THE ZOHAR
Translated by Harry Sperling & Maurice Simon
SECOND EDITION
Copyright 1984 by The Soncino Press Ltd. London, England
ISBN: 0-900689-39-0
CONTENTS
Introduction page ix
Translators' Preface
Prologue 3
Bereshith 63@@@@@@@@@@@@
Noah 192
Lech Lecha 260
Vayera 321
Appendices
I. On the Zoharic Exposition of the First Chapter of Genesis 379
II. Hebrew Alphabet 386
Glossary
Hebrew and Technical Terms in Vol. I 387
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TRANSLATORS'
PREFACE
The aim of this translation is, on the one hand, to make the Zohar accessible to English readers, on the other hand, to afford assistance to those who struggle with its intricacies in the original. For the sake of the latter a good deal has been included which, as far as the former are concerned, might perhaps have been spared, especially if they have never studied the Hebrew Bible. The greater part, however, will probably be intelligible enough, even to those who have no knowledge of Hebrew.
As has been pointed out above, the printed editions of the Zohar contain intercalations from other, allied, works, which are paged along with the Zohar itself. These are not included in the present translation, which confines itself to what may be called the Zohar proper. Certain individual passages have also been omitted for reasons given where they occur. There are also minor omissions (indicated by the sign...) of passages containing plays upon Hebrew words and similar matter unsuitable for translation. With these qualifications, the translation may be regarded as complete for the part of the text covered by the first volume, viz. up to the end of Vayera (p. 120b).
Certain parts of the Zohar-notably the comments on the opening sections of Genesis-are highly enigmatical, and in the absence of an authentic tradition their true meaning is a matter of conjecture. An attempt has been made to give a faithful translation of these also, accounting for practically every word in the original. The result has perhaps been to reproduce only too faithfully the tenebrosity of the original, for which the reader may not be thankful. But he will know, at any rate, that he is getting the authentic Zohar and not the translators' own ideas; and he may find assistance in an appendix and a glossary in which the translators indicate their own view of the general trend and purpose of these passages.
In printing the Biblical quotations with which the Zohar abounds, a device has been adopted which it is hoped the reader will find useful. The main text-headings, that is the verses from the Pentateuch which the Zohar sets out expound in regular order, are printed in small capitals. The subsidiary text-headings, that is to say, other verses f the Bible which are made the subject of disquisitions illustrative of the main text, are printed in italics. Repetitions of the texts, or incidental quotations, are printed in ordinary type between quotation marks. This distinction will enable de reader to see at a glance where he is and with what subject de Zohar is dealing at any point.
A further effort has been made to bring order and system into the text by careful paragraphing and by a judicious of parentheses. (It should be remembered that in the original text not only these aids, but even punctuation marks, including full stops, are inserted very sparingly, and then not infrequently at the wrong place !) The result, it is hoped, will be to show that the Zohar is by no means such a jumble as a usually supposed, that with all its discursiveness it follows a well-defined course, and that there is a reason why most of its reflections are inserted just where they are and n somewhere else.
The Biblical references are in all cases to the Hebrew test (or to the American Jewish translation). The renderings have also been taken where possible from this version or the English Revised Version. In many cases, however, it has been necessary to give the Hebrew quite a different rendering, in order make it accord with the lesson which the Zohar seeks derive from it-often in lordly disregard of the contest at even the rules of grammar.
The translation has been made in the main from the Mantuan text of the Zohar, but occasionally a reading has been adopted from the Amsterdam test. The paging of the Mantuan text has also been inserted.
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first edition printed in Italy, in Mantua, between 1558 and 1560
INTRODUCTION
If the world's literature holds any book which might truly be described as being sealed with seven seals, that book is the Zohar. What with the difficulties and obscurities clustering round its origin and authorship, what with the baffling obscurities of its language, style, and contents, and what with the problems that must inevitably be presented by a book which is not a homogeneous work but a compilation pieced together at times and under circumstances which are by no means clear, the task of bringing out, for the first time, a complete English translation needs not only learning but much moral courage as well.
No one will deny that an English rendering of such a pivotal Hebrew work as the Zohar is long overdue. For the Zohar is the fundamental book of Jewish Cabbalism. It is the premier text-book of medieval Jewish mysticism. If, as Professor Rufus Jones has so finely said, 'mysticism is religion in its most acute, intense, and living stage', then it follows that Jewish mysticism as enshrined and taught in the Zohar represents Judaism in its 'most acute, intense, and living stage'. This is no small prerogative. But how are both Jews and Christians to get to know these quintessential characteristics of the Jewish religion if they are locked up and secreted in a book whose language, style, and contents no one but a deeply accomplished Hebraist can comprehend? As a matter of fact, Jews are not infrequently blamed for what is regarded on their part as some mysterious desire to keep their spiritual and literary treasures all to themselves, stored away in the trappings of a strange language like Rabbinic Hebrew or Aramaic, and hence inaccessible to the average honest seeker after knowledge. This translation will, it is to be hoped, serve to remedy the defect as well as to roll away the implied reproach.
The Zohar is in form a Commentary on the Pentateuch, and its language is partly Aramaic and partly Hebrew. It purports to be a record of discourses carried on between Rabbi Simeon ben Yohai, who lived in the second century of the common era, and certain contemporary Jewish mystical exegetes. There is a story in the Talmud that Simeon and his son, in order to escape the fury of the Roman persecution, hid themselves in a cave for thirteen years, during which they gave themselves up to those mystical speculations on God, Torah, and the universe which compose the Zohar. Simeon came thus to be regarded as the author of the Zohar. But scholarship and research have forced us to dismiss this supposition as nothing more than legend. Even the most superficial perusal of any section of the Zohar will convince the reader of the absurdity of this view of its high antiquity. The merest tyro in Rabbinic literature will find in the Zohar a great many Rabbinic comments and observations which belong without question to a period (and periods) later than that in which Simeon ben Yohai lived. A legend of a more elaborate type, and one which modern critics have been much more ready to accept, attributes the Zohar to a thirteenth-century Cabbalistic writer, Moses de Leon, of Granada in Spain, who certainly was the first to make it known to the general public. Moses de Leon published the Zohar as the work of Simeon ben Yohai, professing to have transcribed the copies which he issued from an ancient manuscript which had come into his possession. After his death, however, his widow confessed that her husband possessed no such manuscript, and that he wrote the work himself. When asked why he did not publish the book in his own name but chose that of Simeon ben Yohai, she replied that her husband always said that a book by a miracle-working Rabbi like Simeon ben Yohai would prove more lucrative than a book bearing his own name.
Though the widow's story bristles with contradictions and absurdities, many Jewish writers and scholars have maintained that de Leon was the sole author of the Zohar. On the other hand, many books have been written, mainly in Hebrew, to show that the Zohar is a work of great antiquity and that its authorship can very properly and suitably be attributed to the ancient Sage, Simeon ben Yohai. But neither of these views can hold water in the light of all the facts as we know them. No student of the Zohar, indeed no competent assessor of literature generally, can believe that it ever could have emanated from the brain of one man. To call it a book is to misname it. It is a literature-a literature of immense variety and compass. It embraces so many diverse themes, it holds within its folds such a number of views and doctrines which are often mutually irreconcilable, that it cannot possibly be the production of one individual, however gifted. And to credit a Rabbi of the second century with the authorship of a book which describes the sayings and doings of men who lived long after his time, is to adopt a standpoint which no one in these times will seriously countenance.
The Zohar Isaacongeries of treatises, texts, extracts or fragments of texts, belonging to different periods, but all resembling one another in their method of mystical interpretation of the Torah as well as in the baffling anonymity in which they are shrouded. The ways in which these component parts are pieced together strikes one as arbitrary in the extreme. They often appear to bear little or no relation to that which precedes or follows. The arrangement is all so destitute of design that it might have been done by the printers and publishers of the first edition whenever they felt that it suited their convenience or whenever they happened to come across some anonymous fragments which, in their unlearned opinion, could be suitably interpolated at a certain point in the main text.
From a survey of the whole subject, one is drawn irresistibly to the conclusion that the Zohar, so far from being a homogeneous work, Isaacompilation of a mass of material drawn from many strata of Jewish and non-Jewish mystical thought and covering numerous centuries. Many of both its fundamental and subsidiary teachings are to be found in the oldest portions of the Babylonian and Palestinian Talmuds, as well as in that large mass of Jewish Apocalyptic literature which was produced in the centuries immediately before and after the destruction of the second Temple. Discussions on Jewish law and Biblical interpretations (which are often almost verbal repetitions of passages to be found in the two recensions of the Talmud), speculations on theology, theosophy, and cosmogony which have their counterpart in Hellenistic literature and which sometimes show resemblances to certain ideas contained in the Zend Avesta-a fact which has induced some scholars to find a good deal of the background of the Zohar in the religion of ancient Zoroastrianism-the allegorical type of exegesis of which Philo is the leading exponent, Gnostic theories concerning the relation between the human and the divine, echoes of medieval beliefs regarding astrology, physiognomy, necromancy, magic, and metempsychosis which are alien to the Jewish spirit, all these elements jostle one another at random in the pages of the Zohar, A veritable storehouse of anachronisms, incongruities and surprises!
And yet, with all its faults, the Zohar appeals to many Jews in a way that makes them regard it as the most sacred of sacred books! For it mirrors Judaism as an intensely vital religion of the spirit. More overpoweringly than any other book or code, more even than the Bible, does it give to the Jew the conviction of an inner, unseen, spiritual universe- an eternal moral order.
The constituent parts of the Zohar are as follows: There is (i) the main portion which bears the general title of 'Sefer Ha-Zohar'. To this are attached (ii) the 'Sifra-di-Tseniuta' ("The Book of the Veiled Mystery'), consisting of five chap- ters inserted in the Book of Exodus and dealing with the mysteries of creation, the human soul and the relation be- tween spirit and matter. (iii) 'Sitré Torah' ('Secrets of the Torah'), treating largely of Cabbalistic angelology and the mysteries clustering round the Divine Name and the Divine Unity. (iv) 'Ra'ya Mehemna' ("The True Shepherd', Pastor Fidelis), which, besides dealing with topics similar to the foregoing, lays down definite precepts and rules of conduct, the exegesis being usually introduced with the words "The true shepherd saith-the true shepherd being Moses. (v) Midrash Ha-ne lam' (Recondite Exposition'), which contains a great deal of Scriptural exposition by the method of 'Gematria', i.e. the permutations and combinations of the letters of the Hebrew alphabet and the Hebrew numerals. It also contains some allegorical exegesis of Scripture reminding one of the methods of Philo. (vi) Tosefta' ('Additions'), some stray fragmentary supplements to the main exegesis of the Zohar in which are contained references to the Sefiroth.
'Hekaloth' ('halls' or 'palaces'), wherein are pictured with a dazzling literality the abodes of paradise and hell, the dwelling-places of the varying grades of the angelic hosts and their dealings with the souls of men. There are also in this section several recondite allusions to astrology and magic. (viii) The Idra Rabba ('Greater Synod') and Idra Zuta ('Lesser Synod"), which are amplifications of (ii). Speaking generally, none of these sections can be said to differ very greatly from any other or from the main body of the Zohar, either in style or contents. There is considerable overlapping. There is also a frequent repetition of the same theme, the same treatment, even the same words.
The first printed edition of the Zohar appeared almost simultaneously in two different places, viz. Mantua and Cremona, in 1588-90. Later editions are those of Lublin, 1623; Amsterdam, 1714 and 1805; Constantinople, 1736; and Venice. The Mantua edition, with a long and elaborate Introduction by Isaac de Lattes, has always had the greatest vogue, nearly all subsequent editions being based upon the Mantua text. An interesting fact is that almost simultaneously with the publication of the first Mantua edition-but to all appearance quite independently of it-there was issued from the same press the Tikkuné Ha-Zohar ('Emendations to the Zohar'), a book written in Aramaic and with the same kind of subject-matter as the Zohar. Another similar work which has always enjoyed great popularity, and which first saw the light at Salonika in 1597, is the Zohar Hadash ("The New Zohar'), which is an independent mystical commentary on the same lines as the Zohar, but embracing, in addition to the Pentateuch, the 'Five Megilloth' (Scrolls), viz. the Song of Songs, Ruth, Lamentations, Ecclesiastes, and Esther.
The Zohar humbly professes to be no more than a Commentary on the Pentateuch; and it might hence be interesting to hear its own expressed views on the correct method of Biblical exegesis. It says: 'Woe unto those who see in the Law nothing but simple narratives and ordinary words! Were this really the case, then could we, even to-day, compose a Law equally worthy of admiration. But it is all quite otherwise.... Every word of the Law contains an elevated sense and a sublime mystery.... The narratives of the Law are but the raiment in which it is swathed. Woe unto him who mistakes the raiment for the Law itself! It was to avert such a calamity that David prayed, "Open mine eyes that I might behold wondrous things out of thy Law". Another passage states similarly, but even more strikingly: 'If the Law merely consisted of ordinary words and narratives like the stories of Esau, Hagar, and Laban, or like the words which were spoken by Balaam's ass or by Balaam himself, why should it have been called the Law of Truth, the perfect Law, the faithful testimony of God?
These statements may well be regarded as a sort of rationale of the aim and purpose of the Zoharic exegesis; and they summarise the basic characteristics of all schools of Cabbalistic interpretation, both before and after the Zohar Indeed, herein may be said to lie the undying service which Cabbalism has rendered to Judaism, whether as creed or as life. A too literal interpretation of the words of Scripture giving Judaism the appearance of being nothing more than an ordered legalism, an apotheosis of the 'letter which killeth', a formal and petrified system of external commands bereft of all spirit and denying all freedom to the individual-these have been, and are still in some quarters, the blemishes and shortcomings cast in the teeth of Rabbinic Judaism. The supreme rebutter of such taunts and objections is Cabbalah. The arid field of Rabbinism was always kept well watered and fresh by the living streams of Cabbalistic lore. Mystic schools and mystic circles flourished at nearly every important epoch of Jewish history, and the object of their studies was to penetrate to the true meaning hidden beneath the letter of Scripture. Some of the foremost Jewish legalists were also pronounced Cabbalists. And this esoteric study of the Law which is the quintessence of Cabbalah gave to its devotees not a shackled creed comprehended in formula, but a religion of intense spiritual possibilities, rendering the Jew capable of a vivid sense of the nearness of God and filling him with a constant longing for communion with Him.
Illustrations of the way in which the Zohar penetrates the outer shell of Scripture in order to extract the esoteric kernel within could be quoted, did not space forbid, in great abundance. I will only refer here to some specimens of Zoharic exegesis on the Psalms which are frequently interspersed in the exegesis on the Pentateuchal books. Thus, Psalm XXXIII, 6, says: 'By the word of the Lord were the heavens made; and all the hosts of them by the breath of his mouth.' This verse gives the impetus to a whole series of mystic axioms proving that the world rests on Divine spirit. The 'upper universe' resembles the 'lower universe', and both find their unity in God. Earth Isaacopy of Heaven. Heaven Isaacopy of earth. They are no duality but an absolute unity. Any other view of the universe is irreligious because it makes an alma de peruda (a world of division), an idea which, by the way, is paralleled by Blake's argument that the universe as we know it, i.e. the sheer material unspiritual universe, is the result of the fall of the one life from unity into division. Again, Psalm CXLV, 18, declares: "The Lord is near unto all them that call upon him, to all that call upon him in truth.' What is the meaning of the phrase 'in truth', asks the Zohar? And the reply is 'a knowledge of how to declare the Divine Unity in prayer. For in this knowledge consists the service of the Holy King; and whosoever knows how to declare the Divine Unity is a helper in establishing that one unique nation of whom it is said, "And who is like thy people Israel, one unique nation in the earth ?" And when all those who know how to declare the Divine Unity do so in the right way, then are all the walls of darkness cleft in twain. The face of the Heavenly King is revealed. There is light unto all. The "realms above" as well as the "realms below" draw unto themselves blessings without end.' In these quaintly original remarks on the effects wrought by prayer, there are many points which are of fundamental importance in Jewish mystical teaching of all ages. The declaration of the Divine Unity in prayer does not mean merely the clear and unequivocal pronouncement of the word Echad (One). It goes much deeper. It implies the conviction that all things should be regarded as so many manifestations of the Divine whose vivifying power is never for an instant withdrawn from the world which it animates. To pray is thus, in the last resort, to become absorbed in God; and only in the enjoyment of such an experience does man find light, truth, and bliss, both for himself and for others. This type of theological doctrine comes to the front more particularly in the later Cabbalists, i.e. the Hassidic literature, starting with Israel Baalshem.
The fundamental note in the Zohar's@treatment of the Divine nature is the attempt to combine the transcendent and immanent aspects of the Deity in a single concept. Not that it does this with a strictly scientific consistency. Far from it, God, in the Zohar, is the great Unknowable, the Supreme Incomprehensible. God is exalted above human understanding; the depths of the Divine wisdom are beyond human penetration. To quote the words of the Idra Rabba, God is 'the most ancient of the ancient, the mystery of mysteries, the unknown of the unknown'. Here we have the doctrine of the Divine Transcendency par excellence. Nevertheless, God in the Zohar is very knowable, very fathomable. The universe as well as man's heart reveal His infinite power and infinite love. Nay, even the human organs and limbs reflect certain static and dynamic characteristics of Deity. The world is an image of the Divine. There Isaaconstant and conscious interaction between 'the above' (the celestial kingdom) and 'the below' (the mundane kingdom). Here we have the doctrine of the Divine immanence par excellence. It is the ceaseless interweaving of these two doctrines in the pages of the Zohar that supplies the book with its uncompromisingly spiritual atmosphere. Without this combination, the Zohar would be a false presentation of Judaism. Had it emphasized exclusively a 'mysterious' and 'unknowable Deity, it would but have supplied one more weapon to the armoury of the Pauline critics of a 'legalistic' Judaism. On the other hand, an unbalanced insistence on the doctrine that the world is but a manifestation or mirror of a Divine life pulsating everywhere would lead men away to a Spinozistic pantheism-a creed which is at out-and-out variance with@the postulates of Jewish theism.
