Part 2 of 4
AND ISRAEL BOWED HIMSELF DOWN UPON THE BED'S HEAD. The "bed's head" is the Shekinah. Said R. Simeon: 'Not at all. The bed stands for the Shekinah, as in the verse, "Behold, it is the litter of Solomon" (S. S. III, 7). The "head of the bed" is the Foundation of the World who is the head of the sacred couch; and "that which is upon the head" is (the supernal) Israel who is established at the head of the bed. Hence, Israel bowed down to his appropriate grade. At this time he was not yet ill, as we see from the next verse, but because he knew that at the time he would rise to a supernal holy grade to become a perfect throne, therefore he bowed down to that supernal throne, the completion of the great and mighty tree, which was called by his name, to "Him who is over the Head of the bed".' R. Judah said: 'We have a dictum that if a man dies in foreign soil and [226a] his body is buried in the Holy Land, to him may be applied the verse, "And ye came and defiled my land and my inheritance ye made an abomination" (Jer. II, 7). How, then, could Jacob ask to be buried in the grave of his fathers, seeing that he was dying on alien soil?' R. Judah said: 'Jacob was different, because the Shekinah was closely attached to him. Hence it is written, "I will go down with thee to Egypt" (Gen. XLVI, 4), to wit, to abide with thee in captivity; "and I will also surely bring thee up again" (Ibid.), to attach thy soul to Me, and to obtain burial for thy body in the graves of thy fathers -- and this even though he departed life on an alien soil. He was further promised that Joseph should put his hand on his eyes, the reason being that God knew that he was the first-born in intent, and that he was most attached to Joseph.'
What was the idea of this promise of putting his hands on his eyes? R. Jose said that it was as a sign of honour to Jacob, and to inform him that Joseph was alive and would be with him at his death. Said R. Hizkiah: 'I have learnt something about this which I hardly like to disclose, showing how wisdom is embodied in a common practice.' R. Abba clapped him on the shoulder, saying: 'Speak out and do not be afraid; in the days of R. Simeon there is no need for secrecy.' He then said: 'I have seen in the chapter of R. Jesse the Elder regarding customs, that if a man has a son, when he dies the son ought to put dust on his eyes at the time of his burial, and this is a mark of respect to him, being a sign that the world is now concealed from him, but his son inherits the world in his place. For the human eye represents the world with its various colours. The outer ring of white corresponds to the sea of Oceanus which surrounds the whole world. The next colour represents the land which is surrounded by the sea. A third colour in the middle of the eye corresponds to Jerusalem, which is in the centre of the world. Finally there is the pupil of the eye, which reflects the beholder and is the most precious part of all. This corresponds to Zion, which is the central point of the universe, in which the reflection of the whole world can be seen, and where is the abode of the Shekinah, which is the beauty and the cynosure of the world. Thus the eye is the heritage of the world, and so as the father leaves it the son inherits it.' Said R. Abba : 'You are quite right. But there is still a deeper significance in the practice, although men do not know it. For when a man departs from the world, his soul is still enclosed in him, and before his eyes are closed they see certain recondite things, as we have explained in connection with the verse, "For a man shall not see me and live", indicating that they see things in their death which they do not see in their life-time. Then it behoves those who are present to place their hands on his eyes and close them, and, as we have learnt in connection with customs and manners, if he has a son, it behoves the son in the first place to do so, as it is written, "And Joseph shall put his hand on thy eyes." The reason for the closing of the eyes is because some sight the reverse of holy might present itself, and it is not meet that the eyes which have just beheld a holy vision should now dwell on a sight of a different character. A further reason is that the soul is still attached to him in the house, and if the eye is left open, with that unholy vision still resting upon it, everything it looks upon is cursed; and this is not respectful to the eye, to allow it to gaze upon anything improper. The best sign of respect, therefore, is that a man's eyes should be closed by the hand of the son whom he has left behind him.'
For seven days the soul goes to and fro between the house and the grave, mourning for the body, and three times a day the soul and the body are chastised together, though no one perceives it. After that the body is thrust out and the soul is purified [226b] in Gehinnom, whence it goes forth roaming about the world and visiting its grave until it acquires a vestment. After twelve months the whole is at rest; the body reposes in the dust and the soul is clad in its luminous vestment. The spirit regales itself in the Garden of Eden, and the higher soul (neshamah) ascends to the place where all delights are concentrated; and all three come together again at certain times. Alas for men that they look not to their foundation, and neglect the precepts of the Torah. For some of these precepts fashion a glorious garment above, and some a glorious garment below, and some a glorious garment in this world; and man requires them all. And they are made literally out of his days, as we have explained. R. Judah the Elder one day saw in a dream his own image illumined and radiating brightly in all directions. 'What is that?' he said; and the answer came: 'It is thy garment for thy habitation here'; whereupon he was in great joy. R. Judah said: 'Every day the spirits of the righteous sit in rows in the Garden of Eden arrayed in their robes and praise God gloriously, as it is written: "Verily the righteous shall praise thy name; the upright shall sit before thee."'
R. Abba said: 'When Jacob "bowed down to Him that is over the bed", as we have explained, and knew that he had reached the highest grade, and that his grade was on high with that of his fathers, and that he was the consummation of the whole, his heart was strengthened and he rejoiced in God's favour towards him. Hence it says, "And Jacob strengthened himself."'
