studying the Torah, men who have this privilege give that light to the lamp which it is the women's duty to light. To women goes the merit of preparing the lamp; to men, by the study of the Torah, the merit of supplying the light for the lamp.' When the woman heard these words she broke into sobs. In the meantime her father had also risen and come to join the company. Seeing his daughter in tears he inquired the reason. She told him what she had heard, and he too began to weep. Then said R. Jose to them: 'Thy son-in-law, the husband of this thy daughter, is, perchance, an ignorant man?' And he replied: 'Indeed, that is so. Therefore it is that my daughter and I must constantly weep. Once I observed him leap down from a high roof only that he might be present to hear the Kaddish prayer together with the congregation. Then it was that the thought entered my mind to give him my daughter to wife. This I did immediately after the congregation had left the synagogue that day. For, said I to myself, judging from the eager manner in which he leapt from the roof in order to hear the Kaddish, he will surely become one day a great scholar; although at that time he was but a youth and I had not known him before. But, in fact, he does not even know how to say Grace after meals. Even the recitation of the Shema I could not teach him.' R. Jose said to him: 'Make a change and take some other man as a husband for your daughter. Or perhaps he may yet have a son who will be a scholar.'

The young man had also by this time got up, and now leapt into the room and seated himself at the feet of the Rabbis. R. Jose looked on him long and earnestly, then said: 'I most certainly see that the light of the Torah will emanate into the world, either from this young man or from his descendants.' The young man smiled and said: 'My masters, may I be allowed to say a few words in your presence?'

Then he began: 'I am young, and ye are very old,. wherefore I was afraid, and durst not shew you mine opinion (Job XXXII, 6). The pillars of the world have commented on these words. Elihu, who uttered them, was of the family of Ram (Ibid. 2), and it is said that he was a descendant of Abraham; and this is correct. He was also a priest and a descendant of the prophet Ezekiel, for of Elihu it says that he was the son of Barachel the Buzite (Ibid.), and of Ezekiel also it says he was "the son of Buzi the priest" (Ezek. I, 1). Should one, then, suppose that he came of contemptible stock (buz = contempt)? Not so, for he came of the kindred of Ram, the very highest (ram = high). Then why was he called the Buzite? Because he thought himself of low account in the presence of those [166b] greater than himself. For that reason a most honourable name is given to him, expressing perfection, by which no other man has been called, namely "man" (Adam, cf. Ezek. II, `). For this reason, too, it is emphasized that he was of the family of Ram. Now Elihu said: "Days should speak, and multitude of years should teach wisdom, but there is a spirit in man, and the inspiration of the Almighty giveth them understanding" (Job XXXII, 7, 8); in other words, at first he was too timid and shy to speak in the presence of older people. Of me the same is true. I had vowed not to speak on the Torah for two months. On this day that period ends; so now that you are here I will dare to open my mouth with the words of the Torah.'

Then began he to expound the words, "The commandment is a lamp." 'This', he said, 'refers to the Mishnah in the same way as the "Torah and the commandment" (Ex. XXIV, 12) mean the Written and the Oral Law respectively. And why is the Mishnah called a "lamp"? Because when she receives the two hundred and forty-eight organs from the Two Arms, she opens her two arms in order to gather them into her embrace, and so her two arms encompass them and the whole is called "lamp". "The Torah is a light" which kindles that lamp from the side of primordial light, which is of the Right Hand, because the Torah was given from the Right Hand (Deut. XXXIII, 2), although the Left was included in it to attain perfect harmony. This light is included in the two hundred and seven worlds which are concealed in the region of that light, and is spread throughout all of them. These worlds are under the hidden supernal Throne. There are three hundred and ten of them: two hundred and seven belong to the Right Hand and one hundred and three to the Left Hand. These are the worlds which are always prepared by the Holy One for the righteous, and from them spread treasures of precious things, which are stored away for the delight of the righteous in the world to come. Concerning them it is written: "That I may cause those that love me to inherit substance, and I will fill their treasures" (Prov. VIII, 21). "Eye hath not seen ... what he shall do to those that wait for him" (Isa. LXIV, 3). Yesh, substance, indicates the three hundred and ten worlds (numerical value of Yesh) which are stored away under the world to come. The two hundred and seven (numerical value of 'or, light), which are of the Right Hand, are called "the primordial light", as the Left is also called "light", but not "primordial". The primordial light is destined to produce issue for the world to come. And not only in the world to come, but even now every day; for this world would not be able to exist at all if it were not for this light, as it is written, "For I have said, Mercy shall be built up for ever" (Ps. LXXXIX, 3). It was this light that the Holy One sowed in the Garden of Eden, and through the agency of the Righteous, who is the Gardener of the Garden, He set it in rows; and He took it and sowed it as the seed of truth in rows in the Garden, where it grew, multiplied, and brought forth fruit which has nourished the world, as it is written: "A light sown to the righteous" (Ps. XCVII, 11). Thus all the worlds are nourished to repletion by that Gardener who is called "Righteous". Only when Israel is in exile does this light cease. In that time one might think "the waters fail from the sea, and the flood decayeth and drieth up" (Job. XIV, 11), so how can the world be sustained at all? Therefore it says that "a light is sown", that is to say, continually sown. Now from the time when the stream was cut off from the Garden, the Gardener has ceased to visit [167a] it; but the light sows itself, bringing forth fruit out of itself, like a garden which brings forth without being sown, though it must be admitted that the issues and the fruit have no longer that perfection which they attained when the Gardener was present. So the significance of the words "and the Torah is a light" is this, that the Torah, which emanates from the region of primordial light, is continually being sown in the world and sends forth fruit without ceasing, and the world is nourished by it. "And reproofs of instruction are the way of life." There are two ways: a way of life and a way of death. The way of life can be recognized by "reproofs of instruction"; for the Holy One, desiring to guard the way of life, sets on it one who chastises and gives "reproof of instruction" to the children of the world. Who is this? It is that "flaming sword which turned every way, to keep the way of the tree of life" (Gen. III, 24). He who has experience of the "reproofs of instruction" will certainly endeavour to walk in that way of life where dwell those "reproofs". At first sight it would seem that the words "the reproofs of instruction are the way of life" contradict the beginning of the verse, but, interpreted as above, they contain the whole mystery of Faith. "The commandment is a lamp" contains the mystery of "keep"; "the Torah is a light" contains the mystery of "remember"; while "the reproofs of instruction are the way of life" refers to the prohibitions and penalties contained in the Torah. And all forms one mystery of Faith, and each of them is necessary to the other to produce a proper synthesis. Concerning the mystery of the light which kindles and produces the light in the lamp, it was said unto Aaron: "When thou lightest the lamps" (Num. VIII, 2); for he emanated from the region of that light. Concerning this, too, it is written: "Let there be light, and there was light" (Gen. I, 3). Why, it may be asked, was it necessary to repeat the word "light" in this verse? The answer is that the first "light" refers to the primordial light which is of the Right Hand, and is destined for the "end of days"; while the second "light" refers to the Left Hand, which issues from the Right. The next words, "And God saw the light that it was good" (Gen. I, 4), refer to the pillar which, standing midway between them, unites both sides, and therefore when the unity of the three, right, left, and middle, was complete, "it was good". since there could be no completion until the third had appeared to remove the strife between Right and Left, as it is written, "And God separated between the light and between the darkness" (Ibid.). Since there were five grades which emanated from that primordial light, the word "light" is mentioned five times at the beginning of the account of Creation; all of these grades emanated from the Right Side and were included in it. When they were to be included in the Left Side they were symbolized by "water"; for which reason "water" also is mentioned five times (Gen. I, 6-8). And when they were completed by the mystery of the middle, "firmament" is mentioned five times (Ibid.). And these three, light, water, firmament, are the three grades which include in themselves all five grades, and therefore are all mentioned five times.

'Here is a mystery of mysteries; namely, that in these three is the mystery of the human personality portrayed. Here there is first light, then water, then is a firmament formed in the midst of the waters. Similar is the formation of man at his birth. First he is the "seed" which is light, because it carries light to all the organs of the body. That "seed" which is light sheds itself abroad and becomes [167b] "water", which in its moisture penetrates to all parts of the body; in which body, when it has taken shape, the diffusion of the water is solidified and is called "firmament". This is indicated by the words: "Let there be a firmament in the midst of the waters." As soon as the body has become clearly defined and purified, the moisture which is left becomes refuse, which leads astray mankind, both male and female. Having indicated the emergence of the Accuser, the text writes the word meoroth ("lights", Gen. I, 14) defectively, the consequence being the quinsy from which children suffer at the waning of the moon. After that (v. 15) meoroth is written in its full form, both lights being united as one. Where? In that "firmament of heaven"; for when the moon ascends and joins that firmament, then the lights are complete and perfect, without blemish.'

The young man here paused to smile, and then continued: 'All this that I have said concerning the mystery of man's formation through the light of that seed, which, being turned into water, spreads out and is formed into a firmament, all of this can be properly understood when referred to what goes on in the body of a female, where the seed is thus developed into the form of man. But if those five grades above mentioned are the form of Man, [36] in what place was this form fashioned and spread out? We cannot say it was within the Female, [37] that is the World-to-come, because no form or likeness was fashioned until the letters had emerged and taken shape; besides which, the World-to-come was the artificer. Nor can it have been the lower Female, [38] for this was not yet, and when the form of Man emerged, his Female emerged with him, so his form could not have been shaped in her. Where, then, was that seed portrayed and engraved in order to become the form of Man? Herein is a profound mystery, viz. that the Archetypal Adam took shape and form without the co-operation of the Female, but a second Man was engraved and formed from the seed and energy of the first within a female. Archetypal Adam took shape and bodily image out of the substance of the Future World without the conjunction of male and female. Certain letters materialized within a measured outline, and the mystery of Adam was formed and shaped in them, these letters having proceeded in a direct line in their proper order from the mystery of primeval light. Only when the Female came to him with her adornments, and they turned face to face, was a desire conceived whereby within the Female a likeness of Adam was conceived and shaped. This was within the Female, but not so the first Adam, who was formed within the measured outline, as already said. A corresponding process took place on earth. We read: "And Adam knew his wife Eve, and she conceived and bare Cain" (Gen. IV, 1). Together with Adam's energy it was that which had been left of the ape element in her that produced Cain. Therefore of Cain's birth it does not say, "And he begat" but "she bare a son". The reason for its saying of Abel also, "And she again bare his brother Abel", is that, although he was conceived of the Masculine side, yet the Accuser weakened Adam's power and energy. Now with the letter [168a] koph (of Cain: koph also means an ape), the letters began to beget. As soon as the impurity was eliminated, the letter shin (of Sheth) began to come into operation, the union of the Masculine with the Feminine. Therefore it says "And he begat a son in his own likeness, after his image, and he called his name Sheth" (Gen. V, 3): he, and not she. Then the letters reversed and combining the aleph of Adam with the letter following the last in his name -- nun -- took vau also (but not he, because that is already found in Abel), and also the first letter of Sheth, and then the name Ellosh came into being (v. 6). What is the difference between enosh (man) and adam (which also signifies "man")? Enosh (anash = to be sick) indicates that he had not the same strength as Adam; concerning which it is written: "What is man (enosh) that thou shouldst magnify him?" (Job VII, 17). A weakening of the body, but a strengthening of the soul was the heritage left by Sheth to his son Enosh, a good heritage for his acceptance. The latter passed on a like heritage to his son. The letters now began again to reverse their order and to make straight again that which had become crooked. The son of Enosh was Kenan (v. 9), which (in Hebrew) has the same letters as Cain, with an additional letter to signify that humanity was healed from the curse of Cain. The son of Kenan was Mahalalel: the mem (m) was the last letter of Adam; the he and the lamed (l) are from Hebel (Abel), and, as the latter was not wicked like Cain, the letters of his name were not changed, with the exception of one, that is the second (the b), and it was altered to aleph in Mahalalel, in order to correct any defect that might have been left in him. And so, thus far was the world healed, and that which had become crooked was made straight from Enosh; only the guilt of Adam was not healed yet; that healing came only when Israel stood at Mount Sinai. But the crookedness of Cain and Abel was made good and healed. Yet the world continued to be full of trouble and sorrow until Noah came, concerning whom his father Lamech said: "This same shall comfort us concerning our work and the toil of our hands because of the ground which the Lord hath cursed" (Ibid. v. 29). The sin of Adam was not healed until the time when Israel stood at Mount Sinai and received the Torah, when the lamp and light became united together. And now, Masters, I may tell you that I am from Babylon, the son of Rab Saphra. Unhappily, I have not been able to know my father, so I came here to the Holy Land, and fearing lest the inhabitants of this land should be lions of wisdom and knowledge, I resolved in humility not to say one word concerning the Torah in the presence of anyone for two months. On this very day those two months have come to an end, and happy am I that to-day, too, ye have arrived here!"

He ceased, and R. Jose lifted up his voice and wept. They all then rose and kissed the young man on the brow. Said R. Jose: 'Blessed is our lot that we were found worthy to come this way so that we might listen to words concerning the Ancient of Days from thy mouth, words which until to-day it had not been granted to us to hear.' Then they all seated themselves again, and the youth said: 'Masters, as I have seen the sorrow that I have brought to this my father-in-law and to his daughter, who are filled with grief because I seem not to know how to recite the Grace after meals, so I must tell you that until I grasp the full significance of this prayer I determine not to consummate my marriage. For, although I could have been united with her without sin of any kind, yet I did not wish to deceive either her or her father about myself, as it was impossible for me to explain myself until the two months were passed.' R. Jose and R. Hiya, as well as the innkeeper and his daughter, now all wept together for joy. And R. Jose said: 'We pray thee, as thou hast begun, shed on us further the light of day. Blessed indeed are we that we came this way!'

Thus urged, the youth began to expound to them the Grace to be recited after meals. Said he: 'One verse says, "And thou shalt eat there before the Lord thy God" (Deut. XIV, 26), and another verse says, "Thou shalt rejoice before the Lord thy God" (Ibid. XXVI, 11). These verses could be fulfilled at the time when Israel dwelt in the Holy Land and appeared daily before the Holy One in the Temple, but in these days how can they be fulfilled? Who can now eat and rejoice before the Lord? However, it can be done. For when a meal is set before a man he should first recite the benediction, "He who bringeth forth bread ... " (ha-mozi). Why ha-mozi and not simply mozi without the definite article (ha)? It is because from everything appertaining to the mystery of the hidden supernal world the letter he is hidden away to show that it belongs to the unseen secret world, [168b] whereas things more disclosed, and which belong to the world below, have this letter, as, for example, "Who bringeth out (ha-mozi) their hosts by number (i.e. the stars, Isa. XL, 26); "He that called (ha-koreh) for the waters of the sea" (Amos V. 8); these are things of the lower world. Now, as soon as a man recites the benediction over the bread, the Shekinah is there before he has well begun. The words, "Thou shalt eat there before the Lord", include the commandment to hold converse, while eating, on the words of the Torah, since the Holy One Himself is present, as it is written, "This is the table that is before the Lord" (Ezek. XLI, 22). And again it is written, "Thou shalt eat there before the Lord thy God". And when man is privileged to eat in the presence of his Lord, he must show his appreciation of this privilege by giving charity to the poor, feeding them, as his Lord in His bounty feeds him. And he who eats in the presence of the Holy King must take heed that no greedy person be present at the board, for greediness is of the "other side", as exemplified by Esau, who said to Jacob, "Let me devour (hal'iteni)" (Gen. XXV, 30), that is, greedily. This is characteristic of the "other side", as it is written, "the belly of the wicked shall want" (Prov. XIII 25). "Thou shalt eat before the Lord thy God", not before the "other side". Nor is it fitting to hold a vain conversation at the table, except on such matters as appertain to the meal; the converse must be on sacred matters, since thereby, as it were, strength is given to the Lord, "And thou shalt rejoice before the Lord thy God", namely, with the "Cup of Benediction". When a man recites the benediction over this cup he must do so with joy, and with no trace of sadness. When he takes into his hands this cup, the Holy One is there beside him, and he must cover his head for joy, holding the cup, and saying -- if there be at least three persons partaking of the meal -- "Let us bless Him of whose bounty we have partaken, and in whose goodness we live". This response calls for a specially earnest concentration on the part of all towards the Ancient of Ancients, {or which reason His Name is not directly mentioned. "In whose goodness", and not merely "by" or "from" whose goodness, that is to say, the Supernal Right Hand itself, while ''from whose goodness" would symbolize a lower grade, [39] which emanates from that Right Hand. For by this "goodness" was the universe constructed, and by it is it sustained. Why is it called both "goodness" and "grace" (hesed)? It is "goodness" when it contains all within itself, and has not yet expanded to descend below; it is "grace" when it descends to benefit all creatures without distinction, the good and the wicked. But that there is a subtle differentiation between them is clear from the expression, "truly goodness and grace shall follow me" (Ps. XXIII, 6). And in the grace after meals the phrase, "and in whose goodness we live" of the response is immediately followed by the words, "Who feedeth the whole world with thy goodness . . . with grace"; as it is written also, "Who giveth food to all flesh: for his grace endureth for ever" (Ps. CXXXVI, 25). He truly feeds all, the righteous and the unrighteous. This is called "the blessing of the Right Hand". In the Grace after meals the "Left" is not referred to; and that is why the left hand does not assist the right hand in holding the Cup of Benediction. As soon as the benediction of the Right Hand has been said, the "Land of Life" has to be brought into contact with that Right Hand of God through our thanksgiving, so that the bounty of the Right Hand may fall upon that Land and nourish her in order that from her again all the world may be sustained and fed. Which is the reason why the "blessing for the land" comes next in order in the Grace after meals. It is necessary also to mention in it the Abrahamitic Covenant and the gift of the Torah -- "for Thy covenant which Thou hast sealed in our flesh, and for Thy Torah which Thou hast taught us" -- in order that it may be clearly shown that both the Covenant and the Torah are nourished by "Goodness", the covenant being the support of that "goodness". Hence for women it is not obligatory to say the Grace after meals. [40] This section is concluded with the words: "Blessed art Thou, O Lord, for the land and for the food", in order that both the "land" and the "food" may be attached to "grace". The "land" is the land of life; the "food" the manifestation of grace, the extention of which is expressed in "praise" in the words, "We praise Thee, O Lord", that is, for all the signs and wonders that emanate from the side of "goodness" [169a] Why is it that the Left has no part in the Grace? It is because "the other side" cannot participate in Israel's food, and if the Left Hand, that is Severity, were also to be roused by referring to this attribute of the Holy One during the Grace, the "other side" would thereby be roused, and he has sold his birthright to our father Jacob. When we wash our hands after meals we so give him his portion; and if the hands are unsoiled he gets a portion of the food which the hands have touched. So he has no portion with us; therefore we must not arouse the Left Hand at all in the Grace, otherwise the Accuser might become the possessor of a double portion, one below and one above, like a first-born; for Esau has sold his birthright to father Jacob, and his portion is below only, and there is nothing for him above. Israel takes his portion from above, but Esau takes from below only. Now, when the "Land of Life" has been blessed from the Right Side and received its nourishment from thence, we have to pray for mercy for all -- "Have mercy, O Lord our God, upon Israel Thy people, upon Jerusalem Thy city, upon Zion the abiding place of Thy Glory", etc.; for from that stream of nourishment of the Land of Life do both we and the Sanctuary benefit, since the Sanctuary below will be rebuilt through that Mercy. And on Sabbath, when Judgement is not active, and in order that Victory and Beauty should both be included and united in Grace, we add to the Grace after meals the prayer that begins with the words: "Be pleased, O Lord our God, to fortify us with Thy commandments", so that both Victory and Beauty may be united in the "sure graces of David" (Isa. LV, 3), and "that there may be no trouble, grief or lamentation on the day of our rest". And corresponding to the petition "grant peace" which we offer in the Amidah, we say in Grace, "He who makes peace in his high heavens will bestow peace on us." We also say, "Who is good and doeth good"; for all proceeds from the "Right" side, and nothing from the "Left". He who recites the Grace after meals receives the blessings first of all, and a long life is his reward. It is written concerning him who takes the Cup and recites the Benediction: "I lift up the cup of salvations and call upon the name of the Lord" (Ps. CXVI, 13). What do "salvations" imply? "Salvations" emanating from the Right Hand which saves from an accusers, as it is written: "His right hand saved him" (Ps. CXVI, 13); "May thy right hand save" (Ibid. LX, 7).'

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Part 5 of 6

Now day broke, and they all stood up and kissed the youth. Said R. Jose: 'Verily, this day is a day of joy, and we shall not depart hence until it has become a day of rejoicing and festivity for all the village. It will be a festival in which the Holy One, blessed be He, will participate.' Then they took the young woman and blessed her with many blessings; after which they bade her father prepare the house for the festivities. And all the inhabitants of that village came to the house and shared in the rejoicings, and they called her "Bride", and made merry with them the whole day. The young man, too, rejoiced with them in the words of the Torah, and when they were seated at the table he spoke on the following verse: "And thou shalt make the boards for the tabernacle of shittim wood standing" (Ex. XXVI, 15). 'These boards', he said, 'stood round the canopy serving the Bride (the Shekinah), so that within that canopy the Supernal Spirit could dwell. Therefore must the bride below (human bride) have a canopy, all beautiful with decorations prepared for her in order to honour the Bride above, who comes to be present to participate in the joy of the bride below. For this reason it is necessary that the canopy should be as beautiful as possible, and that the Supernal Bride should be invited to come and share in the joy. Just as at every celebration of the covenant of circumcision a beautiful chair must be prepared for the "man of zeal" (Elijah the prophet), since he is present thete, so also at every wedding the canopy must be beautifully decorated in honour of the celestial Bride; for as below, so above: as the bride here below is blessed with seven benedictions, so is her prototype. [41] A woman who is being married is called "bride" only after the seven benedictions have been pronounced; and only then can there be conjugal union. All this is according to the pattern of what is above. These seven benedictions the Bride receives from the Spirit above, [169b] from that realm whence all blessings come. But are there not, in fact, only six benedictions with which the (supernal) Bride is blessed? The last (the seventh), however, is the one which confirms all the rest. Most benedictions are pronounced over wine; why is this? Because wine symbolizes joy: the wine which is ever guarded in the grapes. Therefore the first benediction of the seven -- "Blessed art Thou who createst the fruit of the vine" -- is connected with the mystery of wine, [42] which produces joy both above and below. The vine [43] takes all and brings forth fruit in the world. The first awakening or joy proceeds from the left side, as it is written: "His left hand under my head", and then "his right hand embraces me". And that Tree of Life [44] produces fruit through this awakening. Therefore this benediction over the fruit of the vine is the first of all. The second is: "Blessed art thou ... Who hast created all things to Thy glory". This contains the mystery of the holy covenant, the joy of union. It takes all the blessings from the mystery of the Right Hand in order to produce fruit in that vine; for first that influx proceeds from above by way of the organs, and is then drawn to the sign of the holy covenant, to proceed thence to the vine. And this is of the Right Hand, for the fulness is found only in the right side: the Left Hand rouses the Right and the Right then operates. The Left is afterwards embraced in the Right and the Right in the Left in order that all may form the mystery of Man; hence the benediction, "Blessed art Thou ... Creator of man", follows as the third in order, and therefore Jacob, the "middle pillar", was in the likeness of Man. The fourth benediction, "Blessed art Thou ... who hast made man in Thine image, after Thy likeness, and hast prepared unto him, out of his very self, a perpetual fabric ... "refers to the one pillar of the right thigh. [45] The fifth benediction is: "May she (Zion) who was barren (akarah) be exceeding glad and exult, when her children are gathered within her in joy", which means to say: May she who is the centre (akereth, from ikkar, substance) of the house rejoice when her children are gathered from the four corners of the world. This is the mystery of the other pillar which is united with the left thigh [46] in order to draw the children in love from all directions together, and set them between the knees; and in those two, wherein is the abode of the Prophets (the realm of Prophecy), is the joy of Her who is the basis of the house. Why is this her joy? Because the gathering together of the children, which is the fruit of the two willows, [47] is effected only by the power of the Prophets. The sixth benediction is: "O make these loved companions greatly to rejoice, even as of old Thou didst gladden Thy creature in the Garden of Eden .... " This is the region wherein goodwill, joy, and fellowship are found. It is the pillar of the whole universe, namely the "Righteous"· The Righteous and Righteousness are the inseparable "beloved companions". Thus far there are six benedictions by which the bride is blessed. Now the seventh benediction is the synthesis of them all, and from it all the universe is blessed, because it comprises what is above and what is below, it is the epitome of the Ten creative Words, and therefore ten aspects of joy are found in this benediction: "Blessed art Thou ... Who hast created joy and gladness, bridegroom and bride, mirth and exultation, love and brotherhood, peace and fellowship" in order that the bride may be the perfection of all. Blessed are the Israelites who are worthy to represent below that which is above. Concerning them it is written: "And who is like unto thy people Israel, an unique nation on the earth?" (2 Sam. VII, 23).'

Then they all rejoiced for that whole day in the words of the Torah, and the inhabitants of the town appointed the young man to be their head. On the next day R. Jose and R. Hiya rose and blessed them all, and departed on their way. As they came near to R. Simeon, he lifted up his eyes, and seeing therp, said: 'To-day did I behold you with the eyes of the spirit, and I saw that ye dwelt for two days and a night in the Tabernacle of that Youth, Metatron, and the Youth taught you of the supernal mysteries in the joy of the Torah. Blessed are ye, my children!' When they had told him all that had happened to them, he said: 'Happy are ye, and happy is my lot, for well do I recollect the day when his father, Rab Saphra, accompanied me on my way, and when I parted from him I blessed him with this blessing -- that he might have a son who should be a scholar, but not that he himself should live to see it. Happy, my children, is your lot! Concerning you it is written: "And all thy children shall be taught of the Lord" (Isa. LIV,13). There is, however, another interpretation of this verse. Does God teach all the children of the Israelites the Torah? Yes, indeed, for when these little ones learn, the Shekinah comes and lends to each of them power and energy to study; for without the help of the Holy One the strain on these babes would be too great.'

R. Simeon was one day together with R. Hiya at the gate of Lud, when a young boy approached them. Said R. Simeon: 'Verily, the Holy One, blessed be He, will in a few days embroil the kings of the earth with one another, [170a] in order that while they fight, Israel may have a period of repose.' And the young boy remarked: 'This conflict has already begun, and much blood is being shed in the world.' Said R. Hiya: 'How does this young boy know this?' R. Simeon replied: 'Prophecy at times is lodged in the mouths of children, so that they prophesy even more than the prophets of old.' And the boy said: 'Why do you marvel that children have the spirit of prophecy, seeing that this is clearly foreshadowed in the Scriptures? It is written: "And all thy children shall be taught by the Lord." And, truly, when they are taught by the Lord they prophesy. Of all peoples it is only Israel of whose children it says that they shall be taught by the Lord, therefore out of them prophecy comes forth.' Hearing this, R. Simeon came up to the boy and kissed him,' saying: 'I have never heard this idea till now.'

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AND THOU SHALT MAKE THE BOARDS FOR THE TABERNACLE OF SHITTIM WOOD STANDING. Of the Seraphim also it says that they were "standing"; thus the boards of the Tabernacle corresponded to the Seraphim. It may be asked, Do not all the heavenly Hosts stand? Is it not written, "And I shall give thee walks among these (angels) that stand by" (Zech. III, 7)? "And all the hosts of heaven were standing" (I Kings XXII, 19) -- because they have no joints? [48] It is indeed so, but the angels are sometimes called "Seraphim", and sometimes by other names, this name being applied to them all. [49] The verse has already been interpreted in its symbolic significance.

It is written: A psalm of David. The Lord is my shepherd, I shall not want (Ps. XXIII, 1). The difference between "a psalm of David" and "of David a psalm" has already been explained. In this psalm the Shekinah came first and rested upon the Psalmist, for, as has already been remarked, "a psalm of David" indicates that the first impulse proceeded from the Shekinah. But in this psalm David prays for nourishment, so that we should have thought the initiative would have come from him. The fact is that the Shekinah did indeed first urge David to sing this hymn to the King, to pray to Him for nourishment for Her, which She needs in order to supply food to the whole world; and it is her will that all mankind should pray for food, for when the Holy One wishes to send down to the world nourishment, She first receives it, She being the organ by which the whole world is sustained. Therefore, indeed, did She precede David in this psalm, and She rested upon him to inspire him in this prayer for food. "The Lord is my shepherd": as a shepherd leads his flock to those places where there is grass in abundance, in order to provide them with whatever they need, so does the Holy One also unto Me. Here is another interpretation. There is an ancient dictum that "to provide food for humanity costs the Holy One, blessed be He, as great a struggle as it did to divide the Red Sea". [50] Here are two statements, both of deep significance. On the one hand, since everything done by the Holy One is done according to justice and truth, on which qualities the world is based, and as He always apportions a lot to all according to justice, both to the righteous and the wicked, and all that come into the world -- as it is written, "for the Lord is righteous and loveth righteousness" (Ps. XI, 7) -- He finds it difficult, when He sees so many wicked people and sinners, to supply them continually with nourishment. He deals with them not according to the rigour of the law, and nourishes and sustains them to the full extent of the supernal Grace which issues forth and descends upon all the beings of the world, and therewith He feeds them, one and all, righteous and saints, wicked and sinners, all creatures whatsoever, the beasts of the field and the fowls of the air, from the "horns of the buffaloes to the eggs of vermin". [51] There is nothing in the world to which His mercy does not extend, even though, on account of the evil works of men, this is all as difficult to Him as was the dividing of the Red Sea. But was that really difficult to Him? Is it not written: "He rebuketh the sea and maketh it dry" (Nahum, 4)? "He that calleth for the waters of the sea and poureth them out upon the face of the earth" (Amos V, 8)? Is it not true of Him that as soon as [170b] He is resolved to do a thing all obstacles are as naught before Him? How was it that the dividing of the Red Sea was difficult to Him? This is the explanation. When the Israelites stood on the shore of the Red Sea and the Holy One was about to divide its waters for them, Rahab, the angel-prince of Egypt, appeared, and demanded justice from the Holy One. He stood before Him and said: "Lord of the world, why dost thou desire to punish Egypt and to divide the Red Sea for Israel? Have not all sinned against Thee? Thy ways are according to justice and truth. Those are idolaters and so are these. Those are murderers, so are these." Then was it difficult for Him to waive justice, and had not the Holy One called to mind Abraham's obedience in rising early (Gen. XXII, 3) to sacrifice his only son, they would all have perished in the Red Sea, because all that night God was weighing Israel in the scales of Justice, as we have been taught that the expression, "so that the one came not near the other all the night" (Ex. XIV, 20) indicates that the supernal angels appeared on that night to sing hymns of praise to the Holy One, and the Holy One said unto them: "The works of My hands are about to sink into the depths of the sea, and ye desire to sing unto Me hymns of praise?" But "it came to pass that in the morning watch the Lord looked ... " (Ibid. v. 24); that is to say, He "looked" for Abraham's sake, He "looked" upon Abraham's merit, who "rose up early in the morning" to accomplish the will of the Holy One. Then it was that the waters "went back", they fled before Israel. Similarly, it has been stated [52] that "marriage unions are as difficult for (lit. before) the Holy One as was the dividing of the Red Sea". As at the dividing of the Red Sea those who stood on the one side of the sea were drowned, and the others were saved, so in marriages also there is weeping for some and singing for others; He allows one man to die and gives his wife to another man, and at times a bad man gets a good wife. These happenings are great mysteries, but it all conforms to justice, and all that the Companions have said on this subject is quite true; as is also that which they have stated concerning the difference between "before" (liphne, lit. the face of) and "from before" (miliphne). These matrimonial decisions are arranged by him who stands before the Holy One and ministers before Him. Therefore the aforementioned dictum does not run, "hard are unions to the Holy One", but "before (to the face of) the Holy One"; i.e. to him who is appointed over the arrangement of marriages and over the supply of food, since the power is not his, he is merely the administrator and under authority. [171a] Now King David transmitted his prayer concerning nourishment to the realm above, since there the supply never ceases. Therefore he said: "The Lord is my shepherd, I shall not want", which was as much as to say, "my supply of nourishment cannot fail, since it issues from that stream which comes out of Eden and which never ceases to flow". Hence it is written, "a psalm of David", because the Shekinah gave him the impetus to pray and to praise. When that region receives nourishment from above, all those supernal beings who sanctify their Lord are thrilled and raise their wings when the Shekinah appears with that food, in order that they may not look upon Her. There are three battalions of them. The first proclaim "Holy!" and then call to the second while they raise their wings; and the second proclaim "Holy" and call to the third while raising their wings; and at last they all raise their wings and cry together: "Holy is the Lord of hosts, the whole earth is full of his glory" (Isa. VI, 3). So they are all joined to one another, and dovetail into one another, just as the boards of the Tabernacle were "bound to one another" (Ex. XXVI,17). The boards stood ever upright and did not bend, just as the angels, the "standing ones", who, having no joints, never bend. As the boards had two holders which united one board with the next, so is one angel joined to the other: each one takes his own and his neighbour's wing, and so enfolded within each other they stand closely united. Of the Torah the same is true: the students both teach and learn from one another in perfect reciprocity. We read next: "He maketh me to lie down in pastures of tender green; he leadeth me beside the waters of rest; he quickeneth my soul". "Pastures of tender green" are those which lie round the supernal springs, from whence all nourishment emanates. These pastures are also called "the pastures of Jacob" (Lam. II, 2), and are called "green pastures" in contrast to those pastures which lie outside -- "the pastures of the desert" (Joel II, 22). It might be said: Is it not written, "Let the earth bring forth tender (green) grass" (Gen. I, II), showing that "green" is applied also to what is below? The fact is that this "green" of earth emanates from those "pastures" above, germinating and flourishing through the life-giving energy supplied them from above. "He leadeth me beside the waters of rest." These "waters of rest" are those which come forth from that region which proceeds from Eden. "He quickeneth my soul", namely David's soul, which he desired to bring into contact with the sphere of his own grade whence it emanated. In these "waters of rest" the righteous will find rest in the world to come, as it is written: "And the Lord shall give thee rest constantly ... and thou shalt be like a watered garden, and like a spring of water, whose waters fail not" (Isa. LVIII, 11).

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AND THOU SHALT MAKE FIFTY CLASPS OF BRASS. R. Eleazar and R. Abba were sitting together one evening, and when it grew dusk they went into a garden by the Lake of Tiberias. As they were going they saw two stars rush towards one another from different points in the sky, meet, and then disappear. Said R. Abba: 'How mighty are the works of the Holy One, blessed be He, in heaven above and in the earth below! Who can understand it, these two stars emerging from different directions, meeting, and disappearing?' R. Eleazar replied: 'And even if we had not seen these two stars, we have yet reflected [171b] on them, as on many great works which the Holy One, blessed be He, is constantly performing.' He then went on to discourse on the verse, "Great is our Lord, and of great power; his understanding is without number" (infinite, Ps. CXLVIl, 5). 'Great and strong, and sublime is, indeed, the Holy One', he said. 'But did we not always know that the Holy One is great and of infinite power? What honour does David pay to God here? Note, however, that in other psalms he says, "Great is YHVH" (Ps. CXLV, 3), but here he says, "great is our Lord" (adonenu). Why is this? It is because when he says "Great is YHVH, and greatly to be praised", he is referring to the highest grade, while here it is of a lower grade that he speaks: "great is our Lord", which is parallel to "the Lord (adon) of the whole earth" (Joshua III, 13). What does it say in the preceding verse? "He counts the number of the stars, he calleth them all by their names" (Ps. CXLVII, 4). If all of mankind since the first man were to come together to count the stars, they would not succeed in numbering them, as it is written: "Look now toward heaven and tell the stars, if thou be able to number them" (Gen. xXV 5). But of the Holy One it says: "He counts the number of the stars; he calleth them by their names". Why is this? Because "Great is our Lord, and of great power; His understanding is without number." As the stars have no number except to Him, so is His understanding "without number" (absolutely). Mark this also. It is written: "Who bringeth out their host by numbers; he calleth them all by names" (Isa. XL, 26). The Holy One brings out all the hosts, camps, and stars, each one is called by its own name, and "not one faileth" (Ibid.). Over all these stars and constellations of the firmament there have been set chiefs, leaders, and ministers, whose duty is to serve the world each one according to his appointed station. And not the tiniest grass-blade on earth but has its own appointed star in heaven. Each star, too, has over it a being appointed who ministers before the Holy One as its representative, each according to his order. All the stars in the firmaments keep watch over this world: they. are appointed to minister to every individual object in this world, to each object a star. Herbs and trees, grass and wild plants, cannot flourish and grow except from the influence of the stars who stand above them and gaze upon them face to face, each according to his fashion. Most of the planets and the starry hosts come out and shine at the commencement of the night, and they remain until three hours less a quarter after midnight. After that only a few appear. And all these stars do not shine and serve in vain. Some of them are busy the whole night long, enabling the plant over which they are appointed to grow and blossom forth. Some there are whose activities last only till midnight, operating on the object of their charge from the commencement of the night until that midnight hour. Others there are whose appointed task is quickly done each night, so soon as they have shown themselves in conjunction with the particular plant or grass which depends upon them. So the appearance of those stars which we observed was not without purpose. As soon as their purpose is fulfilled they are seen no more in this world, but they ascend to their appointed places above. In the Book of the higher Wisdom of the East, it says, speaking of certain stars which form a tail (sceptre) in the firmament, that on the earth there are herbs, of the kind that are called "elixirs of life", and precious stones, and fine gold, which forms within the breast of high mountains, under shallow water -- which are all ruled by those comets by whose influence they grow and increase; it is the glance of that luminous tail which such stars trail after them across the sky that causes those things to flourish. Certain illnesses of men, as jaundice, can be cured through the patient's gazing upon shining steel, which is held before his eyes and rapidly moved from side to side, so that, like a comet's tail, it sends flashes of light into the face, thus healing the disease. Therefore all those objects over which such stars as these are appointed can have no proper development and growth unless the light of the comet actually passes over them, whereby they are enabled to renew their colour [172a] and their energy according to their need. This must be true, since it is similarly indicated in the Book of King Solomon, in regard to the science of precious stones, that when these stones are denied the light and sparkle of certain stars, their development is retarded and they never reach their full perfection. And the Holy One, blessed be He, has ordered all things so that the world may be perfected and beautified, and accordingly it is written that the stars are "to give light upon earth" (Gen. I, 17), in all the things which the world needs for its perfection.'

'It is written: "And thou shalt make fifty clasps of brass"; and again it says, "And thou shalt make fifty clasps of gold" (Ex. XVI, 6), and we have been taught that he who never saw those clasps in the Tabernacle has not seen the light of the stars in heaven, for in appearance and colour they reminded all who looked upon them of the stars. Now there are stars in the heavens which have emerged from that firmament to which all the stars are attached. In that firmament there are one hundred latticed windows, some on the east and some on the south side of the firmament. At each window there is one star. And when the sun passes by these windows and lattices in the firmament he sends out flashing rays, and the stars catch up these rays and are coloured by them. Some take on the red of brass, some the yellow of gold; and for this reason some stars shine with a red, and some with a yellow gleam. The windows are divided into fifties, and, as we have said, in each one is a star. The windows in the east catch the yellow rays, while those in the south catch the red. The stars which shine by night mingle with those that proceed from that firmament and they sparkle and shine, ruling over the elements of this world, some over brass, some over yellow gold, and these elements increase and develop through the power of the stars. These stars rule for the twenty-five and a half points of the night, which are in the division of an hour. Those stars which are appointed over brass are red, and they both shine and sparkle. When they shall have diffused their light three times towards the east, or five, or seven times, then the kings of the Gentiles will rise against the east, and from that region all gold and riches will disappear. When they sparkle, one, two, four, six, one after another, then fear and trembling will settle upon that region. When the rays will strike and subside, then strike and subside again, wars will arise in the world on that side, for there will be a vibration and stirring before the Holy One in connection with those angel-princes who have charge over the nations of the world. And so it will be on the other side also. Therefore I say, "Blessed be the name of God for ever and ever: for wisdom and might are his. And He changeth the times and the seasons" (Dan. II, 20, 21). All things are in His hands, and He has liberated His holy people from the power and dominion of the stars and planets; for they have become objects of worship for the nations, but Jacob has no portion in them, because he belongs to Him who is the Creator of all things.