The transcendent God of the Cabbalah, called the En Sof (the limitless one), becomes immanent in the cosmos by a@species of 'Howings forth' or emanations, which in their turn give rise to 'four universes', viz. (a) Atsiluth; (b) Beriah; (c) Yetsirah; (d) Asiah, i.e. Emanation, Creation, Formation, and Action, respectively. These 'four universes' are apportioned among 'Ten Sefiroth, which are named as follows: (a) Kether (The Crown); (b) Hokmah (Wisdom); (c) Binah (Understanding); (d) Hesed (Mercy); (e) Geburah (Force or Severity); (f) Tifereth (Beauty); (g) Nepal (Victory): (k) Hod (Glory); (i) Yesod (Foundation); (j) Malkuth (Kingdom); These names are, on the surface, largely arbitrary and conventional; and as for the way in which these "Ten Sefiroth' are allocated to the worlds of Cabbalism-this is an extremely complicated theme into the consideration of which it is not possible to enter in the limited space of an Introduction such as this.
The feature in the Jewish Cabbalistic literature which is calculated to recommend it for all time to the admiration of scholars and thinkers is the high place which it accords to the human soul. The Zohar is replete with references to the dominating part played by man's soul in the furtherance of his own good, as well as in the development of all these 'universes' with whose workings man is so intensely and inevitably bound up. Man is man only because of his soul. On this point the Zohar is far more definite and uncompromising than the Bible and the Talmud. A statement like 'For dust thou art and unto dust shalt thou return' (Genesis III, 19) would be quite out of keeping with Zoharic theology. And so would the remark of the pessimist Ecclesiastes: 'And the pre-eminence of man over beast is nought, for all is vanity' (Eccl. III, 19). The whole atmosphere cast by the Zohar around these spiritual problems is far warmer and lighter, more cheering and more encouraging. The Mishnah (Aboth III, 1) declares, 'Know whence thou camest: from a putrefying drop; and whither thou art going: to a place of dust, worms, and maggots.' Man's origin is envisaged by the Zohar in a far more refined and poetic outlook than this; and as for man's destiny in the hereafter, it is no mere period of judgment before a Heavenly Tribunal, but a series of progressive spiritual experiences in many forms until at the last there is a union of the soul with the Divine source whence it emanated.
Man, says the Zohar, was 'created' on the 'sixth day, because he is, in himself, a noble epitome of the cosmos. And he is this by reason of the infinite association of his soul with the Sefiroth. The 'upper' and the 'lower' world both find their meeting point in him. He is a Shekinta Ta-ta-aa, i.e. Divine Presence on earth.
The Soul, as a spiritual entity playing the highest of high parts in man's relations with the Unseen, is well brought to the front in all branches of the medieval Cabbalah. The Zohar warns us against thinking that man is made up solely of flesh and skin, veins and sinews. Man's skin typifies the firmament, which extends everywhere and covers everything. His flesh typifies the evil side of the universe, i.e. the elements which are purely exterior, of sense. The sinews and veins symbolize the 'Celestial chariot' (the Merkabah), being the interior forces of man which are the servitors of God. But all these are merely an outward covering. In the kingdom of man's soul there are processes going on which are the exact counterpart of those going on in the 'upper world'. The soul is threefold. There is (ú@) Neshamah, which is the highest phase of its existence. (ii) Ruah, which is the seat of good and evil, the abode of the moral attributes. (iii) Nefesh, which is the grosser side of spirit and is en rapport with the body and the cause of all the movements and instincts of the physical life. Each of these three constituents of the soul has its source in some one or other of the ten Sefiroth.
The soul enjoyed a heavenly pre-existence. This idea is already found in the Talmud and is deduced from certain passages in the Hebrew Bible. Whether the old Rabbis discovered the idea independently, or whether they merely adapted it from the teaching of Plato is a moot point. Complementary to this doctrine of pre-existence is that of the transmigration of the soul-metempsychosis-which is taught in the Zohar by way of a solution of the eternally vexing problem of why the wicked prosper. The famous post- Zoharic Cabbalist, Isaac Luria (1534-72), was of opinion that all souls were born with Adam, and that every human being received at birth, through Divine intervention, the soul that fitted it. All souls born with Adam constituted originally one and one only great soul. When Adam sinned through disobedience, this one comprehensive soul born with him and of which every future human being was, at birth, to receive a microscopic fragment, became involved in sin. But all these tainted souls possess the potentiality and hence have the duty of cleansing themselves and working themselves up to a high level of destiny. This tenet was widely held by the Cabbalists and suggested to them their many strange theories about the chequered wanderings of the soul. The soul's dross cannot be cast off in the course of one lifetime. It must pass through many bodies and experience many terrestrial existences, each one higher than the other, before it can reach the pinnacle of perfection-union with God-which is its predestined end
The Cabbalistic successors of Luria went even further, and said that souls wandered on earth and could sometimes enter the bodily framework of some living person, so as to help him to fulfill certain religious duties which he had neglected.
The soul, says the mystic of all ages and creeds, seeks to enter consciously into the Presence of God. And this idea of the soul's unquenchable yearning to be united with its Divine source is reiterated under many forms in all parts of the Zohar and lends to it a charm as well as a lightness of touch which serve as a relief to the excessively sombre and solemn tone of most of the book. It is the poetry of the Zohar. Man's intimacy with God, the soul's union with Him, are described in sexual terminology. It is the union of the male with the female. The symbolism is sometimes liable to strike the reader as offensively crude in some of its details; and the Zohar has more than once had to suffer for this the cheap sneers of detractors. But this is only the result of shallow knowledge and false perspective. One deeper study and reflection these sexual references will be found to be just as admissible as are the sexual similes and analogies which pervade the writings of the most refined and elegant of poets and romancers. For the Zohar speaks throughout of cosmic union-a coming together, a fusion, of all the manifold universes above and below. The worlds above are 'married to the worlds below. And man, who, mainly by reason of his soul is a denizen of these multiple worlds, becomes, while striving after communion with the Divine, a sharer in thee comic acts of intercourse. Of course, it will be recollected that the amorous sentiments which find such bold expression in the Old Testament book of the Song of Songs were made to bear a strongly allegoric-mystic interpretation in the old homilies of the Midrashic literature. And there can be little doubt that these pictures of conjugal relations as applied to express man's consummated longing for the Divine must have largely prepared the way for those numerous and often obscure alls which constitute what has been called the sex-mystery of the Zohar
That much of the mystic speculation to be found in the Zohar dates back to the early centuries before and after the destruction of the second Temple is a point upon which there is now unanimous agreement amongst scholars. The early Jewish Apocalyptic and magical literature, the Palestinian and Babylonian Talmuds, the huge and variegated crop of Midrashic literature which continued to spring up for many years after the completion of the Talmud-all these monuments of early Jewish interpretative activity scintillate with mystic allusions which found incorporation in many modified forms in the pages of the Zohar. Much of this early speculation was never committed to writing. It was transmitted orally from generation to generation. Herein, by the way, lies the meaning of Cabbalah: oral tradition. And the Zohar was probably the first important book in which these Boating traditions were preserved in writing. Schools and circles wherein Cabbalah was meditated upon had started as early as the sixth century in Galilee, and these, after disappearing for some centuries owing to the fluctuating fortunes of the Jews, were revived in the twelfth and thirteenth centuries under the influence of such great Talmudic luminaries as Moses Nahmanides, Solomon ben Adrath, and others. In the middle of the sixteenth century, Isaac Luria, who had learnt Cabbalah in Egypt, founded a new mystical school at Safed, in Galilee, then the centre of Jewish learning. He gathered round him a host of disciples, many of them, like Elijah de Vidas and Joseph Hagiz, being themselves distinguished writers of Cabbalistic works. Luria himself wrote nothing. His utterances were taken down in writing by his most prominent disciple, Hayyim Vital Calabreze, whose book Ets Hayyim shows how Luria developed many of the leading ideas of the Zohar and inaugurated a new mystic system in Judaism, a system wherein Messianic theology and Messianic expectations held a central place. Luria's enlarged and elaborated conceptions of Cabbalah found numerous enthusiastic disciples; and the Zohar, as the result of a too extravagant emphasis on certain Messianic comments contained within it, emerged, by an unhappy fate, as the source whence the pseudo-Messiah, Sabbatai Zevi (1626-76), presumed to have drawn the warrant for his dramatically pretentious career.
It goes without saying that the mysticism of the Zohar, emphasizing as it does the efficacy of prayer, must have influenced considerably the Hebrew Prayer Book, as well as the Divine Service of the Synagogue and certain aspects of Jewish ceremonial observance. Much of the extravagant Zoharic angelology came to find a place in the liturgy, as also much Zoharic doctrine concerning the secrets of the supra-mundane universe and the mysteries, both painful and pleasurable, of the life hereafter. Many mystical formulas, mystical names and symbols intermixed with many arithmetical and astrological references, also became interpolated within the pages of the Prayer Book. Most of this highly pictorial type of prayer material has been eliminated from the modern worship of the Synagogue because of its incongruity with the prevailing conceptions of the Deity; but in spite of this weeding-out, it may still be said that our Jewish liturgy of to-day scintillates with many a Zoharic phrase and idea which are a decided gain to the spirituality of Jewish home or synagogue ritual. One is inclined to differ in this respect from Leopold Zanz when he says: 'Although the more respectable mystics did something for spiritual religion and for devotion as opposed to thoughtless formalism, yet the liturgy lost more than it gained by their influence' (D. Ritus, p.24). The ceremony of blowing the Shofar on Rosh Ha-Shanah gains rather than loses in impressiveness by the accompanying Zoharic prayers which ask that 'the angels emanating from the Shofar may bring the prayers of Israel to the Divine hearingf. Taken literally, the idea jars, of course, on our intelligence. But the Zoharic mysticism, like the mysticism of all other religions and literatures, demands the higher interpretation. And on this basis the blowing of the Shofar, far from being a mere stereotyped act of observance of the letter of the Law, rises to become the outward expression of one more of the many mystical beliefs in the unseen spiritual agencies uniting the human with the Divine an outstanding Zoharic doctrine. Similarly in the case of the prayer, Brick Sh'meh Vefathreh, recited before the Reading of the Law on Sabbaths and Festivals. The Zohar introduces it with these words: 'When the scroll is taken out in the assembly to read therein, the Gates of the heavens of mercy open and the celestial love awakes.' The prayer is a truly noble one, teeming with a vivid sense of the nearness of God, combined with an ever-felt and never-satisfied longing for communion with Him by means of the Torah-a thought which is ubiquitous in the Zohar. A modified and modernised adoption of a little more Zoharic sentiment to the Jewish liturgy of to-day would be a welcome improvement! By thus introducing a tinge of 'Ecstasy', of direct intuition of God, into Jewish prayer; by making it less of a merely external religious exercise and more of a means for transcending earthly affairs for a time, there would be restored to prayer something of the position it must have occupied in the days of the Hebrew Psalmist, as well as something of the intensely individual and devotional part which it played in the neo-Hassidic mysticism of the eighteenth century.
Besides influencing the liturgy, the Zohar, as is only to be expected from a book which stimulates the imagination and the feelings, has left numerous traces in the medieval religious poetry outside the synagogue. Its allegorism, its symbolism, its erotic terminology, proved excellent material for portraying the ceaseless yearnings of the human heart for union with the Infinite; and the reader is often startled at the ingenuity with which many a simple and innocent Biblical word or phrase is poetically worked up to indicate the physical as well as the spiritual mysteries which surround the Deity and the effort of man to become finally absorbed in Him by means of prayer, Torah study and contemplation.
For some centuries after its first appearance, the Zohar was generally regarded by the Jews as an integral part of the literature of Torah, like the Talmud and the Midrash, and, like them, it was considered one of the subjects of religious study, of talmud torah. It was, in fact, generally known as the Midrash of R. Simeon ben Yohai'. Unlike the Talmud, however, it was what might be called an optional subject in the curriculum of Torah study; a man could be a great Jewish scholar without knowing anything of the Zohar or the Cabbalah. Still, there was a merit in studying them also. A breach, however, arose between the Talmudists and the Cabbalists after the failure of the Messianic movement of Sabbatai Zevi in the middle of the seventeenth century. The extravagances of Zevi and his followers were largely inspired by the Zohar, and this work in consequence fell into suspicion and disfavour with a large number of Talmudists. This antipathy to the Zohar found its culmination in a treatise (in Mitpahat Sefarim) written in the middle of the eighteenth century by the great Talmudical scholar, Jacob Emden of Altona, in which it is denounced as being for the most part the work of an impostor. Emden was led to investigate the Zohar through his desire to extirpate the Shabbetaean heresy which still lingered in his day. His examination of the Zohar shows considerable critical acumen, and his conclusions have been adopted by a large number of orthodox Jews.
The place to be assigned to the Zohar in the scheme of Jewish study is also one of the fundamental points at issue between the sect of Hassidim, founded by Israel Baalshem in the eighteenth century, and their opponents in Poland and Lithuania, known as the 'Mithnagedim'. The controversy between the two sects is interesting not only in itself but also for the light it sheds upon many aspects of the Jewish religious and social life of those times. It was a struggle for supremacy between Rabbinic orthodoxy, based upon the authority of the Talmud, and the mystic-emotional-spiritual Judaism founded upon the Zoharic interpretation of the Torah. It was a contest between two principles in Judaism, the formalism of dogmatic ritual and the direct religious sentiment. Whilst Rabbinical orthodoxy, without rejecting the Zohar, regarded the ideal Jewish life as one of obedience to law founded upon the study of the Talmud and the Codes, Hassidic Judaism based itself upon the Zohar, maintaining that the quintessence of the Jewish religion lay in the cultivation of a sincere love of God, combined with a warm faith and deep belief in the efficacy of prayer. This does not imply that the Hassidim despised Talmudic scholarship or flouted the traditional Rabbinic ordinances. What it does imply is that Hassidism aimed at altering the centre of gravity of the Jewish religious life by introducing into it a new 'spirituality. This 'spirituality derived from the Zohar consisted in the conviction that there is an unbroken intercourse between the world of the Deity and the world of humanity; that these worlds have a reciprocal influence upon one another; and that prayer should be an ecstatic communion with God, so as to unite the human life with Him who is 'the life of all worlds'. It is not given to all men to attain this exalted state. But the man who attains it is, in the Hasidic sense, the Tsaddik who, as a result, possesses a degree of prophetic insight and a power to work miracles.
The study of the Zohar, as well as of the Cabbalistic writings which succeeded it, attracted a great many noted Christian scholars of the past. William Postel, who translated the Sefer Yetsirah into Latin (Paris, 1552), seems to have been the first Christian to introduce the mysteries of the Cabbalah to the learned circles of Europe. But the first Christian into whose hands the Zohar came was Pico della Mirandola, who wrote short theses in Latin about it. He was, too, the first Christian to declare that the Zohar contains elements which are capable of a Christian construction. He seems to have believed that the doctrines concerning the Trinity, Original Sin, and the Incarnation could be deduced from its pages. John Reuchlin, another ardent student of Jewish occultism, wrote De Arte Cabalistica, which he dedicated to Leo X, and the object of which was to prove from the post-Zoharic writers on Cabbalism that the Messiah had already appeared. Petrius Galatinus, a contemporary of Reuchlin, published, in 1516, De Arcanis Catholicae Veritatis, in which the Zoharic teachings are made to reflect many of the cardinal doctrines of Christianity. The complete list of all the other Christian students would be too long to mention here. Outstanding names are those of Alabaster, Gasparellus, and Athanasius Kircher. But the greatest of all these was Knorr von Rosenroth, whose Kabbalah Denudata, first published at Sulzbach in 1677-8 and translated into English by 8. L. Macgregor Mathers (London, 1887), contains much valuable material and has proved particularly useful to Christian scholars unable to read the Hebrew and Aramaic originals. A new French translation of the whole of the Zohar has recently been made by M. Jean de Pauly and published posthumously by M. Emil Lafuma-Giraud (1906). Grateful reference is also due to the many writings on all aspects of the Zohar by the celebrated Scholar, Mr. Arthur Edward Waite.