R. Judah said: 'We learn in the Mishnah that judgement is pronounced on the world at four seasons: at Passover, in respect of produce; at Pentecost, in respect of fruit-trees; on New Year, when "all the denizens of the world pass before Him like a flock of sheep"; and on Tabernacles, when the rainfall is determined. This we have esoterically explained as follows. Passover is the time for the decision with regard to cereals, because on Passover Israel began to enter into the holy portion of the Almighty and to remove from themselves the leaven which symbolizes the powers who are appointed over the idol-worshipping nations and who are called "strange gods". On Pentecost judgement is passed in respect of the fruit of the tree: this is the great and mighty tree which rears itself aloft. On New Year all pass before Him like a flock of sheep, because New Year (lit. head of the year) is the head of the King. On Tabernacles judgement is pronounced in respect of water, because this festival is the beginning of the right hand of the King, and therefore the rejoicing of water is universally diffused.' [227a] R. Jose said: 'If we look closely, we find that in these periods both the three patriarchs and David can be found, and in these the world is judged. But in truth every day books are open and acts are recorded, though no one notices or inclines his ear, and the Torah testifies against man every day and a voice cries aloud: "Who is simple, let him turn in here", but no one listens. We have learnt that when a man rises in the morning witnesses stand by him and adjure him, but he pays no need. His higher soul adjures him at all times and seasons. If he heeds her, it is well, but if not, then the books are open and the deeds recorded.' R. Hiya said: 'Happy are the righteous who have no fear of judgement, neither in this world nor in the future world, as it is written: "But the righteous is confident like a lion" (Prov. XXVIII, 1), and again, "the righteous shall inherit the earth" (Ps. XXXVII, 29).' R. Hizkiah, citing the verse, "And when the sun was going down, a deep sleep fell on Abram, etc." (Gen. XV, 12), said: 'This verse has been applied to the day of judgement, when man is removed from this world. For we have learnt that the day when man departs this world is the great day of judgement when the sun's light is withheld from the moon, as it is written, "or ever the sun be darkened" (Eccl. XII, 2). This is the holy neshamah which is withheld from man thirty days before he departs from the world. During that time he observes that he throws no shadow, the reason being that his neshamah is withheld from him. For it does not wait until he is on the point of dying, but even while he is still in his full vigour it passes out of him, and does not illumine the spirit, which in turn does not illumine the vital soul, so that his shadow no longer shows. From that day all proclaim his coming fate, even the birds of the heaven. When the spirit ceases to illumine the vital soul, the latter becomes weak and rejects food and all bodily enjoyments.' R. Judah said further: 'Also whenever a man is on a sick bed and is not able to say his prayers his neshamah leaves him, and the spirit does not illumine the soul until he is judged. If the judgement is favourable, then the neshamah returns to its place and illumines the whole. But when no trial is held, then the neshamah leaves him thirty days before his death and his shadow is withheld. We have learnt that when a man is judged above, his neshamah is brought to trial and she confesses all and testifies to all the thoughts of a man, but not to his deeds, since they are all recorded in a book. While the trial is going on, the body is in greater pain than at other times. If he is judged favourably, he obtains ease and a sweat breaks out over his body, and his neshamah returns to its place and illumines the whole; but a man never rises from his bed of sickness until he is judged above. How is it, then, it may be asked, that so many sinners and transgressors are alive and active? The reason is that God looks ahead, and if he sees that a man, though sinful now, may become virtuous subsequently, He judges him favourably, or it may be because he is destined to bear a son who will be virtuous. All God's judgements incline to beneficence, as it is written: "Have I any pleasure in the death of the wicked, saith the Lord God, and not rather that he should return from his way and live?" (Ezek. XVIII, 23). Sometimes, again, it is because the malady has run its course, [227b] for illnesses have a fixed period, after which they depart, whether from the righteous or the wicked; and all is done in justice, as we have said.'
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AND ISRAEL SAW THE SONS OF JOSEPH, AND HE SAID: WHO ARE THESE? This verse seems to contradict the statement a little lower down that "the eyes of Israel were dim for age, so that he could not see". What this verse really means, however, is that he saw through the Holy Spirit those later descendants of Joseph, Jeroboam and his fraternity. Jeroboam made two golden calves and said: "These are thy gods, O Israel" (1 Kings XII, 28). Hence Israel now said "Who are these", that is, who is he that will one day say "these" to idols. From this passage we learn that the righteous see into the distant future and God crowns them with His own crown. That God sees the future we learn from the verse: "And God saw all that he had made, and behold, it was very good" (Gen. I, 31), which means that He foresaw all that was to happen before it was commenced. In the same way all the generations of the world from one end to the other stand before Him before they come into the world, as it says, "He calleth the generations from the beginning" (Is. XLI, 4), i.e. from the Creation; all the souls that are to descend into the world stand before God before they descend in the form which they are to assume in this world, and are called by name. In the same way God shows the righteous all generations before they come into the world, as He showed them to Adam, as it is written: "This is the book of the generations of Adam" (Gen. V, I), and also to Moses, as it says: "And he showed him all the land" (Deut. XXXIV, 1), which we interpret to mean that God showed him all coming generations and leaders and prophets. So here with Israel. The words "who are these" have thus a double meaning (literal and metaphorical), and hence Joseph answered: "They are my sons whom God hath given me here." That Israel saw here through the Holy Spirit is proved by the words, "God hath let me see thy seed also", where the augmentative word "also" brings in his descendants, as we have explained.