'There is a firmament high above all these firmaments, hidden, concealed, and the seal of the Tabernacle reigns over that firmament, which is called "Hall of the Tabernacle". There all those windows are to be found, on this side and on that, and it holds all the arrangements of the Tabernacle. Six of the windows are greater than all the others, and one, which is concealed, rules over them all. One of these seven is called "the window of light", and into it the star which the wise call Yad (hand) enters, which "hand" stretches out to the domain of the tribe of Judah. This does not mean that that tribe has any part in it, since the tribes of Israel are not under the dominion of the stars, and the tribe of Judah rules over that star, and not the star over it. But when members of this tribe became corrupted in their ways and turned away from the Holy One, then they began to divine their fate by contact with that window and the star that dwelt in it, saying: "It is the hand that conquers all the nations"; for concerning Judah it is written, "Thine hand shall be in the neck of thine enemies" (Gen. XLIX, 8), and they followed the star and worshipped it. Concerning which it is written: "And Judah did that which was evil in the sight of the Lord" (I Kings XIV, 22). When that star comes out it stretches out a hand with five rays, which are five fingers, which shine and sparkle in that window. [172b] Sorcerers and astrologers are in fear and awe of this region, for when this star reigns they become confused and their predictions come to naught. It may be asked, If that firmament is hidden, how is it that they have knowledge concerning this star? The answer is that they have an outward sign from which they know when it is in the ascendant, and they fear it, and at such periods their incantations do not succeed. Thus it is that there have been times when people were lucky in connection with this star, and times again when they came to grief over it. For this reason the number of astrologers and sorcerers decreases in the world, because they become bewildered when their incantations and predictions fail. But the ancient astrologers knew of that star, and studied the outward sign which was disclosed to them.

'The second window is called "the window of the claw", because it has the form of a claw, and the star which enters into it is known to the wise as "Viper", since when this star reigns severe judgement prevails. It has a head like a viper lying in wait. From that window six hundred thousand myriads of spirits proceed, which spirits rule over the toe and finger nails of men when the nail-parings are thrown away instead of being burnt, for these nail-parings are used by the sorcerers for their divinations. All those who throw away their nail-parings, or use them for witchcraft while this star is in the ascendant, cause death, and increase the power of sorcery.

'The third window is called "Breastplate". A star enters into it, called "Bright Light". This is the one whose rays watch over every spirit, and rest, redemption, and goodness are in it, with no trace of the accusing element or severity. When it is in the ascendant all is repose and light, for peace, satisfaction and harmony prevail throughout the world.

'The fourth window is called "Chalice", and the star which enters into it is called by the wise "Cluster of cypress flowers", because it comes out like a cluster (eshkol) and spreads its rays in the form of the grapes. It awakens mercy in the world; it removes evil far off and brings the good near. Much procreation takes place in the world at this time. Men do not object to helping one another when required.

'The fifth window is that which is called "Cistern", because the star which enters it always "draws" like a bucket and is never at rest: the wise of heart can never discover its real nature, since it never remains still. They, therefore, only with great difficulty examine it and come to some conclusion about it.

'The sixth window is called Nagha (lit. brightness), and a star enters into it called Gazron, because when it reigns over the world it is a sign of judgement, which reveals itself in many severe decrees (gezeroth) and many punishments. Every day new decrees of evil are enacted against the world, and even before these have been completely carried out other fresh ones are enacted. In the present dispensation this star is not often in the ascendant, but when the days of the Messiah will draw nigh it will dominate the world, and as a consequence noxious beasts and diseases will rage in the world, evil haps will constantly be renewed, and Israel will be in great tribulation. But when they are thus oppressed in the darkness of exile the Holy One will cause the day to break for them "and the Kingdom and dominion, and the greatness of the Kingdom ... shall be given to the people of the saints of the most High" (Dan. XII, 27), and the reign of the heathen nations will be terminated and Israel shall rule over them, and there will be fulfilment of the words, "Moreover the light of the moon shall be as the light of the sun" (Isa. XXX, 26), and then will this cause the seventh window to open to the whole world, whose star is the "Star of Jacob", concerning which Balaam said: "There shall come a star out of Jacob" (Num. XXIV, 17). This star will shine for forty days and forty nights, and when the Messiah shall be revealed and all the nations of the world shall gather around him, then will the verse of Scripture be fulfilled which says: "And in that day the root of Jesse which stands for an ensign of the peoples, to it shall the Gentiles seek: and his rest shall be glorious" (Isa. XI, 10).'

R. Simeon quoted here the verse: "But none saith, Where is God (Eloha) my maker who giveth songs in the night?" (Job XXXV, 10). Said he: 'The name "Eloha" here refers to Her who sings perpetual hymns of praise to the "King whose is the peace", who is like a lamp that never ceases to receive the light of supreme joy from the fulness [173a] of His joy. Hence, "Who giveth songs in the night." All those stars which shine in heaven do sing and praise the Holy One, blessed be He, all the time that they are visible in the sky. And the angels above sing the praises of their Lord in successive watches of the night. By night various sides are active in different ways. At the beginning of the night, when darkness falls, all the evil spirits and powers scatter abroad and roam about the world, and the "other side" sets forth and inquires the way to the King from all the holy sides. As soon as the "other side" is roused to this activity here below, all human beings experience a foretaste of death in the midst of their sleep. As soon as the impure power separates itself from the realm above and descends to begin its rule here below, three groups of angels are formed who praise the Holy One in three night watches, one following another, as the Companions have pointed out. But whilst these sing hymns of praise to the Holy One, the "other side", as we have said, roams about here below, even into the uttermost parts of the earth. Until the "other side" has thus departed from the upper sphere, the angels of light cannot unite themselves with their Lord. This is a mystery comprehensible only to the wise. The angels above and the Israelites below both press upon the "other side" in order to oust it. The supernal angels, when they desire to be united with their Lord, cannot accomplish this until the "other side" has been expelled from the higher realms. What, then, do these celestial beings do? Sixty myriads of holy angels descend on to the earth and bring sleep to all the children thereof. Through this sleep they give this world to the "other side" -- save only in the Land of Israel, where it has no sway. As soon, therefore, as it has left the angels they ascend before their Lord, and begin to sing praises. Similarly, Israel here below cannot unite themselves with their Lord until they have pushed the "other side" away from them, by giving it its due to keep it occupied. Then they, too, approach the Holy One, blessed be He, and thus the Accuser is finally found neither above nor below. It might be asked, That there is an accusation below is easy to understand, but what accusation can there be above? The truth is that the holy spirits cannot approach their Lord until the spirit of impurity has been banished from their midst, for holiness cannot be mixed with impurity, any more than the Israelites can be mingled with the heathen nations. Thus both regions, the celestial and the terrestrial, must expel the powers of unholiness before their inhabitants can approach and praise with joy and delight their Holy King. Therefore, when night falls and the holy supernal angels marshal themselves to approach Him, they first thrust out and banish the evil power. A king once had certain very precious stones which he kept locked away in a separate box in his palace. This king, in his wisdom, in order to keep prying eyes away from the casket, took a dangerous serpent and wound it round the box, thus effectually preventing anyone from stretching out his hand towards it. But the king had a great friend, and to him he said: "Whenever thou desirest to examine my gems, draw nigh without fear, and do such and such a thing to the serpent and he will be rendered harmless; then thou wilt be able to open the box and enjoy the sight of its contents." In like fashion the Holy One set about the inmost chamber of His Presence a serpent, the "other side". Now when the holy seraphic beings draw nigh with intent to enter the sphere of holiness, they come upon that serpent and are afraid lest they be defiled thereby. It may be asked: Since all angels are formed of fire, and fire cannot receive impurity, why are they afraid? The answer is indicated by the verse: "He maketh his angels spirits, his ministers a flaming fire" (Ps. CIV, 4). The first of these categories are those angels that stand outside while the second are those that stand within the innermost circle. Now those who encounter the serpent are "spirits", and that serpent is a spirit also. The spirit of impurity does not mingle [173b] with the spirit of holiness, and therefore those angels that are called "spirits" cannot enter into the Holy Presence because of that spirit of impurity. Those angels, however, which are within are "fire", and that supernal holy fire ejects the impurity so that it cannot enter into the innermost place. Thus all combine to push out the impure power and prevent it from mingling with them; and, as we have said, the celestials can only begin to praise the Holy One after they have banished the "other side" from the heavenly courts.

Now, as we have said, the three watches of the night correspond to the hosts of angels when they divide themselves into three groups in order to sing praises to the Holy One. Therefore the conductor of them all is the "harp of David", for this never ceases to play, but constantly emits hymns of thanksgiving and praise before the Supernal King, and concerning this it is written: "Who giveth songs in the night". But how, it may be asked, can this be? You said that at the beginning of the night all the evil powers and spirits arise and wander over the face of the earth, and we have been taught that these all emerge from the side of the North; and you have said further that when the north wind awakens at midnight, those evil spirits and powers gather together from all the diverse parts of the earth in which they have been roaming and enter into a cavern in the Ocean. But, if that is the case, how can these evil spirits roam about in the side of the South at the beginning of the night, for then the South wind reigns? The answer, however, is that if it were not for the South, which keeps the evil power at bay and finally thrusts it away, that spirit of impurity would wipe out the whole world and none could withstand it. But when that "other side" is roused it is only in the West, which side rules at the beginning of the night, at which time the whole world is sunk in sleep. Therefore the Holy One prepared a healing medicine for the world in the way we have said. Blessed are the Israelites in this world and in the world to come, because the Holy One, blessed be He, has chosen them above all the other nations of the world.'

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Part 6 of 6

R. Eleazar and R. Abba entered the house and rested awhile. At midnight they got up to study the Torah. Said R. Abba: 'Verily, now is the time of the Holy One's favour, since we have often remarked that at the moment of midnight the Holy One, blessed be He, goes in unto the righteous in the Garden of Eden to have joyous fellowship with them. Blessed is he who is occupied with the study of the Torah at this time.' R. Eleazar asked: 'What is the manner of this joyous fellowship?' and continued, answering himself: 'At midnight the Holy One is roused in the love of the Left Hand towards the Community of Israel; for the arousing of love proceeds only from the Left Hand. The Community of Israel, however, has no gift through which to approach the King, nor any excellent worth in herself; only when He beholds the spirits of the righteous, crowned with many good works and with many acts of righteousness accomplished during the preceding day, He is more pleased with them than with all the savour of the sacrifices which the Israelites offer. Then a light breaks forth, and all the trees of the Garden of Eden begin to sing, and the righteous are crowned there with all the joys of the world to come. And when a man wakes at that time to study the Torah, he participates in the joy of the righteous in the Garden of Eden. A Divine Name engraved in thirty-two letters is then wrought into a garland for them, this being one of the mysteries of the righteous.'

R. Eleazar then began to discourse on the verse: Hallelujah. I will give thanks unto the Lord with my whole heart, in the council of the upright, and in the congregation (Ps. CXI, 1). Said he: '"Hallelujah" is, as has already been truly pointed out by the Companions, the most excellent of all the ten expressions of praise [53] used by David, since it embraces in one single word the Divine Name and the call to praise, and in addition that Name which it contains (Jah) is the epitome of the highest Holy Name. "I will give thanks unto the Lord with my whole heart (lebab)." Wherever King David composed an alphabetical [174a] Psalm, as in this case, he intended to indicate the mystery of the twenty-two engraved letters of the Hebrew alphabet, which issue forth in the tracing of thirty-two paths. [54] There are letters which emanate from the mystery of the supernal world, and there are others which are formed on a smaller pattern. In this psalm we have the mystery of the alphabet which the upper world gives to the lower. Thus, in "I will give thanks to the Lord with my whole heart", the word lebab (heart) alludes to two hearts, the good and the evil inclination, both of which dwell in man; for one must thank the Holy One for all things, not only with one's good, but also with one's evil inclination. For from the side of the good inclination good comes to man, so he has to give thanks to Him who is good and who does good. From the evil inclination, again, comes seduction, and one must needs thank and praise the Holy One for all that comes to him, whether it be from one side or from the other. "In the council (mystery) of the upright and in the congregation." "In the mystery (sod) of the upright" is an allusion to the supernal holy angels who know and comprehend the mystery of the Holy One and are a part thereof; "the congregation" refers to the children of Israel when they congregate in tens to give thanks to the Holy One, blessed be He. Thus one has always to praise the Lord, for evil as for good, and to proclaim His wondrous deeds unto all men, for when these wonders are thus proclaimed, and His goodness, wisdom and majesty are lauded among all His creatures, then He is truly glorified in the world. Concerning this it is written: "and I shall be magnified and sanctified" (Ezek. XXXVIII, 23).'

R. Judah, commenting on the words, "Let the whole soul (neshamah) praise the Lord" (Ps. CL, 6), said: 'We have been taught that all souls emanate from one holy Body, and animate human beings. From what place (in the Body) do they come? From the place which is called "Jah" [55]' 'And what is the nature of that region?' Said R. Judah: 'It is written, "How manifold are thy works, O Lord! In wisdom hast thou made them all" (Ibid. CIV, 24); for, as we have learnt, in that wisdom, the spring of which divides into thirty-two rivers, all things that are, both above and below, were completed; it is called the "Holy Spirit", containing as it does all other spirits that are.' Said R. Isaac: 'When R. Simeon reflected on this subject, his eyes filled with tears, and he said: All the treasures of the Supernal King are disclosed by means of one key, which reveals in secret chambers supernal tracings. Who can comprehend what is hidden in the spring of wisdom? Moses revealed it not on the day whereon he made known other deep mysteries, although all things were revealed through him, save only in the hour when the Holy One, blessed be He, desired to receive him into the holy Council above, and to remove him and hide him away from men, as it is written: "I am a hundred and twenty years old to-day" (Deut. XXXI, 2). On that very day the span of his days was completed and the time of his entrance into that region was arrived, as it is written: "Behold, thy days have come near that thou must die" (Ibid. 14): "near" being meant literally. For Moses did not die. But is it not written, "And Moses died there"? The truth is, however, that although the departure of the righteous is always designated "death", this is only in reference to us. For over him who has attained completeness, and is a model of holy faith, death has no power, and so he does not, in fact, die. This was, for instance, the case with Jacob, in whom was the completeness of Faith, as may be confirmed from the words: "thy name shall not be called any more Jacob, but Israel shall be thy name" (Gen. XXXV, 10); "Israel" means the completion of all, as it is written, "And thou, O my servant Jacob, fear not, neither be dismayed, O Israel, for lo, I will save thee from afar, and thy seed from the land of their captivity ... " (Jer. XXX, 10).' R. Judah derived the fact of Israel's completeness from the words" for I am with thee" (Ibid.). 'Happy', he said, 'was his lot in that his Lord spoke to him in this wise I It does not say, "for thou art with Me", but "for I am with thee" -- that is to say, his Master came to unite His lot with His servant's, and to dwell with him.' R. Simeon said: 'It was well said by R. Abba that the verse, "and Jacob shall return and shall be in rest, and be quiet, and none shall make him afraid" (Ibid. 11), signifies that Jacob shall return to be called by another name, as it is written: "Thy name shall no more be called Jacob, but Israel." There is, however, also another interpretation, as follows: "and Jacob shall return" -- namely, to the place whence he was taken; "and be in rest" -- while in this world; "and be quiet" -- in the world to come; "and none shall make him afraid" -- not even the Angel of Death. So we see that all perfection was in him.' Said R. Isaac: 'The Companions have proved the last point in another way, viz., from the words "and thy seed (shall return) from the land of their captivity"; just as his seed is alive, so also is he alive.' [174b]

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AND THE MIDDLE BAR IN THE MIDST OF THE BOARDS SHALL PASS THROUGH FROM END TO END. R. Judah here quoted the verse, "Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due time" (Eccl. X, 17). 'What', he said, 'precedes this? "Woe to thee, o land, when thy king is a child, and thy princes eat in the morning".' Said he: 'Woe unto mankind that they neglect the worship of their Lord, though He perpetually lavishes upon them His providential care, setting before them the precious treasure of the Torah, which they neglect. There are, as we have learnt, three cardinal duties which a man must fulfil towards his son, namely, circumcision, redemption of the first-born, and the finding of a wife; and all three God performs for Israel; circumcision, as it is written, "And the Lord shall circumcise thy heart" (Deut. XXX, 6); redemption, as it is written, "And the Lord thy God hath redeemed thee" (Deut. XV, 15); the finding of a wife, as it is written, "He created them male and female, and God blessed them and God said unto them, De fruitful and multiply" (Gen. I, 27, 28). Moreover, he carried his children on his wings (Ex. XIX, 4).' Said R. Jose: 'All these benefits which He gave unto Israel were great, but the Torah is the greatest of all. For there is nothing which so ennobles a man, either in this world or in the world to come, as the Torah, concerning which it is written, "By me kings reign, and princes decree justice" (Prov. VIII, 15).

'We are told that when Rab Huna went to Palestine he found the students there discoursing on the verse, "And I will punish Bel in Babylon, and I will bring forth out of his mouth that which he had swallowed up, and the nations shall not flow together any more unto him" (Jer. LI, 44). They paid no attention to Rab Huna, as he was not known to them, being still young. When he entered the house of study, he found the students somewhat puzzled by the fact that Bel is given as the name of Nebuchadnezzar's god, whereas elsewhere we read, "But at the last Daniel came in before me, whose name was Belteshazzar, as the name of my god" (Dan. IV, 5); and also, as to the exact meaning of the words, "I will bring out of his mouth that which he hath swallowed up". Rab Huna thereupon stood up between the pillars and said: "Were I in my own place I would interpret this verse." But they took no notice of him. He stood up a second time and made the same remark. Then R. Judai bar Rab came to him and gave him a seat before him, saying: 'Speak, my son, for of the words of the Torah it says, "She (wisdom) crieth in the chief place of concourse" (Prov. I, 21).' Then Rab Huna began thus: 'We have been taught that in early times, before Jacob appeared, illness was unknown, and mankind were perfectly healthy until their time came, when they passed away without any previous sickness. When Jacob came he prayed to God, saying: "Lord of the world I May it please thee to grant that a man should first fall ill for two or three days, and then be gathered unto his people, in order that he may have time to put his house in order and repent of his sins." The Holy One replied: "It shall be so, and thou shalt be the pledge and the sign thereof." Therefore it is written concerning him, "And it came to pass after these things, that Joseph was told, Behold, thy father is sick" (Gen. XLVIII, 1) -- this being something new in the world. From the death of Jacob until the time of King Hezekiah, no man ever recovered from an illness, but of Hezekiah it is written, "In those days was Hezekiah sick unto death" (Isa. XXXVIII, 1), and later, "Then Hezekiah turned his face toward the wall and prayed unto the Lord" (v. 2). He said unto Him: "May it be Thy pleasure that men should be enabled to recover from their maladies, so that they may praise Thy Name and acknowledge Thee and turn unto Thee with perfect repentance, and thus be found worthy before Thee." And the Holy One replied: "So be it! And thou shalt be the first sign thereof." So Hezekiah experienced something which no human being had previously experienced, concerning which it is written: "The writing of Hezekiah King of Judah, and he had been sick, and was recovered of his sickness" (Ibid. v. 9). We are also told that on that day the sun went backward ten degrees. Merodach Baladan used to dine at the fourth hour (of the afternoon), having got up at the ninth hour. When he awoke on that day, he saw the sun still standing at the fourth hour! In great wrath he cried out to his attendants, saying: "What is this conspiracy that ye have devised to kill me by starvation?" "How, (175a] master?" they inquired. "Have ye not let me sleep for the space of a day and the third part of a day?" said he. "Not so I" they replied. "What has happened is that the God of Hezekiah has performed two miracles this day: He has healed Hezekiah and brought back the sun unto this hour." Then said the King: "Is there in the whole world a greater god than mine?" They replied : "Yea, the God of Hezekiah." The King rose from his throne, and wrote: "Peace be to Hezekiah the King of Judah, peace be to his God, and peace be to Jerusalem, the holy city." Presently he again rose up from his throne, and retiring three steps as though in a king's presence, wrote: "Peace be to the great God in Jerusalem, peace be to Hezekiah the King of Judah, and peace be to Jerusalem the holy city." Then the Holy One spake to him and said: "Thou hast stepped back in my honour three paces. By thy life! three august kings who shall rule over the whole world will descend from thee!" And so it was. The first was Nebuchadnezzar. Of him Daniel says: "Thou art this head of gold, and after thee shall arise another kingdom inferior to thee, and another third kingdom of brass which shall bear rule over all the earth" (Dan. II, 38, 39). And it says further: "Nebuchadnezzar the king made an image of gold, whose height was three score cubits, and the breadth thereof six cubits" (Ibid. III, 1). Said Nebuchadnezzar: "The image which I saw in my dream had a head of gold on a body of silver, but I want to make an image all of gold and a golden crown on its head." And so we are told that on that day Nebuchadnezzar summoned all nations, peoples, and tongues, in order that they might worship that image, and he took one of the vessels of the Sanctuary on which the Holy Name was engraved and put it into the mouth of that image. Then he spoke boastful words until Daniel appeared, and came close to the image, and said: "I am an ambassador of the highest Lord: He has decreed through me that thou shouldst depart from here I" and uttered the Holy Name. Immediately the vessel departed and the image fell and broke in pieces. This, then, is the meaning of the words: "I will bring out of his mouth that which he hath swallowed up, and the nations shall not flow together any more unto him." , Then R. Judah stood up and kissed young Rab Huna on his head, and said: 'Had I not drawn thee near to me, I should not have discovered thy wisdom.' From that time the students treated him with great respect.

"Blessed art thou, O Land, when thy king is the son of nobles, and thy princes eat in due time." R. Jose applied this verse to Moses when he brought out Israel from Egypt and made them a free people, for then they, the "princes", ate the Passover in due season (Ex. XII, 11). Said R. Simeon ben YoHai: "Have I not said that all the words of King Solomon are found within the holy Temple (i.e., have an esoteric significance)? What you have said is quite true, as far as it goes, and the application to Moses is quite feasible, but this particular verse soars into higher reaches, and is in the holy Temple. "Blessed art thou, O land, when thy king is the son of nobles." "Land" (erez), without any specific designation, refers to the earth (erez), as it is written: "He cast down from heaven unto the earth the beauty of Israel" (Lam. II, 1). This "earth" is one of the mysteries which are found within the crowns of the Holy King, for it is written: "On the day when the Lord God made earth and heaven" (Gen. II, 4). And this "earth" derives all its nourishment from the holy perfection called "heaven". And when the Holy One resolved to destroy His house and the Holy Land below, He first removed the "Holy Land" which is above -- the celestial prototype -- and cast it down from that grade where it had formerly imbibed nourishment from the holy Heaven, and then He caused the land below to be devastated: first He "cast down from heaven the earth", and then "He remembered not His footstool" (Ibid.). For there is a dictum concerning the Holy One's ways: "When He resolves to judge the world, He first executes judgement above, and then there follows the judgment below." First "the Lord shall punish the host of heaven in heaven", and then "the kings of the earth upon the earth" (cf. Isa. XXIV, 21).' Said R. Simeon: 'Blessed art thou, O Land (earth), that thy king is free (ben horin), and nourishes thee in plenty without fear of interference from the "other one" (Severity), all being nourished by that Supernal King. "And thy princes eat in due time", this "time" being that of which it is written: "In time it shall be said of Jacob and of Israel, What hath God wrought!" (Num. XXIII, 23). "Woe to thee, O Land (earth), when thy king is a child", as the prophet threatened Israel with the words, "And I will give children to be their princes" (Isa. III, 4); for, indeed, woe unto the earth when it imbibes nourishment from the Left Side, the attribute of Severity, which is the symbolism of the words, "and thy princes eat in the morning", that is, have to imbibe the vapours of that early blackness [175b] which reigns before the Light breaks and banishes all other rulers by the resplendence of its own majestic glory.'

R. Simeon, we are told, explained thus the words, "And the middle bar in the midst of the boards shall pass from one end to the other." '"The middle bar" " he said, 'signifies Jacob, the perfect saint, as we have pointed out on another occasion in connection with the characterization of Jacob as "a complete man, dwelling in tents" (Gen. XXV, 27). It docs not say, "dwelling in a tent", but "dwelling in tents", which denotes that he unified the two "tents" (of Severity and Mercy). The same implication may be found here: "The middle bar in the midst of the boards shall pass from one end to the other", uniting them. Jacob was perfect in regard to both sides, the Holy Ancient and the Microprosopus, and also to the supernal Grace and the supernal Power, harmonizing the two.' R. Simeon said further: 'I perceive that Wisdom (Hokmah) is the totality of all the holy Sefiroth, and that supernal Grace (Hesed) emanates from Wisdom, and Power (Geburah), which is the prompter of severe judgement, from Understanding (Binah). Jacob harmonized both sides: the Fathers (Abraham and Isaac) signified the totality of all, and Jacob signified the union of the Fathers. We have learnt that Wisdom beat against the stones of the thirty-two Paths [56] and caused the wind to gather many waters into one place. Then fifty gates of understanding were opened. From the Paths emanated ten luminous crowns, and there were left twenty-two Paths. The wind whirled down those Paths and fifty Gates of Understanding were opened, and the twenty-two letters were engraved upon fifty gates of the Jubilee and were crowned with the seventy-two letters of the Holy Name. These opened out sideways in their turn and were crowned with the twenty-two crowns of Compassion which are contained in the Ancient of Days, who bestows light upon them, to each according to its place. Fifty engraved letters also were crowned with forty-two supernal letters of the Holy Name, by which heaven and earth were created. And eight gates were opened, which are the eight significations of Mercy, as it is written: "The Lord, the Lord God, merciful and gracious", etc. (Ex. XXXIV, 6-7), which emanate from the Holy Ancient and proceed to the Microprosopus, and they unite with those holy crowns, Supernal Wisdom and Understanding, taking Supernal Grace from the one side and Judgement or Power from the other. Then came the merit of Jacob and synthetized both and made them one, for he signifies supernal harmony.' R. Simeon added, so we are told, that on that account Jacob was called Israel, because "Jacob" symbolizes that which is below, "Israel" that which is above; "Jacob" betokens incompleteness, "Israel" is the completion of all. Said R. Judah: 'When Wisdom began to cause the shaping of Crowns, [57] with which Crown did it commence? With that which is called "Understanding" (Binah), for in Understanding all is contained; and therefore fifty gates are opened in its name, and thus it is found that all the letters and all the crowns are engraved in Wisdom. Therefore it is written: "Thou hast made them all in Wisdom" (Ps. CIV, 24). It is written: "Who hath measured the water in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?" (Isa. XL, 12). "The water" here symbolizes "Understanding".' R. Eleazar referred it to "Grace", whereupon R. Simeon said to him: 'The two views are equivalent. "Heaven" symbolizes "Beauty" (Tifereth), and "dust" refers to "Power" (Geburah). "Mountains" refers to the other crowns which are called "Mountains of pure balsam", and "hills" alludes to somewhat lower chariots.' [176a] Said R. Eleazar: 'It would seem that Jacob emanated from the region of severe Judgement, for Isaac laid hold on this attribute as His portion.' Said R. Simeon to him: 'But was this the only grade? Isaac emanated from Grace, surely, and so did all the Fathers. In fact, Judgement proceeds from Mercy, and Mercy from Judgement. Abraham inherited Mercy, and Isaac proceeded therefrom, but with the aura of Judgement about him; and Jacob in turn issued in Mercy from the midst of Judgement. So one quality emanates from another, each imbibes from each, and finally it is made manifest that all are one, and all depend on One, and the One is all in all. Blessed be His Name for ever and ever.' Said R. Eleazar: 'It is evident that there can be no perfection except the one aspect be joined to the other and a third hold them together to harmonize and complete them, like Jacob in relation to Abraham and Isaac. That is why it is written: "And the middle bar in the midst of the boards shall be fastening from one end to the other." We have been taught that all this differentiation of the Divine Personality is from our side and relative to our knowledge, and that, above, all is one, all is set in one balance, unvarying and eternal, as it is written: "I the Lord change not" (Mal. III, 6).' Said R. Judah: 'All the heavenly lights are illumined from one and depend on one, and all the lights there form only one Light, and desire never to be separated. and he who does separate them in his mind is as though he separated himself from life eternal.' Said R. Isaac: 'It is written, "And I will give youths to be their princes, and babes shall rule over them" (Isa. III, 4). This is an allusion to the words, "And thou shalt make two cherubims of gold" (Ex. XXV, 18). It is also written: "The ark of the Lord which dwelleth between the cherubims" (I Sam. IV, 4); and again it is written, "And he rode upon a cherub" (2 Sam. XXII, 11). When He dwells in completeness, He "dwelleth between cherubims", but when the King is not established on His Throne, He "rides" on "one" cherub. Said R. Jose: 'Woe unto the world when one cherub turns away his face from the other, for it is written, "And their faces shall look one to another" (Ex. XXV, 20); only then is there harmony in the world.' Said R. Isaac: 'We have been taught that the words, "The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover" (Lev. XVIII, 7) have an esoteric reference to supermundane relationships in addition to their obvious significance. Woe to him who "uncovers their nakedness" (by probing too deeply into the hidden mysteries of the inner aspects of the Divine Essence and the relationship of one to another). Similarly, it is written in regard to Jacob: "fastening from one end to the other". Happy is the lot of Israel, by whose praises the Holy One, blessed be He, is glorified even as He is glorified above: "Israel in whom I am glorified" (Isa. XLIX, 3).'

We have been taught that R. Isaac once said: 'In bygone times a person used to say to his neighbour, "Speak to me on a certain portion of the Torah and I will pay thee for it"; but in our days, even if one person says to another, "Study the Torah and I will reward thee with money for so doing", no one inclines his ears to listen, and none desires knowledge except those few saints of the Highest in whom the Holy One is glorified, and concerning whom it is written, "And thy people shall be all righteous, they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified" (Ibid. LX, 21).'

***

THE HOOKS OF THE PILLARS AND THEIR FILLETS SHALL BE OF SILVER. Said R. Isaac: 'I presume that the "hooks of the pillars" symbolize all those who are attached to the supernal unifying pillars, [58] and that all those who are below depend on them. What is the significance of the word vavim (hooks; also the letter vau, the numerical value of which is six)? Six within six (vv), all united and nourished by the Spine which is set over them. And we have learnt in the Book of the Hidden Mystery (Sifra di-zeniutha) this dictum: "Hooks above, hooks below (six above, six below), all comprehended in one meaning and one name, having one and the same significance." Now, what is this "Book of the Hidden Mystery"?' Said R. Simeon: 'It contains five sections which are to be found in the midst of a great Hall, and whose wisdom fills the whole earth.' Said R. Judah: 'If this book of wisdom is enclosed in that Hall, it is of more worth than any other tome.' 'Verily,' returned R. Simeon, 'it is so, for one who is used to passing in and out of the courts of wisdom, but not to one who rarely or never enters into that Hall. Once there was a man who dwelt among the mountains and was a complete stranger to the ways of townsfolk. He sowed wheat, but knew no better than to consume it in its natural condition. One day he went down into a city, and there a loaf of good bread was placed before him. He asked what it was, and was informed that it was bread and was meant to eat. He ate it and liked it. "What is it made of?" he said. They told him "Wheat". Later, he was given fine cake kneaded in oil. He tasted it, and again asked: "And this, of what is it made?" The same reply was made as before: "Of wheat". Finally, he was treated to some royal confectionery, flavoured with oil and honey. Once more he asked his question, and obtained the same reply. Then he said: "In sooth, I have all these at my command, because I eat the essential constituent of all, namely wheat." Thus, through his untutored taste he remained a stranger to all these delicious flavours, and their enjoyment was lost to him. Even so it is with those who stop short at the general principles of knowledge because they are ignorant of the delights which may be derived from the further investigation and application of those principles.' [59]

_______________

Notes:

1. Malkuth.

2. Tifereth.

3. "R. Akiba says: 'All the Writings are holy. but the Song of Songs is holy of holies", T. B, Yadaim, III, 5.

4. Binah.

5. Cf. Bereshith Rabbah, XV, 8.

6. v. Zohar, Gen., p. 20a; Midrash Rabbah, ad loc.

7. Gold symbolizing Severity, silver Grace, and brass Beauty.

8. i.e. Four ways of combining the letters of the Holy Name.

9. i.e. the seven angels symbolized by the seven colours.

10. Angels of chastisement.

11. v. Zohar, Genesis, 79a.

12. This symbolism of metals evidently refers to the Sephirotic Tree, and it would require much space for the proper elucidation. What follows to the cad of page 148b is merely a disconnected fragment of a longer section, "dealing with priestly and prophetic offices of Moses, Aaron, Samuel, and Jeremiah, and the differences between them, touching on the symbolism of gold, silver, brass, and the brazen serpent.

13. Luz, cf. Bereshith Rabbah, 69.

14. v. Zohar, Gen., 204a.

15. The first letter of Kelalah. curse.

16. T. B. Berakhoth, 55a.

17. Hokmah.

18. Tifereth.

19. Malkuth.

20. Cf. T. B. Hagigah, 26b.

21. v. Bereshith Rabba, ch. 8.

22. Cf. T. B. Ber., 4b.

23. v. Tosefoth to Menahoth, 30a.

24. i.e. the Sabbath afternoon service, v. Prayer Book.

25. v. T. B. Shabb., 88b.

26. Malkuth.

27. From here to 159a belongs to Ra'ya Mehemna.

28. The passage which follows, to the beginning of 160b, deals with the symbolism of some letters and their significance as creative potencies, and does not lend itself to translation.

29. v. Zohar, Gen., 134a.

30. v. T. B. Berachoth, 27b.

31. Here follows in the original a passage on the symbolism of the phylacteries with reference to the Unity, which is practically a repetition in substance of Zohar, Exodus, 43a, b, and Genesis, 13b.

32. v. Zohar, Exodus, 68b.

33. Hesed.

34. Binah.

35. Translation according to the Keri.

36. i.e. the Deity.

37. Binah.

38. Malkuth.

39. Zaddik.

40. v. T. D. Berakhoth. 20b, where the ruling seems to be different.

41. The Shekinah -- Malkuth -- who receives the fulness of blessing from the preceding Sefiroth.

42. Binah.

43. Malkuth.

44. Tifereth.

45. Nezah.

46. Hod.

47. Nezah and Hod.

48. Cf. Bereshith Rabbah, 65.

49. i.e. as explained by Mikdash Melech. when they perform the office of Seraphim (lit. burning ones).

50. T. B. Pes., 118b.

51. v. T. B. Sabb., 107b.

52. Cf. Lev. R., ch. VIII.

53. Benediction, Hallel, prayer, song, psalm, melody, nezah, blessed, thanks, Hallelujah. Cf. Midrash Teh., I.

54. The thirty-two paths of the primordial Wisdom.

55. Al. Yod = "Hand".

56. i.e. the ten Sefiroth and the twenty-two letters of the Hebrew alphabet; cf. Sefer Yezirah.

57. i.e. Sefiroth.

58. i.e. Nezah and Hod, who are attached to the three Sefiroth above them.

59. Pp. 177b-179a belong to the Sifra di-Zeniutha. v. Introduction, vol. I, p. xii.

[admin]

TEZAWE

Ex. XXVII, 20-XXVIII, 1

AND THOU SHALT COMMAND THE CHILDREN OF ISRAEL: ... AND THOU BRING NEAR UNTO THEE AARON THY BROTHER. Said R. Hiya: 'What is the significance of the expression "and thou" in these and other passages, e.g., "And thou shalt speak unto all that are of a wise heart" (XXVIII, 3); "And thou take unto thee principal spices" (Ex. XXX, 23)? In all cases it contains a reference to the supernal world, indicating that the Shekinah is joined with Moses.' Said R. Isaac: 'The upper and the lower lights, when united, are designated "and thou", as, for instance, in the passage, "and thou givest life to them all". Therefore it does not say merely "Command", "Take unto thee", "speak", etc., but prefixes the words "And thou", because at the time of the building of the Tabernacle the Sun united with the Moon, and all the divine aspects were merged into one Whole which should rest upon the holy place and bless the work of its construction.' R. Eleazar derived the same im7erence from the words: "Then wrought Bezalel ... and every wise-hearted man, in whom the Lord put wisdom and understanding" (Ex. XXXVII, 1). Said R. Simeon: 'It can also be proved from the verse, "And thou shalt speak unto all that are of a wise heart, to him whom I have filled with the spirit of wisdom." Instead of "to him", we should have expected "to them", but the singular form refers to the "heart", which He has filled with the spirit of wisdom, as it is written: "And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding", etc. (Isa. XI, 2). Therefore it was necessary to say, "Him whom I have filled with the spirit of wisdom", in order to show that the Sun united with the Moon in an all-embracing completeness. For the same reason "and thou" is used in all the cases which we have considered.' Said R. Eleazar: 'How, then, are all the passages beginning with "and thou" to be understood?' R. Simeon replied: 'In this way: "And thou bring near unto thee Aaron" -- to join and unite with him in fitting manner the mystery of the Holy Name; "And thou shalt speak unto all that are of a wise heart": this indicates that none of them came to do the work of Aaron's vestments before the Holy Spirit spoke in them bidding them begin: "And thou shalt command the children of Israel that they bring pure oil . . . for the light" -- this indicates that it was the Holy Spirit which urged them to do this and shed its light upon them that they might perform the work with all their heart; "And thou take unto thee principal spices" -- this has the same significance as "And thou bring near unto thee Aaron". In fact, all the repetitions of the phrase "and thou" which occur in connection with the work of the Tabernacle contain this implication.'

R. Simeon spoke on the verse: "And thou, O Lord, be not far from me; O my strength, haste thou to help me" (Ps. XXII, 20). Said he: 'The two invocations, "And thou, O Lord", are in effect one. "Be not far", that is, do not soar away from us aloft, to remove the upper Light from the lower, for when the one separates from the other all light is darkened and removed from the world. For this cause, indeed, was the Temple destroyed in the time of Jeremiah, and although it was afterwards restored, that Light did not even then return to its place with the same fulness and perfection as before. The very name of that prophet signifies the "going up on high" (Jeremiah; lit. God shall be exalted) of the supernal light, and its continued absence from its place in the earthly sanctuary. Jeremiah himself was removed and never returned to his place, and the Temple was destroyed and the light was darkened; but Isaiah's very name ("The Salvation of the Lord") is the cause of future redemption and the return of the supernal light to its place and the restoration of the Temple and all the splendour and glory thereof. Therefore the names of these two prophets are thus differentiated, because the name is of great significance and potency, and the combination of letters one with the other operates either for good or for evil. Connected with this mystery is the combination of the letters of the holy names, and even the letters in themselves can be made to reveal supreme mysteries.' [181a] [1]

***

THAT HE MAY MINISTER UNTO ME IN THE PRIEST'S OFFICE. Said R. Simeon: 'Moses did not make use of the Moon until he was completed on all sides in the mystery of the vau (six). [2] as elsewhere explained. This is indicated by the superfluous vau at the end of le-khahano (to be a priest). The word Ii (to me) indicates that the vau (Tifereth) was to make use of the he (Malkuth), that all might be one. Blessed are the Israelites [181b] who "entered and came out" and comprehended the mystery of the ways of the Torah, to walk in the way of truth. "From among the children of Israel", because only from there is unity possible, for the children of Israel stand here below as emissaries of the Most High, to open the gates, to shed light upon the ways, to kindle the radiance of the heavenly fire. to draw all things that are below near to them that are above, in order that all may become a unity. Therefore it is written: "And ye who cleave to the Lord your God, ye are all alive to-day".' R. Simeon further said: 'In all things there is a "drawing near" for him who understands how to accomplish the union and to worship the Lord, for when the sacrifice is offered in manner due, all grades are brought near as one unity, and the light of the Countenance is present in the world, in the Sanctuary, and the "other side" is subdued and covered in, and the side of holiness reigns in all as light and joy. But when the sacrifice is not offered in manner due, and the union is not effected, this Countenance is overcast and the light is not present, the Moon is in hiding, and the "other side" reigns, because there is no one who knows how to unify the Holy Name in the proper fashion.' [3] [182a]

'It is written: [4] "Thou shalt not make to thee molten gods", and immediately after, "the feast of unleavened bread shalt thou keep" (Ex. XXXIV, 17, 18). What connection is there between the two precepts? We have been taught concerning this matter as follows : If one eats leaven during the Passover, it is as though he worshipped idols. For when Israel went out from Egypt they emerged from the dominion of the Egyptians, from that dominion which is called "leaven"; for the "evil inclination" operates in man and grows in him like leaven in the dough: it enters into him, and, little by little, extends its influence until his whole self is permeated by it. This is idolatry, concerning which it is written, "Let there be no strange god in thee" (Ps. LXXXI, 10).'

