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THE ZOHAR

TERUMAH (contd.)

Ex. XXV, 1-XXVII, 19

The companions now proceeded on their way, and by the time they reached the town it had grown dark. Said R. Simeon: 'As this day has shed light upon us while we were on our way, enabling us to make ourselves worthy of the world to come, so also will this night shed light upon us that we may through it become worthy of the world to come and crown the words of the day with those of the night in the presence of the Ancient of Days, for so perfect a day as this shall not occur again in all future generations. Happy indeed is our lot in this world, and happy in the world to come.' R. Simeon then repaired to his house, accompanied by R. Eleazar, R. Abba, and R. Jose. There they remained until midnight. Then R. Simeon said to the Companions: 'It is now time to crown the Holy Chariot which is above by our studies here below.' Then, turning to R. Jose, he said: 'Since no discourse from thee has been heard among us during the day, thou must now begin to illumine the night, for the time is now arrived in which it is auspicious and desirable that both higher and lower spheres should be illumined.'

R. Jose thereupon began to speak on the words: The song of songs, which is Solomon's (S.S. I, 1). Said he: 'This song King Solomon poured forth when the Temple was erected and all the worlds, above and below, had reached their perfect consummation. And although concerning the exact time of its singing there is some difference of opinion among the members of the Fellowship, we may be certain that it was not sung until that time of absolute completion, when the Moon -- the Shekinah -- came to her fulness and was revealed in the full perfection of her radiance, and when the Temple had been erected in the likeness of the Temple that is above. The Holy One, blessed be He, then experienced such joy as He had not known since the creation of the world. When Moses set up the Tabernacle in the wilderness, another such was raised in the heavenly spheres, as we learn from the words: "And it came to pass ... that the Tabernacle was reared up", the reference being to the other Tabernacle, to that which was above, namely the Tabernacle of the: "Young Man", Metatron, and nothing greater. But when the first Temple was completed another Temple was erected at the same time, which was the centre for all the worlds, shedding radiance upon all things and giving light to all the spheres. Then the world was firmly established, and all the supernal casements were opened to pour forth light, and all the worlds experienced such joy as had never been known to them before, and celestial and terrestrial beings alike broke forth in song. And the song which they sang is the "Song of Songs", or, as we might render, "Song of the Singers", of those musicians who chant to the Holy One, blessed be He. [143b] King David sang "A song of degrees": King Solomon sang "the Song of Songs". Now what is the difference between the two? Do we not interpret both titles to signify one and the same thing? Verily, this is so, for both things are certainly one, but in the days of David all the singers of the spheres were not yet set in their rightful places to chant the praises of their King, because the Temple was not as yet in existence. For, as on earth, the Levitic singers are divided into groups, so is it likewise above, and the upper correspond to the lower. But not before the Temple was erected did they assume these their due places, and the lamp [1] which before gave no light began then to shed radiance abroad, and then this song was sung to the glory of the Supernal King, [2] the "King to whom peace belongs". This song is superior to all the hymns of praise which had ever been sung before. The day on which this hymn was revealed on earth was perfect in all things, and therefore the song is holy of holies. [3] It is written in the Book of Adam that on the day when the Temple would be erected the Patriarchs would awaken song both above and below. Not that they would sing themselves, but they would rouse to song those mighty singers who preside over all worlds. On that day, it is said, Jacob the "perfect" one arose and entered the Garden of Eden and caused it also to sing, and all the spices of the Garden likewise. He, therefore, it is who gave utterance to the song, since but for him the Garden would not have sung. This song comprises the whole Torah: it is a song in which those that are above and those that are below participate; a song formed in the likeness of the world above, which is the supernal Sabbath, a song through which the supernal Holy Name is crowned. Therefore it is holy of holies. Why so? Because all its words are instinct with love and joy. This is because the "cup of blessing" was then given with the Right Hand; and when this is so all is joy and love; therefore all the words of the Song of Songs are perfected with love and with joy. When the Right Hand was drawn back (at the destruction of the Temple (Lam. II, 3)), the "cup of blessing" was placed in the Left Hand, and therefore those that were above and those that were below broke out in lamentation, saying: "Where is the 'cup of blessing' of the supernal place which was wont to abide therein? It has been withdrawn and withheld from thee". Hence the Song of Songs, which emanated from the Right Side, is full of love and joy in all its words, but the Book of Lamentation, which marks the withdrawal of the Right Hand and the emergence of the Left, is full of complaint and lamentation. It may be asked, does not all joy and singing emanate from the Left Side, since the Levites who were the singers were from that side? The answer is that all joy which issues from the Left Side is due to the union of the Left with the Right. When the Right Hand combines with the Left, then the joy which belongs to the Right mitigates the turbulence of the Left, and is infused into the Left. But when the Right Hand is not active, the wrathfulness of the Left increases, and there is no joy. Then the cry rises "Ey kah": "what will become of the 'Cup of Blessing'?" It is retained in the Left Hand and the anger is hot and does not cool. No wonder, then, that there is lamentation and mourning. But the Song of Songs represents the "Cup of Blessing" when tendered by the Right Hand, and therefore all love and joy is found therein, as in no other song in the world. Therefore was this song aroused from the side of the Patriarchs.

'On the day when this song was revealed the Shekinah descended to earth, as it is written, "And the priests could not stand to minister because of the cloud." Why? Because "the glory of the Lord had filled the house of the Lord" (I Kings VIII, 11). On that day this hymn was revealed, [144a] and Solomon sang in the power of the Holy Spirit this song wherein is to be found the summary of the whole Torah, of the whole work of Creation, of the mystery of the Patriarchs, of the story of the Egyptian exile, and the Exodus therefrom, and of the Song of the Sea. It is the quintessence of the Decalogue, of the Sinaitic covenant, of the significance of Israel's wanderings through the desert, until their arrival in the Promised Land and the building of the Temple. It contains the crowning of the Holy Name with love and joy, the prophecy of Israel's exile among the nations, of their redemption, of the resurrection of the dead, and of all else until that Day which is "Sabbath to the Lord". All that was, is, and shall be, is contained in it; and, indeed, even that which will take place on the "Seventh Day". which will be the "Lord's Sabbath", is indicated in this song. Therefore we are taught that he who recites a verse from the Song of Songs as a mere drinking song causes the Torah to dress in sackcloth and to complain before the Holy One, blessed be He: "Thy children have turned me into an amusement for a drinking bout." Yea, assuredly the Torah says this. Therefore it behoves the faithful to be wary, and to guard every word of the Song of Songs like a crown upon their heads. It may be asked, why, then, is the Song of Songs placed among the Hagiographa (which are not so sacred as the other two parts of Scripture)? The answer is, because it is the Hymn of Praise sung by the Community of Israel at the time when she is crowned above. Therefore no other hymn is so pleasing to the Holy One as this.

'We have been taught that the three words, Shir hashirim asher (Song of Songs which) connote the placing of the "cup of blessing" between the Right Hand and the Left, and its raising towards "the King to whom peace belongs", grace being thus carried higher and higher to the mystery of the En-Sof (Infinite). Again, the four words of the title correspond to the mystery of the perfect Holy Chariot (formed by the three patriarchs and David). Again, "song" stands for King David, the mover of song; "songs" for the Fathers, the high chiefs; "Solomon" for Him Who rides in this perfect Chariot. [4] This verse thus contains the inner meaning of the phrase, "from eternity to eternity", the mystery of the whole Faith. The whole is a perfect Chariot for That which is cognizable and That which is unknowable and which no one can apprehend. Therefore this verse was given in four words, containing the mystery of the complete Chariot as from four sides.