It is unnecessary to mention here that many of the leading Jewish theologians of the nineteenth century have done much in the way of giving an enlightened and objective presentation of the mysterious and uncanny world in which the Zohar lives and moves and has its being. Adolph Franck's La Kabbale, first published in Paris in 1843, contains long and representative extracts from the Zohar in a beautifully phrased French translation. In German there are numerous monographs and partial translations by Zunz, Jost, Jellinek, Joel, Graetz, and Steinschneider. In Hebrew, Rapaport, Harkavy, and others have made important contributions. During the present century there has been a distinct revival of interest in the literature of the Hassidim from the time of Baalshem, and much has been written by Kahana, Horodetsky, Dubnow, and others, mainly in Hebrew, to show that these devotees of the mystic side of Jewish life and religion were not, as is popularly supposed, half-crazy visionaries living in a universe peopled by the figments of their own degenerate brains, but men of intellect, scholarship, and sound sense who aimed at bringing back to Jewish organised communal life a breath of that mystic sentiment and emotion which are the aromatic life-essence of religion, and which are indispensable to Judaism if it is to continue to play its pre destined part of bringing mankind 'under the wings of the Shekinah'
It has been said that every man is born either a Plutonian or an Aristotelian. This means that there is an innate pre disposition in every one of us to assimilate certain fixed form of thought from which we cannot be diverted, no matter what future training, education, or experience we may receive. The Jews during the Middle Ages, both before and after the appearance of the Zohar, were (largely through the influence of Maimonides) amongst the staunchest supporters of Aristotle. Whilst the Aristotelian philosophy stands immortalised in the writings of the leading Jewish theologians of medieval times, the philosophy of Plato finds but a mere handful of exponents, eminent though these be. Hence there has arisen the commonly accepted belief that Jews are by nature rationalists rather than mystics. Is this belief correct? Does it square with the facts? I think not. Judaism is unquestionably and supremely a religion of reason. But, paradoxically enough, it only made its appeal to the Jew and held him tightly in its grip because he was-and is-by nature and inclination a mystic. The Morch Nebuchim of Maimonides was the great Jewish philosophical exposition in the Middle Ages, of the Supremacy of Reason' in Judaism. But the Jew in the mass knew it not. It was never a people's book. But the Zohar was a people's book. It struck a chord in whose music the Jew heard:
The bubblings of the springs
That feed the world.
And the impress went down to the roots of his being. However much in accord with reason Judaism may have appeared to the Jew, there were always crises and catastrophes in which he felt that reason failed to solve the tantalising problems involved problems of pain and suffering, of reward and punishment, of the relation between the human and the Divine, of the life here and the life hereafter. The Jew, as a pure rationalist, would have quailed in the face of these enigmas; and Judaism might by now have been but a pale memory. But the Jew believed and lived not by logic but by love, not by ratiocination but by intuition. It was by these standards that he was led on
To see one changeless Life in all the Lives,
And in the Separate, One Inseparable.
In his great book Belief in God, Canon Gore says: 'It is by feeling or intuition that the supreme artist gains his profound vision of experience and of God.' The Jew was this supreme artist. For was he not of the spiritual lineage of the Psalmist, who said: 'My heart and my flesh sing for joy unto the living God. With my whole heart have I sought thee; O let me not err from thy commandments'? Though he could not know God, he nevertheless felt that it was given to him to transcend the crushing weight of earthly affairs, to be raised above the grosser hindrances of sense and to become an organ reflecting the Divine life. Such is the stand- point of the true mystic of all the ages. The Jew had it in overflowing measure. And the Jewish book which first and more than any other crystallised these feelings and gave them their overpowering momentum was the Zohar.
J. ABELSON
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This chapter, a
preliminary exposition of Gen. I, serves to introduce the reader to the circle
of R. Simeon and his colleagues, and to give him idea of the scope and nature
of their discussions. It is somewhat more discursive and fanciful than the main
body of the Zohar.
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PROLOGUE'
Rabbi Hizkiah opened his discourse with the text: As a lily among thorns, etc. (S. S. 11, 2). 'What', he said, 'does the lily symbolise? It symbolises the Community of Israel. As the lily among thorns is tinged with red and white, so the Community of Israel is visited now with justice and now with mercy; as the lily possesses thirteen leaves, so the Community of Israel is vouchsafed thirteen categories of mercy which surround it on every side. For this reason, the term Elohim (God) mentioned here (in the first verse of Genesis) is separated by thirteen words from the next mention of Elohim, symbolising the thirteen categories of mercy which surround the Community of Israel to protect it. The second mention of Elohim is separated from the third by five words, representing the five strong leaves that surround the lily, symbolic of the five ways of salvation which are the "five gates". This is alluded to in the verse "I will lift up the cup of salvation" (Ps. CXVI, 13). This is the "cup of benediction",which has to be raised by five fingers and no more, after the model of the lily, which rests on five strong leaves in the shape of five fingers. Thus the lily is a symbol of the cup of benediction. Immediately after the third mention of Elohim appears the light which, so soon as created, was treasured up and enclosed in that b'rith (covenant) which entered the lily and fructified it, and this is what is called " tree bearing fruit wherein is the seed thereof": and this seed is preserved in the very sign of the covenant. And as the ideal covenant was formed through forty-two copulations, so the engraven ineffable name is formed of the forty-two letters of the work of creation."
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IN THE BEGINNING. R. Simeon opened his discourse with the text: The blossoms appeared on the earth, etc. (S. S. 11, 12). "The blossoms", he said, 'refer to the work of creation.
"Appeared on the earth": when? On the third day, as its written, "And the earth brought forth": they thus the appeared on the earth. "The time of pruning is come" allo to the fourth day in which "the pruning of the overbearing (Is. XXV, 5) took place. "And the voice of the turtle" alludes to the fifth day, as it is written, "Let the waters swarm, etc., to produce living creatures". "Is heard" points to the sixth day, as it is written, "Let us make man" (namely him who was destined to say first "we will do" and then "we will hear", for the expression [1b] in our text, na'aseh, "Let us make man", finds its echo in the expression "na'aseh (we will do) and hear" (Exod. XXIV, 7)); "In our land" implies the day of the Sabbath, which is a copy of the "land of the living" (the world to come, the world of souls, the world of consolations). The following is an alternative exposition: "The blossoms" are the patriarchs who pre-existed in the thought of the Almighty and later entered the world to come, where they were carefully preserved; from thence they issued secretly to become incarnate in the true prophets. Thus when Joseph entered the Holy Land he planted them there, and thus they "appeared on the earth" and revealed themselves there. When do they become visible? When the rainbow betokens that "the time of pruning is come", to wit, the time when the sinners are due to be cut off from the world; and they only escape because "the blossoms appear on the earth": if not for their appearance the sinners would not be left in the world and the world itself would not exist. And who is it that upholds the world and causes the patriarchs to appear? It is the voice of tender children studying the Torah; and for their sakes the world is saved....
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IN THE BEGINNING, R. Eleazar opened his discourse with the text: Lift up your eyes on high and see: who hath created these? (Is. XI, 26). "Lift up your eyes on high": to which place? To that place to which all eyes are turned, to wit, Petak 'Enaim ("eye-opener"). By doing so, you will know can be sought, but not found, that created these: to wit, Mi (Who?) the same who is called "from (Heb. mi) the extremity of heaven on high", because everything is in His power, and because He is ever to be sought, though mysterious and unrevealable, since further we cannot enquire. That extremity of heaven is called Mi, but there is another lower extremity which is called Mah (What ?). The difference between the two is this. The first is the real subject of enquiry, but after a man by means of enquiry and reflection has reached the utmost limit of knowledge, he stops at Mah (What ?), as if to say, what knowest thou? what have thy searchings achieved? Everything is as baffling as at the beginning. In allusion to this, it is written "I, Mah, testify against thee, etc." (Lam. II, 13). When the Temple was destroyed a voice went forth and said: "I, Mah, have testified against thee day by day from the days of old," as it is written, "I called heaven and earth to witness against you." (Deut. XXX, 19.) Further, I, Mah, likened myself to thee; I crowned thee with holy crowns, and made thee ruler over the earth, as it is written, "Is this the city that men call the perfection of beauty? etc." (Lam. II, 15), and again, "I called thee Jerusalem that is builded as a city compact together". Further, I, Mah, am equal to thee; in the same plight in which'thou, Jerusalem, art here, so I am, as it were, above; just as the holy people does not go up to thee any more in sacred array, so, I swear to thee, I will not ascend on high until the day when thy throngs will again stream to thee here below. And this may be thy consolation, inasmuch as to this extent I am thy equal in all things. But now that thou art in thy present state "thy breach is great like the sea" (Ibid. 13). And lest thou sayest there is for thee no abiding and no healing, "Mi will heal thee" (Ibid.). Of a surety the veiled One, the most High, the sum of all existence will heal thee and uphold thee-Mi, the extremity of heaven above, Mah, as far as the extremity of heaven below. And this is the inheritance of Jacob, he being the "bolt that passes from extremity to extremity" (Exod. XXVI, 28), that is, from the higher, identical with Mi, to the lower, identical with Mah, as he occupies a position in the middle. Hence "Mi (Who) created these".
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Said R. Simeon, 'Eleazar, son of mine, cease thy discourse, that there may be revealed the higher mysteries which remain sealed for the people of this world.' R. Eleazar then fell into silence. R. Simeon wept a while and then said: 'Eleazar, what is meant by the term "these"? Surely not the stars and the other heavenly bodies, since they are always visible, and were created through Mah, as we read, "By the word of the Land were the heavens made" (Ps. XXXIII, 6). Nor can it imply the things inaccessible to our gaze, since the vocable "theseh obviously points to things that are revealed. This mystery remained sealed until one day, whilst I was on the sea-shore, Elijah came and said to me, "Master, what means "Mi (Who?) created these ?" I said to him, "That refers to the heavens and their hosts, the works of the Holy One, blessed be He, works through the contemplation of which man comes to bless Him, as it is written, 'When I behold thy heavens, the work [2a] of thy fingers, etc. O Lord our God, how glorious is thy name in all the earth!" (Ps. [, 4-10). Then he said to me, "Master, the Holy One, blessed be He, had a deep secret which He at length revealed at the celestial Academy. It is this. When the most Mysterious wished to reveal Himself, He first produced a single point which was transmuted into a thought, and in this He executed innumerable designs, and engraved innumerable gravings. He further graved within the sacred and mystic lamp a mystic and most holy design, which was a wondrous edifice issuing from the midst of thought.
This is called MI, and was the beginning of the edifice, existent and non-existent, deepburiedAunknowable by name. It was only called MI(Who?). It desired to become manifest and to be called by name. It therefore clothed itself in a refulgent and precious garment and created ELeH (these), and ELeH acquired a name.
The letters of the two words intermingled, forming the in making the golden calf, they alluded to this mystery in complete name ELOHIM (God). (When the Israelites sinned saying "Eleh (these are) thy Gods, O Israel' (Exod. XXXII, 4) And once MI became combined with ELeH, the name remained for all time. And upon this secret the world is Elijah then flew away and vanished out of my sight And it is from him that I became possessed of this profound mystery.h
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R. Eleazar and all the companions came and prostrated themselves before him, weeping for joy and saying, 'If we had come into the world only to hear this we should have been content.' R. Simeon said further: "The heavens and their hosts were created through the medium of Mah (What ?), as it is written, "When I behold thy heavens, the work of thy fingers, etc.... O Lord our God (Adon), Mah, glorious is thy name in all the earth, whose majesty is rehearsed above the heavens." (Ps. VIII, 4, 2). God is "above the heavens" in respect of His name, for He created a light for His light, and one formed a vestment to the other, and so He ascended into the higher name; hence "In the beginning Elohim (God) created", that is, the supernal Elohim. Whereas Mah was not so, nor was it built up until these letters Eleh (from the name Elohim) were drawn from above below, and the Mother lent the Daughter her garments and decked her out gracefully with her own adornments. When did she so adorn her? When all the males (of Israel) appeared before her in accordance with the command "all thy males shall appear before the Lord (Adon) God" (Exod. XXXIV, 23).
This term Lord (Adon) is similarly used in the passage "Behold the Ark of the covenant of the Lord (Adon) of all the earth" (Jos. III, 11). Then the letter He (of Mah) departed and her place was taken by Yod (making Mi), and then she decked herself in male garments, harmonizing with "every male in Israel". Other letters, too, Israel drew from on high to that place. Thus it says: "These (Eleh) I remember" (Ps. XLII, 5), i.e., I make mention with my mouth and I pour out my tears, and thus "I make them (the letters) flit" from on high "unto the house of Elohim" (Ibid.) to be Elohim (God) after his form. And with what? "With the voice of song and praise and amidst a festive throng" (Ibid.). Said R. Eleazar, 'My keeping silence was the means of building the sanctuary above and the sanctuary below. Verily "speech is worth a sela, silence two". Speech is worth a sela, namely, my exposition and remarks on the subject; but silence is worth two, since through my silence two worlds were built together."
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R. Simeon said: "We will go on to expound the conclusion of the verse, viz. He who bringeth forth by number their host (Is. XL, 26). There are two grades which have to be distinguished, one of Mah and one of Mi-one of the higher and the other of the lower sphere. The higher is singled out here in the words, "He who bringeth forth by number their host". "He who" expresses something definite and absolute, a being universally recognized and without equal. (Corresponding to this is the expression "He who bringeth forth bread from the earth": here also "He who" implies the universally acknowledged one, though here visualised as the lower grade; the two, however, are one.) "By number": six hundred thousand are they, and they have in turn produced according to their kinds beyond all number. "All of them", whether the six hundred thousand or the rest of the hosts, "He calls by name". This cannot mean by their names, for if it were so, it should have been written "by names". What it means is that as long as this grade did not assume a name, and was still called Mi, it was unproductive, and did not bring into actuality the latent forces within it, each according to its kind. But as soon as it created ELEH (these), and assumed its rightful name and was called ELOHIM (God), then, by force of that name, it produced them in their complete form. This is the meaning of calls by name", to wit, He proclaimed His own name so as to bring about the emergence of each sort of being in its full form. (Analogous to this we read, "See, I have called by name" (Exod. xxxi, 2), to wit, I have bestowed my name on Bezalel (in the shadow of God) so that his work should emerge in perfection. Further, the words "by the abundance of powers" (Is, XL, 26) refer to the supreme grade whereto all the volitions ascend [2b] by a
mysterious path.
"And mighty of strength": the word gstrength" (KoaH) symbolizes the supernal World which assumed the name Elohim (God), as already said. "No one is missing" of the six hundred thousand which emerged by the power of the Name. And because no one is missing, therefore whenever Israelites died on account of a national sin, the people were afterwards numbered, and it was found that the number of six hundred thousand had e been diminished even by one, so that the likeness to the type was still complete; just as no one was no one was missing so no one was missing here below.
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ťęźęĚíŢÉśÄAťĚÉöÝIČÍ𰝾ܚńĹľ˝B ľŠľAťęŞ ELEH (ąęç) đn˘ľAťĚłČźOđćčAELOHIM (_) ĆÄÎęéơŽÉAťĚźOĚÍÉćÁÄAŽSČ`Ĺťęçđn˘łęÜľ˝B ąęŞźOÉćéÄŃŠŻĚӥšBÂÜčAŢÍA çäéíŢĚśÝĚŽSČ`ĹĚ°ťđŕ˝çˇ˝ßÉAŢŠgĚźOđ鞾ܾ˝B v (Exod. xxxi, 2) ÂÜčABezalel (_ĚAÉ é) ÉĚźOđöŻéąĆĹAŢĚŤŞŽSÉťęéć¤ÉČčܡB
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IN THE BEGINNING. Rab Hamnuna the Venerable said: "We find here a reversal of the order of the letters of the Alphabet, the first two words bereshith bara-"in-the-begin- ning He-created" commencing with beth, whereas the two words following, Elohim eth-"God the"-commence with aleph. The reason is as follows. When the Holy One, blessed be He, was about to make the world, all the letters of the Alphabet were still embryonic, and for two thousand years the Holy One, blessed be He, had contemplated them and toyed with them. When He came to create the world, all the letters presented themselves before Him in reversed order. The letter Tau advanced in front and pleaded: May it please Thee, O Lord of the world, to place me first in the creation of the world, seeing that I am the concluding letter of EMeTh (Truth) which is engraved upon Thy seal, and seeing that Thou art called by this very name of EMeTh, it is most appropriate for the King to begin with the final letter of EMeTh and to create with me the world. The Holy One, blessed be He, said to her: Thou art worthy and deserving, but it is not proper that I begin with thee the creation of the world, since thou art destined to serve as a mark on the foreheads of the faithful ones (vide Ezek. IX, 4) who have kept the Law from Aleph to Tau, and through the absence of this mark the rest will be killed; and, further, thou formest the conclusion of MaWeTh (death). Hence thou art not meet to initiate the creation of the world. The Shin then came to the fore and pleaded: O Lord of the world, may it please Thee to begin with me the world, seeing that I am the initial letter of Thy name ShaDDal (Almighty), and it is most fitting to create the world through that Holy Name. Said He in reply: Thou art worthy, thou art good, thou art true, but I may not begin through thee the creation of the world, since thou feest part of the group of letters expressing forgery. Shehe (falsehood), which is not able to exist unless the Koph and Resh draw thee into their company. (Hence it is that a lie, to obtain credence, must always commence with which the Patriarchs communed with God; but koph and resh something true. For the shin is a letter of truth, that letter by are letters belonging to the evil side, which in order to stand firm attach to themselves the shin, thus forming a conspiracy (QeSheR).) Having heard all this, the shin departed.
Enters the Zadé and says: O Lord of the world, may it please Thee to create with me the world, inasmuch as I am the sign of the righteous (Zadikim) and of Thyself who art called righteous, as it is written, "For the Lord is righteous, he loveth righteousness" (Ps. XI, 7), and hence it is meet to create the world with me.