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AND HE BLESSED JOSEPH AND SAID. This statement seems inaccurate, since on reading further we find that he did not bless Joseph at all, but only his sons. R. Jose solved the difficulty by stating that in blessing the sons Jacob blessed Joseph also, since the blessing of a man's sons is his own blessing. R. Eleazar said that the object of the verb "blessed" is the particle eth, which alludes to the sign of the covenant. When Joseph said "they are my sons", Jacob blessed that place which symbolizes the Covenant that Joseph kept. In the next words, "The God before whom my fathers Abraham and Isaac did walk", the word God alludes to the holy Covenant, and the elder patriarchs Abraham and Isaac were literally "before" this, because that place derives nourishment and sustenance from them. Jacob continued: THE GOD (Elohim) WHICH HATH FED ME. In repeating the word Elohim, he blessed that place with a reference to Elohim Hayyim (Living God), the source of life and of blessing. On that account he mentioned himself at this point, saying, "the God who blessed me", because all blessings that flow from the source of life are first received by Jacob, and thereupon this place is blessed, and all is made dependent on the male. From here we learn that wherever blessings are to be bestowed, God should be blessed first; otherwise the blessings will not be [228a] fulfilled. The blessing which Isaac bestowed on Jacob is no exception to this rule, because he said first, "behold the smell of my son is like the smell of a field which the Lord hath blessed", where the field is an allusion to that field which is the source of blessings. Note that in the morning a man should first bless God and only then give his greeting to his fellow-men.
When Jacob was about to bless Joseph's sons, he saw by the Holy Spirit that Jeroboam the son of Nebat would issue from Ephraim, and he exclaimed, "Who are these?", the word "these" (eleh) being an allusion to idols. The reason is that besides the evil serpent there is one that rides on it, and when they are joined together they are called "these", and they visit the world with all their hosts. The Holy Spirit, on the other hand, is called "this", and is symbolized by the covenant of the holy imprint which is ever on a man's body. Hence we find written, "These also shall forget" (Is. XLIX, 15), and again, "For these I am weeping" (Ibid. 16), that sin being the cause to us of endless weeping; or alternatively, because this place was allowed to gain dominion over Israel and to destroy the Temple, the word "I" (ani) in this case referring to the Holy Spirit. It may be asked, on this hypothesis, what are we to make of the words "These are the words of the covenant"? The answer is that the word "these" is here also appropriate, because the words of the covenant are established by "these", since they are the abode of all curses, which await all who transgress the covenant. Similarly it is written, "These are the precepts which the Lord commanded", because the object of all the precepts is to purify man so that he should not stray from the right path and should keep far away from there. Hence, too, it is written, "These are the generations of Noah", because they included Ham the father of Canaan, who was accursed. The spirit of eleh is the "dross of gold". Aaron in the wilderness offered gold, which was his own affinity, since he was endowed with the strength of fire, and fire and gold are all one, but the unclean spirit which haunts the wilderness found at that time a place on which to fasten, and so Israel, after being freed at Mount Sinai from the primeval defilement which brought death into the world, afterwards incurred it again and brought death upon themselves and all their descendants. Hence, when Jacob saw in his mind's eye Jeroboam son of Nebat, who made an idol and said, "These are thy gods, O Israel", he trembled and said, "Who are these?" Hence when he came afterwards to bless them, he first blessed Elohi", and then blessed them from that source.
R. Judah discoursed here on the text: Then Hezekiah turned his face unto the wall and prayed unto the Lord (Is. XXXVIII, 2). He said: 'We have derived from this verse the lesson that a man in praying should stand near the wall, with nothing intervening between himself and the wall. Now the question may be asked, why does it say of Hezekiah in particular that he turned his face to the wall, and of no one else who offered prayer, though with no less devotion, as, for instance, Moses, of whom it is written that he "prayed to the Lord" (Ibid. XVII, 4), and he "cried to the Lord" (Ex. XV, 25)? [228b] The reason is as follows. Hezekiah, as tradition tells us, was at that time not married and had no children. Isaiah therefore came to him and said: "Thou shalt die and not live", i.e. as tradition explains, "thou shalt die in this world and not live in the next world". For whoever has not laboured to beget children in this world is not established in the future world, and his soul is banished thence and can nowhere find rest; and this is the punishment referred to in the Law by the words, "They shall die childless" (Lev. XX, 20). Further, the Shekinah does not rest upon him at all. Hence Hezekiah "set his face to the wall", that is to say, he made a resolution to take a wife in order that the Shekinah, which is symbolized by a wall, might rest upon him, and hence the text continues, "and he prayed unto the Lord". From here we learn that anyone who is conscious of a sin for which he means to ask forgiveness should first form a resolution to cure himself of that sin and then offer his prayer, as it is written: "Let us search and try our ways" first, and then, "turn again unto the Lord" (Lam. III, 40). So Hezekiah, recognizing his fault, set his mind to put himself right with the Shekinah, the place against which he sinned. For all females are in the shelter of the Shekinah, and it abides with one who has a wife, but not with one who has none, and therefore Hezekiah first resolved to marry, and then offered his prayer. In regard to the actual language of his prayer, the words "Remember now, O Lord, I beseech thee, how I have walked before thee" allude to the fact of his having kept the holy covenant without defiling it; the words "in truth and with a perfect heart" denote that he clung to all the principles of faith which are comprised under the word "truth", and the words "and have done that which is good in thy sight" indicate that in praying he always concentrated his mind upon declaring the unity of God with full conviction. Finally, Hezekiah "wept sore", because there is no door which remains closed to tears.'