'Again, within this mystery there is another. We have been taught that if one sees grapes in a dream, if they be white, it is a good omen, but if they are black in colour, then, if the dream occur at a time when grapes are in season, they are of good significance, but if not, prayer is needed to avert the omen. Why this difference between white and black, between in season and out of season? Again, it has been said, that one who dreams that he has eaten black grapes can be certain that he will enter the world to come. Why? The clue is to be found in the tradition that the forbidden fruit which was eaten by Adam and Eve was the grape, the fruit of the vine, [5] for it is written: "their grapes are grapes of gall" (Deut. XXXII, 32) -- namely, the black grapes. Thus of the two kinds of grapes, black and white, when seen in a dream, the white signify something good because they emanate from, and are the product of, the side of life, but the black emanate from the side of death, and therefore one who in a dream sees or eats of such grapes requires special intercession. Again, why do black grapes portend good if dreamt of when in season? As we have already pointed out, when the dream is dreamed at the time when white grapes are in season naught but good is portended. Why so? Because at that time the whole world is made fair and joyous when they predominate, and both white and black fit into the scheme of things; but when the white grapes are not in season, and so have no special power, then the dream-appearance of the black grapes is a sign that the judgement of death hangs over the dreamer, and he needs to plead for mercy because he has beheld the fruit (lit. the tree) which caused Adam's sin, and in consequence of that sin death to himself and to the whole world. Here a problem arises which I would not mention were not the Master here. We have been taught that this world is formed on the pattern of the world above, and that whatever takes place in this earthly realm occurs also in the realm above. But when the serpent caused death to Adam in this world, what could have corresponded to that in the upper spheres? [144b] One might say that the serpent causes the light of the Moon -- the female aspect of the Deity -- to be diminished for a time, and this is a kind of death. But why did the male also die? Besides, even as to the "Moon" or feminine aspect, we have been taught that the diminishing of her light was not due to the Serpent but to another cause, because she complained against the sun. [6] Shall we say that her spouse shares the same fate? Can we imagine a defect in the highest? This is one of the mysteries of the Torah; but the Serpent did indeed cause a defect in all the worlds. Mark this. We have been taught that everything that the Holy One created, both above and below, He created in the mystery of male and female, and there is an infinity of grades in the supernal spheres, each differing from the other; and those grades which are of the same kind God framed and united in one "Body", in the mystery of the primordial Man. We have also been taught that on the second day of Creation, when the Gehenna was created, one body was formed in the mystery of Man, and those limbs that came near to the fire of Gehenna and were consumed returned to their original state, and this was because those limbs came near to that Serpent. This is the primordial Man who was enticed to the tent of the Serpent, and in this sense died, the Serpent causing him death because he came too near to him. Everywhere man is male and female, but the Holy Supernal Man rules over all and gives food and life to all. And withal this mighty Serpent withheld light from all. When it defiles the tabernacle the Female of that Man dies, and the Male dies and they return to their elemental state, and in this way lower and upper correspond. "If he ate of the black grapes he can feel confident that he will enter the world to come", because he has (symbolically) prevailed over and destroyed that place, and since he has removed the stubborn "shell", he has drawn near to the world to come, and none will gainsay him. In the same way there could be no song in the house of David until the "black grapes" had been subdued and removed, and then Solomon sang the "Song of Songs", as already mentioned.

'This canticle is superior to all that preceded it; for those which were sung by Solomon's predecessors ascended only to join with the company of the songs chanted by the angels, as, for instance, the "Song of degrees to David", which means "the song which the celestial grades sing to David", to solicit nourishment from him; or again, as we might translate, "a song of degrees for the sake of David", the great king who always praises the Great King. But when Solomon came, he sang a song which is high above even that of David, a song which is the very same as that sung by the great ones of the realms above, the pillars of the universe, in honour of the Supernal King who is the lord of all peace and harmony. Other men send up praises by means of lower Chariots, but King Solomon by means of higher Chariots. It may be asked, What of Moses, who ascended further than all other men in the grade of prophecy and love of the Holy One, blessed be He? Did his song also reach no further than the lower Chariots? The song which Moses uttered did indeed ascend on high, but the truth is, that although it was not on a level with the Canticle of King Solomon, whom no man equalled in poetry, Moses' song was praise and thanksgiving to the Supernal King who redeemed Israel and wrought many signs and wonders for them, both in Egypt and at the Red Sea; but King David and Solomon his son sang [145a] with quite different purposes. David endeavoured to prepare the virgins (the celestial grades) and to adorn them for the Matrona's presence so that She and her maidens might be manifested in beauty and grace. When Solomon came he found that Matrona and the virgins thus adorned, so he in his turn aspired to lead the Bride to the Bridegroom. He brought the Bridegroom to the place where beneath the marriage canopy the Bride awaited Him, and drew them together with words of love, that they might be united as One, in one perfection, in perfect love. Therefore Solomon produced a more sublime song than all other men. Moses, by building the Tabernacle, brought about the union of the Matrona with the-world here below, Solomon brought about the perfect union of the Matrona with the Bridegroom above: he first led Him to the Canopy, and then brought them both down to this world and prepared a habitation for them in the Sanctuary which he built. It might be asked, How could Moses bring down the Shekinah alone? Would not this cause separation above? The answer is that the Holy One first caused the Shekinah to be united with Moses, and She became, as it were, Moses' bride, as has already been pointed out. As soon as She was united with Moses, She descended to this world and united Herself with it, and She became firmly established in this world, as never before. But no man since Adam was first created has ever brought about love and union above except King Solomon, who, as we have said, first prepared that union and then invited the Bridegroom and the Bride to the House which he prepared for them. Blessed are David and Solomon his son who have furthered the Supernal Union. Since the day when the Holy One said to the Moon, Go and make Thyself small, She was never again joined in perfect union with the Sun until Solomon came.

'Shir hashirim asher lishlomoh. Here are five grades which shall unite in the world to come: shir (song) is one; hashirim (songs) are two, which together make three; asher (which) is four; lishlomoh (Solomon's) is five. "Solomon" is in the fifth; for the fiftieth day is the mystery of the Jubilee. Mark now. Solomon would not have been able to bring about the union above had not union of the Shekinah with the world below been already completed in Her union with Moses; one could not have been without the other. All this is a supreme mystery, which yet is revealed to those of a wise heart. It is written concerning Solomon, that he "spake three thousand proverbs and his song was a thousand and five" (I Kings v, 12). This has been interpreted by the Companions to mean that every word that he uttered has three thousand allegorical meanings, as, for instance, his book Ecclesiastes (Koheleth), which has a profound esoteric meaning and is written in the fashion of an allegory. Verily, there is no word in this book which does not contain profound wisdom and allegorical significance, even unto the very least and smallest verse. R. Hamnuna the Ancient, for instance, when he came to the verse, "Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart . . . but know thou that for all these things God will bring thee into judgement" (Eccl. XI, 9), used to weep, saying: "Verily, this verse is fittingly taken as an allegory, and who can enlarge on it? If it is to be taken literally, it expresses no more than a fact which we see with our eyes; but if, on the other hand, the passage contains esoteric wisdom, who can apprehend it?"' Then he corrected himself and said: 'It is written, "These are the generations of Jacob: Joseph being seventeen years old, was feeding the flock with his brethren; and the young man was with the sons of Bilhah, and with the sons of Zilpah, his father's wives; and Joseph brought unto his father their evil report" (Gen. XXXVII, 2). The verse which we have just quoted from Ecclesiastes is an allegory on the esoteric meaning of this verse from the Pentateuch. "Rejoice, O young man," corresponds to "and the young man"; "and let thy heart cheer thee" to "was feeding the flock"; "in the days of thy youth" to "with the sons of Bilhah", etc.; "but know thou that for all these things" to "and Joseph brought unto his father their evil report"; "God will bring thee into judgement" corresponds to "These are the generations of Jacob: Joseph .... " Joseph was here included in Jacob. Who can fully grasp the secrets of the Torah? This allegory branches off into three thousand other allegories which are yet all comprised [145b] in this one, in which, as we see, Joseph was included in Jacob. The three thousand other veiled implications concern Abraham, Isaac, and Jacob, who are, however, all indicated in this allegory of the mystery of wisdom which is revealed only to the faithful. Here, too, how many pretended merchants are there, or serving men, who are really great men of learning? So, too, there is no end to the hidden meanings of wisdom. Hence it says: "And his song was a thousand and five" : that is, as we have interpreted, "the song of every proverb". However, whether the "his" refers to Solomon or to the proverb, it is all the same, since the one was the author of the other. The "song" refers to the "Song of Songs". But does this song actually consist of a thousand and five? Assuredly! The "five" refers to the five gates and doors which open toward the "King whose is the peace". They are the five hundred years of the Tree of Life, the fifty years of the Jubilee. The "thousand" refers to the Tree of Life as such, to the Bridegroom who goes out from its side and takes possession of the five gates, in order to draw nigh unto the Bride and claim Her. The Day of the Holy One, blessed be He, is a thousand years, and this number symbolizes also the River which goes out of Eden. Joseph was called "Righteous" after the Moon, the Shekinah, according to a special agreement between her and the Holy One. Therefore, the Song of Songs i., holy of holies, and there is no verse in this Canticle which does not contain the mystery of the "thousand and five". There are five grades contained in the title, as we have said. But why is the "thousand" not indicated? The truth is that this is hidden and will remain hidden until the Wife (the Shekinah) unites Herself with her Husband. Therefore Solomon endeavoured to bring that "Thousand" to the Bride in secret, by the aid of the mysterious ring whereon is engraved the seal of the supernal wisdom (cf. Targum on Eccl. I, 7). As soon as he had completed the making of the Holy of Holies below, the mystery of the Holy of Holies above ascended and was hidden, so that the concealment of the Union might be complete above and below, according to the Divine purpose. "The Holy of Holies" above is the mystery of the Supernal Wisdom and Jubilee. Corresponding to this, the Bridegroom and the Bride inherit the inheritance of Father and Mother, but in a reversed manner. The inheritance of the Father passes to the Daughter in the ascension of the Holy Name, wherefore She is also called "Holy" and "Wisdom". The possession of the Mother is inherited by the Son, and is called "the Holies", because He takes all those supernal holy attributes and gathers them up unto Himself, and then takes them to the Bride. Therefore it says: "Song of Songs": "Song" corresponding to the "Holy" and "Songs" to the "Holies", in order that both these aspects may be fused into one whole in manner due. "Which is Solomon's": as has been already pointed out, this refers to the King "whose is the peace". Yet think not that this praise is His, for it ascends to a still more supernal realm. The mystery is as follows. When the Masculine and the Feminine are united as one under the Highest King, then that Supernal King ascends and is filled with all the sanctifications and benedictions, and pours them down below, this being His great pleasure, to be filled with such sanctifications and benedictions and to pour them down below. Therefore the significance of all our prayers and praises is that by means of them the upper Fountain may be filled; for when it is so filled and attains completeness, then the universe below, and all that appertains thereto, is filled also and receives completeness from the completion which has been consummated in the upper sphere. The world below cannot, indeed, be in a state of harmony except it receive that peace and perfection from above, even as the moon has no light in herself, but shines with the reflected radiance of the sun. All our prayers and intercessions have this purpose, namely, that the region from whence light issues may be invigorated; for then from its reflection all below is supplied. This is the whole significance of Solomon's Canticle, that "the King to whom peace belongs" may be invigorated, for when that is so, all is invigorated from His reflected glory, but otherwise there is no remedy for the moon. [146a]