R. Judah discoursed in connection with this theme on the words: "Cease ye from man, whose breath (neshamah) is in his nostrils, for wherein is he to be accounted of?" (Isa. II, 22). 'This verse,' said he, 'has already been explained; but what is the particular significance of the expression, "cease ye from man"? Must one, then, avoid any intercourse with men? If that were so, there would be no social life whatsoever, and assuredly it was not thus ordained! It has, however, been expounded as applying to the man who rises up early to pay court to his neighbour (instead of going to prayers), which thought I have connected with another verse, namely: "He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him" (Prov. XXVII, 14). But although this explanation is satisfactory as far as it goes, the question still remains, What is the meaning of the expression, "Whose breath (neshamah) is in his nostrils"? It is this: the Holy One commands man to guard himself against those men who have turned from the good to the evil way, and have polluted their souls by the impurity of the "other side". For, when the Holy One created man, He made him on the supernal pattern and breathed into him a holy breath consisting of a triad, as has already been established, whose several names are nephesh, ruah, and neshamah, the highest being the neshamah, for it is the superior energy by means of which man can apprehend and keep the commandments of the Holy One. But when he lets his soul participate in the "strange worship", he defiles that soul and departs from the worship and the ways of his Lord. For these three aspects of the soul, nephesh, ruah, and neshamah, are all one, being merged one in the other on the pattern of the supernal mystery. And when we see a man who possesses all these three grades untarnished and firmly established therein, we may know that he is a complete man, a faithful servant of his Master; and with such a one we may safely associate in order to learn from him his way of life. And how is one to discern whether a person is one whose acquaintance is to be cultivated or shunned? By his temper; for by his demeanour when roused to anger can his character be discerned. If he guards the holy soul when he is wroth, in order that it may not be uprooted from its place, and supplanted by the "other side", then he is indeed a man, a servant of his Lord, complete and holy. But one who in his ire cares nothing for the welfare of his soul, uprooting it and letting it be replaced by the impure domination, such a man is a rebel against his Lord, one with whom we should shun contact of any kind, for he is one who, as it is written, "teareth his soul in his anger" (Job XVIII, 4) -- he tears and uproots his soul in his heedless rage, and allows a "strange god" to usurp its place within him and to take possession of him in its stead. Thus the words, "Cease ye from a man whose soul is tom in his anger" (aph = anger as well as nostril), arc obviously an injunction to refrain from intercourse with him who tears the holy soul and defiles it in his anger. [182b] "For wherein (ba-meh) is he to be accounted for?" -such a one is "accounted" an "idol" (bamah, lit. "high place"), and to associate oneself with such a person is like associating with idolatry. And not only that: such a person has also uprooted holiness from its place and raised in its stead a "strange god" there; and as in regard to a "strange god" it is written: "Do not turn to idols" (Lev. XIX, 4), so it is prohibited to look on the face of such a person in his anger. As to the question, What about the anger' of students of the Torah? that anger is good in all its aspects, since, as we have been taught, the Torah is fire, and it is she who kindles that holy anger in her devotees, as it is written, "Is not my word like as a fire? saith the Lord" (Jer. XXIII, 29). The anger of scholars is for offences against the Torah, it is in her honour, it is for the sake of the Holy One's glory and majesty. Therefore it says: "For the Lord thy God is a consuming fire, he is a zealous God" (Deut. IV, 24). But if a person becomes angry over purely secular matters, this is no service of God, and no sin that man commits is so literally idolatry as this, since it actually sets up an idol in the very heart of him who is angered: unto such a man one is forbidden to speak or draw nigh. Should one say, But, after all, this anger is only a momentary impulse from which he may soon repent -- why, then, such severity as this? the answer would be, that in reality it is not thus, because he has uprooted the holiness of his soul from its place and the "other god" has entrenched himself therein, and will never leave him until by a great effort the person so afflicted completely purifies himself and roots out from his inner self that evil, and thereafter endeavours to sanctify himself afresh, and to draw down holiness from above upon himself; then only can there be a possibility of renewal and sanctification for him.' Said R. Jose to him: 'Why only a possibility of renewal and sanctification?' R. Judah replied: 'Consider this: when a man uproots the holiness of his soul and is given admission to that "strange god" in its place -- the "strange god" which is called "impure" -- that man has become polluted and he pollutes everyone with whom he comes into contact, and holiness flees from him; and, holiness having once fled, whatever the person may do afterwards, it will not return to its place again.' Said R. Jose: 'And yet, how many who had defiled themselves are purified!' R. Judah replied: 'But anger, in contradistinction to sins which pollute only the body, pollutes also the soul and, in fact, the whole being. Therefore one must beware of such a man and must "keep the feast of unleavened bread", that is, the side of holiness within, and not exchange it for the "other side" to pollute oneself and others.

'"The feast of unleavened bread shalt thou keep (tishmor). Seven days shalt thou eat unleavened bread, as I have commanded thee" (Ex. XXXIV, 18). This is the sphere called shamor (keep = Kingdom, the "Feminine" emanation), therefore it says in regard to this feast, "keep". These "seven days" are not like the seven days of the feast of Tabernacles, which latter are "upper" days (belonging to the world of "Understanding"), whilst the former are "lower" days (belonging to the world of "Kingdom"). Therefore, on the feast of Tabernacles the full "Hallel" [5] is recited, whilst on that of Passover (after the first day) only a part of it [6] is recited. It may be asked, After the feast of the Passover has been sanctified (on the first day), why is there a descent to a lower plane on the succeeding days? Is there not an ancient rule that "in holy things there must be continual progress upward, not regression downward"? Why, then, is not the "complete" Hallel said on the remaining six days of the feast? Why does the sanctification "come down" in these "lower" days? The answer would be as follows: It is written concerning the High Priest: "And he should make an atonement for himself and for his house" (Lev. XVI, 6); from which it is clear that he, being the medium of propitiation, must first make atonement on his own behalf and then be the means of atonement for his household. The same applies here: the grade of the Passover feast began to be sanctified first (on the first day), and having been sanctified itself required to sanctify its household, and for this reason it "came down". And what is the instrument of that sanctification? Israel which is below, when she counts the days of the Omer (from the second night of Passover until the night of Pentecost). And when these have been sanctified, this grade must be raised in order to ascend above, for when the house of the Matrona (Israel, the "bearer" of the Shekinah) is sanctified, it ascends to the upper region in order to unite itself with those "higher" days [183a] above (on the Feast of Weeks). Therefore we have to count the days of the Omer standing, because these are "high" days. So, also, whenever a man enters into those "high" days, whether it be with prayers or hymns of praise, he must pray or sing standing, his thighs taut, his feet firm, his body erect: the attitude of a man, instinct with power, as distinct from the characteristic attitude of a woman, which is sitting. Another reason for standing is that the counting of the days of the Omer signifies praise-giving to the upper world. And because the counting of the Omer is part of the mystery of the world of Masculinity, therefore it is not obligatory for women, for it is only the men who are obliged to count, in order to unite all the attributes according to the Divine purpose. Similarly it is written (in regard to the pilgrimage to Jerusalem on the three festivals): "Three times in the year all thy males shall appear before the Lord God" (Ex. XXIII, 16] -- males but not females, because the mystery of the Covenant applies to males but not to females; therefore the command to "appear" being bound up with that supernal mystery, women are not obliged to keep it. We have also learnt in this connection the mystery, that from every seven of those "high" days, one day of the lower days receives holiness, and that day is called Shabu'a (week), [7] because it was sanctified by the seven "supernal" days. And so it is with all the sevens of the fifty days (between the second night of Passover and the night of Pentecost), or rather the forty-nine days, and as there are forty-nine supernal days, seven days below are sanctified, and every one of these days is called "week", because it ascends by means of those seven. Therefore it is written, "Seven complete weeks they shall be" (Lev. XXIII, 15). Because they (i.e. the "lower" days) are of the Feminine grade they are designated by a feminine form (sheba' instead of shib'ah). And when they have been sanctified by them (i.e. by the supernal days), and the "House" has been prepared, so that the Wife (the Shekinah) may be united with her Spouse, then it is called "The Feast of Weeks" (Pentecost), because of the "lower" days which have been hallowed by the "higher". Therefore it is written: "In your weeks" (Num. XXVIII, 26), because they are "yours", as Israel is also sanctified with them. Hence, when forty-nine days have been reached and passed, the fiftieth day, which reigns over them, symbolizes the mystery of the Torah (given on that day), which possesses forty-nine aspects; and this day, by means of the impulse from below, brought forth the Torah complete with forty-nine aspects.' R. Eleazar quoted in this connection the verse: "Yea, the sparrow hath found an house, and the swallow (deror) a nest for herself, where she may lay her young, at thy altars" (Ps. LXXXIV, 4). 'Of the birds of heaven,' he said, 'some make their dwellings outside (in the open) and some inside human habitations: as, for instance, the swallow, which makes her dwelling in a house, and is not afraid. Why? Because all call it "deror". And what, then, is the meaning of deror? Freedom, as it is written, "Ye should proclaim deror", and the Aramaic translation of deror is heru (Freedom). These swallows make a nest in a house and bring forth little ones and dwell in that house for fifty days and then separate and go each its own way and to whatsoever place it desires, all being free. Similarly, it is written: "And ye shall hallow the fiftieth year and proclaim freedom throughout all the land" (Lev. XXV, 10). Freedom emanates from this fiftieth year to all, and because of this the Torah which proceeded from that fiftieth day is called "Freedom". Concerning this it is written, "Graven (haruth) upon the tablets", which word haruth contains the same letters as heruth, which is Freedom, and the Decalogue, which is the essence of the Law, is thus given its due appellation, because whatever this supernal day brings forth is called "Freedom". It is the freedom of all things, of all spheres, of all worlds and of all created beings, both above and below.

'The children of Israel ate, when they left Egypt, two kinds of bread: one on their leaving, unleavened bread, the "bread of affliction"; and the other in the wilderness, "bread from heaven" (Ex. XVI, 4). Therefore the essential sacrifice of the day (Pentecost, when the Torah was given) was bread (Lev. XXIII, 17), and the others were additional to this, as it is written: "And ye shall offer with the bread some lambs", etc. (Ibid. 18), for this was the bread by means of which the Israelites were endowed with the superior wisdom of the Torah, and entered into her ways.

'Now one has to consider: On the Passover the Israelites emerged from their subsistence on the [spiritual] bread called "leaven" [183b] to be nourished by the more honourable bread called Mazzah (unleavened). Now, when the Israelites were worthy (on the Day of Pentecost) to eat a more excellent bread, would it not have been more appropriate that the "leaven" should have been abolished altogether and not been in evidence at all? Why, then, was that sacrifice based chiefly on leavened bread, as it is written: "They (the two loaves) shall be baken with leaven" (Lev. XXIII, 17)? Moreover, on that day (Pentecost) the "evil inclination" (leaven) came to naught, and the Torah, called "Freedom", was then given. We may, however, explain by the following parable. A king had an only son who fell seriously ill. After a time the prince expressed a desire to eat, but he was forbidden to eat any food other than that prescribed by the physicians, and orders were given that for the set term of that diet no other viands should be found in the palace. All was carried out accordingly. But when the prince was come to the end of the period of his special diet the ban was lifted, and it was intimated that now he was free to eat whatsoever he fancied, since it would not harm him. Similarly, when the Israelites came out from Egypt they knew not the essence and mystery of the Faith. Said the Holy One: "Let them taste only the medicinal food, and before they have finished it be shown no other food soever." But when the mazzoth were finished, which was the medicine by means of which they were to enter and to comprehend the mystery of the Faith, then the Holy One proclaimed: "From now on they may see and eat leavened bread, because it cannot harm them" -- especially on the Day of Pentecost, when the supernal bread, which is a cure of all ills, was prepared for them. Therefore leaven was offered to be burnt on the altar, [8] and two other loaves were offered with it, and the leaven was burnt by the fire of the altar, and it could not reign over and do harm to Israel. Therefore holy Israel cleaves to the Holy One, blessed be He, on this day (Pentecost), and if the Israelites had but preserved the two sides (symbols) of the two loaves they would never have been subjected to chastisement.

'New Year's Day is a day of judgement for those who have not accepted the healing food, and have neglected the "medicine" of the Torah for the sake of another food, which is leaven. For on this day that "leaven" ascends and accuses mankind and speaks evil against all whom it can malign in any wise. And at that time the Holy One, blessed be He, sits in judgement over all and pronounces His decrees in regard to all the spheres. Therefore, when He gave the Torah to Israel He gave them to taste of that supernal bread of the celestial realm, namely, the manna, by means of which they were enabled to perceive and penetrate into the mysteries of the Torah and to walk in the straight path. However, this subject has been elucidated by the Companions, in connection with the mysteries to which we have already referred.'

R. Simeon and his son, R. Eleazar, were out walking one day, accompanied by R. Abba and R. Jose. As they went along, they beheld ahead of them an old man, who led by the hand a young child. R. Simeon, on perceiving them, exclaimed, turning to R. Abba: 'Assuredly, we shall hear new and instructive expositions from that old man.' So they walked on more quickly, and presently overtook the couple. When they approached the old man, R. Simeon said to him: 'Thou travellest in heavy garments. Who art thou?' The stranger replied: 'I am a Jew.' Said R. Simeon: 'Verily we shall hear new interpretations to-day from thee. Whence art thou?' The old man answered: 'I was wont until but lately to live retired from the world, a recluse in the desert, where I studied the Torah and meditated on sacred matters, but now I am come into the midst of the habitation of men, to sit in the shadow of the Holy One in these days of the seventh month.' R. Simeon rejoiced and said: 'Let us sit down, for verily the Holy One has sent thee to us. By thy life, we shall hear words from thy mouth of those which have been planted in the desert concerning this seventh month. But why art thou now so far from thy place of retirement, and why bent upon fixing thy dwelling elsewhere? The old man replied: 'From this question I can see that thou lackest not wisdom, and that indeed thy words reach the firmament of wisdom itself.' Then he began to speak as follows: 'It is written: "And in the wilderness where thou hast seen how that the Lord thy God bare thee as a man doth bear his son in all the way that ye went, until ye came unto this place" (Deut. I, 31). This verse ought surely to run: "And in the wilderness where the Lord thy God bare thee"; what is the significance of the words "where thou hast seen"? The answer is as follows. The Holy One led Israel through a terrible wilderness "wherein were fiery serpents and scorpions" (Ibid. VIII, 15); indeed, the most fearful wilderness in the world. Why did He do this? Because in the hour when they left [184a] Egypt and increased to the number of sixty myriad souls, the Holy Kingdom was strengthened and stood firm, high above all, and the Moon was illumined, and thus the wicked dominion, the "other side", was subdued, and the Holy One brought the Israelites out in order to lead them through the terrible wilderness, the very realm and domain of Samael the wicked, in order that the evil power might be broken and the ruler of the regions of darkness be crushed, that it might rear its head no more. Had the Israelites not sinned, the Holy One would have resolved to remove him altogether from the world. Therefore He led them through his very dominion and territory. But when they sinned the serpent stung them many a time, and then was fulfilled that which was written: "He shall bruise thy head (rosh) and thou shalt bruise his heel" (Gen. III, 15] -- that is to say, Israel first (be-rosh) bruised his head, but because later they knew not how to .guard themselves against him he finally smote them and they all fell dead in the wilderness, and then the other half of the verse was fulfilled: "and thou (i.e. the serpent) shalt bruise his heel". And forty years long were they chastised by him, which corresponded to the forty lashes of the judges. Therefore it says: "where thou hast seen". They saw with their own eyes the prince of the desert, a prisoner bound before them, and they took his lot and possession. And so I also separated myself from the haunts of men and departed to dwell in the desert in order to be able better to meditate upon the Torah and to subdue that "other side." Besides, the words of the Torah can best sink into the soul there in the desert, for there is no light except that which issues from darkness, for when that "other side" is subdued the Holy One is exalted in glory. In fact, there can be no true worship except it issue forth from darkness, and no true good except it proceed from evil. And when a man enters upon an evil way and then forsakes it the Holy One is exalted in glory. Hence the perfection of all things is attained when good and evil are first of all commingled, and then become all good, for there is no good so perfect as that which issues out of evil. The divine Glory is extolled and extended thereby, and therein lies the essence of perfect worship. And as for us, we remained in the desert throughout all the days of the year in order to subdue there that "other side", but now, when the time for the divine worship from the side of holiness has come, we return to an inhabited place where the worship of the Holy One is carried on. Moreover, now in the season of the New Year the time has come for that serpent to demand justice from the Holy One, and he rules there at present, and therefore we went away from there and are come to an inhabited place.'

The old man then proceeded to discourse on the verse: "Blow the trumpet in the new moon, in the time appointed on our solemn feast-day" (Ps. LXXXI, 4). He said: 'Now is the time when the mighty supernal judgement is awakened, and with it the "other side" also gathers force. And with this access of force it ascends and veils the Moon that She may no more shine, and She falls entirely under the influence of stern Justice. Then all the worlds and spheres come under the aegis of judgement, both celestial and terrestrial beings, and a herald makes proclamation throughout all the firmaments, saying: "Prepare the Throne of Judgement for the Lord of all, since He cometh to judge all worlds!" Here is a mystery which was revealed to us during our sojourn in the desert. Why is supernal justice roused to activity just on this day? Because all mysteries and all glorious sanctifications are centred in the mystery of seven. And the supernal Seventh, the upper world, called "the world to come", is the realm whence all lights derive their brightness. And when the time arrives when those blessings and sanctifications are to be renewed with fresh light, all the conditions in the different worlds are passed in review. Then all these preparations ascend from earth if they are fitting, but if not, then it is decreed that the Moon is not to shine till the sinners have been separated from the righteous. Then judgement is awakened, and from that judgement the "other side" gains strength, and the Accuser demands that the wicked should be delivered unto him -- for concerning him it is written, "He searcheth out all extremities" (Job. XXVIII, 3); and he causes the light of the Moon to be concealed, as we have said. And why are the wicked not delivered into that Accuser's hands? Because it is not the will of the Holy One to destroy His handiwork. But that "other side" is encased in a powerful shell which cannot be broken, except by means of that counsel which the Holy One, blessed be He, gave to Israel when He said: "Blow the trumpet in the new moon, in the covering (ba-kese) of our solemn feast-day", in order to break that "covering" (kese) which prevents the Moon from shining. And when the Israelites blow the trumpet here below the voice thereof smites the air and breaks through all firmaments until it reaches the mighty rock which covers up the Moon through the evil power of the "other side", and when Satan, who has ascended and stands above, perceives that Mercy has been roused [184b] he becomes confused, and the trumpet's voice causes the strength of the Accuser to depart from him, and the voice of judgement to be hushed and rigorous punishments to be revoked. And when Mercy is roused from below another supernal trumpet is roused and brings forth a voice, which is Mercy, in the upper sphere, and voice meets voice, and the awakening below causes an awakening above. If it should be asked, how the awakening below can have such an effect on the higher sphere, the answer is this. The lower world is always in a receptive state-being called "a good (precious) stone" -- and the upper world only communicates to it according to the condition in which it is found at any given time. If it shows a smiling countenance, light and joy from the world above pour down upon it; but if it be sad and downcast, it receives the severity of judgement, as it is written, "Worship the Lord in joy" (Ps. C, 2), that the joy of man may draw down upon him supernal joy. So, too, does the lower sphere affect the upper: according to the degree of awakening below there is awakening and heavenly joy above. Therefore the Israelites haste to awaken the voice of the trumpet, which is compounded of fire, water, and wind, and all are made one and the voice ascends and strikes that "precious stone", which then receives the various colours of this voice and then draws down upon itself the attribute from above, according to the colour which it shows. And when it is duly prepared by this voice, Mercy issues from on high and rests upon it, so that it is enfolded in mercy, both above and below. Then is the "other side" thrown into confusion, and its power weakened, so that it lacks the strength to accuse, and the "precious stone" is lit up on both sides, from below and from above. And when is that light shed from the world above upon the ways of men? Verily, on the Day of Atonement. On that day the "precious stone" is illumined with the light from above, which emanates from the splendour of the world to come. Therefore Israel prepare a goat here below for the Day of Atonement and send it forth to that terrible desert which is under the dominion of the Accuser. That "other side" is the central point of the waste places of the world, just as the central point of the whole inhabited world is occupied by the "holy side", and therefore Jerusalem is in the centre of the inhabited world. The kingdom of heaven, which is the side of holiness, is fixed at two points, one its own and one belonging to the world to come. The upper point is hidden, and therefore it has two points. Under its own point is Jerusalem, the centre of the inhabited world. The point which takes from the hidden supernal Mother is the terrestrial Paradise, which is in the centre of the whole world. In the centre of this Paradise there is a hidden supernal point which is not manifested, and a pillar rises within that point from below, and from thence issue waters which spread to all four sides of the world. Thus there are three points which stand one upon the other, like the three sections of the Torah (Law, Prophets, Writings).

'Observe this: the goat which the Israelites sent down to Azazel, into that desert, was sent with the intention of giving to the "other side" a portion, so pacifying and keeping it occupied that it might not do harm to the sons of the Kingdom. But it may be objected: "Why, then, was it necessary to have two goats, one "to the Lord" and one to the "other side"? The answer to this question can be gathered from the following parable. A king once became angered with his son, and he called to that minister whose office it was to punish offenders that he might be at hand to chastise his son on the morrow. The minister, in high spirits, was overjoyed, and entered the palace to partake of food there. The prince, on seeing him, thought to himself: "Surely, that man comes 'here to no good purpose, but doubtless because my father is angry with me." So what did he do? He straightway went in unto his father and persuaded him to forgive him. Then the king commanded that a banquet should be prepared for him and his son, but that the minister should not be told thereof, for, he thought to himself, should he get wind of the repast which I have ordered [185a] for myself and my son, he will disturb our meal. What, then, did the king do? He called to his chamberlain and said unto him: "Prepare first a meal for this minister, in order that he may imagine that I am showing him a mark of special favour by giving a banquet in his honour, and so be satisfied and depart, without knowing anything of the previous meal which I have commanded thee to prepare, and which we shall consume when he is gone. Therefore let him, as I have said, take his part and then go, that our joy may be complete and undisturbed." And so it was done. Now, if the king had not dealt thus with his minister and his son, the former would not have left the palace, and the feast of forgiveness would have been marred. Similarly, the Holy One said to Israel: "Prepare ye two goats, one for Me and one for that Accuser, in order that he may imagine that he is participating in My meal, but in reality may be quite unaware of the true meal of our joy. Let him take his part and go his way and leave My house." As the "supernal Mother", the world to come, comes down to dwell in the palace of the lower world in order that all faces should be lit up there, it is meet that the Accuser should not be found in its holy presence, neither he nor any other of the ministers of judgement, when it dispenses blessings and radiates light upon all things and freedom unto all creatures, and Israel takes of these blessings. For when the "world to come" enters into its palace, the lower world, and finds that it rejoices with its children in the most excellent meal, it blesses the table, and all the worlds are blessed, and all is joy and radiant looks. Therefore it says (in regard to the Day of Atonement): ''That ye may be clean from all your sins before the Lord" (Lev. XVI, 30). It is written: "And Aaron shall cast lots upon the two goats, one lot for the Lord and the other lot for Azazel". This gives the Accuser great joy : that God should take a lot with him, and, as it were, invite him by the Holy One's own desire and invitation. But he little realizes how that the Lord heaps coals of fire on his head and upon the heads of all his legions. Haman, too, "went forth that day joyful and with a glad heart" (Esther V, 9) -- namely, with that portion which was given him. But when the Supernal King comes in unto the Matrona She pleads before the King for Herself, for Her children, for Her people, and even when Israel is in exile, if they pray all this day long (on the Day of Atonement), She ascends unto the Supernal King and pleads for Her children, whereby all the punishments which the Holy One is about to inflict upon Edom (Rome) are decreed and fixed, and, in addition, those concerning the unsuspecting Accuser himself -- for though he knows it not, he is destined to be done away with, as it is written, "And death will be swallowed up for ever" (Isa. XXV, 8). So Esther said : "For we are sold, I and my people, to be destroyed . . . for the enemy could not countervail the king's damage" (Ibid. VII, 4). And then: "Haman was frightened before the presence of the King and the queen" (Ibid. VII, 6). Then radiant looks and perfect joy prevail, and Israel enters into freedom on that day. And from that day on freedom and joy reign manifestly over them, and the Holy One wills to associate Himself with them in joy thenceforward. And as the Israelites gave Satan a portion in order that he might leave them alone and in peace, so also did they give a portion to the pagan nations (the offering of seventy oxen on the Feast of Tabernacles for the seventy nations) in order that they might leave them alone here on earth below.' [9] [187a]

R. Simeon wept and rejoiced. Then they lifted up their eyes and saw five persons approaching, who were evidently disciples of the old man, since they followed him as though seeking to speak with him. They all rose and R. Simeon turned to him and said: 'And now, what is thy name?' He replied: 'Old Nehorai is my name: I am so known to distinguish me from another Nehorai who is among us.' R. Simeon and his companions then walked on with him a distance of three miles, accompanied by the five newcomers, to whom R. Simeon said: 'For what have you come here?' They answered: 'We came to find this old man, the waters of whose wisdom we imbibe in the desert.' Then came R. Simeon and kissed the old man and said: 'Nehorai is thy name, and light (nehara) dwells with thee indeed!' Then he turned to the Companions, and said: 'He revealeth the deep and secret things; and He knows what is in the darkness, and the light dwelleth with Him" (Dan. II, 22). Why does He reveal them? Because He knows what is in the darkness; for, were it not for darkness we would not know what light is. "And light dwelleth with Him." What light is that? It is the light [187b] which is revealed out of darkness. And as to us, out of the darkness of the great wilderness this great light has risen to enlighten us. May the Merciful One let His light dwell with thee in this world and the world to come.' R. Simeon and his companions then journeyed with the old man for a further three miles, and then he asked him: 'Why did not thy five disciples accompany thee from the first?' He replied: 'I did not wish anyone to be troubled on my account, but from henceforth they shall go along with me, seeing that they have come.' Then they went their way, and R. Simeon his. Presently R. Abba said: 'Now we know the name of that ancient, but he departed without having learnt the name of the great Master with whom he conversed.' Said R. Simeon: 'I have learnt from him not to tell (without being asked).'

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Notes:

1. The passage omitted deals with the symbolism of the shapes of certain Hebrew letters, and is unsuitable for translation.

2. i.e. until he obtained a perfect cognition of the Sefirah Tifereth.

3. Here follows in the original a passage about Job which is reproduced with only slight variations from Zohar, Exodus, 34a.

4. The section from here to p. 187b seems to be out of place, and to belong properly to the portion Ki Tisa.

5. i.e. Ps. CXIII-CXVIII in full.

6. i.e. the same psalms with the omission of Ps. CXV, 1-11, and CXVI, 1-11.

7. Alluding to the fact that in the counting of the Omer the weeks are mentioned as well as the days.

8. According to the Talmud, the two loaves of leaven were to be eaten by the priests.

9. The next two pages in the original, dealing in further detail with the goat and the purifying effects of the Day of Atonement and the resulting joyousness of the Feast of Tabernacles, are made up mainly of fragments which belong in reality to other parts of the Zohar and occur in a more complete form elsewhere.

[admin]

KI TISA

Ex. XXX, 11-XXXIV, 35

AND THE LORD SPAKE UNTO MOSES SAYING: WHEN THOU TAKEST THE SUM OF THE CHILDREN OF ISRAEL AFTER THEIR NUMBER, THEN SHALL THEY GIVE EVERY MAN AN EXPIATION FOR HIS SOUL UNTO THE LORD. It has been laid down that no blessing from above can rest on anything that is counted. Why, then, it may be asked, were the Israelites counted, as we read in this verse? The truth is that an expiation, a ransom, was obtained from them, and the counting did not begin until the whole of that ransom was collected and reckoned up. Moreover, first the Israelites were blessed, then counted, and then again blessed. On account of this double blessing "there was no plague among them" when they were numbered. And why should a plague come when the people are numbered? Because blessing does indeed not rest on what is numbered, and as soon as the power of the blessing has departed the "other side" takes possession and is able to do mischief. Therefore a ransom was taken in order that the counting should be applied to that and not to the people itself. [188a]

R. Jose and R. Hiya were once walking together. They went on until darkness fell. Then they sat down and conversed upon many subjects until dawn appeared, when they rose up once more and continued on their way. Said R. Hiya: 'Look at the East, how its face begins to lighten! Now all children of the East who inhabit the mountains of light will be worshipping the light which heralds the sun before it appears. For the sun himself has many votaries, but these are the worshippers of his harbinger, which they call "the god of the shining pearl", and their oath is by "Allah of the shining pearl". Yet say not that this worship is idle, for there is a wisdom in it known from former ancient days. When before the rising of the sun the light shines forth, the angel appointed to rule and guide the sun steps forth with the holy letters of the supernal blessed Name inscribed upon his brow, and in the power of those letters opens all the windows of Heaven and flies out. Then he enters into the aura of brightness which surrounds the sun and waits there till the sun himself arises to spread his light over the world. And the same angel who is the guardian of the sun is appointed also over gold and rubies; therefore the sun worshippers and the votaries of dawn worship that angel, and by certain spots and signs which they know from tradition and which they perceive in the sun, they find the place of gold and rubies.'

Said R. Jose 'How long will all these pagan worships continue! Surely, "falsehood has no feet on which to stand!"' R. Hiya replied: 'It is written, "The lip of truth shall be established for ever; but a lying tongue is but for a moment" (Prov. XII, 19). Now, if the objects of men's worship were themselves false, it would be as you say. But, in fact, the light and the splendour which we behold are true; the stars aloft in the firmament are true; because men, in their foolishness and lack of sense, mistake these things for God, and call them so, shall God destroy His own work? But in the time that is to be (the Messianic era), not the stars nor the sun will be destroyed, but they who persist in the worship thereof, and this, in fact, is just what the verse implies : "The lips of truth shall be established for ever"-this refers to Israel, who is "the lip of truth", in that she proclaims: "Hear O Israel, the Lord our God, the Lord is one" -- the very essence of truth; and the Shem'a concludes with the words, "I the Lord your God am truth". The second half of the verse we may translate not, "a lying tongue is but for a moment (reg'a)", but, more literally, "until I, Israel, shall find rest (argiy'ah) from my hard burden." For in time to come the lying tongue of those who call that thing "god" which is not God will be destroyed. But of Israel it is written: "This people have I formed for myself; they shall shew forth my praise" (Isa. XLIII, 21). I remember walking once with R. Eleazar, and meeting, while on the way, a Gentile worthy (hegemon). Said he to R. Eleazar: "You are well acquainted with the Jewish Holy Scriptures?" "I am," replied R. Eleazar. "You say, do you not," proceeded the Gentile, "that your Faith is truth and your Scriptures likewise, whereas our faith is a lie and our Scriptures a lie also? But it is written in your own Book: 'the lip of truth shall be established for ever; but a lying tongue is but for a moment'. Now we have been established in our kingdom from ancient tiJlles; it has remained with us for generation after generation, and it is 'established for ever'; whereas your kingdom was short-lived and was soon taken from you, and in you were fulfilled the words, 'the lying tongue is but for a moment'." Then said R. Eleazar unto him: "I see that you are well versed in Holy Scripture. A curse light [188b] on you! Were it written, 'has been established', you would be right, but what it says is 'will be established', which means 'Truth will in the future be established, even if it is not established now'. At present 'the lip of lies' stands erect, and the 'lip of truth' lies prostrate. But in the future truth will rise erect and blossom forth from the midst' of the earth." Said the Gentile to him: "You are indeed right, and blessed is the people which possesses the truth, and the Scripture thereof!" Later, I heard that he had become a Jew.'

They then went on till they came to a field, where they halted for prayer. After this they exclaimed: 'From now on let us unite ourselves with the Shekinah and discourse on the Torah as we go.' R. Jose then began by quoting the following verse: "Behold, all they that were incensed against thee shall be ashamed and confounded" (Isa. XLI, 11). Said he: 'The Holy One, blessed be He, will in the time to come bring to pass all those good things which He promised Israel through the true prophets, and in the hope of which Israel was able to suffer so much in exile. For were it not for those glorious promises which they see written in the Scripture, and which they await so eagerly, they would have had no strength wherewith to withstand the rigours of exile; but as it is, they repair to the houses of study, open the holy books, and read therein of all those good things which the Holy One has promised them, and are comforted in their exile. The other nations, however, mock and insult them, saying: "Where is your God? Where are all those good things which ye declare are promised to you and because of which all the nations of the world will be ashamed or confounded before you?" So it is written: "Hear the word of the Lord, ye that tremble at his word; your brethren that hate you, that cast you out as impure for my Name's sake, said, Let the Lord be glorified -- that we may behold your joy! -- they shall be ashamed" (Isa. LXVI, 5). "Ye that tremble at his word" are those who have endured much evil and many reproaches, one after another, as it is written, "We have heard a voice of trembling, of fear and not of peace" (Jer. XXX, 5). "Your brethren that hate you" are the sons of Esau -- "those that cast you out as impure", as it says, "They cried unto them, Depart ye, it is unclean" (Lam. IV, 15), for no people in the world despises Israel so utterly, spitting in their faces with the utmost contempt, as do the sons of Edom, who say unto them: "Ye are all impure like a menstruant". "For my name's sake, let the Lord be glorified": they say, "We are children of the living God and His Name is glorified in us, we reign over the world because of him who is designated 'great' -- as it says, 'Esau, her great (eldest) son' (Gen. XXVII, 15), and God is also called ' great' (Ps. CXL, 3), whereas ye are the smallest of all -- 'Jacob, her smallest son' (Gen. XXVII, 15); where, then, is your God? Where are all those good things which are to make you the envy of all other nations? We would greatly like to see that joy of yours of which you boast, saying, 'they will be ashamed'. (The Holy Spirit, however, echoes: 'They will be ashamed!')".' Said R. Hiya: 'It is indeed so; we see, nevertheless, as did also the great ones who were in this world in earlier years, that the exile is prolonged and that the son of David (the Messiah) has not yet appeared.' R. Jose replied: 'Yes. But what is it that enables Israel to endure their exile for so long? It is those promises which the Holy One has given them, as we have pointed out; so that when they go to the synagogues and houses of study and see all those consolations, all those comforting and sure hopes, they rejoice in their hearts and are able to endure all that comes upon them; otherwise they would not be able.' Said R. Hiya: 'True. And all depends on repentance. But shouldst thou imagine that they could at this time all together rouse themselves to repentance, I tell thee, no, they could not. Why? Because it is written: "And it shall come to pass, when all these things are come upon thee ... and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God ... then the Lord thy God will turn thy captivity .. and will return and gather thee from all the nations ... If any of thine be driven out unto the utmost parts of the heaven, from thence will the Lord thy God gather thee ... " (Deut. XXX, 1-5). As long as the whole implication of this passage remains unfulfilled, repentance cannot [189a] show itself among them.' Said R. Jose: 'How hast thou closed up all ways and issues of escape against the benighted children of exile, leaving no loophole nor any ground for courage or hope! For there will assuredly be many -- as there have been in all generations -- who will wish neither the long exile nor the future reward, and will break loose from the precepts of the Torah and be absorbed in other nations! Not so. It says: "Like as a woman with child that draws near the time of her delivery is in pain and cries out in her pangs, so have we been before thee, O Lord" (Isa. XXVI, 17). Now the normal time of pregnancy is nine months, but it frequently happens that the child is born only a few days into the ninth month; yet all the pain and pangs take place in the ninth month, no matter whether the full time of pregnancy has elapsed. So also with Israel: Once they have tasted the pangs of exile, so soon as they repent they will be looked upon as though they had indeed endured all those things which are mentioned in Scripture, all the more so as really many tribulations have befallen them since the exile began.