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THE ANGEL WHO REDEEMED ME FROM ALL EVIL. This is the angel who takes part in every deliverance. R. Eleazar said: "After Jacob had mentally carried the blessings from the lower to the upper sphere, he then drew them from the upper to the lower. Thus he first said: "The God which hath fed me", and then, having set the blessings in that place, he said "the angel who redeemed me".' R. Eleazar further said: 'It is written: "For the Cherubim spread forth their wings over the place of the ark" (I Kings VIII, 7). The Cherubim were kept in their place miraculously, and three times a day they used to spread out their wings and cover the ark. They were a representation of the upper Cherubim and had the form of children, and they stood beneath that place on the right and the left. They were the first recipients of the blessings which flowed from above, and transmitted them further, and this is the meaning of the words, "the angel who blessed me", that is, the angel first received blessings from the beings above, and with them "blessed the lads", to wit, the Cherubim, and from them blessings were transmitted from the upper to the lower creatures. [229a]
R. Hiya discoursed on the verse: House and wealth are an inheritance from parents, but from the Lord is a prudent wife. (Prov. XIX, 14). 'When God gives a house and money to a man,' he said, 'sometimes he bequeaths the whole to his son, and therefore these things, although they are ultimately from God, may be called "inheritance of parents". But the possession of a good wife comes to man only from God. For God mates couples before they are born, and when a man is worthy he obtains a wife according to his deserts. Sometimes it happens that after the lot has been cast, that man perverts his ways, and then his mate is transferred to another until he rectifies his ways, or else until his time comes, and then the other is removed to make way for him and he comes into his own; and this is grievous in the sight of God, to remove one man to make way for another. Nor is it only a prudent wife who is from God. For if God has purposed to bestow benefits on a man, but he goes astray to the "other side", then from that other side to which he cleaves there shall come to him one who shall bring upon him all accusations and all ills. Hence of the wife who is not prudent Solomon said: "And I find that woman more bitter than death" (Eccl. VII, 26), because it is the man's sins which have drawn her on him. Hence, when God is pleased with a man, he provides for him a wife who is prudent, and redeems him from the other side. Hence Jacob said, "the angel who hath redeemed me from all wrong", meaning that a wife had not been assigned to him from the "other side", and that there was no defect in his seed, all of them being righteous and perfect.'
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SHALL BLESS THE CHILDREN. They were deserving of blessing because Joseph had kept the sign of the holy covenant. When Joseph said, "they are my sons whom God has given me here", he showed his father the sign of the covenant which he had kept, and therefore they were meet for blessing, and he also was deserving of blessing in abundance. Hence Jacob gave to the others only one blessing, but to Joseph many blessings, as it says, "the blessings of thy father ... shall be upon the head of Joseph" (Gen. XLIX, 26).
R. Judah discoursed on the verse: Unto thee do I lift up mine eyes, O thou that sittest in the heavens (Ps. CXIII, 1). He said: 'Prayer offered with true devotion is directed on high to the supernal recess, from whence issue all blessings and all freedom, to support the universe. It is attached above to the mystery of the supreme Wisdom, and it is attached below to him who sits on the throne of the patriarchs which is called heaven. Hence it is written here: "Who sits in the heavens." When the blessings issue from the supernal recess, they are all received by this place called heaven, and from thence they flow down till they come to the place called the "Righteous One the foundation of the world", from whence are blessed all the (heavenly) hosts and camps after their kind. All these heavenly legions are crowned by seventy-two lights, of which seventy [8] form a circle about the world, while in the midst of the circle is a certain point [9] from which the whole of the circumference is fed. The house of the holy of holies is the place [229b] for that spirit of all spirits, where lies hid the mystery of all mysteries, and when this removes, all move after it.'
As R. Hizkiah and R. Jose and R. Judah were once journeying together, R. Jose said: 'Let each one of us give some exposition of the Torah.' R. Judah thereupon began with the verse, "Remember not against us the iniquities of our forefathers, let thy tender mercies speedily prevent us" (Ps. LXXIX, 8). He said: 'God in His great love for Israel allows no one to sit in judgement on them save Himself, and when He tries them, He is filled with compassion for them like a father for his children, and when He finds they have done wrong, He removes their offences one by one until there are none left to place them in the power of the other side. Hence it says, "let thy mercies prevent us", because otherwise Israel would not be able to exist, in face of all the accusers and all the adversaries who are lying in wait for them above. Hence it continues "for we are very poor", that is, poor in good deeds in the sight of God. For were Israel rich in good deeds before God, idolatrous nations would not be able to exist in the world. It is Israel who enable other nations to hold their head high, because but for their sins the nations would be subdued before them. And, as we have already said, had not Israel by their sins brought the other side into the Holy Land, the idolatrous nations would not have gained possession of it, and Israel would not have been exiled from their land. Hence, because "we are brought very low", therefore "let thy tender mercies speedily prevent us".'
R. Jose discoursed on the verse: "Serve the Lord with gladness, come before his presence with singing" (Ps. C, 2). He said: 'The service of prayer offered by man to the Holy One, blessed be He, should be carried out with gladness and with singing, so that he may associate with him the Community of Israel; and then he should proclaim the unity in the fitting manner, as it says: "Know ye that the Lord he is God" (Ibid. 3). These two activities of gladness and song correspond to the two prayers of morning and afternoon, and to the two daily sacrifices -- gladness in the morning and singing in the afternoon. The evening prayer, on the other hand, is optional, because at that time she (the Shekinah) is distributing sustenance to all her hosts, and it is not the time for blessing. In the daytime she is to be blessed from these two sides, morning and afternoon, out of gladness and singing, and at night time she divides the blessings among all in the fitting manner.'
R. Hizkiah took for his text the verse: "Let my prayer be established like incense before thee, the lifting of my hands like the evening oblation" (Ps. CXLI, 2). He said: 'It may be asked, why did David mention here the oblation of the evening rather than [230a] of the morning? The answer may be given as follows. The offering of incense betokens joy, as it is written, "oil and incense rejoice the heart" (Prov. XXVII, 9). Hence the high priest, when he lit the candlestick, used to offer incense morning and evening (Ex. XXX, 7, 8); in the morning, because that is the natural season of joy, and in the evening to rejoice the left side, as befits. We see, then, that incense always betokened joy. Further, the incense links and unites upper and lower, and so removes death and wrath and accusation from the world and prevents them from prevailing over it; it was through the incense that Aaron stayed the plague. Hence the incense symbolizes universal joy and universal union. Now David offered the prayer we have quoted at the time of the afternoon oblation, when the world is under the aegis of justice, and he meant it to ascend and remove the wrath that was prevalent at that hour like the incense which removes wrath and accusation; hence he mentioned the "oblation of eventide", the time when punishment descends on the world. Observe that the Temple was burnt at the time of the evening oblation, as it is written: "Woe to us because the day hath declined and the shadows of evening stretch out" (Jer. VI, 3). The "shadows of evening" are the accusers and the punishments which are abroad at that hour. Hence we have learnt that a man should say the afternoon prayer with special devotion, even more than other prayers. Hence, too, it was that Isaac instituted the afternoon prayer, as we have already explained.'