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AND THIS IS THE HEAVE- OFFERING. We have been told that at the revelation on Mount Sinai, when the Torah was given to Israel in Ten Words, each Word became a voice, and every voice was divided into seventy voices, all of which shone and sparkled before the eyes of all Israel, so that they saw eye to eye the splendour of His Glory, as it is written: "And all the people saw the voices" (Ex. XX, 18). Yea verily, they saw. The voice so formed warned each individual Israelite, saying: "Wilt thou accept me with all the commandments implicit in me?" To which the reply came: "Yes". Then the voice circled round his head once more, asking: "Wilt thou accept me with all the penalties attached to me in the Law?" And again he answered "Yes". Then the voice turned and kissed him on the mouth, as it is written: "Let him kiss me with the kisses of his mouth" (S.S. I, 2). And all that the Israelites saw then they beheld in one Light (the Shekinah) in which were focused all the other lights, and they yearned to possess it. Said the Holy One, blessed be He, unto them: "This light which ye have seen on Mount Sinai, in which all the colours of the other lights are combined, and which ye so desire, shall be yours: have it, take it unto yourselves!" And these colours which she combines are the gold, silver, brass, etc., mentioned here. [7]

'Another interpretation of "Let him kiss me with the kisses of his mouth" is as follows. What prompted King Solomon, when recording words of love between the Upper and the Lower world, to begin with the words, "Let him kiss me"? The reason is, as has been laid down, that no other love [146b] is like unto the ecstasy of the moment when spirit (ruah = breath) cleaves to spirit in a kiss, more especially a kiss on the mouth, which is the well of spirit (breath) and its medium. When mouth meets mouth, spirits unite the one with the other, and become one -- one love. In the Book of the first R. Humnuna the Ancient it is said of this sentence, "the kiss of love expands in four directions (ruhoth), and these are unified in one, and this is part of the secret of Faith". The Four spirits ascend in four letters, these being the letters from which depends the Holy Name, and with it all things that are, both above and below. Also the hymning of the Song of Songs derives its meaning therefrom. And what are these four letters? A H B H (Love), which form a supernal chariot. They constitute the linking of all things into a perfect whole. These four letters are the four directions of the love and joy of all the limbs of the Body without any sadness at all. Four directions are there in the kiss, [8] each one fulfilling itself in union with the other. And when two spirits thus become mutually interlocked they form two which are as one, and thus the four form one perfect whole. When they separate, there is formed from these four a certain offspring, a spirit formed of four spirits which ascends and splits the firmaments until it reaches a palace which is called the "Palace of Love", because all love is centred there; and therefore this spirit is also called "Love". When that spirit ascends to this Palace, it incites the Palace to attach itself to that which is above. As we have said, there are four letters which proceed in four directions, and they are the letters which spell the word Love. Their fruit is Love. When they unite, one is active towards one direction, another towards the opposite direction. First comes the letter Aleph (in A H B H). Then comes the letter He, which unites itself with the Aleph in love. From these two other letters issue Beth and He, and spirits are interlocked with spirits in love. Then the letters arise and float away in the breath of that spirit which ascended, and adorn themselves within it in the proper fashion. When love, thus consummated according to those four directions, ascends aloft, it meets with a celestial Chief who is appointed over one thousand nine hundred and ninety firmaments and over the outward flowing of the thirteen streams of pure balsam which descend from the mysterious supernal Dew. That outflow is called "Mighty Waters". This Chief tries to prevent the spirit from proceeding. but does not prevail, and it makes its way to the Palace of Love. Concerning this matter, Solomon speaks at the end of his Canticle, saying: "Many waters cannot quench love, neither can the floods drown it" (S.S. VIII, 7). This refers to the supernal waters which we have just mentioned -- those that descend from the Supernal Dew -- and to the thirteen streams of pure balsam. The Chief of whom we have spoken is an angel sent forth by the Holy One, blessed be He. He is lord over many celestial hosts. He wreathes crowns for his Lord, and this is the significance of his name, Akathriel (God-crowning); for he prepares crowns from the graven and inscribed Name Y H V H J H Zebaoth. When that love spirit enters the Palace of Love the love-yearning for the supernal kisses is aroused, those concerning which it is written: "And Jacob kissed Rachel" (Gen. XXIX, 11), so that the kisses of the supernal love are duly brought forth, and they are the beginning of the awakening of all supernal love, attachment and union. For this reason the Hymn begins with the words: "Let him kiss me with the kisses of his mouth." Now who is "he"? He who is hidden within the supernal concealment. Can, then, the Most Recondite be the fount of kisses, and kiss that which is below? See now. The Most Recondite is beyond cognition, but reveals of Himself a tenuous and veiled brightness shining only along a narrow path which extends from Him, and this is the brightness that irradiates all. This is the starting-point of all esoteric mysteries, itself being unknowable. Or rather, it is sometimes indiscoverable, sometimes discoverable, but even were it wholly indiscoverable the impulse to the ascending of kisses still depends on it. And because He is veiled, the Canticle also begins with a veiled expression, "let him kiss me", to wit, Him who is veiled above. And with what [147a] shall he kiss? With that supernal Chariot from which all colours depend, and in which all are united. Therefore it says, "With the kisses of his mouth". "For thy love is better than wine" (lit. good from wine): this denotes the Sun which gives light to the Moon from the radiance of those supernal kisses, which He gathers up and passes on to the Moon. And from whence is that light derived? From the "preserved wine", from the "wine" which is the joy of all joys. And who is this Wine which gives life and joy to all? Elohim Hayyim (Living God). Also the "Wine of the Name YHVH", the joy of love and mercy, the source of all life and joy.'

The Companions then came and kissed R. Jose on his head. R. Simeon wept, and said: 'I know for a certainty that the Holy Spirit from above has made itself manifest here.' They all wept with joy, and he continued: 'Blessed is this generation! There will be none other like unto it until King Messiah shall appear, when the Torah shall be restored to her ancient pride of place. Blessed are the righteous in this world and in the world to come!'

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AND THIS IS THE HEAVE-OFFERING WHICH YE SHALL TAKE FROM THEM. Said R. Eleazar: 'This verse has been interpreted and the inner mystery thereof explained. But there is evidently a contradiction between the above verse (where it says "That they take Me a heave-offering") and this. First it says, "take Me"; then "take My heave-offering"; then "take from them". However, the whole meaning amounts to this: "Take Me (as) a heave-offering" -- but who should take? The children of Israel. And from whom should they take? "From every man whose heart impells him", namely from the supernal angels above, upon. whom this "Heave" (the Shekinah) is raised, those who do perpetually raise Her up to the Supernal King; and when Israel is worthy, they take Her from them and bring Her down. Who are those angels? The four who raise Her, and in whom the Heart (God) takes delight. Yet, though this "heave-offering" is borne aloft by them, "ye shall take" from them, in order to bring Her down to earth. How are they to do so, even in this dispensation? By the power of good works, prayer, and the keeping of the Law. But at the time when the Temple yet stood, it was by means of the colours that were manifested below, after the pattern of the colours above, through the sacrificial worship. Those colours drew down the Terumah (the Shekinah) to the lower spheres; that is to say, the colours which were below prevailed over those that were above, the former bringing down the latter, one entering into the other, the former becoming "bodies" for the latter. Therefore it says, "which ye shall take from them".

***

'GOLD, AND SILVER, ETC. "Gold" is included in Gabriel. The supernal gold is carried below by Gabriel, and seven kinds of gold separate themselves from it. "Silver" above is united with Michael below, and one rests on the other. "Brass" is also above; it originates from gold, because gold and five have the same symbolism. It is fire which brings forth brass, and from this power emanate supernal mysterious serpents (nehashim = nehosheth = brass) and Seraphim brought forth by fire (from saraph, to burn). Therefore brass is golden, lit with orange and red, like fire. It is contained in Noriel (Fire of God) and forms his body. Techeleth (purple blue) is contained in both brass and gold, and derives energy from both sides. It possesses great strength and nothing can obtain dominion over it. It forms the throne of the power of judgement, and is therefore called "Boe1" ("In him is El", i.e. God as Power), as it is written: "And El (God) is angry every day" (Ps. VII, 12). But when men turn back to God with perfect repentance, his name is changed into Raphael (God heals): for he brings healing to assuage the pains of that bitter judgement. [147b] In "purple-red" (Argoman) gold and silver are fused: Michael and Gabriel are intertwined with each other, and of this it is written: "He maketh peace among the dwellers on high" (Job XXV, 2). The two, being joined one with the other, become one body. There is "crimson" also above, contained in Uriel, like the former, to combine purple-blue and purple-red. Byssus also is above, contained, like the former, in the mystery of Raphael, in order that silver and gold may be united. So much for the mystery of the seven pillars [9] above which are contained in the seven that are below.

