The Zohar, translated by Harry Sperling and Maurice Simon

THE ZOHAR

AHARE MOTH

Leviticus XVI, 1-XVIII, 30

AND THE LORD SPOKE UNTO MOSES AFTER THE DEATH OF THE TWO SONS OF AARON. R. Judah said: 'Since it says here, "the Lord spoke unto Moses", why does it repeat in the next verse, "And the Lord said unto Moses, Speak to Aaron thy brother", etc.? The same question arises in other places (e.g. Lev. I, 1; Exodus XXIV, 1), and in all cases the answer is the same, that the reference is first to one grade (of the Deity) and then to another; but all are equivalent and come from one root.'

R. Isaac remarked: 'One verse says, "Serve the Lord with fear, and rejoice with trembling" (Ps. II, 11), and another verse says, "Serve the Lord with gladness, come before him with rejoicing" (Ps. C, 2). The apparent contradiction is explained as follows. When a man comes to serve his Master he should do so first in fear, and through that fear he will afterwards perform the precepts of the Law in joy. It says, "rejoice in trembling", because it is forbidden to a man to rejoice overmuch in this world, but in the words and the precepts of the Torah it is quite right that he should rejoice.' R. Abba said: 'The word "fear" [56b] here esoterically alludes to the Holy One, blessed be He, as in the verse, "The fear of the Lord is the beginning of knowledge" (Prov. 1, 7).' R. Eleazar said: 'If a man desires to serve his Master, from what place should he commence and in what place should he first aim at unifying the name of his Master? In "fear", with which the ascent heavenwards commences.'

Another interpretation is as follows. R. Jose said: 'Why does the text say, "after the death of the two sons of Aaron", and not "after the death of Nadab and Abihu", since we know they were his sons? The reason is to show that they had not yet emerged from the guardianship of their father, but they thrust themselves forward in his lifetime.'

R. Hiya said: 'One day I was on my way to visit R. Simeon to learn from him the portion of the Passover. In a certain mountain which I passed I saw some clefts in a rock and two men sitting in one. As I went along I caught the sound of their voices saying: "A song, a psalm of the sons of Korah." Why both song and psalm? We have learnt in the name of R. Simeon that this is a double song. and therefore superior to other songs. So, too, with the expressions, "A psalm, a song for the Sabbath day" (Ps. XCII, 1), or "Song of songs" (S.S. I, 1): the doubling is a sign of pre-eminence. This is the song of the Holy One, blessed be He, which was sung by the sons of Korah, those who sat at- the doorway of Gehinnom. [1] Therefore this Psalm is recited (in the morning prayers) on the second day of the week. I went up to them and asked them what they were doing in that place. They said: "We are pedlars, and two days in the week we go into a solitary place and study the Torah, because on other days people will not let us." I said to them: "Happy is your portion." They continued: "Whenever the righteous are removed from the world, punishment is removed from the world and the death of the righteous atones for the sins of the generation, Therefore we read the section dealing with the death of the sons of Aaron on the Day of Atonement that it may atone for the sins of Israel. God says: Recount the death of these righteous ones, and it will be accounted to you as if you brought an offering on that day to make atonement for you. For we have learnt that so long as Israel are in captivity, and cannot bring offerings on that day, the mention of the two sons of Aaron shall be their atonement. For so we have learnt, that Abihu was equal to his two brothers Eleazar and Ithamar, and Nadab to all together, and Nadab and Abihu were reckoned as equal to the seventy elders who were associated with Moses; and therefore their death was an atonement for Israel."'

R. [57a] Hizkiah quoted in this connection the verse: "Therefore thus saith the Lord to the house of Jacob who redeemed Abraham" (Isa. XXIX, 22). 'We might think', he said, 'that the words "to the house of Jacob" are misplaced, but really the verse is to be taken as it stands. For when Abram was cast into the furnace of the Chaldeans the angels said before God: How shall this one be delivered, seeing that he has no merit of his ancestors to rely upon? God replied: He shall be delivered for the sake of his sons. But, they said, Ishmael will issue from him? There is Isaac who will stretch forth his neck on the altar. But Esau will issue from him? There is Jacob who is the complete throne and all his sons who are perfect before me. They said: Assuredly through this merit Abraham shall be delivered. Hence it is written: "Jacob who redeemed Abraham". The verse continues: "Jacob shall not now be ashamed ... but when he seeth his children the work of my hands", etc. The reference here in "his children" is to Hananiah, Mishael and Azariah, who cast themselves into the fiery furnace. We have learnt that when they were bound in order to be cast into the fire, each of them lifted up his voice and quoted a verse of Scripture in the presence of all the princes and rulers. Hananiah said: "The Lord is on my side, I will not fear what man can do to me", etc. (Ps. CXVIII, 6). Mishael said: "Therefore fear thou not, O Jacob my servant, saith the Lord", etc. (Jer. XXX, 10). When those present heard the name of Jacob they all laughed in scorn. Azariah said: "Hear, O Israel, the Lord our God the Lord is one" (Deut. VI, 4). At that moment God assembled His court and said to them: For the sake of which of those verses shall I deliver them? They replied: "They shall know that thou alone whose name is the Lord art most high over all the earth" (Ps. LXXXVII). God then turned to His Throne and said: With which of these verses shall I deliver them? The Throne replied: With the one at which they all laughed: as Jacob stood by Abraham in the furnace, so let him stand by these. Hence it is written in connection with them, "Not now shall Jacob be ashamed". Now why were these delivered? Because they prayed to God and unified His name in the fitting manner. The two sons of Aaron brought strange fire on the altar and did not unify God's name in the fitting manner, and therefore they were burnt.'

R. Isaac said: 'It is written here, "After the death of the two sons ... and they died". Why this double mention of their death? One referring to their actual death, the other to their having no children, for he who has no children is counted as dead.' [2] R. Abba derived the same lesson from this verse, "And Nadab and Abihu died ... and they had no children and Eleazar and Ithamar ministered," etc. (Num. III, 4.). He said further that they did not die like others who have no children: they died only their own death but not that of their souls, [57b] because their souls entered into Phineas; wherefore it refers to Phineas as "these" (Ex. VI, 25). R. Eleazar said: 'For this reason whenever Phineas is mentioned he is always called "the son of Eleazar the son of Aaron the Priest" (v. Num. XXV, 7; Judges XX, 28) .... [3]

'It has been taught in the name of R. Jose that on this day of Atonement it has been instituted that this portion should be read to atone for Israel in captivity. Hence we learn that if the chastisements of the Lord come upon a man, they are an atonement for his sins, and whoever sorrows for the sufferings of the righteous obtains pardon for his sins. Therefore on this day we read the portion commencing "after the death of the two sons of Aaron", that the people may hear and lament the loss of the righteous and obtain forgiveness for their sins. For whenever a man so laments and sheds tears for them, God proclaims of him, "thine iniquity is taken away and thy sin purged" (Isa. VI, 7). Also he may be assured that his sons will not die in his lifetime, and of him it is written, "he shall see seed, he shall prolong days" (Isa. LIII, 19).'

R. Simeon said: 'I am amazed to see how little men pay heed to the will of their Master, and how they allow themselves to be wrapt in sleep until the day comes which will cover them with darkness, and when their Master will demand [58a] reckoning from them. The Torah calls aloud to them, but none inclines his ear. Mark now that in future generations the Torah will be forgotten, and there will be none to close and open. Alas for that generation! There will be no generation like the present until the Messiah comes and knowledge shall be diffused throughout the world. It is written: "A river went forth from Eden" (Gen. II, 10). It has been laid down that the name of that river is Jubilee, but in the book of Rab Hamnuna the Elder it is called Life, because life issues thence to the world. We have also laid down that the great and mighty Tree in which is food for all is called the Tree of Life, because its roots are in that Life. We have learnt that that river sends forth deep streams with the oil of plenitude to water the Garden and feed the trees and the shoots. These streams flow on and unite in two pillars which are called Jachin and Boaz. Thence the streams flow on and come to rest in a grade called Zaddik, and from hence they flow further till they all are gathered into the place called Sea, which is the sea of Wisdom. But the current of that river never ceases, and therefore the streams flow back to the two pillars, Nezah and Hod, whence they traverse that Zaddik to find there blessings and joy. The Matrona is called the "time" of the Zaddik, and therefore all who are fed below are fed from this place, as it is written: "The eyes of all wait on thee and thou givest them their meat in due season" (Ps. CXLV, 15). When these two are joined, all worlds have gladness and blessing, and there is peace among upper and lower beings. But when through the sins of this world there are no blessings from these streams, and the "time" sucks from the "other side", then judgement impends over the world and there is no peace. Now when mankind desire to be blessed, they can only be so through the priest, when he arouses his own Crown and blesses the Matrona, so that there are blessings in all worlds. We have learnt that at that time Moses inquired of God concerning this, saying: If the sons of men shall return to Thee, through whom shall they be blessed? and God replied: Do not ask Me. Speak to Aaron thy brother, for in his hands are delivered blessings above and below.'

R. Abba said: 'There are times when God is propitious and ready to dispense blessing to those that pray to Him, and times when He is not propitious and judgement is let loose on the world, and times when judgement is held in suspense. There are seasons in the year when grace is in the ascendant, and seasons when judgement is in the ascendant, and seasons when judgement is in the ascendant but held in suspense. Similarly with the months [58b] and similarly with the days of the week, and even with the parts of each day and each hour. Therefore it is written: "There is a time for every purpose" (Eccl. III, 1), and again, "My prayer is unto thee, O Lord, in an acceptable time" (Ps. LXIX, 14). Hence it says here: "Let him not come at every time to the Sanctuary".' R. Simeon said: 'This interpretation of the word "time" is quite correct and here God warned Aaron not to make the same mistake as his sons and try to associate a wrong "time" with the King, even if he should see that the control of the world has been committed for the time to the hands of another, and though he has the power to unify with it and bring it near to Holiness. [4] And if he wants to know with what he should enter, the answer is, with zoth (this = Shekinah), for that is the "time" which is attached to my name by the letter yod which is inscribed in my name. R. Jose taught: Verily it is as the Holy Lamp (R. Simeon) explained the verse, "He hath made everything (kol) beautiful in its time (be'itto)"; that is to say, "He hath made kol (Yesod) beautiful in 'eth (Malkuth), and none should interpose between them"; and therefore Aaron was warned that he should not come at every "time" into the Sanctuary, but only with zoth.'

Once when R. Eleazar was studying with his father he said to him: 'It is written of the sons of Aaron that a fire went forth from the Lord and consumed them, and also of the assembly of Korah that a fire went forth from the Lord and consumed them (Num. XVI, 35). Were they then in the same category ?' R. Simeon replied: 'There is a difference, because of the assembly of Korah it says that "they perished from the congregation", but this word is not used of the sons of Aaron.' He further asked him: 'Since it says, "let him not come at all times into the sanctuary", why does it not specify at which time he should come?' He replied: 'As we have explained, there was a certain time which was known to the priests, and here these words are inserted only as a warning to Aaron, as we have explained.' He replied: 'That is what I thought, only I wanted to make certain.' R. Simeon continued: 'Eleazar, my son, note that all the offerings were acceptable to God, but none so much as the incense, wherefore it was taken into the inmost shrine with the greatest privacy, and the severest punishment was inflicted for its misuse.' R. Simeon then expounded the verse: "In fragrance thine ointments are good" (S.S. I, 3). 'This fragrance is the odour of the incense, which is more subtle and intimate than any other, and when it ascends to unite with the anointing oil of the streams of the Source they stimulate one another, and then those oils are good for giving light, and the oil flows from grade to grade through those grades which are called the Holy Name; hence it is written, "therefore do maidens love thee" (Ibid.), where 'alamoth (maidens) may be read 'olamoth (worlds); and from thence blessings spread over all below. [59a] And because this incense is bound up with the supernal ointment more closely it is more esteemed by the Almighty Holy One, blessed be He, than all offerings and sacrifices. The verse continues: "Draw me, we will run after thee". Therefore the Community of Israel says: "I am like incense and thou art like oil, draw me after thee, and we shall run, I and all my hosts. Let the King bring me to his chambers that we may all be glad and rejoice in thee".'

