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THE SEPHER HA-ZOHAR OR THE BOOK OF LIGHT |
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CHAPTER 91. RABBI ELEAZAR AND RABBI HEZEKIAH, AND THEIR NOCTURNAL STUDIES. Rabbi Eleazar was once staying at a wayside inn in Lud, where he met with Rabbi Hezekiah. At midnight, as was his custom, he arose to meditate on the Secret Doctrine. His fellow student did the same. Said Rabbi Eleazar: "An inn affords good opportunities to students for meeting together. It is written, 'As the apple tree amongst the trees of the forest, so is my beloved among the children of men. I sat me down under his shadow with great delight and his fruit was sweet to my taste' (Cant. II. 3). The esoteric meaning of these words is this: The apple tree that is distinguished by its color from all other trees in the woods refers to the Holy One, the most desired of all beings. Therefore it is said, 'I sat me down under his shadow,' that is, under the divine and not of any other inferior celestial ruler. 'His shadow,' since when? From the time that Abraham appeared in the world, of whom it is written, 'Abraham my friend' (Is. XL. 8).Is. 41:8 The words, 'and his fruit was sweet to my taste,' refer to Isaac, who was holy fruit. Another interpretation of 'I sat me down under his shadow with great delight' is that they refer to Jacob, as it is written, 'These are the children of Jacob,' whilst 'his fruit was sweet to my taste' denote Joseph, whose children were the quintessence of the descendants of Jacob, and because of this were called by the name of Ephraim, as it is stated, 'Ephraim my dear son' (Jer. XXXI. 20). Also85-85b Abraham may be likened unto the apple tree among the trees of the wood, for his pure life was as a sweet perfume. By his faith and obedience to the Holy One he far excelled others both in the world on high as those in the world below, and thus became distinguished as Abraham the Unique, to whom no man that has ever rested in the world is to be compared." Said Rabbi Hezekiah: "Do not the words, 'The souls that they had gotten in Haran,' indicate that they were individuals who had attained the true faith, the same as Abraham?" Said Rabbi Eleazar: "They certainly refer to those who were converts to. Abraham's faith, yet they never attained unto his excellency in the divine life." Rabbi Eleazar here for some moments remained silent, and then said: "It has just been said unto me that Abraham was not termed 'Unique' until after the birth of Isaac and Jacob, when all these three patriarchs became conjoined and regarded as the fathers of the faithful." Said Rabbi Hezekiah: "What has been said unto you is perfectly true. Whilst the 'apple tree among the trees of the wood,' and also 'my beloved among the children of men,' together with 'under his shadow,' all refer to the Holy One; the words 'I sat me down with great delight' signify the time when the Divine Presence was manifested on Mount Sinai and Israel received the Secret Doctrine and said, 'All that the Lord hath said, we will do and obey' (Ex. XXIV. 7). 'And his fruit was sweet to my taste' signify the Secret Doctrine, as it is written, 'Sweeter than honey and the honeycomb' (Ps. XIX. 11). Another interpretation has reference to the souls of the righteous, who are all the fruit of the works of the Holy One and dwell with him on high. Observe that all souls in the world are the fruit of his work before they become incarnated, and form one grand aggregate which, after descending into the earth life, become separated and differentiated into male and female forms that eventually become united. Observe that the desire of the female towards the male induces in it a similar and corresponding feeling resulting in marriage. This reunion is brought about and accomplished by the Holy One alone, and not by any celestial chief or ruler. Blessed is the man whose life is pure and who walks in the path of truth, for their soul becomes united with soul as they existed before incarnation. He whose life is a pure and spiritual life is the perfect man, of whom it is written, 'His fruit is sweet to my taste.' or he is not only blessed himself, but is a blessing to the world and we are able to conclude, therefore, that weal or woe, happiness or unhappiness, are the results of our own acts, words and deeds." Said Rabbi Hezekiah to Rabbi Eleazar: "Listen85b-86a to what has been said to me. It is written, 'From me is thy fruit found' (Hes. XIV. 8).Hosea 14:8 This is what the Holy One said to the congregation of Israel, 'thy fruit,' and not 'my fruit,' meaning that as through the united desires of the male and female fruit is born, or a soul is born, so it is with the union of the congregation of Israel with the Holy One. They become united to them by the tie of holy and pure love resulting in holy fruit, as marriage does in the production of offspring." CHAPTER 92. RABBI JOSE ON THE SEVEN HEAVENS OR FIRMAMENTS. Said Rabbi Jose: "It is written, 'And it came to pass, in the days of Amrafel King of Shinar' (Gen. XIV. 1). In the prophecy of Isaiah we read, 'Who (mi) raised up the Just One from the east and called him to follow after him' (Is. XLI. 2). This verse has already been the subject of comment to the neophytes, being replete with the mystery of the hidden wisdom that teaches that the Holy One created seven firmaments or heavens above, wherein to manifest his glory, all of them being based and founded on principles beyond human comprehension, which therefore remain subjects of faith and not of knowledge. The highest of these heavens is altogether invisible and rules all those below it, and is therefore called mi (who), as it is written, 'From the womb of Mi came forth the ice' (Job XXXVII. 28).Job 38:29 The lowest of these firmaments or heavens is void of light and non-luminous; and, because so, it is attached to those above it to receive it from them. It is distinguished from them by the letters 'y' and 'm' and called yam (the sea), and such it really is to the highest heavens termed Mi (the same letters changed in their order). All the higher firmaments pour their light into it, as rivers discharge their waters into the sea, so that this lower heaven produces fruit, fish, after their species. David refers to it in the words, 'The great and wide sea wherein are things creeping innumerable, both small and great beasts' (Ps. CIV. 25). 'Who raised up or called the Just One to come from the east' alludes to Abraham, and 'to follow him' refer to this lower heaven that forms, as just stated, a sea to the higher heavens above it. It is further added, 'and cast down nations before him.' To whom are these words to be applied? To the lower heaven, also that avenges the oppressed and causes their enemies to fall and be destroyed. In speaking of it David said, 'Thou hast given me the necks of my enemies and destroyed them that hate me' (Ps. XVIII. 40). The above words refer also to Abraham, whose enemies the Holy One caused to be destroyed. Again it is further added, 'and made him rule over kings,' that is, those celestial chiefs that are set over nations as rulers, and protectors who are chastised at the same time that the nation or peoples under their control are afflicted86a with divine judgments. 'He pursued after and passed safely'Is. 41:3 refer to Abraham, who pursued his enemies without harm or suffering to himself, for the Holy One destroyed them from before him and 'he passed safely,' or rather, 'peace went before' (yaabor shalom), leaving no traces behind; that is, the Holy One who is sometimes called 'Peace,' intimating that either concealed and hidden by a cloud, or carried in a chariot, Abraham passed through the land instead of marching through it on foot. Now scripture states it was no angel or divine messenger, but the Holy One who went before him; 'with his feet,' that is, with angels that are subordinate to him; as it is written, 'And his feet shall stand in that day,' etc. (Zach. XIV. 4). According to another interpretation of the words, 'Mi (who), raised up or brought the just One from the east,' it is affirmed that after creation of the world the Holy One determined to bring Abraham into it, that he might serve him and become a progenitor of Jacob and the twelve tribes of Israel, who, like their forefathers, were servants of the Holy One. The esoteric meaning of these words, therefore, is that he called Abraham, the just One, out of the east to serve him and do his will, as it is stated, 'Get thee out and all the people that follow thee' (that are at thy feet) (Ex. XI. 8). A further exposition is that the words refer to the east, where the light first dawns and illuminates the south and is pressed by Mi heir (who raised), whilst by 'called the Just One to follow him' have reference to the west. The mystic meaning of the whole verse is that the West will eventually be able to subdue all other nations receiving accessions of power and numbers from the East, in the world." Said Rabbi Jehuda: "Who has called the Just One to come from the east' refer certainly to Abraham, for from observing the rising of the sun in the east he obtained the first true conception of the Holy One and reasoned then within himself, 'This sun is the king who created me.' He therefore bent in adoration before it and worshipped it all that day. Then, however, the sun set and the moon arose and began to shine. 