'Assuredly, there is shell within shell for protection, or rather, as we have said, brain within brain. Thus there is goats' hair, as the shell which guards the brain. "Rams' skins reddened" symbolizes the mail-clad lords with the flaming eyes [10] -- "And his eyes as lamps of fire" (Dan. X, 6). They are called outer "firmaments" within the "shell". "Tahash skins": these are powers which stand on the holy side but are not in union with it. As has been said above, Abraham begat a son by the "other" wife, whose name was Tahash (Gen. XXII, 24), a brother of Ishmael by his mother; so, just as there is a celestial representative of Esau, so likewise is there one of Ishmael. Ishmael's mother begat Tahash from Abraham. For, in spreading radiance on air things, the primordial light, as it shone forth on all sides, also shot forth sparks. When it was established, God stored it away. For whom? For the righteous. And why for them? In order that it might bring forth fruit through and in them. And so it indeed was, for they did bring forth fruit in the world, for Abraham and Sarah "made souls" (Gen. XII, 5) [11], and as they made souls under the sign of holiness, so they also did under the sign of the "other side"; for, were it not for this impulse which Abraham implanted in the "other side", there would be no proselytes in the world. "Acacia wood" has already been explained as symbolizing the Seraphim, who "stand above it" (Isa. VI, 2); that is to say, above the Shell (v. supra). "Oil for the candle-stick." This symbolizes the supernal oil which emanates from above. It has two names: "The oil of the light" (Ex. XXXIX, 37), and the "oil for the light". The former is the one above; the latter the one below. The former never ceases to flow: it is always full of holiness and of blessing, and all lights and lamps are blessed and lit up from thence. The latter is sometimes full and sometimes otherwise. It is written: "And God made the two great lights: the great light to rule the day, and the small light to rule the night" (Gen. I, 16). This has been correctly interpreted by the Companions, but we may add the following. The "two great lights" refer to the "Oil of the light" and the "Oil for the light": the higher world and the lower world; the Masculine (Sun) and the Feminine (Moon), which, when they are manifested together, are both called by the masculine gender. Because the upper world is called "great", the lower world, which is united with it, is also called "great", but as soon as the above and the below part, and are separate, the one is called "great" and the other "small". Therefore the ancients said that "man should rather be a tail to lions than a head to foxes" (Pirke Aboth IV, 20). For the part bears the designation of the whole; since the tail of a lion is certainly lion, without any separation. Similarly, the head of a fox is still [148a] fox. Thus, as we see, it first calls both the Sun and the Moon "great lights", but when the Moon has separated Herself from the Sun she is called "small", even as to be head to a fox is less than to be tail to a lion. Symbolically, therefore, the "oil of the Light" never ceases: it stands in the path of perpetual ascent, in order to rule by day, but the "oil for the light" is intermittent, and is called "small" on this account, and rules at night. The five materials of which the spices were composed (Ex. XXX, 34) were" for the anointing oil and for the incense". These two are really one with the "onyx stones", etc. Thus there are thirteen things connected with the construction of the Tabernacle. We may now revert to the former interpretation of their symbolism.

'It has been remarked that there are seven kinds of gold. Now, it might be thought that there is a mistake here, since gold denotes judgement and silver mercy, and yet gold appears to be reckoned as being above silver. There is, however, no mistake. Gold really does surpass all, but only that gold which is the seventh and the best of all the species of gold, and which is meant by the term "gold" here. It is the kind which shines and sparkles, dazzling the eyes, and he who gets hold of it hides it carefully. From it all other kinds emanate. And when is it called "gold"? When its radiance rises in the awe-inspiring glory of supernal joy to waft back to those below a measure of this holy joy. When it stands for the sign of judgement it changes colour to blue, dark blue, and red -- indicating severe judgement. But its essential character is joy, and it ever ascends with joy and trembling to the supernal regions and awakens joyousness. The silver below is connected with the mystery of the Right Arm, while the Supernal Head is symbolized by gold, as it is written: "Thou art the head of gold" (Dan. II, 38). And when does silver find its consummation? When it is contained in gold, a mystery alluded to in the words, "Like apples of gold in pictures of silver" (Prov. XXV, II). Thus silver comes back to gold, completing the circle. So there are indeed seven kinds of gold. Brass originates from gold, of which it is a degenerate form, and forms the Left Arm; purple-blue forms the Left Thigh; dark purple, included in the left, forms the Right Thigh. Byssus is the "River which issues forth" and which unifies all the six sides (shesh = byssus = shesh = six), and, as we have already pointed out, the same thing obtains below. Thus with this river there are seven corresponding to the seven cycles of the "Jubilee", and the "seven" of the years of release (Deut. XV, 9)' Although ~here are six they are thirteen through the seventh. Thus the thirteenth is the head, which stands on the whole body below, which is above all the limbs and is of gold. What, now, is the difference between the two kinds of gold? The higher gold is in the symbol of the closed mystery, and its name is Zahab sagur, "shut-in-gold", that is, pure precious gold (I Kings VI, 20, 21), shut off and hidden from all, concealed from the eye, which has no power over it, but the gold below is more revealed.' [12] [148b]

It is written: "And God said, Let there be light, and there was light" (Gen. I, 3). Said R. Jose: 'That light was hidden 'and kept in store for the righteous in the world to come, as already stated; for it is written, "A light is sown for the righteous" (Ps. XCVII, 11). Thus that light functioned in the world only on the first day of Creation; after that it was hidden away and no longer seen.' Said R. Judah: 'Had it been hidden away altogether, [149a] the world would not have been able to exist for one moment. But it was only hidden like a seed which generates others, seeds and fruits, and the world is sustained by it. There is not a day that something does not emanate from that light to sustain all things, for it is with this that the Holy One nourishes the world. Moreover, whenever the Torah is studied by night, a little thread of this hidden light steals down and plays upon them that are absorbed in their study, wherefore it is written: "The Lord commandeth His lovingkindness in the daytime, and in the night his song is with me" (Ps. XLII, 9); this has already been expounded. On the day when the Tabernacle was set up on earth, what do we read concerning it? "And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon" (Ex. XL, 35). What was that cloud? It was a thread from the side of the primordial light, which, issuing forth joyously, entered the Shekinah and descended into the Tabernacle below. After the first day of Creation it was never again made fully manifest, but it performs a function, renewing daily the work of Creation.'

R. Jose was once deep in study, R. Isaac and R. Hezekiah being with him. Said R. Isaac: 'We are aware that the structure of the Tabernacle corresponds to the structure of heaven and earth. The Companions have given us just a taste of this mystery, but not enough for a real mouthful.' Said R. Jose: 'Let us take our difficulties to the holy lamp (R. Simeon), for he is able to prepare savoury dishes such as the Holy Ancient One, the most hidden of all secret beings, has prepared for him, and which require no added flavour from anyone else. From his dishes one can eat and drink, and sate oneself as with all the delicacies of the world, and leave over. Of him can it be said, "So he set it before them, and they did eat, and left thereof according to the word of the Lord" (2 Kings IV, 44).' R. Jose continued: 'It is written: "And God gave Solomon wisdom as he promised him, and there was peace between Hiram and Solomon, and they two made a league together" (1 Kings V, 26). This verse has been expounded in more than one place. The expression, "And God" (Va-Yhvh) signifies agreement between the higher and lower spheres, namely, that He and His council are at one. "Gave wisdom", as one presents a gift to a beloved friend. "As He promised him"; that is to say, the gifts of wisdom, riches, peace and dominion. "And there was peace between Hiram and Solomon"; this indicates that they had a private code between them which other men did not understand. King Solomon realized that even in that most perfect of all generations it was not the will of the Supernal King that so much wisdom should be revealed by him, that the Torah which had hitherto been hidden should now be disclosed, because he opened a door to it. Hence, even though he did thus open the door, the full meaning of his words was yet undisclosed except to the wise, such as are worthy, and they, too, could only fumble with them and not express them clearly. But, in this generation of R. Simeon, the Holy One, blessed be He, is willing that for his sake these hidden mysteries shall be revealed through him. Therefore I am amazed at the scholars of this generation, that they neglect even for a moment to seek the presence of R. Simeon in order to study with him, as long as he is permitted to stay with us in this world. Nevertheless, wisdom shall not vanish from the world in this generation. Alas, for that generation from which he shall be taken away! The wise will then diminish and wisdom shall be forgotten.' Said R. Isaac: 'That is assuredly true. Once, when I was walking with him and he opened his mouth to expound the Torah, a pillar of cloud reaching from heaven to earth appeared and stood before us, and in it a great light shone, and I trembled exceedingly. Blessed is the man, I said, to whom in this world so much is vouchsafed. What is it that is written concerning Moses? "And all the people saw the pillar of cloud stand at the Tabernacle door; and all the people rose up and worshipped, every man at his tent door" (Ex. XXXIII, 10). Such a vision was fitting for a teacher like Moses, the faithful prophet, the greatest of all the prophets, and for that generation which received the Torah on Mount Sinai, and which had seen signs and wonders in Egypt and at the Red Sea. But in this generation it is the merit of R. Simeon alone that makes it possible for us to behold these wonders through him.' [149b]