FOR I WILL APPEAR IN THE CLOUD UPON THE MERCY SEAT. R. Judah said: 'Happy are the righteous that God seeks to honour them. If a man rides on the horse of an earthly king he is put to death, but God let Elijah ride upon His, as it is written: "And Elijah went up in a whirlwind into heaven" (2 Kings II, 11); and He also took Moses into the cloud, though it is written here, "in the cloud I shall appear on the mercy seat". We have learnt that this was the place where the Cherubim abode. We have learnt that three times a day a miracle was accomplished with their wings. When the holiness of the King descended upon them they of themselves raised their wings and spread them out so as to cover the mercy seat. Then they folded their wings and stood rejoicing in the divine presence.' R. Abba said: 'The high priest did not see the divine presence when he entered the sanctuary, and but a cloud came down, and when it lighted on the mercy seat the Cherubim beat their wings together and broke out into song. What did they chant? "For great is the Lord and highly to be praised, he is to be feared above all gods" (Ps. XCVI, 4). When they spread out their wings they said: "For all the gods of the peoples are idols, but the Lord made the heavens" (Ibid. 5). And when they covered the mercy seat they said: "Before the Lord for he cometh to judge the earth, he shall judge the world with righteousness and the peoples with equity" (Ps. XCVIII, 9). Then the priest used to hear their voice in the sanctuary, and he put the incense in its place with all devotion in order that all might be blessed.' R. Jose said: 'The word "equity" (mesharim, lit. equities) in the above quoted verse indicates that the Cherubim were male and female.' R. Isaac said: 'From this we learn that where there is no union of male and female men are not worthy to behold the divine presence.' [59b]

It has been taught in the name of R. Jose: Once the people were short of rain and they sent a deputation to R. Simeon, R. Jesse, R. Hizkiah and the rest of the Companions. R. Simeon was on the point of going to visit R. Pinchas ben Jair, along with his son R. Eleazar. When he saw them he exclaimed: ' "A song of ascents; Behold how good and how pleasant it is for brethren to dwell together in unity" (Ps. CXXXIII, 1). The expression "in unity",' he said, 'refers to the Cherubim. When their faces were turned to one another, it was well with the world -- "how good and how pleasant", but when the male turned his face from the female, it was ill with the world. Now, too, I see that you are come because the male is not abiding with the female. If you have come only for this, return, because I see that on this day face will once more be turned to face. But if you have come to learn the Torah, stay with me.' They said: 'We have come for both purposes. Let, therefore, one of us go and take the good news to our fellows, and we will stay here with our Teacher.' As they went along he took as his text, "I am black but comely, O ye daughters of Jerusalem" (S.S. I, 5). 'The Community of Israel says to the Holy One, blessed be He: I am black in captivity but I am comely in religious practices, for although Israel are in exile they do not abandon these. "I am black like the tents of Kedar", to wit, the sons of Keturah, whose faces are always swarthy, and yet I am like the curtains of Solomon, like the brightness of the skies. "Look not upon me because I am swarthy." Why am I swarthy? Because the sun hath gazed hard on me, but not looked upon me to illumine me as he should have done. "My mother's sons were angry with me." These words are said by Israel, and refer to the Chieftains appointed over the other nations. Or they may still be spoken by the Community of Israel, and allude to the verse, "For he hath cast from earth to heaven the beauty of Israel" (Lam. II, 1). Or again, the words, "how good, how pleasant it is for brethren to dwell together in unity" may refer to the Companions when they sit together and there is no discord between them. At first they are like combatants who seek to kill one another, but afterwards they become friends and brothers. [5] Then God says: "Behold how good", etc., and He himself listens to them and delights in their converse. You, therefore, Companions that are gathered here, as you have been close friends hitherto, so may you never part until God shall give you glad greeting, and for your sake may there be peace in the world.'

They then went on their way till they reached R. Pinchas ben Jair. R. Pinchas came out and kissed him, saying: 'I am privileged to kiss the Shekinah.' He prepared for them couches with awnings. Said R. Simeon: 'The Torah does not require this.' So he removed them and they sat down. Said R. Pinchas: 'Before we eat let us hear something from the great Master, for R. Simeon always speaks his mind; he is a man who says what he has to say without fear of heaven or earth. He has no fear of heaven since God concurs [60a] with him, and he is no more afraid of men than a lion of sheep.'

R. Simeon then turned to R. Eleazar his son, saying: 'Stand up and say something new in the presence of R. Pinchas and the rest of the Companions.' R. Eleazar thereupon arose and began with the text: "And the Lord spoke unto Moses after the death of the two sons of Aaron" (Lev. XVI, 1). 'This verse', he said, 'seems superfluous, seeing that the text proceeds, "And the Lord said to Moses, speak unto Aaron thy brother", which should properly be the beginning of the section. The explanation is this. When God gave the incense to Aaron, he desired that no other man should use it in his lifetime. He said to him: "Thou desirest to increase peace in the world. By thy hand shall peace be increased above. Therefore the incense of spices shall be delivered to thy hand from now onwards, and in thy lifetime no other shall use it." Nadab and Abihu, however, thrust themselves forward to offer it. We have learnt that Moses worried himself to find out what was the cause of their misfortune. Hence God spoke to him after their death and said to him: "The cause is that they 'drew near to the Lord', and thrust themselves forward in the lifetime of their father." Now if the sons of Aaron brought this upon themselves through thrusting themselves forward in the lifetime of their father, what should I deserve if I thrust myself forward before my father and R. Pinchas and the rest of the Companions?' Hearing this, R. Pinchas came up to him and kissed him and blessed him.

R. Simeon then discoursed on the verse: "Behold it is the litter of Solomon, threescore mighty men are round about it", etc. (S. S. III, 7). He said: 'The "litter" here is the throne of glory of the King, Solomon, the "king to whom all peace belongs". Threescore mighty men are round about it, clinging to its sides as emissaries from stem judgement; they are called the sixty rods of fire wherewith that Youth [6] is girt. On its right hand is a flashing sword, on its left hand coals of fire with seventy thousand consuming flames. Those threescore are armed with deadly weapons from the armoury of the supernal Might of the Holy One, blessed be He. They all "handle the sword and are expert in war": they are ever ready to execute judgement and are called the "lords of wailing and howling". And from whence do they receive all this? "From fear": that is, from the place called "the fear of Isaac". And when? "In the night": at the time when they are commissioned to execute judgement. We have learnt that a thousand and five hundred bearers of arms with authority to smite are attached to the side of those mighty ones. In the hands of him who is called "Youth" there are four mighty keys. Sea monsters go forth beneath the ship [60b] of this mighty sea in four directions, and each has four aspects. A thousand rocks rise and sink every day from the tide of that sea. Afterwards they are uprooted from it and go to another sea. There is no number to those that cling to her hair. Two sons suck from her every day who are called "spies of the land", and two daughters are at her feet, and these cling to the sides of that litter. In her left hand are seventy branches that grow among the fishes of the sea, all red as a rose, and above them all is one of a still deeper red. This one goes up and down and all hide in her hair. When the master of the evil tongue comes down he becomes a serpent leaping over the hills and mountains until he finds prey to consume. Then he becomes mollified and his tongue turns to good. Israel furnish him with prey and then he returns to his place and enters into the hollow of the great abyss. When he ascends, there also ascend demons girt with spear and sword without number, who surround the sixty who are round the litter, so that myriads of myriads stand round this litter above, all being nurtured by it and doing obeisance to it, and below there go forth from it myriads who wander about the world until the trumpet blows and they assemble. These cling to the uncleanness of the nails. This litter embraces them all. Its feet take hold of the four corners of the world; it is found in heaven above and in the earth below. It is called Adonay, the lord of all, this name being inscribed among its hosts. Therefore the priest must concentrate his thought on heavenly things to unify the holy name from the fitting place. Hence we have learnt that Aaron was to come to the sanctuary with zoth. With this he was to bring the holiness to its place, and from this place man must fear God. Hence it is written, "O that they were wise, that they considered zoth" (Deut. XXXII, 29); that is to say, if men consider how zoth is surrounded by her hosts who stand ready before her to punish sinners, then at once they would "consider their latter end", be careful of their acts and not sin before the Holy One, blessed be He.' R. Simeon further said: 'If a man studies the Torah and guards this zoth, then zoth protects him and makes a covenant with him regarding his own covenant that it shall not depart from him or from his sons or his sons' sons for ever, as it is written: "And as for me, this (zoth) is my covenant with them", etc.'

They then sat down to eat, and in the course of the meal R. Simeon said to the Companions: 'Let each one enunciate a new idea concerning the Torah at the table before R. Pinchas.'

R. Hizkiah then began with the text: "The Lord God hath given me the tongue of them that are taught, that I should know how to sustain with words him that is weary" (Isa. L, 4). 'Happy are Israel in that God has chosen them above all other peoples and called them "holy" [61a] and given them as their portion union with the holy name. How do they effect this union? By their attainments in the Torah, for knowledge of the Torah means union with the Holy One, blessed be He. We have learnt in the presence of our Master: What is holiness? The consummation of the whole which is called Supernal Wisdom. From thence issue streams and fountains in all directions till they reach this zoth. And when this zoth is blessed from the supernal place called Holiness and Wisdom, it is called "the spirit of holiness"; and when mysteries of the Torah proceed from it, it is called "the language of holiness". When the holy oil flows to those two pillars! that are called "the disciples of the Lord", it is gathered in there, and when it issues thence through the superior holy saints. Hence it is written, "The Lord has given me the tongue of disciples", and why? "To know how to sustain with words him that is weary". God gives this tongue to the Sacred Lamp, R. Simeon, nay more, He raises him higher and higher: therefore he speaks his mind openly without concealment.'

R. Jesse then took the text: "And the Lord gave Solomon wisdom as he had promised him, and there was peace between Hiram and Solomon" (I Kings V, 26). 'What is the connection between these two statements? The answer is this: "God gave Solomon wisdom"; and how did Solomon display this wisdom that God gave him? First in this way, that he made Hiram assume a more modest frame of mind. For we have been taught that Hiram at first set himself up as a god, as it is written: "Thou hast said, I am a god, I sit in the seat of God" (Ezek. XXVIII, 2). Solomon, however, with his wisdom induced him to give up these claims, and he deferred to him, and therefore it is written, "and there was peace between Hiram and Solomon". We have also learnt that R. Isaac said in the name of R. Judah that Solomon sent him a carriage which took him down to the seven circuits of Gehinnom and brought him up again. We have also learnt that Solomon inherited the Moon complete on all sides. So R. Simeon ben Yohai surpasses all others in wisdom, and none can rise save they make peace with him.'

R. Jose took as his text the verse: "O my dove that art in the clefts of the rock, in the covert of the steep place" (S.S. II, 14). 'The "dove" here is the Community of Israel, which like a dove never forsakes her mate, the Holy One, blessed be He. "In the clefts of the rock": these are the students of the Torah, who have no ease in this world. "In the covert of the steep place": these are the specially pious among them, the saintly and God-fearing, from whom the Divine Presence never departs. The Holy One, blessed be He, inquires concerning them of the Community of Israel, saying, "Let me see thy countenance, let me hear thy voice, for sweet is thy voice"; for above only the voice of those who study the Torah is heard. We have learnt that the likeness of all such is graven above before the Holy One, blessed be He, who delights Himself with them every day and watches them, and that voice rises and pierces its way through all firmaments until it stands before the Holy One, blessed be He. And now the Holy One, blessed be He, has graven the likeness of R. Simeon above, and his voice rises higher and higher and is crowned with a holy diadem, and God crowns him in all worlds and glories in him.'

R. Hiya took as his text: "That which is hath been already and that which is to be", etc. (Eccl. III, 15). 'This is explained by what we have learnt, that before God created this world He created others and destroyed them, until [61b] He consulted the Torah, and through it made the proper adjustments and became crowned. Thus all that was to be in this world was before Him fully prepared. We have learnt, too, that all men of all generations stood before Him in their likenesses before they came into the world, and even all the souls of men were traced out before Him in the firmament in the similitude of their shape in this world. All, too, that they afterwards learnt in this world they already knew before they came into it. All this, however, applies only to the truly virtuous. Those who did not turn out virtuous in this world even there were far from the Holy One, blessed be He, being in the hollow of the abyss, whence they came down into the world before their time. And as they proved to be stiff-necked in this world, so, we have learnt, they were before they came into the world. They threw away the holy portion which was given them and went and defiled themselves with the hollow of the abyss and took their portion from thence and came down into the world before their time. If such a one deserves well afterwards and repents before his Master, he takes his own proper portion, namely, "that which hath been already". Now we may ask concerning the sons of Aaron, the like of whom were not in Israel, how they could perish from the world as they did. Where was their own merit, the merit of their father, the merit of Moses? We have, however, learnt from the Sacred Lamp that God was indeed solicitous for their honour, and so their bodies were burnt within but their souls did not perish. [7] Phineas, too, was already in existence who was to repair the damage; whence it is written, "that which is to be already was". We have learnt that all the truly virtuous before they come into the world are prepared above and called by their names. And R. Simeon ben Yohai from the first day of Creation was stationed before the Holy One, blessed be He, and God called him by his name, happy is his portion above and below!'