'This truly,' said he, 'is the deity and rules over the sun whom I have been worshipping all the day, whose light and splendor have faded and given way to that of the moon who now rules supreme.' He thereupon worshipped it all through the night. In the morning he observed the moon disappear and the sun arising again from the east, and said to himself, 'Surely above those kings there is some other and higher power that rules and governs and commands their obedience.' Then the Holy One, seeing the desire of Abraham for divine knowledge rising within him, manifested himself unto him and spake86a unto him as it is written. He called the just One to follow him; that is, he made himself, both by sight and speech, known unto Abraham."NdM omits pages 86b-91b CHAPTER 93. KABBALISTIC REMARKS ON MARRIAGE. SAID Rabbi Eleazar: "It is written, 'What shall we do for wives for them that remain?' (Jud. XXI. 7), and further it is added, 'Therefore they commanded the children of Benjamin saying, go and lie in wait in the vineyards and catch you every man his wife, and see and behold if the daughters of Shiloh come out to dance in dances; then come ye out of the vineyards, and catch you91b-92a every man his wife of the daughters of Shiloh.' This incident in connection with the tribe of Benjamin shows how a man may and can become the husband of one who is the sister soul of another, and how as tradition teaches us, betrothment may take place during a feast through fear lest another may pray to obtain the betrothed herself. On further reflection you will discover and understand the mystery or secret law that governs marriage, which is similar to that which operates when a man marries and dying leaves no offspring. When that happens, his widow is bound to espouse her late husband's brother. If she brings forth a son, he is animated with the soul of his defunct father who incarnates a second time within him. This son finds no wife who is his sympneumata because this animates his own mother. Therefore, esoteric students declare that it is permissible to celebrate betrothals during feast days, lest another, by his ardent prayers addressed to heaven, may obtain her who is about to become betrothed, as it is possible by such means to obtain a wife whose soul is the sister or twin of another man." Said Rabbi Jehuda: "Truly the subject of marriage must be of the greatest anxiety to the Holy One. Blessed is the lot of Israel who enjoys the secret doctrine that teaches them His Holy way, as also the secrets and mysteries attending them. It is written, 'The law of the Lord is perfect converting the soul' (Ps. XIX. 7). Blessed is he who studies in it and rules his life thereby, for then he acquires length of days and learns the secret of life, as it is written, 'For length of days and long life and peace shall it add to thee.'" (Prov. III. 2). CHAPTER 94. ON THE STUDY OF THE SECRET DOCTRINE. Said Rabbi Jose: "We read, 'And Abraham was ninety-nine years old' (Gen. XVII. 1), and also, 'Thy people are all righteous, they shall inherit the land forever' (Is. LX. 21). Blessed is Israel above every other people, for the Holy One calleth them righteous. We learn by tradition92a that there are a hundred and twenty-eight thousand winged messengers who fly throughout the world, listening to the cry of sorrow and the voice of joy or pain and suffering, proceeding from man and beast and bird, all of which with their prayers are gathered and borne by these angelic beings up before their lord, who judges accordingly as intimated by the words, 'Because a bird of the air shall carry the voice and that which hath wings shall tell the matter' (Eccles. X. 20). When are the judgments resulting from these voices and cries and prayers executed and carried out?" Said Rabbi Hiya: "When a man falls asleep, his nechama or higher self leaves him and, ascending on high, gives account of his deeds and acts and words; therefore is it written, 'Keep the doors of thy mouth even from her who sleepeth near thee' (Mich. VII. 5), alluding to the soul of man." Said Rabbi Jehuda: "Every deed, act or word a man speaks or does, the higher self or 'neshama' has to give an account of it. It was the teaching of Rabbi Eleazar, that ere the evening begins with the setting of the sun, the angels or mighty ones of the signs of the zodiac, close the gates of its constellations that have been open during the day. Then the voice of a herald cries aloud: Assemble and gather yourselves together! As they ascend in silence on high, those who gather up the world cries and prayers descend and go on their mission through the world. When the moon begins to shed her light upon the earth, these winged messengers sound their trumpets in unison and give forth a sound as the shout of great joy. They blow them again when a plaintive sound is heard and then presently myriads of angelic beings begin chanting hymns and praises before their Lord and Master, after which the judgment of the world commences. Then it is when we sleep, our higher selves quit us and give in their account of us and by the grace and goodness of the Holy One are ordered to return and come back again to us, even when we have done and said things we ought not to have done. After midnight when the cock crows and birds begin to waken up, a wind from the northwest commences to92a-92b blow, which is met by a current from the south. Then it is that the Holy One delights himself in the souls of the just in the garden of the heavenly Eden. Happy and blessed is he whose delight is to rise and study and meditate on the Secret Doctrine, for then the Holy One with all the souls of the just made perfect, listen and attend to his voice, as it is written, 'Thou who dwellest in the gardens, thy companions listen to thy voice, cause me to hear it' (Cant. VIII. 13). More than this, the Holy One surrounds him who rises at midnight for study with an aura of light (chesed) to keep and protect him whilst on earth, so that angels above and below become his guardians, as it is written, The Lord will command his loving kindness in the day time and in the night season, his song shall be with me' (Ps. XLII. 9)." Said Rabbi Hezekiah: "Everyone who, rising at midnight, studies and meditates on the secret doctrine enjoys a lasting (thader) portion in the world to come." "What," said Rabbi Jose, "does the word 'thader' mean?" Said Rabbi Hezekiah: "Hear what I have been taught. Every midnight when the Holy One enters the garden of Eden, all its plants (the souls of the Just) are then refreshed by the water of the river Qedumim, known as the beautiful stream" (nahaladanim) that flows through the universe, and he who studies the secret doctrine at midnight comes into relationship and communion with the souls of the just made perfect on high, and finds himself refreshed and strengthened for as soon as they hear his voice, they are filled with great delight and impart to him the water of life by which they are themselves refreshed and which continually flows forth from under the throne of God on high. This being so, is the92b reason why he who studies at midnight the secret doctrine is sure of a lasting (thader) supply each night from the water of the river of life. CHAPTER 95. RABBI ABBA'S VISIT AND WHAT OCCURRED. Rabbi Abba of the town