***

AND PURPLE BLUE. Said R. Isaac: 'This colour is obtained from a fish of the Lake of Genessareth, which is in the territory of Zebulun. This colour had to appear in the Tabernacle for the following reason. It is written: "And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters" (Gen. 1, 6). That firmament was created on the second day, because this creative act comes from the Left Side (separation), and on this day, too, was Gehenna created from the dross of the fire of the Left side. Now the sea was dyed with that purple blue colour which symbolizes the Throne of Judgement. That day also received water from the Right Side, which nevertheless did not emerge till the second day, in order that one (attribute) might be combined with and reinforced by the other. The light of the first day of Creation was the first of all the six lights. It came from the side of fire, as it is written: "And the light of Israel shall be for a fire" (Isa. X, 17). That "light of Israel" emanated from the Right Side, and was (yet) contained in the fire. Now, the first of those six days is (symbolically) water, but it performed the function not of water but of light, which is from the side of fire, which is of the second day, to make manifest that the Holy One created the world on the foundation of peace, and that everything has grown out of peace. Thus the first day performed all its operations from the Side of the second, and the second operated from the Side of the first day. Each functioned with the work of the other, to show that one was merged in the other. The third day was a synthesis of both the first and the second; therefore it says concerning the third day of Creation "And God saw that it was good" twice (Gen. I, 10, 12). On this day the purple-blue was formed out of two other colours, red and black, the colours of the second day. The fiery red, which is the proper colour of the second day, is an attribute of Elohim, and it was assigned (in the Tabernacle) the colour of gold, which resembles it. When the red came down it plunged into the Sea, where it became dark blue, which is also an attribute of Elohim, but of an aspect less rigorous than the former. As for the black, it was formed as the residue of the original red when it came down below, for being as it were smelted, it formed round it a slimy element which was first an intense red, and finally was transformed into black. All these are transformations out of the primeval red; and all this was created on the second day and is designated "other gods". That black is so dark as to be almost indiscernible. The Holy Lamp put it this way. When the red was transformed into purple-blue, and the colours mixed, a scum was thrown off which sank to the depths and turned into mire and dirt, as it is written, "The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt" (Isa. LVII, 20). And from that dirt of the Sea came that black which is dark, and not only dark but superlatively black-"Darkness upon the face of the deep" (Gen. 1, 2). And why is it called "darkness"? Both because of its colour and because it darkens the face of Creation. It is both red and black, therefore it does not say of the second day of Creation, "And God saw that it was good". But have we not been taught that the words "And behold it was very good" (Gen. I, 31) include the Angel of Death? How, then, is it possible to say that it is because of him that it is not said of the second day that it was very good? Verily, herein is a mystery of mysteries. The Angel of Death is indeed good. Why so? Because, since all men know that one day they must die, many turn to repentance from fear of him before the Lord. Many fear the King because the lash looms before their eyes. Then is the lash indeed beneficial, making men good and virtuous and upright. Hence the Angel of Death is referred to as "very good". [150a]

'Concerning this mystery, the Holy Lamp (R. Simeon) gave us the following explanation: "And behold it was good" refers to the Angel of Life; "very" to the Angel of Death, for he is of greater importance. And why? When the Holy One, blessed be He, created the world, all was prepared for the coming of Man, who is the king of this world. Man was fashioned to walk in the straight way, as it is written: "God hath made man upright, but they have sought out many inventions" (Eccl. VII, 29). He made him upright, but he gave himself over to corruption and was therefore driven out of the Garden of Eden. This Garden was planted by the Holy One, blessed be He, on the earth with the full Name (YHVH Elohim), and made an exact likeness of its prototype, the Paradise above, and all supernal forms were fashioned and shaped in it, and the cherubs were there-not those carved in gold or any material that could be fashioned by human hands, but of supernal light, fashioned and broidered through the agency of the perfect Name of the Holy One. All the images and forms of all things in this world were there fashioned, all having the similitude of the things in this world. And this place is the abode of holy spirits, both of those that have come into this world, and also of those that have not yet come into this world. Those that are about to come are invested with garments and with faces and bodies like those in this world, and they g8ze upon the glory of their Lord until the time comes for them to appear in the world. When they leave the Garden for that purpose, these spirits put off their celestial bodies and garments and take on the bodies and garments of this world; they henceforth make their abode in this world in the garments and bodies fashioned from the seed of procreation. So when the time comes for the spirit to leave this world again, it cannot do so until the Angel of Death has taken off the garment of this body. When that has been done, he again puts on that other garment in the Garden of Eden of which he had had to divest himself when he entered this world. And the whole joy of the spirit is in that celestial body. In it he rests and moves, and contemplates continually the supernal mysteries which, when he was in the earthly body, he could neither grasp nor understand. When the soul clothes herself with the garments of that world, what delights, what joys, she experiences! And who caused the body to be inhabited by the spirit? Why, he who took off the garment of flesh, the Angel of Death!

'God shows kindness to His creatures in not divesting them of their earthly garment until other garments, more precious and finer than these, are prepared for them. But the wicked, they who have never turned to their Lord with a perfect repentance -- naked they came into this world, and naked they must return from it, and their souls go in shame to join the other souls in like plight, and they are judged in the earthly Gehenna by the fire from above. Some of them flutter upward after a time; these are the souls of the sinners who had intended to repent, but died before they had carried out their intentions. These are judged first in Gehenna and then flutter upward. See how great is the mercy of the Holy One towards His creatures! The most wicked sinner, if he have intended repentance, but dies without carrying out his resolve, is, it is true, punished for having gone out of this world without having repented, but his good intention is not lost, but it ascends to the Supernal King and there remains until the Holy One, seeing it, prepares for that soul a place of refuge in "Sheol", where it twitters repentance. For the good intention issues from before the Holy One, and, 5reaking all the strong gates of the habitations of Gehenna; reaches at last the place where that sinner lies. It smites him and awakens in him again that intention which he had had on earth, [150b] causing the soul to struggle and ascend from the abode of Sheol. Truly, no good thought is ever lost from the remembrance of the Holy King. Therefore, blessed is he who nourishes good thoughts towards his Lord, for, even if he cannot put them into practice, the Holy One takes the will for the deed. This is the case with good thoughts. With evil thoughts, however, the will is not taken for the deed, save in the case of idolatry, as has been explained by the Companions. The wicked who had never given a thought to repentance go down to Sheol and never come out from thence, as it is written of them, "As the cloud is consumed and vanisheth away, so he that goeth down to sheol shall come up no more" (Job VII, 9). But, concerning those others who had intended to repent, it says, "The Lord killeth and maketh alive; He bringeth down to sheol and bringeth up" (I Sam. II, 6).'