'It is written: "When thou art in tribulation arid all these things are come upon thee in the end of days" (Deut. IV, 30). The great love which the Holy One has bestowed upon Israel may be illustrated by the following parable. A king had an only son whom he loved dearly, and because he loved him he entrusted to the queen, his mother, the whole care of his upbringing and his instruction in the right manner of life. In course of time the son committed some misdeed which offended his father. The king punished him and then forgave him. But lo! The prince again offended, and this time the king was very wroth and expelled him from the palace in disgrace. The young man departed, but, instead of beginning a new life and adopting the path of virtue, so that his father, hearing of his plight, should long for his return, he said to himself: "Since I am out of my father's palace I can behave as I please", and he went and associated with harlots, polluting himself in their filth, and was always to be found in their company. The queen, his mother, inquired every day about him, so that she knew all about his doings from day to day, including his association with harlots, and she wept bitterly and grieved over her son. One day the king entered into her chamber and found her crying. He asked her: "Why weepest thou?" She replied: "Should I not weep when our son is away from the king's palace, consorting with harlots?" Said the king: "For thy sake I will let him come back, but thou must be responsible for him." She replied: "I will be." Said the king: "That being so, we must not fetch him publicly by day, since it would be a dishonour for us to visit brothels in search of him. Had he not so utterly disgraced himself, I would have gone to fetch him with great pomp at the head of all my army, with trumpets and songs of joy for our reconciliation, with a special bodyguard to escort him at his right and at his left, so that the whole world would be filled with awe and know that he is the king's son. But now that he has besmirched my honour, he must return secretly, that no one be aware of it." So the prince was brought back privily to the palace, and the king gave him over to his mother. After a time he misbehaved himself yet again. What then did the king do? He threw mother and son together out of the palace, saying: "Both of you must now be cast out and go, and suffer exile and punishment, for I know in my heart that, when ye shall suffer together, my son will really repent". Similarly, the Israelites are sons of the Holy King, who let them go down into captivity, in Egypt. Shouldst thou say, But at that time they had not sinned, the answer would be that what the Holy One had decreed (to Abraham) "between the pieces" (of the sacrifice, Gen. XV, 6-21) had to be fulfilled, and also Abraham's question, "Whereby shall I know that I shall inherit it?" (Ibid. v, 8), was a [189b] cause of Israel's banishment in Egypt. However, until they went out from Egypt they were not yet a nation and did not appear in a fitting light. It is written: "As the rose among thorns so is my love among the daughters" (S.S. II, 2). The Holy One desired to shape Israel on the celestial pattern, so that there should be one rose on earth, even as it is in heaven. Now, the rose which gives out a sweet aroma, and is conspicuous among all other roses, is the one which grows among thorns. This is the nature of roses. Therefore He planted "rose-trees" to the number of seventy couples -- each consisting of male and female -- namely, the seventy souls descending from Jacob, -- and placed them all between the thorns. And these thorns, as soon as the roses were among them, brought forth branches and leaves and ruled over the world. When the Holy One came to pluck the rose from among the thorns, then the latter dried up and became worthless. When He went to gather this rose -- that is to say, to bring His first-born son out from Egypt -- the King came with many mighty angelic hosts with banners flying, and delivered His first-born out of bondage with many mighty deeds and brought him unto His Palace, and there he dwelt for a long time with the King. When he sinned against his Father he was reproved and punished by Him, as it is written: "And the anger of the Lord was against Israel, and he delivered them into the hands of the spoilers ... " (Judges II, 14). And when he sinned again and rebelled against his Father he was driven out of the Father's house. Then what did the Israelites do? They saw that they were driven away to Babylon, so they became reckless and mixed freely with the heathen nations, took foreign women as their wives, and begat children from them. Withal, however, the "Holy Mother" (the 8hekinah) pleaded their cause and protected them. And because Israel misbehaved thus, the Holy One said: "Let my son come out from his sojourn by himself, because he has profaned himself. It would be unseemly for Me to go there and bring him out Myself, manifesting signs and wonders as before." So they returned from Babylon alone and without assistance, without signs and wonders, but in separate groups, weary and poverty-stricken, and returned to the King's Palace in shame; and the "Holy Mother" was responsible for them. Then they sinned yet again. What did the Holy One do? He drove the son from out of His Palace, even as He had done the previous time, and his Mother with him, and He said: "From now on let the Mother and Her son suffer many afflictions together", as it is written. "For your transgressions was your mother sent away" (Isa. L, 1). And this is the significance of the words: "When thou art in tribulation and all these things are come upon thee in the end of days". What is "the end of days"? It designates the "Holy Mother" (Shekinah), with whom the children of Israel suffered together all the tribulations of exile. And if they only repent, even one suffering or one sorrow would be considered as equivalent to all the sufferings which were decreed as their portion; but if they do not so repent they will have to remain in exile until the "end" draws nigh to completion, yea, throughout the length of all its generations, as the Holy Lamp (R. Simeon) has told us, quoting the words: "And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established for ever to him that bought it throughout his generations" (Lev. XXV, 30). Yea, verily, all depends upon repentance?' Said R. Hiya: 'Indeed, thou art right! And therefore the exile is prolonged, but the Holy One will accomplish all His promises to them at the "end of days", as it is written, "And it shall come to pass in the end of days that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it" (Isa. II, 2). [1] [190a]

In regard to the intimation which God gave to Moses, that although Israel will sin against Him in every generation He does not desire anyone to rise up and accuse them, what actual examples have we? One is the prophet Hosea, who first said, "The beginning of he word of the Lord by Hosea ..." (Hosea I, 2), but soon after had to proclaim, "Yet the number of the children of Israel shall be as the sand of the sea ... " (Ibid. II, 1), i.e. although he began with accusations he had afterwards to proclaim blessings. Therefore the prophet blessed them with many blessings in order to move them to repentance, to turn them to their Father in Heaven, and he ceased interceding until the Holy One forgave their sins and they were purified before Him. The same is true of Elijah. For what do we read concerning him? "And he came and sat down under a juniper tree, and he requested for himself that he might die" (I Kings XIX, 4). He said: "Lord of the world, Thou didst send a woman to Israel whose name was Deborah, and she caused them to repent, as it is written: 'until that I Deborah arose, that I arose a mother in Israel' (Judges V, 7); but I came and preached to them but did not succeed." As he was thus sitting beneath the tree, the Holy One revealed Himself to him and said: "What dost thou here, Elijah? At first thou didst show zeal on behalf of the Covenant, which when I observed I was glad for the sake of thy jealousy on My behalf, in regard to that Covenant, and so I took it with the consent of Moses and gave it to thee" --for it is written: "Wherefore say, Behold I give unto him (Phineas = Elijah) My Covenant: peace" (Num. XXV, 12) -- "and now, as this Covenant of peace is thine, it is no longer right for thee to stand forth as an accuser of Israel: thou must let thy zeal lie fallow and leave the punishment of My people to Me, even as in the beginning, when it was mine, I left it in another hand, and did not accuse them." We have learnt that at that moment he lost the gift which Moses had given to him, for it says, "He went in the strength of that meat forty days and forty nights unto Horeb, the mount of God". Why did he go there? In order to demand the return of the Covenant from him who acquired it of old on the mount of God. Said Moses to him when he made this demand: 'Thou canst not receive it from me, go to the little ones in Israel (those who are about to be circumcised) and thou wilt benefit from them, and they will give it to thee." And he did as Moses bade him.' [2]

'What kindness has the Holy One shown to Israel in every period of its history! Observe that it says: "O my people, what have I done unto thee? ... and I sent before thee Moses, Aaron and Miriam" (Micah VI, 4). Now, there were many other prophets after Moses, [190b] and so surely it ought to run: "And I sent ... Moses, Aaron, Eleazar, Phineas, Joshua, Elijah, 'Elisha, and ever so many other righteous men and saints." Why are only these three mentioned? Because what the Holy One meant was this: "My people, why do you not remember all the kindness that I have shown you in sending to you Moses, Aaron, and Miriam?" God was like a king who had a province and sent to it august governors to rule it, to lead the people, and to care for their welfare. Upon whom should fall the obligation of providing these high representatives of the king with their requirements, if not upon the inhabitants of that province? But with God it was the opposite. "I have sent unto you", says the Holy One, "Moses, who gave you manna to eat and led you and your children and your cattle, and exerted himself on your behalf, that all your wants might be satisfied. I have sent to you Aaron likewise, who brought to you clouds of glory wherewith to cover you as with a king's garment, who bathed you with the precious dew so that your garments and your sandals did not wear out, but were renewed every day. Also I have sent unto you Miriam, who brought a miraculous cistern to supply you with water, from which you and your cattle drank and were refreshed. These three provided you all things needful for your existence and ye ate and drank and sat under their canopy of glory, but ye gave not anything to them-on the contrary, when they laboured on your behalf and took your burdens on their shoulders, ye rewarded them with insult and scorn."' Said R. Jose: 'There never was a father as merciful and loving to his children as the Holy One to Israel. That lovingkindness is expressed in the words: "Blessed be the Lord that hath given rest unto his people ... there hath not failed one word of all his good words which he promised" (I Kings VIII, 56). Observe His great mercy and love, how it is specially manifested in this passage. For had it merely said, "There hath not failed one word of all his words", it would have been better for the world and all the people thereof never to have been created; but as it says, "of all His good words", evil and punishment were not included, for the Lord prefers if possible to leave His intention of punishment unfulfilled. And even when He threatens and raises the lash (to punish), the "Mother" (the Shekinah) comes and takes hold of His Right Arm so that the lash remains suspended, but does not descend, because both are of one counsel, He in threatening, and she in holding his hand. If you ask, Whence do we know all this? we answer, from the following clear statement. "And the Lord said to Moses: Go, get thee down, for thy people have corrupted themselves" (Ex. XXXII, 7). The Lord began to lift the lash, and Moses, not knowing the ways of the "Mother", was silent in fear. As soon as the Holy One perceived this, He pricked him and incited him by saying, "Now, therefore, let Me, that My wrath may wax hot against them." Moses divined immediately what this foreboded, and realized what he must do: so he seized the Holy One's arm, for it is written that he said, "Remember Abraham", etc. (Ibid., v. 13), on account of which the lash did not descend. But where was the "Mother", whose proper function it was to stay the Arm and prevent punishment? Why did She leave the task to Moses? I ask this question and am utterly baffled, knowing not what answer to give, until we repair to the Holy Lamp (R. Simeon).' When they came into his presence R. Simeon at once saw from their faces that something was troubling them. He said to them: 'Enter, my holy children! Come, O ye beloved sons of the King! Come, my cherished and dearly loved ones, ye who love one another!' -- for R. Abba once said that Companions who love not one another pass away from the world before their time. All the Companions in the time of R. Simeon loved one another with heart and soul, and therefore in his generation the secrets were revealed; for he was wont to say that students of the Holy Torah who do not love one another cause a departure from the right path, and what is even more serious, cause a blemish in the very Torah itself, for the Torah is the essence of love, brotherhood, and truth. Abraham loved Isaac, and Isaac loved Abraham. They embraced one another; and Jacob was held by both in love and fellowship, intermingling their spirits each with each. Therefore members of the fellowship follow that example in order not to cause any blemish in the Torah.

As we have said, R. Simeon, having observed a certain sign in the faces of the newcomers, welcomed them with words of love; and they answered him saying, 'Of a truth the spirit of prophecy rests upon the Holy Lamp, and so we should have known.' R. Simeon, having heard them, wept and said; 'This is one of those sayings whose significance was revealed to me in a whisper from the school of knowledge in Paradise itself, and which should not be repeated openly. Yet, in spite of all this, I will now reveal it unto you, O my beloved children, my children whom my soul loves! What else can I do? It was told to me in a whisper, but I will tell it to you openly, and when the days of the Messiah shall be come, when we shall see face to face, [191a] all the "faces" will give their consent. Now, the sin which the "outsiders" -- "the mixed multitude" -- committed, and in which the holy people participated, was a sin against the "Holy Mother", the Shekinah, because they said, "Up, make us a god" (Elohim) (Ex. XXXII, 1) -- Elohim, the Glory of Israel, She who rested upon them like a mother on her children. This is the secret contained in the words: "They changed their glory into the similitude of an ox that eateth grass" (Ps. CVI, 20). Yea, verily, that is the Glory of Israel: their Mother. Therefore it also says, "The glory has departed" (I Sam. IV, 22), because they caused the Shekinah to go into exile with them. They changed their glory with what? "The similitude of an ox." Herein lies a mystery. From out of the midst of the dregs of the wine, the dregs of evil, an Accuser emerges, the first Damager, in the form of a man approaching the Sanctuary. As soon as he passes on from there and desires to descend and wreak his evil will upon the earth he has to cover himself with a garment. Then he comes down with his hosts. And the first garment in which he clothes himself is the form of an ox. Therefore the first of those accusing demons is an ox. He is one of the "four principal damagers" [3] who come down to inflict misery on the world. All the three other damagers belong to and are under this first ox. What is the significance of "that eateth grass"? We have already explained it, but the essence of it is that those evil principalities have no portion in the residue of bread or of the seven kinds of wheat. Therefore the "Mother" was not there, and it would have been unfitting for Her to be there. But, knowing Her love and Her compassionate ways, the Father said to Moses: "My beloved son, both (of us) do ever concur in this counsel." This has been whispered to me secretly, and, as I have told you, it is not meant to be noised abroad lest the children should see that the lash is ready to descend, and so be ever in fear and trembling. However, God and the Shekinah are in one counsel, and rule according to the selfsame plan.'

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'AND WHEN THE PEOPLE SAW THAT MOSES DELAYED (boshesh) TO COME DOWN OUT OF THE MOUNT. The word "people" denotes the "mixed multitude". And who were the "mixed multitude"? Were they Lydians, Ethiopians, or Cyprians? Were they not all Egyptians, and did they not all come from Egypt? If they had consisted of a mixture of many different nations, would not the plural verb 'alu (went up) have been used instead of the singular 'ala (Ex. XII, 38)? In fact, however, the "mixed multitude" consisted entirely of one people all the members of which spoke one language: namely, all the sorcerers of Egypt and all its magicians, as it is written, "And the magicians of Egypt, they also did in like manner with their enchantments" (Ex. VII, 11); for they wanted to oppose the wonderful works of the Holy One, blessed be He. When they beheld the signs and the wonders which Moses wrought in Egypt they came to Moses to be converted. Said the Holy One to Moses: "Do not receive them!" Moses, however, replied: "Sovereign of the universe, now that they have seen Thy power they desire to accept our Faith, let them see Thy power every day and they will learn that there is no God like unto Thee." And Moses accepted them. And why, then, were they called "mixed multitude"? Because they consisted of all the grades of the Egyptian magicians, at their head being Jannes and Jambres. [4] During the hours of the day these wizards practised their unholy arts, and from the time of the setting of the sun, the beginning of the second half of the sixth hour to the commencement of the second half of the ninth hour, they made observations of the heavens: the middle of the ninth hour being the "great evening" (ereh rab, which means both "great multitude" and "great evening"). The lesser magicians, however, did not thus: they made observation from the middle of the ninth hour until midnight. The chief wizards began at the time mentioned above because the nine hundred and ninety-five grades begin then to roam upon the mountains of darkness, and their spirit moved upon all those magicians in virtue of their witchcraft, and they did all that the latter asked of them, so that all the Egyptians had complete faith in them and called them "large evening", in contrast to the "small evening", which began from the middle of the tenth hour. [191b] And because there were two "evenings", it speaks of the "large evening" : that is, the chief magicians, who went out with the children of Israel from Egypt. Their wisdom was great. They studied the hours of the day and their significance, and they studied the grade of Moses and perceived that he was in all quarters in the number six (be-shesh [5]), namely in the first six hours of the day, over which they had no power and could exercise no control, and also in the six supernal grades to which Moses was attached; and they realized that he was to come down from the Mount in the crowns of these six grades; but when the appointed time was come Moses had not yet returned. At once THE PEOPLE GATHERED THEMSELVES TOGETHER UNTO AARON. Why did the magicians gather themselves unto Aaron? In order that they might be included in the Right Side, while yet evoking the Left; so to Aaron they came, as he represented the Side of Mercy.

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'AND SAID UNTO HIM: UP, MAKE US ELOHIM. Observe, that the whole time that Moses was in Egypt he did not once mention the name Elohim, but only YHVH, and therefore it was hard for Pharaoh, because through this the "other side" had no power and could not dominate the world. Now, however, the magicians sought after that divine Name, and therefore they said, "Make us Elohim", because we need the knowledge of just this aspect of the Divine Personality in order to strengthen our own side, which has hitherto been pushed away. WHICH SHALL GO BEFORE us. What did they mean by that? We see that all the good things and all the glory of the world belong to you -- Israel -- while we are pushed outside. We also want Elohim, who should walk before us as YHVH walketh before you, for our "side" has also the right and the power to walk before us, if we make proper preparation before it. Observe that all the clouds of glory which moved with the people in the wilderness covered only the children of Israel, and the cloud of Glory went before them, as it is written: "And the Lord walked before them by day". But this "mixed multitude", and all the cattle, walked on behind, outside the camp. Observe also this, that all the forty years that the Israelites walked in the wilderness no unclean object was permitted within that cloud-canopy. Therefore all the cattle, the grass eaters, remained outside together with those who tended them.' Said R. Eleazar: 'Father, in that case, that "mixed multitude" did not partake of the manna?' R. Simeon replied: 'Certainly not, indeed! They only had what the Israelites chose to give them, as one gives to a slave. And what part of the food did they eat? Of the husks which remained clinging to the millstones. Scripture proclaims it directly: "And the children of Israel ate the manna forty years long" (Ex. XVI, 35). Thus, until this time, the "mixed multitude" was kept down, but now they sought the performance of some act whereby they might strengthen the "other side", and they said, "either we become all of us one people so that we are included in you, or let us have one to walk before us, even as your God walks before you." Said Aaron: "It is not to be thought of that these should join with the holy people to become one with them, or that the holy should become mingled with them. It would be better to separate them entirely from the holy people until Moses comes back." Aaron verily meant to do all things for the best, only, alas t there were many in Israel who did associate themselves with the others, if not in action at least in their hearts. Therefore, when Moses finally arrived, he had to purify the holy people from that sin, and he gave them that water (Ex. XXXIII, 20) to drink until they were all purified [192a] and no dregs of unholiness were left in them.

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'AND AARON SAID TO THEM, BREAK OFF THE GOLDEN EARRINGS (Ex. XXXII, 2). Did they have no other gold? Aaron's idea, however, was that while they were arguing with their wives and children time would be gained and Moses might return before harm was done. Observe how true the saying is: "Proselytes cause as much pain to Israel as a sore does to the flesh", particularly in this case, when they were not even genuine proselytes.

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'AND ALL THE PEOPLE BRAKE OFF THE GOLDEN EARRINGS WHICH WERE IN THEIR EARS, AND BROUGHT THEM UNTO AARON. What quantities of such earrings there must have been there I AND HE RECEIVED THEM AT THEIR HAND AND FASHIONED IT WITH A GRAVING-TOOL. Here it is plainly to be seen that Aaron did not guard himself against the two magicians who were the head of that "mixed multitude". One of these stood in front of him, and the other busied himself with his witchcraft. After the two sorcerers had hatched their plan they took the gold, one two-thirds and the other one-third, this being the method of that kind of magic.' At this point R. Simeon wept, and said 'O pious one! O holy one! O Aaron, thou anointed of the great God! Through thy piety many of the holy people have fallen, and this all because thou knewest not how to guard thyself! Alas! What did those sorcerers do? When the first six hours had passed and the scales of the day were even, they took that gold which they brake off their ears. Why did they break it off? Because he who desires to perform witchcraft must not consider the value of his possessions; and they thought, "the hour is now propitious for us, provided we do not waste time; therefore it is no time to worry about gold". At once, "All the people brake off the golden earrings", that is, they "brake" or tore their ears in their eagerness to take off the rings.' R. Simeon then wept again and said: 'O holy people, O holy people of God ... Alas, alas!' Then he continued in tears: 'It is written: "And if the servant shall plainly say, I love my master ... I will not go out free ... then his master shall bore his ear .. ." (Ex. XXI, 5-6), and the Companions have commented: "the ear which heard on Mount Sinai the words, 'For the children of Israel are servants unto Me' -- and not servants of servants -- and which yet stoops to hearken to the words of tempters, causing its owner to shake off the yoke of the Kingdom of Heaven and sell himself to another man-such an ear must be bored." [6] And these sinners and evildoers, in their eagerness to return to their sinful ways, did not ask their wives and children, but broke their ears and threw off the yoke of heaven, forfeiting their right to any part in the Holy Name or the heritage of the holy people. What did they do, those two magicians? They divided that gold, as we have said: one took two-thirds and the other took one-third. They stood opposite the sun at the sixth hour. They manipulated the instruments of their sorcery and uttered their incantations. And when the seventh hour came they both lifted up their hands and placed them upon Aaron's hands, for it is written: "And he received them at their hand". There were thus only two from whom he "received them". As soon as he took the gold from their hand a voice proclaimed: "When the hand joins hand evil shall not be unpunished" (Prov. XI, 21), as Aaron said: "Thou knowest the people that they are set on evil" (Ex. XXXII, 22); that is, they brought evil into the world. The secret of it was that these wicked sorcerers, sons of wicked Balaam, grandsons of wicked Laban, perceived that the Cup of Benediction must be in the right hand, and that energy and power always emanate from the Right Side; so they thought in their hearts, "If the representative of the Right, namely the High Priest, should be on our side, then the power will properly and completely be ours." As soon as the seventh hour of the day was arrived they gave the gold instantly to Aaron. Now, had he but said to them, "Put the gold first on the ground and I will pick it up", their witchcraft would have had no effect whatever; but alas! he took it from their hand, wherefore Scripture complains: "And he received them at their hand!" See now the unhappy fate of Aaron! A prophet he, a sage, a holy man of God, and yet he could not guard himself! For had he only taken the gold from the ground all the magicians of the world could not have succeeded in their designs.

***

AND FASHIONED IT WITH A GRAVING-TOOL. This does not mean, as people are apt to think, that he carved designs upon it with a graving-tool or chisel. What the text comes to show us is that Aaron was not sufficiently on his guard. For had he, even after taking it from their hands, thrown in on the ground, even if he had picked it up afterwards, this evil operation would not have [192b] succeeded; but what he did was to put the whole of the gold into a bag, so keeping it hidden from view. This made the witchcraft effective. We have found in the Book of Enoch the following: "An only son [7] will be born unto Him of the White Head, [8] and when they of the asses' flesh [9] shall come, they will mislead him through him who puts pearls into bells of gold without knowing what he does, and an image will be fashioned with a chisel." What does heret ("chisel" -- or more literally "style") here signify? It alludes to the "style of a man (enosh)" (Isa. VIII, 1), namely, to the style of the wicked Enosh, the grandchild of Adam (Gen. V, 6), who corrupted the world by chiselling images and idols with that "style". Now, this is what occurred in the case of Aaron: first he threw the gold into a bag and hid it from view -- which, as we have said, is an essential adjunct to all magical processes, for in their lore it is taught that anything which is to be made a public show of must first be covered up and hidden away; and conversely, what has to be hidden afterwards must first be shown to view. Now, my beloved children, the darlings of my soul! what shall I do? I must perforce disclose to you; but, I pray you, reveal it not again. In the side of holiness the true God (Elohim) reigns over the universe. He takes hold of three worlds -- of Beriah (Creation), Yezirah (Formation), and 'Asiyah (Completion) [10]; and we have in the verse under consideration an allusion to each one of those phases. "He received them at their hand" corresponds to beriah, since it symbolizes something as yet unfashioned; "and he fashioned it with a graving-tool" corresponds to yezirah; and then "he made it a golden calf". Ah, who has ever beheld such wily magicians, such crafty sorcerers as these! Now one may well ask, Is it not written that Aaron said: "I cast it unto the fire and then came out this calf"? Yet it is quite impossible to imagine that Aaron himself made that thing; in fact, it expressly states: "And he (Moses) took the calf which they made". Obviously, then, it was made by the unwitting power of those two actions of his: first, his having taken the gold from their hands, and secondly, his binding it up in a bag. It is only in a subsidiary sense that he can be said to have made it: were it not for those two actions, it would not have materialised. But when he took the gold from their hands they began their magical manipulations and incantations and so drew down the spirit of impurity from the "other side", and caused two spirits to come together, one male and the other female. The male was disguised in the form of an ox and the female in that of an ass, and these two became one. Why just these? As to the ox, an explanation has already been given, but what of the ass? The reason for the inclusion of this beast in the symbolism of that unholy union is that concerning these Egyptian magicians we read: "the flesh of asses is their flesh" (Ezek. XXIII, 20); and through this we know that all those of the people of Israel who died because of that sin of the golden calf had sympathized with them in their hearts. And because there were two images, it says concerning the calf, "these are thy gods, O Israel".

***

'AND HE MADE IT A MOLTEN CALF. We are told that it weighed one hundred and twenty-five hundredweight (this figure being the numerical equivalent of the word massekah, "molten"); how, then, could he have taken them all from "their hands"? Could such a heavy weight possibly be lifted and held by human hands? The fact is, however, that they held in their hands only so much as filled them, and this portion represented the whole. It is written: "And when Aaron saw it, he built an altar before it". O holy man! strange that with all thy good intentions thou knewest not how to guard thyself! As soon as the gold was thrown into the fire the power of the "other side" was strengthened there, and the image of an ox emerged, [193a] as already mentioned, through the two attractive forces of the "other side". At once "Aaron saw". What did he see? He saw that the "other side" had gained power, and immediately afterwards he built an altar; for had he not hastened so to do, the world would have been turned again into a waste. He was like a king's officer who sees that the highway is infested by a very formidable robber. He therefore persuaded the king to go forth on that road and then enticed the robber there. When the robber beheld the figure of the king before him he was seized with fear, and retreated. Similarly, Aaron, when he realized that the "other side" was gaining strength, grasped the one remedy left him and strengthened the side of holiness by making an altar. As soon as the "other side" saw the image of the king before it, it retreated and its power was weakened. Observe what Aaron proclaimed: "It is a feast (hag) to the Lord" (Ibid.). "A feast to the Lord", not to the calf. He laboured for the side of holiness, and summoned the people to the side of holiness. And this was the remedy which he hastened to apply, and failing which the world would have collapsed. And yet for all that "the anger of the Lord was roused against Aaron", although he himself had intended no evil. The Holy One said to him: "Aaron, those two magicians have drawn thee to do whatsoever they would. By thy life! Two of thy sons shall be struck down and die because of this sin." This is the implication of the words: "And the Lord was very angry with Aaron to have destroyed him" (Deut. IX, 20). Observe this: Aaron erected an altar before the Lord, and all that the calf symbolized retreated before it. Aaron's sons (Nadab and Abihu) erected the ensign of the "other side" before the face of the Lord ("strange fire") and the "Side of Holiness" retreated, as it is written, "And they offered strange fire before the Lord" (Lev. X, 1). They brought it unto His altar and were punished for this sin.

'Aaron thought that in the meantime Moses would come back, and therefore Moses did not destroy the altar. For had it indeed been the case -- as some think -- that the altar was built in honour of the image, then surely Moses' first action should have been to destroy it, as the prophet Iddo, for instance, prophesied that the altar of Bethel would be destroyed (I Kings XIII). But here it was quite different, as I have made clear. Moses "took the calf which they made and burnt it in the fire and ground it to powder", but it does not say that he destroyed the altar. Observe that it says, "And Aaron proclaimed and said, To-morrow is a feast of the Lord." The expression, "proclaimed and said" is used concerning Jonah (when he preached to the Ninevites, Jonah III, 4): and as there it denoted judgement, so does it also here.

***

'TO-MORROW IS A FEAST OF THE LORD. He prophesied in the spirit of that altar in order that judgement might come upon the iniquitous: "a feast of the Lord to exercise judgement upon you". The people suffered a threefold punishment: one wrought by the Lord (v. 35), one at the hands of the sons of Levi (v. 28), and one inflicted by Moses, when he made the children of Israel drink the water (v. 20). The night after they had drunk it they slept, but on the next day their bodies were all swollen and they died from the effects of that water. Mark also that the altar which Aaron made was intended for holiness, and dedicated unto the Lord, since it says that Moses "saw the calf and the dancing" (v. 19), but it does not mention the altar, for Aaron knew very well that "he who sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed" (Ex. XXII, 20) and he was certainly saved by the good plan which he conceived, and all was done by him with a perfect and righteous intention.'

Said R. Eleazar: 'Father, it is indeed and truly so; and they who committed this sin were not genuine Israelites, but when Jeroboam put up the golden calves, were they not Israelites who worshipped them?' R. Simeon replied: 'Truly so. But it has been explained thus. Jeroboam sinned and caused others to do likewise, for he sinned against the Kingdom. He reasoned thus: "I know well enough that the 'side of holiness' dwells only in the heart and centre of the world, namely in Jerusalem, and therefore I cannot draw down that side on to this region (Shechem). What, then, shall I do?" "Whereupon he took counsel and made two calves of gold" (I Kings VI, 28). He conceived a wicked design, thinking: [193b] "The 'other side' can be drawn to every place, especially in this land (the Holy Land), where it is eager to dwell." But the "other side" could only be represented in the guise of an ox. Why, then, did he put up two calves? Because he thought, "In the wilderness dwelt those sorcerers of whom it says that 'their flesh is the flesh of asses'. Here are those two same evil spirits; let them be clothed in the manner appropriate to them, as male and female -- male in Bethel and female in Dan". And so, indeed, it was. And since, as we are told, "The lips of the strange woman (idolatry) drop as an honeycomb", the Israelites were drawn with a special bewitchment towards the female of the kind, as it is written, "And the people went to (worship) before the one, unto Dan" (I Kings XII, 29). Therefore there were two calves, and Jeroboam attracted them unto the Holy Land, and this thing became a sin to him and to Israel, and he prevented blessings from coming down onto the world; and concerning him it is written, 'Whoso robbeth his father and his mother, and saith, It is no transgression, the same is the companion of a destroyer" (Prov. XXVIII, 24). Therefore, also, they were calves, because the first disguise or garment donned by the powers of the "other side" is an ox, as we have pointed out. And if it be asked why they were calves and not oxen, the answer is that it is ever thus with the demons of unholiness: they first appear in a diminutive form. Therefore, my beloved children, since they (the "mixed multitude") desired the aspect of Elohim, and the act (of the golden calf) was carried out with an intention in which the "side" of Elohim was kept in mind, that Holy Elohim, the "Mother" (the Shekinah), who doth ever keep back the Right Hand of the King (when He is about to punish His people) and holds up the lash, was not present there; so it was necessary for Moses to take Her place; and as soon as the Holy One awakened a certain uneasiness in him, he comprehended what it meant. Three times did the Holy One rouse this feeling in him, as it is written, "Now therefore let Me"; "that My wrath may wax hot against them and that I may consume them"; "and I will make of thee a great nation". Moses showed his wisdom in responding to these three intimations. He took hold of the Right Arm, which action corresponded to the first warning; he took hold of the Left Arm, and this corresponded to the second; he embraced the Body of the King, which corresponded to the last. And when he had embraced the "Body", and the two Arms, the one from this and the other from that side, He could not move to any side. This was Moses' wisdom: that he perceived, by means of the Lord's signs, which place to take hold of; and he did all things in wisdom.'

R. Eleazar and the Companions then approached him and kissed his hands. R. Abba was also present. Said he: 'Had I come into this world only to hear these words, it would have been worth while.' Then he wept, and said: 'Woe unto us, Master, when thou shalt depart from the world! Who will then light up for us the greater radiances of the Torah? This subject was hidden in darkness until now, but at last it has emerged and shines even unto the highest heavens. It is engraved upon the Throne of the King, the Holy One Himself rejoices in this discourse. Joy upon joy has been added before the face of the Holy King. Who will awaken words of wisdom in this world as thou dost?' [11]

_______________

Notes:

1. Here in the original follows a passage dealing with the allusions to "Ancient Abraham" and "the Cup of Benediction" contained in the expressions "top of the mountains" and "end of days".

2. The text here seems to be defective.

3. Cf. T. B. Baba Kama, ad init.

4. Cf. Targum Jonathan, Ex. VII, II.

5. Same letters as boshesh = delayed.

6. v. Mechilta, ad loc.

7. Aaron.

8. The Supernal Priest.

9. The mixed multitude, cf. Ezek. XXIII, 20.

10. v. Introduction, vol. 1, p. xvii.

11. From here to the end of Ki Tisa is a verbal repetition of Zohar, Gen., 52a-53a ("Until he sinned ... caused that imperfection").

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Part 1 of 4

VAYAQHEL

Ex. XXXV, 1-XXXVIII, 20

AND MOSES ASSEMBLED ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL, ETC. R. Hiya opened here a discourse on the text: "And Saul said unto the Kenites: Go depart", etc. (I Sam. XV, 6). 'Observe', he said, 'that in regard to Amalek it is written: "I remember that which Amalek did to Israel", etc. (Ibid. XV, 2). What is the reason that none of the wars waged by other nations against Israel was so displeasing to the Almighty as was the war waged against them by Amalek? The reason, assuredly, is that the battle with Amalek was waged on both fronts, both on high and below; for at that time the evil serpent gathered all its forces both above and below. It is the way of a serpent to lie in wait on the cross-roads. So Amalek, the evil serpent of Israel, was lying in wait for them [195a] on the cross-roads, as it is written: "how he set himself against him in the way" (Ibid.). He was lying in ambush on high in order to defile the Sanctuary, and below in order to defile Israel. This we deduce from the expression, "how he met thee by the way" (Deut. XXV, 18), where the term qar'kha is meant to suggest the kindred term in the passage, "If there be among you any man that is not clean by reason of that which chanceth him (miqre) by night" (Ibid. XXIII, 1). By using the term qar'kha, the text as much as says: "He has arrayed against thee that evil serpent from above that he may defile thee on all sides" ; and were it not that Moses from above, and Joshua from below, put forth all their strength, Israel would not have prevailed against him. It is for this reason that the Holy One, blessed be He, cherished His enmity against him throughout all generations, inasmuch as he planned to uproot the sign of the covenant from its place. [1]

'Our verse continues: "And Saul said to the Kenite." The Kenite, as we know, was Jethro. Now, how came the descendants of Jethro to have their abode alongside of Amalek? Was not Jericho their home? But the explanation is found in the verse: "And the children of the Kenite, Moses' father-in-law, went up out of the city of palm-trees (i.e.' Jericho) with the children of.Judah into the wilderness of Judah" (Judges 1, 16); that is to say, when they left Jericho, they moved on as far as the border of Amalek, where they settled and remained until the time of King Saul, when, as we read, "the Kenites departed from among the Amalekites" (I Sam. XV, 6). They had to depart because, when the time comes to punish the guilty, the pious and just who are among them are first made responsible for their sins. This has already been made clear elsewhere. Similarly, if it had not been for the riff-raff that became associated with Israel, the Israelites would not have incurred punishment for the sin of the golden calf. For, observe that first it is written here, "of every man whose heart makes him willing ye shall take my offering" (Ex. XXV, 2); to wit, of the whole body of the people, including the mixed multitude, as the Holy One, blessed be He, desired to have in the work of the Tabernacle the co-operation of all sections of the people, both the "brain" category and the "shell" category: all were charged with the performance of the work. Subsequently, however, the sections separated, each betaking itself to its own affinity, and so the mixed multitude made the golden calf and led astray numbers who afterwards died, and thus brought upon Israel death and slaughter. The Holy One, blessed be He, then said: "Henceforward the work of the Tabernacle shall be performed from the side of Israel only." Straightway "Moses assembled all the congregation of the children of Israel ... Take ye from among you an offering unto the Lord" (Ibid. XXXV, 1-5). "From among you" emphatically, but not "from every man whose heart maketh him willing", as in the previous injunction. Furthermore, as no place of assembly is mentioned, the words, "And Moses assembled", etc., signify that, as the mixed multitude were mingled among the Israelites, Moses found it necessary to assemble the latter on one side so as to segregate them from the former.'

***

AND MOSES ASSEMBLED. R. Abba cited in connection with this the verse: "Assemble the people, the men and the women and the little ones" (Deut. XXXI, 12). 'Just as there', he said, 'the gathering comprised the whole of Israel, so here also Moses assembled the whole of Israel; to wit, the six hundred thousand men.' R. Eleazar expounded our text in relation to Israel at the time when Moses descended from Mount Sinai, regarding which it is written: "And when Joshua heard the noise of the people as they shouted, he said unto Moses: There is a noise of war in the camp" (Ex. XXXII, 17). Is it possible that Joshua heard it and Moses did not hear it? The truth is that Moses knew already what had befallen, whilst Joshua only now became aware of it; and the word bere'oh (when they shouted) can read bera'ah, i.e. "in evil", as that tumult proceeded from the "other side" (synonymous with evil). For Joshua, who (as compared with Moses) was emblematic of the moon, apprehended the sound that proceeded from the evil side, and straightway "he said unto Moses: There is a noise of war in the camp". At that moment the two first tables of stone became too heavy for Moses' hands, as already stated elsewhere, [195b] and dropped from them and broke. The reason was that the letters of the tables of stone flew away.

'Mark this. At the turn of the four seasons of the year a sound arises in the four quarters of the world through which the sinister side is stirred up, interposing between one sound and another, and at the same time obscuring the light that streams from on high. It is because the voice from above does not meet that from below that the left side is aroused and is able to insinuate itself between the two. That interposing sound is the sound or noise of war, the noise of the evil forces; and this is the meaning of the word bera' ah (in evil). [2] It was for that reason that only Joshua heard that noise but not Moses, for it proceeded from that evil power that impaired the light of the moon. Hence Joshua, who was the replica of the moon, perceived that noise, whereas Moses, who was the replica of the sun, did not perceive it. The light of all Israel was altogether darkened by reason of the evil power that took hold of them. But straightway the Holy One, blessed be He, forgave them their sins.'

***

AND MOSES ASSEMBLED ALL THE CONGREGATION Of THE CHILDREN OF ISRAEL, AND SAID UNTO THEM: THESE ARE THE WORDS, ETC. He took this step because the mixed multitude were now removed from them. R. Eleazar and R. Jose were sitting one night studying the Torah. When midnight arrived, the cock crew and so they pronounced the benediction. [3] R. Eleazar wept, and said: 'Observe this. The Holy One, blessed be He, has just smitten three hundred and ninety firmaments, and made them to shake and to tremble; He has wept on account of the destruction of the Temple, dropping two tears into the great ocean, as He bethought Himself of His children with weeping. For the night is divided into three courses which extend over a definite space of twelve hours, any additional hours being counted as belonging to the day and not to the night, which has just its own twelve hours. These three night-courses are divided between three companies of angels. To the first company is assigned the period of the first four hours for the singing of the night hymn in praise of their Master. That hymn consists of the psalm, "The earth is the Lord's, and the fulness thereof ... For he hath founded it upon the seas ... who shall ascend into the mountain of the Lord? ... He that hath clean hands, and a pure heart ... " (Ps. XXIV, 1-6). Why that hymn? Because when the night spreads its wings over the world all human beings have a foretaste of death, so that their souls quit the bodies and soar upwards to heaven. Hence those angels are stationed there, and proclaim: "Who shall ascend into the mountain of the Lord?"; to wit, the Temple Mount; "and who shall stand in His holy place?", to wit, the court of the Israelites. [4] For the Temple below has been constructed after the pattern of the Temple on high. Now, in each heaven there are various chieftains and commanders; and when the souls leave the body and attempt to enter heaven those that are unworthy are thrust aside by those angels, so that they roam to and fro in the world, being carried about by disembodied spirits who communicate to them lying statements, often mingled with a grain of truth, regarding events of the near future, as already explained elsewhere. But the righteous mount into heaven, where doors are opened for them through which they may enter the place called " the mount of the Lord", which is after the pattern of the Temple Mount below. From thence they penetrate within the place called "His holy place", where all the souls appear before their Master. After the same pattern, the place where Israel had to appear before the Holy One, blessed be He, [5] was called the Court of the Israelites. At the moment when the souls stand in that place there is joy before their Master, because by them the place called Holy of Holies becomes re-established: it is the place where are recorded all their deeds and their merits.

The second camp have assigned to them the second four hours of the night, but their chanting only continues until midnight, when the Holy One, blessed be He, enters the Garden of Eden. That company consists of the mourners for Zion, the same that wept for the destruction of the Temple. The litany of the middle four hours begins with: "By the rivers of Babylon, there we sat down, yea, we wept", etc. (Ps. CXXXVII, 1-9), the angels that chant it having themselves actually wept at the time by the rivers of Babylon together with Israel, [196a] as is clear from the words, "yea, we wept". We learn this also from the statement of the Scripture: "Behold, the angels cry without" (Isa. XXXIII, 7), the word "without" indicating Babylon; for that company of angels accompanied the Shekinah as far as Babylon, and there they wept together with Israel. Hence they commence their chanting with "By the rivers of Babylon" and conclude with "Remember, O Lord, against the children of Edom", etc. (Ps. CXXXVII, 7-9). The Holy One, blessed be He, then bestirs Himself and strikes the heavens, as already said, so that twelve thousand worlds quake, and He melts in tears, as it were. So Scripture says: "The Lord doth roar from on high, and utter his voice from his holy habitation; he doth mightily roar because of his fold" (Jer. XXV, 30). He remembers then Israel and drops two tears into the great ocean. At that moment a flame bursts forth in the North, and, impelled by a northerly wind, roams to and fro about the world. It is the moment of midnight, and the flame strikes against the wings of the cock. The cock then crows, and the Holy One, blessed be He, enters the Garden of Eden, for He finds no comfort until He goes there to have joyous communion with the souls of the righteous. This is the allegorical meaning of the verses: "for we are sold, I and my people .... Then spoke the King ... Who is he ...? And the King arose in his wrath from the banquet of wine and went into the palace garden", etc. (Esther VII, 4-7). At the moment when the Holy One, blessed be He, enters the Garden of Eden, all the trees of the garden, and all the souls of the righteous, break forth and chant: "Lift up your heads, O ye gates ... Who is the King of glory? ... Lift up your heads, O ye gates ... " (Ps. XXIV, 7-10). And when the souls of the righteous return to their bodies, all those angels lay hold of them and chant: "Behold, bless ye the Lord, all ye servants of the Lord" (Ibid. CXXXIV, 1). We have learned that this hymn is chanted by the third company of angels, who are occupied in song and praise during the last four hours of the night until daybreak, when all the stars and constellations, and all the superior angels who rule over the day, break forth in song and praise to their Master, this being alluded to in the words of the Scripture: "When the morning stars sang together, and all the sons of God shouted for joy" (Job XXXVIII, 7). Then when the sun appears in full daylight, Israel takes up the song below in unison with the sun above, as Scripture says: "They reverence thee at the appearance of the sun" (Ps. LXXII, 5). For the sun, on commencing his course, breaks forth into sweet melody, chanting: "O give thanks unto the Lord, call upon his name ... Sing unto him, sing praises unto him ... " (Ibid. CV, 1-45).' Said R. Eleazar: 'Were mankind not so obtuse and insensitive, they would be thrilled to ecstasy by the exquisite melodiousness of the orb of the sun when he journeys forth singing praises to the Holy One, blessed be He.'

Whilst they were thus occupied in the study of the Torah the day broke. They then arose and came into the presence of R. Simeon. As soon as he saw them he said: 'Eleazar, my son! You, together with the Companions, must hide yourselves during the next three days, and not go out of doors, as the Angel of Death is now in the town with permission to do harm; and once such permission is given him he can lay hands on anyone that he sees. For if he catches sight of any man he ascends on high, brings an indictment against him, makes a record of his sins, and demands judgement from the Holy One, blessed be He, and he does not budge from thence until he obtains sentence against that man, after which, having received due permission, he proceeds to take his life.'