of Tiberias went on a visit to his father-in-law, accompanied by his son, Rabbi Jacob, to attend a meeting of novitiates of the Hidden Wisdom. On arriving at the village of Tarsha, they decided to stay there for the night. The keeper of the inn, when Rabbi Abba asked him whether there was a "Tarnagula" on the house (a cockbird) replied, why do you ask such a question? In order, said Rabbi Abba, that at time of midnight I may not fail to rise and engage in the study of the secret doctrine. Let that not trouble you, rejoined the inn-keeper, for we have an alarum in the house that never fails to strike and ring at the hour of midnight. It was the invention of an old man who used to stay here. He was an esoteric student and most punctual he was in rising at midnight to study. Said Rabbi Abba: "Blessed be the Merciful One who guided us hither." When midnight arrived, the clepsydra or alarum sounded and was heard throughout the house and awakened Rabbi Abba and his son who, on rising, heard the inn-keeper, seated on the threshold of the door, saying to his two sons: "It is written, 'At midnight I will rise and give thanks unto thee because of thy righteous judgments' (Ps. CXIX. 62). Why did David say 'midnight' (khatzoth lailah) instead of 'at midnight' (bekhatzoth lailah) I will rise, etc. It was because that by this word (midnight) he denotes and distinguishes the Holy One Himself." Then spake the two sons and said: "Did David really call upon and address Him thus?" "Truly he did," replied their father, for at the exact hour of midnight the Holy One enters the garden of Eden to enjoy intercourse with the souls of the righteous." Said Rabbi Abba to his son, Rabbi Jacob: "If we go92b and join them in their study, the presence of the Schekina will most certainly be with us." They went and sat with their host and said, repeat the words you have just spoken, for they are excellent. Who was your teacher?" He replied: "The old man that formerly stayed here. He also told me that during three hours before midnight angels, deputed to take record of the deeds of men that judgment might be pronounced upon them, fly through the world and return at the exact moment when the Holy One enters the garden of Eden. All the judgments that befall men and the sentences decreed in the world above thus become operative. Where do we learn this? From the history of Abraham, of whom it is written, 'And he separated the night for them' (Gen. XIV. 15), and also from what is said regarding the plague of the Egyptians, 'And it came to pass that at midnight, the Lord smote all the first born in the land of Egypt' (Ex. XII. 29). In many other places of scripture the old man taught me the esoteric meaning of the word midnight, of which David himself was well aware, and knew that his royalty and sovereignty depended on "Midnight" and therefore he rose at that time and composed psalms and called the Holy One by this term, in order as he says, 'to praise thee for thy righteous judgments' which descend from on high at the division of day and night. David knowing that his occupancy of the throne depended upon the divine 'Midnight,' he rose as we have just said to sing praises and give thanks to the King of Kings." Said Rabbi Abba, as the host ceased speaking: "True are the words thou hast spoken and blessed he the Lord who has directed our steps and guided us hither." He then embraced him and said: "Observe that night is the time of judgment everywhere, as we have learned from Rabbi Simeon." One of the inn-keeper's sons here asked the question: "If," said he, to his father, "what you have learned is true, why did David say, 'In the middle of the night?'" The father replied: "Because, as we have stated, at that time the rule and sovereignty of the Holy One makes itself felt by everyone." Said the son: "There is another explanation which has been imparted to me." p. 373 92a Said Rabbi Abba: "Speak, my boy, and give it forth as I think the Voice of the SilenceVoice of the Lamp--Soncino has spoken unto thee." The boy spake and said: "Night is the time when judgments are decreed and determined upon, and during night they are executed in all places above and below. Why David used the term 'middle' was because the night is divided into two periods; the first of judgment, the other of mercy that causes the faces of all to become radiant with feelings of joy and delight." Said Rabbi Abba, placing his hands on the head of the boy and blessing him, "I have always thought that wisdom was only to be found with those worthy of receiving it, now I see that in the life time of Rabbi Simeon, children are able to become possessors of heavenly wisdom and light. Blessed art thou, Rabbi Simeon. Woe to the world when thou goest hence." Until daybreak they continued their studies of the Secret Doctrine. CHAPTER 96. A FEAST OF THE CIRCUMCISION. SAID Rabbi Abba: "Scripture states, 'All thy people are93a righteous.' These words have been explained by the students initiates. Why are thy people called righteous? Were all the children of Israel upright and just? Were there not amongst them sinners and transgressors against the commandments of the law? Certainly there were. But let us learn from tradition what it teaches us respecting the esoteric meaning of these words. Blessed the lot of Israel who offer up sacrifices. The will of the Holy One is that they should sacrifice their sons to him on the eighth day after birth, from which time and after they become recipients of the good part that will never be taken from them, as it is written, 'The righteous One is the foundation of the world' (Troy. X. 25). When the rite of the covenant is duly performed, children enter into the blessing of the Holy One and are then accounted just and righteous, and therefore it is written of them, 'They shall inherit the land forever,' and also, 'Open unto me the gates of the righteous (zadecq) one that I may enter in; and further, 'This is the gate of the Lord, and the righteous shall enter therein' Ps. CXVIII. 20). Those who are circumcised are therefore termed righteous, and as we read, 'They shall inherit the land forever, the branch of my planting' (Is. LX. 21),Ps. 37:39 which the Holy One has planted in the garden of Eden. Now the earth below is one of these plants, and therefore the children of Israel have a good part in the world to come and, as just stated, shall inherit the land forever. The esoteric meaning of the word "forever" has already been explained. The letter He (H) is not found in93a, 86b the name of Abraham until after his circumcision, when from Abram it was changed to Abraham. Then it was that the Schekina became attached to and abode with him, and therefore it is written, 'These are the generations of the heavens and the earth when they were created.' Now from tradition we are informed that the word 'behibaram' (when they were created) should be read, 'behe baram' (by or through Abraham). It may be objected, how can it be said the heavens and the earth were created by Abraham, who corresponds to the Sephir Hesed (mercy) on the Tree of Life, since we know also from tradition that the word 'belubaram' signifies that the heavens and the earth were created by the Schekina, of which the letter H is the symbol? Our reply is that these two traditions are not really contradictory to each other, but refer and amount to the same thing." Said Rabbi Jacob to his father, Rabbi Abba:from "Said Rabbi Jacob" to "As a token of his covenant" (next paragraph) omitted in Soncino "The letter H in 'behibaram' is found written smaller in size than the other letters composing the word, but in the word halayehorah, which is found beginning the verse, 'Do ye thus requite the Lord, oh foolish people and unwise' (Deuter. XXXII. 