Said R. Judah: 'Why are the sinners punished by the fire of Gehenna? Because the fire of Gehenna, which bums day and night, corresponds to the hot passion of sinfulness in man. There was once a period when for some time sin ceased to rule because it had been thrown into the iron ring in the abyss of the Ocean. During that period the fire of Gehenna went out and did not burn at all. When sinfulness returned, and again began to burn in the hearts of sinners, the fire of Gehenna was started again, for it is the heat of sinful passion in the hearts of sinners that kindles and keeps alight the fires of Gehenna, causing them to bum day and night without ceasing. Gehenna has seven doors which open into seven habitations; and there are also seven types of sinners: evildoers, worthless ones, sinners, the wicked, corrupters, mockers, and arrogant ones; and corresponding with them are the habitations in Gehenna, for each kind a particular place, all according to grade. And over each habitation a special angel is appointed, all being under the direction of Duma, who has thousands and myriads of angels under him, to punish sinners according to their deserts. The fire of the Gehenna which is below comes from the Gehenna which is above, and is kindled by the heat of the sinners in whom the evil inclination bums, and there all the piles burn. In Gehenna there are certain places and grades called "Boiling filth", where the filth of the souls that have been polluted by the filth of this world accumulates. There these souls are purified by fire and made white, and then they ascend towards the heavenly regions. Their filth remains behind and the evil grades, called "Boiling filth", are appointed over that filth and the fire of Gehenna rules over it. There are certain sinners who pollute themselves over and over again by their own sins and are never purified. They die without repentance, having sinned themselves and caused others to sin, being stiff-necked and never showing contrition before the Lord while in this world; these are they who are condemned to remain for ever in this place of "boiling filth" and never leave it. Those who have corrupted their ways upon earth and reeked not of the honour of their Lord in this world are condemned to remain there for all generations. On Sabbaths, New Moons, special seasons and festivals, the fire is extinguished there, and they have a respite from punishment, but, unlike sinners of a lesser degree who are accorded relief, they are not allowed to leave that place even on such days. As for those who, when on earth, profaned the Sabbath and the festivals, and reeked not of the honour of their Lord, but openly profaned the holy days, these days, since they were not regarded in this world by these sinners, do not keep or guard them now in the other world; and so they have no rest.' Said R. Jose: 'Do not say this, for the truth is that there they are forced to keep the Sabbaths and festivals even against their will.' 'It is the heathen', rejoined R. Judah, 'who, not having been commanded to keep the Sabbath in this world, are there forced to keep it. Every Sabbath Eve, at the time of the sanctification of the day, heralds [151a] are sent to proclaim throughout the length of Gehenna: "Cease from punishing the wicked! The Holy King is come; the Sabbath is about to be sanctified. He takes them all under His protection", and all chastisements cease and the wicked find rest for a space. But the fire of Gehenna never ceases to bum those souls who have never kept the Sabbath, and sinners there ask concerning them: "Wherein lies the difference between these and those? Why find these no rest?" And the lords of judgement make answer: "These are sinners who have denied the Holy One, blessed be He, and have broken the whole Law, because they kept not the Sabbath; therefore now have they no rest." Then all other kinds of sinners are allowed to come and see these, the tormented, for whom there is no rest. And a certain angel, named Santriel, goes away to fetch the body of such a sinner from the grave and brings it to Gehenna, holding it up before the eyes of all the sinners, that they may see how it has bred worms; and that soul has no rest in the fire of Gehenna. Then all the sinners of Gehenna swarm round it and call out: "This is such a one, a sinner, who regarded not the honour of his Lord! He denied the Holy One! He denied the whole Torah! Woe unto him! Better it were had he never been born that such punishment and disgrace should not have come upon him '" Concerning such it is written: "And they shall go forth and look upon the carcases of the men, that have transgressed against Me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh" (Isa. LXVI, 24). "Their worm shall not die" refers to the body; "their fire shall not be quenched", to the soul; "an abhorring (deraon) unto all flesh"; that is to say, all the other sinners will say, "de-raon", we have seen enough of this horrible thing!' Said R. Jose: 'Quite true! For Sabbath is of equal importance with the whole Torah. The Torah is fire, therefore those who have broken it are doomed to be eternally burnt by the fire of Gehenna " Said R. Judah; 'At the conclusion of the Sabbath that angel comes and takes back to the grave the worm-eaten body, and both the body and the soul are punished, each in its way. But this happens only when the body is still intact; if, on the other hand, it is decayed, it is not any longer punished, for the Holy One "doth not stir up all his wrath" (Ps. LXXXIII, 38).

'All sinners, as long as their bodies in the graves are intact, with all their limbs, are judged body and soul together, each in its own way; but as soon as the body is decayed, the punishing of the soul ceases. Those souls that are destined to leave Gehenna now leave it; those that are to have rest now find it, and those who are destined to become dust under the feet of the righteous become dust, each according to its deserts. How excellent a thing it is, therefore, both for the righteous as well as for sinners, when their bodies are in close contact with the earth so that decay can set in quickly and their punishment may not be prolonged through the continued existence of the body; for there is not one of the righteous who can escape the judgement of the grave, for the angel appointed over the graves stands over the body and punishes it daily. And if the righteous have to undergo this judgement of the grave, how much more so the wicked! But when the body decays, the judgement ceases in both cases. The only exceptions are those saints who are the pillars of the world, who merit that their souls immediately after death should ascend forthwith to the regions appointed for them. They, however, are few. It is the Destroying Angel who brings death to all people, except those who die in the Holy Land, to whom death comes by the Angel of Mercy who holds sway there.' Said R. Isaac: 'This being the case, wherein lay the superiority of Moses, Aaron and Miriam, concerning whom it is written that they died "by the mouth of the Lord", meaning that their death was not brought about by the Destroying Angel?' R. Judah replied: [151b] 'Truly, the greatness of these three and their superiority over all others is demonstrated by this, that, although they met their death outside the Holy Land, they, unlike their contemporaries, were not brought to it by the Destroying Angel, but by the Holy One Himself. But in the Holy Land itself, all who die do not die by the hand of the Destroying Angel, because that is the domain of the Holy One; concerning this it is written: "Thy dead shall revive, my dead bodies (nebelati) shall rise; awake and sing, ye that dwell in the dust" (Isa. XXVI, 19). "Thy dead" refers to those who die in the Holy Land, who belong to Him alone and to no other power, for the "other side" has no power at all there; they are "Thy dead", namely, those of the Holy One. "My dead bodies" refers to those who die outside the Holy Land by the power of the "destroyer", so they are called nebelah, "dead body", defiling those who touch it. For every animal not slaughtered according to the rule is called nebelah, because slaughter is from the "other side", and as soon as it is improperly carried out the "other side" rests on it, and it is therefore dubbed nebelah, i.e. shamefulness, wickedness, folly; its name describing its character. Therefore, wherever the "other side" has power, it is called nebelah, and those who die outside the Holy Land, being under its power, are therefore called "dead bodies". "Awake and sing ye that dwell in dust"; "dwell" means that they are there but for a short period, and are not really dead but asleep, and have only to be awakened. This refers to those who are "asleep" in Hebron (the Patriarchs); therefore the expression used of them is "expire" (gawa), as of one gone into a trance from which he can be recalled. Thus the four pairs, the Patriarchs and their wives, who lie in Hebron, are asleep and not dead: their bodies are all intact, just as when they lived on earth, and they know the hidden mysteries more than any living being. They were hidden there at the gates of Paradise, and they are referred to in the words "dwell in dust". Truly, those whose souls went out of them as they dwelt in the Holy Land did not die by the power of the "other side", which has no power there, but by the Angel of Mercy, under whose care the Holy Land is.

'There is a place [13] in the world where that "Destroyer" has no power at all, where he is not permitted to enter, and those who live there do not die until they have left the town. And why has the Angel of Destruction no power there? It cannot be because it is not his domain, since even in the Holy Land, which is subject to no alien sway, people die. Nor can it be because it is a holy place, because there is no place so holy as the Holy Land. Nor can it be that it is on account of the merits of its builder, for there have been many men of greater merit.' Said R. Isaac: 'I have not heard any explanation of this, so I shall say nothing.' So they repaired to R. Simeon and asked him concerning this matter. Said he: 'It is indeed true that the Angel of Death has no power over that place, and the Holy One does not wish that anyone should ever die there. Nor should you think that before the town was built people in that place died. Not so. For, from the very beginning of the world God appointed this place to be thus, and to those who would penetrate into the mystery of wisdom there is in this a mystery of mysteries. When the Holy One, blessed be He, created the world, He did so by means of the secret power of letters. The letters were shaken about before Him and He created the world by the tracing of the Holy Name. The letters presented themselves for participation in the world's creation in a variety of permutations. [14] The Holy One said it must end with Yod, and the letter Teth remained hanging alone in the air above that place (Luz). [152a] The light of the letter Teth is Life; therefore, anyone seeing this letter in a dream knows it is a good omen for him. Hence it is that death has no dominion over that place over which this letter hangs. When the Holy One desired the world to be firmly established, then took He a stone on which was engraved the mystery of the twenty-two letters of the Alphabet, and threw it into the waters. It drifted from place to place, but found nowhere to settle until it came to the Holy Land, and the waters followed it until it reached that spot where the Altar was to be established. There the stone sank, and the whole world was firmly established on it. It might be asked, if that place (Luz) is the place where life reigns, why was the Temple not built there, that it might give life also to those who dwell in Jerusalem? The answer is, that in that place abides one letter only, but in the Temple are all the letters by which it was miraculously built, after the manner and in the likeness of the whole Universe. Besides, the Holy Land gives life and expiation to those who are in the other world, but Luz gives life only to those who are in this world. Hence the purpose of the Temple was to obtain forgiveness of the sins of Israel, to make it possible for them to inherit the world to come. Mark this. The letter Teth signifies in all places the light of life; therefore the word "good" (tob) begins with this letter. The Angel of Destruction, when he comes to this letter, must flee, or, rather, he has not the power to approach it at all. This letter is the reverse of the letter Koph, [15] which finds no resting place in the whole world. Now, as Teth dominates this place, so does Koph dominate Gehenna. In the book of R. Hamnuna the Ancient it is written concerning the two letters Heth and Teth that they were not engraved upon the precious stones, those stones of perfection (on the High Priest's ephod), and the names of the Twelve Tribes inscribed on those stones do not contain these two letters, because together they would form the word Het' (sin). All the letters of the Alphabet hang in engraved mysteries of the Holy Names in the Temple place; also Heaven and Earth, and all that is above and below; yea, the Holy Name itself is engraved there. So it was in the Tabernacle also, because "Bezalel possessed such great wisdom that he knew how to combine those letters of the Alphabet by which heaven and earth were created", [16] and so, on account of his great wisdom, the building of the Tabernacle was entrusted to him, and he was set apart from among all the children of Israel. And as one was set apart above, so the Holy One wished that he should be set apart also below. As the Lord said unto Moses: "Behold I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah" (Ex. XXI, 2), so did Moses say unto the children of Israel: "Behold the Lord hath called by name Bezalel", etc. (Ibid. XXV, 30). Therefore his name was Bezalel, i.e. bezel El, "in the very shadow of God". And who is that one? The Righteous, who sits in the shadow of Him whose name is "The Highest God" (El elyon). So this one holds a position below corresponding to that of El above: as El "took six sides", so did the Righteous take six sides; as the El sends out light above, so does this Righteous shed light below; as that El is the synthesis of all the six dimensions, so is that Righteous. "The son of Uri" -- the son of primeval light (or), which the Holy One created in the time of Creation. "The son of Hur" -- the son of absolute freedom (herut); or "the son of the whitest (havra) of all colours". And he is appropriately "of the tribe of Judah".