As they proceeded they came to a mountain. Said R. Jose: 'This mountain is very formidable, let us keep clear of it.' Said R. Judah: 'If I were alone I should think the same, since we have learnt that he who travels alone makes his life forfeit. But this does not apply to three, all the more seeing that each one of us is worthy to be accompanied by the Shekinah.' Said R. Jose: 'But we have learnt that a man should not rely on a miracle, since even Samuel said: "How can I go? If Saul hear it, he will kill me" (I Sam. XVI, 2), and he was more worthy than we are.' He replied: 'Even so, he was by himself and the danger was obvious, whereas we are three and there is no danger actually in sight. For if it is evil spirits you are afraid of, we have learnt that they do not show themselves to three or harm them, and if it is robbers, there are none here, because this mountain is far from any inhabited spot, and people never pass here. The only thing we have to be afraid of is wild beasts. Scripture speaks of "the angel who redeemed me from all evil". This angel is the Shekinah, who continually accompanies a man and leaves him not so long as he keeps the precepts of the Law. Hence a man should be careful not to go on the road alone, that is to say, he should diligently keep the precepts of the Law in order that he may not be deserted by the Shekinah, and so be forced to go alone without the accompaniment of the Shekinah. Hence, before starting on a journey a man should first address his prayer to God in order that he may draw the Shekinah to himself, to be protected by it on the road and delivered from all harm. So Jacob, on setting out, said: "If God shall be with me", i.e. if the Shekinah will accompany me, "and keep me in this way" (Gen. XXVIII, 20), to deliver me from all harm. Now Jacob was alone [230b] at that time, but the Shekinah went with him; all the more so then will it accompany the Companions who discourse on the Torah.' Said R. Jose: 'What are we to do? If we remain here we shall be overtaken by night; if we commence to ascend, the mountain is very high, and there is danger from wild beasts.' Said R. Judah: 'I am surprised at you, R. Jose.' He replied: 'We have learnt that a man should not rely on a miracle, for God does not perform miracles at all times.' He answered: 'That applies only when a man is by himself. But we are three, and words of Torah pass between us and the Shekinah is with us; therefore we have no need to fear.'
As they went on, they perceived on the mountain a rock in which was a cave. Said R. Judah: 'Let us go up to yonder rock, as I see there a cave.' So they went up there. Said R. Jose: 'Perhaps there are wild beasts in this cave which will attack us.' Said R. Judah to R. Hizkiah: 'Why is R. Jose so afraid? He is not a sinner that he should fear, and we read that "the righteous is bold like a lion" (Prov. XXVIII, 1).' R. Jose said: 'It is because we are wilfully exposing ourselves to danger.' He replied: 'If that were so, you would be right, but there is no danger apparent here, and once we enter the cave no danger will follow us.' So they went into the cave. R. Judah then said: 'Let us divide the night into three watches, and let each one of us stand to his post in one of them, and let us all keep awake.'
R. Judah then commenced with the text: "Maskil to Ethan the Ezrahite" (Ps. LXXXIX, 1). He said: 'This psalm was uttered by our father Abraham when he devoted himself to the service of his Master and conferred on mankind the boon of teaching them to acknowledge God as ruler of the world; and he was called Ethan (lit. strong) because he clung strongly to God. "I will sing of the mercies of the Lord for ever." Song comes from the side of the Left, not of Hesed (Mercy); so by this exordium the side of the Left was embraced in the Right. It was for this purpose (to combine Left with Right) that God tried Abraham, in order that he might be found to unite justice with mercy, and so be perfect. Hence he could say: "I will sing of the mercies of the Lord for ever." He continued: "With my mouth will I make known thy faithfulness to all generations." This refers to the faithfulness of God in making Abraham known in the world and causing his name to be in the mouth of all creatures. God made known to Abraham the true principle of faith, and he thereupon realized that he was the foundation and support of the universe. For when God created the universe, He saw that it could not endure unless He stretched forth His right hand to it. For this world was created under the aegis of justice, and it was not established save by the right hand. Hence Abraham continued: "I said, the world is built up on mercy (hesed)", the first step in the building up of the world having been the light of the first day. Then on the second day the Left came into play and with it was established the heaven, as it says: "Thou establishest the heavens, thy faithfulness is in them." (This may also be explained to mean that the heavens were established by those mercies of the first day, and that the mystery of faith was established in them, the heavens being the bulwark of faith.) The text continues: "I have made a covenant with my chosen." This covenant is the secret of faith. Or we may interpret the "chosen one" of [231a] the Zaddik from whom issue blessings to all the lower creation, all the holy Hayyoth being blessed from the stream which flows forth to the lower world. "I have sworn unto David my servant", to wit, that he will always be established in this Zaddik, the foundation of the world, save in the time of galuth, when the flow of blessing is cut off, and faith is defective, and all joy is banished. During this period, at nightfall, joy no longer enters before the King . Yet, though rejoicings do not enter, angels stand outside and chant hymns, and at midnight when the impulse from below arrives on high, God arouses all the hosts of the heaven for lamentation and strikes the firmament, causing upper and lower worlds to quake; nor is there any respite save when those below commence to study the Torah. Then God and all those with Him listen with joy to that voice, and relief is felt. For on the day on which the Sanctuary below was destroyed, God swore that He would not enter the celestial Jerusalem until Israel should enter the earthly Jerusalem. Now all those singers stand outside and chant hymns in the three watches of the night and intone praises, and all the hosts of the heavens sing at night and Israel by day, nor is the sanctification recited above until it is recited by Israel below, and only then do all the hosts of heaven sanctify the holy name together. Hence, Israel are holy and are sanctified by upper and lower angels, since the sanctification of the holy name is complete only when uttered above and below together.'