6)., it is written larger than the other letters in the Pentateuch. What is the reason of this difference between the two H's?" Said Rabbi Abba: "The first H denotes that degree of divine life within the soul or lower self, that corresponds in signification with the sabbatical year that symbolizes it; the second larger H, that heavenly state of which the Jubilee is the symbol. Now, though the moon is at one time new and at another full, yet it is always one and the same notwithstanding its various phases, so is it with the mysterious Schekina that is distinguished by the smaller or larger letter H. Blessed is the lot of Israel in whom the Holy One delights more than any of her nation or people. As a token of his covenant with them, they perform the rite of circumcision, which whoever bears it shall never enter into Gehenna, for if he lives a chaste life, he will never be overcome by temptation nor break the vow taken in the name of the heavenly king. When a parent arranges and prepares for his son to enter into the covenant of circumcision, the Holy One summons all his celestial angels and says, 'Observe the child I have created in the world.' Then the prophet Elijah immediately descends at the time of the ceremony and takes the93a-93b seat that has been placed apart for him and which the father is bound by law to declare at the same time, 'This seat is for Elijah the prophet.' Otherwise, the prophet refrains from taking it and forthwith ascends and testifies before the Holy One of what has occurred. Observe that at first the scriptures state, 'And the Lord came unto him and said, 'What doest thou here, Elijah?' And Elijah answered and said, 'I have been very zealous for the Lord God of hosts, because the children of Israel have forsaken thy covenant a,' (1 Kings XIX. 9-10). Then said God unto him, 'I swear by thy life that wherever and whenever my children shall practice and obey my covenant, there shalt thou be present and thy mouth which now testifies that the children of Israel have forsaken my covenant, shall also testify when they keep it.' We are also taught by tradition that Elijah was punished for making himself the accuser of God's children." Thus they continued their studies in the secret doctrine until the day began to dawn, when Rabbi Abba and his son prepared to go their journey. Then spake the inn-keeper and said: "Ere you leave us, finish your remarks on the subject on which you have discoursed." On asking him what subject he meant, he answered: "Tomorrow you will behold and come into the presence of the Master who will be present here. It is the earnest desire and wish of my wife that you stay with us, as our son who has just been born unto us will be circumcised tomorrow." Said Rabbi Abba: "The wish is a command, and we shall rejoice in seeing the Schekina and will postpone our departure." They stayed until the following night, when there was a gathering of all the friends of the host, who spent the time in the study of the secret doctrine, and no one slept that night. p. 377 93b "I WOULD like," said the host, "each one of you to give forth, according as he is able, some new idea or thought relative to the secret doctrine." Then spake one of the guests and said: "It is written, 'Praise ye the Lord, for the avenging (biproa peraoth) of Israel when the people willingly offered themselves' ( Jud. V. 2). Wherefore did Deborah and Barak begin this song with these words? We learn from tradition that the world stands and is established only on the divine covenant. As long as Israel continues to obey and conform to it by the rite of circumcision it will abide stable, but if it should, be which God forbid, that Israel neglect their duty and ignore the covenant, then the blessings accruing from the observance of it will cease coming into the world. Observe, no other nation or people will ever rule over Israel so long as it abides true and faithful to the covenant. What mean these words, 'Faithful to the covenant?' They indicate that when the command respecting the rite attached to the covenant is ignored, or in other words, when the worship of God is forsaken as was the case in the time of Deborah, as it is written, 'And the children of Israel did evil in the sight of the Lord and served Baalim and He delivered them into the hands of Sisera' (Jud. IV. 2); the meaning of these words is that they forsook God; that is, they neglected to perform the initiatory rite attached to the covenant which their forefathers, the patriarchs, had inaugurated and performed. When Deborah, however, appeared, she brought them to a sense of their infidelity towards God, so that they willingly and of their own accord (behithnadeb) returned to the observance of the law respecting the [paragraph continues] 'persia' 1 and found that obedience brought them blessings, together with overthrow and defeat of their enemies. We also learn from tradition that the Holy One said unto Joshua, 'The children of Israel are impure, they have ceased obeying93b the law respecting 'persia' and so have not entered into the covenant, and thou wishest to lead them into the holy land and overthrow their enemies, go and circumcise the children of Israel again.' And not until they had conformed to this injunction were they able to enter the Promised Land and conquer their foes. The same thing occurred when Deborah appeared; and when by obedience they returned to the path of duty, victory attended their arms and blessings were again showered upon them and the world. This is why it is written, 'biproa peraoth' and by obeying the law respecting it willingly and of their own accord, they were able to say, 'barcou Iehovah,' praise for the renewal of his blessings." Said another guest: "It is written, 'And it came to pass as Moses was journeying, the Lord met him in the inn and sought to kill him' (Ex. IV. 24). The question may here b asked, kill whom? Moses or his son. Moses most certainly, for the Holy One had said unto him: 'Thou art going to bring forth Israel out of Egypt and vanquish a great king and ruler, yet thou forgettest and neglectest to circumcise thy own son.' For this gross neglect on his part, he sought to kill him. Now we learn from tradition that the archangel Gabriel descended at this moment, enveloped in flaming fire to consume Moses and a serpent leaped out of it to destroy him. But why a serpent? The Holy One had said to Moses: 'Thou intendest to go and kill a mighty and powerful despot (pharaoh) and hast not circumcised thy son.' Then made he a sign to the serpent to kill him. At that moment Zepporah, his wife, appeared and, taking the boy, performed the rite at once, when the serpent let go his hold on Moses, as it is written, 'Then Zepporah took a sharp stone (tzour) and circumcised the son' (Ex. IV. 25). What does the word 'tzour' here denote? A remedy, an antidote, which was the rite of circumcision, to the performance of which she was impelled by an inner inspiration of the Holy Spirit, and thus saved the life of her husband." Then spake another guest and said: "It is written, 'And Joseph said unto his brethren, come near me, I pray you' (Gen. XLV. 4); and they came near. Wherefore spake Joseph thus, as his brethren were already near him? It was because when he said unto them, 'I am Joseph your brother' they became filled with amaze and astonishment, seeing him head ruler of Egypt. Then said Joseph: "This is the cause of my elevation to the high position I occupy," and manifested the sign of the covenant he bore upon him. From this we infer that success and prosperity in life accrue sooner or later to everyone who observes the rite of the covenant and keeps himself pure and chaste. We are confirmed in. this by the example of Boaz, concerning whom we read, 'As the Lord liveth, lie down until the morning' (Ruth III. 13). The tempter wished to lead Boaz into sin; but faithful and true to his oath, he resisted the temptation and thus kept pure the sign of the covenant. Therefore, he was honored in giving birth to those whose offspring became kings and rulers over all other kings, and also of becoming the ancestral progenitor of King Messiah who is called by the name of the Holy One. Another guest spake and said: "It is written, 'Though a host should encamp against me, my heart shall not fear, though war should rise against me, in this (bezoth) will I be confident' (Ps. XXVII. 3). The word "bezoth" here denotes the sign of the covenant a man bears here below as on high, and this is why David said, 'In this will I be confident.' It is written, 'Zoth is the sign of the covenant' (Gen. IX. 12). 