R. Abba took as his text the verse: "While the king sat at his table, my spikenard sent forth its fragrance" (S.S. I, 12). 'This has been applied by the Companions to the children of Israel when at the giving of the Law they sent forth a sweet fragrance which will bestead them in all generations by saying "we will do and we will hear". Or we may translate "my spikenard forsook its fragrance", applying the words to the making of the calf. There is, however, also an esoteric allusion in this verse. It says "A river went forth from Eden to water the garden" (Gen. II, 10). This stream first issues in a path which none knoweth. Then Eden joins with it in perfect union, and then fountains and streams issue and crown the holy Son, who thereupon assumes the inheritance of his Father and Mother, and the supernal King regales himself with royal delights. Then "my spikenard gives forth its fragrance": this is Yesod, who sends forth blessings at the union of the Holy King [62a] and the Matrona, and so blessings are dispensed to all worlds and upper and lower are blessed. And now the Sacred Lamp is crowned with the crowns of that grade, and he and the Companions send up praises from earth to heaven wherewith She is crowned. Now blessings must be brought down from heaven on to the Companions through that grade. Let, therefore, R. Eleazar his son expound to us some of the profound ideas which he has learnt from his father.'

R. Eleazar then cited the verse: "And he looked and behold a well in a field," etc. (Gen. XXIX, 2). 'These verses', he said, 'have an esoteric meaning which I have learnt from my father. The "well" is the same as that of which it is written, "the well which princes digged" (the Shekinah). The three flocks lying by it are Nezah, Hod, and Yesod, and from them the well is ever full of blessings. "Out of that well they watered the flocks": this means that from it the lower worlds are sustained. "The stone upon the well's mouth was great": this is rigorous Judgement, which stands by it from the "other side" to suck from it. But "thither all the flocks gather": these are the six Crowns of the King, which gather together and draw blessings from the Head of the King and pour them upon her, and thereby they "roll away" the stern judgement and remove it from her. Then they "water the flock", that is, pour out blessings in that spot for higher and lower, and then "put the stone again upon the well's mouth in its place": that is to say, judgement returns to its place, because it is necessary for the upholding of the world. And now God has poured upon you blessings from the source of the stream, and from you all of this generation are blessed. Happy are ye in this world and in the world to come!'

R. Simeon then spoke on the verse: "Let the saints exult in glory, let them sing for joy upon their beds" (Ps. CXLlX, 5). 'We have learnt', he said, 'that the knot of faith is tied with thirteen attributes, and in addition the Torah is crowned with thirteen "measures", [rules of interpretation] and the holy name is crowned therewith. Similarly, when Jacob desired to bless his sons, he said that his sons should be blessed with the bond of faith; it is written, "all these are the tribes of Israel, twelve, and this (zoth)", etc. (Gen. XLIX, 28); thus there were thirteen, the Shekinah being joined with them. We have learnt that all those "measures" ascend and rest upon a certain head, and the pious inherit all that glory from above, as it is written, "Let the saints exult in glory", in this world, "and let them sing for joy upon their beds"-in the next world. "The high praises of God are in their mouths", to tie the bond of faith in fitting manner; and so "a two-edged sword is in their hand", to wit, the sword of the Holy One, blessed be He, which flashes with two judgements. Now R. Pinchas ben Jair is the crown of Lovingkindness, the high attribute, and therefore he inherits the glory from on high and ties the celestial and holy bond, the bond of faith. Happy is his portion in this world and in the world to come. Of this tahle it is said: "This is the table that is before the Lord" (Ezek. XLI, 22).' R. Pinchas then rose and kissed and blessed him, and R. Eleazar and all the Companions, and took the cup and said the benediction and the psalm, "Thou preparest a table before me in the presence of mine enemies" (Ps. XXIII, 5). All that day they gladdened themselves [62b] with words of the Torah, and the joy of R. Simeon was great. R. Pinchas took R. Eleazar and did not leave him all that day and night, saying: 'All this great joy and gladness is of my portion, and they will make proclamation concerning me to that effect in the other world.'

When they rose to depart R. Pinchas would not at first let R. Eleazar go, but he accompanied R. Simeon and all the Companions on their way. As they went along R. Simeon said: 'It is time to work for the Lord.' R. Abba came and asked him: 'It is written, AND AARON SHALL CAST LOTS UPON THE TWO GOATS. What', he asked, 'is the meaning of these lots, and why had Aaron to cast them?' R. Simeon began his reply by citing the verse: "And he took from them Simeon and bound him before their eyes" (Gen. XLII, 24). 'Why did Joseph take Simeon rather than any other one of the brothers? The reason was that Joseph said to himself: Simeon and Levi everywhere open the door to judgement. So it was with me and so it was with Shechem. It is therefore meet that I should take this one so that he should not rouse contention among all the tribes. The question has also been asked why Simeon associated himself with Levi rather than, say, with Reuben, who was also his full brother. The reason was that he saw that Levi came from the side of judgement and he himself was attached to the side of stern judgement. He therefore thought that if Levi joined him they would be able to conquer the world. What then did God do? He took Levi for his portion, and made Simeon isolated.

'We have learnt that on the side of the Mother there are two emissaries attached to her left hand who roam about the world to spy it out. Now Israel are God's portion, and from His great love for them He gave them one day in the year to cleanse and purify them from all their sins, and therefore on this day they are crowned and are safe from all executioners and all hostile emissaries. It is written that Aaron shall cast lots upon the two he-goats. Why is one of these for the Lord? Because God said, Let one abide by me and the other roam about the world; for if the two were combined the world would not be able to stand against them. The second one therefore goes forth, and when he finds Israel absorbed in religious service and pious deeds and all at peace with one another he can see no opportunity to bring a charge against them. We have learnt that there are many demons under his control, whose office it is to spy out the earth for those [63a] who transgress the commands of the Law; but on that day there is no opening for any accusation against Israel. When that he-goat reaches the rock (of Azazel) there is great rejoicing and the emissary who went forth to accuse returns and declares the praises of Israel, the accuser becoming the defender. And not only on this day, but whenever Israel desire to be cleansed of their sins, God shows them how to restrain the accusers by means of the offerings which are brought before the Holy One, blessed be He, and then they cannot harm. But this day is more efficacious than all; and just as Israel appease all below, so all those who have accusations to bring (above) are appeased, though all the service is to the Holy One. We have learnt that at the hour of which it is written that Aaron should take the two he-goats, all those (accusers) above rouse themselves and seek to go forth into the world, and when Aaron brings near those below those above are also brought near. The lots are then produced for both sides; and as the priest casts lots below so the Priest casts lots above; and just as below one is left for the Holy One and one is thrust out to the wilderness, so above one remains with the Holy One, blessed be He, and one goes forth into the supernal wilderness; so the two are connected. It is written later:

'AND AARON SHALL LAY HIS TWO HANDS ON THE HEAD OF THE LIVE GOAT AND CONFESS OVER HIM, ETC. He must use both hands in order that the Holy One may concur with him. The he-goat is called "live", to include the one above. The words "over him" mean that the sins shall all be left on the goat.' R. Abba asked how this could be reconciled with the verse which says, "And they shall no more sacrifice their sacrifices unto the he-goats after which they go a-whoring" (Lev. XVII, 7). He replied: 'It does not say there that they should not sacrifice he-goats, but to he-goats. So here, the goat bore on itself all their iniquities, but the offering was brought only to the Holy One, blessed be He, and through the offering upper and lower are appeased and judgement has no sway over Israel.

'AND SHALL SEND HIM AWAY BY THE HAND OF A MAN THAT IS IN READINESS. The words "in readiness" contain a hint that [63b] for every kind of action there are men specially fitted. There are some men specially fitted for the transmission of blessings, as, for instance, a man of "good eye". There are others, again, who are specially fitted for the transmission of curses, and curses light wherever they cast their eyes. Such was Balaam, who was the fitting instrument of evil and not of good, and even when he blessed his blessing was not confirmed, but all his curses were confirmed, because he had an evil eye. Hence, as we have learnt, a man should turn aside a hundred times in order to avoid a man with an evil eye. So here, "a man that is in readiness" means a man who is marked out by nature for this service. The priest was able to tell such a man because he had one eye slightly larger than the other, shaggy eyebrows, bluish eyes and a crooked glance. This was the kind of man fitted for such a task. In Gush Halba [8] there was a man whose hands brought death to whatever they touched, and none would come near him. In Syria there was a man whose look always brought ill hap, even though he meant it for good. One day a man was walking in the street with a beaming countenance when this man looked at him and his eye was knocked out. Thus different men are fitted either for one thing or the other. Hence it is written, "He that hath a good eye shall be blessed" (Prov. XXII, 9), or, as we should rather read by a change in the vowelling (yebarech for yeborach), "shall bless". We have learnt that the man who took the goat to the wilderness used to go up on a mountain and push it down with both his hands, and before it was half way down all its bones were broken, [9] and the man used to say: "So may the iniquities of thy people be wiped out", etc. And when the accuser of Israel was thus made into its advocate, the Holy One, blessed be He, took all the sins of Israel and all the records of them above and threw them into the place called "depths of the sea", as it is written: "Thou wilt cast all their sins into the depths of the sea" (Mic. VII, 19).

'AND OF THE CONGREGATION OF THE PEOPLE OF ISRAEL HE SHALL TAKE TWO HE-GOATS FOR A SIN-OFFERING. This offering was to be taken from all of them, so as to make atonement for all of them, [64a] and it was not sufficient that it should be taken from one individual. From whence, then, was it taken? They used to take the money for it from the boxes in the Temple court, [10] which contained the contributions of all. The other goat, which was left to the Lord, was brought as a sin-offering first of all, being attached to a certain grade, and afterwards the other offerings were brought and Israel were left purified of all the sins which they had committed against God. On that day many doors were opened facing Israel to receive their prayers. On that day the priest was crowned with many crowns, and his service was more precious than at any other time, since he gave portions to all in those offerings of the Holy One, blessed be He. On that day lovingkindness was awakened in the world by the hand of the priest bringing offerings.'

Having gone some way, they sat down in a field and prayed. A fiery cloud came down and surrounded them. Said R. Simeon: 'We see that God's favour is in this place, so let us stay here'. They therefore sat down and discoursed on the Torah. R. Simeon quoted the text: "As cold waters to a thirsty soul, so is good news from a far country" (Prov. XXV, 25). 'King Solomon', he said, 'composed three books corresponding to three supernal attributes -- the Song of Songs to Wisdom, Ecclesiastes to Understanding, and Proverbs to Knowledge. Why does Proverbs correspond to Knowledge? Because all its verses are in parallel form, one half balancing the other, and when we examine them we find that they can be placed in either order. Thus here we have two things, "cold waters" and a "good report", either of which may be compared to the other as a source of comfort and refreshment.' As they were sitting a man came up and told them that the wife of R. Simeon had recovered from her illness; and at the same time the Companions heard a voice saying that God had forgiven the transgressions of the generation. Said R. Simeon: 'This is a fulfilment of the verse about "a good report from a distant country"; it is as refreshing to the spirit as cool waters to a thirsty soul.' He then said: 'Let us rise and pursue our way, since God is performing miracles for us.' He then continued his exposition, saying: 'The "cold waters" mentioned here refer to the Torah, since he who studies the Torah and sates his soul with it will hear "a good report from a distant land", to wit, the promise of many good things in this world and the next from God, who was at first far from him, and also from the place where men were previously at enmity with him, from that place [64b] greeting of peace shall be given to him.' AND HE SHALL GO OUT UNTO THE ALTAR THAT IS BEFORE THE LORD. R. Judah quoted here the verse: "God, even God the Lord hath spoken, and called the earth from the rising of the sun unto the going down thereof" (Ps. L, 1). 'We have learnt', he said, 'that a thousand and five hundred and fifty myriads of choristers chant hymns to God when day breaks, and a thousand and five hundred and forty-eight at midday, and a thousand and five hundred and ninety myriads at the time which is called "between the evenings".' R. Jose said that when day dawns all the "lords of shouting" utter words of praise to greet it, because then all are exhilarated and judgement is mitigated. At that moment joy and blessing is in the world, and the Holy One, blessed be He, awakens Abraham [11] and has joyous communion with him, and gives him sway over the world. At the time called "between the evenings" all those angels called "masters of howling" are vocal, and contention is rife in the world. That is the time when the Holy One arouses Isaac [12] and rises to judge the guilty who transgress the precepts of the Law. Seven rivers of fire issue forth and descend on the heads of the wicked, along with burning coals of fire. Then Abraham returns to his place and the day departs and the sinners in Gehinnom groan as they say : "Woe unto us, for the day declineth, for the shadows of evening are stretched out" (Jer. VI, 4). At that time, therefore, a man should be careful not to omit the afternoon prayer. When night comes, those other fifteen hundred and forty-eight myriads are summoned from without the curtain and chant hymns, and then the underworld chastisements are aroused and roam about the world. These chant praises until midnight, a watch and a half. Then all the others assemble and sing psalms, after the north wind has risen and gone forth, until daylight comes and the morning rises, when joy and blessing return to the world.' R. Abba said that there are three leaders for all of the choirs. Over those who sing in the morning is appointed one named Heman, under whom there are many deputies for ordering their song. Over those of the evening there is appointed one named Jeduthun, who also has many deputies under him. At night time, when all from without the curtain arise, they are in disorder until midnight, when all gather together and the lead is taken by one called Asaph, to whom all the deputies are subordinate till morning comes. Then that "lad" [13] who sucks from his mother's breasts rises to purify them and enters to minister. That is a time of favour when the Matrona converses with the King, and the King stretches forth [65a] a thread of blessing and winds it round the Matrona and all who are joined with her. These are they that study the Torah at night time after midnight. R. Simeon said: 'Happy he who comes with the Matrona at the hour when she goes to greet the King and to converse with Him, and He stretches out his right hand to receive her. This hour is called "the uttermost parts of the sea" (Ps. CXXXIX, 9), when her chastisements depart and she enters under the wings of the King, with all those that are attached to her. At that time the Patriarchs invite the Matrona and advance to converse with her, and the Holy One, blessed be He, joins them. Hence it is written: "God, even God the Lord hath spoken and called the earth", etc. The first "God" here (El) refers to the light of Wisdom which is called Lovingkindness; the second "God" (Elohim) to Might: and "the Lord" to Mercy.'