The Lord made answer: O Zadé, thou art Zadé, and thou signifiest righteousness, but thou must be concealed, thou mayest not come out in the open so much lest thou givest the world cause for offence. For thou consistest of the letter nun surmounted by the letter yod (representing together the male and the female principles). And this is the mystery of the creation of the first man, who was created with two faces (male and female combined). In the same way the nun and the yod in the zadé are turned back to back and not face to face, whether the Zadé is upright or turned downwards. The Holy One, blessed be He, said to her further, I will in time divide thee in two, so as to appear face to face, but thou wilt go up in another place. She then departed. The letter Pé presented herself and pleaded thus: May it please Thee, O Lord of the world, to create through me the world, seeing that I signify redemption and deliverance (Purkana, Peduth), which Thou art to vouchsafe to the world. It is; hence, meet that through me the world be created. The Lord answered: Thou art worthy, but thou representest transgression (Pesha), and moreover thou art shapen like the serpent, who had his head curled up within his body, symbolic of the guilty man who bends his head and extends his hand. The letter "Ayin was likewise refused as standing for iniquity (Awon), despite her plea that she represents humility (Anavah). Then the Samekh appeared and said: O Lord [3a] of the world, may it please Thee to create through world, inasmuch as I represent upholding (Semikah) of the fallen, as it is written, "The Lord upholdeth all that fall" (Ps. CXLV, 14). The Lord answered her: This is just the reason why thou shouldst remain in thy place, for shouldst thou leave it, what will be the fate of the fallen, seeing that they are upheld by thee? She immediately departed. The Nun entered and pleaded her merits as being the initial letter in "Fearful (Nora) in praises" (Ex. xv, 11), as well as in "Comely (Nata) is praise for the righteous" (Ps. XXXIII, 1). The Lord said: O Nun, return to thy place, for it is for thy sake (as representing the falling, Nofelim) that the Samekh returned to her place. Remain, therefore, under her support. The Nun immediately returned to her place. The Mim came up and said: O Lord of the world, may it please Thee to create by me the world, inasmuch as I commence the word Melekh (King) which is Thy title. The Lord replied: It is so assuredly, but I cannot employ thee in the creation of the world for the reason that the world requires a King. Return, therefore, to thy place, thou along with the Lamed and the Kaph, since the world cannot exist without a MeLeKh (King). At that moment, the Kaph descended from its throne of glory and quaking and trembling said: O Lord of the universe, may it please Thee to begin through me the creation of the world, seeing that I am Thine own Kabod (honour). And when Kaph descended from its throne of glory, two hundred thousand worlds began to shake, the throne trembled, and all the worlds quaked and were about to fall in ruins. Said to her the Holy One, blessed be His Name: Kaph, Kaph, what doest thou here? I will not create the world with thee. Go back to thy place, since thou standest for extermination (Kelayah). Return, then, to thy place and remain there. Immediately she departed and returned to her own place.
The letter Yod then presented herself and said: May it please Thee, O Lord, to vouchsafe me first place in the creation of the world, since I stand first in the Sacred Name. The Lord said to her: It is sufficient for thee that thou art engraven and marked in Myself and that thou art the channel of My will; thou must not be removed from My Name. The Teth then came up and said: O Lord of the universe, may it please Thee to place me at the head in the creation of the world, since through me Thou art called Good (Tob) and upright. The Lord said to her: I will not create the world through thee, as the goodness which thou representest is hidden and concealed within thy- self, as it is written, "O how abundant is thy goodness which thou hast laid up for them that fear thee" (Ps. XXXI, 20). Since then it is treasured within thyself, it has no part in the world which I am going to create, but only in the world to come. And further, it is because thy goodness is hidden within thee that the gates of the Temple sank into the ground, as it is written, "Sunk (Tabe'u) in the ground are her gates" (Lam. 11, 9). And furthermore, the letter Heth is at thy side, and when joined you make sin (HeT). (It is for that reason that these two letters are not to be found in the names of any of the tribes.) She departed immediately. Then the Zayin presented herself and put forth her claim, saying, O Lord of the World, may it please Thee to put me at the head of the creation, since I represent the observance of the Sabbath, as it is written, "Remember (Zakhor) the day of the Sabbath to keep it holy" (Ex. xx, 8). The Lord replied: I will not create the world through thee, since thou representest war, being in shape like a sharp-pointed sword, or a lance. The Zayin immediately departed from His presence. The Vau entered and put forth her claim, saying: O Lord of the world, may it please Thee to use me first in the creation of the world, inasmuch as I am one of the letters of Thy name. Said the Lord to her: Thou, Vau, as well as Hé, suffice it to you that you are of the letters of My name, part of the mystery of My name, engraven and impressed in My name. I will therefore not give you first place in the creation of the world. Then appeared the letter Daleth as well as the letter Gimel and put forth similar claims. The Lord gave them a similar reply. saying: It should suffice you to remain side by side together, since "the poor will not cease from the land" (Deut. XV, 11) who will thus need benevolence. For the Daleth signies poverty (Dalluth) and the Gimel beneficence (Gemul). Therefore separate not from each other, and let it suffice you that one maintains the other. The Beth then entered and said: O Lord of the world, may it please Thee to put me first in the creation of the world, since 1 represent the benedictions (Berakheth) offered to Thee on high and below. The Holy One, blessed be He, said to her: Assuredly, with thee I will create the world, and thou shalt form the beginning in the creation of the world. The letter Aleph remained in her place without presenting herself. Said the Holy One, blessed be His name: Aleph, Aleph, wherefore comest thou not before Me like the rest of the letters? She answered: Because I saw all the other letters leaving Thy presence without any success. What, then, could I achieve there? And further, since [3b] Thou hast already bestowed on the letter Beth this great gift, it is not meet for the Supreme King to take away the gift which He has made to His servant and give it to another. The Lord said to her: Aleph, Aleph, although I will begin the creation of the world with the beth, thou wilt remain the first of the letters. My unity shall not be expressed except through thee, on thee shall be based all calculations and operations of the world, and unity shall not be expressed save by the letter Aleph. Then the Holy One, blessed be His name, made higher-world letters of a large pattern and lower-world letters of a small pattern. It is therefore that we have here two words beginning with beth (Bereshith bara) and then two words beginning with aleph (Elohim eth). They represent the higher-world letters and the lower-world letters, which two operate, above and below, together and as one."
HEBREW
ALPHABET
|
letter |
Name of letter |
Pronunciation |
|
|
|
Approximate@equivalent |
|
|
||
|
|
|
|
||
|
א |
Alef |
(silent) |
1 |
|
|
בּ |
Bet |
b as in black |
2 |
|
|
ב |
v as in vogue |
|
|
|
|
גּ |
Gimel |
g as in gourd |
3 |
|
|
ג |
gh as in Arabic ghoul |
|
|
|
|
דּ |
Dalet |
d as in doll |
4 |
|
|
ד |
th as in this |
|
|
|
|
ה |
He |
h as in hold |
5 |
|
|
ו |
Vav |
v as in vogue |
6 |
|
|
ז |
Zayin |
z as in zoo |
7 |
|
|
ח |
Heth Chet |
ch as in bach |
8 |
|
|
ט |
Teth |
t as in tool |
9 |
|
|
י |
Yod |
y as in yolk |
10 |
|
|
כּ |
Kapf |
k as in king |
20 |
|
|
כ |
ch as in bach |
|
|
|
|
ךּ |
k as in king |
|
|
|
|
ך |
ch as in bach |
|
|
|
|
ל |
Lamed |
l as in luck |
30 |
|
|
מ |
Mim Mem |
m as in mother |
40 |
|
|
ם |
m as in mother |
|
|
|
|
נ |
Nun |
n as in night |
50 |
|
|
ן |
n as in night |
|
|
|
|
ס |
Samekh |
s as in sight |
60 |
|
|
ע |
Ayin |
e no English equivalent. |
70 |
|
|
פּ |
Pi Pe |
p as in pool |
80 |
|
|
פ |
f as in full |
|
|
|
|
ףּ |
p as in pool |
|
|
|
|
|
|
|
||
|
ף |
f as in full |
|
|
|
|
|
|
|
||
|
צ |
TZaddi Tsadi |
z ts as in cats |
90 |
|
|
ץ |
ts as in cats |
|
|
|
|
ק |
Qof |
k as in king Q |
100 |
|
|
ר |
Resh |
r as in French "r" R |
200 |
|
|
שׁ |
Shin |
sh as in shop |
300 |
|
|
שׂ |
s as in sight |
|
|
|
|
תּ |
Tav |
t as in tool |
|
|
|
ת |
Tau |
Th t as in tool |
400 |
|
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Rab HamnunaˇVÍĚć¤Éq×ĢܡB
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Bereshit bara Elohim et hashamayim ve'et ha'aretz.
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BERESHITH (In the beginning). Said R. Yudai: 'What is the meaning of Bereshith? It means "with Wisdom", the Wisdom on which the world is based, and through this it introduces us to deep and recondite mysteries. In it, too, is the inscription of six chief supernal directions, out of which there issues the totality of existence. From the same there go forth six sources of rivers which flow into the Great Sea. This is implied in the word BeReSHITH, which can be analysed into BaRe-SHITH (He created six). And who created them? The Mysterious Unknown. R. Hiya and R. Jose were walking along the road. When they reached the open country. R. Hiya said to R. Jose, 'What you said about bereshith signifying bara-shith (created six) is certainly correct, since the Torah speaks of six primordial days and not more. The others are hinted at but not disclosed; nevertheless, from what is told us we can perceive the following. The Holy and Mysterious One graved in a hidden recess one point. In that He enclosed the whole of Creation as one who locks up all his treasures in a palace, under one key, which is therefore as valuable as all that is stored up in that palace; for it is the key which shuts and opens. In that palace there are hidden treasures, one greater than the other. The palace is provided with fifty mystic gates. They are inserted in its four sides to the number of forty-nine. The one remaining gate is on none of its sides and it is unknown whether it is on high or below: it is hence called the mysterious gate. All these gates have one lock, and there is one tiny spot for the insertion of the key, which is only marked by the impress of the key. It is this mystery which is implied in the words "In the beginning created God", "In the beginning" (bere shith): this is the key which encloses the whole and which shuts and opens. Six gates are controlled by this key which opens and shuts. At first it kept the gates closed and im penetrable; this is indicated by the word bereshith, which is composed of a revealing word (shith) with a concealing word (bara). Bara is always a word of mystery, closing and not opening, Said R. Jose: 'Assuredly it is so, and I have heard the Sacred Lamp say the same, to wit, that bara is a term of mystery, a lock without a key, and as long as the world was locked within the term bara it was not in a state of being of existence. Over the whole there hovered Tohu (chaos), and as long as Tohu dominated, the world was not in being or existence. When did that key open the gates and make the world fruitful? It was when Abraham appeared, as it is written, "These are the generations of the heavens and of the earth behibaream" (when they were created) (Gen. II, 4).
Now, BeHiBaReAm is an anagram of BeABeRaHaM (through Abraham), implying that what was hitherto sealed up and unproductive in the word bara has by a transposition of letters become serviceable, there has emerged a pillar of fruitfulness: for BaRa has been transformed into AiBeR (organ), which is and the sacred foundation on which the world rests. Further, in the same way, as AiBraHaM contains AiBeR, a transformation of BaRA, so it is with the splendour of the name of the Most High and most Concealed One. This is implied in the words MI BaRA AiLeH. Add the other sacred name MaH, Transpose BaRA into AiBeR. We have AiLeH on one side and AiBeR on the other side. Add the Hé (of MaH) to AiBeR and the Yod (of MI) to AiLeH. When we take now the Mim of both MI and MaH and join each to each we have complete the sacred name AeLoHIM and also the name [4a] ABRaHaM. According to another view, the Holy One, blessed be He, took MI and joined it to AiLeH, so that there was shaped AeLoHiM; similarly He took MaH and joined it to AiBeR and there was shaped ABRaHaM. And thus He made the world unfold itself, and made the name complete, as it had not been hitherto. This is meant by the verse "These are the generations (i.e. unfoldings) of the heaven and of the earth BeHiBaReaM (when they were created)". That is, the whole creation was in suspense until the name of ABRAHAM was created, and as soon as the name of Abraham was completed the Sacred Name was completed along with it, as it says further, "in the day that the Lord God made earth and heaven".
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R. Hiya then prostrated himself on the earth, kissed the dust, and said weeping: 'Dust, Dust, how stiffnecked art thou, how shameless art thou that all the delights of the eye perish within thee ! All the beacons of light thou consumest and grindest into nothingness. Fie on thy shamelessness! That Sacred Lamp that illuminated the world, the mighty spiritual force by whose merits the world exists, is consumed by thee. Oh, R. Simeon, thou beacon of light, source of light to the world, how hast thou turned to dust, thou leader of the world whilst alive!h After falling for a moment into a reverie, be continued, 'O dust, dust ! pride not thyself, for the pillars of the world will not be delivered into thy power, nor will R. Simeon perish within thee."
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R. Hiya then arose weeping and set out in company with R. Jose. He fasted from that day for forty days, in order that he might see R. Simeon. "Thou canst not see him' was forty days, at the end of which he saw in a vision R. Simeon the answer to his supplication. He then fasted another and his son R. Eleazar discussing the very subject which Jose had just explained to him, while thousands were looking on and listening. Meanwhile, there appeared a host of huge winged celestial beings upon whose wings R. Simeon and his son R. Eleazar were borne aloft into the heavenly Academy, whilst those beings remained at the threshold, awaiting them. Their splendour was constantly renewed, and they radiated a light exceeding that of the sun. R. Simeon then opened his mouth and said, 'Let R. Hiya enter and behold what the Holy One, blessed be He, has prepared for the rejoicing of the righteous in the world to come. Happy is he who enters here without misgiving, and happy is he who is established as a strong pillar in the world to come! On entering he (R. Hiya) noticed that R. Eleazar and the other great scholars that were sitting near him stood up. He drew back in some embarrassment, and sat down at the feet of R. Simeon. A voice thereupon went forth, saying, 'Lower thine eyes, raise not thy head and do not look.' He lowered his eyes and discerned a light shining afar. The voice went forth again, saying 'O, ye unseen celestials, ye open-eyed who sweep to and fro throughout the world, behold and see! O, ye terrestrial beings who are sunk deep in slumber, awake! Who among you laboured to turn darkness into light and bitter into sweet before you entered here? Who among you awaited every day the light that shall break forth what time the King shall visit his beloved gazelle, when He will be glorified and called King by all the kings of the world? He who did not thus wait every day in the world below will have no share here.' Meanwhile he beheld a number of his colleagues gather round, even all the mighty pillars of wisdom, and he saw them ascend to the heavenly Academy, while others in turn descended. At the head of them all he saw the chief of the winged angels, who approached him and solemnly declared that he had heard 'from behind the curtainf that the King visits each day and remembers his gazelle which is trodden in the dust, and that at the moment He does so He strikes the three hundred and ninety heavens so they all quake and tremble [4b] before Him: for her fate He sheds tears hot as burning fire, which fall into the great sea. From these tears arises and is sustained the presiding genius of the sew, who sanctifies the name of the Holy King, and who has pledged himself to swallow up all the waters of the creation and to gather them all within himself on that day when all the nations shall assemble against the holy people, so that they shall be able to pass on dry land. Anon he heard a voice proclaiming, 'Make room, make room, for King Messiah is coming to the Academy of R. Simeon.' For all the righteous there have been heads of Academies on earth, and have become disciples of the heavenly Academy, and the Messiah visits all these Academies and puts his seal on all the expositions that issue from the mouths of the teachers. The Messiah then entered wearing heavenly diadems, with which he had been crowned by the heads of the Academy. All the colleagues stood up, along with R. Simeon, from whom a light shot up to the empyrean. The Messiah said to him, 'Happy art thou, for thy teaching mounts on high in the form of three hundred and seventy illuminations, and each illumination subdivides itself into six hundred and thirteen arguments, which go up and bathe themselves in streams of pure balsam. And the Holy One, blessed be He, Himself places His seal on the teaching of thy Academy and of the Academy of Hezekiah, King of Judah, and of the Academy of Ahijah of Shiloh. I come not to set my seal in thy Academy, since it is the chief of the winged angels who comes here; for I know that he does not visit any but thy Academy.' After that R. Simeon told him what the chief of the winged angels had so solemnly declared. Thereupon the Messiah fell a-quaking, and he cried aloud, and the heavens quivered, and the great sea quaked and the Leviathan trembled, and the world was shaken to its foundations. His eye then fell upon R. Hiya, who was sitting at the feet of R. Simeon. 'Who has brought here this man,f he asked, 'who still wears the raiment of the other world? R. Simeon answered; This is the great R. Hiya, the shining lamp of the Torah.' 'Let him then," said the Messiah, 'be gathered in, together with his sons, and let them become members of the Academy.' R. Simeon said, 'Let a time of grace be granted to him." A time of grace was then granted to him, and he went forth from thence trembling, with tears running from his eyes, saying as he wept, 'Happy is the portion of the righteous in that world and happy is the portion of the son of Yohai who has merited such glory. It is concerning such as he that it is written, "That I may cause those who love me to inherit a lasting possession; and their treasures will I fill" (Prov. VIII, 21.)'