'Zoth is my covenant.' These zoths refer to one and the same sign of the divine life. We learn from tradition that ze, male, and zoth, female, are one and never separate. If it be said, then everyone, whether bearing the mark of the covenant or not, enjoys the blessings of it. Why should not everyone, as well as David, say the same words? But David was united with and enjoyed the presence of the Schekina, of which he was an image by virtue of the royal crown or diadem he wore. Observe, it was owing to his failure in preserving zoth in all its purity, that the kingdom was taken from him for a period, as tradition states. This zoth is impressed on the celestial kingdom as on Jerusalem the Holy City. When David by his sin in connection with Bathsheba transgressed against it, a voice from on high called unto him and said, 'Thou shalt reap the fruit of thy deeds. Thou shalt be ejected out of Jerusalem and the kingdom shall be taker from thee.' We learn this from the words of scripture, 'Behold, [paragraph continues] I will raise up evil against thee out of thine own house' (2 Sam. XII. II). Thus was David punished for breaking the covenant by his unchastity; and, as it was with him, so will it be with all others who likewise transgress against it." Another guest spake and said: "It is written, 'Unless the Lord had been my help, my son would have dwelt in silence (duma)' (Ps. XCIV. 17). Through what are the children of Israel blessed that they descend not into Gehenna and come under the power of the angel Duma like other idolatrous nations' Because, as tradition informs us, when a man leaves the world, hosts of angels, the executors of justice, approach him, but on perceiving the sacred sign or token of the covenant he bears on him, they leave him and trouble not to deliver him unto the hands of Duma who sentences men to descend into Gehenna, the fate and doom of all those who are delivered into his power. The man who by chastity preserves himself pure, fears no judgment for he is united with the name of the Holy One. David failed to do this and in consequence lost his kingdom and was driven out of Jerusalem and feared greatly that the avenging angels would consign him into the hands of Duma, which would have meant for him eternal death (the annihilation of the soul through absolute separation from the higher self). This fear and terror abode with him until Nathan, the prophet,94a announced unto him the good news, 'The Lord hath taken away thy sin so thou shalt not die.'2 Sam. 12:13 Then was it that David said, 'If the Lord had not been my help, my soul would have dwelt in hell.'" Another guest spake and said: "'If I shall find favor in the eves of the Lord, he will bring me again and make me to sec his sign (otho) and his tabernacle' (2 Sam. XV. 25). Who can see the Holy One? Tradition states that when judgment was decreed and passed upon David, he knew it was owing to his sin in violating the sign of the covenant, for punishment attends everyone who transgresses against it and observes not its obligatory duties, which, if not performed, no one is accounted just, if he keep not himself pure and chaste in deed and thought. Knowing this, David prayed, 'If I find favor in the eyes of the Lord, he will answer me and make me to see his sign (otho) and tabernacle,' or as these words may be paraphrased, God grant me to see his holy token, for I tremble and fear because I have lost mine. What is meant by 'the token of God?' It denotes the sovereignty of Israel and Jerusalem. Nov he who lives unchastely forfeits the mark or token of God, that is. the divine life in the soul." Another guest spake and said: "It is written, 'And in my flesh shall I see my God, Eloha' (Job XIX. 26). What is meant by this expression, 'in my flesh'? Why said he not, rather, 'in myself'? If he really said 'in my flesh,' what did he mean? Job here alludes to the flesh which scriptures mentions, 'The holy flesh they have soiled' (yaabrou) (Jer. XI. 15), and also, 'My covenant shall be in your flesh for an everlasting covenant' (Gen. XVII. 13). We are taught whenever a man bears this token on him, he sees the Holy One himself, and when this occurs it is through the unification of the lower and higher selves, resulting in the Beatific Vision. If, however, he does not preserve purity of thought and act, scriptures states, this union ceases and becomes broken, and the soul or lower self perishes, going back and becoming resolved into its original elements out of which it has been prepared and built up, like as the material body returns to the dust out of which it has been formed; and therefore it is written, 'They lose the breath divine (minishmath Eloha).' The divine Schekina never separates from one who by his pure life and faithful obedience observed the good law, or covenant. If it be asked, when does the holy Spirit or divine life manifest itself in a man? it is when the union we have just mentioned is effected. It is the true, the divine, marriage when they twain become one flesh. From tradition we learn why the letters V and H are placed together in their alphabetical order. Vau being the symbol of the male and He that of the female principle, which are united and operate in combination with each other, as husband and wife, and from one becoming invested with a nimbus or covering of divine light that emanates from the male principle and known in scripture as grace (chesed), as it is written, 'The goodness (chesed) of God endureth continually' (Ps. LII. 1). This ray of divine light comes through the Sephira "supreme Wisdom" and penetrates the male principle, which is communicated to the female. Another tradition states that the name Aloha is separable into, al, V and H, al designating the light of wisdom, V the male principle and H the female principle, and their totality form Aloha. [paragraph continues] The holy soul or higher self, as it has been stated, is in intimate relationship with the nephesh or soul only so long as it keep itself pure and preserve intact the holy covenant, and therefore it is written, 'In my flesh shall I see God' (Aloha) (Job XIX. 26). A pure life, a pure soul, are reciprocal and convertible terms and never separated. Happy the lot of those who, attached to the Holy One, live the divine life, both in this world and the world to come. Of them it is written, 'Ye who have become joined unto the Lord your God are alive everyone of you this day' (Deuter. IV. 2). For theirs is the one true and divine life that they live." After the guest had ceased speaking, Rabbi Abba addressed them thus: "How is it," said he, "that so mentally and spiritually enlightened, you are content to reside and live in such an obscure place, and are so versed in the teachings of the secret doctrine?" They answered and said: "When the young birds leave their nests they know not whither to go, as it is written, 'As a bird wandereth from its nest so is a man that wandereth from his place' (Prov. XXVII. 9). Now this place is our nest and is suitably adapted for study of the secret doctrine. During the first part of the night we sleep. The other part we devote to study. When daybreak begins, the refreshing morning breezes and the light of the sun so invigorates us that we apply ourselves with renewed energy to meditation, and readily assimilate, digest and understand the teachings that come into our minds. A great calamity once happened in this place and a great many of illustrious and learned teachers perished, and which they might have escaped but for their neglect in the study of the secret doctrine. Made wise from their example and fate, we study assiduously by day and night, preferring to remain here because its situation is highly favorable and helpful to a student of life. He who leaves it would be as foolish as he who takes away his own life." On hearing these words, Rabbi Abba raised his hands and blessed them. They were all sitting together and when day began to dawn, it was said to the young people who were there, "Go out and see if it is daybreak, and if it be so, then let each one address something to our excellent and esteemed guest, Rabbi Abba, and some remarks on the secret doctrine." Footnotes 378:1 פרהסיא, from פרס, to declare openly--JBH. p. 383 94b THEY went out of the house and found the sun had already risen above the horizon. Then said one of them: "Today fire will descend from on high." Said another: "It will descend upon this house and envelope someone in flames." A third said: "It will be one who is in our midst and well on in years." "God forbid that this should happen," exclaimed Rabbi Abba, who was exceedingly troubled, so that he was unable to speak. After a few