'As we have already pointed out, all colours seen in dreams signify good things, with the exception of purple-blue (techeleth), and that is because it symbolizes the Throne from which souls are judged. But has it not some white in it? Truly; but when the judgement takes place it appears to be only purple-blue, as we have [152b] said. The sight of that colour reminds a man that he must keep the commandments of his Lord. So it was with the Brazen Serpent in the wilderness: they who looked upon it were filled with awe and fear of the Holy One and kept themselves clear from sin, and therefore they were healed in that moment. And who was it that instilled in them fear of the Holy One? The instrument of punishment -- that Serpent at which they so fixedly gazed. The same is true of "the thread of blue", that they were bidden to put upon the fringe of their garments (Zizith), concerning which it is written, "that ye may look upon it and remember all the commandments of the Lord" (Num. XV, 39). Therefore it was ordained that this colour should be in the Tabernacle: Said R. Isaac: 'The Master has told us that this colour symbolizes the Throne when it becomes the seat of judgement. When, then, is it the seat of mercy?' R. Simeon replied: 'When the Cherubim turn their faces the one towards the other, and gaze each into the face of the other, then all colours are merged -- purple-blue becomes something else, and green or blue is turned into white. With the changing of colours judgement was changed into mercy, or vice versa. And so with all other colours. All depends on the way in which Israel orders her prayers; hence it is written: "Israel in whom I will be glorified" (lit. beautified) (Isa. XLIX, 3), to wit, in those colours which merge into one another and contain all beauty:

***

AND THOU SHALT MAKE A TABLE OF ACACIA WOOD. R. Isaac began: 'It is written: "When thou hast eaten and art full, then thou shalt bless the Lord thy God" (Deut. VIII, 10). How blessed are the Israelites, whom the Holy One has befriended above all nations and drawn near to Himself! It is for their sake that He nourished all nations; for, had it not been for them He would not have supplied the world with food. And now, when Israel is in exile, the Gentiles receive a double portion. When Israel dwelt in the Holy Land, the Holy One sent down food to them from a supernal region, the surplus of which was given to the heathen nations, but now it is just the reverse. He deals with them like a king with his servants. So long as the servants are obedient and loyal they are permitted to sit and eat with the king, and the remnants are thrown to the dogs; but when they are disobedient, and forget their loyal service, the king gives the food to the dogs and leaves them only the bones. The same is true of Israel: while they did the will of their Lord they ate from the King's table which He Himself had prepared for them, and they, out of the fullness of their joy, gave to the nations their surplus; but when Israel ceased to live according to the commands of their Lord they went into captivity and had to be content with that which the Gentiles left over. So it says: "Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them" (Ezek. IV, 13). Woe to the king's son, who is forced to wait at the servants' table to be fed upon the remnants! King David said: "Thou preparest a table before me in the presence of mine enemies; thou anointest my head with oil; my cup runneth over" (Ps. XXIII, 6). "Thou preparest a table": this is the meal of the king; "in the presence of mine enemies": this refers to the "dogs" who lie under the table waiting for the scraps while he sits with the king enjoying the meal: "Thou anointest my head with oil": this refers to the main part (the "head") of the meal, for all the rich oil and fat, and all the best portions of the food, are reserved for the king's friend, while that which is left is given to the scullions and the dogs. "My cup runneth over": the cup of the king's friend is ever filled up, even before he asks. The position of the children of Israel in regard to that of the Gentiles has ever been thus.'

R. Hiya once went to Tiberias to see R. Simeon, and R Jacob, the son of Idi, and R Jesse the younger accompanied him. On the way R Jesse said to Rl;liya: 'I find very surprising the words of the Scripture, "But show kindness to the sons of Barzillai the Gileadite, and let them be of those that eat of thy table" (I Kings II, 7). Was this all the kindness that Solomon was to show him? Also it hardly accords with the dignity of a king that another person should eat with him [153a] at the same table. The king should sit alone at his table, and his ministers by themselves at another table, somewhat lower.' R Hiya replied: 'I have not heard any explanation of the matter, and therefore shall not say anything.' Then R Abba asked R Jacob: 'Hast thou heard aught concerning it?' He answered: 'If you who sip daily the richness of the most excellent oil (R. Simeon) have not heard anything, how can you expect me to know?' Then he asked R. Jesse: 'And hast thou heard anything?' He replied: 'Although I am but young, and have but lately been admitted to your company, and had no great teachers before, yet I have heard an explanation.' He then began by quoting the verse: "Who giveth good to all flesh: for his mercy endureth for ever" (Ps. CXXXVI, 25). 'Why', said he, 'did David choose to end this great hymn of praise with this verse? Now there are three great channels above by which the Holy One, blessed be He, manifests Himself, which are His precious mystery: the brain, [17] the heart, [18] and the liver. [19] These organs act above in the opposite manner from those below. Above it is the head which first receives nourishment, which it sends on to the heart, which eventually passes it on to the liver, which again gives sustenance to the lower members in due proportion. Here below it is the liver which comes first, which transfers the nourishment to the heart, in such a manner that it is that organ which receives the finest portions; then, when the heart is strengthened, it passes the nourishment on to the brain; while to the other parts of the body the liver apportions the amounts necessary. On a fast-day, man sacrifices his food and drink to the supernal "Liver", and what is it that he thus sacrifices? His fatness, nourishing food, his blood, heart and soul; that "Liver" accepts it gladly, and in turn offers it to the "Heart" that reigns over it; in turn the "Heart" offers it to the "Brain", which rules over the whole body; then the "Liver" apportions to all the lower parts their share. At another time it is the Brain which receives first and gives to the Heart, which, again, gives to the Liver and the Liver to all the lower members; and when it distributes nourishment to this world it gives first to the heart, which on earth is the king; for the king must naturally be fed first. Blessed is he who is found worthy to eat at the King's table, for thus does he come first in the enjoyment of the bounty from above! This, then, was the significance of that kindness which David showed to the sons of Barzillai. Not that anyone sits actually at the table of the king. But those who eat along with the king, and at the same time, are in his favour and are reckoned as sitting at the same table with him.' Then R. Hiya came forward, kissed him on the brow, and said: 'Young thou art, but profound wisdom dwells already in thine heart.' In the meantime they discovered that R. Hezekiah had arrived. R. Hiya turned to him and said: 'Of a surety, the Holy One, blessed be He, will join this our company, for new thoughts upon the Torah will find utterance among us.' They then sat down to eat, and agreed that each should give some exposition of the Torah during the meal. Said R. Jesse: 'This which we eat is but a light repast, and yet it is called a "meal", a meal in which the Holy One participates, and concerning which it is written: "This is the table that is before the Lord" (Ezek. XLI, 22); for the words of the Torah will gather about this place.'

R. Hiya then began to discourse on the text: When thou hast eaten and art satisfied, then thou shalt bless the Lord thy God (Deut. VIII, 10). Said he: 'Should a man then bless the Lord only after he has filled his belly? [153b] Nay, even if one eats but a morsel and counts it as a meal, that is called eating to satisfaction; for it is written, "Thou openest Thine hand and satisfiest the wish (will) of every living thing" (Ps. CXLV, 16). It is not written: "Thou satisfiest with a substantial meal", hut "the wish" or "the intention"; so it is not the quantity of food but the intention of the eater that "satisfies"; therefore it is necessary that at all times when we eat we should offer up our thanks in order that there may be joy above.'

R. Hezekiah spoke on the same words, saying: 'From these words also it is possible to deduce the rules that an intoxicated person is allowed to say the grace after meals. With prayers it is otherwise, for prayers ascend very high to the realm where there is neither eating nor drinking, and therefore prayers are best said on an empty stomach. But in that realm to which the benediction after meals enters, there is, as it were, both "eating and drinking", and from it emanates nourishment for us below. Therefore it is necessary to exhibit before it satiety and joy in the expression of grace after meals.'