When R. Eleazar was once studying with his father he asked him why the name YHVH is sometimes pointed with the vowels of ELOHIM, and read so. R. Simeon answered: 'The name YHVH everywhere indicates mercy, but when the wicked turn mercy into judgement, then it is written YHVH and read Elohim. There is, however, a deeper explanation, as follows. There are three grades (of Judgement) which though essentially one can yet be distinguished. All plants and lamps are illumined and fired, watered and blessed from that perennial Stream in which all is comprised, and which is called the Mother of the Garden of Eden. In itself this is Mercy, but being called Mother it is also the source of Judgement. This is represented by the name YHVH read as ELOHIM, and this is the first grade. Then we have the grade of Geburah itself, which is properly called Elohim. Thirdly we have Zedek (Righteousness), which is the final Crown and the Court of Justice of the King, and this is called Adonay, being also written so; and the Community of Israel is also called by this name.'

R. Eleazar then asked his father to explain to him the name EHYEH ASHER EHYEH (I am that I am). He said 'This name is all-comprehensive. [65b] The first Ehyeh (I shall be) is the comprehensive framework of all when the paths are still obscure, and not yet marked out, and all is still undisclosed. When a beginning has been made and the Stream has started on its course, then it is called Asher Ehyeh (That which I shall be), meaning: Now I am ready to draw forth into being and create all, now I am the sum total of all individual things. "That I am": to wit, the Mother is pregnant and is ready to produce individual things and to reveal the supreme Name. We find it stated in the book of King Solomon that the Asher (That) is the link that completes the joyful union. Observe now how the divine utterance [14] went from grade to grade to teach the secret of the holy name to Moses. First came Ehyeh (I shall be), the dark womb of all. Then Asher Ehyeh (That I Am), indicating the readiness of the Mother to beget all. Then, after the creation had commenced, came the name Ehyeh alone (Ibid.), as much as to say: Now it will bring forth and prepare all. Finally when all has been created and fixed in its place the name Ehyeh is abandoned and we have YHVH (Ibid. 15), an individual name signifying confirmation. Then it was that Moses knew the Holy Name, as it is both disclosed and undisclosed, and attained to an insight to which no other man has ever attained, happy is his portion!'

R. Eleazar came and kissed his hand. He said: 'Eleazar my son, from now onward be careful not to write the Holy Name save in the manner prescribed, since whoever does not know how to write the Holy Name in the manner prescribed so as to tie the bond of faith and unify the Holy Name, of him the Scripture says, "he hath despised the word of the Lord and hath broken his commandment", etc. (Num. XV, 31), even though he only left out one stroke from one letter. See, now, the Yod signifies the first framework of all, undisclosed from all sides. The Yod then produces the perennial stream indicated by He, and also a son and daughter, Vau and He, as explained elsewhere. Happy the lot of the righteous who know the profound secrets of the Holy King and are meet to give thanks to Him!'

R. Judah said: 'In the verse from the Psalms quoted above, the three names "God", "God", "the Lord" indicate the complete triad of the holy Patriarchs. God "called the earth", that the Community of Israel might perfect the gladness. And from what place does He join her? "Out of Zion the perfection of beauty" (Ps. L, 2). For, as we have learnt, Jerusalem is the centre of the earth and a (heavenly) place called Zion is above it, and from this place it is blessed, [66a] and the two are indissolubly linked together.

'AND HE SHALL GO OUT UNTO THE ALTAR WHICH IS BEFORE THE LORD, AND MAKE ATONEMENT FOR IT. We have learnt that just as the priest makes atonement below on this day, so also it is above, nor does the Priest above commence his service until the priest below has done so; for from below the sanctification of the Holy King commences to ascend, and then all worlds are one before the Holy One, blessed be He.' Said R. Judah: 'If Israel only knew why God visits their sins upon them more than those of other nations, they would perceive that He does not collect from them a hundredth part of His due. Many are the Chariots, Powers and Rulers that God has to serve Him. Now when He placed Israel in this world He crowned them with holy crowns and placed them in the holy land that they might devote themselves to His service, and He made all the celestials depend upon Israel, so that there is no joy or service before Him until Israel commence below; and when Israel neglect the service, it is suspended above, and there is no service either in earth or in heaven. And if this was so when Israel were in their own land, how much more so subsequently! If Israel but knew, says God, how many hosts and multitudes are held up through them, they would see that they are not worthy to survive for an instant. Therefore "the priest shall go out to the altar which is before the Lord" -- this is the supernal Altar -- and then "make atonement for it", and then "he shall come forth and offer his burnt offering and the burnt offering of the people" (V. 24).'

It is written: "And he shall make atonement for the holy place because of the uncleanness of the children of Israel" (V. 16). R. Eleazar said: 'The wicked cause imperfection above and arouse judgement and bring defilement on the Sanctuary, so that the mighty Serpent shows himself. So on this day the priest has to purify all and put on his holy crown so that the King may come to abide with the Matrona and to awaken joy and blessing in the world. Thus completeness both above and below can be realized only through the priest, when he awakens his own proper Crown. So when the joy of union comes to the King and the Matrona, all the ministers and attendants of the palace rejoice, and all the sins that they committed against the King are forgiven. Hence it is written, "No man shall be in the tent of meeting when he goeth in to make atonement in the holy place until he goeth out", to wit, when he goes in to unite them; and at that moment "he shall make atonement for himself and his house".'

R. Isaac said: 'When Israel are in captivity, God, if one may say so, is with them in captivity, for the Shekinah never leaves them. It was with them in Babylon and returned with them from the captivity; and for the sake of those righteous [66b] who were left in the land it abode in the land, as it never left them.' R. Judah said: 'The Matrona returned to the King and everything was gloriously restored, and therefore they were called "the men of the great Synagogue". We have learnt that if Israel in exile show themselves deserving, God will have mercy on them and hasten to bring them forth from exile, and if not He keeps them there until the appointed time, [15] and if when that comes they are still not worthy He has regard to the honour of His Name and does not forget them in exile, as it is written: "I shall remember my covenant with Jacob", etc. (Lev. XXVI, 42).' R. Isaac said: 'When the Holy King shall remember Israel for the sake of His Name and restore the Matrona to her place, then, as the Scripture says, "no man shall be in the tent of meeting when He comes to make atonement for the holy things", just as it is written of the priest when he went in to unify the Holy Name and to join the King with the Matrona.' R. Judah said: 'It has been taught that the priest entered into one degree and bathed his flesh. Then he left that grade and entered into another and bathed, making peace between the two. Thus at every step he had to perform some fitting ceremony, and wear corresponding garments, until he had properly completed the service, bringing blessing above and below. When all was linked together, [67a] all faces were illumined. Then all fell on their faces and trembled and said, "Blessed be the name of his glorious kingdom for ever and ever". Their voices joined that of the priest and he replied, "Ye shall be clean" (V. 30); only the High Priest said this, not the other priests or the people.

'FROM ALL YOUR SINS SHALL YE BE CLEAN BEFORE THE LORD. It has been taught: From the beginning of the (seventh) month the books are opened and the judges sit in judgement, until the day which is called "the ninth of the month" (Lev. XXIII, 32), when all judgements are submitted to the Supreme Judge, and a Throne of mercy is set for the Holy King. Then it is meet for Israel below to rejoice before their Master because on the next day He intends to try them from the holy throne of Mercy, of forgiveness, and to purify them from all the sins recorded in the books that are open before Him. Hence it is written, "from all your sins before the Lord".

'When the public recited this verse (in the Temple service) they went up to this point but no further, and none was permitted to say the word "Ye shall be clean" save the High Priest alone who was linking the Holy Name together through his utterance. When he had done so a voice came down and struck him and a word flowed into his mouth and he said "Ye shall be clean". He then performed his service and all the celestials that were left there were blessed. Then he bathed himself and washed his hands in preparation for another service, in which he was to enter into a place more holy than all. The other priests, the Levites and the people stood around him in three rows and lifted their hands over him in prayer, and a golden chain was tied to his leg. He took three steps and all the others came to a stand and followed him no further. He took three more steps and went round to his place; three more and he dosed his eyes and linked himself with the upper world. He went into the inner place and heard the sound of the wings of the Cherubim chanting and beating their wings together. When he burnt the incense the sound ceased and they folded their wings quietly, if the priest was worthy and joy was found above. Here, too, at that moment there went forth a sweet odour as from hills of celestial pure balsam, and the scent was brought into his nostrils, gladdening his heart. Then all was silent and no accuser was found there. Then the priest offered his prayer with fervour and joy. When he finished, the Cherubim raised their wings again and resumed their chant. Then the priest knew that his service had been acceptable, and it was a time of joy for all, and the people knew that his prayer had been accepted. Happy the portion of the priest in that through him joy upon joy was diffused on that day both above and below!'

R. Hiya discoursed on the verse: "(With) my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early" (Isa. XXVI, 9). 'It does not say here,' he remarked, "my soul desires thee", but "my soul I desire thee'. The explanation is, as we have learnt, that God is the soul and spirit of all, and Israel here calls Him so and says, "I desire thee in order to cleave to thee and I seek thee early to find thy favour".' R. Jose said: 'When a man is asleep at night his soul goes and testifies to all that he has done during the day. Then the body says to the soul "I desire thee at night" [67b] and to the spirit "I shall seek thee early". Alternatively, the Community of Israel says to the Holy One, blessed be He, "While I am in exile among the nations and withhold myself from all evil communication with them, my soul desires thee to restore me to my place, and although they subject my sons to all kinds of oppression the holy spirit does not depart from me nor do I cease to seek thee and do thy commandments.' R. Isaac said: 'Israel says before God: While my soul is still within me I desire thee at night (the exile), because at such time the soul is constrained to yearn for thee, and when the holy spirit awakens within me I shall seek thee early to do thy will.' R. Hizkiah said that "soul" refers to the Community of Israel and "spirit" to the Holy One, blessed be He.