moments, he became composed and said: "I perceive heaven is communicating to the earth and predicting through these children, events that will occur during the day." The predictions proved true, respecting Rabbi Abba, for the joy he felt in the study of the secret doctrine was so great that his countenance and head became irradiated with a nimbus of light. All that day, the guest remained in the house and none went out of it. It was surrounded with something similar to a thin cloud of mist, and the friends assembled there experienced a sense of inward joy and delight so intense as that which was felt by the children of Israel when they received the law at Mount Sinai. So intent and absorbed were the guests in their meditations that when their meeting ended, they knew not whether it was day or night. Then Rabbi Abba spake and said: "Whilst we are all present, let each one direct and concentrate his thoughts and speak on the subject of 'Wisdom,' that our host may be blessed and profited now that he is about to celebrate the feast of the circumcision." Then stood up one of the guests and said: "It is written, 'Blessed is the man whom thou choosest and causest to approach unto thee, that he may dwell in thy courts. We shall be satisfied with the goodness of thy house, thy holy tabernacle' (Ps. LXV. 5). Observe in this verse the sequence of the words, court, house, tabernacle, in an ascending grade from the lower to the higher. To dwell in thy courts, is to dwell in Jerusalem and be accounted holy, as it is written, 'He that remaineth in Jerusalem shall be called holy' (Is. IV. 3), and also, 'We shall be satisfied with the goodness of thy house.: 'Through wisdom a house is builded and by understanding it is established' (Prov. XXIV. 3). By the word wisdom, allusion is made to the occult words, 'And a river went forth out of Eden to water the garden.' 'Thy holy tabernacle,' then, is the higher and supreme degree of divine life, for the term "hecal" (tabernacle) is the same as he-cal (there is everything), the tabernacle being the perfection and union of all things. The beginning of the verse confirms this interpretation. 'Happy is the man whom thou choosest that he may dwell in thy courts.' He who offers as a sacrifice to the Holy One his own son by causing him to undergo the rite of circumcision, becomes a friend and servant of the Holy One and enables him to dwell also in the house and tabernacle or the secret place of the Most High. The word "hatzerekha" (thy courts) is here found in the plural and includes house and tabernacle. It is for this reason that true men and faithful servants of the covenant, when the rite was performed, were accustomed to recite this verse in the following way, one of the assistants repeated the words, 'blessed is he whom thou choosest to approach unto thee.' Another said, 'we shall be satisfied with the goodness of thy house.' Then followed the benediction pronounced by the child's father: "Blessed be thou, Lord and Master of the universe who hast sanctified us and commanded us to bring this child unto the covenant of Abraham our father." The witnesses then say, 'God grant that as you have caused thy child to enter into the covenant, so may thou also initiate him into the secret doctrine respecting marriage and good works.' We know from tradition that a man ought first of all to pray for mercies to be extended to himself and then to others, as it is written, 'Make atonement for himself and for his household and for all the congregation of Israel' (Lev. XVI. 17). We think this a precept that should be always followed." Said Rabbi Abba: "Truly and rightly so, and he who neglects and ignores it excludes himself and enters not into the ten canopies or pavilions which the Holy One has prepared for the righteous in the world to come and for all who obey this injunction. For this reason the words of this verse are ten in number, corresponding each of them to one of these pavilions. Blessed is your lot in this world and the world to come, for the secret doctrine is written in your hearts as though you had been in bodily form at Mount Sinai when the law was given forth to the children of Israel. Said another guest: "It is written, 'An altar of earth shalt thou make unto me and sacrifice thereon thy burnt offerings and thy peace offerings' (Ex. XX. 24). We are taught that everyone who brings his child as a sacrifice, or in other words, causes him to be circumcised, makes an offering the greatest and most acceptable that can be rendered to the Holy One, and also the altar he makes is the most perfect that can be possibly made. Therefore, at the performance of this rite it is necessary that there be an altar consisting of a vase filled with earth, into which is cast the prepuce, this being accounted by the Holy One as an offering equally as agreeable and acceptable to him as the sacrifice of sheep and oxen, and therefore it is further written, 'Where I record my name, I will come unto thee and will bless thee.' What do the words, 'where I record my name' signify? They allude to the sign of the covenant, as it is written, 'The secret or mystery of the Lord is with them that fear him, and he will show them his covenant' (Ps. XXV. 14). Further it is added, 'If thou wilt make me an altar of stone, thou shalt build it of unhewn stones, for if thou lift up thy tool upon it, thou hast polluted it' (Ex. XX. 25). These words refer to heathen converts to [paragraph continues] Judaism who are generally stiff-necked and hard of heart,95a and therefore termed an altar of stone. 'Thou shalt built it of unhewn stones' signify those who have the desire to serve and worship the Holy One, who enjoins that no gentile convert should undergo the rite of the covenant until he has renounced his former religion and parted with his hardness of heart, as his conversion would prove vain and of no good effect. He would be like unto a stone, carved and polished outside but interiorly is still rough and hard. The real meaning then of these words is, unless the heart is softened by entering into the covenant, it is of no benefit whatever, either to them who take part in the ceremony or bear the sign on them. Happy is he who in this pleases the Holy One by this offering of his son unto him, for he will rejoice daily, as it is written, 'But let them rejoice, all they who put their trust in thee, let hem shout for joy because thou dwellest with them, let them also that love thy name be joyful in thee'" (Ps. V. 11). Said another guest: "It is written, 'And Abraham was ninety and nine years old and the Lord appeared unto him, and said unto him, I am the Almighty God, walk thou before me and be thou perfect' (Gen. XVII. 1). This verse needs critical examination, as it abounds with several difficulties that require explanation. It may be asked, had not the Holy One appeared unto Abraham before attaining unto this age, which might be inferred from the words of this verse. In previous accounts of the divine manifestations no mention whatever is made of Abraham's age. It is simply said, 'the Lord said unto Abraham * * *.' Another difficult question is, how was it that before Abraham had reached this age, scripture nowhere states that the Lord appeared unto him? It was because that up to that time he was uncircumcised, and it was only after he had performed the rite the Holy One revealed himself in a way and manner he had never done before, and therefore scripture states, 'And the Lord appeared unto him.' But why did the Lord appear and manifest himself to Abraham on this particular occasion? Because he wished to make known unto him the relation existing between the sign of the covenant and that most sublime degree of elevation in the divine life, termed the "Holy Crown." Moreover, the Holy One intended that from Abraham should proceed a people and nation wholly sanctified unto himself; it was essential that he himself should first become such, which did not occur until he had attained to the age of ninety-nine years. Another reason why scripture states this age of Abraham is, that until he had attained thereunto, his years were not reckoned or taken any account of and only began to be so when he became circumcised at this advanced age. When the Lord appeared unto him and said, 'I am the Almighty God' (El Shaddai). Why up to this time had he