R. Jesse then spoke on the words: AND THOU SHALT MAKE A TABLE OF ACACIA WOOD. Said he: 'This table stood in the Tabernacle, and there rested upon it the blessing from above, and from it issued nourishment to the whole world. Not for a moment was that Table to remain empty, since blessing does not rest upon an empty place. Therefore it was that the shew-bread had always to be renewed upon it each Sabbath (Lev. XXIV, 8), in order that the blessing from above might always rest upon it, and that food and blessing, because of it, might emanate from that table to all the tables of the world. So, too, should every man's table be when he says grace after meals; in order that the blessing from above should rest upon it, it should not be empty, as the Companions have indicated in connection with the words of Elisha to the widow: "Tell me, what hast thou in the house?" (2 Kings IV, 2). A table at which there is no converse pertaining to the words of the Torah is one concerning which it is written, "For all (their) tables are full of vomit and filthiness, without a place" (Isa. XXVIII, 8), and at such a table it is forbidden to say the benediction. There are two kinds of tables: there is the kind that is prepared for the Holy One above, and at which it is ever fitting that the Torah should be discoursed upon and the letters of the words of the Torah should be gathered in -- the table concerning which it is written: "This is the table that is before the Lord" (Ezek. XLI, 22). And there is the table which has no part in the Torah, or in the holiness thereof, and which is called "full of filthiness" [154a] -- the table of "another god", which has no part in the mystery of the supernal God. That table, on the other hand, at which words of the Torah are spoken, is taken up by the Holy One, blessed be He, and becomes His own possession. Nay more, Suriya, the high angelic being, takes up all the holy words uttered at this table, and sets the form of it before the Holy One, and all the words, and the table also, are crowned before the Holy King, as is implied in the words "before the Lord". A man's table can purify him of all his sins. Blessed is the man whose table exhibits these two qualities -- that from it words of the Torah ascend to the Holy One, and food goes forth to the poor. At the moment when such a table as this is being removed after the meal two angels appear, one at the right and one at the left. The one says: "This is a table belonging to the Holy King upon which such an one ordered his meal in His presence. May this table be continually full of supernal blessings, and may the Holy One pour upon it the richness of His bounty." And the other says: "This is a table of the Holy King which such an one had ordered before Him. It is blessed by those above and by those below. May it be set before the Ancient of Days both in this world and in the world to come." R. Abba, before the table was removed after a meal, was used to cover it up, saying: "Remove this table respectfully that it may not be put to shame before the King's messengers." A man's table, used rightly, secures for him participation in the bliss of the world to come, a sufficiency of nourishment in this world, and also additional power and excellency in the right place, and, withal, it causes him to be remembered favourably before the Ancient of Days. Happy the lot of such a man in this world and in the world to come.'

R. Jacob said: 'It is written, "And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets?" (I Sam. X, 11). Said he: 'Was not Saul already the chosen of the Lord, as it says, "See whom the Lord hath chosen" (Ibid. v. 24), i.e. already. Why, then, were they astonished that he prophesied? The reason was because the Holy One chose Saul to be a king, not a prophet; for no man ever, except Moses, was found worthy of combining the two functions of king and prophet. As to Samuel, he was certainly a prophet, as it says, "And all Israel knew that Samuel was established to be a prophet to the Lord", but besides being a prophet he was only a judge, not a king; otherwise the people would not have asked for a king. Therefore the people were astonished when Saul prophesied, because he had been chosen as king and not as prophet. If it should be asked, why, then, did the spirit of prophecy rest on him, the answer would be, that because the kingship is based on the inspiration of the Holy Spirit, he possessed the inspiration of prophecy before he became king; but as soon as he was made king, it was not the spirit of prophecy but the power to judge according to the truth that was bestowed upon him, and for which he had been chosen to be king. As long as he was among the prophets the spirit of prophecy rested on him, but when he left them, the spirit of prophecy departed from him. As for me, 0 that the inspiration of the Holy Spirit should come upon me, that I might be among the faithful prophets, the disciples of R. Simeon ben Yohai, before whom both supernals and terrestrials tremble in awe -- and I that am now in your company stand in fear and trembling before you!'

Then he went on: '"Thou shalt make a table." This table was here below for setting the shew-bread upon. Now, which was of greater import, the table or the bread? [154b] It might be thought that the bread was more important, since the table was needed to put the bread on, and besides, it was, in the very nature of things, beneath the bread. This, however, is not so: the table was the essential article, being, through its arrangement, the receptacle of blessing from above and of food for the whole universe. Indeed, from the secret influence of that Table emanated nourishment to the whole world, in proportion to the abundance poured out upon it from above. As for the bread, it was the fruit, the actual nourishment emanating from that Table, to show that the universal nourishment emanated from it -- for where there is no vineyard there are no grapes, and where there is no tree there can be no fruit. So the Table was the essential and the shewbread was but the nourishment emanating from it. And the priests, from Sabbath to Sabbath, collected the fruit of the Table, to show that supernal nutriment emanated from the Table through the agency of that bread. And because the priests were permitted to eat the shew-bread, all the rest of their food and all that they drank was blessed, so that the "evil inclination" had no power to attack them -- for, as a rule, the "evil inclination" is only present where there is much eating and drinking, as it is written: "Lest I be full and deny Thee, and say, Who is the Lord?" (Prov. XXX, 9); since it is from eating and drinking that the evil inclination gathers strength in a man's body. The bread which was taken from the table in the Tabernacle caused blessing to descend upon all the other food consumed by the priests, so that the evil impulse might have no power to attack them, and they could carry out their ministrations to the Holy One with perfect devotion. For the priests this was most necessary. The table had to be set up at the northern end, as it is written, "And thou shalt put up the table at the north side" (Ex. XXVI, 35), because the awakening of joy proceeds from thence. The Left Side (North) always receives from the Right Side, and rouses the Female, and the Right Side then draws Her to Himself, and She unites with Him. Water, which symbolizes joy, proceeds from the Right, then it bestows itself upon the Left, and so it is that water unites with the Left, communicating to it joy. All this is symbolized by the ritual washing of the hands before meals: the vessel containing the water is taken in the right hand and poured on to the left, not from left to right. Therefore the Table, as we have said, was set on the north side, for there was more fruit there, since joy was awakened there first. This is expressed in the words: "His left hand under my head, and his right hand embraces me" (S.S. II, 6). A man should sit down to table with a clean body, in order that God may be pleased with his meal and it may not be accounted "filth and refuse" for the impure side to reap any benefit therefrom. When one has eaten and is satisfied, it is necessary to give the scraps and the dregs to the "other side", and any particles left upon the hands after a meal must be washed away so that the "other side" may receive its due. Therefore the washing of the hands after a meal is an imperative duty and the water must be poured away into the place of guilt (hoba = "duty" and "guilt"). Hence, no blessing is to be made over the washing of hands (after meals), since there can be no benediction in connection with that "side". So it is important that one should not give any of the food on the table to that "filth and vomit". The table in the Tabernacle was, as we have said, placed there in order that food should lie upon it and that nourishment should therefrom emanate to the whole world, and that is why [155a] it was not permitted to remain empty, even for one moment. The other, the impure table, the table of emptiness, could have no place in the sanctuary. In the same manner, the table over which a man pronounces blessings for food must not be empty, for blessing cannot rest on emptiness. The bread which was set upon the Table of the Holy One took the form of twelve loaves, and the symbolism of them has already been explained in connection with the mystery of the Countenance -- for it was called "the bread of the Countenance" because all the nourishment and sustenance of the world emanated from this supernal Countenance. The "Bread of the Countenance" is the food of that "Countenance", and all the nourishment and plenty that the world contains emanates from that Countenance, and rests on that Table. And because the nourishment which it receives comes from that august Countenance, and from that self-same Countenance supplies all the others with sustenance, all of which was centred in that "bread", therefore was it put hot upon the table, and so, miraculously, was it also removed, [20] as has been inferred from the words "to put hot bread in the day when it was taken away" (I Sam. XXI, 6). And man must cherish the mysteries connected with his table, in all these aspects of which we have spoken on account of that Table.'

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

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

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

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

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

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

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

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

***

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

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

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

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

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

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

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

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

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

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

***

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

***

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

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

***

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

***

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

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Notes:

1. Malkuth.

2. Tifereth.

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

4. Binah.

5. Cf. Bereshith Rabbah, XV, 8.

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

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

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

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

10. Angels of chastisement.

11. v. Zohar, Genesis, 79a.

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

13. Luz, cf. Bereshith Rabbah, 69.

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

15. The first letter of Kelalah. curse.

16. T. B. Berakhoth, 55a.

17. Hokmah.

18. Tifereth.

19. Malkuth.

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

21. v. Bereshith Rabba, ch. 8.

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

23. v. Tosefoth to Menahoth, 30a.

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

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

26. Malkuth.

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

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

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

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

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

32. v. Zohar, Exodus, 68b.

33. Hesed.

34. Binah.

35. Translation according to the Keri.

36. i.e. the Deity.

37. Binah.

38. Malkuth.

39. Zaddik.

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

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

42. Binah.

43. Malkuth.

44. Tifereth.

45. Nezah.

46. Hod.

47. Nezah and Hod.

48. Cf. Bereshith Rabbah, 65.

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

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

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

52.  Cf. Lev. R., ch. VIII.

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

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

55. Al. Yod = "Hand".

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

57. i.e. Sefiroth.

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

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

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