When R. Abba was studying with R. Simeon, the latter once rose at midnight to study the Torah, and R. Eleazar and R. Abha rose with him. R. Simeon discoursed on the verse: "As a hind panteth after the water-courses so my soul panteth for thee, O Lord" (Ps. XLII, 2). 'Happy are Israel,' he said, 'for that God gave them the Holy Law and caused them to inherit holy souls from a holy place, that they might keep His commandments and delight themselves in His Law. For the Torah is called a delight, and this is what is meant by the saying that God comes to delight Himself with the righteous in the Garden of Eden, to wit, to regale Himself from the selfsame stream as the righteous. And whoever studies the Torah is privileged to delight himself along with [68a] the righteous from the waters of this stream. So we are told here that the "hind", to wit, the Community of Israel, pants for the water brooks to receive a draught from the sources of the stream at the hands of the Righteous One. What are these sources? One is above, of which it is written, "And a river went forth from Eden to water the Garden", etc., and from there it flows forth and waters the Garden and all the streams issue from it and meet again in two sources called Nezah and Hod, and these pour forth water into that grade of Zaddik which goes forth from thence and waters the Garden. Observe that the soul and the spirit are inseparable. We have learnt that the perfect service offered by man to God consists in loving Him with his soul and his spirit. As these cleave to the body and the body loves them, so a man should cleave to God with the love of his soul and his spirit. Hence it says, "With my soul I have desired thee and with my spirit I seek thee early". It has been taught: Happy is the man who loves the Almighty with such a love; such are the truly virtuous for whose sake the world is established and who can annul all evil decrees both above and below. We have learnt that the virtuous man who with his soul and his spirit cleaves to the Holy King above with fitting love has power over the earth below, and whatever he decrees for the world is fulfilled, just as Elijah decreed concerning the rain. When the holy souls come down from heaven to earth and the virtuous of the world withdraw themselves from the King and the Matrona, few are they who at that time stand before the King and on whom the King deigns to look. For, as we have stated, at the time when God breathed spirit into all the hosts of the heavens, they all came into being and existence, but some were held back until the Holy One, blessed be He, [68b] sent them below, and these have sway both above and below. Hence Elijah said: "As the Lord liveth before whom I have stood" (I Kings XVII, 1), not "before whom I am standing". Afterwards he returned to his place and ascended to his chamber, but the others do not ascend until they die, because they did not stand before God previously. Therefore Elijah and all those who cleave to the King were made messengers of the heavenly King, as we find in the book of Adam that all holy spirits above perform God's messages and all come from one place, whereas the souls of the righteous are of two degrees combined together, and therefore they ascend to a greater height. This applies to Enoch and Elijah. We have learnt that a hundred and twenty-five thousand grades of souls of the righteous were decided upon by the Almighty before the world was created, and these are sent into this world in every generation and they fly about the world and are "bound in the bundle of the living", and through them God will resurrect the world.

'YE SHALL AFFLICT YOUR SOULS, that Israel may be meritorious in the eyes of God and that their whole intent may be to cleave to Him so that their sins may be forgiven. The word "souls" (instead of "soul") indicates that one should eat and drink and feast on the ninth day so as to make the affliction double on the tenth.

'FOR ON THIS DAY SHALL HE ATONE FOR YOU. This indicates, as we have learnt, that on this day the Ancient Holy One reveals himself to make atonement for the sins of all.'

R. Abba expounded in this connection the verse: "There was a little city and few men within it, and there came a great king against it and besieged it", etc. (Eccl. IX, 14, 15). 'The "little city",' he said, 'has here its well-known esoteric meaning (Malkuth); it is so called because it is the last and the lowest of all (the grades). There are "few men within it", for few are those who succeed in ascending to it and abiding in it. "A great king comes to it": this is the Holy One, blessed be He, who comes to unite with it, and He "surrounds it" with walls, "and builds great bulwarks for it", so that it is called "the holy city", and all the treasure of the King is placed there, and therefore it alone is crowned with all the diadems of the King. "He finds therein a poor wise man", or, as we should rather say, "a prudent (misken) wise man", a man crowned with the crowns of the Law and the precepts of the King, and endowed with wisdom to interpret aright the service of his Master. He "shall escape to that city in his wisdom", but "no man remembereth that man" to follow his example in keeping the precepts of the Law and studying the Torah. [69a] "Then said I, Wisdom is better than strength", because in the other world none are permitted to enter save those truly virtuous who study the Torah day and night and are crowned with the precepts of the Law. "But the poor man's wisdom is despised and his words are not heard", since mankind pay no heed to him and have no desire to associate with him and listen to him. For so we have learnt, that to listen to the words of the Torah is like receiving it from Sinai, no matter from whom it comes, and he who inclines his ear to listen gives honour to the Holy King and to the Torah.'

One day, as the Companions were walking with R. Simeon, he said: 'I see all other peoples elevated and Israel degraded. What is the reason? Because the King has dismissed the Matrona and put the handmaid in her place. Who is the handmaid? This is the alien Crown whose firstborn God slew in Egypt.' R. Simeon wept, and continued: 'A king without a queen is no king. If a king cleaves to the handmaid of the queen, where is his honour? A voice will one day announce to the Matrona, "Rejoice greatly, O daughter of Zion, shout, 0 daughter of Jerusalem, for thy king cometh unto thee; he is just and having salvation", etc. (Zech. IX, 9); as if to say: The Righteous One (Zaddik) will be saved, he that was hitherto poor and riding on an ass, viz., as we have explained, the lower Crowns of the heathen nations whose firstborn God killed in Egypt. It is the Zaddik, as it were, who will be saved, because till now he was without Zedek (righteousness), but now they will be joined.' R. Isaac here asked R. Simeon to explain how it is that some say the world is founded on seven pillars and some on one pillar, to wit, the Zaddik. He replied: 'It is all the same. There are seven, but among these is one called Zaddik on which the rest are supported. Hence it is written: "The righteous one (Zaddik) is the foundation of the world" (Prov. X, 25). This handmaid', resumed R. Simeon, 'will one day rule over the holy land below as the Matrona once ruled over it, but the Holy One, blessed be He, will one day restore the Matrona to her place, and then who shall rejoice like the King and the Matrona? -- the King, because he has returned to her and parted from the handmaid, and the Matrona because she will be once more united to the King. Hence it is written: "Rejoice exceedingly, O daughter of Zion", etc. Observe now that it is written, "This shall be to you a statute for ever" (Lev. XVI, 29). This promise is a decree of the King, fixed and sealed. [69b]

'IN THE SEVENTH MONTH ON THE TENTH DAY OF THE MONTH. The allusion of the "tenth" is as we have explained. We have learnt that on this day all joy and all illumination and all forgiveness depend on the Supernal Mother from whom issue all springs. Then all the lights shine with glad brightness until all is firmly established, and all judgements are also bathed in light and punishment is not inflicted. It is written: "Howbeit (ach) on the tenth day of this seventh month is the day of atonement, and ye shall afflict your souls" (Lev. XXIII, 27). What is the force here of the word ach (only)? When used in connection with the Passover (Ex. XII, 15) we derive from it the lesson that on half of the day preceding the Passover the eating of leaven is permitted and on half it is forbidden. [16] Shall we say that here also it teaches that half the day eating is permitted and half forbidden ?' R. Simeon replied: 'It goes here with the words "ye shall afflict your souls", and signifies that the real affliction is only in the second half of the day.'

FOR ON THIS DAY HE SHALL ATONE FOR YOU. R. Eleazar said: 'We should expect here, "I shall atone for you". The "he", however, signifies that the Jubilee sends forth streams to water and replenish all on this day, and this "for you", to purify you from all sins, so that judgement should have no power over you.' R. Judah said: 'Happy are Israel in that God took pleasure in them and sought to purify them so that they might belong to his Palace and dwell therein.'

R. Judah cited here the verse: "A song of ascents. Out of the depths have I cried unto thee, O Lord" (Ps. CXXXI). 'We have learnt', he said, 'that when God was about to create man, He consulted the Torah and she warned Him that he would sin before Him and provoke Him. Therefore, before creating the world God created Repentance, saying to her: "I am about to create man, on condition that when they return to thee from their sins thou shalt be prepared to forgive their sins and make atonement for them". Hence at all times Repentance is close at hand to men, and when they repent of their sins it returns to God and makes atonement for all, and judgement is suppressed and all is put right. When is a man purified of his sin?' R. Isaac said: 'When he returns to the Most High King and prays [70a] from the depths of his heart, as it is written, "From the depths I cried unto thee".' R. Abba said: 'There is a hidden place above, which is "the depth of the well", whence issue streams and sources in all directions. This profound depth is called Repentance, and he who desires to repent and to be purified of his sin should call upon God from this depth. We have learnt that when a man repented before his Master and brought his offering on the altar, and the priest made atonement for him and prayed for him, mercy was aroused and judgement mitigated and Repentance poured blessings on the issuing streams and all the lamps were blessed together, and the man was purified from his sin.'

(AFTER THE DOINGS OF THE LAND OF EGYPT IN WHICH YE DWELT SHALL YE NOT DO.) The Holy One, blessed be He, has produced ten holy crowns above wherewith He crowns and invests Himself, and He is they and they are He, being linked together like the flame and the coal. Corresponding to these are ten crowns beneath, which are not holy, and which cling to the uncleanness of the nails of a certain holy Crown called Wisdom, wherefore they are called "wisdoms". We have learnt that these ten species of wisdom came down to this world, and all were concentrated in Egypt, save one which spread through the rest of the world. [17] They are all species of sorcery, and through them the Egyptians were more skilled in sorcery than all other men. When the Egyptians desired to consort with the demons, they used to go out to certain high mountains and offer sacrifices and make trenches in the ground and pour some of the blood around the trenches and the rest into them and put flesh over it, and bring offerings to the demons. Then the demons used to collect and consort with them on the mountain. Israel, being subject to the Egyptians, learnt their ways and went astray after them; hence God said to them: "After the doings of the land of Egypt in which ye have dwelt shall ye not do", and also, "And they shall no more sacrifice their sacrifices unto the satyrs after whom they go a-whoring", since, as we have learnt, the demons used to appear to them in the form of he-goats. R. Hiya said: 'This is the last of the unholy crowns, as we have learnt.' R. Isaac said, in the name of R. Judah, that the souls of the wicked are the demons of this world. Said R. Jose: 'If so, the wicked are well off; where is their punishment in Gehinnom? Where is the evil in store for them in the other world?' R. Hiya replied: 'We have learnt and laid down that when the souls of the wicked leave this world many executioners of judgement await them and take them to Gehinnom, and subject them there to three tortures every day. Afterwards they go about the world in company with them and mislead the wicked, from whom repentance is withheld, and then return to Gehinnom and punish them there, and so every day'. [70b]

R. Isaac said: 'Happy are the righteous in this world and in the next, because they are altogether holy. Their body is holy, their soul is holy, their spirit is holy, their super-soul is holy of holies. These are three grades indissolubly united. If a man does well with his soul (nefesh), there descends upon him a certain crown called spirit (ruah), which stirs him to a deeper contemplation of the laws of the Holy King. If he does well with this spirit, he is invested with a noble holy crown called super-soul (neshamah), which can contemplate all.

'In the book of King Solomon it is written that God has made three abodes for the righteous. One is for the souls of the righteous which have not yet left this world and are still here, and when the world is in need of mercy and the living afflict themselves, these pray for mankind and go and inform those that sleep in Hebron, [18] who being thus awakened go into the terrestrial Paradise where are the souls of the righteous in their crowns of light, and take counsel of them and decide what shall be, and God carries out their desire and has pity on the world. These souls of the righteous are in this world to protect the living and know their troubles, and these are they of whom the Companions say that the dead know the sorrows of the world and the punishment of the wicked. The second rank belongs to the terrestrial Paradise. In it God has made excellent chambers after the pattern of those of this world and of the celestial world, and palaces of two colours without number and sweet-smelling herbs that grow afresh every day. In that place abides that which is called the "spirit" of the righteous, each one being clad in a precious garment after the pattern of this world and of the upper world. The third grade is that holy celestial abode which is called "the bundle of the living", where that holy superior grade called the super-soul (neshamah) regales itself with the supernal delights. Now we have learnt that when the world requires mercy and those righteous ones take note of it, that soul of theirs which is in the world to shield mankind flits about the world to tell the spirit, and the spirit ascends and tells the super-soul, and this tells the Holy One, blessed be He. Then God has pity on the world and the reverse process takes place, the super-soul telling the spirit and the spirit the soul. Thus when the world requires mercy, the living go and inform the spirits of the righteous and weep over their graves, in order that soul may cleave to soul, [71a] and the souls of the righteous then come together and go and inform the sleepers of Hebron of the sorrows of the world, and then all enter the gateway of Paradise and inform the spirit, and those spirits which are crowned in Paradise like celestial angels join them and inform the super-soul, and this informs the Holy One, blessed be He, and God has mercy on the world for their sakes; and regarding this Solomon said: "Wherefore 1 praised the dead which are already dead more than the living that are still alive" (Eccl. IV, 2).'

Said R. Hiya: 'I wonder if anyone knows how to inform the dead besides us.' R. Abba replied: 'The sufferings of men tell them, the Torah tells them. For when there is none who knows how to do this, they take out the Scroll of the Law to the graveyard, and the dead are curious to know why it has been brought there; and then Duma informs them.' R. Jose added: 'They then know that the world is in trouble and the living are not meet nor know how to inform them. Then they all lament for the dishonour done to the Torah in bringing it to such a place. If men repent and weep with all their heart and return to God, then they all gather together and seek mercy and inform the sleepers of Hebron, as we have said. But if they do not repent, then woe to them for that they have assembled for nothing, and have caused the holy Torah to go into banishment without repentance, and they all go to remind God of their sins. Therefore men should not go thus to the graveyard without repentance and fasting.' R. Abba said: 'There should be three fasts.' R. Jose, however, said that one is sufficient, namely on the same day, provided they are very contrite'.