R. Jose discoursed on the verse: Whereupon were the foundations thereof fastened? (Job XXXVIII, 6). He said: 'When God created the world, He established it on seven pillars, but upon what those pillars rest no one may know, since it is a recondite and inscrutable mystery. The world did not come into being until God took a certain stone, which is called the "foundation stone", and cast it into the abyss so that it held fast there, and from it the world was planted. This is the central point of the universe, and on this point stands the holy of holies. This is the stone referred to in the verses, "Who laid the corner-stone thereof" (Ibid. 6), "the stone of testing, the precious corner-stone" (Is. XXVIII, 16), and "the stone that the builders despise became the head of the corner" (Ps. CXVIII, 22). This stone is compounded of fire, water, and air, and rests on the abyss. Sometimes water flows from it and fills the deep. This stone is set as a sign in the centre of the world. It is referred to in the words, "And Jacob took a stone and set it as a pillar" (Gen. XXXI, 45). Not that he took this stone, which was created from the beginning, but he established it above and below, by making there a "house of God". This stone has on it seven eyes, as it is written, "On one stone seven eyes" (Zech. III, 9), and it is called "foundation stone", for one thing because the world was planted from it, and for another because God set it as a source of blessing to the world. Now at sunset, the Cherubim which stood in that place used to strike their wings together and spread them out, and when the sound of the beating of their wings was heard above, those angels who chanted hymns in the night began to sing, in order that the glory of God might ascend from below on high. The striking of the Cherubim's wings itself intoned the psalm, "Behold, bless ye the Lord, all ye servants of the Lord ... lift up your hands to the sanctuary, etc." (Ps. CXXXIII). This was the signal for the heavenly angels to commence. At the second watch [231b] the Cherubim again beat their wings, giving the signal to the angels of that watch. The psalm of the Cherubim this time was "They that trust in the Lord are like Mount Zion, etc." (Ps. CXXV). At the third watch the Cherubim beat their wings to the words "Hallelujah, praise, O servants of the Lord, praise the name of the Lord" (Ps. CXIII), and then the angels of the third watch commenced to sing, and also all the stars and constellations of the heaven, as it is written: "When the morning stars sung together and all the sons of God shouted for joy" (Job XXXVIII, 7), and also, "Praise him, all ye stars of light" (Ps. CXLVIII, 3), these being the radiant stars which are appointed to sing at dawn. After them Israel take up the chant below, and so the glory of God ascends both from below and from above, from Israel below in the day, and from the celestial angels above in the night, and so the name of God is fully praised on all sides. As for this stone that we have mentioned, all the angels above and Israel below take hold on it, and it ascends to be crowned in the midst of the patriarchs by day. At night the Holy One, blessed be He, comes to disport Himself with the righteous in the Garden of Eden. Blessed are those who stand at their posts and study the Torah at night, because God and all the righteous in the Garden of Eden listen to the voice of those sons of men who study the Torah.'
That stone we have mentioned is a goodly stone, and it is hinted at in the verse "And thou shalt set in it a setting of stone, four rows of stone" (Ex. XXVIII, 17), because there is another stone of which it is written "And I shall remove the heart of stone, etc." (Ezek. XXXVI, 26). The two tablets of stone were also hewn from this stone; and this was also called "the stone of Israel" (Gen. XLIX, 24), as has been explained. R. Hizkiah quoted the verse: "And the stone shall be according to the names of the children of Israel, twelve" (Ex. XXVIII, 21). He said: 'These are the precious supernal stones which are called "the stones of the place" (Gen. XXVIII, 11). They were "according to the names of the children of Israel" because just as there are twelve tribes below, so there are twelve tribes above, which are twelve precious stones; and therefore it is written: "Whither the tribes go up, even the tribes of the Lord, for a testimony unto Israel" (Ps. CXXII, 4), the reference being to the supernal Israel. Further, just as there are twelve hours in the day, so there are twelve hours in the night, in the day above and in the night below, each corresponding to each. These twelve hours of the night are divided into three sets, to each of which belong hierarchies of angels, which take their portion first. Hence, at midnight two ranks stand on one side and two on the other, and a celestial spirit goes forth between them and then all the trees in the garden break forth into song and God enters the garden, as it says: "Then do all the trees of the wood sing for joy before the Lord, for he cometh to judge the earth" (I Chron. XVI, 33), because judgement enters among them and the Garden of Eden is filled therewith. Then the north wind springs up, bringing joy in its train, and it blows through the spice trees and wafts their perfume, and the righteous put on their crowns and feast themselves on the brightness of the "pellucid mirror" -- happy are they to be vouchsafed that celestial light! The light of this mirror shines on all sides, and each one of the righteous takes his appropriate portion, each according to his works in this world; and some of them are abashed because of the superior light obtained by their neighbours. [232a] When night commences, numbers of officers of judgement arise and roam about the world, and the doors are closed, as we have affirmed. Thus at midnight the side of the north comes down and takes possession of the night until two-thirds of it have passed. Then the side of the south awakes until morning, and then both south and north take hold of it (the Shekinah). Then come Israel here below, and with their prayers and supplications raise it up until it ascends and hides itself among them, and receives blessings from the fountain-head.'