not appeared unto him and announced himself by this name? Respecting this question tradition informs us that at the creation of the world, he. made higher and lower spheres, some of the latter of which were void of holiness and spiritual life, such as the world of elementals who are able to influence those in this earth who are uncircumcised and who become impressed with their mark, the letters S and D denoting they are soiled and subject to the influence of the evil one. But as soon as men are circumcised, they become freed from the influence of the elementals and live under the wings or protection of the Schekina. It is then that the Yod (I), symbol of the sign of the Covenant, becomes impressed upon them95a-95b and they bear on them the full-divine name Shaddai (S D I). When this occurred in the case of Abraham, then, as stated, the Lord appeared unto him and said unto him, 'I am the Almighty God,' (El Shaddai) 'walk thou before me and be thou perfect' (thanaim), which word signifies full and complete. In other words, he said, until now the mark thou hast borne is incomplete, being composed only of the letters S and D. Circumcise now thyself, then wilt thou bear my full and complete name of Shaddai, for whoever bears it is blessed, as it is written, 'And God Almighty (Al Shaddai) bless thee' (Gen. XXVIII. 3). It is from him that all blessings come. He it is who rules the inferior worlds that tremble and fear before him, so that they are unable to exercise any influence over those who bear on them the full sign of the covenant. who will never descend or fall into Gehenna, as it is written, 'Thy people also shall be all righteous'" (Is. LX. 21). p. 388 95b CHAPTER 99. A FEAST OF CIRCUMCISION (Continued) WHAT is truly so, but what tradition teaches us respecting this, is, when the yod (I) is united with teeth (H) they form a celestial river, as it is written, "And a river went out of Eden to water the garden.'Gen 2:10 Let no one, however, object and say, 'when they are united,' as though it was something impossible and absurd; for they most certainly become so, and after this manner scripture uses the expression 'ben horin,' and such also is the meaning of the words, 'blessed the land whose king is a "ben horin," and whose princes eat in due season (with delight and thankfulness).' The preceding verse runs thus, 'Woe to the land whose king is a child,' referred to the world below, for we learn by tradition that all lands inhabited by idolatrous nations and people are under the rule of great chiefs who themselves are governed and controlled by one to whom scripture refers, as saying, 'I was a child, and now am old, yet have I not seen the righteous forsaken' (Ps. XXXVII. 25). These are the words of the prince of this world, who terms himself a child (naar). 'Woe unto the world when it is sustained and ruled by him. When Israel is in captivity and exile, then is he as one who derives his food and nourishment from a foreign land not his own.' 'Whose princes eat in due season' for they eat only in the morning and evening, when tradition informs us judgment prevails in the world, at the rising and setting of the sun, by whose worship gentile idolators offend and excite the anger of the Holy One. The evils and afflictions that befall the world are therefore owing to the prevalent sway and rule over the earth of the evil one, who is here termed a child (naar). Blessed are all ye that are present on this occasion, for ye are fellow citizens with the saints and children of the Holy King and are nourished not with worldly food, but with the bread of heaven; and of you it is written, [paragraph continues] 'ye are all joined unto the Lord and are found alive unto this day'." (Deuter. IV. 4.) Then spake and said Rabbi Abba, at the close of the ceremony: "It is written, 'now will I sing to my well beloved, a song of my beloved touching his vineyard. My beloved hath a vineyard in a very fruitful hill (qeren ben shamen) and he fenced it and gathered out the stones thereof and planted it with the choicest vines' (Is. V. 1). These words have a deeply esoteric meaning and therefore demand most thoughtful consideration on account of the difficulties95b-96a arising in the exposition of them. The first is why is the word song (sherath) here found instead of the term (reproof). Why also is it said, 'to my well beloved,' (lebidi) instead of 'to my friend?' Again, what is the meaning of the expression 'my well beloved had a vineyard in a very fruitful hill' or, as it should be rendered, a vineyard in Qeren ben Shamen? We have studied long the secret doctrine and have failed to find any mention of a place or locality so called. "Many and various excellent explanations have been given by esoteric students who have interpreted this verse, as follows: 'I will sing to my well beloved,' refer to the patriarch Isaac, called and known as "well beloved" before his entry into earth life, because he was greatly beloved by the Holy One and was not born until after Abraham had entered into the divine covenant and attained to that degree of initiation in divine life and science symbolized by the letter A, indicative of full adeptship. This degree was also imparted to Sarah, and is typified by this letter being added to her name and that of Abram. The addition of this letter may be further elucidated and explained thus: A is the symbol of the female principle; this being so, it may be asked, why was it added to the name of Abram instead of the letter Yod (I), the symbol of the male principle. The explanation involves a great mystery. Abraham attained to the highest degree of initiation, symbolized as we have just stated by the first letter in the divine name, I H V H, that has its polarity in the last or lower letter (H). The first being symbol of the male, the last, of the female. It is written, 'and he said unto them,' 'so (Coh) shall thy seed be,' referring to the multiplication of his posterity who should attain to the same96a degree of divine life and science as himself. Hence it is that every gentile that enters into the Covenant is called ger zedek (a true proselyte) and becomes a son or child of Abraham. Therefore, said God unto him, 'so shall thy seed be,' or in other words, all gentiles who enter into the Covenant shall be of thee and called by thy name. "This, then, was why the letter H was added to the name ' Abram. Had Sarah only attained this H or degree, the posterity of Abram would then have been only children of the lower degree of divine life and knowledge or merely proselytes, here designated by the name of Coh. Owing, however, to the addition of the higher H symbolizing the divine life, to Abram, and the lower H to the name of Sara, it became possible to engender and bring forth offspring who would be able to attain to the same degree of initiation in divine life as their ancestors, Abraham and Sarah. The union of the two H's produced the yod or I, the first letter in the name of Isaac (yitzchak) emblem of the male principle, which from the time of his birth, began to increase upon the earth; that is to say, from the time of the birth of Isaac, men began to be born and come into the world who lived the higher and diviner life, and therefore it is written, 'for in Isaac shall thy seed be called' (Gen. XXI. 12). Isaac in his turn begat offspring susceptible of attaining to the life symbolized by the higher H, as it is written, 'thou wilt perform the truth to Jacob' (Mich. VII. 20), and Jacob was the highest manifestation of what it does and can accomplish in man, If, however, it be objected: was not this exhibited more so in the life of Abraham than on any of his posterity, as it is stated of him, 'thou gayest grace to Abraham?' (Micha-ibid); in reply we say that Abraham exercised mercy to men. It was, however, Isaac who contributed most to the sanctification of humanity, for Abraham was far advanced in life, being ninety and nine years old when he entered into covenant with the Holy One, the mystical meaning of which is known to and understood by students of the secret doctrine and its occult teachings. p. 391 96a AT the birth of Isaac, justice became united to mercy; these divine attributes, symbolized by the patriarchs Isaac and Abraham, became blended in the person of Jacob, their offspring; and, therefore, it is written, 'Thou art my