R. Judah taught: One day R. Hizkiah and R. Jesse were going together when they came to Gischala, which they found in ruins. They sat down near to the graveyard, R. Jesse having in his hand the cylinder of a Scroll of the Law which had been torn. While they were sitting, a grave began to stir near them and to cry: Alas, alas, that the world is in sorrow, since the Scroll of the Law comes into exile hither, or else the living have come to mock us and to shame us with their Torah! R. Hizkiah and R. Jesse were greatly alarmed. Said the former: Who art thou? 1 am dead, was the reply, but 1 have been awakened by the Scroll of the Law. For once the world was in trouble and the living came here to awaken us with a Scroll of the Law, and I and my companions approached the sleepers of Hebron, and when they joined the spirits of the righteous in Paradise it was found that the Scroll of the Law which they brought before us was faulty and so belied the name of the King, there being a superfluous vau in one place. So the spirit said that since they had belied the name of the King they would not return to them, and they thrust me and my companions out of the assembly, until a certain elder who was among them went and brought the Scroll of Rab Hamnuna the Elder. Then R. Eleazar the son of R. Simeon who was buried with us awoke and entreated for them in Paradise and the world was healed. And from the day that they caused R. Eleazar to leave his grave with us and join his father there is none of us that has wakened to stand before the sleepers of Hebron, for we remember with fear the day when they rejected me and my companions. And now that you have come to us with a Scroll of the Law in your hands, I presume that the world is in trouble and therefore I am in fear and trembling as I think: Who will go and tell those sainted ones, the sleepers of Hebron. R. Jesse thereupon let go of the stick of the Scroll and R. Hizkiah said: God forbid, the world is not in trouble, and we have not come on that account.

R. Hizkiah and R. Jesse then rose and went on their way. 'Verily,' they said, 'when there are no righteous in the world, the world is sustained only by the Scroll of the Law.'

R. Jesse asked: 'Why, when rain is wanted, do we go to the graveyards, seeing that it is [71b] forbidden to "inquire of the dead" (Deut. XVIII, 11)?' He replied: 'You have not yet seen the "wing of the Bird of Eden". [19] The "dead" here are those of the sinners of the heathens who are forever dead, but of Israel who are truly virtuous Solomon says that "they have died aforetime", but now they are living. Further, when other peoples visit their dead, they do so with divinations to summon demons to them, but Israel go with repentance before the Lord, with a contrite heart and with fasting, in order that the holy souls may beseech mercy for them. Therefore we have learnt that the righteous man, even when he departs from this world, does not really disappear from any world, since he is to be found in all of them more than in his lifetime. For in his lifetime he is only in this world, but afterwards he is in three worlds. So we find that Abigail said to David: "May the soul (nefesh) of my lord be bound in the bundle of life" (I Sam. XXV, 29); she did not say "super-soul" (neshamah), because all three are bound together, and so even the nefesh of the righteous is in "the bundle of the living".'

R. Eleazar said: 'The Companions have laid down that it is forbidden to remove a Scroll of the Law even from one synagogue to another, all the more to bring it out into the street. Why then do we do so when praying for rain?' R. Judah replied: 'As we have explained, that the dead may be awakened and entreat for the world.' R. Abba said: 'The Shekinah also was driven from place to place until she said: "O that I had in the wilderness a lodging place of wayfaring men", etc. (Jer. IX, 1). So here, the Scroll is first taken from synagogue to synagogue, then into the street, then to "the wilderness, the lodging place of wayfaring men".' R. Judah said: 'In Babylon they are afraid to take it even from synagogue to synagogue.' It has been taught that R. Simeon said to the Companions: 'In my days the world will not require this.' R. Jose said to him: 'The righteous shield the world in their lifetime, and after their death even more than in their life. For so God said (to King Hezekiah): "I will defend this city to save it for my own sake and for my servant David's sake" (Isa. XXXVII, 35), but in David's lifetime He did not say so.' R. Judah said: 'Why does God put David here on a par with Himself? Because David was found worthy to be attached to the Holy Chariot of the Patriarchs, and therefore all is one. [72b]

R. Isaac said: 'The Egyptians used to serve the power called "handmaid" and the Canaanites the power called "the captive which is behind the mill", and all used to misuse holy words and practise their arts therewith; therefore the Israelites were commanded: "After the doings of the land of Egypt shall ye not do", etc.' R. Judah said that they caused evil demons to rule over the land, as it says, "and the land was defiled". We have learnt that one day God will purify His land of all the uncleanness wherewith the heathen have defiled it, like one who cleans a garment, and will cast out all those that are buried in the holy land, and purify it from the "other side", since, if one may say so, it went a-whoring after the Chieftains of the peoples and received their uncleanness. R. Simeon purified the streets of Tiberias, removing all dead bodies from there.' [20] R. Judah said: 'Happy he whose lot it is during his lifetime to abide in the holy land; for such a one draws down the dew from the heavens above upon the earth, and whoever is attached to this holy land in his lifetime becomes attached afterwards to a supernal holy land. But of those who do not live there but are brought there to be buried, the Scripture says: "Ye have made my inheritance an abomination" (Jer. II, 7). His spirit leaves him in a strange land and his body comes to rest in the holy land; he turns holy into profane and profane into holy. But if one dies in the holy land his sins are forgiven and he is taken under the wings of the Shekinah. Further, if he is worthy, he continually draws to himself a holy spirit, but he that lives in a strange land draws to himself a strange spirit. We have learnt that when R. Hamnuna the Elder went up to Eretz Israel he was accompanied by twelve members of his academy. He said to them: If I go on this way it is not for myself, but to restore the pledge [21] to its owner. We have learnt that all who do not attain to this in their lifetime restore the pledge of their Master to another'. R. Isaac said: 'Consequently, if anyone takes those evil spirits or foreign powers into the land it becomes defiled, and woe to that man and his soul, because the holy land does not receive him again.'

MY JUDGEMENTS SHALL YE DO AND MY STATUTES SHALL YE KEEP. R. Abba said: 'Happy are Israel in that God has chosen them above all peoples, and for the sake of His love has given them true laws, planted in them the tree of life, and made His divine Presence abide with them. Why? Because Israel are stamped with the holy impress on their flesh, and they are marked as being His and belonging to His temple. Therefore all who are not stamped with the holy sign [73a] on their flesh are not His, and they are marked as coming from the side of uncleanness, and it is forbidden to associate with them or to converse with them on matters of the Holy One, blessed be He. It is also forbidden to impart to them knowledge of the Torah, because the Torah consists wholly of the name of the Holy One, blessed be He, and every letter of it is bound up with that Name.' R. Simeon said: 'We are told in regard to the paschal lamb that no stranger who is uncircumcised may eat it. If this is so with the paschal lamb because it is the symbol of some holy thing, how much more must it be so with the Torah, which is holy of holies.'

R. Eleazar once said to his father: 'We have learnt that it is forbidden to teach the Torah to a heathen, and the Companions in Babylon have well connected this rule with the text, "He hath not dealt so with any nation" (Ps. CXLVII, 20). But in the preceding verse, why, after saying, "He sheweth his word unto Jacob" does it add "His statutes and his judgements to Israel"?' He replied: 'Eleazar, God has given this holy celestial portion to Israel and not to the nations. And Israel themselves are in two grades, corresponding to the two grades of the Torah, the disclosed and the undisclosed. To all who have been circumcised and stamped with the holy impress, we impart those things in the Torah which are on the surface, the letters and the plain contents and the precepts, and no more. This is indicated in the words, "He telleth his words to Jacob". But if the Israelite rises to a higher grade, then "His statutes and his judgements to Israel": these are the allegories of the Torah and the hidden paths of the Torah and the secrets of the Torah, which should only be revealed to those of a higher degree. But to impart even a little letter to one who is not circumcised is like destroying the world and repudiating the Holy Name of the Holy One, blessed be He. Hence it is written, "This is the law which Moses set before the children of Israel" (Deut. IV, 44), and not before other peoples. Peace be upon the fathers of the world, Hillel and Shammai, who thus dealt with Onkelos [22] and refused to impart to him any knowledge of the Torah until he was circumcised. See now. The very first thing taught to children, the Aleph Beth, transcends the comprehension and the mind of man, and even of the higher and highest angels, because the Holy Name is concealed in the letters. A thousand and four hundred and five worlds are suspended from the point of the aleph, and seventy-two holy names traced in their full spelling, which uphold heaven and earth, upper and lower beings, and the Throne of the King, are suspended along the stroke of the aleph, while the mystery of Wisdom and the hidden paths and the deep rivers and the ten Words all issue from the lower point of the aleph. From this point aleph begins to extend into beth, and there is no end to the wisdom that is here inscribed. Therefore [73b] the Torah is the support of all and the link that binds all in faith, and he who is circumcised is attached to that link and he who is not circumcised is not. Of such it is written, "No stranger shall eat of the holy thing" (Lev. XXII, 10), for an unclean spirit comes from his side and mingles itself with the holiness. Blessed be the Merciful One who has separated Israel from them and their uncleanness.' R. Eleazar then came and kissed his hands.

R. Hizkiah said: 'It is written, "God will not forsake his people for the sake of his great name" (I Sam. XII, 22), since Israel is linked to God, and by what? By the holy impress on their flesh. We have learnt that the Torah is called "covenant", and God is called "covenant", and this impress is called "covenant", and so all is inseparably linked together.' R. Jesse asked whence we derive the statement that God is called covenant. He replied: 'From the text, "And he remembered for them his covenant" (Ps. CVI, 45), as has been explained.

'The "statutes" mentioned above are ordinances of the King, and the "judgements" are the edicts of the Torah.' R. Judah said that all those ordinances which come from the place called "Righteousness" are called "my statutes", and they are the edicts of the King, and those that come from the place called "judgement" are called his "judgements", the judgements of the King who is enthroned in the place where two sections, judgement and mercy, meet. We have learnt that even though one is circumcised, if he does not carry out the precepts of the Torah he is like a heathen in all respects, and it is forbidden to teach him the precepts of the Torah. He is called "an altar of stones" because of the hardness of his heart, and therefore his circumcision does not avail him aught. [74a]

THE NAKEDNESS OF THY FATHER AND THE NAKEDNESS OF THY MOTHER SHALT THOU NOT UNCOVER. R. Hiya cited the verse: "As the apple tree among the trees of the wood, so is my beloved among the sons" (S.S. II, 3). 'Why', he said, 'does the Community of Israel praise God by comparing Him to an apple tree? Because it combines all excellences. As it is healing for all, so is God healing for all; as it combines two colours, so God combines two attributes; as the apple has a more delicate scent than other trees, so of God it is written, "His scent is like Lebanon" (Hosea, XIV, 5); as the apple has a sweet taste, so of God it is written, "His mouth is most sweet" (S.S. V, 16). And the Holy One, blessed be He, praises the Community of Israel by comparing her to a lily, for reasons which have been explained elsewhere.' R. Judah said: 'When the righteous abound in the world, the Community of Israel emits sweet odours and is blessed in the Holy King and her face shines. But when the wicked abound she does not send forth good odours, and she receives a bitter taste from the other side, and her face is darkened.' R. Jose said: 'Of the time when the righteous abound it is said, "His left hand is under my head and his right hand doth embrace me" (S.S. 11, 6). But of the time when sinners abound it is written, "He hath drawn back his right hand" (Lam. II, 3).' R. Hizkiah said: 'The King separates from the Matrona, and in regard to this it is written, "the nakedness of thy father and thy mother shalt thou not uncover".'