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IN THE BEGINNING. R. Simeon opened his discourse with the text: And I put my words in thy mouth (Is. LI, 16). He said: 'How greatly is it incumbent on a man to study the Torah day and night! For the Holy One, blessed be He, is attentive to the voice of those who occupy themselves with the Torah, and through each fresh discovery made by them in the Torah a new heaven is created. Our teachers have told us that at the moment when a man expounds something new in the Torah, his utterance ascends before the Holy One, blessed be He, and He takes it up and kisses it and crowns it with seventy crowns of graven and inscribed letters. When a new idea is formulated in the field of the esoteric wisdom, it ascends and rests on the head of the "Zaddik, the life of the universe", and then it flies off and traverses seventy thousand worlds until it ascends to the "Ancient of Days". And inasmuch as all the words of the "Ancient of Days" are words of wisdom comprising sublime and hidden mysteries, that hidden word of wisdom that was discovered here when it ascends is joined to the words of the "Ancient of Days", and becomes an integral part of them, and enters into the eighteen mystical worlds, concerning which we read "No eye hath seen beside thee, O God" (Ibid. LXIV, 3). From thence they issue and fly to and fro, until finally arriving, perfected and completed, before the "Ancient of Days". At that moment the "Ancient of Days" savours that word of wisdom, and finds satisfaction therein above all else. He takes that word and crowns it with three hundred and seventy thousand crowns, and it flies up and down until it is made into a sky. And so each word of wisdom made into a sky which presents itself fully formed before the "Ancient of Days", who calls them "new heavens", that is, heavens created out of the mystic ideas of the sublime wisdom. As for the other new expositions of the Torah, they present themselves before [5a] the Holy One, blessed be He, and ascend and become "earths of the living", then they descend and become absorbed into one earth, whereby a new earth emerges through that new discovery in the Torah. This is implied in the verse, "For as the new heavens and the new earth, which I am making, rise up before me, etc." (Ibid. LXVI, 22). It is not written "I have made", but "I am making", signifying continual creation out of the new ideas discovered in the Torah. Further, it is written, "And I have placed my words in thy mouth, and with the shadow of my hand have I covered thee, to plant a heaven and to lay the foundations of an earth" (Ibid. LI, 16). It does not say "the heaven", but "a heaven". Said R.Eleazar: 'What signifies "with the shadow of my hand have I covered thee"?' He replied: 'When the Torah was delivered to Moses, there appeared myriads of heavenly angels ready to consume him with their fiery breath, but the Holy One, blessed be He, sheltered him. Similarly now when the new word ascends and is crowned and presents itself before the Holy One, blessed be He, He covers and protects that word, and also shelters the author of that word, so that the angels should not become aware of him and so be filled with jealousy, until that word is transformed into a new heaven and a new earth. That is the meaning of the passage "and with the shadow of my hand have I covered thee, to plant a heaven and to lay the foundations of an earth". From this we learn that each word of which the purpose is not obvious contains some lesson of special value, as it is written: "And with the shadow of my hand have I covered thee." Why is it covered and hidden from our view? For an ulterior purpose, to wit, "to plant a heaven and to lay the foundation: of an earth", as already explained. The verse continues: "And to say to Zion thou art Ami, my people" (Ibid.). This means, to say to those gates of study and those words of Zion (distinction) "thou art Ami". The word 'Ami (my people) may be read 'Imi (with me), meaning "to be a collaborator with Me": for as it says: for just as I made heaven and earth by a word, "By the word of the Lord the heavens were made" (Ps. XXXIII, 6), so dost thou. Happy are those who devote themselves to the study of the Torah! You should not think, however, that all this applies even to one who is no true scholar. Not so. When one who is a stranger to the mysteries of the Torah makes pseudo-discoveries based on an incomplete understanding, that "word" rises, and is met by the perverse One, the Demon of the false tongue, who emerges from the cavern of the great abyss and makes a leap of five hundred parasangs to receive that word. He takes it and returns with it to his cavern, and shapes it into a spurious heaven which is called Tohu (chaos). That Demon then traverses in one swoop the whole of that heaven, a space of six thousand parasangs. As soon as that heaven is formed, the Harlot emerges, and lodges herself in it, and joins forces with it, and issuing from thence she slays thousands and tens of thousands. For as long as she is lodged in that heaven she has authority and power to swoop through the world in the twinkling of an eye. This is implied in the words, "Woe unto them that draw iniquity with cords of vanity" (Is. v, 18). The word for "iniquity", 'Avon, being of the masculine gender, designates the Demon. In the next part of the verse, "and sin, as it were, with a cart rope", the word for "sin", hattaah being of the feminine gender, signifies the female, the Harlot who rushes to execute slaughter on the sons of men. Concerning her we also read, "For she hath caused to fall many deadly wounded" (Prov. VII, 26), namely, that hattaah (sin) who slays the sons of men. And the ultimate cause is the unripe scholar who is not qualified to teach and yet does so. May God save us from him!' Said R. Simeon to the colleagues: I beseech you not to let fall from your mouth any word of the Torah of which you are not certain and which you have not learnt correctly from a "great tree", so that you may not be the cause of that Harlot slaying multitudes of the sons of men. They answered in unison, 'God forbid, God forbid! R. Simeon proceeded: 'See now, it was by means of the Torah that the Holy One created the world. That has already been derived from the verse, "Then I was near him as an artisan, and I was daily all his delight" (Prov. VIII, 30) He looked at the Torah once, twice, thrice, and a fourth time. He uttered the words composing her and then operated through her. That is a lesson for men, how to study the Torah properly. This lesson is indicated by the verse, "Then did he see, and declare it; he established it, yea, and searched its" (Job. XXV, 37). Seeing, declaring, establishing and searching out correspond to these four operations which the Holy One, blessed be He, went through before entering on the work of creation. Hence the account of the creation commences with the four words Bereshith Bara Aelohim Aith ("In-the-beginning created God the"), before mentioning "the heavens", thus signifying the four times which the Holy One, blessed be He, looked into the Torah before He performed His work.'
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R. Eleazar was journeying to visit his father-in-law, R. Jose, son of R. Simeon son of Lakunya [5b]. He was accompanied by R. Abba, and another man was leading their baggage-ass behind them. Said R. Abba, 'Let us open a discourse on the Torah, the time and place being propitious.' R. Eleazar then began thus: 'It is written: Ye shall keep my Sabbaths (Lev. XIX, 30). Consider this: the Holy One, blessed be He, created the world in six days and each day revealed a part of His work, and functioned through the energy imparted to it. But none of the work was actually disclosed nor the energy functioning until the fourth day. The first three days were undisclosed and imperceptible, but when the fourth day came the product and energy of all of them was brought out into the open. Fire, water, and air, as three primordial elements, were still in suspense, their activity not having become visible until the earth disclosed them and so made knowable the workman- ship of each one of them. You may object that in the account of the third day it is written, "Let the earth put forth grass", as well as "And the earth put forth". The answer is that, though ascribed to the third day, thIsaactually took place on the fourth day, and it was included in the account of the third day merely to indicate the unbroken continuity of the creation. From the fourth day onwards He disclosed His work and produced an artificer for the function of each one (for the fourth day is the symbol of the fourth leg the celestial Throne). Furthermore, the activities of all the days, whether of the first or the second triad, were made dependent on the day of the Sabbath, as it is written, "And on the seventh day God finished." This is the Sabbath, and this is the fourth foot of the celestial Throne. What, then, you may ask, is implied in "My Sabbaths ye shall observe", which seems to point to two Sabbaths? The answer is that the plural form indicates the eve of Sabbath and the Sabbath itself, which merge into each other without a break.'
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At this point the driver who was following them interposed with the question: "What is meant by "And ye shall reverence my sanctuary" (Ibid.)?' R. Abba replied: "This designates the sanctity of the Sabbath.' 'What then,' he said, 'is the sanctity of the Sabbath?' 'It is the sanctity which was conferred upon it from above.' 'If that is so' (argued the stranger) 'thou makest the Sabbath to possess no sanctity of its own but only such as rests on it from above.' 'It is indeed so' (said R. Abba), 'as it is written, "And call the Sabbath a delight, and the holy of the Lord honourable" (Is. LVIII, 13), where the "Sabbath" and the "holy of the Lord" are mentioned each separately.' 'What, then, is the "holy of the Lord"?' 'It is the holiness which descends from above to rest on it.' 'But' (argued the stranger) 'if the holiness emanating from on high is called "honourable", evidently the Sabbath itself is not so called, and yet it is written, "And thou shalt honour it" (Ibid.).' Said R. Eleazar to R. Abba, 'Cease arguing with that man, for he seems to know some mystery of which we are ignorant.' They then said to him: 'Say what thou hast to say. He commenced thus: 'It is written: 'eth Shabthothai ("My sabbaths") (Lev. XIX, 30). The particle eth indicates that in the precept of the Sabbath is to be included the limit of the Sabbath walk, which is two thousand cubits in all directions. "My Sabbaths" is a reference to the higher Sabbath and the lower Sabbath, which are two joined together as one. There was still one Sabbath left unmentioned. Feeling humiliated, she pleaded before the Creator, saying, "O Lord of the universe, since the time when Thou didst create me, I have been called merely day of Sabbath', but surely a day must have for companion a night." Said the Lord to her, "O my daughter, thou art Sabbath, and Sabbath I will call thee. But I will confer on thee an even more glorious crown." He then made proclamation, "And ye shall fear my sanctuary" (Ibid.). This is a reference to the Sabbath of the eve of Sabbath, which inspires fear, and upon which fear rests. And it is the Holy One, blessed be He, Himself who identified Himself with her, saying "I am the Lord" (Ibid.). I have further heard' (continued the stranger) 'the following exposition from my father. He stressed the particle eth as signifying the limit of the Sabbath walk. "My Sabbaths," he said, denotes the circle and the square within,
(The circle, square, and point were used by the Cabbalists to symbolise the three highest Sefiroth)
and corresponding to these two the sanctification recital consists of two parts, one the verses Genesis II, 1-3, commencing Vaikhulu (and were completed) and the other the sanctification proper (Kiddush). Vaikhulu contains thirty-five words, and the Kiddush contains thirty-five words, making together seventy, corresponding to the seventy names of the Holy One, blessed be He, by which the congregation of Israel is crowned. On account of this circle and square, the Sabbaths here referred to come under the injunction of the word "keep" used in the second version of the Ten Commandments (Deut. v, 12) as it is written here, "ye shall keep my Sabbaths". For the other, the highest Sabbath does not come under the injunction of Shamor (keep), but is under that of Zakhor (remember), which is used in the first version of the Ten Commandments (Exod. xx, 8), since the Supreme King is hinted at in the word Zakhor (remember). For this reason He is called "the King with whom Peace dwells", and His peace is within the injunction of zakhor (remember). And this is why there is no contention in the supernal realm, because of the two-fold peace here below, one for Jacob and one for Joseph, as it is written, "Peace, Peace, to him that is far off and to him that near" (Is. LVII, 19): "to him that is far off" refers to Jacob [6a], "and to him that is near" refers to Joseph, "To him that is far" is parallel to "From afar the Lord appeared unto me" (Jer. XXXI, 3), as well as to "And his sister stood afar off" (Exod. II, 4): "and to him that is near" is parallel to gnew gods who came up since a near time" (Deut. XXXII, 17). "From afar" signifies the supernal point which is situated is His palace, and in regard to which it is said "ye shall keep", thus bringing it under the injunction of shamor (keep). "And my sanctuary ye shall fear" refers to the point which is situated in the centre and which is most to be feared, as the penalty of transgression is death, as it is written, "Everyone that profaneth it shall surely be put to death" (Ex. XXXI, 14); i.e. those who penetrate into the space of the circle-square, treading on the spot where the central point is situated and damaging it-these shall surely be put to death. Of this it is written, "Ye shall fear." That point is called Ani (I) (Lev. XIX, 30), and upon it rests the unknown, the Most High, the unrevealed One which is YHWH (the Lord), both being one.' R. Eleazar and R. Abba came up to the stranger and kissed him. They said: "With all this profound knowledge thou hast displayed, is it meet that thou shouldst journey behind us? Who art thou?' they asked him. 'Do not ask,' he said, 'but let us proceed on our way and together let us discourse on the Torah. Let each one say some word of wisdom to illumine our way.' They asked him, 'Who charged thee to make this journey as an ass-driver?' He said to them, "The letter Yod waged war with the letters Kaph and Samekh, to make them join me. The Kaph refused to leave its place, since it could not exist for a moment elsewhere. The Samekh refused to move from its place lest it should cease to support those that fall. The Yod then came to me all alone and kissed and embraced me. He wept with me and said, "My son, what shall I do for thee? I will go and load myself with a plenitude of good things and of precious, sublime and mystic symbols, and then I will come to thee and help thee and put thee in possession of two celestial letters superior to those that have departed, to wit the word Yesh (plentifulness), consisting of a celestial Yod and a celestial Shin, so that thou wilt become possessed of stores of riches of all kinds. Go then, my son, and load thy ass." This is why I am travelling in this manner.' R. Eleazar and R. Abba rejoiced; they also wept and said to him, 'Go, ride in front and we will follow thee on the ass.' He said to them, 'Have I not told you that it is the command of the King that I should continue thus until he who will ride on an ass shall appear? They said to him, "Thou hast not told us thy name, nor thy habitation.' He answered, 'My habitation is a good one and an exalted one for me a mighty and imposing tower suspended in the air. In that tower there reside the Holy One, blessed be He, and a certain poor man: and that is my place of habitation. But I have left it and am become an ass-driver.' R. Abba and R. Eleazar gazed at him, and he discoursed to them words as sweet as manna and honey. They said to him, 'If thou wouldst tell us the name of thy father we would kiss the dust of thy feet.' He said to them, "Why so? It is not my habit pride myself on a knowledge of the Torah, but my father inhabited the great sea, he was a huge fish who embraced the great sea from one end to the other; he was mighty and noble and ancient of days so that he would swallow up all the other fishes in the sea and then release them again alive and filled with all the good things of the world. Like a mighty swimmer he could traverse the whole sea in one second. He shot me out like an arrow in the hand of a bowman and hid me in the place. I told you of, and he himself returned to his place and is hid in that sea.' R. Eleazar pondered a little and said, "Thou art the son of the sacred lamp, thou art the son of the venerable Rab Hamnuna, thou art the son of the light of the Torah, and yet thou drivest behind us! They both wept together and they kissed him and went forward on their way. They further said to him, 'May our master be pleased to let us know his name.' He thereupon began to discourse on the verse: And Benaiah the son of Jehoiada, etc. (11 Sam. XXIII, 20). "This verse', he said, 'has been well explained-in addition to its literal meaning-to signify high mysteries of the Torah. "Benaiah the son of Jehoiada" (i.e. son of God, son of knowing-God) contains an allusion to wisdom, and is a symbolic appellation which influences its bearer. "The son of a living man" indicates the "Zaddik, the life of the universe". "Mighty of deeds" signifies the Master of all actions and of all celestial hosts, since all proceed from him; He is the "Lord of hosts", the insignia of all His hosts, yet distinguished and exalted above all. He is "mighty of deeds, from Kabzeel", as if to say: "that great and most mighty tree, from what place comes it, from what grade does it issue? From Kabzeel" (lit. gathering of God), from the highest and hidden grade [6b] where "no eye hath ever seen, etc." (Is. LXIV, 3), a grade which contains the whole and which is the focus of the supernal light, and from which everything issues. That light is the sacred and hidden temple (Hekal) wherein is concentrated that divine essence from which all the worlds draw sustenance, and all divine hosts are nourished and so subsist. "He smote the strong lion of Moab" is reference to the two Temples that existed for His sake and drew their strength from Him, namely, the first Temple and the second Temple. But as soon as He departed, the flow of blessing from above ceased; "He", as it were, "smote" them. destroyed them, made an end of them, and the sacred Throne was overturned, as it is written, "as I was among the captives" (Ezek.I, 1), implying that that divine essence called "I" was in captivity. "On the river Khebar" (Ibid.) (Khebar-long ago) means the stream that was once flowing, but the waters and sources of which were cut off so that it flows no more as formerly. The same is implied in the verse "and the river faileth and drieth up" (Job. XIV, 11): "faileth", referring to the first Temple, and "drieth up" to the second Temple. And so "He smote the two strong lions of Moab" (Moab= Meab, of the father), namely the Temples of the Father in heaven, by whom they were now destroyed, so that all lights which illuminated Israel were now darkened. Further, "He went down and smote the lion": formerly when that stream flowed down to here below, Israel was free from care, offering peace-offerings and sin-offerings to atone for his soul; and from on high descended the image of a lion visible to all, crouching on his prey, consuming the offerings like a mighty giant. All the dogs kept themselves out of sight, fearing to venture abroad. But when sin prevailed He descended to the regions here below and slew that lion, not desiring any more to provide his portion as formerly. He, as it were, slew him: "He smote the lion", most assuredly, "into the pit", that is to say, in the sight of the "evil monster". The same evil monster, seeing this, sent a dog to consume the offerings. The name of the lion is Ariel, as his face is that of a lion; and the name of the dog is Baladon (not-man), for it is a dog and has the face of a dog. "In a day of snow", that is, in the day when on account of Israel's sins sentence was pronounced by the Court on high. (The same is implied in the verse "She is not afraid of the snow for her household" (Prov. XXXI, 21), that is to say, of the judgement on high; why so? "for all her household are clothed with scarlet", and hence can endure the strongest fire.) Such is the mystical meaning of this verse. The next verse reads: "And he smote an Egyptian, a man of good appearance, etc." The mystical meaning of this verse is that every time Israel sins, God leaves them and withholds from them all the blessings and all the lights which illumined them. "He smote an Egyptian": this signifies the light of Israel's great luminary, to wit, Moses, who is called an Egyptian, as it is written, "And they said, an Egyptian delivered us, etc." (Exod. II, 19), for there he was born, there he was brought up and there he was vouchsafed the higher light. "A man of good appearance" (mar'eh) also signifies Moses, of whom it is written "ou-mar'eh (by clear appearance) and not in dark speeches" (Num. XII, 8); so too "man" (ish), as he is called "man of God" (Deut. XXXIII, 1), the husband, as it were, of the Divine glory, leading it where so he would upon the earth, a privilege no other man had ever enjoyed. "And the Egyptian had a spear in his hand," to wit, the divine rod that was delivered into his hand, as we read: "With the rod of God in my hand" (Exod. XVII, 9), which is the same rod that was created in the twilight of the eve of Sabbath, and on which there was engraven the Divine Name in sacred letters. With the same rod Moses sinned by smiting the rock, as we read: "And he smote the rock with his rod twice" (Num. xx, 11). The Holy One, blessed be He, said to him "I have not given the rod for that purpose; by thy life, from henceforward it will not be in thy hand anymore." Immediately "He went down to him with a rod", i.e. He judged him rigidly, "and plucked the spear out of the Egyptian's hand," for from that moment he lost it and never more regained it. "And slew him with his spear," i.e. through the sin of smiting the rock with that rod he died without entering the Holy Land, and thereby that illumination was withheld from Israel. "He was more honourable than the thirty" (II Sam. XXIII, 23) alludes to the thirty celestial years from which he was taken to be sent down below. "But he attained not to the first three", that is, they (the patriarchs) came to him and gave him whatever he craved, but he did not come to them; and although he did not enter into their number, yet "David put him into his service", that is, David never detached him from his heart, [7a] nor will there ever be any separation between the two. David turned his heart towards him, but he did not turn his towards David, in the same manner as the moon addresses her praises and hymns towards the sun, drawing him to herself to set up, as it were, his abode with her. This is implied in the words "And David put him into his service"
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R. Eleazar and R. Abba prostrated themselves before the stranger. Of a sudden they saw him not. They arose and looked on every side, but they saw him not. They sat down and wept and were unable to exchange a word. After a while R. Abba said: 'It is assuredly true as we have been taught, that whenever the righteous on their journey busy themselves with expositions of the Torah, they are favoured by visits from the other world; for it is clear that it was the venerable Rab Hamnuna who appeared to us from the other world to reveal to us all these things, and now before we could recognize him, he has vanished. They arose and tried to drive the asses, but could not make them go, and again tried, but could not. They became frightened and left the animals behind. That spot is called until this day 'Asses' place.