R. Simeon further said: 'I swear to you that the majority of people do not die before their time, but only those who know not how to take heed to themselves. For at the time when a dead body is taken from the house to the place of burial the Angel of Death haunts the abodes of the women. Why of the women? Because that has been his habit since the time that he seduced Eve, through whom he brought death upon the world. Hence, when he takes a man's life, and the males are accompanying the dead body, he mingles himself on the way among the women, and he has then the power to take the life of the sons of men. He looks on the way at the faces of those who come within his sight, from the time they carry the dead body out from his house to the place of burial until they return to their homes. It is on their account that he brings about the untimely death of many people. Regarding this it is written: "But there is that is swept away without justice" (Prov. XIII, 23). For he, the Angel of Death, ascends and brings accusations and recounts man's sins before the Holy One, blessed be He, so that the man is brought to judgement for those sins, and is removed from the world before his time. What is the remedy against this? When the dead body is carried to the place of burial, a man should turn [196b] his face in another direction, and leave the women behind him. Should the latter pass in front he should turn round so as not to face them. Similarly, when they return from the place of burial he should not return by the way where the women are standing, and he should not look at them at all, but should turn a different way. It is because the sons of men do not know of this, and do not observe this, that the majority of people are brought up for judgement and are taken away before their time.'

Said R. Eleazar: 'If that is so, it were better for a man not at all to follow the dead to their resting place.' Said his father to him: 'Not so. For whoever takes heed unto himself in the manner just described is worthy of length of days, and still more of the world to come. Observe that it was not without cause that the ancients ordained the blowing of the trumpet at the time when the dead body is taken from the house to the place of burial. This was not instituted merely for the honour of the dead. Rather is its purpose to protect the living against the Angel of Death, so that he should not be able to indict them on high, and as a warning to us to guard themselves against him.' R. Simeon then discoursed on the verse: "And when ye go to war in your land against the adversary that oppresseth you, then ye shall sound an alarm with the trumpets", etc. (Num. X, 9). 'It has been explained', he said, 'that "the adversary" refers to the Angel of Death "that oppresseth" continually and takes the lives of the sons of men, and is eager to slay others. What is the remedy against him? "Then ye shall sound an alarm with the trumpets." For if on New Year's Day, the Day of Judgement in the Heavenly Court, when the Angel of Death descends here below so as to pry into men's deeds and ascends again in order to indict them -- if at that time Israel, being aware that the Angel of Death is descending to earth and again ascending with the object of accusing them, anticipate him by blowing the trumpet so as to confuse him and so protect themselves against him, how much more so is this needful when the Angel of Death here below is executing judgement and taking the lives of men; and how much more still when people proceed to and return from the place of burial! For when the women walk in the funeral procession, the Angel of Death descends and places himself among them. So Scripture says: "Her feet go down to death" (Prov. V, 5), to wit, to the region called by the name of "death". It is thus that Eve brought death into the world. May the Merciful One save us! Observe the verse, saying: "So is the way of an adulterous woman; she eateth and wipeth her mouth, and saith, ,I have done no wickedness" (Ibid. XXX, 20). That verse has already been explained, but we may also interpret as follows: "The way of an adulterous woman" alludes to the Angel of Death, who is, indeed, called both by one name and the other; "she eateth and wipeth her mouth", to wit, he consumes the world by the conflagration which he kindles, taking men's lives before their time, "and saith, I have done no wickedness", since he invoked judgement against them, and they were found guilty, and thus died in accordance with justice. At the time when Israel made the calf and all those hosts died, the Angel of Death mingled himself among the women who were in the camp of 'Israel. As soon as Moses became aware of his presence among them he assembled all the male persons separately, and this is why Scripture says, "And Moses assembled all the congregation of the children of Israel", namely, the menfolk, whom he collected and set on one side. But the Angel of Death did not leave the women until the Tabernacle was erected, and even when the women were bringing their offerings to the Tabernacle he did not leave them until Moses, observing it, advised the menfolk not to come in company with them, and not to look at them face to face, but only over their shoulders. Scripture thus says: "And they came, namely, the men" (Ex. XXXV, 22), the expression "and they came", instead of "and they brought" indicating that they did not come alongside of the women, but kept them behind, as the Angel of Death did not depart from them until the Tabernacle was erected.

'Note that the Angel of Death is not found among women if their number is less than seven, or less than ten. That is to say, if seven women are together he is found among them and invokes judgement against men; but if there are no less than ten, he even demands the penalty of death. And it is his presence among the women that is hinted at in the words, "And they came, namely, the men with the women" (Ibid.).' All that day, then, the Companions put themselves on their guard and absorbed themselves in the study of the Torah.

R. Simeon called attention to the verse: "And the Lord said unto Noah: Come thou and all thy house into the ark" (Gen. VII, 1). 'This verse', he said, 'has already been explained. But observe this. Could not the Holy One, blessed be He, have preserved Noah in some other way, as by putting him in some spot where the flood could not reach, [197a] in the same way as we read, in connection with Gideon, that "it was dry upon the fleece only" (Judges VI, 40); or even have preserved him in the Land of Israel, of which it is written, "nor was it rained upon in the day of indignation" (Ezek. XXII, 24)? But the truth is that, as soon as the Destroying Angel comes down into this world, whoever does not shut himself in, but exposes himself to his view, forfeits his life, and thus destroys himself. We learn this from Lot, in connection with whom it is written: "Escape for thy life, look not behind thee" (Gen. XIX 17). Why the warning "look not behind thee"? Because the Destroying Angel was stalking behind him, and had he turned his head and looked straight in the face of the angel, the latter would have been able to injure him. Hence it is written of Noah, "and the Lord shut him in" (Ibid. VII, 16), in order that Noah should not show himself before the Destroying Angel, and should so not fall into his power.' Now whilst the Companions were in concealment there died in the town thirteen men. R. Simeon said: 'Blessed be the Merciful One for that the Angel of Death did not look in your countenances!'

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AND MOSES ASSEMBLED ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL, ETC. He repeated all over again the instructions concerning the making of the Tabernacle. R. Hiya said: 'It is all as has already been explained. The actual making of the Tabernacle was carried out by Israel alone, without the mixed multitude. For that mixed multitude drew down the Angel of Death into the world. As soon, therefore, as Moses observed him he threw out the mixed multitude and assembled the Israelites by themselves. This is the significance of the words, "And Moses assembled, etc."'

R. Simeon here expounded the verse: "Who hath ascended into heaven, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in his garments? Who hath established all the ends of the earth? What is his name, and what is his son's name, if thou knowest?" (Prov. XXX, 4). 'This verse', he said, 'has already been explained. "Who hath ascended up into heaven?": this alludes to Moses, of whom it is written, "And unto Moses he said, Come up unto the Lord" (Ex. XXIV, 1). According to another interpretation, "Who ascended up into heaven" alludes to Elijah, of whom it is written, "and Elijah went up by a whirlwind into heaven" (2 Kings II, 11). It may be asked, How could Elijah have ascended into heaven, seeing that the heavens cannot endure even so much as a mustard seed of the matter of this world? How, then, can Scripture say, "and he ascended up by a whirlwind into heaven"? But it was with Elijah as with Moses. In connection with Moses it is first written: "And the Lord came down upon Mount Sinai" (Ex. XIX, 20), and further on it is written, "And Moses entered into the midst of the cloud, and went up into the mount" (Ibid. XXIV, 18). Now, inasmuch as the Holy One, blessed be He, was on Mount Sinai, regarding which it is written, "And the appearance of the glory of the Lord was like devouring fire on the top of the mount" (Ibid. XXIV, 17), how could Moses have entered into His presence? The answer is found in the words, "and Moses entered into the midst of the cloud and went up into the mount". This shows that Moses enveloped himself in the cloud as in a garment, and, having thus wrapped himself round, he was able to draw near to the "fire of the glory of the Lord". In a similar way, Elijah, of whom it is written, "And Elijah went up by a whirlwind into heaven", entered into that whirlwind and enveloped himself in it as in a garment, and in this way ascended on high. The following recondite passage is found in the Book of Adam the First Man, in describing the generations of mankind: "A certain spirit will one day come down to earth and will clothe itself in an earthly body and will bear the name of Elijah. Whilst in that body he will soar aloft and, divesting himself of that body, enter within a whirlwind, where another and luminous body will have been prepared for him, so that he will be as an angel among angels. But whenever he will come down to earth he will invest himself again in the material body, which will remain in the lower world; and it is in this body that he will make himself visible on earth, whilst it is in the other body that he will appear on high." This is thus the recondite meaning of the words, "Who hath ascended up into heaven, and descended". There was no other man whose spirit ascended to heaven and then descended to earth except Elijah. According to another interpretation, "who hath ascended up into heaven" is an allusion to Elijah, whereas "and descended" alludes to Jonah, whom the fish caused to sink into the nethermost depths of the sea. Jonah was only made possible by Elijah. Elijah ascended and Jonah descended, and the one as well as the other "requested for himself that he might die". Further, "who hath bound the waters" alludes to Elijah, who bound up in a bundle, as it were, all the waters of the world so that neither dew nor rain came down from heaven; "in his garment" alludes further to Elijah, who smote [197b] with his mantle to perform his miracles. "Who hath gathered the wind (ruah = spirit) in his fists?" is again an allusion to Elijah, who restored the spirit of a man to his body; "Who hath established all the ends of the earth?" still alludes to Elijah, who, after he had restrained the waters and adjured the heavens not to let rain fall, afterwards, by means of his prayer, restored life to the world by bringing back the rain, which produced an abundance of food for all. "What is his name?" refers to Elijah; "and what is his son's name?" refers again to Elijah. "His name" refers to Elijah when he ascended on high, and "his son's name" refers to Elijah when he comes down to earth and becomes a messenger to perform miracles; he bears, then, the same name of Elijah. According to another exposition: "Who hath ascended up into heaven?" refers to the Holy One, blessed be He, the allusion being contained in the word Mi (Who?), as explained elsewhere. Here in this passage is contained the mystery of the Divine Chariot, consisting of the four directions of the world which are the four primordial elements, all of which depend on that supernal region called Mi (Who?), as already said.

'Observe this. When the hour arrives at which it pleases the Holy One, blessed be He, to unify the Supernal Chariot, [6] a voice issues from that divine supernal region called Heaven to assemble all the saints beneath and all the holy chiefs and supernal legions, so that they should all be in readiness together. Thus Scripture says, "And Moses assembled", "Moses" being an allusion to Heaven; while the words "all the congregation of the children of Israel" allude to the twelve supernal holy legions. The next words, "and said unto them ... This is the thing ... Take ye from among you an offering unto the Lord", means, "prepare yourselves, all of you, to take and to bear upon you the glory of the Divine Throne so as to raise it aloft to the divine heights; appoint from among you those supernal glorified chiefs who shall take up that offering containing the mystery of the Divine Throne, in order to bring about a union with the "patriarchs", [7] for the Matrona (i.e. the Shekinah) may not come to her Spouse except those youthful bridesmaids follow in her train until she is brought to Him, as it says, "The virgins her companions in her train being brought unto thee" (Ps. XLV, 15), to wit, that she may join her Spouse. The next words, "Whosoever is of a noble heart", are an allusion to the four superior legions that contain within themselves all the other legions; it is these who issue forth with the exalted patriarchs called "nobles", as in the passage, "which the nobles of the people delved" (Num. XXI, 18), indicating the patriarchs. The verse continues, "let him bring it". The singular, "him", where we should expect "them", indicates the merging of them all into a unity. In the next words, "the Lord's offering", the accusative particle eth indicates the inclusion of all the other supernal legions which were to be integrated into one unity; their number is twelve, symbolized by "gold, and silver, and brass; and blue, and purple, and scarlet, and fine linen, and goat's hair; and rams' skins dyed red, and sealskins, and acacia-wood; and oil for the light, and spices for the anointing oil, and for the sweet incense". These are the twelve supernal legions, which are all comprised under the four sacred Hayoth mentioned before. All these ascend towards the Divine Throne, so as to take her up on high that she may join her Spouse, and that He should be with Her in surpassing glory. The Most High King then seats Himself on the Divine Throne in perfect unison with His Spouse, and joy is thus diffused through the universe. (Observe that Scripture here mentions gold before silver, the reason being that this is the scale of values here below; but when it enumerates according to the scale of values in the Heavenly Chariot, Scripture commences from the right and proceeds to the left. So we find it written: "Mine is the silver, and Mine the gold" (Haggai II, 8), first silver and then gold, but here below the left comes first and then the right, as it is written, "gold, and silver, and brass".) [198a] Now the phrase, "every noble-hearted", as already said, comprises those four legions who together are named noble-hearted; "the Lord's heave-offering" indicates the Divine Throne, so called because they raise it and cause it to ascend on high. [8] And it is for this reason that Ezekiel, in his vision of the ascending Hayoth, failed to see what it was that they were taking up with them, since it was the Matrona rising to join the Most High King in hidden and supreme glory. "And let every wise-hearted among you come and make all that the Lord hath commanded." This is an allusion to the sixty well-springs that feed the world and so are enjoined to come and bring with them from the treasury of life, by executing the commands of the Holy One, so as to benefit the world.'

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TAKE YE FROM AMONG YOU AN OFFERING UNTO THE LORD. R. Judah discoursed on the verse: "Is it not to deal thy bread to the hungry ...?" (Isa. LVIII, 7). 'Happy', he said, 'is the lot of him who happens to meet with a poor man, as the poor man is a present that God has sent him. Whoever receives that present with a cheerful countenance, happy is his portion. See now. Whoever takes compassion on a poor man and quickens his soul, the Holy One counts it to him as though he had created his soul. Hence, because Abraham took compassion on all men, God counted it to him as though he had created them, as it is written, "and the souls that they had made ('asu) in Horan" (Gen. XII, 5). The term "paros" (breaking) has also the significance of "spreading", it being incumbent on the host to spread for the poor man a table-cloth for the bread and other food offered. Again, the term "paros", in its significance of "breaking", teaches that it is the proper thing to cut the bread for the poor man into slices, so that he should not feel ashamed, and that there should be no stinting: "thy bread", says Scripture, thy emphatically, thine own property, but not that gotten by robbery or violence or theft; for, in that case, so far from its being a source of merit, it will be a reminder, woe to him! of his sins. Similarly, in our text it says: "Take ye from among you an offering", from among you emphatically, but not from what has been gotten by violence, robbery or theft.'

R. Hiya and R. Isaac and R. Jose were walking together on the road when R. Abba met them. Said R. Hiya: 'Assuredly the Shekinah is with us.' R. Abba, when he came up with them, expounded the verse: "Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that my name might be there; but I chose David to be over my people Israel" (I Kings VIII, 16). 'This verse', he said, 'does not seem to be logically constructed. It begins, "I chose no city", and ends, "but I chose David", instead of, as we should expect, "but I chose Jerusalem". What connection have the two with each other? But the truth is, that when it is the pleasure of the Holy One, blessed be He, to build a city, He first considers who shall be the leader of its people, and not until then does He build the city and bring the people into it. The verse then says, in effect, "I chose no city until I had observed David to be fitting shepherd of Israel." For a city with all its inhabitants depends for its existence on the care of the people's shepherd and leader. If the latter be a good shepherd, it is well with him, well with the city, and well with the people; but if he be an evil shepherd, woe to him, woe to the city, and woe to the people!

'Thus, the Holy One, blessed be He, when He looked at the world and decided to build the city, first raised up David, as it says, "but I chose David", etc.' 'This is a new thought, what we have just heard', said his Companions.

R. Abba then further discoursed as follows. 'It is written, "Happy is he whose help is the God of Jacob, whose hope (sibro) is in the Lord his God" (PS.CXLVI, 5). Why "the God of Jacob", and not "the God of Abraham", or "the God of Isaac"? The reason is that Jacob placed his trust neither in his father nor in his mother when he fled from his brother and went on his way alone, penniless, as Scripture says, "for with my staff I passed over this Jordan" (Gen. XXXII, 11), but he put his trust in the Almighty, as it is written, "If God will be with me, and will keep me" (Ibid. XXVIII, 20); and he made all his requests only to the Holy One, blessed be He, who granted them to him. Further, the term "sibro" (whose hope) can also be read (by a change in the diacritical point) shihro (being bruised), pointing to the righteous who are content to be broken and bruised and to submit to tribulation upon tribulation, and all for the sake of "the Lord his God. So Scripture says: "Nay, but for thy sake are we killed all [198b] the day" (Ps. XLIV, 23); and further, "Because for they sake we [9] have borne reproach" (Ibid. LXIX,8). This was exemplified in Jacob, of whom it is written: "Now Jacob saw that there was crushing [10] in Egypt" (Gen. XLII, 1), indicating that Jacob foresaw the calamity of the exile that he would undergo in Egypt, but he placed his confidence in the Holy One, blessed be He. Similarly, the children of Jacob endured the calamity of exile, and yet did not deviate from the essence of the faith of their ancestors, the name of the Holy One, blessed be He, always having been, in the midst of the exile, on their lips. Hence the words of Moses: "and they shall say unto me: What (mah) is his name" (Ex. III, 13), signifying that the Israelites knew the Holy One, blessed be He, at no time having forgotten Him, but having suffered the pangs of exile for His sake. For the sake of this they merited redemption and great miracles and signs. Now, you exalted saints who endure bodily affliction in wandering from place to place for the sake of the Holy One, blessed be He, how much more are you worthy that miracles and acts of redemption should be performed for you, and that you should win the life of the world to come!'

They then proceeded on their journey together, and R. Abba then opened a discourse on the text: "Take ye from among you an offering unto the Lord, whosoever is of a willing heart let him bring it", etc. 'Observe', he said, 'that when a man wills to serve his Master, his desire is first generated in the heart, which is the basis and the active principle of the whole body. From thence the desire is diffused through all the members of the body, so that the desire of the rest of the members of the body, and the desire of the heart, unite into one whole and draw upon themselves the resplendence of the Shekinah to reside with them. Such a man becomes himself, as it were, a portion of the Holy One, blessed be He. Scripture thus says: "Take you from among you", or, in other words, "take you of your very selves, and become yourselves an offering and a portion for the Lord. And so that no one should say that this is not within man's power, observe the sentence saying, "whosoever is of a willing heart, let him bring it, the Lord's offering". Assuredly so, whosoever is of a willing heart may draw unto himself the Shekinah, may bring her (yebieha) from on high, may draw her from the supernal region to reside with him; and when she comes to reside with him, how many blessings, and how much riches, does she bring with her! So Scripture says, "gold, and silver, and brass", so that nothing is lacking for him of all the riches of the world. This', R. Abba concluded, 'is for the rest of mankind, but you exalted saints, "take from among you an offering unto the Lord". [11] Said R. Hiya: 'He who has begun to take an offering, continue in the work.'

R. Abba then discoursed on the text: "And the Lord (had) said unto the fish, and it vomited out Jonah upon the dry land" (Jonah II, 11). 'Where and when did God speak to the fish?' he asked. 'It was', he replied, 'at the time of Creation, when the Holy One, blessed be He, created the world; to wit, on the fifth day, when He created the fishes of the sea. Then He ordained and appointed a certain fish to swallow up Jonah and retain him in its body three days and three nights and then eject him. And not only in this case, but with all that He created did God make certain stipulations. Thus, on the first day, when He created the heavens, He stipulated with them that they should take up Elijah into heaven by a whirlwind, and so it was, as it is written, "and Elijah went up [12] by a whirlwind into heaven" (2 Kings II, 11). On the same day He created the light and stipulated with it that the sun should become darkened in Egypt three days, as it is written, "and there was a thick darkness in all the land of Egypt three days" (Ex. X, 22). On the second day He created the firmament to divide the waters from the waters, and in doing so He stipulated that they should separate between defilement and purity on behalf of Israel and be to them a means of cleansing, and so it was. On the third day He made the dry land emerge from the waters and caused the waters to be gathered together into one place, forming from them the sea, and He stipulated with it that it should allow the Israelites to pass through it on dry land and then overwhelm the Egyptians. And so it happened, as it is written, "and the sea returned to its strength when the morning appeared" (Ex. XIV, 27), where the term l'ethano (to its strength), by a transposition of letters, can be read litnao (to its stipulation). In addition, God stipulated with the earth that it should open its mouth on the occasion of the rebellion of Korah and swallow him up with all his company. And so it happened. On the fourth day he created the sun and the moon, and He stipulated with the sun that he should stand still in the midst of heaven in the days of Joshua [199a]; He also stipulated with the stars that they should wage war against Sisera. On the fifth day He created the fishes of the sea and the birds of heaven. With the birds he stipulated that they should feed Elijah when he restrained the heaven from rain, as it is written: "and I have commanded the ravens to feed thee there" (I Kings XVII, 4); and He stipulated with the fishes of the sea to appoint one fish that should swallow up Jonah and then eject him. On the sixth day He created Adam and stipulated with him that a woman should descend from him who should sustain Elijah, as it is written, "Behold I have commanded a widow there to sustain thee" (Ibid. XVII, 9). Similarly, in regard to every unique phenomenon that has happened in the world, the Holy One, blessed be He, had predestined it from the time when the world was created. And so here the meaning of "And the Lord said to the fish" is that He had commanded it at the creation of the world.

'In the story of Jonah we have a representation of the whole of a man's career in this world. Jonah descending into the ship is symbolic of man's soul that descends into this world to enter into his body. Why is she called Jonah (lit. aggrieved)? Because as soon as she becomes partner with the body in this world she finds herself full of vexation. Man, then, is in this world as in a ship that is traversing the great ocean and is like to be broken, as it says, "so that the ship was like to be broken" (Jonah I, 4). Furthermore, man in this world commits sins, imagining that he can flee from the presence of his Master, who takes no notice of this world. The Almighty then rouses a furious tempest; to wit, man's doom, which constantly stands before the Holy One, blessed be He, and demands his punishment. It is this which assails the ship and calls to mind man's sins that it may seize him; and the man is thus caught by the tempest and is struck down by illness, just as Jonah "went down into the innermost part of the ship; and he lay, and was fast alseep". Although the man is thus prostrated, his soul does not exert itself to return to his Master in order to make good his omissions. So "the shipmaster came to him", to wit, the good prompter, who is the general steersman, "and said unto him: What meanest thou that thou sleepest? Arise, call upon thy God", etc.; it is not a time to sleep, as they are about to take thee up to be tried for all that thou hast done in this world. Repent of thy sins. Reflect on these things and return to thy Master. "What is thine occupation", wherein thou wast occupied in this world; and make confession concerning it before the Master; "and whence comest thou"; to wit, from a fetid drop, and so be not thou arrogant before· him. "What is thy country" -- reflect that from earth thou wast created and to earth thou wilt return; "and of what people art thou"; that is, reflect whether thou canst rely on merits of thy forbears to protect thee. When they bring him to judgement before the Heavenly Tribunal, that tempest, that is none other than the judgement doom which raged against him, demands from the King the punishment of all the King's prisoners, and then all the King's counsellors appear before Him one by one, and the Tribunal is set up. Some plead in defence of the accused, others against him. Should the man be found guilty, as in the case of Jonah, then "the men rowed hard to bring it to the land, but they could not"; so those who plead on his behalf find points in his favour and strive to restore him to this world, but they cannot; "for the sea grew more and more tempestuous against them", the prosecution storms and rages against him, and, convicting him of his sins, prevails against his defenders. Then three appointed messengers descend upon the man; one of them makes a record of all the good deeds and the misdeeds that he has performed in this world; one casts up the reckoning of his days; and the third is the one who has accompanied the man from the time when he was in his mother's womb. As already said, the doom summons is not appeased until "they took up Jonah", until they take him from the house to the place of burial. Then proclamation is made concerning him. If he was a righteous man, it runs, Render honour to the King's image! "He entereth into peace, they rest in their beds, each one that walketh in his uprightness" (Isa. LVII, 2). [199b] But when a wicked man dies, the proclamation runs: Woe to that man, it would have been better for him had he never been born! Regarding such a man it is written, "and they cast him forth into the sea, and the sea ceased from its raging", that is, only after they have placed him in the grave, which is the place of judgement, does the judgement summons cease from its raging. For the fish that swallowed him is, in fact, the grave; and so "Jonah was in the belly of the fish", which is identified with "the belly of the underworld" (Sheol), as is proved by the passage, "Out of the belly of the underworld (sheol) cried I". "Three days and three nights": these are the three days that a man lies in his grave before his belly splits open. After three days it ejects the putrid matter on his face, saying: "Take back what thou gavest me; thou didst eat and drink all day and never didst thou give anything to the poor; all thy days were like feasts and holidays, whilst the poor remained hungry without partaking of any of thy food. Take back what thou gavest me." In regard to this it is written: "and I will spread dung upon your faces", etc. (Malachi II, 3). Again, after the lapse of three days, the man receives chastisement in each organ -- in his eyes, his hands, and his feet. This continues for thirty days, during which time the soul and the body are chastised together. The soul therefore remains all that time on earth below, not ascending to her place, like a woman remaining apart all the days of her impurity. After that the soul ascends whilst the body is being decomposed in the earth, where it will lie until the time when the Holy One, blessed be He, will awaken the dead. A voice will then resound through the graves, proclaiming: "Awake and sing, ye that dwell in the dust, for thy dew is as the dew of light, and the earth shall cast forth the dead (rephaim)" (Isa. XXVI, 19). That will come to pass when the Angel of Death will depart from the world, as it is written: "He will destroy death for ever, and the Lord God will wipe away tears from off all faces; and the reproach of his people will he take away from off all the earth" (Ibid. XXV, 8). It is of that occasion that it is written: "And the Lord spoke unto the fish, and it vomited out Jonah upon the dry land"; for as soon as that voice will resound among the graves they will all cast out the dead bodies that they contain. The term rephaim (the dead) being akin to the root, rapha (healing), indicates that the dead will be restored to their former physical condition. But, you may say, is it not written elsewhere, "the rephaim will not rise" (Ibid. XXVII, 14)? The truth is that all the dead will be restored to their former state whilst in the graves, but some of them will rise and others will not. Happy is the portion of Israel, of whom it is written, "My dead bodies shall arise" (Ibid. XXVII, 19). Thus in the narrative of that fish we find words of healing for the whole world. As soon as it swallowed Jonah it died, but after three days was restored to life and vomited him forth. In a similar way the Land of Israel will in the future first be stirred to new life, and afterwards "the earth will cast forth the dead".

'It has been affirmed that in quitting this world a man has to endure seven ordeals. The first is the judgement of heaven when the spirit leaves the body. The second is when his actions and utterances march in front of him and make proclamation concerning him. The third is when he is placed in the grave. The fourth is the ordeal of the grave itself. The fifth consists in his being consumed by the worms. The sixth is the suffering endured in Gehenna. The seventh ordeal is that his spirit is condemned to roam to and fro in the world, and is not able to find a resting place until his appointed tasks have been completed. Hence it behoves man continually to review his actions and to repent before his Master. When David reflected on these ordeals which a man has to endure he made haste to exclaim: "Bless the Lord, o my soul, and all my inward parts, bless his holy name" (Ps. CIII, 1), as much as to say: "Bless the Lord, O my soul, before thou quittest the world, whilst thou still inhabitest the body; and all my inward parts, all the members of the body that are in union with the spirit, whilst this union still lasts, hasten to bless His holy name, before the time will come when you will not be able to bless or to repent." David therefore repeats again: "Bless the. Lord, O my soul, Hallelujah" (Ibid. CIII, 22).'

R. Abba ceased, and the Companions approached him and kissed him on his head. R. Hiya then began a discourse on the text: [200a] Take ye from among you an offering (t'rumah) unto the Lord. 'When God', he said, 'created the world, He did so for no other purpose than that Israel should one day come and receive the Torah. It was by means of the Torah that the world was created, and it is on the Torah that the world is established. So Scripture says: "Were it not for my covenant that endureth day and night, the ordinances of heaven and earth I would not have appointed" (Jer. XXXIV, 25). The Torah is length of life in this world and in the world to come. And he who labours in the Torah labours in the Palace of the Holy One, blessed be He, inasmuch as the supernal Temple of the Holy One is the Torah itself. And whenever a man labours in the Torah, there the Holy One, blessed be He, stands and listens to his voice, as it is written; "And the Lord hearkened, and heard, and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name" (Malachi III, 16); and that man escapes three ordeals -- the ordeal of this world, the ordeal of the Angel of Death, who has no power over him, and the ordeal of Gehenna. What is the "book of remembrance"? It is an allusion to the duplicate Book which is at once above and below. [13] The term "remembrance" is a designation of the region of the holy covenant and concentrates and gathers within itself the whole of the supernal life-energy. Hence, "book of remembrance" signifies the two grades that are yet one. [14] This is the underlying mystery of the "name YHVH", of which the Name is one and YHVH is one, yet the two are only one. For there is name and name. There is the name on high [15] that is the sign of the unknown, of that which is above and outside all knowledge -- it is the supernal point; and there is the name below which is expressive of the central point here below. So Scripture says: "from the one end of the heaven unto the other" (Deut. IV, 32), that is, from the supernal point that concentrates within itself all the supernal life-energy "unto the lower end of heaven", which bears the name "lower central point". [16] This point is identical with the "book", and, being in the centre, it unites within itself all the world's directions; six directions come to a union in the supernal book which is above and over them, and six directions find their union again in the lower book which is above and over them; and the two, the supernal book and the lower book, constitute together the Law (Torah), the one the written Law, it being undisclosed and only to be revealed in the world to come, the other the oral Law. Of the written Law the writing is made, as it were, into a Palace of the central point, wherein the Law is concealed. The lower Law, on the other hand, is not embodied in writing, and hence is not constructed into a Palace for the central point beneath as is the superior Law for the supernal point. Hence, also, the oral Law is designated t'rumah (heave-offering, something separated), being apart and separated. I have further heard from the Sacred Lamp (R. Simeon) that the t'rumah is meant to be resolved into tre (two) and meah (hundred), indicating two out of a hundred. For the sum of the holy grades involved in the mystery of Faith, by which the Holy One, blessed be He, manifests Himself, amounts to ten, and these are also ten utterances. The whole thus amounts to a hundred; and so in bringing an offering [17] we have to combine the lower central point with the supernal central point, so as to unite the Shekinah with her Spouse, these being the two of the hundred grades and sub-grades just mentioned.

'Observe too that every day a proclamation goes forth, saying, "O ye peoples, this thing depends on your own effort". And this is the sense of the words, [200b] "Take ye from among you an offering unto the Lord", not as a burden, but "whosoever is of a willing heart let him bring her (yevieha)". [18] From this we learn that prayer offered with concentrated devotion by a man that fears his Master produces great effects on high, as already said elsewhere. First come the songs and hymns chanted by the angels on high, and the series of hymns recited by Israel here below. With these the Shekinah decks and adorns herself like a woman who prepares to meet her spouse. Then follows the recital of prayer. By virtue of the prayer they recite while sitting they adorn her bridesmaids and all her retinue. By the time "True and firm" [19] is reached, the bride with all her attendant damsels is fully arrayed. When the worshippers reach "who hast redeemed Israel", [20] the whole assembly has to stand up. For at the moment "true and firm" is reached the bride's attendants accompany her towards the Most High King, but when it comes to "who hast redeemed Israel", the Holy and Most High King appears in His grades and comes out to receive her; and we must then stand on our feet in awe and trembling before the Most High King, as it is the moment when he stretches forth His right hand towards Her, and then puts His left hand under her head, then there is a mutual embracing and kisses. This comes to pass during the first three benedictions. It behoves, then, a man to concentrate his thoughts and to focus his mind on these great effects and on the ordering of the prayer. His mouth, his heart, his thoughts, must all work in unison. The Most High King and the Matrona being then in close and joyful embrace, whoseover has a petition to offer let him do so now, as it is an opportune moment. After having made his request of the King and the Matrona, he must then concentrate his thought and mind upon the last three benedictions so as to excite the inner delight, since by these benedictions the Shekinah is blessed with another embrace, in which he takes his departure. Withal, it should be his intention that the denizens of this world also should be blessed. The worshipper has next to fall on his face in token of surrender of his soul, among all the souls and spirits which the Shekinah at that moment collects in the "bundle of life". This I have heard among the mysteries expounded to me by the Sacred Lamp, who has not permitted me to reveal it save to you, O exalted saints. For whosoever surrenders his soul so at that moment will be bound in the bundle of life in this world and in the world to come. Moreover, it is important that the King and the Matrona should be united both above and below, and be crowned with a crown wrought of the souls above and the souls below; and whosoever concentrates his mind and heart on aII this and surrenders his soul in complete devotion, the Holy One, blessed be He, names him "peace" below after the pattern of the peace above, as we read, "and the Lord called him peace" (Judges VI, 24.). And when that man's soul quits this world it ascends and cleaves its way through all the heavens, and nothing can stop it, the Holy One, blessed be He, proclaiming: "He entereth into peace" (Isa. LVII, 2), and the Shekinah adding, "may they rest in their beds", etc. (Ibid.); and they open up for it [201a] thirteen mountains of pure perfume, without let or hindrance. Hence, happy is the man who concentrates his thought on this. This, then, is the sense of "whosoever is of a willing heart, let him bring it, the Lord's offering", to wit, toward the Most High King.' R. Abba then lifted up his voice and said: 'Woe! O Rabbi Simeon! thou art living and we weep concerning thee; but we weep not for thee, we weep for the Companions and for the world. R. Simeon is like a bright lamp which throws light above and below. Alas for the world, for the time when the lower illumination will pass away and be absorbed in the upper illumination! Who will then diffuse through the world the light of the Torah?' R. Abba then rose and kissed R. Hiya, saying: 'You were in possession of these thoughts, hence the Holy One, blessed be He, sent me hither to become one of your company. Happy is my portion!'

R. Jose then followed with a discourse on the text: And let every wise-hearted man among you come and make, etc. 'This passage', he said, 'has already been expounded. When God said to Moses, "Get you wise men and men of discernment" (Deut. I, 13), the latter searched the whole of Israel but did not find men of discernment; it is thus written, "So I took the heads of your tribes, wise men, and full of knowledge" (Ibid. I, 15), without mentioning men of discernment. Assuredly the man of discernment (naban) is of a higher degree than the wise man (hakham). Even a pupil who gives new ideas to his teacher is called "wise". A wise man, then, it is true, knows for himself as much as is required, but the man of discernment apprehends the whole, knowing both his own point of view and that of others. The term "wise-hearted" is used here because the seat of wisdom is the heart. As for the man of discernment, he apprehends the lower world and the upper world, his own being and the being of others.'

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Part 2 of 4

R. Jose further discoursed on the verse: "And He said unto me: Thou art my servant, Israel, in whom I will be glorified" (Isa. XLIX, 3). 'Observe', he said, 'that there is an outer and bodily worship of the Holy One, blessed be He, and an inner and spiritual worship which is the true and genuine worship. The body possesses twelve members that participate in rendering worship. These are the outer members of the body, but there are also twelve inner members whose act of worship is of benefit to the spirit. For this is the inner and precious worship of the Holy One, blessed be He, as expounded among the mysteries taught by R. Simeon, and as belonging to the mysteries of supernal wisdom known to the Companions, happy is their portion! Prayer is spiritual worship. Deep mysteries are attached to it, for men wot not that a man's prayer cleaves the ethereal spaces, cleaves the firmament, opens doors and ascends on high. At the moment of daybreak, when light emerges from darkness, a proclamation resounds through all the firmaments, saying: Make yourselves ready, ye sentinels at the doors, chiefs of the Palace -- each one to his post! For the day-attendants are not the same as the night-attendants, the two groups replacing each other with the succession of day and night. This is alluded to in the passage, "the greater light for to rule the day", etc. (Gen. I, 16), "the rule of the day" and "the rule of the night" signifying the day-attendants and the night-attendants. When night arrives proclamation is made, saying: Make yourselves ready, O ye rulers of the night -- each [201b] one to his place! Similarly, when day breaks a proclamation goes forth: Make yourselves ready, ye rulers of the day -- each one to his place! Each one thus, following the proclamation, is assigned his suitable place. The Shekinah then descends whilst Israel enter the Synagogue to offer praise to their Master in song and hymn. It behoves, then, every man, after equipping himself with emblems of holiness, [21] to attune his heart and his inner being for that act of worship and to say his prayers with devotion. For the words that he utters ascend on high, for the scrutiny of angelic supervisors. These abide in ethereal space on the four sides of the world. On the eastern side there is the chief supervisor, whose name is Gezardiya, and who is attended by a number of other chieftains, all awaiting the word of prayer that is about to ascend to the ethereal realm on that side. The moment it does so the supervisor takes it up. If it be fitly uttered, he, together with all the other chieftains, kisses that utterance and carries it aloft into the supernal firmament, where other chieftains are awaiting it. When kissing the utterance of prayer they say: "Happy are ye, O Israel, who know how to crown your Master with holy crowns. Happy is the mouth from which issued this utterance, this crown." Then the letters of the Divine Name that abide in the ethereal space soar upwards. That Divine Name is formed of twelve letters, and is the one by which Elijah flew to the ethereal regions until he reached heaven. This is indicated in the words that Obadiah spoke to Elijah, saying, "... that the spirit of the Lord (YHVH) will carry thee...." For it was that Name by which Elijah flew upwards, and it is that Name that rules the ethereal space. The letters, then, of the Name fly upwards with the prayer-utterance, in company with the chief who holds the keys of the ether, and all the other chiefs, until heaven is reached, where the prayer is taken in charge by another chief to carry it still higher. On the southern side there is another chieftain ruling over the ethereal space of that region and having under him a number of supervisors and officers. His name is Pesagniyah, and he is in charge of the keys of the ethereal space in that quarter. Now the prayer of persons in deep sorrow and anguish, if uttered with due devotion, ascends into that region and is taken up by the chief, who kisses it and pronounces over it the words, "The Holy One, blessed be He, be merciful towards thee and be filled with compassion on thy behalf." Then all the chieftains and officers administering that region accompany it upwards, along with the letters of the Divine Name -- to wit, the Name of four letters that rule that region -- until it reaches the heaven over that region. There it is taken in charge by the chief of that region. The name of the one in charge of the northerly region, who also has under his command a number of chieftains and officers, is Petahyah. He is appointed over that side to which prayers offered for deliverance from enemies ascend. If such a prayer be found worthy, the chief takes it up and kisses it. Then a spirit emerges out of the abyss in the North who makes proclamation through all the ethereal spaces, so that they all take up that prayer and carry it into heaven, all the while kissing it and exclaiming, "May thy Master cast thy enemy down before thee." It then ascends and cleaves the heavens. [22] When it reaches the first heaven it is met by the chief of the West, whose name is Zebuliel, and who presides over numerous chieftains and officers that stand sentry over nine doors. The same Zebuliel would fain minister in that heaven in the daytime, but he is not permitted until moonlight appears, when he comes out with all those legions and chieftains. But when day breaks they all retire through one, the most prominent of the nine doors. Now any ascending prayer [202a] enters through that door, and then all officers and chieftains, under the guidance of Zebuliel their chief, emerge through that door. They embrace it, and accompany it to the second heaven. That heaven is fitted with twelve gates, at the twelfth of which there stands a chief, named 'Anael, who is in command of numerous hosts and legions. And when the prayer arrives there that chief loudly orders all those doors to be opened, exclaiming, "Open ye the gates", etc. (Isa. XXVI, 2). All the gates then open, and the prayer enters through all the doors. Then arises a chief, ancient of days, who is placed at the northern side, and whose name is 'Azriel the Ancient, though sometimes he is called Mahniel (lit. mighty camp). This other name is given him because he commands sixty myriads of legions. All these legions are winged, part of them are full of eyes, and by their side are others full of ears. These are called "ears" because they listen to all those who pray in a whisper, from the heart, so that the prayer should not be overheard by anyone else. Only such a prayer is accepted by these "all-eared" legions, whereas a prayer that is heard by the ears of man is not listened to on high, and so remains unheard by anyone save by him who overheard it at first. Hence it behoves man to be careful not to let others hear his prayer. Furthermore, prayer becomes absorbed in the upper world, and the speech of the upper world should remain inaudible. Similarly, in the reading of the Book of the Law, while one reads, the other standing by him should be silent. For, if two read together faith is diminished, because voice and utterance are only one . For only a single voice and a single recital must be heard; so that if there are two voices and two utterances there is a diminution of Divine Faith. When the silent prayer soars aloft, all those sixty myriads of legions, all those "all-eye" and "all-ear" hosts, come forward and kiss it. So Scripture says: "The eyes of the Lord are toward the righteous, and his ears are open unto their cry" (Ps. XXXIV, 16), indicating the "all-eye" and the "all-ear" legions. From thence the prayer mounts to the third heaven, the chief of which is Gedariah, who has under him numerous officers and chiefs. He ministers three times a day in the presence of a ray of light that is constantly shooting up and down in that heaven without ever being still. And when the prayer mounts up there that ray descends and bows down before it. Then the chief of that heaven, after bowing down to the prayer, strikes with the ray of light against a mighty rock that is placed in the centre of that heaven, and there emerge from it three hundred and seventy-five legions that have been confined within it since the day the Torah came down to earth. They were so confined because they endeavoured to prevent the Torah descending on earth, and God rebuked and shut them up in the interior of that rock, whence they do not emerge save at the time when prayer ascends. They then break forth into song, chanting: "O Lord, our Lord, how glorious is thy name ... above the heavens" (Ps. VIII, 2). They then bow to the prayer, after which it is crowned with supernal crowns and mounts up into the fourth heaven. Then comes forth the sun and Shamshiel (= mighty sun or sun of God) the chief enters that heaven accompanied by three hundred and sixty-five legions called days of the solar year, and they all crown that prayer with crowns of sweet perfume of the Garden of Eden. There it tarries until all those legions accompany it into the fifth heaven, the chief of which is Gadriel. This angel is in charge of the wars waged among the nations, but as soon as the prayer arrives there a trembling seizes him with all his hosts so that [202b] their strength is enfeebled; and they come forward and bow down to the prayer, and crown it and accompany it into the sixth heaven. There numerous hosts and legions come out to receive it and ascend with it until they reach a series of seventy gates in charge of a chief whose name is 'Anpiel. He crowns the prayer with seventy crowns. Then all the hosts and legions of all these heavens join together and take up that prayer, crowned with all these crowns, into the seventh heaven. Finally Sandalphon, the supreme chief, the keeper of all his Master's keys, introduces the prayer into the seven Palaces, to wit, the Palaces of the King. When the prayer enters there, decorated with all those crowns, it combines them all into one heavenly crown, each prayer according to its rank. And the name of the Holy One, blessed be He, is crowned on all sides, above and below, so that the whole forms a unity. Of this Scripture says: "Blessings are upon the head of the righteous" (Prov. X, 6). Happy is the portion of the man who knows the proper way in which to order his prayer. The Holy One, blessed be He, being glorified in such a prayer, awaits the completion of all the prayers of Israel, so that the whole is fitly harmonized, both the above and the below.