When R. Eleazar was once studying with his father he said: 'If an Advocate comes down to the world, he is to be found in the Matrona, and if there is an Accuser who assails the world, it is the Matrona that he assails. Why is this?' He replied with a parable. 'A king once had a son from a queen. As long as the son was obedient to the king the latter consorted with the queen. But when the son was not obedient to the king he separated from the queen. So it is', he said, 'with the Holy One, blessed be He, and the Community of Israel. As long as Israel perform the will of God the Holy One makes His abode with the Community of Israel. But when Israel do not perform the will of God He does not make His abode with the Community of Israel, because Israel is the firstborn of the Holy One, blessed be He, and the Community of Israel is their mother. All the time that Israel is kept away from the temple of the king, the Matrona, if one may say so, is kept away with them. Why is this? Because the Matrona did not in time apply the lash to this son to keep him in the right path. For the King never punishes his son, but leaves it in the hand of the Matrona to punish him and to lead him in the straight way before the King. [74b] It is written, "A wise son maketh a glad father, but a foolish son is the heaviness of his mother" (Prov. X, 1). As long as this son goes in the right way and is wise he rejoices his father, the Holy King, but if he perverts his way he is the heaviness of his mother, to wit, the Community of Israel. Never was there such joy before the Holy One, blessed be He, as on the day when Solomon attained to wisdom and composed the Song of Songs. Then was the face of the Matrona brightened, and the King came to make his abode with her, so that she became more beautiful and exalted than ever. Why was this? Because she had produced this wise son for the world. [23] When she produced Solomon she produced all Israel, and all were in high degrees, virtuous like Solomon, and God rejoiced in them and they in Him. On the day when Solomon completed the temple below the Matrona prepared the house above, and they made their abode together and her face was bright with perfect joy, and then there was gladness for all above and below. But when this son does not conform to the will of the King, then there is uncovering of nakedness on all sides, because the King parts from the Matrona and the Matrona is kept away from the palace; for is not their separation a kind of nakedness? Hence it is written, "the nakedness of thy father and thy mother shalt thou not uncover". [75a]

THE NAKEDNESSOF THY FATHER'S WIFE SHALT THOU NOT UNCOVER. Who is meant by "thy father's wife"? Said R. Simeon: 'We have learnt: As long as the Matrona is with the King and giveth suck to thee, she is called "thy mother". Now, however, that she is banished with thee and is removed from the King, she is called "thy father's wife". She is his wife, because he has not divorced her, although she is in exile. Therefore the text enjoins concerning her twice-once in reference to the time when she is still with the King and is called "thy mother", and once in reference to the time when she is banished from the King's palace and is called the wife of the King. Although she is far from him, thou shalt not cause her to remove from thee, lest thine enemies gain dominion over thee and she do not protect thee in the captivity. Hence "thou shalt not uncover the nakedness of thy father's wife". Why? Because "it is thy father's nakedness": because although she is removed from the King, yet he is constantly watching over her, and therefore thou must be careful before her and not sin against her.'

R. Simeon here quoted the verse: "For the Lord thy God walketh in the midst of thy camp to deliver thee", etc. (Deut. XXIII, 14). 'This', he said, 'refers to the Shekinah, which is in the midst of Israel, and especially in the captivity, to protect them continually and on all sides from all other peoples, that they should not destroy them. For so it has been taught, that [75b] the enemies of Israel have no power over them until Israel weaken the might of the Shekinah in face of the Chieftains who are appointed over the other nations. Then only the latter have power over them and enact cruel decrees against them. But when they return in repentance to her she breaks the power of all those Chieftains and of the enemies of Israel and avenges them on all. Hence "thy camp shall be holy": a man must not defile himself by sin and transgress the commands of the Law. We have learnt that there are two hundred and forty-eight members in the human body, and all are defiled when he is defiled, that is, when he is minded to be defiled. We have learnt that for three things Israel are kept in captivity: because they pay scant respect to the Shekinah in their exile, because they turn their faces away from the Shekinah, and because they defile themselves in the presence of the Shekinah.'

THE NAKEDNESS OF THY SISTER ... THOU SHALT NOT UNCOVER. R. Abba was once going from Cappadocia to Lydda in company with R. Jose. As they were going they saw a man approaching with a mark on his face. Said R. Abba: 'Let us leave this road, because that man's face testifies that he has transgressed one of the precepts of the Law against illicit intercourse.' Said R. Jose: 'Suppose this mark was on him from his boyhood; how can it show that he has transgressed by illicit intercourse?' R. Abba replied: 'I can see that he has by his face.' R. Abba then called him and said: 'Tell me, what is that mark on your face ?' He replied: 'I beg of you, do not punish me further, because my sins have caused this.' 'How is that?' said R. Abba. He replied: 'I was once travelling with my sister, and we turned in to an inn, where I drank much wine. All that night I was in company with my sister. When I got up in the morning I found the host quarrelling with another man. I interposed between them and received blows from both, one on one side and one on the other, and was severely wounded, but was saved by a doctor who was living among us.' R. Abba asked who the doctor was, and he replied: 'It was R. Simlai.' 'What medicine did he give you?' asked R. Abba. He replied: 'Spiritual healing. From that day I repented, and every day I looked at myself in a mirror and wept before the Almighty for my sin, and from those tears my face was healed.' Said R. Abba: 'Were it not that you might cease repenting, I would cause that scar to be removed from your face. However, I will say over you the verse, "And thine iniquity is taken away and thy sin purged" (Isa. VI, 7). Repeat that three times.' He repeated it three times and the mark vanished; whereupon R. Abba said: 'In sooth, your Master was fain to remove it from you, which shows that you have truly repented.' He said: 'I vow from this day to study the Torah day and night.' R. Abba asked him what his name was, and he said 'Eleazar'. Said R. Abba: 'Eleazar, God is thy help; as thy name is so art thou.' He then sent him away with a blessing.

Some time after, R. Abba, as he was on his way to R. Simeon, went into the town where this man lived. He found him expounding the verse: "A brutish man knoweth not, neither doth a fool understand this" (Ps. XCII, 6). 'How stupid', he said, 'are mankind that they take no pains to know the ways of the Almighty by which the world is maintained. What prevents them ? Their stupidity, because they do not study the Torah; for if they were to study the Torah they would know the ways of the Holy One, blessed be He. "A fool doth not understand this": to wit, [76a] the ways of "this" (zoth, the Shekinah), in the world, how it judges the world. For they only see the punishments of this zoth alighting on. the righteous and not alighting on the wicked who transgress the precepts of the Torah, and who inherit this world in every direction, as it is written, "the wicked spring as the grass". Nor should we know better, did not King David enlighten us in the second part of the verse, saying, "It is that they shall be destroyed for ever"; that is, to be destroyed in the other world, where they shall be dust under the feet of the righteous.' He further discoursed on the verse: "My leanness riseth up against me, it testifieth to my face" (Job XVI, 8). 'Observe', he said, 'that if a man transgresses the precepts of the Law, the Torah itself goes up and down and makes marks on that man's face so that all both above and below look at him and heap curses on his head. We have learnt that all the eyes of the Lord which go to and fro in the world to observe the ways of mankind look well at the face of that man and exclaim: Alas, alas I Alas for him in this world, alas for him in the world to come. Keep away from So-and-so because his face testifies against him that an unclean spirit rests upon him. If during the days that that testimony is upon his face he begets a son, he instils in him a spirit from the unclean side; and such become the shameless sinners of the generation, to whom their Master allows scope in this world in order to destroy them in the next. But if a man is virtuous and studies the Torah day and night, then God weaves around him a thread of grace and sets a mark on his face which makes all afraid of him both above and below.' Said R. Abba to him: 'All this is very true; from whence have you learnt it?' He replied: 'So I have been taught, and I have also been taught that this evil heritage is transmitted to all his sons, if they do not repent, for repentance overcomes everything. For this remedy was given me once when I bore a mark on my face, until one day as I was going along I met a certain saintly man through whom this mark was removed from me.' 'What is your name?' asked R. Abba. He replied: 'My name is Eleazar', and he divided it into El ezer (God is help). Said R. Abba to him: 'Blessed be God that I have been privileged to see thee thus. Blessed art thou in this world and the next. I am the man who met you.' He thereupon prostrated himself before him and brought him into his house and prepared for him special bread and flesh from a fatted calf.

After they finished eating the man said: 'Rabbi, I want you to tell me something. I have a red heifer, the mother of the calf the flesh of which we have just eaten. One day before it had calved I was going with it to the pasture when a man met me and said to me : What is the name of that cow? I replied that I had never given it a name. He said: It will be called Bathsheba the mother of Solomon if you shall succeed in repenting. Before I could turn my head he was gone, and I thought his remark very ridiculous. [76b] Now, however, that I have become a student of the Torah I have been thinking again over that remark, but since R. Simlai departed this world there has been none who can enlighten us on questions of the Torah like him, and I am afraid to put forth any opinion of my own which I have not learnt from a teacher, and I can see that there is a hidden meaning in this remark though I do not understand it.' 'Truly', replied R. Abba, 'it has a hidden meaning with reference both to the upper and the lower world. A certain divine grade is called Bath sheba (daughter of seven) in the mystery of Wisdom, and is symbolized by the seven kine, the seven burnings, the seven sprinklings, the seven washings, the seven unclean, the seven clean, the seven priests. [24] This was the hidden meaning in that man's remark.' He said: 'Thank God for granting me to hear this, and for giving me His greeting of peace, and bringing me near to Him when I was far away.' Said R. Abba to him: ' "Peace be unto thee and peace to thy house and peace to all that thou hast" (I Sam. XXV, 6).'

THOU SHALT NOT UNCOVER THE NAKEDNESS OF THY FATHER'S SISTER. We have learnt elsewhere that Adam separated from his wife a hundred and thirty years [25] after Cain killed Abel. R. Jose said: 'When death was decreed for him and for all mankind, he said: Why should I beget children for confusion? and he therefore separated from his wife. Then two female spirits used to come to him and they bore from him. Their offspring were demons and were called "plagues of the children of men". We have learnt that when man came down to earth in the supernal likeness all who saw him, both higher and lower beings, came to him and made him king of this world. Eve hare Cain from the filth of the serpent, and therefore from him were descended all the wicked generations, and from his side is the abode of spirits and demons. Therefore all spirits and demons are half of the class of human beings below and half of the class of angels above. So, too, those that were born from Adam afterwards were half of the lower and half of the upper sphere. After these were born from Adam, he begat from those spirits daughters with the beauty of the heavenly beings and also with the beauty of the lower beings, so that the sons of God went astray after them. One male came into the world from the side of the spirit of the side of Cain, and they called him Tubal Cain. A female came with him who was called Naamah, from whom issued other spirits and demons; these hover in the air and tell things to those others below. This Tubal Cain produced weapons of war, and this Naamah clung to her own side, and she still exists, having her abode among the waves of the great sea. She goes forth and makes sport with men and conceives from them through their lustful dreams. From that lust she becomes pregnant and brings forth further species in the world. The sons whom she bears from human beings show themselves to the females of mankind, who become pregnant from them and bring forth spirits, and they all go to the ancient Lilith, who brings them up. She goes out into the world and seeks [77a] her little ones, and when she sees little children she cleaves to them in order to kill them and to insinuate herself into their spirits. There are, however, three holy spirits which fly in front of her and take that spirit from her and set it before the Holy One, blessed be He, and there they are taught before Him. Thus they guard that child and she cannot hurt him. But if a man is not holy, and draws upon himself a spirit from the unclean side, she comes and makes sport with that child, and if she kills him she enters into his spirit and never leaves it. You may say: What about those others whom she has killed, although the three angels confronted her and took from her their spirits? Since they were not on the side of uncleanness, why had she power to kill them? This happens when a man does not sanctify himself, but yet does not purposely try to defile himself nor actually do so. In such cases she has power over the body but not the spirit. Sometimes it happens that Naamah goes forth to have intercourse with men and a man is linked with her in lust, and then suddenly wakes and clasps his wife though his mind is still full of the lust of his dream. In that case the son so born is of the side of Naamah, and when Lilith goes forth she sees him and knows what has happened, and brings him up like the other children of Naamah, and he is often with her, and she does not kill him. This is the man who receives a blemish on every New Moon. For Lilith never gives them up, but at every New Moon she goes forth and visits all those whom she has brought up and makes sport with them; hence this man receives a blemish at that time. These things King Solomon revealed in the book of Asmodai, and we find therein a thousand and four hundred and five manners of defilement which can affect mankind. Alas for mankind that they close their eyes and observe not nor take any heed how they are preserved in the world! Counsel and healing are before them but they heed not, for they cannot deliver themselves save by the counsel of the Torah, as it is written; "Ye shall sanctify yourselves and ye shall be holy, for I am the Lord your God."