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R. Eleazar commenced to discourse thus: O how great the abundance of thy goodness which thou hast laid up for them that fear thee, etc. (Ps. XXXI, 20). 'How great is the heavenly bounty which the Holy One, blessed be He, hath reserved for those who excel in righteousness, who shun sin and devote themselves to the study of the Torah, when they ascend to the world to come. It is not written simply "thy goodness", but "abundance of thy goodness", the same expression as in the verse They utter the fame of the abundance of thy goodness" (Ps. CXLV, 7), to wit, the delight which the righteous enjoy in the world to come in the presence of the Everlasting who is "abundant in goodness towards the house of Israel" (Is, LXIII, 7). We may also find enshrined in this passage a mystery of wisdom, in which all other mysteries are enclosed. We translate: "O Mah, great is thy goodness, etc." Mah ("How" or "What") has already been explained. Rab ("abundant" or "great") alludes to the strong and mighty tree: there is another and a smaller tree, but this one is tall, reaching into the highest heaven. "Thy goodness" alludes to the light that was created on the first day. "Which thou hast laid up for those who fear thee", since He has treasured it up for the righteous in the world to come: "which thou hast wrought" alludes to the higher Gan-Eden (Garden-of-Eden, Paradise), as it is written, "The place, O Lord, which thou hast wrought for thy dwelling" (Exod. XV, 17), to wit, "Thou hast wrought for them that trust in thee". "In the sight of the sons of men" alludes to the lower Gan-Eden where all the righteous abide, as spirits clad in a resplendent vesture resembling their corporeal figure in this world; this is meant by "in the sight of man", i.e. presenting the likeness of the people of this world. They stay there for a time, then rise in the air and ascend to the celestial Academy, which is the Gan- Eden above; then they rise again and bathe in the dewy rivers of pure balsam, and then descend and remain below, and sometimes they appear to men to perform for them miracles in the manner of angels, as we have just seen the light of the "Sacred Lamp", without, however, being vouchsafed an insight into the mysteries of Wisdom, so far as we could have wished.' R. Abba said: 'It is written, "And Manoah said unto his wife, We shall surely die, because we have seen God" (Judg. XIII, 22). Although Manoah was ignorant of the object of the apparition, he nevertheless argued, "Since it is written for man shall not see me and live' (Exod. XXXIII, 20), and as we certainly saw Him, we shall therefore die." And we were privileged to see that light which accompanied us, and we are still alive, because the Holy One, blessed be He, sent it to us in order to reveal to us the mysteries of Wisdom. Happy is our portion !'
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They continued their journey and reached a certain hill at sunset. The branches of the trees on the hill began to shake and rustle and broke forth into hymns. Whilst walking, they heard a resounding voice proclaim: 'Holy sons of God, who are interspersed among the living of yonder world, ye who are the lamps of the Academy, reassemble into your places to regale yourselves, under the guidance of your Master, in the study of the Torah.' In fear and trembling they stopped and sat down. Meanwhile, a voice went forth again and proclaimed: 'O, ye mighty rocks, exalted hammers, behold the Lord, lo, Him whose appearance is as a broidered pattern of many colours, mounted on His throne: enter then into your place of assembly.' At that moment they heard a loud and mighty sound issuing from between the branches of the trees, and they uttered the verse: "The voice of the Lord breaketh the cedars' (Ps. XXIX, 5). R. Eleazar and R. Abba fell upon their faces and a great fear came over them. They then arose in haste and went on their way, and heard nothing more. They left the hill, and when they reached the house of R. Simeon the son of Lakunya they saw there R. Simeon the son of Yohai, and they rejoiced [7b] exceedingly. R. Simeon said to them, 'Assuredly ye traversed a path of heavenly miracles and wonders, for as I was sleeping just now I had a vision of you and of Benaiah the son of Jehoiada, who was sending you two crowns by the hand of a certain elder to crown you withal. Assuredly the Holy One, blessed be He, was on that path. Further, I saw your faces as if transfigured." R. Jose remarked: 'Well have ye said that "the sage is superior to the prophet". R. Eleazar then approached and put his head between the knees of his father and told him all that had happened to them. R. Simeon trembled and wept. "O Lord, I have the report of thee, and I am afraid" (Habak III, 2), he said. "This verse did Habakkuk exclaim at the time when he reflected on his own death and his resurrection through Elisha. Why was he named HaBaKkuK? Because it is written, "At this season when the time cometh round, thou shalt be embracing (HoBeKeth) a son" (II Kings IV, 16), and he-Habakkuk-was the son of the Shunammite. He received indeed two embracings, one from his mother and one from Elisha, as it is written, "and he put his mouth upon his mouth" (Ibid. 34). In the Book of King Solomon I have found the following: He (Elisha) traced on him the mystic appellation, consisting of seventy-two names. For the alphabetical letters that his father had at first engraved on him had flown off when the child died; but when Elisha embraced him he engraved on him anew all those letters of the seventy-two names. Now the number of those letters amounts to two hundred and sixteen, and they were all engraved by the breath of Elisha on the child so as to put again into him the breath of life through the power of the letters of the seventy- two names. And Elisha named him Habakkuk, a name of double significance, alluding in its sound to the twofold embracing, as already explained, and in its numerical value (H.B. K. V. K.-8. 2. 100. 6. 100) to two hundred and sixteen, the number of the letters of the Sacred Name. By the words his spirit was restored to him and by the letters his bodily parts were reconstituted. Therefore the child was named Habakkuk, and it was he who said: "O Lord, I have heard the report of thee, and I am afraid" (Habak. III, 2), that is to say, I have heard what happened to me, that I tasted of the other world, and am afraid. He then commenced to supplicate for himself, saying, "O Lord, Thy work" which Thou hast accomplished for me, "in the midst of the years", I pray, "let its life be". For he who is bound up with the cycles of past years has life bound up with him. "In the midst of the years make it known", to wit, that stage in which there is no life." R. Simeon then wept and said: 'I also from what I have heard am seized with fear of the Holy One, blessed be He.' He then raised his hands above his head and said, 'What a privilege it was for you to see face to face the venerable Rab Hamnuna, the light of the Torah-a privilege I have not been granted.' He then fell on his face and saw him uprooting mountains, and kindling the lights in the temple of the Messiah. R. Hamnuna, addressing him, said, 'Master, in this other world thou wilt be the neighbour of the teachers of the Law in the presence of the Holy One, blessed be He.' From that time onward R. Simeon named R. Eleazar his son and R. Abba Peniel (face of God), in allusion to the verse, "For I have seen God face to face" (Gen. XXXII, 31).
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IN THE BEGINNING. R. Hiya opened his discourse thus: The beginning of wisdom is the fear of the Lord; A good understanding have all they that do hereafter. His praise endureth for ever (Ps. CXI, 10). He said: 'Instead of "the beginning of wisdom" it would be more appropriate to say "the end of wisdom is the fear of the Lord", since the fear of the Lord is the final object of wisdom. The Psalmist, however, speaks of the highest order of wisdom, which can only be reached through the gate of the fear of God. This is implied in the verse "Open to me the gates of righteousness. .... This is the gate of the Lord..." (Ps. CXVIII, 19-20). Assuredly, without entering through that gate one will never gain access to the most high King. Imagine a king greatly exalted who screens himself from the common view behind gate upon gate, and at the end, one special gate, locked and barred. Saith the king: He who wishes to enter into my presence must first of all pass through that gate. So here the first gate to super-Wisdom is the fear of God; and this is what is meant by reshith (beginning). The letter Beth (=2) indicates two things joined together, namely two points, one shrouded in mystery and one capable of being revealed; and as they are inseparable they therefore are both joined in the single term reshith (beginning), i.e. they are one and not two, and he who takes away the one takes away the other as well. For He and His name are one, as it is written "That they may know that thou and thy name of Lord art alone" (Ps. LXXXIII, 19). Why is this first gate called "the fear of the Lord"? Because it is the tree of good and evil. If a man deserves well it is good, and if he deserves ill it is evil. [8a] Hence in that place abides fear, which is the gateway to all that is good. "Good" and "understanding" are two gates which are as one.' R. Jose said: "The term "A good understanding" alludes to the tree of life which is the knowledge of good without evil.hTo all that do hereafter": these are "the sure mercies of David" (Is. LV, 3), viz. they who support the study of the Torah. For they who support the study of the Torah are, we may say, doing something, whereas those who are merely occupied in its study are for the time being not doing. Through thIsaactivity "his praise endureth foreverh and the Throne abides on its base securely.'
uĹÉvR. HiyaŞu`đnßÜľ˝BubqĚnÜčÍĺÖĚ°ęšB Ţ窥ăs¤ąĆ͡×ÄćđłęĢܡB ŢĚ^üÍiÉąŤÜˇ (Ps. CXI, 10)Bv ŢÍž˘Üľ˝BubqĚnÜčvĚăíčÉAubqĚIíčÍĺÖĚ°ęĹ évĆž˘Üľ˝űŞKŘĹľĺ¤BČşČçAĺÖĚ°ęÍbqĚĹIIČÎŰžŠçšBľŠľAŃĚěŇÍA_ÖĚ°ęĚĺđĘÁÄĚÝBĹŤéĹĘĚbqÉ¢ÄęÁĢܡB ąęÍAu`ĚĺđÉJ˘Äžł˘....ąęÍĺĚĺš... (Ps. CXVIII, 19-20) vĹĂŚłęĢܡBmŠÉAťĚĺđĘçČŻęÎAĹĘ̤ÉANZXˇéąĆÍĹŤÜšńB ńíÉMȤŞAeĺĚăëÉgđBľÄEŠçÍŠŚČ˘ć¤ÉľAĹăĚÁĘČĺÉÍ{ůłęAJŻéąĆŞÖ~łęĢéĆzľÄÝÄžł˘B ¤Íž˘Üľ˝BuĚOÉć¤ĆˇéŇÍAܸćęÉťĚĺđĘ߾ȯęÎČčÜšń. šŠçąąĹA´bqÖĚĹĚĺÍ_ÖĚ°ęšB ąęŞ reshith (Jn) ĚӥšBBeth (=2) Ƣ¤śÍAłę˝ 2 ÂĚŕĚAˇČíż2 ÂĚ|CgđŚľÜˇB ÂÜčAťęçÍ 1 Ĺ ÁÄ 2 ĹÍČAęűđD¤Ćŕ¤ęűŕD¤ąĆÉČčܡB
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R. Simeon was sitting and studying the Torah during the night when the bride was to be joined to her husband (i.e. the eve of Pentecost.). For we have been taught that all the members of the bridal palace, during the night preceding her espousals, are in duty bound to keep her company and to rejoice with her in her final preparations for the great day: to study all branches of the Torah, proceeding from the Law to the Prophets, from the Prophets to the Holy Writings, and then to the deeper interpretations of Scripture and to the mysteries of Wisdom, as all these represent her preparations and her adornments. The bride, indeed, with her bridesmaids, comes up and remains with them, adorning herself at their hands and rejoicing with them all that night. And on the following day she does not enter under the canopy except in their company, they being called the canopy attendants. And when she steps under the canopy the Holy One, blessed be He, enquires after them and blesses them and crowns them with the bridal crown: happy is their portion!
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Hence R. Simeon and all the companions were chanting the Scripture with exultation, each one of them making new discoveries in the Torah. Said R. Simeon to them, 'O my sons, happy is your portion, for on the morrow the bride will not enter the bridal canopy except in your company; for all those who help to prepare her adornments to-night will be recorded in the book of remembrance, and the Holy One, blessed be He, will bless them with seventy blessings and crown them with crowns of the celestial world.' R. Simeon opened his discourse thus: The heavens declare the glory of God, etc. (Ps. XIX, 2). He said: "The inner meaning of this verse is as follows. When the bride awakes on the morn of her wedding day, she begins to prepare her ornaments and decorations with the aid of the companions who have rejoiced with her all that night, as she with them. On that day there assemble in her honour hosts upon hosts, awaiting each one of those who have helped in her adornment on the previous night. As soon as the bride beholds her spouse, "the heavens decls the glory of God". "The heavens" are the bridegroom, who enters under the bridal canopy. "Declare" (me SaPeRim) signifies that they radiate a brilliance like that of a sapphire, sparkling and scintillating from one end of the world to the other. "The glory of El" (God) signifies the glory of the bride which is called El (God), as it is written "and El (God) hath indignation every day" (Ps. VII, 12); all the days of the year it is called El (God), but now when she enters under the bridal canopy it is called Glory. It is also at the same time still called El (God), signifying glory on glory, splendour on splendour, and dominion on dominion. Thus, at that time when heaven enters into the canopy and irradiates her, all those companions who joined in her adornment have their names recorded there above, as it is written, "and the firmament showeth his handiwork" (Ibid. XIX, 2), the words "his handiwork" being an allusion to those who have entered into a covenant with the bride. The confederates of the covenant are called "the works of his hands", as we read "the work of our hands establish thou it" (Ps. XC, 17) This is an allusion to the covenant that is engraven on man's body.'
ľ˝ŞÁÄAR.Simeonơ×ÄĚÔÍěŃđŕÁÄšđĽŚAťęźęŞTorahĹVľ˘ŠđľÄ˘Üľ˝B R. SimeonÍŢçÉž˘Üľ˝Bu§q˝żćAąąÉK čAžúAÔĹÍ Č˝ĚÔđ˘ÄĽĚVWÉüéąĆÍ čÜšńBĄéŢĚüiđőˇéĚđč`¤ˇ×ÄĚlÍALŻĚÉL^łęAjłę˝šČéűÍ70ĚjĹŢçđjľAVEĚĽĹŢçđjľÜˇBvR. SimeonÍĚć¤ÉŕłđnßÜľ˝BuVÍ_Ěhőđ鞾ܡ(Ps. XIX, 2)BąĚĚŕIĚÓĄÍĚƨčšBÔĹŞĽŽĚúĚŠÉÚđoܡĆAŢÍAťĚé¸ÁĆŢĆęÉěńŢ˝ÔĚŻđŘčÄAüiĚőđnßܡBOéÉŢĚüđč`Á˝lXđŇÁÄAhÓđ\ľÄěIWcđWßܡBÔĹŞzôŇđŠéâ˘ČâAuVÍ_Ěhőđ鞾ܡBv uVvĆÍVWĚşÉüéԚŠčAuéžviÍSaPeRimjÍTt@CAĚć¤ČPŤđúżA˘EĚĘÄŠçĘÄÜĹPŤŕßąĆđÓĄľÜˇB uElĚhővÍAEli_jĆÄÎęéÔĹĚhőđÓĄľAuťľÄEli_jÍúŽSľÄ˘éviŃVIIA12jĆŠęĢéć¤ÉA úÍEl (_) ĆÄÎęĢܾ˝ŞAĄĹÍŢŞuC_ Lms[ĚşÉüéĆAhőĆÄÎęܡB
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Rab Hamnuna discoursed thus: Suffer not thy mouth to bring thy flesh into guilt (Eccl. V, 5). "This is a warning to man not to utter with his mouth words that might suggest evil thoughts and so cause to sin the sacred body on which is stamped the holy covenant. For he who does this is dragged into Gehinnom. The angel presiding over Gehinnom is called Duma, and there are tens of thousands of angels of destruction under him. He stands at its door, but those who have carefully guarded the sign of the holy covenant he has no power to touch. David, after his affair with Uriah, was in great fear. Duma entered into the presence of the Holy One, blessed be He, and said: [8b] "O Lord of the universe, it is written in the Torah: 'And the man that committeth adultery with another man's wife, etc.' (Lev. XX, 10), and it is also written 'And with thy neighbour's wife, etc. (Ibid. XVIII, 20). Now, David has misused the sign of the holy covenant; what shall be done to him?" Said the Holy One, blessed be His name: "David is pure, and the holy covenant remains untouched inasmuch as at the creation of the world it was revealed before Me that Bath-Sheba was assigned to him."