'So far we have spoken of prayer. But there are in addition certain precepts that are bound up, not with action, but with the words of prayer. These are in number six. The first is "to fear the glorious and awful Name" (Deut. XXVIII, 58); the second is "to love Him" (Ibid. X, 12); the third is to bless Him; the fourth is to proclaim His unity; the fifth enjoins the priests to bless the people; the sixth bids man to surrender his soul to Him. These six precepts are bound up with the words of prayer, just as there are other precepts that are connected with the action of prayer, such as those of the fringes and phylacteries. Now the injunction "to fear the Name" is accomplished by means of the hymns and songs that King David chanted, and of the sacrifices ordained by the Torah. For it behoves man to be filled thereby with fear of his Master, for those hymns belong to a region called "Fear" (yir'ah), [23] and all the Hallelujahs are emblematic of the fear of the Holy One, [24] blessed be He; it thus behoves man to attune his mind to a spirit of awe in the recital of those hymns. In arriving at "Praised be" it behoves a man to concentrate his thoughts on the Holy One, blessed be He, in that benediction which reads: "Blessed art Thou ... who formest light ... Blessed art Thou, O Lord creator of the universe." The precept, "to love Him", is realized in the benediction commencing with "With abundant love", which is followed by the reading of "And thou shalt love the Lord thy God ...", containing the mystery of the love of the Holy One, blessed be He. And we proclaim His unity when we recite "Hear, O Israel: the Lord our God, the Lord is One", as that declaration contains the secret of God's oneness. After the reading of these sections comes the passage wherein we mention our exodus from Egypt, in fulfilment of the injunction, "But thou shalt remember that thou wast a bondman in Egypt" (Deut. XXIV, 18). There follows the pronouncement of the blessing of the people by the priests in order to embrace all Israel at the moment when they receive blessings. For at that moment the Community of Israel receives blessings, and it is a propitious moment to surrender our souls to Him in the full willingness of our heart when we fall on our faces and recite the Psalm: "Unto Thee, O Lord, do I lift up my soul ... " (Ps. XXV, 1), which should be the expression of our full and complete self-surrender to Him. These are the six precepts that are bound up with our daily prayer, and that comprise in a way the six hundred precepts of the Torah. If you ask, What of the thirteen left over, [25] these are a category apart designed to draw upon us the thirteen attributes of mercy that comprise all the precepts. These are the six precepts by which prayer is embroidered. Happy is the portion of whoever concentrates his heart and will on them and realizes [203a] them every day. With these precepts many others are interwoven, but at each particular passage it behoves man to concentrate his heart and will on the particular precept contained in that passage. Such a man is praised aloud in the words contained in the passage: "And He said unto me: Thou art My servant, Israel, in whom I will be glorified" (Isa. XLIX, 3).'

R. Jose ceased, and R. Abba went up to him and kissed him; and R. Isaac next began a discourse on the text: And Moses assembled all the congregation of the children of Israel, etc. 'The object', he said, 'of this assembling was to give them anew the law of the Sabbath. For the previous promulgation of the Sabbath before the Israelites made the golden calf was not observed by the mixed multitude. When they heard the words, "between Me and the children of Israel" (Ex. XXXI, 17), they said in protest: Are we then to be excluded from this? Straightway, "the people gathered themselves together unto Aaron", etc. (Ibid. XXXII, 1), and many were they that followed them. Then, after the guilty ones were put to death, Moses assembled the children of Israel separately and gave them the Sabbath anew, saying: "Six days shall work be done ... Ye shall kindle no fire throughout your habitations upon the Sabbath day." Herein is involved the mystery of the Sabbath, the supreme mystery that is only revealed to those versed in the Supreme Wisdom. On the sixth day, when the time of evening arrives, a brilliant star appears in the north accompanied by seventy other stars. That star smites the others, absorbing them all into itself, so that one takes the place of seventy. The same star then becomes enlarged, and is made into a fiery mass, blazing on all sides. The flaming mass then extends itself round a thousand thousand mountains, becoming in the process a mere thread. After this the fiery mass draws out from within itself a variety of colours. The first is a green colour. When that colour appears, the fiery mass raises itself and plunges into the midst of the green colour, occupying the inner part of it. Then the fiery mass of the star attracts within itself the white colour. Then it ascends on high and plunges again in the midst of that colour, occupying its interior. The same is repeated with the whole gamut of colours, all of which it thrusts outside, concentrating itself more and, more in the middle until it approaches that hidden point to derive light therefrom.'

At this point R. Isaac quoted the verse: "And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the form of electrum (hashmal), out of the midst of the fire" (Ezek. I, 4). 'Ezekiel', he said, 'saw this vision with a completeness which is only possible when the above-mentioned star is in the ascendant. The "stormy wind" has been explained as being a reference to the storm that came to subdue the whole world before the wicked Nebuchadnezzar. But in reality the "stormy wind" is identical with the star that swallowed up the other seventy stars; and it is the same "stormy wind" that Elijah saw "rending the mountains and breaking in pieces the rocks" (I Kings XIX, 11); it is, moreover, the force that continually protects the inward part as the membrane protects the brain. It is called "stormy wind" because it shakes the upper world and the lower worlds; it "came out of the north", from the side of which it is said, "Out of the north the evil shall break forth" (Jer. I, 14), for many other sinister forces were united within that "stormy wind"; hence its origin was the north. "A great cloud": so called because it represents the dross of the gold that concentrates itself in the north and forms the central point of destruction; [26] and being skilled in the arts of seduction it obtains power within the inhabited region, save in the Land of Israel, where, during the time Israel dwelt therein, it had no power; but after Israel sinned it obtained power, even in the Holy Land, as Scripture says: "He hath drawn back his right hand from before the enemy" (Lam. II, 3). "A great cloud" indicates the cloud of darkness that darkened the whole world. Observe the difference between this cloud and the other cloud. Of the other cloud [203b] it is written: "And the cloud of the Lord was over them by day" (Num. X, 34), also, "and thy cloud standeth over them" (Ibid. XIV, 14), indicating the bright and luminous cloud wherein there are visible all varieties of light. But this cloud is the cloud of utter darkness that prevents any light whatever from penetrating through it. Really it is insignificant, but it is called a "great cloud" when it obtains sway. Alternatively, it is called "great", on account of its darkness, which is so intense that it hides and makes invisible all the sources of light, thus overshadowing the whole world. "With a fire flashing up" indicates the fire of rigorous judgement that never departs from it. "And a brightness was round about it": that is, although it is all that has been described, yet "a brightness was round about it". From here we learn that, although it is the very region of defilement, yet it is surrounded by a certain brightness, and hence we may not thrust it completely out; it possesses an aspect of holiness, and hence should not be treated with contempt, but should be allowed a part in the side of holiness. Rab Hamnuna the elder took this phrase interrogatively, thus: "is there a brightness round about it?", implying that it may be treated with contempt, since its brightness is concealed within it and is not visible from without. And because the brightness is within, the verse continues, "and out of the midst thereof", to wit, of the midst of that brightness, "as the form of hashmal" (electrum). The term hashmal has been interpreted as being composed of hash and mal, meaning Hayoth (order of angels), of quivering fire. [27] From the Sacred Lamp (R. Simeon), however, we have heard in exposition of this the following most recondite doctrine. As long as the foreskin rests upon the sign of the holy covenant, the holy principle is prevented from disclosing the mystery of the convenantal sign. But when the bright light enters therein and separates between foreskin and holiness, the result is hash-mal, to wit, there is a speedy uncovering of circumcision. [28]

'To resume. On the sixth day, when the evening approaches, that blazing fire we have mentioned plunges into the midst of the colours. It is then that Israel here below prepare themselves for the Sabbath, arrange their meals, and lay their tables, each one according to his means. Then a tongue of fire emerges and strikes against that flame, so that both of them are hurled down into the cavern of the great abyss. There they remain imprisoned. That tongue of fire is of the side of the Right, and it is in virtue of that that it sweeps away the blaze of fire and confines it to the great abyss, where it abides until the Sabbath ends. At the conclusion of the Sabbath it behoves every Israelite to pronounce a benediction over fire, so that the tongue of fire, under the force of that benediction, re-emerges, retaining its command over the flame, and keeping it in subjection all that night. Observe that the moment the Sabbath begins and that blaze of fire is imprisoned, all fires of the harmful kind are similarly hidden away and suppressed, including even the fire of Gehinnom, so that the sinners obtain a respite. Indeed, there is then a period of rest for all, both in the upper worlds and in the lower worlds. At the conclusion of the Sabbath, when Israel say the blessing over the light, all the fires that were hidden away re-emerge and return each to its place. Now it is in order to prevent any other fire being awakened that the injunction is given: "Ye shall kindle no fire throughout your habitations upon the Sabbath day". But it may be asked, What about the fire on the altar? The following is the explanation. Immediately on the entrance of the Sabbath, proclamation is made in all the heavens, saying: Make ready, O ye Chariot teams and legions, to meet your Master! Following this there comes forth out of the south a spirit that spreads itself [204a] over all those Chariot teams and legions of the side of the Right, who are wrapt with it as with a garment. That spirit is thus called " the solemn robe of the Sabbath". Then the tables of this world are prepared in a certain Palace. Happy is the portion of the man whose table here below appears there properly laid, everything prepared in the best manner, according to his means, so that he has no cause to feel ashamed.

'When the Sabbath comes in it is incumbent on the holy people to wash away from themselves the marks of their weekday labour. For what reason? Because during the weekdays a different spirit roams about and hovers over the people, and it is in order to divest himself of that spirit and invest himself with another spirit, a spirit sublime and holy, that he must wash away the stains of the workaday world. The inner meaning of this action is as follows. All the six days are concentrated within one sacred point, where they form a unity. There is another sextet of days that stand without and belong to the "other side". Now, for holy Israel, for all those who lead a holy life during all the week, all the six days become as one with those six days that are within and that are concentrated into that central point wherein they are kept and guarded. That point, again, is hidden during the six days, but at the entrance of the Sabbath it rises on high, where it is decorated and becomes unified with the whole cycle of days, all of whom become absorbed by it. Observe this. There are days and days. There are common weekdays, as said already: these exist on the fringe, and for other nations, but there are the Sabbath [29] days, to wit, the weekdays as they exist for Israel. Now, when that point ascends, everything else is hidden away, it alone holding sway, and it assumes the name of Sabbath (SHaBBaTH). That name, apart from its simple meaning of "rest", has an esoteric significance associating that point with the Patriarchs. For the term SHaBBaTH is resolvable into the letter shin, betokening three, [30] and the term BaTH, signifying daughter, the whole indicating that the Sabbath-point, when it rises in its resplendence as an only and beloved daughter, joined to the three Patriarchs, who together with her form a complete unity. We have thus SHin (symbolic of the three Patriarchs), and BaTH (symbolic of the beloved daughter, the Sabbath-point), together forming a unity expressed in SHabBaTH. (There is also a higher Sabbath similarly made up of the Future World (Binah) and the Central Point, which is also called bath.) When that lower Sabbath-point ascends, comes into view and bedecks itself, a spirit of rejoicing is suffused through the upper and the lower worlds. In addition, during that night that point radiates its light and spreads forth its wings over the world, so that all other powers disappear and the world abides in a state of security. As for the Israelites, each one of them becomes the habitation of an additional soul, under the influence of which all sadness and gloom and irritation are forgotten, there being only joy and gladness diffused through both the upper and the lower worlds. In its descent, the additional soul bathes itself in the sweet perfumes of the Garden of Eden, after which it descends and rests upon the holy people. Happy are they when that spirit is stirred within them. At the time of the spirit's descent there accompany it into the Garden of Eden sixty Chariot teams in all their glory, facing towards the six directions. When it arrives in the Garden of Eden all the spirits and souls abiding therein bestir themselves to meet that Sabbath spirit, and a proclamation goes forth, saying: Happy are ye, O holy people of Israel, on whom your Master has bestowed [204b] an additional spirit. Here is a most recondite doctrine only known to the initiated of the mystical Wisdom. This spirit is indeed the extension of the Sabbath-point, from which it grows out and diffuses itself into the world. This constitutes the true inwardness of the Sabbath here below; and this is specially alluded to in the injunction: "Wherefore the children of Israel shall guard the Sabbath" (Ex. XXXI, 16), where the particle eth this meant to include the additional spirit that requires special attention in order that it may remain with a man. The same is indicated in the clause, "that guards the Sabbath from profaning it" (Isa. LVI, 2). Within the mystery of the special spirit there is this further mystery, to wit, that it shares in all the enjoyments and delights that Israel partakes of on that day; hence it behoves us to afford it pleasure by partaking of food and drink three times, the three meals corresponding to the three grades of Divine Faith, as explained elsewhere. Happy is the portion of whoever affords it pleasure and delight on that day. During the six days of the week that spirit experiences a heavenly bliss radiated from the Ancient of Ancients. But on the Sabbath, after it descends and bathes itself in the Garden of Eden, it shares in the bodily pleasure derived from the meal of Faith, and is thus filled with the delights both of the superior world and the lower world. Insomuch, then, as it abides with man, it is necessary for him to guard it, conformably to the Scriptural injunction: "Wherefore the children of Israel shall guard the Sabbath" (Ex. XXXI, 16), the term "Sabbath" alluding to the terrestrial Sabbath-point, and the particle eth to the special spirit which is the expansion of the same Point. When that expansion brings an affluence of holiness and beatitudes from on high on to that point, there is an effulgence of light ail around, and the spirit is illumined on all sides, the heavenly and the earthly. This is alluded to in the words, "It is a sign between me and the children of Israel" (Ibid. XXXI, 17), as much as to say: "It is a portion and a heritage shared between us jointly." The heavenly part of it consists of transcendental holy bliss and sublime delight in the resplendency of the Ancient of Ancients; whilst in the terrestrial part there is the physical enjoyment of the repasts. It behoves, therefore, a man to cheer that day with sumptuous food and drink, with noble raiment, and with whatever conduces to joyfulness. And when the terrestrial portion is duly decorated and is properly tended it ascends on high and becomes merged into one with the heavenly portion; so that the "Point" becomes an amalgam of the upper and the lower worlds, and a unification of all the elements. In the mystical book of King Solomon the following recondite doctrine, as expounded by the Holy Lamp, is found. The term vayinefash (and He rested) (Ibid.) may be resolved into vai (woe), nefesh (soul), that is, woe to the soul forlorn I Now we may well argue that it should rather be woe to the body that loses the special spirit with the departure of the Sabbath. But the truth is that man possesses a certain nefesh (psyche) that attracts to itself the special spirit on the eve of Sabbath, so that that spirit takes up its abode and resides within it the whole of the Sabbath. It thus becomes a superior nefesh, with greater power and resources than it possessed before. It is in reference to this that we have learned that the nefesh of every Israelite is decorated on the Sabbath day, that decoration consisting of the special spirit within them. But at the conclusion of the Sabbath that spirit departs, and then woe to the nefesh that is thus bereft. It has lost the heavenly crown and the holy energy it thereby possessed.

'Those initiated in the higher wisdom perform their marital duties on each Sabbath night. Concerning this, we put a question to the Holy Lamp, pointing out to him that it seems to contradict the known fact that the lower Crown receives what it receives [31] in the daytime, and in the night it distributes sustenance to all its host, as Scripture says: "She rises also while it is yet night, and giveth food to her household, and a portion to her maidens" (Prov. XXXI, 15). If this be so, how can we say the proper time for intercourse is on that night in particular? He replied: Assuredly, that is the proper time for marital intercourse, insomuch as that night distributes souls for those [205a] initiated in the mystical Wisdom, and no other time is appropriate for this junction to be performed with all joy without any extraneous admixture, save that night when the souls are distributed to the wise, the righteous, and the pious. Each night, indeed, may be proper for it, and that at midnight, as explained elsewhere, but it behoves the initiated to limit themselves to that night. The reason is that one spirit hovers over the world during the other days of the week, but on Sabbath night another spirit, a sacred and sublime spirit, descends for the holy people. That spirit flows from the Ancient of Ancients and descends into the lower "Sabbath-point", bringing therein rest for all, whence it expands into all directions on high and below, as it says: "between Me and the children of Israel". Hence, for those men of wisdom the proper time for that function is when that holy and exalted spirit is diffused around them, since that same spirit draws after it in its descent here below all the holy souls, so that by its means the exalted saints transmit to their offspring those holy souls.

'Furthermore, as soon as that spirit hovers over the world, all the malignant spirits and the evil accusers of men vanish from the world. And so there is then no need to pray for protection, as Israel is then under the guardianship of that spirit, with the wings of the tabernacle of peace spread over them, so that they may be perfectly secure. There is, it is true, a traditional teaching which says that a man should not go out alone either on the night of the fourth day of the week or on the night of the Sabbath, and that at these times one has to be on one's guard; and this seems to contradict what has just been said, that on Sabbath night men are shielded from all evil accusers and need not therefore offer up a special prayer. Still, all this is assuredly correct. The fourth night of the week we have to be on our guard against them, for the reason that at the creation of the lights the moon was cursed, its light diminished, and occasion was thus given to bands of malignant roving spirits to exercise power that night; on Sabbath night, again, whilst these spirits scatter themselves in order to retire into the cavern of the abyss where they are powerless to harm, a solitary man must be on his guard against them, since, although they are deprived of power, now and then they show themselves, and so a solitary wayfarer has to be on his guard. If that be so, it was said, does it not betoken an inadequate degree of security? Not so, it was answered. On the Sabbath there is protection for the holy people, and the Holy One, on the entrance of the Sabbath, decorates every member of Israel with a crown-a holy crown, which every wearer must cherish and guard. Now, although the malignant spirits do not then frequent inhabited places, they often appear to a man that walks alone, and then his "lucky star" (mazzal) deserts him. It is therefore incumbent upon a man to decorate himself with the holy crown and to guard it. Howbeit, on that night the holy people are fully protected, ,since the tabernacle of peace overspreads them, and tradition tells us that the tabernacle of peace and the "other side" cannot coexist together. The Sabbath day is thus a day of universal joy and security, both in the upper and the lower worlds; and the lower light, radiating into the upper world, through the resplendency of the Sabbath crowns, is there intensified seventy-fold, so that the Ancient of Ancients bestirs Himself. Then at break of day the holy people proceed to Synagogue in a joyous spirit robed in their best, crowned with the celestial holy crown and endowed with the additional celestial spirit, and there they offer up praises in songs and hymns, which mount up on high, so that the upper and the lower worlds are filled with joy and are all decorated together. Then the celestial beings hold forth and say: "Happy are ye, O holy people on earth, through whom your Master is crowned, as well as all the sacred hosts." This day is the day of the soul and not of the body, exhibiting the sway of the "bundle of souls", when the upper and the lower beings are mated [205b] together in virtue of the additional celestial spirit by which man is crowned.

'The prayer offered by the holy people on the Sabbath is of three parts, corresponding to the three Sabbaths, but being in essence only one. [32] Once the holy people enter the precincts of the Synagogue it is forbidden them to concern themselves with anything, even the requirements of the Synagogue, save words of thanksgiving and prayer and the study of the Torah; and whoever directs his mind to other and worldly matters profanes the Sabbath, and thus has no portion among the people of Israel. For such a one two angels are appointed on the day of Sabbath, who proclaim, saying: "Woe to So-and-so who has no portion in the Holy One, blessed be He." Hence it behoves the people to absorb themselves in prayer and songs and hymns to their Master, and in the study of the Torah. It is a day of the souls, a day in which the "bundle of the souls" is decorated by the praises offered to their Master. Hence on that day is recited the "Hymn of the Soul", which reads: "The soul of every living being shall bless Thy name, O Lord our God, and the spirit of all flesh ...", as that day subsists solely by the spirit and soul, and not by the body. Another hymn that concerns the mystery of day, of the sacred sun that illumines it, is " ... who formest light .. .", to wit, the illuminating light which affords sustenance and light for all the hosts and heavenly Chariots and stars and constellations, and all those who exercise sway over the world. Then follows a Hymn of the universe, couched in the words, "God, the Lord over all works ... ", an alphabetical hymn which contains the mystery of the twenty-two sacred celestial letters which are decorated with a crown made of the Patriarchs and the holy heavenly Chariot. Opposite to them are the twenty-two little letters of the lower world which enter in the daily hymn that reads: "The God, the blessed One, great in knowledge ... ". Herein the alphabet ranges over single words in succession, there being no space between the words; whereas in the Sabbath hymn, symbolic of the upper world, there is a wide space, significant of holy mysteries, between the successive letters. The seventh day thus chants a most sublime hymn, composed of the celestial letters, in praise of the Most High King, of Him who formed the world at the beginning. When this hymn mounts up on high, sixty celestial Chariots of those alluded to before, take it up from the holy people and ascend with it to where it is woven into a crown for the decoration of the many heavenly Chariots, and for all the righteous in the Garden of Eden, all of whom mount up with that hymn to the Divine Throne. There this hymn, recited by the whole of Israel, halts until the recital of the Sanctification (k'dushah) in the additional prayer (musaph). Thus is effected the complete union of the upper and the lower worlds. So much for this hymn -- the gem of all hymns. Then follows the regular daily order of prayer up to "Moses, rejoiced in the gift of his portion ... " This expresses the joy of the supreme grade, the chief of the "Patriarchs", who rejoices in His portion when the Divine Throne approaches Him, and the two worlds are fused into one; again, it expresses the rejoicing of the Written Law on high in the Oral Law here below, and their fusion into one. To the joy at that union we have to add the joy of the holy people as expressed in the words: "May they rejoice in Thy kingdom, those who observe the Sabbath, and call the Sabbath a delight ... O God and God of our fathers, accept our rest .... " Now, the inwardness of the interrelationship between the Book of the Law (Sepher Torah) and that day has been expounded elsewhere. In this regard we have been taught as follows. It is written: "And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading" (Nehemiah VIII, 8). The inner implication of this verse is that the verse-divisions, the tonal accents, the Massoretic readings, and all the minutiae of the text with their profound mysteries, were all delivered to Moses on Sinai. It may be asked, If that is so, why are all these signs and notes, with all the mysteries they contain, absent from our most holy Scroll of Law? The explanation is as follows. When the Divine Throne was decorated and completed with the crown formed from the Written Law, all the points and tonal accents and Massoretic signs were hidden [206a] in the interior of the Divine Throne; then all these signs were the means by which the Written Law fertilized the Oral Law, as a female is fertilized from the male. But the celestial letters remained in their original sanctity unaccompanied by any signs, and hence they have to appear in this guise in the Synagogue, seeing that the Divine Throne was decorated and sanctified by the Written Law in its bare letters. The celestial holiness is thus diffused through the whole, especially on the day of Sabbath. On that day seven persons are called up to take part in the public reading of the Law, corresponding to the seven voices [33] amidst which the Torah was given; on the other festivals five persons read the Law, and on the Day of Atonement the number is six. All these regulations have a similar recondite significance. The number five corresponds to the five (divine) grades that come after the primordial Light, which are a symbol of the Law; six signifies the so-called "six directions", and seven corresponds to the seven voices: thus all have the same symbolism. On the day of New Moon a fourth is added to the three who are called up on an ordinary day, to symbolize the Sun that gives light at that time to the moon; and this is the inner significance of the additional sacrifice and the additional prayer (musaph) offered on that day. In the reading of the Law only one voice should be heard at a time. Both on the Sabbath and on other days when the Law is publicly read the holy people must have a Throne prepared in the form of a reading-desk with an ascent of six steps and no more, conformably to the passage saying, "and there were six steps to the throne" (2 Chron. XI, 18), and having one step above on which to place the Book of the Law, that it may be seen by the whole congregation. As soon as the Book of the Law is placed thereon the whole congregation below should assume an attitude of awe and fear, of trembling and quaking, as though they were at that moment standing beneath Mount Sinai to receive the Torah, and should give ear and listen attentively; for it is not permitted then to open one's mouth, even for discussing the Torah, still less other subjects. All must be in awe and fear, as though they were speechless. So Scripture says: "And when he opened it, all the people stood up" (Neh. VIII, 5); also, "And the ears of all the people were attentive unto the Book of the Law" (Ibid. VIII, 3). R. Simeon said: When the Book of the Law is taken out to be read before the congregation, the mercy-gates of heaven are opened and the attribute of Love is stirred up, and each one should then recite the following prayer:

Blessed be the name of the Master of the universe, blessed be Thy crown and Thy place; may Thy favour accompany Thy people Israel for evermore, and manifest Thou to Thy people the redemption of Thy right hand in Thy Sanctuary so as to make us enjoy Thy goodly light and to accept our prayer in mercy. May it be Thy will to prolong our life in goodness, and may I, Thy servant, be counted among the righteous so that Thou have mercy upon me and guard me and all mine and all that are of Thy people Israel. Thou art He that nourisheth and sustaineth all, Thou art ruler over all, Thou art ruler over all kings, and the kingdom is Thine. I am the servant of the Holy One, blessed be He, and bow down before Him and before His glorious Torah at all times. Not in man do I put my trust, nor do I rely upon angels, but on the God of heaven, who is the God of truth and whose Torah is truth and whose prophets are true prophets: in Him do I put my trust and to His holy and glorious name do I sing praises. May it be Thy will to open my heart to Thy Law, and grant me male children, such as will do Thy will, and mayest Thou fulfil the desires of my heart and that of Thy people Israel, for whatever is good, for life, and for peace. Amen.

It is forbidden for more than one at a time to read in the Book of the Law; the rest should listen attentively and in silence to the words coming from his mouth as though they were receiving them at that moment from Mount Sinai. Another person should stand next to the reader, but in silence, so that there should be heard one sole utterance, and not two. As the holy tongue stands alone, so its message must be delivered by one only; and for two to read simultaneously in the Book of the Law would be a lessening of Divine Faith and a lessening of the glory of the Torah. (Similarly, in reciting the translation, [34] only one voice should be heard. The translation and the reading are related as the shell and the brain. [35]) All should be silent, one only reading, just as at Sinai, as we are told, "God spoke all these words, saying" (Ex. XX, 1), He being above and all the people beneath, as we read, [206b] "and they stood at the nether part of the mount" (Ibid. XIX, 17). We also read, "And Moses went up unto God" (Ibid. XIX, 3). It behoves the reader to concentrate all his mind on the words he reads, and to realize that he is the messenger of his Master, charged with the duty of communicating these words to the whole congregation, he being in the place of heaven to them. Hence, whoever would go up to read in the Torah should previously rehearse his reading at home, or else not read at all. This we learn from the giving of the Law on Mount Sinai, of which we read, first, "Then did he see it and declare it; he prepared it, yea, and searched it out" (Job. XXVIII, 27), and then, "And unto man he said: Behold, the fear of the Lord, that is Wisdom" (Ibid. XXVIII, 28). It is forbidden to the reader to break off anywhere save where Moses indicated a pause. Neither may he in reading the portion of one week add part of the portion of another week. The inner reason of this is as follows. Each weekly lesson is at its conclusion adorned with a crown, and presents itself before God. At the conclusion of their yearly cycle they all present themselves, thus crowned, before the Holy One, blessed be He, each one announcing: I belong to the Sabbath so-and-so, and to congregation so-and-so. At that moment the angel Youfiel, the great chief, is called for, who presents himself accompanied by the fifty-three [36] legions under his charge. These legions superintend the reading of the Law, each one having to preside over the reading on a particular Sabbath assigned to it. It is thus forbidden us to disarrange the Lessons and thereby cause the overlapping of one legion with another, even by so much as a hairbreadth, by so much as a single word or even a single letter; but each must be kept within its own limits as fixed by the Holy One, blessed be He. All the legions thus present themselves, each one standing guard over the weekly Lesson under its charge. Each portion thus decorated with a crown, after its reading has been completed by the congregation, is taken up by its superintending legion and brought before the presence of the Holy One, blessed be He, in all its several words. These words declare: "We are such-and-such a section, completed by such-and-such a congregation in such-and-such manner." If the reading of them has been completed in the proper manner, the words ascend and themselves are woven into a crown to adorn the Divine Throne, with its superintending legion standing guard over it. The same is repeated with each separate Sabbath lesson in turn until they are all joined and become interwoven into one single crown. Hence, happy is the portion of whoever completes the reading of the weekly portion of each and every Sabbath in the proper manner, and in accordance with the divisions fixed on high.

'On Sabbath we have to read in the Book of the Law twice: once in the morning and a second time at dusk. For the late afternoon is the time when judgement hangs over the world, hence it is necessary for us to intertwine the Left with the Right, [37] seeing that the Torah proceeded from the two sides, as it is written: "At his right hand was a fiery law unto them" (Deut. XXXIII, 2), implying both the right and the left. Hence the reading of the Law at dusk should comprise ten verses or more, but not the entire portion, as the complete portion is of the right, and the right prevails only until the time of afternoon service. We have also to read the Law on the second and the fifth days of the week, as on these days the higher grades descend below, those grades that represent the main principles of the Torah. The esoteric significance of the matter is this. These superior grades represent one portion of the Torah, but from them there emanate nine grades, [38] which form a unity, and hence have their counterpart in the nine persons called to read the Law: to wit, three on Sabbath at Minha, and three each on the second and the fifth days of the week. Similarly we read in the Book of R. Yeba the Venerable: "At Minha-time on Sabbath there is an awakening of the mysterious forces of the Left, and the lower 'Sabbath-Point' within that left side receives the mystery of the Torah. At that moment, therefore, it receives from the domination, as it were, of the left side, the side which is esoterically represented [207a] by nine, and hence the nine persons who read the Law, to wit, six on weekdays and three on Sabbath at the moment when the left side bestirs itself." Happy is the portion of whoever is privileged to do honour to the Sabbath; happy is he in the two worlds, in this world and in the future world.

'It is written: "Let no man go out of his place on the seventh day" (Ex. XVI, 29). We have learned that the term "place" signifies the space wherein it is fitting for a man to walk; and esoterically it is the counterpart of the similar term in "Blessed be the glory of the Lord from his place" (Ezek. III, 12); also in "for the place whereon thou standest", etc. (Ex. III, 5) ; it is a place well known on high, and we call it the place wherein is revealed the most high glory in heaven; and hence the warning to the man who is adorned with the holy heavenly crown not to "go out of his place on the seventh day", that is, not to speak of workaday matters, as that would be a profanation of the Sabbath, nor to do work with his hands, nor to walk beyond the limit of two thousand cubits. "Let no man go out of his place", to wit, the place of Holy Majesty, as beyond it is the place of strange gods. "Blessed be the glory of the Lord", to wit, His glory in the high heavens; "from His place", to wit, His glory in the lower world, the two together forming the Sabbath-crown. Hence, "let no one go out of his place". Blessed be He for ever and to all eternity. It is written: "Behold, there is a place by me" (Ex. XXXIII, 21), a place, that is, concealed and hidden, eluding all inquiry, the place which is in the height of heights, the most high Temple, withdrawn from all cognition. But over against it is the lower place, referred to above. Thus there is "place" above and "place" below, and hence "let no man go out of his place on the seventh day". It is written: "And ye shall measure without the city for the east side two thousand cubits," etc. (Num. XXXV, 5). This verse contains sublime mysteries, indicated already elsewhere. It speaks of a higher and a lower region, the two thousand cubits extending on all sides. So the Shekinah does not hover anywhere outside the boundaries assigned to her.

'When the Sabbath begins to draw to a close Israel must draw it out as long as possible, for it is a great and exalted day, and the Shekinah, moreover, is our guest on that day, and so we must make every effort to detain the celestial guest as long as possible. Then, at the conclusion of the Sabbath, we commence prayers by reciting: "And He being merciful, forgiveth iniquity .... " This verse is very appropriate for that night, because then Rigour resumes it sway, whereas it is not appropriate for reciting at the entrance of the Sabbath, since that Rigour is then completely withdrawn from the world. Then, when the congregation recite the passage beginning, " And let the pleasantness ... ", succeeding Sanctification, all the sinners in Gehinnom exclaim: "Happy are ye, O Israel! Happy are ye righteous men who observe the commands o£ the Torah! Alas for the wicked who did not succeed in observing the precepts of the Torah." Then appears Dumah, [39] and proclaims: "Let the wicked return to the nether-world, even all the nations that forget God" (Ibid. IX, 18). The wicked are then driven back by all the bands of demons into Gehinnom without anyone having compassion on them. Happy are those who observe the Sabbath in this world, and so enjoy the celestial delight vouchsafed to them from above, as already mentioned. On the other hand, he who keeps the Sabbath as a day of fasting provokes against himself two accusers who indict him before the Holy King. One is the holy Sabbatical super-spirit who is deprived of his due share of Sabbath-day delight; and the other is the angel named Sangariah, who has charge over those who observe a fast. These two accuse the man before the Holy King. For, since the lower spirit is deprived of its proper share of Sabbath delight, it is in a state of imperfection and therefore the corresponding spirit above is also in a state of imperfection, and the man thus deserves curses and punishments. If, however, he makes good on other occasions, so that the angel of [207b] fasts finds satisfaction in the celestial bliss which he enjoys in the company of other guardian angels, his punishment is remitted. Suppose a king in the midst of his marriage festivities, in which all his subjects are invited to participate, notices a man being led in chains to the place of punishment. Straightway he gives orders for the man to be released, so that all, without exception, may share in his rejoicings. Afterwards, the officers return and lead the man to the place of punishment. Similarly, the celestial officers come in due course and exact punishment of the man who caused a diminution of joy both in heaven and on earth by fasting on Sabbath. What, then, is his remedy? That he observe another fast to atone for his Sabbath fast; as he did away with the joy of Sabbath, so let him do away with the pleasure of weekdays. But if he banishes joy on Sabbath and indulges in it on weekdays, by fasting on the Sabbath and feasting on the following weekday, he will show that he thinks more of this world than of God, since he neglects the holy super-spirit of the Sabbath, and entertains the weekday spirit, which rests on the world afterwards. It is therefore incumbent on him to observe a fast on the first day of the week, the time when the ordinary weekday spirit resumes its sway, so that he may obtain healing by disregarding the everyday spirit. Happy is he who on earth rises to that sublime heavenly delight in the manner due. For this day is adorned with seventy crowns, and the Divine Name is perfected in all sides, and all the grades are illumined, and all is pervaded with joy, with blessing, and with an overflowing measure of holiness.

'The Sanctification (Kiddush), recited on the eve of the Sabbath, ushers in a holiness equal to that of the Sabbath of Creation, which was hallowed by the "thirty-two Paths of Wisdom" and "three holy apple-trees". [40] Hence, in the Sanctification ceremony we have to recite the passage: "And the heaven and the earth were finished ... which God in creating had made" (Gen. II, 1-3), which contains an essential testimony to the work of creation. For this passage contains thirty-five words representing the "thirty-two Paths" and the three "holy apple-trees", which are represented by the three occurrences of the word "seventh" in the passage. This section also contains allusions to the upper world, the lower world, and the Divine Faith in all its compass. The word "Elohim" is mentioned three times, pointing to the lower world, the "Fear of Isaac" (Rigour), and the highest world, which is the Holy of Holies. Now, it behoves man to give testimony to this before his Master, gladly, joyfully, and with all his heart and mind. Thereby all our sins are atoned for.

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Part 3 of 4

'Next we recite the benediction, which runs: "Blessed art Thou, O Lord our God, King of the universe, who hast sanctified us by thy commandments and hast taken pleasure in us.... " This part of the recital balances the other part, called the testimony to Divine Faith, and so it also contains thirty-five words. Together we thus have seventy words, which are so many crowns by which the Eve of the Sabbath is adorned. Happy is the man who in his recital meditates over all this to the glory of his Master. The Sanctification (Kiddush) recital in the morning consists of the blessing over the cup of wine, to wit, " ... who createst the fruit of the vine", and no more. The reason of this is that then it is the day that sanctifies itself, whereas the Eve has to be sanctified by us with all the recital just mentioned. The Eve is only consecrated by the holy people on earth what time the supersoul descends on them; we thus have to sanctify it with special concentration of our thought on this. Contrariwise, the day makes itself holy, and Israel, being hallowed through prayers and supplications, sanctify themselves still further through the holiness of the day. Happy are the holy people of Israel who have inherited this day as an everlasting heritage.

'At the conclusion of the Sabbath we have to make "separation" between holy and profane, for the reason that at the moment the inferior spirits resume their sway over the world and all its doings; and so we have to demonstrate the existence of the Holy One in His holy place wrapt in holiness absolute, and to distinguish between the lower elements and most exalted Unity. [208a] To do this, we recite a blessing over the light of fire. For, although all other fires are put out and hidden on the Sabbath, one fire still shows itself on this day, being included in the holiness of Sabbath; when this comes forth, all the other fires hide themselves. It is the fire of the altar upon which Isaac was to have been offered as a sacrifice. We have to say the blessing over the fire that burnt on the Sabbath, which is the fire that emanated from the celestial fire, the fire that carries fire; and when this is blessed, all other fires come forth and are assigned to their places. When we say the blessing over that fire, four legions of angels, called "lights of the fire", come down to be illuminated by this blessed fire. Therefore do we bend the four fingers of our right hand to catch the light of the lamp that is blessed, symbolic of the four legions, called "lights of the fire", who themselves are illumined by, and derive power from, a certain supernal Lamp. Those legions, moreover, are of the lower grades, and we bend thus our fingers before the light to show its supremacy. Contrariwise, in the recital of other blessings we have to raise our fingers, to show the supremacy of the supernal holy grades which rule over all, the Divine Name being by them crowned and sanctified, and which are illumined by the Supreme Lamp. But here we incline our fingers downwards against the light as a symbol of the lower grades which are illumined by the light of blessing, and so are called "Lights of the Fire". On all other days we praise the Almighty for having made the luminaries of "light" (or), in allusion to the supreme radiations of the primordial light which shed blessings and light over all grades together; whereas here we only mention the "lights of the fire" (esh). Now, inasmuch as these "lights of the fire" emanate from the fire over which the benediction was recited, why, one may ask, not say "lightest" instead of "createst"? The explanation is that at the entrance of the Sabbath all the lower grades and luminaries and potencies are absorbed by the Supreme Lamp and become invisible save for the one single point; and they remain in it the whole of the Sabbath day. Then, at the conclusion of the Sabbath the Almighty makes them appear one by one, as if created anew, in the same manner as at the first creation, and assigns each one to its place of domination. In the same manner, the supernal grades, called "luminaries of light", rule over the day and receive their light from the Supreme Lamp. When night falls, the Supreme Lamp gathers them up and absorbs them within itself until daybreak. As soon as Israel recites the blessing over the light of day the Supreme Lamp sends them forth fully radiant. We then thus bless the Lord "who formest (yozer) the luminaries", but not "createst" (bore). It is only at the conclusion of the Sabbath that we say "who createst the lights of the fire" in allusion to the lower grades. But both the upper and the lower grades are symbolized by our fingers. The finger-nails are of great importance in this symbolism. They are on the back of the fingers, and thus symbolize the Hinder Countenance, which needs to be illumined from that Lamp: it is called [208b] "the back". Whereas the inner and nail-less side of the fingers symbolizes the Inner Countenance which is hidden. This symbolical action is based on the verse, "and thou shalt see my back; but my face shall not be seen" (Ex. XXXIII, 23). "My back" is represented by the outer and nail-part of the fingers which, when we say the blessing over the light, must be placed so as to catch that light; "but My face shall not be seen", and hence the inner side of the fingers symbolizing the Inner Countenance, need not face the light to be illumined by it, as their illumination emanates from no other source but the Supernal Lamp in the height of heights, which is utterly concealed and undisclosed. The outer and nail parts of the fingers must therefore be shown to the light, but the inner parts not. They are hidden and illumined from the hidden; innermost and illumined from the innermost; exalted and illumined from the highest. Happy is Israel in this world and in the world to come.