servant, oh Israel, in which I will be glorified' (Is. XLIX. 3). "Notwithstanding what has just been stated, we can divine why scriptures uses the word song (sherath), and 'I will sing to my well beloved.' These words refer to Isaac, who was so called before his birth in the world. Another interpretation applies them to Abraham, as it is written, 'What doth my beloved in my house' (Jer. XI. 15). Now it is true, Abraham acquired by merit what his posterity afterwards inherited and enjoyed. The words 'the song of my beloved for his vineyard,' refer to the Holy One who is called 'beloved,' as it is written, 'My beloved (dodi) is white and ruddy (Cant. V.10). We observe the terms ledidi (well beloved) and dodi (my beloved or friend) are joined together, and from their union of the male and female principle comes forth a vineyard planted in Qeren ben Shamen, which appellation, indicates its origin and nature. Qeren has here the same meaning as in the words, 'And it shall come to pass when they make a long blast with the Qeren Hayyabel (the horn of Jubilee)' (Josh. VI. 5). Thus the vineyard has for its 96a-96b origin the Jubilee or the deliverance, and this horn or trumpet of deliverance is associated with the male principle, termed here ('Ben Shamen,' which has the same meaning as the term 'ben horin' (son of nobles) (Eccles. X. 7). It also means 'son of the oil,' because of the source whence the oil flows, for supplying all the heavenly lamps whose light becomes more intense in proportion to its abundance. Furthermore, at the coronation of kings, this oil is poured into a horn, called the horn of Jubilee, and for this reason no one is crowned except he is first anointed with oil from this horn. On account of this the reign of David was of long duration. "It is further added, 'And he fenced it (vajatzqchou) with a fence like a ring on the finger.' The words, 'and gathered out the stones thereof,' denote that he separated it and so arranged that it should not be under the rule and government of the spiritual chiefs that hold authority over idolatrous nations; and, having freed and delivered it from evil demoniacal influences and force, he chose this vineyard for his own possession, as it is written, 'He chose his people for his portion, and took Jacob for his inheritance' (Deuter. XXXII. 9) . 'And he planted it with the choicest vine.' 'Which words have the same meaning as the verse, 'I have planted thee a choice (soreq) vine, wholly (couloh) a right seed' (Jer. II. 21). The word couloh is here written with a final H, symbol of the grade on the divine life to which Abraham attained and then gave rise to offspring to whom was imparted divine truth which made them righteous. The words, 'Thus (coh) shall thy seed be,' have the same esoteric meaning. Blessed is the lot of Israel who possess such a holy inheritance. "The second part of the verse is, 'And he built a tower in the midst of it.' What is here the mystical meaning of the word tower? It is the same as that of the words, 'The name of the Lord is a strong tower, the righteous runneth, into it and is safe' (Prov. XVIII. 9). It is further added, 'and also made a wine-press therein,' referring to the gate of the Just, as it is written, 'Open unto me the gates of righteousness' (Ps. CXVIII. 19). How know we that at the time of circumcision every Israelite enters into the tower of the Just and the gates of righteousness? Or how know we that whoever offers his son as a sacrifice, that is, causes him to undergo the rite of the covenant, initiates him into the mystery of the sacred name on which heaven and earth are both founded? We are assured of it from the words, 'Thus saith the Lord, if my covenant had not been made with day and night, I should not have prescribed the laws that govern heaven and earth' (Jer. XXXIII. 25). Blessed is the master of this house, who by his obedience to the law and rite of the covenant has enjoyed the presence of the Holy One this day. Blessed also are we who have been present on this occasion as witnesses of it. To this child, I shall apply the words of scripture, 'Everyone that is called by my name, I have created him for my glory. I have formed him, yea, I have made him' (Is. XLIII. 3), and also the verse, 'And all thy children shall be taught of the Lord, and great shall be the peace of thy children' (Is. LIV. 13). CHAPTER 101. RABBI ABBA'S PUNISHMENT As Rabbi Abba returned homewards, the guests along with the host accompanied him three leagues on his way. Said they unto him: "Truly our host has been blessed by the good deed he has done." Then said Rabbi Abba: "What may that good deed be?" Then replied the host: "She whom I took for my spouse was the wife of my brother who died childless, and in obedience to the injunction of the law I married her and the child of our union I have named after my deceased brother." Said Rabbi Abba: "Henceforth from this day let him be called Ydi. The boy grew up to manhood and became afterwards famed for his learning and known as Doctor Ydi, the son of Jacob." In bidding adieu to the hosts and guests, Rabbi Abba gave them all his benediction and then proceeded on his way homewards. On his arrival, he gave an account of all he had heard and learned to Rabbi Eleazar, who hesitated and feared to inform his father of what had occurred at this feast of circumcision.96b One day Rabbi Abba was sitting in The presence of Rabbi Simon, who asked him the question: "What is the meaning of the words, "And Abraham fell on his face and God talked with him, saying: 'As for me, my covenant is with thee'? From these words we learn that whilst Abraham was uncircumcised it was incumbent he should bow his face earthwards. Only after he had entered into the covenant and performed the rite attached to it, was he able to stand erect without a feeling of fear or dread. The words, 'my covenant will I make with thee' refer to the time when it was completed." Then said Rabbi Abba: "With the permission of my master, I will relate to him the many excellent discourses and wonderful things I have heard and witnessed." Said Rabbi Simon: "Speak on:" Then Rabbi Abba spake and said: "I am greatly afraid that I have caused others to suffer." "God forbid that it should be so!" exclaimed Rabbi Simeon, "for it is written, 'He shall not be afraid of evil tidings' (Ps. CXII. 7). Then related Rabbi Abba to him all that had been said and witnessed during the feast of circumcision. After a few moments' reflection, Rabbi Simeon said: "How is it that having listened to such excellent discourses, thou hast not mentioned them, but kept them to thyself? For so doing, thou shalt not for thirty days experience and find profit nor benefit in thy hours of meditation on what thou hast learned and witnessed. Is it not written, 'Withhold not good from them to whom it is due, when it is in the power of thy hand to do it'?" (Prov. III. 27). This was the injunction Rabbi Abba had to endure. Moreover, Rabbi Simeon said: "I order that what thou hast learned and witnessed be made known to the student novitiates at Babylon, so that they may not act as thou hast acted, in keeping good things to thyself, and speaking on occult subjects that should never be divulged or imparted to any save to students of the Secret Doctrine." Rabbi Simeon was greatly distressed and pained because thou hast revealed occult teachings.96b "That is true which thou sayest," replied Rabbi Abba, "I grieve and fear lest the students at Babylon may be tempted by my example, and act imprudently as I have done." Said Rabbi Simeon: "God forbid they should suffer for divulging the mysteries of the secret doctrine, which should always be jealously guarded and kept secret by novitiates, and never be subjects of discourse save amongst ourselves. This the Holy One furnish them to do, and therefore it is, only amongst ourselves they should be made known and taught." Said Rabbi Jose: "It is written, 'Then shall thy light break forth as the morning' (Is. LVIII. 8). The time will come when the Holy One shall say to every human soul, 'Thy light shall break forth as the morning, and thy healing shall spring forth speedily, and thy righteousness shall go before thee, and the glory of the Lord be round about thee.'" END OF SECTION LEKH LEKHA Peace to all beings.
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