Rab HamnunaÍĚć¤ÉbľÜľ˝Bu Č˝Ě÷ĚđßÉüŠíšéąĆđűÉľÄÍČçȢ(Eccl. V, 5)AĆÍA׍ČlŚđŚ´ľAšČé_ńŞółęĢé_šČĚÉßđĆłšéÂ\ŤĚ éžtđűÉľÄÍČçȢƢ¤lÔÖĚxšB§łĚćQĚúĽA÷ĚŞ_}dhammaĚ\ť
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"If before Thee it was revealed, yet it was not revealed to him." "And further, what was done was done lawfully, since every one who goes out to war first gives a bill of divorcement to his wife." "Even so, he ought to have waited three months, which he did not." That rule only applies where there is a risk that she may be pregnant. In this case, however, it is known to Me that Uriah never came in unto her, in witness whereof My name is sealed in his, as he is sometimes called URIYaH and sometimes URIYaHU, to show that he never had intercourse with her."
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"O Lord of the universe, I must repeat my plea. If to Thee it was manifest that Uriah never came in unto her, was it manifest unto David? He ought then to have waited three months. Further, if David was aware that he never came near her, why then did he send an order to him to go home and visit his wife, as it is written, 'Go down to thy house and wash thy feet' (II Sam. XI, 8)?h
"He certainly was not aware of it, and indeed he waited even more than three months, namely, four months, as we have been taught: The twenty-fifth day of Nisan David called the people to arms, and the people assembled under Joab on the seventh of Sivan, when they went and smote the Ammonites. They remained there the months of Sivan, Tamuz, Ab, and Elul, and on the twenty-fourth of Elul happened the incident of Bath-Sheba. And on the day of Kippur (Atonement) the Holy One, blessed be He, forgave him that sin. According to another account, on the seventh day of Adar David called the people to arms, and they assembled on the fifteenth of Iyar, and on the fifteenth of Elul happened the incident of Bath-Sheba, and the day of Kippur he was vouchsafed the message: "The Lord also hath put away thy sin: thou shalt not die' (Ibid. XII, 13), to wit, thou shalt not die at the hand of Duma."
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"O Lord of the universe, I have still one argument, that he himself pronounced his doom, saying: 'As the Lord liveth, the man that hath done this deserveth to die' (Ibid. 5). He thereby condemned himself, and my charge against him stands."
"Thou hast no power over him since he made confession to Me and said 'I have sinned against the Lord', although he was not guilty. As for his sin in the matter of Uriah, I prescribed a penalty for him which he suffered immediately.h
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"Duma returned then crestfallen to his place. It is in regard to this that David said: "Unless the Lord had been my help, but a little would have been wanting that my soul had dwelt in duma" (silence) (Ps. XCIV, 17). That is, if the Lord had not been my advocate, "it wanted but little, etc." Only by the hairbreadth which is between me and the "Sinister Power" did my soul escape from the clutches of Duma @@@A man should therefore be on his guard not to let slip an incautious word like David, since he will not be able to plead with Duma "that it was an error" (Eccl. V, 5), like David, who was vindicated by the Holy One, blessed be His Name; "wherefore should God be angry at thy voice, and destroy the work of thy hands?" (Ibid.), i.e. the flesh of the holy covenant which the man has defiled and which, as a punishment, is stretched in Gehinnom at the hand of Duma.'
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[R. Simeon resumed:] "The words "And the firmament showeth his handiwork" (Ps. XIX, 2) are an allusion to the companions who kept the bride company and are the custodians of her covenant. Every one of them He telleth and inscribeth. The "firmament" here mentioned is that one wherein are the sun, the moon, the stars, and constellations, and which constitutes the Recording Book. He telleth and inscribeth every one of them as denizens of the heavenly Palace, whose desires shall always be accomplished. "Day unto day uttereth speech" (Ibid. 3); each sacred day of the heavenly days utters the praises of the companions and repeats each word of exposition which was them: day unto day expresses that word and extols it. "And night unto night revealeth knowledge" (Ibid.): that is, all the exchanged between forces ruling in the night extol to one another the deep knowledge of the companions, and become their devoted friends. "There is no speech, there are no words, neither is their voice heard" (Ibid. 4): this refers to worldly conversation, which is not heard by the holy King, nor does He desire to hear it. But as for those words of wisdom, "their line is gone out all the earth" (Ibid. 5), they trace [9a] the measure and the plan of all celestial and all terrestrial habitations: it is indeed through those words that the heavens were made, and it is through the praises sung in those words that the earth was made. Nor think that they rest only in one spot: we are told "and their words to the end of the earth" (Ibid.). Who, then, inhabits the heavens made by them? "In them hath he set a tent for the sun" (Ibid.): the sacred sun has made his habitation in them and is crowned in them. Thus we read "And he is as a bridegroom coming out of his chamber" (Ibid. 6), gaily coursing through those heavens. When he emerges from them and hastens to another tower in another place, "his going forth is from the end of the heavens" (Ibid. 7), he issues from the supernal world, which is as the "extremity of heaven" above. "His circuit" (Ibid.) is the extremity of heaven" below, viz. the circuit of the year, which goes completely round and extends from the heaven to our firmament. "And there is nothing hid from his heat" (Ibid.), i.e. from the heat of this circuit, and from the circuit of the sun, which embraces every side; from this "nothing is hid", i.e. no one of all the upper grades is hid from him, since all come round to him, and not one is hidden "from his heat" when he returns to them in full strength. All this praise and laudation is on account of the Torah (Law), as we read, "The Law of the Lord is perfect, etc." (Ibid. 8-10). We find in this passage six times the mention of the Lord (tetragrammaton) as well as six verses from "The heavens declare" up to "The Law of the Lord is perfect". Likewise the first word of the Torah, bereshith (in the beginning) consists of six letters, and the rest of the first verse, "created God the heaven and the earth", and also consists of six words. The six verses of our text correspond to the six letters, and the six mentions of the Name correspond to the six words.'
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Whilst they were sitting there entered his son, R. Eleazar, and R. Abba. He said to them: 'Of a certainty the face of the Shekinah has arrived, and it is for this reason that I named you Peniel, because you have seen the Shekinah face to face. And now that you have learnt the secret of the verse concerning Benaiah the son of Jehoiada, an exposition indeed emanating from the Ancient and Holy One, as well as of the verse following, I am going to expound to you another even more mysterious verse in another passage.' He then opened his discourse thus: 'It is written, And he slew an Egyptian, a man of great stature, five cubits high (1 Chr. XI, 23). There is here the same hidden meaning as in the verses just mentioned. By "the Egyptian" is meant that well-known figure who was "very great in the land of Egypt in the eyes of the servants, etc." (Exod. XI, 3). He was great and honoured, as Rab Hamnuna explained. In the heavenly Academy, however, the words ish middah (man of dimension) were explained as "one whose dimensions extended from one end of the world to the other", which were the dimensions of the first man, Adam. Those "five cubits", then, must have been such as to extend from one end of the world to the other. To return, however: "And in the Egyptian's hand was a spear like a weaver's beam" (1 Chr. XI, 23). This alludes to the divine rod which was in Moses' hand, and on which there was engraved the divine ineffable Name radiating in various combinations of letters. These same letters were in possession of Bezalel, who was called "weaver", and his school, as it is written: "Them hath he filled with wisdom of heart... of the craftsman and the skilled workman, and the weaver, etc." (Exod. XXXV, 35). So that rod had engraved on it the ineffable Name on every side, in forty-two various combinations, which were illumined in different colours. The rest of the verse is as he already explained. Happy is his portion! Come, dear friends, come and let us renew the preparations of the bride in this night. For everyone who keeps vigil with her in this night will be guarded above and below and will complete the year in peace. It is of them that it is written: "The angel of the Lord encampeth round about them that fear him and delivereth them: O consider and see that the Lord is good." (Ps. XXXIV, 8-9)."
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R. Simeon opened his discourse thus: 'It is written, In the beginning God created. This verse must be well laid to heart, for he who affirms that there is another god will be destroyed from the world. It is written: Thus shall ye say unto them: The gods that have not made the heavens and the earth, these shall perish from the earth and from under the heavens. (Jer. X.11). Why has this verse [9b] been written in Aramaic, with the exception of the last word? It cannot be because the holy angels do not pay attention to Aramaic and do not understand it, for then all the more was it appropriate for this verse to be written in Hebrew, so that the angels should acknowledge its doctrine. The true reason certainly is that the angels, since they do not understand Aramaic, shall not come to be jealous of man and do him evil. For in this verse the holy angels are comprised, as they are called Elohim (gods, powers), and yet they have not made heaven or earth. Instead of wearka (and the earth) there should have been written the proper Aramaic word wear'a. Arka, however, is one of the seven nether earths, the place inhabited by the descendants of Cain. When Cain was banished from the face of the earth, he descended into that land and there propagated his kind. That earth consists of two sections, one enveloped in light, the other in darkness, and there are two chiefs, one ruling over the light, the other over the darkness. These two chiefs were at perpetual war with each other, until the time of Cain's arrival, when they joined together and made peace; and therefore they are now one body with two heads. These two chiefs were named 'Afrira and Kastimon. They, moreover, bear the likeness of holy angels, having six wings. One of them had the face of an ox and the other that of an eagle. But when they became united they assumed the image of a man. In time of darkness they change into the form of a two-headed serpent, and crawl like a serpent, and swoop into the abyss, and bathe in the great sea. When they reach the abode of 'Uzza and 'Azael they stir them up and rouse them. These then leap into the "dark mountains", thinking that their day of judgement has come before the Holy One, blessed be His Name. The two chiefs then swim about in the great sea, and when night comes they fly off to Na'amah, the mother of the demons (shedim), by whom the first saints were seduced; but when they think to approach her she leaps away six thousand parasangs, and assumes all shapes and forms in the midst of the sons of men, so that the sons of men may be led astray after her. These two chiefs then fly about through the world, and return to their abode, where they arouse sensual desires in the descendants of Cain to bear children. The heaven above that earth is not like ours, nor are the seasons of seed and harvest the same as ours, but they only return after cycles of many years. "These Elohim", then, "who have not made heaven and earth [may] perish from" the upper earth of the universe, so that they should have no dominion there, should not traverse it and should not cause men to pollute themselves "through anything that chanceth by night"; and for that "they will perish from the earth and from underneath the heaven" which were made in the name of Eleh, as has been explained above. It is for that reason that this verse has been written in Aramaic, so that the angels should not think that they are alluded to and so bring accusations against us. This, too, is the secret of the last word, to wit, Eleh, which being a sacred name, could not be altered into Aramaic."
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R. Eleazar said to his father: 'Regarding what is written in the same passage, Who will not fear thee, O King of the Gentiles? For it befitteth thee (Jer. X, 7), is this such a high eulogy? His father said to him: 'Eleazar, my son, this passage has been variously explained, but for its full meaning we must go to its continuation, which reads: For among all the wise men of the Gentiles, and in all their royalty, there is none like unto thee. (Ibid.) The purpose of this verse is to express the view of the sinners, who fancy that God does not know their thoughts, and to answer them according to their folly. Once,' he continued, 'a Gentile philosopher came to visit me and argued with me thus: You say that your God rules in all the heights of heaven, and that all the heavenly hosts and legions cannot approach Him and do not know His place. If so, then this verse, saying "For among all the wise men of the Gentiles, and in all their royalty there is none like unto thee", does not extol Him very highly, for what special glory is there for Him not to find among perishable men His like? [10a] And further, you infer from the passage which says "And there hath not arisen a prophet since in Israel like unto Moses" (Deut. XXXIV, 10), that only in Israel hath there not arisen, but among the other nations of the world there did arise one like him; and on this analogy I am justified in inferring that only among the wise of the Gentiles there is none like Him, but among the wise of Israel there is. If that is so, such a God, the like unto whom is to be found among the wise men of Israel, cannot be all-powerful. Look closely into the verse and you will find that it bears out my inference. I replied to him: Indeed, what you say Isaactually true. Who raises the dead to life? Only the Holy One alone, blessed be He; yet Elijah and Elisha came and raised the dead to life. Who causes rain to fall? Only the Holy One alone, blessed be He; yet Elijah came and kept back the rain and then made it descend again, through his prayer. Who made heaven and earth? The Holy One alone, blessed be He; yet Abraham came and they were firmly established for his sake. Who regulates the course of the sun? None but the Holy One, blessed be He; yet Joshua came and ordered it to stand still in its place and it stood still, as it is written, "And the sun stood and the moon stayed" (Jos. X, 13). The Holy One, blessed be He, issues decrees, but similarly Moses issued decrees, and they were fulfilled. Further, the Holy One, blessed be He, pronounces judgements and the righteous of Israel annul them, as it is written, "The righteous ruleth the fear of God" (11 Sam. XXIII, 3). And further, He commanded them to follow literally in His ways, and to be like Him in every way. That philosopher then went to K'far Shekalim and became a proselyte, and was given the name of Jose Katina (humble), and he studied the Torah diligently until he became one of the most learned and pious men of that place.f
R. EleazarÍeÉž˘Üľ˝BuŮMl̤ćAžęŞ Č˝đ°ęȢž夊B (Jet. X, 7) ĆÍťęŮǢ^ŤĹˇŠ?v ŢĚÍž˘Üľ˝Bu§qAEleazarćAąĚÓÍlXÉŕžłęĢܡŞAťĚŽSČÓĄÍAťĚąŤđŠČŻęÎČčÜšńBuŮMl̡×ÄĚŤŇĚĹAťľÄŢç̡×Ä̤°ĚĹA Č˝Ěć¤ČlÍNŕ˘ÜšńiŻăjBvąĚšĺĚÚIÍA_ÍŠŞ˝żĚlŚđmçȢĆlŚéßlĚŠđđ\žľAŢçĚđŠłÉ]ÁÄŚéąĆÉ čܡBvÄŃÍąŻÜˇBu éŮMlĚNwŇŞđKËÄŤÄAĚć¤É_śÜľ˝Bu Č˝ÍA Č˝Ě_ÍV̡×ÄĚłđxzľÄ¨čAˇ×ÄĚVĚěIWcĆRcÍ_Éßùƪō¸A_ĚęđmçȢĆ壾ĢܡBŕľť¤ČçÎAąĚšĺÍAuŮMl̡×ÄĚŤŇĚĹAťľÄŢç̡×Ä̤°ĚĹA Č˝Ěć¤ČlÍNŕ˘Č˘ŠçšvĆžÁÄAjłę˝šČéűđńíÉĚ^ľÄ˘Č˘ąĆÉČčܡBĹŃälXĚÉjłę˝šČéűÉĢéŕĚđŠÂŻçęȢąĆÉÁĘČhőŞ éƢ¤Ěž夊H[10a]
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eNow, continued R. Simeon, 'we must look more closely into this verse. We remark at once that another passage says: "All the nations are as nothing before him" (Is. XL, 17). What special glorification is then here expressed? Is He only the King of the Gentiles and not the King of Israel? the explanation is this. We find in every place in the Scriptures that the Holy One, blessed be He, has desired to be glorified only by Israel and has attached His name to Israel only; so it is written: "The God of Israel", "the God of the Hebrews" (Exod. V, I, 3), and further: "Thus saith the Lord, the King of Israel" (Is. XLIV, 6). The nations of the world therefore said: We have another Patron in heaven, since your King has dominion only over you alone and not over us. Hence the verse comes and says: "Who would not fear thee, O King of the Gentiles? Forasmuch as among all the wise men of the nations", alluding thereby to the great chiefs in heaven appointed over the Gentiles. The expression "and in all their royalty there is none like unto thee" alludes to the celestial government, inasmuch as there are four rulers on high who, by the will of God, rule over all the other nations; and for all that, not one of these has the power to do the smallest thing except as He commands them, as it is written: "And he doth according to his will in the host of heaven, and among the inhabitants of the earth" (Dan. IV, 32). "The wise ones of the Gentiles" are, then, the heavenly superintendents from whom they draw their wisdom; and the phrase "and in all their royalty" implies the heavenly overlords of the nations, as has just been explained. This is the plain meaning of the passage. But in ancient books I have found it expounded as follows. Although these heavenly hosts and legions (who are "the wise of the nations and their royalty") have the control of the affairs of this world and have each their mission allotted to them, who of them can accomplish the least thing "like unto thee"? For Thou excellest in Thy work on high and below above all of them. "There is not like unto thee, O Lord", that is, What Holy Unknown is there who acts and is like Thee above and below, and is on an equality with Thee in all respects? The work of the Holy King is heaven and earth, but "they are vanity, and their costly idols cannot profit" (Is. XLIV, 9). Of the Holy One, blessed be He, it is written, "In the beginning God created etc.", but the lower royalty it is written "And the earth was chaos and confusion".f