While they were sitting midnight arrived, and R. Judah said to R. Jose: 'Now the north wind awakes and the night is divided, and now is the time when the Holy One, blessed be He, longs for the voice of the righteous in this world, the voice of those who study the Torah. Now God is listening to us in this place; therefore let us not cease from discoursing on the Torah.' He then commenced:
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THE ANGEL WHO DELIVERED ME FROM ALL EVIL. This is the same as the one mentioned in the verse: "Behold I send an angel before thee, etc." (Ex. XXIII, 20), who, as we have laid down, is the deliverer of the world, the protector of mankind, and the one who procures blessings for all the world, he himself receiving them first. This angel is sometimes male, sometimes female. When he procures blessings for the world, he is male, resembling the male who provides blessings for the female. But when he comes to bring chastisement on the world he is called female, being, as it were, pregnant with the judgement. Similarly, in the words, "the flame of the sword which turned every way" (Gen III, 24), there is a reference to the angels who are God's messengers, and who turn themselves into different shapes, being sometimes female and sometimes male, sometimes messengers of judgement and sometimes of mercy. In the same way, this angel can take all colours like the rainbow, and treats the world correspondingly. [232b]
R. Jose discoursed on the verse: The king's strength also loveth judgement, thou dost establish equity, etc. (Ps. XCIX, 4). 'The king', he said, 'is God, who loves judgement and takes fast hold of it, because by judgement the earth is established. By judgement, too, the Community of Israel is confirmed and established, because from there it is sustained, and receives all its blessings. Hence all its desire and all its longing is for judgement. The words "Thou dost establish equity (mesharim, lit. straightnesses)" refer to the two cherubim below who render the world safe and habitable.'
R. Hizkiah discoursed on the verse: Praise ye the Lord (Hallelujah), praise, O ye servants of the Lord, praise the name of the Lord. 'The repetition of the word "praise" in this verse', he said, 'seems somewhat pointless, but there is a reason for it. We have been taught that a eulogy should not be extravagant, and that to ascribe to another merits which he does not possess is really to reproach him; and, therefore, in recounting the praises of a deceased person, we should say only what he deserves and no more, otherwise through trying to praise we shall really blame him. Now the word Hallelujah (lit. praise ye Yah) contains the highest of all the praises of the Lord, mentioning, as it does, the place to which no eye can penetrate, being most recondite and inscrutable. This is Yah, the name which is supreme above all. Hence this psalm commences with "Hallelujah", a word in which praise and name are combined. Further, the subject of the word "praise" is not specified, but just as the name Yah is undisclosed, so those who praise it are undisclosed, and so it is fitting that all should be undisclosed in the realm of the supreme mystery. But the psalmist then continues: "Praise, O ye servants of the Lord, praise the name of the Lord", because this is a place which is not undisclosed, a place which is called "Name". The first is completely undisclosed, the second half undisclosed, half disclosed, and therefore the psalmist specified those who praised that place, and said that they are "the servants of the Lord", who are meet to praise this place. The text continues "Blessed be (Yehi) the name of the Lord." The word yehi consists of the name Yah and the letter yod, and indicates the continuity between that supernal and inscrutable place which is Yah and the grade of the covenant which is the lower yod. For this reason the word yehi (let there be) in the account of the Creation, is used only of the upper productions, e.g. "let there be light", "let there be a firmament", "let there be lights", but it is not used in connection with the [233a] lower productions. So by this word the Holy Name is blessed in all. The text continues: "From the rising of the sun unto the going down thereof." The "rising" is the supernal place from which the sun derives light to shine over all, the place of the supernal and hidden fountainhead. The "setting" is the place to which faith is attached, from which blessings issue to all, and from which the world is sustained, as has been affirmed. The whole depends upon the impulse from below which is given by the service of the Lord when they bless the Holy Name, as we have said.'
By this time the morning had dawned, and so they came out of the cave, not having slept the whole night. They went on their way, and when they got beyond the hills they sat down and said their prayers. They then came to a village, where they stayed the whole day. At night they slept till midnight, when they rose to study the Torah. R. Judah began:
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AND HE BLESSED THEM ON THAT DAY, SAYING: IN THEE SHALL ISRAEL BLESS, SAYING. 'The expression "that day" has an esoteric meaning, and signifies the grade which is in charge of blessings above, the "day" from the supernal place which is called "That" (Hu). Hence we translate "by the day of That", indicating that there is no separation between "day" and "That". The two signify an upper grade and a lower grade in conjunction. Thus Jacob blessed the sons of Joseph with the union of upper and lower in order that the blessings might be unalterable. He then completed the conjunction by saying, "in thee shall Israel bless". The name Israel here refers to the patriarch Israel. This Israel receives blessings from above and then blesses all through this lower grade. Hence he said "God make thee as Ephraim and Manasseh", putting Ephraim first because Ephraim were called Israel, as it is written: "Son of man, these bones are the whole house of Israel" (Ezek. XXXVII, 11), where the reference according to tradition is to the members of the tribe of Ephraim who were killed when they tried to break out of the captivity of Egypt before the time. For that reason, too, the tribe of Ephraim in the wilderness journeyed on the west. [10] Note that Israel blessed the sons of Joseph before he blessed his own sons, which shows that a man loves his grandchildren more than his children.' R. Jose said: 'It is written: "The Lord hath remembered us, he will bless, he will bless the house of Israel." The first "he will bless" refers to the men, and the "house of Israel" to the women, because the women derive blessings only from the blessings of the men. Alternatively, this lesson may be derived from the verse: "He shall make atonement for himself and for his house" (Lev. XVI, 6) -- for himself first and for his house afterwards. In this case we may interpret the words "He shall bless the house of Israel" to mean that God gives extra blessings to a man who is married, in order that his wife may be blessed through him, [233b] and so he receives two portions, one for himself and one for his wife.'