'We have learnt that when Cain and Abel were removed, Adam returned to his wife and was clothed with a fresh spirit and begat Seth, with whom commenced the generations of righteous men in the world. God showed lovingkindness to the world, and with each one a female was born to populate the world, after the supernal pattern. For so we have affirmed in the secret doctrine of the Mishnah, that "if a man taketh his sister, his father's daughter or his mother's daughter, it is hesed" (lit. lovingkindness); truly so, and after hesed had appeared, roots and stocks came forth from beneath the highest, and branches spread and that which was near receded afar. This was at the beginning, in the hidden development of the world, but subsequently human beings who behave so "shall be cut off before the eyes of the children of their people". [77b]

'We have learnt that the upper He was conceived from the love of its inseparable companion Yod, and brought forth Vau. When this Vau came forth, its mate came forth with it. Lovingkindness came and parted them, and there came forth roots from beneath the Highest, and branches spread and grew and the lower He was produced. It spread its branches higher and higher until it joined the upper tree and Vau was linked with He. Who caused this? Hesed. But the union of Yod with the upper He is not caused by Hesed but by mazzal (lit. luck). In this way Yod is linked with He, He with Vau, Vau with He, and He with all, and all forms one entity, of which the elements are never to be separated. He who causes separation between them, as it were, lays waste the world and is called "the nakedness of all". In time to come God will restore the Shekinah to its place, and there will be a complete union, as it is written: "On that day the Lord shall be one and his name one" (Zech. XIV, 9). It may be said: Is He not now one? No; for now through sinners He is not really one; for the Matrona is removed from the King and they are not united, and the supernal Mother is removed from the King and does not give suck to Him, because the King without the Matrona is not invested with His crowns as before. But when He joins the Matrona, who crowns Him with many resplendent crowns, then the supernal Mother will also crown Him in fitting manner. But now that the King is not with the Matrona, the Supernal Mother keeps her crowns and withholds from Him the waters of the Stream and He is not joined with Her. Therefore, as it were, He is not one. But when the Matrona shall return to the place of the temple and the King shall be wedded with her, then all will be joined together without separation, and regarding this it is written, "On that day the Lord shall be one and his name one". Then "saviours shall come up on Mount Zion to judge the mount of Esau" (Obad. I, 21), as it has been taught: R. Simeon said, The Matrona will not enter her temple in joy until the kingdom of Esau has ,been brought to judgement and she has taken vengeance on it for causing all this. Therefore "they shall judge the mount of Esau" first, and then "the kingdom shall be the Lord's" (Ibid.), the kingdom being the Matrona.'

THE NAKEDNESS OF THY FATHER'S BROTHER THOU SHALT NOT UNCOVER. R. Judah taught that this refers to Israel below, and "the mother's sister" to Jerusalem below; for it was for these sins that Israel was destined to go into exile among the peoples and the earthly Jerusalem to be destroyed. Concerning this we have learnt that God showed His love for Israel by calling them brothers, as it is written, "For my brethren and companions' sake I will speak peace concerning thee" (Ps. CXXII, 8), the esoteric meaning of which is as follows, as explained by R. Simeon in the name of R. Judah. The word "companion" refers to one who never parts, and so the supernal Mother is called "companion" because the love of the Father never departs from her, [78a] whereas the lower Mother is called "bride" (daughter-in-law) and "sister". In this passage it refers to her as "the daughter of thy father" and "the daughter of thy mother". If she is from the side of the Father she is called Wisdom (Hokhmah), and if from the side of the Mother she is called Understanding (Binah); and in either case she is from both the Father and the Mother; and this is hinted in the words "born at home", to wit from the side of the Father, "or born abroad", to wit, from the side of the Mother. R. Abba, however, said that "born at home" means coming from the River that issues from Eden, and "born abroad" from the Small of Countenance. R. Judah said that Israel are called "brothers" to the Holy One, blessed be He, because His love never departs from them. The earthly Jerusalem is called "thy mother's sister". It is written, "Jerusalem that art builded as a city that is compact together" (Ps. CXXII, 3). It is so called because the King is joined to it from six sides and all the crowns of the King are comprised in it. "Whither the tribes went up, even the tribes of Jah": these are the twelve boundaries which spread from that great and mighty Tree, and which it inherited from the side of the Father and the Mother. "For there are set thrones for judgement, thrones for the house of David": that he may inherit the holy kingdom, he and his sons for all generations. Thus this is a hymn which David composed concerning the holy supernal kingdom. R. Hizkiah said: 'The whole has a supernal reference, to show that he who impairs below impairs above. It is written: "The nakedness of thy daughter-in- law thou shalt not uncover". If the disciples of the wise who know the inner meaning of this commit an offence below, then, as it were, they cause a blemish in the Bride above; but in regard to the mass of men the verse has its literal significance, and for this sin the Shekinah departs from them.' [78b]

R. Simeon said to R. Eleazar: 'See now. These twenty-two letters which are inscribed in the Torah are all illustrated in the Ten Creative Utterances. Each of those ten, which are the crowns of the King, is traced in certain letters. Hence the Holy Name is disguised under other letters and each Utterance lends to the one above it certain letters, so that they are comprised in one another. Therefore we trace the Holy Name in other letters not its own, one set being concealed in the other, though all are linked together. He who desires to know the combinations of the holy names must know the letters which are inscribed in each crown and then combine them. I myself trace them from the profound book of Solomon, and so I am able to do it and reveal them to the Companions. Blessed are the righteous in this world and the next, because God desires to honour them and reveals to them profound secrets of the Holy Name which He does not reveal to the celestial holy ones (angels). And therefore Moses was able to crown himself among those holy ones and they were not able to touch him, though they are like a burning flame and coals of fire. For otherwise how could Moses have stood among them? When God commenced to speak with Moses, the latter desired to know His holy names, disclosed and undisclosed, each one in fitting manner, and thus he came closer and learnt more than any other man. When Moses entered into the cloud and came among the angels, one named Gazamiel came up to him with flames of fire, with flashing eyes and burning wings, and sought to wound him. Then Moses mentioned a certain holy name which was traced with twelve letters, and the angel was utterly confused; and so with all the others.

'THOU SHALT NOT UNCOVER THE NAKEDNESS OF A WOMAN AND HER DAUGHTER. We have explained these prohibitions to refer to the adornments of the Matrona, but they also have their literal meaning because they are necessary for the right ordering of society, and if a man transgresses one of them, woe for him and woe for his soul, because he uncovers other nakednesses. We have learnt that the last of the Ten Commandments, "Thou shalt not covet thy neighbour's wife", comprises all the others, and he who covets his neighbour's wife is like one transgressing the whole of the Law. Nothing, however, can stand in the way of repentance, especially if a man receives his punishment, like King David.' R. Jose said: 'We have learnt that if a man sins and gives up the fruit of his sin, his repentance brings him to a higher grade than before; but if he does not give up the fruit of his sin, his repentance does not avail him. If that is the case, it may be asked why did not David part from Bathsheba?' He replied: 'Bathsheba was his by right, and he only took his own, her husband having died. For it has been taught that Bathsheba was destined for David from the Creation, and what kept her from him was his marrying the daughter of King Saul. On that day Uriah obtained her by a special grace, though she was not really his. Afterwards David came and took his own; and it was because David anticipated matters by killing Uriah that God was displeased with him, and He punished him that he might be established in the supernal holy kingdom.'

I AM THE LORD. R. Jose taught: 'This means, "I am the Lord who will one day bestow a good reward on the righteous in the time to come; I am the Lord who will one day punish the wicked in the time to come". It is written, "I kill and make alive" (Deut. XXXII, 39); although [79a] I am in the attribute of mercy, the wicked turn me to the attribute of judgement.' R. Simeon said: 'Sinners cause imperfection above, as we have explained.'

THOU SHALT NOT APPROACH A WOMAN TO UNCOVER HER NAKEDNESS AS LONG AS SHE IS IMPURE BY HER UNCLEANNESS. R. Judah taught: 'The generation of whom R. Simeon is one are all righteous, saintly and fearful of sin, and the Shekinah abides among them as among no other generation. Therefore these things are stated openly and not concealed, whereas in former generations supernal mysteries could not be revealed, and those who knew them were afraid to utter them. For when R. Simeon expounded the mysteries of this verse all the Companions were in tears, and his meaning was clear to them. For one day R. Jesse mockingly repeated R. Simeon's words, "An egg of truth [26] which issues from a bird which abides in fire and bursts forth on four sides; two go forth from there, one is depressed and one overflows into a great sea".' R. Abba said to him: 'You have turned sacred into profane before R. Simeon.' Said R. Simeon: 'Before the egg breaks open, you shall depart from this world; and so it came to pass in the Chamber of R. Simeon. [27] We have learnt that in the days of R. Simeon one man used to say to another: Open thy mouth that thy words may spread light. In the holy Chamber it was said: Here it is fitting to reveal what concerns this subject. When the mighty Serpent above rouses himself on account of the sins of the generation, he joins himself to the Female and injects filth into her. Then the Male parts from her because she is defiled, and it is not fitting for the Male to approach her, for pity would be if he were defiled with her. We have learnt that a hundred and twenty-five species of uncleanness came down into the world and are connected with the side of the mighty Serpent, and twenty-seven chiefs of them attach themselves to females and cling to them. Alas, then, for a man who touches such a woman at that time, for through this sin he awakens the supernal Serpent and casts filth into a holy place, and punishments are let loose on the world and all is defiled. We have learnt that the Serpent injected twenty-four kinds of uncleanness into the female when he was joined to her, so that twenty-four punishments are roused above and twenty-four below. The hair and the nails grow, and therefore when a woman comes to purify herself she must cut off the hair which grew in the days of her uncleanness and cut her nails with all the filth that clings to them. For, as we have learnt, the filth of the nails arouses another filth, and therefore they must be hidden away. [28] He who hides them away completely, as it were, awakens lovingkindness in the world, for they even provide opportunity for sorcerers to exercise their magic on account of the demons attached to them, [79b] and a person stepping on them with his foot or his shoe may come to harm. If this is true of this remnant of a remnant of filth, how much more of the woman who was joined with the Serpent! Alas for the world which inherited that filth from her! Therefore it is written, "To a woman in the separation of her uncleanness thou shalt not draw near". Happy the generation in which R. Simeon lived! To it the words apply, "Happy art thou O land, when thy king is a free man". This is R. Simeon, who holds his head erect to expound doctrine and fears not, like a free man who says what he wants to say without fear.'

R. Simeon said: 'It is written: "And it shall come to pass that from one new moon to another, and from one Sabbath to another", etc. (Isa. LXVI, 23). Why is "new moon" put side by side with "Sabbath"? Because both are of one grade, being the time when one is joined to the other. On Sabbath there is joy and an additional soul, because the Ancient One reveals Himself and the wedlock is prepared. So, too, at the renewal of the moon, because the sun illumines her with the joyful light of the Ancient One above. Therefore the offering of new moon is an atonement above.

'It is written, "The burnt offering of the Sabbath beside ('al, lit. upon) the continual burnt offering" (Num. XXVIII, 10). The word 'al here signifies that the thought should be directed to the very highest more than on other days. Similarly it is written, "And Hannah prayed to ('al, lit. upon) the Lord" (I Sam. I, 19), because children depend upon the holy mazzal, as we have pointed out.' R. Jose found R. Abba similarly interpreting the words, "Cast thy burden upon the Lord" (Ps. LV, 23), because food also depends on mazzal. R. Judah expounded similarly the verse, "For this ('al zoth) let every one that is godly pray to thee" (Ibid. XXXII, 6): verily, to that which is above zoth.

R. Isaac said: 'Happy are the righteous in that many precious treasures are stored up for them in the other world, where God will have joyous converse with them, as we have laid down. Happy their portion in this world and the [80a] next, as it is written: "But let all those that put their trust in thee rejoice, let them ever shout for joy because thou defendest them, let them also that love thy name be joyful in thee" (Ps. V, 12).'

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Notes:

1. According to another reading, "regarding those who sat", etc. Cf. T.B. Baba Bathra, 74a.

2. T.B. Nedarim, 64b.

3. The text here expounds the significance of the Yod with which the name Pinchas is written in Numbers XXV, 7. finding in it an indication that by his zeal in the matter of Zimri he rectified the misdeed of Nadab and Abihu, and reunited the letters of the Divine Name.

4. Al. "Yet it is not so far committed that this power should be united and brought near to Holiness (i.e. that its name should be linked with God as the name Adonay is)."

5. v. T.B. Kiddushin, 30b.

6. Metatron.

7. v. T.B. Sabbath, 113b, where the reverse is stated.

8. = Gischala, in Galilee.

9. v. T.B. Yoma, 67a.

10. v. Mishnah, Shekalim, IV, 2.

11. Hesed.

12. Geburah.

13. Metatron.

14. In Ex. III, 14.

15. v. T.B. Sanhedrin, 98a.

16. v. T.B. Pesahim, 28b.

17. v. T.B. Kiddushin, 49b.

18. The patriarchs.

19. R. Simeon.

20. v. T.B. Sabbath, 33b, 34a.

21. His soul.

22. The reputed author of the Aramaic version of the Pentateuch.

23. Al, "King".

24. The reference is, apparently, to the section of the Red Heifer, Num. XIX

25. v. T.B. Erubin, 18b.

26. The primordial Yod.

27. v. Zohar. Numbers, 144a.

28. v. T.B. Moed Katon. 18a; Niddah, 17a.

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