'It behoves us at the conclusion of the Sabbath to inhale the sweet odour of aromatic spices in order to fortify ourselves against the departure of the super-spirit, as by this departure a man's own soul is left forlorn and naked, as it were. In this regard it is written, "and he smelled the smell of his raiment" (Gen. XXVII, 27). This passage has already been expounded in a way. But observe further that the sweet smell provides sustenance for the soul, it being a substance which enters the soul but is too tenuous for absorption by the body. Now, the raiment here mentioned has been expounded as alluding to the garments of Adam the first man, those in which the Holy One arrayed him when He placed him in the Garden of Eden. When Adam sinned, however, he was stripped of these precious garments and was clothed in others instead. The original garments with which Adam was arrayed in the Garden of Eden were of the same kind as those in which the legions, called "hind-parts" (ahorayim), are arrayed, and bear the name of "nail-raiment". And so long as Adam remained in the Garden of Eden all those legions encompassed and guarded him so that no evil could come near him. But after he sinned he was stripped of those garments and clothed in profane garments, made out of vicious stuff and evil spirits, and the holy legions departed from him; and there was only left on him of the original covering the fingernails. These, however, have also an outer edge of impurity. For this reason we should not allow those nails with their impurity to grow; for as they keep growing so do the man's accusers multiply, and so does he himself sink every day into deeper melancholy. It behoves us, then, to cut them off, nor must we throw the cuttings away in a place where people pass, lest harm come to them. Now, all this is on the celestial pattern; for there also the "hinder" region is surrounded by the "other side". Later on, the Holy One made for Adam other garments out of the leaves of the terrestrial Garden of Eden. Now, those original garments, which were an emanation of the celestial Garden of Eden, emitted the sweet fragrances and aromas of the kind which calm and soothe the soul and make it happy. Isaac thus "smelled the smell of his raiment, and blessed him", as that fragrance calmed and soothed his soul and spirit. Hence, at the conclusion of the Sabbath we have to inhale the odour of sweet spices in order to restore our soul and counteract the effect of the loss of the superior spirit that has left it. The best odour for this purpose is that of the myrtle, as it is myrtle which sustains the holy place from which souls issue, and so in this world it is potent to uphold man's soul at the moment when it is deprived of its higher soul-companion. It was at the conclusion of the Sabbath that Adam was clothed in the garments of the terrestrial Paradise, the sweet odours and fragrance of which sustained his soul in the loss it suffered through the departure of the superior and glorified holy spirit. The myrtle thus assuredly sustains man's soul on earth as it does the souls on high-that superior spirit that descends into man on the Sabbath and fills his soul with joy. Thus this soul is raised to the state in which it will be in the future world, [209a] for in the same measure as a man feasts and delights that spirit in this world will that spirit cause delight to the man in the future world. So Scripture says. "Then shalt thou delight thyself in the Lord", etc. (Isa. LVIII, I4), also, "and the Lord will ... satisfy thy soul with brightness" (Ibid. 14). Whoever thus fully honours the Sabbath in the manner described, the Holy One, blessed be He, says to him: "Thou art my servant, Israel, in whom I will be glorified" (Ibid. XLIX, 3).'

R. Isaac now ceased, and R. Abba and the other Companions rose up and kissed him on his head. They all wept and said: 'Happy is our portion in that the Holy One, blessed be He, has led our feet on this path.' Said R. Abba: 'The Lord led me on this way so that I might join your company. Happy is my portion in having been thus privileged.' R. Abba further said to them: 'Let me relate to you what I saw. When I set out on my journey to-day I saw a light ahead of me which split into three separate lights. They all went in front of me and then disappeared. I said to myself: Assuredly, what I saw was the Shekinah. Happy is my portion. Now I know that those lights I saw were yourselves. Verily, you are the supernal lights and lamps to lighten this world and the world to come.' R. Abba continued, saying: 'Until now I did not know that all these hidden pearls were in your possession. And now that I see that all these words of yours have been uttered by the will and command of your Master, I know that they are all ascending this day to the Divine Throne, and that the Chief of the angels [41] is taking them up and weaving them into crowns for his Master, and this very day sixty holy legions are adorned with crowns, made of the words uttered here this day, to the glory of the Divine Throne,' At this point he raised his eyes and noticed that the sun had gone down. 'Let us proceed to that village yonder,' he said, 'as it is the nearest to us in this desert.' So they went there and stayed there overnight. At midnight R. Abba, with the other Companions, arose in order to study the Torah. Said R. Abba: 'Now let us weave discourses which will be made into crowns for the righteous in Paradise, as now is the hour when the Holy One, blessed be He, and all the righteous in Paradise, listen to the voices of the righteous on earth.'

R. Abba then began to discourse on the verse: "The heavens are the heavens of the Lord, but the earth hath he given to the children of men" (Ps. CXV, 16). 'This verse', he said, 'contains a difficulty. For would it not have sufficed to say "the heavens are of the Lord"? Why, then, repeat the word "heavens", and say "the heavens are the heavens", etc.? But we account for it in this way. There are heavens and heavens; to wit, lower heavens with an earth beneath them, and upper heavens also having an earth beneath them. They constitute upper grades and lower grades, the two being counterparts of each other. The lower heavens are identical with the ten curtains, to which allusion is made in the words: "Who stretchest out the heavens like a curtain" (Ps. CIV, 2). The Holy One made them, with the legions that people them, to regulate the affairs of the lower earth. The ninth heaven propels all the lower heavens, which are harnessed to it, as it were, by a chain of links. (The tenth, however, is the chief of them all.) In each heaven are controlling angels, as far as the seventh; the rest are all illumined by the light that radiates from the Divine Throne, reaching the tenth heaven, whence it is extended towards the ninth and further to the eighth, whence it reaches those below. It is the light of the eighth which gives to each of the stars, when they are brought out to their places, its requisite light and force. In regard to this it is written: "He that bringeth out their host by number ... by the greatness of might" (Isa. XL, 26), the term "greatness of might" referring to the supernal resplendency. Furthermore, there is in each heaven a chieftain who is in charge of a part of the world and a part of the earth, except the Land of Israel, which is not under the rule of any heaven or any other power but that of the Holy One, blessed be He, alone. But, it may be said, how can the sky over the Land of Israel be without effect, seeing that the Land of Israel receives rain and dew from heaven like any other land? The explanation is as follows. In the case of other lands, [209b] the ruler in each heaven transmits of his power to the earth below through the medium of the heaven under his charge-of that power which he himself has received from the residue left of the supernal source. But the heaven which is over the Holy Land is not ruled by any chieftain or any other power, but is in the sole charge of the Holy One, blessed be He, who Himself directs the affairs of that land from that heaven. Each heaven is provided with a certain number of portals, and the charge of each chieftain extends from one portal to the next, and he may not encroach on the sphere of his fellow-chieftain by even so much as a hairbreadth, except he receive authorization to exercise dominion over his neighbour; when this happens one king on earth obtains power over another. There is, besides, in the centre of the whole of the heavens, a door called G'bilon; underneath that door are seventy other doors, with seventy chieftains keeping guard, at a distance from it of two thousand cubits, so that no one should come near it. From that door, again, there is a path mounting higher and ever higher until it reaches the Divine Throne. The same door gives access to all quarters of heaven as far as the gate called Magdon, [42] where is the end of the heaven that extends over the Land of Israel. All the seventy doors that are inscribed on the door called G'bilan, are called "gates of righteousness", being under the direct control of the Divine Throne, and no other power; and it is through those gates that the Holy One provides the Land of Israel with all that it needs; and it is from the residue of that provision that the Chieftains take and transmit to all the lower chieftains.

'In connection with the firmament that is above the lower Paradise there are sublime mysteries. When the Holy One was about to make the firmament, He took fire and water out of His Throne of Glory, fused them into one, and out of them made the lower firmament, which expanded until it reached the area of the Lower Paradise, where it halted. The Holy One, blessed be He, then took from the holy and supernal heaven fire and water of another kind, such as both are and are not, are both disclosed and undisclosed, and of them He made a further expanse of heaven which He spread over the lower Paradise where it joins the other firmament. That expanse of heaven, above the lower Paradise, displays four colours: white, red, green, and black, and correspondingly contains four doors in its four sides. These four openings form a passage for four light-radiations. On the right side two lights shine forth through two doors, one through the door of the right and one through the opposite. Within the light-radiation on the right a certain letter stands out with scintillating effulgence, to wit, the letter Mim. That letter moves up and down continually without ever resting at one point. Within the opposite light-radiation there similarly stands out with a scintillating effulgence the letter Resh, which on occasions, however, assumes the shape of the letter Beth. This similarly moves for ever up and down, at times being revealed and at other times hidden. When the soul of a righteous man enters the Lower Paradise, these two letters emerge out of the midst of that radiation, and appear above that soul, where they continue to rise and fall. Then out of the same two doors there emerge from on high two legions, one under the charge of Michael the great prince, and the second under the great chieftain called Bael, who is the noble minister [210a] called Raphael. These legions descend and pause above the soul, which they greet with the words: "Peace be thy coming, he entereth into peace, he entereth into peace I" The two letters then return to their place and become absorbed within the radiation that passes through those two doors. Similarly, through the other two doors, that on the left and on the west, there pass two light-radiations, out of which there project two other flaming and scintillating letters, to wit, a Gimel and a Nun; and when the two previous letters return to their own place these two flaming letters emerge from the midst of their surrounding illumination and appear above that soul. Then, again, emerging out of the other two portals, there come forth two other legions, one under the charge of the great chief Gabriel, and the other under that of the great chief Nuriel. These fix themselves above the soul whilst the letters return to their place. After that these two legions enter into a certain hidden Palace in the Garden, called Ahaloth (lit. aloes). Therein is the hidden store of the twelve varieties of sweet spices which Scripture enumerates, "Spikenard and saffron, calamus and cinnamon ... " (S.S. IV, 14), these being the twelve varieties of spices of the Lower Paradise. Therein is also the repository of all the garments wherewith men's souls are invested, each according to its desert. On each garment all the good works that a man did in this world are inscribed, and in each case proclamation is made, saying: "This garment belongs to such a one"; after which the soul of the righteous in Paradise is clothed therewith, so as to become a replica of the man's personality whilst in this world. This takes place not less than thirty days after the man's death, inasmuch as for the first thirty days there is no soul but must undergo correction before entering Paradise, as already stated elsewhere. After purification it receives its garment, in virtue of which it is then assigned to its appropriate place. All the letters and legions then disappear. Now, the firmament over the Lower Paradise revolves twice a day under the impetus of the other firmament that is attached to it. That firmament, moreover, is inwrought with all the letters of the alphabet in various colours, each letter distilling of the heavenly dew over the Garden. It is in that dew that the souls bathe and recuperate after their previous immersion in the Nehar dinur (river of fire) for purification. That dew descends from no other source but from the midst of the letters that are graven in that firmament, these letters containing in miniature the whole of the Torah, and that firmament forming the esoteric aspect of the Torah, since it is made out of the fire and water of the Torah itself. Hence they drop their dew upon all those who in this world give themselves up to the study of the Torah for its own sake. The very words of their studies are inscribed in Paradise, whence they mount up to that firmament where they receive from those letters that dew on which the soul of the good man is nurtured. So Scripture says: "My doctrine shall drop as the rain, my speech shall distil as the dew" (Deut. XXXII, 2). In the centre of that firmament there is an opening directly facing the opening of the supernal Palace on high and forming the gateway through which the souls soar up from the Lower Paradise unto the Higher Paradise by way of a pillar that is fixed in the Lower Paradise reaching up to the door on high. There is, moreover, a column of light, formed of a combination of three lights of so many different colours, radiating upwards from the opening in the centre of that firmament, and thus illuminating that pillar with a many-hued light. Thus that firmament scintillates and flashes with a number of dazzling colours. The righteous are illumined by the reflection of that supernal resplendency, and on each New Moon the glory of the Shekinah as revealed in that firmament transcends that of other times. All the righteous then approach and prostrate themselves before it. Happy is the portion of whoever is found worthy of those garments wherein the righteous are clad in the Garden of Eden. Those garments are made out of the good deeds performed by [210b] a man in this world in obedience to the commands of the Torah. In the Lower Paradise man's soul is thus sustained by these deeds and is clad in garments of glory made out of them. But when the soul mounts up on high through that portal of the firmament, other precious garments are provided for it of a more exalted order, made out of the zeal and devotion which characterized his study of the Torah and his prayer; for when that zeal mounts up on high a crown is made out of it for him to be crowned with, but some of it remains as the man's portion, out of which garments of light are made for the soul to be clad in when it has ascended on high. The former garments, as we have said, depend on his actions, but these depend on his devotion of spirit, so as to qualify their owner to join the company of holy angels and spirits. This is the correct exposition of the matter as the Holy Lamp learned it from Elijah. The garments of the Lower Paradise are made of man's actions; those of the celestial Paradise of the devotion and earnestness of his spirit.

'It is written: "And a river went out of Eden to water the garden", etc. (Gen. II, 10). It is of importance to know the source and origin of the river that went out of Eden into the Lower Garden. Eden itself is most recondite, and no eye is permitted to discern it. The inner reason is that had the Lower Eden been allowed to be disclosed, the position of the Higher Eden also would have become discoverable. In order, therefore, that the Higher Eden should remain enveloped in holy mystery, the Lower Eden, from which a river went out, had also to be entirely hidden, and so it is undisclosed, even to the souls in the Garden of Eden itself. Now, as that river flows out of Eden to water the Garden, so from the portal in the centre of the Garden emerges a stream of light that divides into four sections, radiating in four directions, passing the four portals previously mentioned, and illuminating the inscribed letters. That fourfold beam issues from Eden, at the Lower Point that shines opposite the Celestial Point. That point is illumined, and is itself transmuted into Eden, the fount of the light. That Point itself is not given to any to see or know, but only the light radiating from it, before which the righteous in the Garden of Eden prostrate themselves, as already said. That Lower Point is in its turn Garden in relation to the Celestial Eden, a spot not given to any to know or to perceive. Concerning all this it is written: "No eye hath seen beside thee, O God" (Isa. LXIV, 3), which is an allusion to the holy Lower Point that alone has knowledge of the Lower Eden which is hidden in the Garden, there being none other that has knowledge of it. Again, "beside thee, O Elohim," alludes to the Higher Eden, which is identical with the mystery of the world to come, with the principle that knows the Lower Point, none other knowing it save Elohim, the One who ascends ever higher into the Boundless (En-soph).

'The river that goes forth out of the Lower Eden is a mystery only known to the initiated, and is alluded to in the words: "and he will satisfy thy soul in dry places (zahzahoth, al. with brightness)" (Isa. LVIII, 11). The soul that quits this dark world pants for the light of the upper world. Just as the thirsty man pants for water, so does the soul thirst for the brilliancy of the light of the Garden and the firmament. The souls sit there by that river that flows out of Eden; they find rest there whilst clad in the ethereal garments. Without those garments they would not be able to endure the dazzling light around them; but protected by this covering they are in comfort and drink their fill of that radiance without being overwhelmed by it. It is the river which renders the souls fit and able to feast on and to enjoy that radiance. The celestial river brings forth the souls who fly off into the Garden; the lower river in the terrestrial Garden, on the other hand, builds up the souls and makes them fit and able to enjoy those [211a] radiances, and so to mount up to the celestial Paradise through the central opening of the firmament and by the pillar that stands in the centre of the Lower Paradise. That pillar is enveloped in cloud and smoke and bright flashes, the cloud and smoke encircling it from the outside in order to screen those mounting up into the Upper Paradise that they should not be seen by those remaining below. Herein is involved a most recondite doctrine. When the Holy One, blessed be He, desired to adorn the "Supreme Point" with Sabbaths and festivals and ceremonial days, He sent the Eagle with the four faces who fixed himself on the Temple called "Freedom" (d'ror). So in the Jubilee year we have to proclaim freedom, as we read, "and ye shall proclaim freedom (d'ror)" (Lev. XXV, 10). These four faces emit a sound inaudible to any save those souls that are worthy to ascend into the upper Paradise. These foregather there and are taken up by the four-faced eagle and made to mount by way of the central pillar. At that moment the other pillar goes up, the pillar of cloud and fire and smoke, with shining light in the interior (v. Isa. IV, 5). As soon as the souls arrive at the gate of the firmament the latter revolves three times round the Garden of Eden, producing thereby such sweet music that all the souls come forth and listen and behold the rising of the pillar of fire and cloud and smoke and shining brightness, before which they all prostrate themselves. After this the souls ascend through that portal until they enter within the Supreme Point, where they see wonderful sights, and in their ecstasy flit up and down, approaching each other and again retreating. The Supreme Point, on its side, yearns for them and adorns itself with radiance. Then one Righteous on high puts on garments of jealousy, as it were, surveys the effulgence and the gracefulness of the Supreme Point and its adornment, seizes it, raises it to Himself, so that radiance joins radiance and both become one. At that moment all the hosts of heaven break forth in chorus, saying: "Happy are ye, O righteous, who observe the Torah; happy are they who are assiduous in the study of the Torah, inasmuch as the joy of your Master is in you and the crown of your Master is fashioned by you." Now, after effulgence and effulgence have joined into one, a radiation of manifold hues descends to have converse with the souls of the righteous, and weaves them into a crown for the Divine Throne. Concerning this, then, Scripture says: "No eye beside thee hath seen what Elohim doth for those who wait for him" (Isa. LXIV, 3).'

R. Simeon said: 'It is written, "And over the heads of the living creatures there was the likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above" (Ezek. I, 22). This verse has already been expounded in a way. But there is a firmament and a firmament. There is a lower firmament that rests upon the four lower Holy Beasts, whence it extends and begins to take on the form of a female figure behind a male figure: this is esoterically implied in the passage, saying, "and thou shalt see my back, but my face shall not be seen" (Ex. XXXIII, 23), also in "Thou hast formed me aft and fore" (Ps. CXXXIX,5), and again in the words, "and he took one of his ribs" (Gen. II, 21); and there is an upper firmament resting on the four upper Holy Beasts, whence it extends and takes on the figure of a male, very recondite. Of these two firmaments one is named "end of heaven", and the other, "from the end of heaven" (Deut. IV, 32). "The heads of the living creatures" refers to the four lower Holy Beasts who are inscribed above the four letters that are graven on the inner side of the four portals of the Garden of Eden. Now, although we said that the Lower Eden is on earth, and it is indeed so, nevertheless the subject is a most recondite one, [211b] the fact being that the Supreme Point mentioned above has its part in the lower world as well as in the upper world, the Lower Garden being the portion of that Point through which it communes joyfully with the souls of the righteous on earth, and thus is filled both with celestial and terrestrial delight, communing above with the Righteous One and below with the product of the Righteous One (the souls of the righteous). The Garden is an emanation of the Point called Eden. "The heads of the living creatures", every one having four faces, that of a lion, an ox, an eagle, and that of a man, the latter embracing them all -- as it says: "And the likeness of their faces was that of a man" (Ezek. I, 10) -- are identical with the four "heads of the rivers" (Gen. II, 10); and it is they who support the Divine Throne; and out of the weight of that burden they ooze perspiration; and out of that perspiration there was formed the River of Fire (nehar dinur), of which it is written "a fiery stream issued and came forth from before him; thousand thousands ministered unto him" (Dan. VII, 10). The souls of men before ascending into Paradise are immersed in that "river of fire", where they are purged without being consumed. It is with the soul as with a garment made of the skin of a salamander. [43] Such a garment, by reason of its having its origin in fire, can only be cleansed in fire, fire alone having the power to purge it of its impurities. For the soul indeed originated in fire, being an emanation from the Divine Throne, of which it is written, "his throne was fiery flames" (Ibid. VII, 9). So, in order to be purged of its impurities it has to pass through fire. Thus fire alone has the virtue of consuming every pollution in the soul, and making it emerge pure and white. Yet let it not be thought from this that the soul undergoes no penance. For, indeed, woe to the soul that has to endure a strange fire, although it thereby be purged and made white; and still more, woe to the soul which is greatly defiled, for that soul will have to pass twice through the fire in order to come out pure and white. At first the soul is taken to a spot called Ben-hinnom, so called because it is in the interior of Gehinnom, where souls are cleansed and purified before they enter the Lower Paradise. Two angel messengers stand at the gate of Paradise and call aloud to the chieftains who have charge of that spot in Gehinnom, summoning them to receive that soul, and during the whole process of purification they continue to utter aloud repeatedly the word "Hinnom". When the process is completed, the chieftains take the soul out of Gehinnom and lead it to the gate of Paradise, and say to the angel messengers standing there: "Hinnom (lit. here they are), behold, here is the soul that has come out pure and white." The soul is then brought into Paradise. Oh, how broken is that soul after her ordeal in the infernal fire I For, although it has descended from on high, yet when it reaches the earth below it is less rarefied, and it causes the soul intense suffering and leaves it enfeebled and broken. God then causes the rays of the sun to penetrate through the four openings of the firmament above Paradise and to shed its rays on that soul and heal it. Of this Scripture says: "But unto you that fear my name shall the sun of righteousness arise with healing in its wings" (Malachi III, 29). A second ordeal has to be undergone by the soul on its passage from Lower Paradise to Upper Paradise; for whilst in Lower Paradise it is not yet entirely purged of the materialities of this world, so as to be fit to ascend on high. They thus pass it through that "river of fire" from which it emerges completely purified and so comes before the presence of the Sovereign of the universe beatified [44] in every aspect. Also the rays of the celestial light afford it healing. This is its finat stage. At that stage the souls stand garbed in their raiment and adorned in their crowns before their Master. Happy is the portion [212a] of the righteous in this world and in the world to come.

'The souls in Lower Paradise, on every New Moon and Sabbath day, go about and ascend to the spot called "Walls of Jerusalem", where there are a great many chieftains and legions mounting guard, as written: "I have set watchmen upon thy walls, O Jerusalem" (Isa. LXII, 6). They mount up as far as that spot, but do not enter it until their purging is complete. There they prostrate themselves, drink in ecstatically of the celestial radiance, and then return into Paradise. They also at times go forth, roaming about the world and viewing the bodies of the sinners undergoing their punishment. So Scripture says: "And they shall go forth, and look upon the carcases of the men that have rebelled against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh" (Ibid. LXVI, 24). They continue to roam about, casting their glance on those who are victims of pain and disease, who suffer for their belief in the unity of their Master. They then return and make all this known to the Messiah. When the Messiah hears of the great suffering of Israel in their dispersion, and of the wicked amongst them who seek not to know their Master, he weeps aloud on account of those wicked ones amongst them, as it is written: "But he was wounded because of our transgression, he was crushed because of our iniquities" (Ibid. LIII, 5). The souls then return to their place. The Messiah, on his part, enters a certain Hall in the Garden of Eden, called the Hall of the Afflicted. There he calls for all the diseases and pains and sufferings of Israel, bidding them settle on himself, which they do. And were it not that he thus eases the burden from Israel, taking it on himself, no one could endure the sufferings meted out to Israel in expiation on account of their neglect of the Torah. So Scripture says; "Surely our diseases he did bear", etc. (Ibid. LIII, 4). A similar function was performed by R. Eleazar here on earth. For, indeed, beyond number are the chastisements awaiting every man daily for the neglect of the Torah, all of which descended into the world at the time when the Torah was given. As long as Israel were in the Holy Land, by means of the Temple service and sacrifices they averted all evil diseases and afflictions from the world. Now it is the Messiah who is the means of averting them from mankind until the time when a man quits this world and receives his punishment, as already said. When a man's sins are so numerous that he has to pass through the nethermost compartments of Gehinnom in order to receive heavier punishment corresponding to the contamination of his soul, a more intense fire is kindled in order to consume that contamination. The destroying angels make use for this purpose of fiery rods, so as to expel that contamination. Woe to the soul that is subjected to such punishment! Happy are those who guard the precepts of the Torah!

'As already said, the Supreme Holy Point desires to hold converse with the spirits of the righteous, both on high and here below. It is at midnight that it descends below to converse with the spirits of the righteous and to fondle them as a mother fondles her children.

'The firmament overspreading the Garden of Eden is supported by the heads of the four Holy Beasts, who are symbolized by the four letters referred to above. There is, besides, a lower firmament on the pattern of the upper firmament. This firmament is embroidered with all divine colours, and it possesses four portals marked respectively by four scintillating letters. One portal is to the east, having stamped on it the letter aleph, which scintillates and constantly moves up and down. The second portal is on the north side with the letter daleth stamped on it, [212b] which likewise scintillates, and without pause moves up and down. Its scintillation, however, is inconstant, as sometimes it flashes brightly and sometimes its light completely disappears. The third portal is on the west with the letter nun stamped on it, likewise scintillating. Finally, there is the fourth portal on the south, having stamped on it a point, the Lower Point, a tiny point, visible and yet not visible, to wit, the letter yod. The other letters of the alphabet are also stamped on that firmament, numbering altogether twenty-two, all adorned with crowns. The firmament revolves on the Living Beings, carrying with it letters arranged in a certain grouping which symbolizes the Divine Unify, viz. Aleph Teth, Beth Heth, Gimel Zain, Daleth Vau. These letters themselves symbolize other higher letters. When that firmament is illumined there become revealed four mystical groupings of letters, each composing the Divine Name, and together spelling out the thirty-two Paths of Wisdom. At that moment a dew descends from that firmament, distilled through the letters of the mystery of the Divine Name, which forms the food of '\11the celestial holy legions and hosts, who gather it up joyfully. When chastisement impends over the world, the first of each pair of these letters is absorbed, as it were, in the second, thus leaving only Teth, Heth, Zain, Vau (THZV). Then a voice from the north is stirred up so that all know that Rigour prevails over the world; at that moment, also, that firmament assumes a colour that comprehends all colours. When there is a movement in the eastern side of the firmament it embraces the aforesaid four four-faced Holy Beasts with the aforesaid letters, who all rise upward. The hidden letters then reappear, restoring the mystical letter-grouping of Aleph-Teth, Beth-Heth, Gimel-Zain, Daleth-Vau; the firmament is irradiated, a resounding voice proceeds from the letters, reaching the highest heavens, and celestial food and blessings and beatitudes are diffused again in plenty for those who come to partake of it. The letters then in their turn make the tour of the firmament until they reach the southern side; then they ascend, scintillating with a fiery gleam. Then in the centre of that firmament there is traced out a certain letter, to wit, Yod, followed by another three flaming letters, viz. He, Vau, He. These letters swing up and down, sending out thirteen flames of fire. Then there descends a something which becomes absorbed in these letters, is adorned by them as with a crown, but remains undisclosed. Great joy is then among all the hosts and legions, hymns and praises ascend on high, the firmament begins a second time to rotate and revolve, and the aforementioned letters- -- t, bh, gz, dv -- become absorbed in the supernal letters that contain the mystery of the Divine Name just mentioned, and these letters that were in the centre of the firmament, containing the mystery of the Divine Name are now traced out in the north side. They are traced out most faintly, and there is no one who can observe steadily that side. The celestial hosts then break forth in melodious song, reciting: "Blessed be the glory of the Lord from his place" (Ezek. III, 12). [213a] And they repeat the same from all sides. As the firmament revolves, the volume of melodious sound, with the same refrain, goes up from all the numerous legions, at each of the four sides of the firmament. The firmament then becomes illumined with an exceedingly bright light, brighter than before, displaying, in a different mode, a colour composed of the whole range of colours; and the aforementioned Divine Name of four letters becomes augmented by an additional letter from on high, to wit, the letter Vau, resulting in V-YHVH (lit. and YHVH), expressive of both the male and female principles. Yet the Divine Name is not perfect except when it is composed of the nine letters, to wit, YHVH ELHYM (Elohim). When these letters are thus joined, that firmament shines with thirty-two lights, and all is joy, all is joined in one recondite union, both the upper and the lower world. In that same firmament, again, there is on the north side a flaming light that is never extinguished, to the right of which there are impressions of other letters, forming ten Sacred Names, in which are implicit seventy Names.

'By that firmament are borne along all the lower firmaments within the region of holiness as far as the boundary of the "other" firmaments belonging to the "other side". These latter are called "curtains of goats' hair", allusion to which is made in the verse, "And he made curtains of goats' hair for a tent over the tabernacle." For there are curtains and curtains. The "curtains of the tabernacle" are the counterpart of the firmaments spread over the Holy Beasts in the Holy Tabernacle; whereas the "curtains of goats' hair" represent altogether different firmaments, those of the "other side". The former contain the mystery of the legions of the holy spirits; the latter represent the substance of mundane matter, of bodily appetites and actions, and hence form the outer covering of the inner firmaments similar to the shell that surrounds the brain. The latter are called "heavens of the Lord". Opposite to these lower heavens are the supernal heavens, heavens within heavens, called the "heavens of the Holy Beasts", in allusion to the supernal mighty Holy Beasts. They contain the mystery of the Torah, and on the highest heaven of all, namely, the eighth, [45] there are engraved the twenty-two letters of the alphabet. That heaven is supported by the supernal Holy Beasts, and itself is of an essence entirely undisclosed, beyond any attribute of colour, whilst being itself the source and origin of all colours and all light. There is neither light nor darkness in it, but the souls of the righteous, as from behind a wall, discern the light which it sends forth and which illumines the supreme heaven, a light never ceasing, a light not to be known or grasped. There are lower heavens and upper heavens, both referred to in the passage, saying, "The heavens, heavens of the Lord" (Ps. CXV, 16), but this is the supremest heaven, raised [213b] over them all. Up to this point some hint is given by the holy names by which the Holy One, blessed be He, is called, but beyond this point the discernment even of the wisest cannot pierce, and it is altogether outside the range of our faculties, excepting for one gleam of light, too minute to be dwelt on. Happy is the portion of whoever can penetrate into the mysteries of his Master and become absorbed into Him, as it were. Especially does a man achieve this when he offers up his prayer to his Master in intense devotion, his will then becoming as the flame inseparable from the coal, and his mind concentrated on the unity of the lower firmaments, to unify them by means of a lower name, then on the unity of the higher firmaments, and finally on the absorption of them all into that most high firmament. Whilst a man's mouth and lips are moving, his heart and will must soar to the height of heights, so as to acknowledge the unity of the whole in virtue of the mystery of mysteries in which all ideas, all wills and all thoughts find their goal, to wit, the mystery of the En-Sof (Infinite, Illimitable).

'We should repeat the same endeavour at each prayer, so as to adorn each day with the crown of the mystery of its corresponding supernal day, by means of our prayer. At night a man should represent to himself that he is about to quit this world, and that his soul will leave him and return to the Master of all. For every night the Supreme Point absorbs in itself the souls of the righteous. Here is a recondite truth for the initiate. The lower firmament, as mentioned above, is sustained by that Point. That firmament, moreover, is a fusion of the upper and the lower worlds, having its basis in the lower world, much as the dark flame of a lamp merges into the white flame above while having its basis below in a wick sunk in oil. So in the daytime that Point is essentially above, but in the night it is essentially below, becoming absorbed in the souls of the righteous, since at night all things return to their original root and source. So the soul mounts up, returning to its source, whilst the body lies still as a stone, thus reverting to its own source of origin. Whilst in that state the body is beset by the influences of the "other side", with the result that its hands become defiled and remain so until they are washed in the morning, as explained elsewhere. The souls of the righteous, in ascending in the night into their own celestial spheres, are woven into a crown, as it were, with which the Holy One, blessed be He, adorns Himself. There are night attendants who have charge of those souls, take them up on high and offer them up as an acceptable sacrifice to their Master. The supreme chieftain of those legions bears the name of Suriya, and each soul, as it passes through all the firmaments, is first brought before him, and he inhales its scent, as it says: "And he will inhale the scent of the fear of the Lord" (Isa. XI, 3). He takes them under his charge, and passes them on higher, until they arrive at the place of sacrifice. There all the souls are absorbed in the Supreme Point; as a woman conceives a child, so does the Supreme Point conceive them, experiencing a rapturous pleasure in absorbing in itself the souls with all their good deeds and Torah studies performed during the past day. The souls then re-emerge, that is to say, they are born anew, each soul being fresh and new as at its former birth. This is the inner meaning of the words, "They are new every morning; great is thy faithfulness" (Lam. III, 23), That is to say, "they (the souls) are new every morning", [214a] because "great is thy faithfulness" to absorb them and then let them out as newly-born. Happy are the righteous in this world and in the world to come.'

By now day had broken, and R. Abba said: 'Let us rise and offer up praise to the Master of the World.' Then, after having recited their prayers, the Companions returned to him and said: 'Let him who began the discourse conclude it. Happy is our portion that we have been privileged to adorn the Holy One, blessed be He, with the crown of the recondite teachings of Wisdom.' R. Abba then began the following discourse:

AND BEZALEL MADE THE ARK OF ACACIA WOOD, ETC. 'The Holy Assembly', he said, 'have, indeed, already expounded the esoteric aspect of the Tabernacle. Yet there is still much here to ponder on, as its inner meaning is adorned with many mysteries of the teaching of Wisdom. The ark is one vessel with six sides, and it contains and conceals in its interior the Written Law that reaches out into the six directions of the creation. Again, the ark consists of five boards and an ark-cover, to symbolize the five books of the Pentateuch with the one grade that pervades them all, called the mystery of the covenant. Together, the six-sided ark and the Torah represent the inwardness of the nine grades that are summed up in the two Divine Names -- YHVH, ELoHYM -- whilst the ark-cover represents the most high heaven that surrounds all, covers up all, so that the whole remains undisclosed. Now we have to investigate the recondite significance of the ark. For there is ark and ark, one the opposite of the other. In connection with one,' continued R. Abba, 'it is written: "All this did Araunah the king give to the king", etc. (2 Sam. XXIV, 23). Now, even if we allow that Araunah was a king, yet seeing that David conquered Jerusalem and made it his own, as it says, "David took the stronghold of Zion", etc. (Ibid. V, 7-8), why did he need to buy the spot from Araunah with money? A simple explanation would be that although David was the ruler of Jerusalem, that spot was the heritage of Araunah, and so it could only be taken from him by his consent; in the same way as Ahab, although king and ruler in Israel, in order to acquire the vineyard of Naboth the Jesreelite, had first to obtain the latter's consent. But a deeper explanation is that Araunah indeed was king and ruler of that spot, and when the time came for it to pass out of his possession, this could only be effected at the cost of much blood and slaughter to Israel. Subsequently, when the Destroying Angel in the execution of his work of slaughter reached that spot he could not prevail there, and his strength was exhausted. It was, indeed, the spot where Isaac was bound on the altar that Abraham built; and so, when the Holy One looked at that place He was filled with compassion, as we read, "and as he was about to destroy, the Lord beheld, and he repented him of the evil" (I Chron. XXI, 15), meaning that He beheld there the binding of Isaac, and so had compassion on them, and straightway said to the Destroying Angel: "It is enough", etc. (Ibid.); the words, "it is enough", have the same import as the similar words in the passage, "Ye have dwelt long enough in this mountain" (Deut. I, 6), as much as to say: "This place has been long enough in thy possession; thou hast had it for many years, now return it to its rightful master." And for all that it could only be taken from him at a great sacrifice of life and money. What is the significance of the name "Araunah"? The same name is also written "Ornan" (I Chron. XXI, 15). So long as that place was in his possession he was called Araunah, a word of five letters, for in the case of such a niggard who represents the "other side", the addition of a letter implies a degradation, whereas for the side of holiness the diminution of the letters implies an added holiness. [214b] Observe now that the holy side is called the ark (aron) of the covenant, and such an ark is appropriate for the placing therein of the bodily remains of a man. For this reason, when the holy and pious depart this world their bodies are placed in an ark, since the "other side" has not been provided with a body and has nothing in common with the body of Man. Of Joseph we find it written, "and he was put in a coffin (aron) in Egypt" (Gen. L, 26), where the word vayyisem (and he was put) is written with a double yod. For what reason? [46] Because he kept unimpaired the symbol of the holy covenant and therefore merited to be put into the ark.' R. Abba here wept, saying : 'Woe to mankind, that they are unaware of this disgrace I Alas, for their offence, in that everyone who wishes is placed in an ark! For this privilege should be reserved for those who are conscious that never in their lives have they transgressed against the sign of the covenant. To put anyone else into an ark is to desecrate it. There is a certain symbolism in this connection which makes it fitting for him and for no other; and woe to him who, notwithstanding his abuse of the sign of the covenant, is admitted into the ark -- woe to him who abused it during life, woe to him who now abuses it when dead, woe to him for impairing the sign and the ark of the holy covenant, woe for the punishment to be exacted from him for his wrongs committed in this world and for that abuse of the ark I To this Scripture alludes in the words: "For the rod of wickedness shall not rest upon the lot of the righteous" (Ps. CXXV, 3). That is to say, when such a one comes up for judgement in the other world, and it is found that in addition to having impaired the sign of the holy covenant stamped on his body he also impaired the ark in the other world, he is excluded from any lot among the righteous and is put outside the category of man, and consequently of all those destined for everlasting life, and is delivered into the power of the "other side", the side which has no kinship with the mystery of the body of Man. When he is delivered into the power of that side, woe to him, since he is thrown into Gehinnom, whence he will not come out for all eternity. In allusion to such it is written: "And they shall go forth and look upon the carcases of the men that have rebelled against me", etc. (Isa. LXVI, 24). This doom, however, is only meted out to those who have not turned with a full repentance sufficient to wipe out all their misdeeds. But even after full repentance it is better for such a one not to be put into the ark, because as long as the body is in being the soul is under sentence and may not enter into its own place. But this is not so with the pious who are worthy to ascend, even whilst their bodies endure. Happy is their portion in this world and in the world to come. As regards the aforementioned sinners, there is no sin so grievous in the sight of the Holy One as the sin of perverting and impairing the sign of the holy covenant; and he who commits such an offence is excluded from the sight of the Shekinah.