R. Hizkiah discoursed on the verse: "Thine eyes did see mine imperfect substance, and in thy book they were all written, etc." (Ps. CXXXIX, 16). 'This verse', he said, 'has been frequently expounded. All the souls which came into existence when the world was created stand before God before coming down in that same form in which they afterwards appear in the world, since that bodily appearance of man which he had in this world is also found above. When this soul is about to descend into the world, it stands before God in the form which it is to assume in the world, and God adjures it to keep the precepts of the law and not to transgress them. Hence it says: "Thine eyes saw mine imperfect form" before it appeared in the world, "and in thy book they were all written", that is to say, all the souls in their forms are recorded in the book. The text proceeds: "The days are fashioned and there is not one among them", that is, there is not one day of them in this world which can stand before its Master as it should. For when a man is virtuous in this world his days are blessed above, from that place which is the measure of his days, mentioned in the verse, "Show me, a Lord, mine end, and what is the measure of my days" (Ps. XXXIX, 5). The "end" here is the "end of the right", which was united with David, and the "measure of my days" was the power in charge of his days.' R. Judah said: 'I have heard from R. Simeon that this verse refers to the days which were assigned to him out of the life of Adam, namely seventy years, since it has been affirmed that David had no life of his own, but Adam gave him seventy years of his life. David therefore prayed to know why it was that he had no life of his own, and continued, "Let me know how fleeting I am", that is to say, why, like the moon, I am without light of my own, unlike all those celestial lights which all have their own life. This is what David sought to know, but permission was not given to him. Observe that all celestial blessings were delivered to this grade to transmit to all creatures, and although it has no light of its own, all blessings and all joy and all goodness are contained in it and issue from it, and therefore is it called "the cup of blessing", or even simply "blessing", as it is written, "The blessing of the Lord maketh rich" (Prov. X, 22). Therefore it has a residue from all and is filled from all; it receives [234a] of the supernal blessings to transmit them further.' Said R. Isaac: 'We know this from the fact that Jacob blessed the sons of Joseph from the place from which all blessings had been delivered into his hand to transmit.'
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AND JACOB CALLED TO HIS SONS AND SAID: GATHER YOURSELVES TOGETHER, ETC. R. Abba discoursed on the verse: He turned to the prayer of the lonely one and did not despise their prayer (Ps. CII, 18). He said: 'The use of the word "turned" here, instead of "hearkened" or "listened", is significant. The prayer of an individual man only enters before the Holy King with great difficulty, because before it can be crowned in its place God examines it closely and weighs the merits and defects of that individual. He does not so with the prayer of a congregation; for congregational prayers are offered by many who are not virtuous, and yet they all come before God and He does not regard their sins. Therefore it says, "God turns to the prayer of the solitary one" and weighs and considers it, and examines in what spirit it is offered and who is the man that offers it, and what is his conduct. Hence a man should pray with the congregation because "God does not despise their prayer", even though they do not all pray with devotion. According to another explanation, the word "solitary" here refers to an individual who is united with numbers, to wit, Jacob, who was united with two sides, and who called his sons and prayed for them that they might be acceptable above and not be destroyed in the captivity. When Jacob called his sons, Abraham and Isaac were there and the Shekinah with them, rejoicing in Jacob, and in the prospect of joining the patriarchs [234b] and forming with them a chariot. When Jacob said to his sons, "I will tell you what will befall you in the latter end of days", a kind of sadness came over him and the Shekinah departed. His sons, however, raised their voices and said, "Hear, O Israel, etc.", and Jacob answered, "Blessed be the name of his glorious kingdom for ever and ever", and on this proclamation of the unity the Shekinah returned to its place.
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AND JACOB CALLED. The word "called" signifies that he established them in their place above and below. Similarly, Moses "called Hosea son of Nun, Joshua" (Num. XIII, 16) to establish him in his proper place. There is a similar significance in the expressions "And he called his name Jacob" (Gen. XXV, 26) and "the God of Israel called him El" (Gen. XXXIII, 20). So, too, "I called from my sorrow unto the Lord" (Jonah, III, 7), signifying that one who praises his Master and addresses supplications to Him establishes his Master more firmly, by showing that all depends upon Him and not upon any other power. AND HE SAID. It has been laid down that "saying" means "thinking", as in the expression "And thou shalt say in thy heart" (Deut. VII, 17). ASSEMBLE YOURSELVES; that is, in complete harmony. AND I SHALL TELL YOU. The word "tell" (agidah) contains an allusion to the esoteric wisdom. He sought to reveal to them their final destiny. It may be asked, seeing that he did not reveal what he sought to reveal, why are his words, which were afterwards belied, recorded in the Scripture? The truth is that all that was needful to be revealed is completely stated, and there is a hidden meaning within, and so nothing in the Scripture is belied. In fact, everything is included in the Scripture, and there is no word or letter short in it. Jacob said all that was needful for him to say, but not all openly, and not a letter was short of what was required. R. Judah and R. Jose were one day sitting at the gate of Lydda. Said the latter: 'We are told that Jacob blessed his sons, but what are the blessings?' R. Judah answered: 'He did indeed bless them, as, for instance, "Judah, thee shall thy brethren praise", "Dan shall judge his people", "Out of Asher his bread shall be fat", and so forth; but what he sought to reveal to them he did not reveal, namely, the end. We have laid down that there is an end to the right and an end to the left, and he sought to reveal to them the end (of the left) in order that they might keep themselves [235a] pure from uncleanness. What he revealed to them referred only to the time when they were in the Holy Land; later things were not stated openly, but are only hinted at in this section and in these blessings.'
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