'It is written here: "And Bezalel made the ark." Why did the wise men who made the Tabernacle not make the ark as well? The reason is that Bezalel represented the final part of the body, the symbol of the holy covenant which he kept pure, and hence it was his part to make the ark, which was, as it were, his own portion.' All the Companions then came near and kissed R. Abba. When they came to R. Simeon and repeated to him all the expositions they had heard during that walk he quoted the verse: "But the path of the righteous is as the light of dawn, that shineth more and more unto the perfect day" (Prov. IV, 18). [215a] 'This verse', he said, 'has been already expounded in a way, but there is still a deeper truth underlying it. "The path of the righteous" is the path of truth, the path the Holy One, blessed be He, delights in, the path along which the righteous proceed, with the Almighty, as it were, leading the way whilst all the heavenly legions come down to listen to their expositions and teachings; "as the light of dawn", that is, as a light that continues without ever fading, unlike the path of the wicked, of which it says: "The way of the wicked is as darkness" etc. (Ibid. 19). The following is an alternate comment. What is the difference between "path" (orah) and "way" (derekh)? A "path" is newly opened and still little trodden, whereas a "way" is a well-worn track, already traversed by many feet. Hence that whereon the righteous walk is called "path", since they are the pioneers who open up a new path for themselves; and even though others have preceded them, yet when they walk on it it becomes a new path, as though never trodden on by any before. For they metamorphose it in virtue of the many sublime and holy teachings with which they delight the Holy One. Moreover, the Shekinah now goes in that path, which she did not before. But "way", on the other hand, is a common road, open to all and trodden on, even by the wicked. This is hinted in the words, "Who maketh a way (derekh) in the sea" (Ibid. XLIII, 16), the word "way" being used because it is accessible to the "other side", the unwanted influence that exerts its power to defile the Tabernacle, and so the righteous are left to themselves, to rule over the region called "path" (orah), as already said. "Way" is thus open for all, for this "side" and its opposite, and you, O exalted saints,' concluded R. Simeon, 'you have entertained the heavenly Visitor (oreah), and sublime expositions have been uttered and displayed by you in the presence of the Ancient of Days. Happy is your portion!'

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Part 4 of 4

R. Simeon further discoursed, citing the verse: "And Joshua the son of Nun was full of the spirit of wisdom, for Moses had laid his hands upon him" (Deut. XXXIV, 9). 'In many places we have laid down', he said, 'that the face of Moses was as the face of the sun, whilst that of Joshua was like that of the moon. For the moon has no light of its own, but receives its light by reflection from the sun until it becomes full, when it may be said to reach its state of completeness. The completeness of the moon is when it is called "reflection" (d'muth), in relation to the supernal Sun called YHVH, for it receives this name only when it is complete, for it has many names according to its various manifestations. So when it is complete on all sides it is called YHVH, its completeness corresponding to the higher completeness. The Daughter, as it were, is the heiress of the Mother. This is the case on the fifteenth day of the month, and thus, "On the fifteenth day of this seventh month is the feast of Tabernacles" (Lev. XXIV, 34). It is also written, "Howbeit on the tenth day of this seventh month is the day of Atonement" (Ibid. 27), which has the same allusion. When the World-to-be is symbolized by all the Ten Utterances, and centred in this month, it is first named "ten", and afterwards when the moon is joined with them in completeness it is named "fifteen", the He (= 5) joining the Yod (= 10), both forming the Divine Name YH. In the completed name YHVH there is a second He added, the first He being associated with the supernal mystery, and the second symbolizing the Providence that provides the lower world with its sustenance. The moon is thus in its completeness, a completeness embracing the upper and the lower worlds, through the inner meaning of the Divine Name, all forming a unity of perfection. Joshua is the symbol of the fulness of the moon, he truly being the son of Nun, as the letter Nun is expressive of the recondite significance of the moon. And so "Joshua was full of the spirit of wisdom", full in the completeness of the Divine Name. For the Supreme Point, identical with the letter Yod, expanded and produced a Spirit, which Spirit produced a Temple. That Spirit then expanded further, and so became six directions. Having expanded through all these, it filled out and caused to come into being the Lower Temple. Thus [215b] the Divine Name became manifest in a unity of completeness. "Joshua", then, "was full of the spirit of wisdom, for Moses had laid his hands upon him", that is, he poured out blessings upon him, and the well, so to speak became filled through him. And you,' concluded R. Simeon, 'you exalted saints, each one of you is filled with the spirit of wisdom and has attained the full phase of the mystic wisdom, inasmuch as the Holy One, blessed be He, found delight in you and had laid His hands upon you. Happy is my portion in that my eyes have seen this, to wit, the fulness of the spirit of wisdom that is in you.'

R. Simeon further discoursed, citing the verse: "Ye shall not eat with the blood; neither shall ye practise divination nor soothsaying" (Lev. XIX, 26). 'The esoteric teaching of this verse', he said, 'is that if a man eats before he has prayed, as it were, for his blood, it is as though he were practising divination and soothsaying. For in the night man's soul mounts up into heaven to gaze upon the mystery of the Divine Glory, each one according to its merits, and the body is thus left deriving its life-force solely from the blood. And although alive, the man has then a foretaste of death, that life-force being too sluggish to be reawakened on the return of the soul, so as to be able to receive it. For when man awakens from his sleep he is not in a state of purity, because, as explained elsewhere, the "other side" has sway wherever the soul is absent. He has first to purify himself with water, but even then, and although he may have been engaged in studying the Torah, the soul does not resume its former place and sway, and he is still sustained by the blood life-force alone, the force called nefesh (soul), which permeates the blood. It is only when he worships his Master in prayer that the blood-force resumes its normal position so that the soul regains its control in its own sphere. It is thus that man attains his proper and perfect condition, with the vital force (nefesh) beneath and the soul above. Hence, if a man prays before he eats he puts himself in a proper condition, but if he eats before he prays for his blood to resume its proper sphere, it is as though he were practising divination and soothsaying, seeing that it is the way of the diviner to elevate the "other side", and to degrade the side of holiness. The term m'nahesh (diviner) is related to nahash (serpent), and the diviner is so called because he gives himself over to the Serpent in order to obtain from him power and strength. Such a man is like one serving other gods, and so likewise is he who eats before prayer, worshipping the blood life-force instead of worshipping the Almighty in order to fortify the side of the soul, the side of holiness. Happy is your portion, O exalted saints', continued R. Simeon, 'in that through prayer man's body and soul are edified so that he becomes complete.

'Prayer works a fourfold process of upbuilding which is in essence one. First, it builds up him who prays; secondly, it builds up this world; there comes, third, the upbuilding of the upper world with all the heavenly hosts; the fourth process of upbuilding is wrought on the Divine Name, so that all the upper and lower regions are embraced in one edifying process, in the manner appropriate. First, as to man himself, it is incumbent on everyone to edify himself by means of meritorious action and holiness and sacrifices and burnt offerings. The upbuilding of this world is then effected when we recite the works of creation, praising the Almighty for each separate work through our reading of the Hallelujah Psalms, such as "Praise him, all ye stars of light, praise him, ye heavens of heavens", etc. (Ps. CXLVIII, 3-4). This is for the sustaining of this world. The third process is wrought on the [216a] upper world with all its hosts upon hosts and legions upon legions. We thus recite: "Creator of ministering spirits ... And the Ophanim and the holy Hayoth.... " Finally comes the fourth process, wrought, as it were, on the Divine Name, which, by means of our prayer, becomes perfected. Happy is your portion', concluded R. Simeon, 'in this world and in the world to come. This is truly the effect of those precepts which you carry out by means of prayer.'

He further discoursed as follows. 'It is written: "Thou shalt fear the Lord thy God" (Deut. X, 20), and also, "and thou shalt fear thy God (m'elohekho, lit. from thy God)" (Lev. XIX, 14). Why in the latter passage is it written, "from thy God" and not simply "thy God", as in the former passage? The preposition "from", however, points to the place which is attached to the "brain" and surrounds it. That spot is the central fire that surrounds the innermost fire. For there are three varieties of fire in that connection. The first is the fire that receives fire with joy, the two meeting each other in love and joy; the second is that of which it is written, "and there was brightness (nogah) to the fire" (Ezek. I, 13); it is the inmost fire which is joyful at the presence of the other fire. Then comes the third fire which surrounds that brightness, and wherein resides the terror of Severity for the punishment of the wicked. Indeed, there is also a teaching that speaks of four varieties of fire -- four that are in essence one. However, it is in the aforementioned fire that the terror of Severity resides. Hence "thou shalt fear (that which comes) from thy God", meaning: "Thy fear shall start from, or be inspired by, His punishment." Furthermore, we should combine fear with love, fear on one side and love on the other. We have to fear on account of the punishment that proceeds from the one side for the transgression of the precepts of the Torah -- for once this is begun, the side that inflicts it never relaxes until the transgressor is exterminated from this world and from the world to come. Man has thus to fear that fire which is the seat of fear. That fire spreads out into another fire outside, belonging to another object of fear, in regard to which it is written, "ye shall not fear the gods of the Amorites" (Judges VI, 10). But the aforementioned fire belongs to the holy side, and is the one that surrounds that brightness (nogah) mentioned before. The other and extraneous fire at times joins this fire, and at other times moves away from it. When it does join, it turns into darkness so as to darken and shut out the light of the other fires. After fear comes love. This is esoterically expressed by saying: "After fear has hovered over a man's head there awakens love, which belongs to the right side." For he who worships out of love attaches himself to a very sublime region and to the holiness of the "World-to-be", by reason of love ascending to the "right side" for its attachment and adornment. Think not, however, that worship coming from the side of fear is no worship at all. In truth it is worship highly to be prized. It does not ascend, however, so as to join the highest part of the supernal sphere. This is reserved for worship inspired by love, and he who worships in a spirit of love is the man destined for the future world. Happy is the portion of such a one in that he exercises dominion over the region of fear, love being the sole power dominating fear in virtue of its belonging to the recondite influence of the right. It is further essential in the performance of our worship to avow the unity of the name of the Holy One, blessed be He, and to avow the oneness of the upper and lower members and grades, and to combine them all in the spot to which they fittingly converge. This is the recondite significance of the declaration: "Hear, O Israel: The Lord our God, the Lord is one" (Deut. VI, 4). The term SHeMa' (hear) is esoterically analysed into SHeM (name) and the letter 'Ain (= 70), that is, one Name comprising seventy names whilst remaining a unity. "Israel" here signifies "Ancient Israel", in contrast to "Little Israel", of whom it is written: "When Israel was a child, then I loved him" (Hos. XI, 1). "Ancient Israel" symbolizes the union of the Shekinah with her Spouse, and in pronouncing that name we have to concentrate our mind on the principle of unity, [216b] on the union of the two habitations; we have to put all our being, all the members of our body, our complete devotion, into that thought so as to rise and attach ourselves to the En-sof (Infinite), and thus achieve the oneness of the upper and the lower worlds. The words, "the Lord our God" are to reunite all the Members to the place from which they issued, which is the innermost Sanctuary. The same thought is continued in the words, "the Lord is one", in the recital of which we have to make our thoughts range throughout all the grades up to the Infinite (En-sof) in love and fear. This is the method of avowing the unity of God practised by Rab Hamnuna the Venerable, who learnt it from his father, who had it from his master, and so on, till it came from the mouth of Elijah. And it is the correct and proper method. The same Rab Hamnuna further said, that to concentrate the whole idea of unification in the term "one" (ehad) is a still better way; and it is for this reason that we dwell long over the enunciation of the word "one" (ehad), during which we effect the fusion into one of the upper and the lower worlds. As we have learnt, "one" alludes to above, below, and the four quarters of the universe, these being the supernal Chariot, so that all are embraced in a single unity reaching out to the En-sof (Infinite). After the recital of "Hear, O Israel ... ", we have to recite the section containing mention of the Exodus from Egypt (Num. xv, 37-41), for the reason that the Shekinah was in the Egyptian exile, and as long as She is in exile there is no union between the upper and the lower worlds. But the redemption from Egypt, attended by all those signs and wonders, set Her free; and that redemption has to be mentioned by us to show that though She was in chains She is now free, so as to join her heavenly Spouse. It is hence incumbent on us to let the recital of the Redemption be followed closely by our petitionary prayers, as a sign of perfect unity (between the divine aspects) without a rift and without any separation whatever. The mnemonic for this is: "neither shall they take a woman put away from her husband" (Lev. XXI, 7). But, you may say, is She not at present in exile, and so put away? This is not so. She is indeed in exile, but only for the sake of Israel, so as to dwell with them and to shield them, but She is not put away. Now the Shekinah appeared neither during the first Temple nor during the second Temple. In the second Temple, before Israel were driven into exile, She ascended on high, and only after the exile did She make Her abode with them. But She was never put away. Hence the importance of the first redemption, the one from Egypt which comprehended all the four redemptions. The esoteric exposition of the matter is as follows. When the Shekinah left the exile of Egypt, She besought the Holy One, blessed be He, that She might there and then be redeemed with a fourfold redemption, corresponding to the four exiles, so that She might remain free and not be put away any more. This request was granted and the exodus thus embraced for the Shekinah all the four redemptions. At the moment, therefore, of Her union with Her heavenly Spouse there is need for the display, so to speak, of the redemption from Egypt, comprehending as it does the four redemptions. Hence, we have, [217a] in the recital of that redemption, to repeat four times the term "true" before we reach the portion beginning with "Thou hast been the help of our fathers ...", a prayer which is a firm support for all Israel. Then, in the course of the recital, "Thou hast been ... ", the term "true" recurs again four times, whereby we fortify, confirm and corroborate, as it were, the same four redemptions with the seal and signet of the King. Were not the four redemptions comprehended within the Exodus during the whole of the exile She would not obtain Her adornments so as to manifest the unity of the Divine Name. We have thus to make mention of the redemption from Egypt in every recital of Sanctification offered to the Holy One, blessed be He, for ever and to all eternity. The inward significance of the Sanctification recitals is, as already stated, that thereby both the upper and the lower worlds, all grades, all the upper and lower legions, become sanctified. Herein are involved sublime mysteries through which the initiated discern the holiness of their Master. Happy is their portion! Happy is your portion," concluded R. Simeon, "and happy my eyes that they have witnessed the awakening of these holy words in this world, inasmuch as they are all inscribed in the world on high before the Holy King.'

He next discoursed on the verse: "Then they that fear the Lord spoke one with another; and the Lord hearkened, and heard, and a book of remembrance was written before him, for them that fear the Lord, and that thought upon his name" (Malachi III, 16). 'This verse', he said, 'presents a difficulty in using the word nidb'ru (lit. they were spoken) instead of dibbru (they spoke). What it signifies, however, is the repetition of the words spoken on earth in the upper world, by all the sacred hosts and legions. For the words of the holy Law spoken here below ascend on high, where multitudes come to meet them to take them up and present them before the Holy King, there to be adorned with many crowns woven of the supernal radiances. All these words, then, are self-spoken, as it were, before the Most High King. Whoever saw such joy, whoever witnessed such praises, as mount up into all those heavens at the moment those words ascend. whilst the Holy King looks on them and crowns Himself with them! They spring up and down. they settle, as it were. on His bosom for Him to disport Himself with them, whence they ascend toward His head and are woven there into a crown. Hence the words spoken by the Torah: "and I would be playing always before him" (Prov. VIII, 30). In the verse cited there is twice mention of "them that fear the Lord"; the first indicates the men themselves as they are here below, and the second their images as reflected in their words that ascend on high. This esoteric doctrine is found in the Book of Enoch, where it says that all the words of exposition uttered by the righteous on earth are adorned with crowns and are arrayed before the Holy One, blessed be He, who delights Himself with them. They then descend and come up' again before His presence in the image of that righteous man who gave expression to them, and God then delights Himself with that image. The words, then, are inscribed in "a book of remembrance before Him", so as to endure for evermore. "And they that thought upon His name" is an allusion to those that meditate on the words of Torah in order thereby to cleave to their Master through an insight into the Divine Name, so as to know Him and become equipped with the wisdom of His name in their heart. It is written: "And above the firmament that was over their heads was as the appearance of a sapphire stone, the likeness of a throne" (Ezek. I, 26). This firmament', said R. Simeon, 'is the lower firmament, as you, Companions, have explained. Happy is my portion and happy is your portion, since as regards the supernal firmament there is no one who can ever discern it. Above that lower firmament, then, there is that "sapphire stone", that precious jewel by which it is adorned. It says, "the likeness of a throne", and not "the throne". For there is throne and throne. The term "the throne" would signify the Supernal Throne, which is undisclosed and beyond all knowledge and comprehension. Hence it says here "a throne", to wit, a lower throne. The verse cited continues: "and upon the likeness of the throne was a likeness as the appearance of a man" (Ibid.). Why say both "likeness" and "appearance" when "likeness" would be enough? The explanation is that the term "likeness" alludes to the higher glory, the image of Man; whereas the word "appearance" embraces the likenesses generated in his words of Torah exposition and mystic doctrines, [217b] which ascend and are crowned on high, and afterwards assume the image of man, of those righteous ones who crown them, for the delight of the Holy One, blessed be He. And you, Companions, behold, the Holy One disports Himself now with those words you uttered, and you are standing now before your Master as represented by your holy images. For when I saw you and looked well at your inward forms, I saw that you were stamped with themystica1 impress of Adam, and so I knew that your image is stationed on high. In this way the righteous are destined in the future to be distinguished in the eyes of all men, and to make their holy countenance manifest before all the world. It is thus written: "all that see them shall acknowledge them, that they are the seed that the Lord hath blessed" (Isa. L1, 9).'

At this point R. Simeon noticed R. Jose meditating worldly matters. Said he to him: 'Jose, arise and make complete your image, inasmuch as you are short of one letter.' R. Jose then rose up and joyously absorbed himself in expositions of the Torah. R. Simeon then looked at him again, and said: 'R. Jose, now you are whole before the Ancient of Days, and your image is complete.'

R. Simeon further discoursed, citing the verse: "And they made the plate (ziz)of the holy crown of pure gold", etc. (Ex. XXXIX, 30). 'Why was the plate called ziz (lit. gaze, peep)? Because it was a reflector, mirroring the character of any man gazing at it. For in that plate were graven the letters of the Divine Name, and when a righteous man appeared before it the letters so engraved bulged out and rose luminous from their sockets, from which a light shone on the man's face with a faint sparkling. For a moment the priest would notice the reflection of the letters on the man's face; but when he looked more closely he would see nothing more than a faint light, like the reflection of shining gold. But the first momentary glimpse that the priest caught was a sign to him that that man was pleasing to the Holy One, blessed be He, and that he was destined for the world to come, inasmuch as that light was an illumination from on high and a mark of divine favour. On the other hand, if a man's face failed to show any such sacred sign when he stood before the plate, then the priest knew that that man was an evildoer, and in need of atonement and intercession.'

R. Judah began a discourse on the verse: "Let thine eyes be on the field that they do reap, and go thou after them; ... and when thou art athirst, go unto the vessels, and drink of that", etc. (Ruth II, 9). 'This verse', he said, 'raises a problem; for the point of it is not at all apparent.' R. Isaac interposed, saying: 'But are there not many more verses in Scripture which seem to be needless, and the purpose of which is not apparent, yet we know that they conceal within them deep esoterical doctrines.' Then R. Judah, resuming his discourse, said: 'As regards this verse, whoever just looks at it and does not study it deeply is like a man who looks at a dish without tasting it. In truth, there is an inner meaning in it, and it has been composed under the inspiration of the Holy Spirit. It amounts to this. Boaz, the Judge of Israel, observed the modesty of that righteous woman in that she did not turn her eyes hither and thither, but only looked straight in front of her, and that she had a benignant eye, and that there was no trace of impudence in her. He thus spoke in praise of her eye!!. For there are eyes that throw a blight on any spot on which they are cast. But he observed in her a kindly eye, and he also saw that everything prospered in her hands, that the more she gleaned the more the gleaning in the field increased; and so Boaz recognized that the Holy Spirit hovered over her. Hence he thus addressed her, saying: "Let thine eyes be on the field that they do reap, and go thou after them", to wit, "after thine eyes". For the phrase "after them" cannot be construed as alluding to the gleaners, as if so it should have been written "and glean thou" instead of "and go thou". Boaz thus bade her "go after" her eyes, having observed that her eyes carried with them a blessing and were the cause of a manifold increase in the gleaning. "Other people", he as much as said, "are not [218a] permitted to follow after their eyes, but thou mayest follow thine eyes, for they are the begetters of manifold blessings." The verse may also be explained as follows. Boaz saw, under the inspiration of the Holy Spirit, that great kings and rulers were destined to issue from her, they being called the "eyes" of the people, as in the passage: "And it shall be, if it be done in error through the eyes of the congregation" (Num. XV, 24), alluding to the Sanhedrin. For, as the members of the body must follow the eyes, which are the leaders of the body, so kings, members of the Sanhedrin, and other rulers, lead the way for the people to follow. This is thus what Boaz indicated in his words: "Let thine eyes be in the field". The term "field" is a reference to Zion and Jerusalem, as it is written: "Zion shall be plowed as a field" (Micah III, I2), and also, "as the smell of a field which the Lord hath blessed" (Gen. XXVII, 27), in allusion to Jerusalem. Hence, "Let thine eyes be on the field", that is, the rulers that were destined to come forth from her should have their centre only in Jerusalem. Boaz continued: "where they do reap", inasmuch as from that "field" all the peoples of the world would reap law and illumination, as Scripture says: "For out of Zion shall go forth the Law" (Isa. II, 3); "and go thou after them", meaning "after the virtuous deeds that I observed in thee". "Have I not charged the young men that they shall not touch thee": this can be taken literally, women being easily swayed. "And when thou art athirst": this is a euphemism, Boaz saying, in effect: "When thou conceivest a desire to attach thyself to a man in order to raise up seed", "go unto the vessels", to wit, to the righteous, who are called vessels, as it is written, "be ye clean, ye that bear the vessels of the Lord" (Isa. LII, 11); they are the vessels which mankind will in time to come bring as a present to King Messiah; they are the "vessels of the Lord", in whom the Holy One, blessed be He, rejoices; and although broken vessels, bruised in this world for the sake of observing the Torah, yet the Holy One makes use only of them: "attach thyself to such vessels", Boaz bade Ruth, "and drink", etc.'

R. Jose began a discourse on the verse: "And when Boaz had eaten and drunk, and his heart was merry", etc. (Ruth III, 7). 'His heart was merry,' he said, 'by reason of his having pronounced a benediction over his food; and there is, further, a deeper significance here, to wit, that whoever says a blessing after his meal satisfies his "heart", that which is by him alluded to in the words: "In thy behalf my heart hath said" (Ps. XXVII, 8), also in, "but God is the rock of my heart" (Ibid. LXXIII, 26). For, since the blessing offered up for one's food is precious before the Holy One, blessed be He, whoever pronounces such a blessing after he is satisfied does good and brings joy to "another region". So here "another region" derived enjoyment from the blessing after the meal that the righteous Boaz pronounced, and thus we read, "and his heart was merry". Why pronounce a blessing? It is because the sustenance of man is troublesome, so to speak, for the Almighty, but when the words of the benediction pronounced by a man after eating and drinking ascend on high, that place derives an enjoyment from those words, and so benefit is drawn from the food, both below and above. This is a recondite teaching known to the Companions. Furthermore, on weekdays "that region" enjoys only the words of the after-meal benediction that ascend on high. On Sabbath days, however, there is an enjoying on high of the very food enjoyed on earth by man in virtue of this being part .of the holy joy of the Sabbath. There is thus here a merging of the heavenly and the earthly. This recondite teaching is indicated in the passage, "for all things come of thee, and of thine own have we given thee" (I Chron. XXIX, 14), alluding to the enjoyment in heaven of the holy joy in the Sabbath repasts partaken of below. Whoever pronounces the after-meal benediction must do so devotedly, and in a joyful mood unmingled with any tinge of sadness, inasmuch as in giving thanks he is giving of his own to someone else; and thus, as he gives thanks joyfully and unstintedly, 80 will sustenance be given to him joyfully and unstintedly. By the benedictions, each commencing with "Blessed art Thou", are sustained the four legions that rule over the four comers of the world. Hence we ought to recite', them with heartiness. So Scripture says: "He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor" (Prov. XXII, 9), [218b] where the term yeborakh (shall be blessed) can be read yebarekh (shall -- or does -- bless); and the verse thus amounts to saying that we should pronounce the after-meal blessing in a bountiful spirit, for through that blessing and our joyousness in uttering it we provide, as it were, sustenance for the poor, to wit, for that region [47] that possesses naught of itself, but draws its sustenance from all sides and is made up from all sides. Now, these teachings have only been transmitted to the initiated who are conversant with the sublime mystical doctrines and with the paths of the Torah. Observe now that Boaz was bountiful of heart and free from all presumptuousness. It is thus written of him: "he went to lie down at the end of the heap of com" (Ruth 111,7). This is esoterically elucidated by the passage: "Thy belly is like a heap of wheat" (S.S. VII, 3), and so we learn from here that whoever pronounces the after-meal grace joyfully and with devotion, when he quits this world there is a place prepared for him in the sacred and mysterious mansions. Happy is the man who gives heed to the precepts of his Master and knows their recondite significance, since there is no precept in the Torah but contains manifold sublime recondite teachings and radiances and resplendencies; but the sons of men know not nor give they heed to the glory of their Master. Happy is the portion of the righteous who are assiduous in the study of the Torah; happy are they in this world and in the world to come.

'Our sages have said that the arrogant and shameless have no portion in this world nor in the world to come. All the arrogant of Israel, when they gazed on the Plate, became contrite of heart and looked inwardly into their own deeds. For the Plate possessed miraculous powers, and thus was the means of making all who looked on it feel ashamed of their misdeeds. In this way the Plate secured atonement for the arrogant and the insolent. The letters of the Divine Name engraved on it stood out shining and flashing, and whoever looked at that flashing had to cast down his eyes in fear, and become contrite of heart, and thus the Plate effected their atonement. Of a similar potency was the Incense. For whoever smelled the smoke of the pillar that ascended from the "smoke-raiser" [48] became cleansed of heart and intent on worshipping his Master: the taint of the evil spirit disappeared from him, leaving him to serve with single heart his Father in heaven. The Incense thus possessed the potency of breaking completely the evil spirit in man. As the Plate possessed miraculous powers, so did the Incense, nothing in the world having power to crush the "other side" like the Incense. Thus we read: "Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon ... for there is wrath gone out from the Lord: the plague is begun" (Num. XVII, 11). For there is nothing so beloved by the Holy One, blessed be He, as the Incense. It is able to banish sorcery and all evil influences from the house. Seeing that perfumes prepared by men possess the virtue to counteract, by their odour and fumes, the ill-effects of evil things, how much more so the Incense! It is a firmly established ordinance of the Holy One, blessed be He, that whoever reflects on and recites daily the section of the Incense will be saved from all evil things and sorceries in the world, from all mishaps and evil imaginings, from evil decrees and from death; and no harm will befall him that day, as the "other side" has no power over him. But it must be read with devotion.' R. Simeon remarked: 'Were people to know how precious the offering of the Incense is to the Holy One, blessed be He, they would take every word of the passage where it is enjoined and make it into a crown for their heads, as it were, a crown of gold. And whoever studies it ought to reflect deeply on the way it was carried out; and through the reciting of it daily with devotion a man merits a portion in this world and in the world to come, and keeps away death from himself and from the world, and is saved from all punishments in this world, from the "evil sides", from the punishment of Gehinnom, and from strange powers. When the pillar of smoke ascended from the burning Incense, the priest used to see the mystical letters of the Divine Name [219a] ascending on high in that pillar. Then numerous holy legions would surround the pillar on all sides until it rose in the midst of light and gladness to the region where it diffused joy and knitted together the upper world and the lower world in a complete unity, thereby achieving atonement for the evil spirit in man and for idolatry, which is of the "other side".'

R. Simeon further discoursed on the verse: "And thou shalt make an altar (mizbeah) to burn incense upon" (Ex. XXX, 1). 'This verse', he said, 'raises a problem, for we find that there were two altars, namely, the altar of burnt-offering and the altar of incense, the former the outer altar and the latter the inner one. Now, why was the altar of incense called mizbeah (lit. slaughtering-place), seeing that it had no connection with animal slaughter? The explanation is that this altar was efficacious in defeating and subduing the numerous powers of the "other side", so as to make them powerless and unable to act as accusers. Hence the name mizbeah (place of slaughter). The "evil side", when it beheld the smoke of the incense ascending in a pillar, was subdued, and fled, and was quite unable to approach the Tabernacle. Now, because that joy was shared by no one beside the Holy One, blessed be He, by reason of this offering being so precious in His sight, that altar was placed in the innermost part of the Tabernacle, for it was the repository of blessings, and was therefore hidden from the eye of man. In regard to this, it is written: "And he stood between the dead and the living; and the plague was stayed" (Num. XVII, 13). For Aaron put the Angel of Death in chains so that he could not exercise dominion nor execute any judgement. It is a traditional teaching that wherever people recite with heartfelt devotion the portion relating to the incense there will be immunity from death and from injury; nor will any other nation have power over that place. The name, "altar to burn incense upon", further tells us that the altar had to be consecrated by the burning of incense. It further teaches us, in accordance with the Chaldaic rendering, that it is forbidden to burn incense anywhere save on coals of fire taken with the censer from this altar. Observe that whoever is pursued by Rigour needs the remedy of incense-burning to save him, as also repentance before his Master, this helping greatly to keep chastisement away from him. That will assuredly result if the man is accustomed to recite the incense-ordinance twice a day, in the morning and in the evening, corresponding to the precept, "And Aaron shall bum thereon incense of sweet spices; every morning ... at dusk, he shall burn it" (Ex. XXX,7-8). And this service, moreover, perpetually upholds the world, as is indicated in the phrase, "a perpetual incense before the Lord throughout your generations" (Ibid. 8); truly it is a means of upholding both the lower world and the upper world. Where the daily recital of the incense-burning does not take place, there heavenly judgements impend, many people die there, and other nations obtain dominion. Thus Scripture says, "a perpetual incense before the Lord" (Ibid.), indicating that it abides in the presence of the Lord, more than all other modes of worship, it being the most precious and beloved to the Holy One, blessed be He. Prayer, indeed, is the highest service of all, yet is incense-burning dear and acceptable to the Almighty. Observe the difference between prayer and incense-offering. Prayer has been instituted to take the place of the sacrifices that Israel used to offer, but none of the sacrifices had the same value as the incense. There is, further, this difference between the two. Prayer repairs damage which has been done, but incense does more -- it strengthens, it binds together, it is the greatest light-bringer. It was incense that removed the evil taint (zuh'ma) and purified the Tabernacle, so that the whole was illumined, renewed, and knitted together into a combined whole. Hence the incense-recital must always precede our daily prayer as a means of removing the evil taint from the world, inasmuch as it acts as a daily therapeutic like the offering itself, in which God delighted. Now we find it written of Moses: "And the Lord said unto Moses: Take unto thee sweet spices, stacte", etc. (Ibid. XXX, 34). Why specifically in this place "unto thee"? It means "for thy sake", that is, "for thy satisfaction and gain". The purification of a woman redounds to the satisfaction of her husband. So, esoterically, we have thus to read that ordinance as saying: "Take unto thee sweet spice for the purpose of removing the evil taint, that the Shekinah and Her Spouse may be joined in sanctified union." Happy thus the portion [219b] of Moses! Similarly do we read: "Take thee a bull calf for a sin offering" (Lev. IX, 2), an ordinance meant personally for Aaron to atone for the sin of the golden calf which he brought upon Israel. So here Moses was bidden "Take unto thee", that is, "take for thy benefit and use" the incense (q'toreth), which is potent to bind together (qatar), to illumine and to remove the evil taint. The Daleth is linked to the He, the He to the Vau, the Vau ascends and is adorned with the He, the He is illumined by the Yod, and the whole ascends, reaching out to the En-sof (Infinite, Illimitable), so that there results one organic whole, interrelated under one principle, the most exalted of all. From thence and upward the whole is adorned as with a crown by the ineffableness of the En-sof; and the Divine Name in its mysteriousness is illumined and is adorned on all sides, and the worlds are all wrapt in joy, the lamps radiate their lights, and sustenance and blessing pour down on all the worlds. All this follows the hidden virtue of the incense, without which the evil taint would not be removed. All thus depends on it. Observe that the offering of the incense used to precede all other services, and hence its recital should be a prelude to our service of hymns and praises, as these latter do not ascend, nor is the required readjustment and unity achieved until the evil taint is removed. So Scripture says: "And he shall make atonement for the holy place ... and because of their transgressions, even all their sins" (Lev. XVI, 16), first "atonement for the holy place" and then for "their transgressions". We, too, thus have first to remove the evil taint and purge the holy place, and then engage in song and hymn and prayer, as already said. Happy are Israel in this world and in the world to come, inasmuch as they know how to effect adjustment on high and below; to achieve adjustment from the lower world upwards until the whole is bound together in the most sublime union. The process of adjustment performed in the lower world is by means of the impressed letters of the Ineffable Name by which the Holy One, blessed be He, is named.'

R. Simeon and R. Eleazar his son were one night sitting together studying the Torah. Said R. Eleazar to his father, R. Simeon: 'It is written: "Unto the woman he said: I will greatly multiply thy pain and thy travail, in pain thou shalt bring forth children; and thy desire shall be to thy husband", etc. (Gen. III, 16). We have learned that this passage contains a profound mystical teaching. One may comprehend this passage in its terrestrial significance, but what corresponds in the supernal world?' R. Simeon cited the verse: "As the hart panteth after the water brooks", etc. (Ps. XLII, 2). 'This verse has already been expounded,' he said. 'There is, however, a certain female animal that has under her daily charge a thousand keys, and that pants continually after the water brooks to drink and quench her thirst, of which it is thus written, "As the hart panteth after the water brooks." It is to be observed that this verse commences with a masculine subject, "hart" ('ayyal), and continues with a feminine predicate, tha'erog (she panteth). The recondite explanation of this is that it is an allusion to the male-female as one undivided and inseparable; and so it is the female part of the same that "panteth for the water brooks" and then becomes impregnated from the male element, and is in labour, coming under the scrutiny of Rigour. But at the moment when she is about to be delivered of offspring the Holy One, blessed be He, prepares for her a huge celestial serpent through whose bite she is safely delivered. And this is the hidden meaning of, "I will greatly multiply thy pain and thy travail", for she is in daily convulsions and pain because of the deeds of mankind: "in pain thou shalt bring forth children", a hidden allusion to the Serpent who casts a gloom over the faces of mankind; "and thy desire shall be to thy husband": this is in harmony with the expression, "she panteth for the water brooks"; "and he shall rule over thee": this has been already expounded elsewhere. Why all this? It was on account of the Moon's dissatisfaction with her state, in punishment for which, as tradition teaches us, her light was diminished, also her power was reduced so that she is beholden to what they grant her from outside. It may be asked, Why is the Serpent necessary in this connection? It is because it is he who opens the passage for the descent of souls into the world. For if he did not open the way, no soul would come down to animate a man's body in the world. So Scripture says, "sin coucheth at the door" (Gen. III, 7), alluding to the celestial door through which pass the souls at birth to emerge into this world. He, the Serpent, waits at that door. It is true, when the souls about to emerge are such as are to enter sanctified bodies, he is not present, having no dominion over such souls. But otherwise, the Serpent bites, and that spot is defiled and the soul passing through is unpurified. Herein is concealed a sublime mystical teaching. "In pain thou shalt bring forth children" is a mystical allusion to that Serpent, as it is [220a] with him that She brings forth souls, since he is responsible for the body and she for the soul, and the two are combined. The Serpent is destined in the future to bring about the birth of the whole of the bodies before its own time comes, as Scripture says: "Before she travailed, she brought forth" (Isa. LXVI, 7). For, whereas the period of the serpent's gestation is seven years, that will be at the end of six. And at that hour, when he will have brought about their birth, he himself will die. Of this, Scripture says: "He will swallow up death for ever" (Ibid. XXV, 8), also "Thy dead shall live, my dead bodies shall arise" (Ibid. XXVI, 19).' Said R. Simeon: 'At the time when the dead will be awakened and be in readiness for the resurrection in the Holy Land, legions upon legions will arise on the soil of Galilee, as it is there that the Messiah is destined to reveal himself. For that is the portion of Joseph, and it was the first part of the Holy Land to be destroyed, and it was thence that the exile of Israel and their dispersion among the nations began, as Scripture says, "but they are not grieved for the hurt of Joseph" (Amos VI, 6). Thus there they will rise up first, for the reason that it is the portion of him who was put in an ark, as it says, "and he was put in an ark in Egypt" (Gen. L, 26), and subsequently was buried in the Holy Land, as it says "And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem" (Jos. XXIV, 32); and he it was who kept the purity of the holy covenant symbol in a special degree. As soon as they will rise from the dead all those hosts will march, each man to the portion of his ancestors, as Scripture says, "and ye shall return every man unto his possession" (Lev. XXV, 10). They shall recognize each other, and God will clothe every one in embroidered garments; and they will all come and offer up thanksgiving to their Master in Jerusalem, where there will assemble multitudes upon multitudes. Jerusalem itself will spread out in all directions, to a further extent even than when the exiles returned there. When they assemble and offer up praises to their Master the Holy One, blessed be He, will rejoice in them. So Scripture says: "And they shall come and sing in the height of Zion, and shall flow unto the goodness of the Lord", etc. (Jer. XXXI, 12), namely, every one to his portion and the portion of his ancestors. And the possession of Israel will extend till it will reach Damietta of the Romans, and even there they will study the Torah. All this has already been stated, and it is in harmony with the Scriptural passage, saying: "Awake and sing, ye that dwell in the dust", etc. (Isa. XVI, 19). Blessed be the Lord for evermore! Amen and Amen!'

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Notes:

1. i.e. to lead Israel into ways of unchastity.

2. v. supra.

3. Blessed art Thou, O our God, King of the universe, who gavest the cock understanding to discern between day and night.

4. i.e. the Temple area, where non-priests of the male sex could enter.

5. v. Ex. XXXIV, 23.

6. Al. "to combine the Supernal Chariot with the Lower Chariot".

7. Al. "with her spouse".

8. i.e. from the world of beriah to the world of aziluth.

9. The text of the Zohar wrongly quotes "we" instead of "I".

10. Sheber = corn; also = crushing, breaking, misfortune.

11. i.e. the Shekinah is already among you, and you must raise Her on high.

12. And it does not say, "and God took up", by a special act.

13. v. Zohar, Ex., 70a

14. Malkuth and Yesod.

15. Hokmah.

16. Malkuth.

17. A side allusion to the heave-offering (t'rumah) due to the priest which, according to the Mishnah, normally consisted of a fiftieth part (2/100) of the produce.

18. i.e. the Shekinah.

19. Benediction following the recital of Sh'ma and preceding the 'Amidah.

20. Conclusion of above-mentioned benediction.

21. Fringes and phylacteries.

22. Al. and ethereal spaces.

23. Malkuth.

24. Because the word Hallelujah has the same numerical value as Elohim, signifying the attribute of Justice.

25. There being, according to the Rabbinic reckoning, six hundred and thirteen precepts.

26. v. p. 184b.

27. The term hashmal is resolved into hayoth (beasts), esh (fire), mallel (mutter or quiver).

28. Hash = speedy, mal = circumcision.

29. i.e. Sabbath as signifying, in an extensive sense, week, but, according to the Zohar, of a sanctified nature, partaking of the sanctity of the Sabbath.

30. To wit, by the three bars in its shape.

31. i.e. the souls from on high.

32. i.e. the Sabbath of the Creation, the Sabbath on which the Torah was given, and the Sabbath of the Millennium.

33. vide Ps. XXIX, which, according to the Midrash, refers to the giving of the Law.

34. It was formerly the custom that after each verse of the original the Aramaic translation (Targum) should be recited.

35. Al. as this world and the next world.

36. The traditional division of the Pentateuch is into fifty-four sections. Some say that the sections Nizabim and Vayelekh are, by the Zohar, counted as one; others. that V'zoth Habbrakhah is here excluded. as not belonging to any Sabbath. '

37. i.e. Rigour with Clemency.

38. The grades of Nezah, Hod, and Yesod, each with its three sections.

39. The chief of the under world.

40. The three highest grades.

41. Metatron.

42. Al. Mandan.

43. A reptile believed to be engendered in fire, so that its skin was fireproof.

44. Al. purified.

45. Binah.

46. Al. Observe that the "holy side" is called "ark of the covenant", that ark being a pit wherein is a receptacle for the Torah in its esoteric aspect, which aspect is the mystery of the image of the pure celestial Body. Corresponding to this, in the terrestrial world an ark has been provided wherein to place the earthly body that symbolizes Man, to wit, the body of him who has preserved the purity of the sign of the holy covenant. Hence the bodies of the holy and pious are placed in an ark, which is fitting only for such a one. Thus in connection with Joseph it is written: "and he was put in a coffin (aron)", etc.

47. Malkuth.

48. One of the ingredients of the incense.