R. SimeonÍąŻÜľ˝BuŕÁĆćŠéĆAĘĚęßɡŽCÍܡBuˇ×ÄĚXÍŢĚOĹÍÓĄŞČ˘(Is. XL, 17)vAąąĹ\ťłęĢéÁĘČhőÍ˝ČĚž夊H ŢÍŮMl̤ŠčACXG̤ĹÍȢĚž夊? ŕžÍą¤ĹˇBšĚ çäéÓĹAjłę˝šČéűÍCXGÉćÁÄĚÝhőđóŻéąĆđ]ÝAŢĚźOđCXGžŻÉtŻ˝ąĆŞíŠčܡBuCXGĚ_vAuwuClĚ_v(Exod. V, I, 3)AłçÉuCXG̤AĺÍą¤Âšçęév(Is. XLIV, 6)Ć čܡBťęäŚA˘EĚXÍž˘Üľ˝Bu Č˝Ě¤Í Č˝žŻđxzľA˝żđxzľÄ˘Č˘ĚĹA˝żÍVÉĘĚçěŇđÁĢܡBvuŮMl̤ćAžęŞ Č˝đ°ęȢž夊BŻĚˇ×ÄĚŤŇĚĹvĆÍAŮMlÉC˝łę˝VĚĚĺČńˇđĂŚľÄ˘ÜˇBuťľÄŢç̡×Ä̤°É¨˘ÄA Č˝Ěć¤ČŕĚͨčÜšńvƢ¤\ťÍAVĚ{đĂŚľÄ˘ÜˇB ČşČçA_ĚÓuÉćéźĚˇ×ÄĚđxzˇé4lĚxzŇŞĘɢéŠçšB Ć͢ŚAuťľÄAŢÍVĚĺRihostjĆnĚZŻĚÔĹAŢĚÓuÉ]ÁÄs¤iDan. IVA32jvĆ éć¤ÉAjłę˝šČéűŞŢçÉ˝ś˝ęđ˘ÄAąęçĚNŕŞŮńĚŹłČąĆđˇéÍłŚŕÁĢܚńBľ˝ŞÁÄAuŮMlĚŤŇvĆÍAŢçŞbqđřŤoˇVĚÇŇ̹ƚB ťľÄAuŢç̡×Ä̤°vƢ¤žtÍAĄŕžľ˝ć¤ÉAXĚVĚxzŇđÓĄľÜˇBąęŞąĚßĚžČӥšB ľŠľAĂăĚ{ÉÍĚć¤ÉŕžłęĢéĚđŠÂŻÜľ˝B
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Said R. Simeon to the companions: 'Come all you that participate in this bridal festivity, let each one of you prepare a decoration for the bride. To R. Eleazar his son he said: 'Eleazar, offer a present to the heavenly bride so that on the morrow thou mayest be deemed worthy to behold her when she enters under the bridal canopy amidst the songs and hymns of the heavenly retinue. R. Eleazar then opened his discourse thus: Who is this that cometh up ('Olah) out of the wilderness? (S. S. III, 6). The words Mi (Who ?) and oth (this) denote the separate holinesses of the two worlds joined in firm bond and union; and this union is said to be eolah (a burnt-offering), and so holy of holies. For Mi is holy of holies, and zoth through its union with this becomes a burnt-offering (eolah), which is holy of holies.hOut of the wilderness": because she had to come forth from there in order to become the heavenly bride and to enter under the nuptial canopy. Further, the term midbar (wilderness) signifies speech, as we read, "and thy speech (oumidbarekh) is comely" (Ibid. IV, 3): by that midbar which is the utterance [10b] of the lips she goes up. Further, we have been taught as follows: It is written "these mighty gods; these are the gods that smote the Egyptians with all manner of plagues in the wilderness" (bamidbar) (1 Sam. IV, 8). What does this verse mean? Was it only in the wilderness that the Lord showed them all His great deeds, and not in inhabited country? Not so, only the term bamidbar means "by means of the word", analogous to the expression "and thy speech (oumidbarekh) is comely" (S. S. IV, 3), or to the expression "and from the word (oumimidbar) did the mountains arise" (Ps. LXX, 7). Similarly here, "she rises up out of the word", that is, by means of uttered words she mounts up and nestles between the wings of the Mother, and then by the same means she descends and rests on the heads of the holy people. Her ascent is effected thus. At the beginning of the day, when a man rises in the morning, it is his duty to bless his Master as soon as he opens his eyes. The pious men of old used to have by them a cup of water, and when they awoke in the night they washed their hands and rose and occupied themselves in the study of the Torah, having first pronounced the appropriate blessing. When the cock crows it is precisely midnight, and at that moment the Holy One, blessed be He, is to be found in company with the righteous in the Garden of Eden (Gan-Eden). It is therefore proper then to pronounce the benediction and study the Torah; but one too, at any time that one rises up from his sleep. For whilst may not pronounce the benediction with unclean hands. So, too, at any time that one rises up from his sleep. For whilst a man is asleep his soul departs from him and an impure spirit comes forth and settles on his hands and defiles them: hence one may not pronounce a blessing without first washing them. Why then, one may ask, is it forbidden, after one has been in a privy, to pronounce a blessing or to read even one word of the Torah, even in the daytime, without washing the hands, although one has not been asleep, so that one's soul did not depart, and one's hands have not been defiled by an evil spirit? Why is it forbidden even if one's hands are quite clean? The answer is: woe to those who pay no heed to the majesty of their Master, and do not realise on what this world is founded. There is in every privy a spirit which feasts on filth and excrement, and settles forthwith on the fingers of a man's hands.'
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R. Simeon further discoursed as follows: 'He who rejoices on the festivals but does not give to the Holy One, blessed be He, His due share, is selfish, the Satan tries to injure him and accuses him before heaven, compasses his downfall, and causes him endless trouble. To give the portion of the Holy One, blessed be He, means to make glad the poor, according to one's ability. For on these days the Holy One, blessed be He, goes to look at those broken vessels of His: He comes to them, and, seeing that they have nothing with which to rejoice on the festival, He weeps over them and reascends on high with intent to destroy the world. The members of the heavenly Academy then present themselves before Him and plead: "O Lord of the universe, Thou art called gracious and merciful, let Thy compassion be moved upon Thy children." The Lord makes answer: "Verily I have made the world only on the foundation of mercy, as it is written: 'I have said, the world is built on mercy' (Ps. LXXXIX, 3), and the world is established on it." Then the heavenly angels proceed: "O Master of the universe, behold so-and-so, who eats and drinks and is in a position to give charity but neglects to do so." Then the Accuser comes and having claimed and obtained permission, sets out in pursuit of that man. Whom have we in the world greater than Abraham, whose benevolence extended to all creatures? Once, we are told, he prepared a feast, as it is written: "And the child grew, and was weaned. And Abraham made a great feast on the day that Isaac was weaned" (Gen XXI, 8). To that feast Abraham invited all the great men of the age. Now we have been taught that whenever a banquet is given, the Accuser comes to spy out whether the owner has first dispensed charity and invited poor people to his house. If he finds that it is so, he departs without entering the house. But if not, he goes in and surveys the merry-making, and having taken note that no charity had been sent to the poor nor had any been invited to the feast, he ascends above and brings accusations against the owner. Thus, when Abraham invited to his feast the great men of the age, the Accuser came and appeared at the door in the guise of a poor man, but no one took notice of him. Abraham was attending on the kings and magnates; Sarah was giving suck to all their babes; for people did not believe that she had born a child, and said that it was only a foundling from the street, and so all the guests brought their infants with them, and Sarah suckled them in the presence of all, as it is written, "Who would have said [11b] unto Abraham that Sarah should give children suck?" (Ibid. 7) (note the plural "children"). The Accusing Angel was still standing at the door when Sarah said: "God hath made laughter for me" (Ibid. 6). The Accusing Angel then presented himself before the Holy One, blessed be He, and said to Him: "O Master of the world, Thou hast said 'Abraham is my friend'; behold, he has made a feast and has not given anything to Thee nor to the poor, nor hath he offered up to Thee so much as one pigeon; and further, Sarah said that Thou hast made mock of her." The Lord made answer: "Who in this world can be compared to Abraham?" Nevertheless the Accusing Angel did not stir from thence until he had spoilt all the festivity; and the Lord after that commanded Abraham to offer up Isaac as an offering, and it was decreed that Sarah should die from anguish on account of her son's danger-all this because Abraham did not give anything to the poor."
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R. Simeon further discoursed thus: 'It is written, Then Hezekiah turned his face to the wall, and prayed unto the Lord. (Is. XXXVIII, 2.) Observe how powerful is the might of the Torah, and how it surpasses any other force. For whoso occupies himself in the study of the Torah has no fear of the powers above or below, nor of any evil haps of the world. For such a man cleaves to the tree of life, and derives know. ledge from it day by day, since it is the Torah that teaches man to walk in the true path, and gives him counsel how to repent and return to his Master so that He may annul the evil decreed against him; nay, even if it has been further decreed that it shall not be annulled, yet it is annulled and no longer threatens that man in this world. Hence it is incumbent upon a man to occupy himself in the study of the Torah day and night without cessation, in accordance with the text, "and thou shalt meditate therein day and night" (Jos. I, 8); and if he abandons such study, it is as though he abandoned the tree of life. Here, then, is a wise counsel for man. When a man goes to bed of a night, he should acknowledge wholeheartedly the kingship of heaven, and should entrust his soul to the keeping of heaven: he will then immediately be guarded against all diseases and evil spirits, and they will have no power over him. In the morning, when he rises from his bed, he should bless his Master, proceed to His house, bow down before His sanctuary with awe, and then offer up his prayer. For this, he must take counsel of the holy patriarchs, as it is written: "But as for me, in the abundance of thy loving kindness will I come into thy house: I will bow down towards thy holy temple in the fear of thee" (Ps. V, 8). This verse has been interpreted to imply that a man should not enter the Synagogue without first taking counsel of Abraham, Isaac, and Jacob, for the reason that it is they who instituted prayer to the Holy One, blessed be He. Thus, in the verse just mentioned, the words "but as for me, in the abundance of thy loving kindness will I come into thy house" are an allusion to Abraham; "I will bow down towards thy temple", to Isaac; "in the fear of thee", to Jacob. It is fitting, then, to invoke their names first and then enter the synagogue to offer up one's prayer. Of such a one it is written: "And he said unto me, Thou art my servant, Israel, in whom I will be glorified" (Is. XLIV, 3)
R. SimeonÍłçÉĚć¤ÉbľÜľ˝BuHezekiahÍçđÇÉüŻÄĺÉFčÜľ˝B(Is. XXXVIII, 2.)vĆ éć¤ÉATorah ĚÍŞÇęŮÇÍĹAźĚÇĚÍćčŕDęĢéŠđĎ@ľÄžł˘B Torah̤ÉęOˇéŇÍAăEĆşEĚÍÉŕ°ę¸AąĚ˘ĚÇńČŤŕ°ęȢŠçšB ťĚć¤ČlÍ˝ĚŘÉŇÁ˝čĆÁÂąĆĹúXťąŠçmŻđřŤoľÜˇBTorahÍlÉ^ĚšđŕŢąĆđłŚA÷˘üßAĺɧżÔčAĺŞŢÉΡéŤĚzđłřɡéű@đžˇéŕĚžŠçšBłçɝꪳřÉłęȢĆzłę˝ĆľÄŕAťęÍłřÉČéĚĹAťĚlđŕÍ⺊ˇąĆ͹̢EÉÍ čÜšńBľ˝ŞÁÄuťľÄ Ƚ͝ąĹéđâí¸áŇzľČŻęÎČçȢ(Jos. I, 8)vĆ éć¤ÉAeLXgišjÉ]ÁÄAéđâí¸âŚÔČTorah̤ÉęOˇéąĆŞlÉ`ątŻçęĢܡB ŕľŢŞťĚć¤Č¤đúüˇéČçAťęÍ ˝Šŕś˝ĚŘđúüľ˝ŠĚć¤ĹˇB ąąÉAlÔÉÎˇéŤžČžŞ čܡB lŞéQéĆŤAV̤ đSŠçFßAŠŞĚ°đVĚŰÉĎËé׍šBť¤ˇęÎAŢ͡ŽÉˇ×ÄĚaCâŤěŠçççęAťęçŞxzˇéąĆÍ čÜšńB
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u Č˝ÍĚľŕ×ACXGĹ čAťĚĹÍhőđóŻÜˇv(Is. XLIV, 3)Ć éć¤ÉB
R. Phineas was a frequent visitor at the house of R. Rehumai, who lived on the shore of the lake of Gennesareth. He was a man of note, well advanced in years, and had lost his sight. Said he one day to R. Phineas: 'Verily I have heard that our colleague Yohai possesses a precious jewel (His son, R. Simeon.). I did look at that jewel, and it flashed like the radiance of the sun when he emerges from his sheath, and flooded the world with a light which radiated from heaven to earth and spread to the whole world, until the Ancient of Days was duly enthroned. That light is wholly contained in thy household, and from that light there emanates a tiny and tenuous ray which is shed abroad and illumines the whole world. Happy is thy portion! Go forth, my son, go forth and try to find that gem which illumines the world, for the hour is propitious,' R. Phineas took his leave and embarked in a boat in the company of two other men. He noticed two birds which were flying to and fro over the sea, and cried to them: 'Birds, birds, ye that fly about over the sea, have ye seen anywhere the resting place of the son of Yohai?' He paused a while and then said: 'Birds, birds, go your way and bring me answer.' They flew away and disappeared in the distance, but before R. Phineas left the boat they returned, and one of them was holding in its mouth a written note stating that the son of Yohai had left the cave together with his son Eleazar. R. Phineas then went to visit him, and found him sadly changed, with his body full of sores. He wept [11b] and said: 'Woe unto me that I see thee thus!' He replied: 'Happy is my portion that thou seest me thus, for otherwise I would not be what I am." R. Simeon then opened his discourse on the precepts of the Torah. He said: "The precepts of the Torah which the Holy One has given to Israel are all laid down in the first chapter of Genesis in summary.
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In the Beginning God created.( The remainder of this chapter is more in the style of the Ra'yah Mehemnah than of the Zohar.) This contains the first precept of all, to wit, the fear of the Lord, as it is written: "The fear of the Lord is the beginning of wisdom" (Ps. CXI, 10), as well as: "The fear of the Lord is the beginning of knowledge" (Prov. 1, 7). It is the beginning and the gateway of faith and on this precept the whole world is established. There are three types of fear: two have no proper root, while the third is the real fear. There is the man who fears the Holy One, blessed be He, in order that his children may live and not die, or lest he be punished in his body or his possessions; and so he is in constant fear. Evidently this is not the genuine fear of God. Another man fears the Holy One, blessed be He, because he is afraid of punishment in the other world and the tortures of Gehinnom. This is a second type which is not genuine fear. The genuine type is that which makes a man fear his Master because He is the mighty ruler, the rock and foundation of all worlds, before whom all existing things are as nought, as it has been said: "and all the inhabitants of the earth are as nought" (Dan. IV, 32), and place his goal in that spot which is called yir'ah (fear). R. Simeon here wept and said: "Woe to me if I tell and woe to me if I do not tell! If I tell, then the wicked will know how to worship their Master; and if I do not tell, then the companions will be left in ignorance of this discovery. Corresponding to the "holy fear" there is an "evil fear" below which scourges and accuses, and which is a lash for punishing the wicked. Now he whose fear is of punishment and accusation is not endowed with that fear of God which leads to life. The fear which rests upon him is that evil fear of the lash, but not the fear of the Lord. For this reason the spot which is called "the fear of the Lord" is also called "the beginning of knowledge". Hence this precept is laid down here, as it is the principle and root of all the other precepts of the Torah. He who cherishes fear observes the whole Torah, and he who does not cherish fear does not observe the other precepts of the Torah, since it is the gate of all. Therefore it is written: Bereshith, through a beginning, that is, fear, God created heaven and earth. For he who transgresses this transgresses all the precepts of the Torah; and his punishment is to be scourged by the evil lash. This is implied in the words: "And the earth was chaos and confusion (tohu teabohu), and darknews was upon the face of the abyss." This is an allusion to the four kinds of punishment which are meted out to the wicked: tohu (chaos) alludes to strangulation, as it is written: "a line of (tohu) chaos" (Is. XXXIV, 11), meaning a measuring cord. Bohu (confusion) alludes to stoning ("stones of confusion", ibid.) by the stones which are sunk in the great abyss for the punishment of the wicked; "Darkness" is burning, as it is written: "And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire" (Deut. V, 20), also: "and the mountain burned with fire into the heart of heaven and darkness, etc." (Ibid. IV, 11): this is the fire that rests on the heads of the wicked to consume them. The "wind" alludes to beheading by the sword, which whirls round the wicked like a tempest, as it is said: "and the flaming sword which is turned every way" (Gen. III, 24). These punishments are meted out to those who transgress the precepts of the Torah, and the words which allude to them follow immediately after the word "beginning", which symbolises the fear of God, which is the summary of all the precepts. Then follow all the other precepts of the Torah.
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"The second precept is the one which is indissolubly bound up with the precept of fear, namely, love; that a man should love his Master with a perfect love, that which is called "great love". This is implied in the command: "walk before me, and be thou wholehearted" (Gen. XVII, 1), to wit, in love. This is implied also in the verse: And God said, Let there be light, which alludes to the perfect love, called great love. Herein, then, is the precept for man to love his Master truly.' Said R. Eleazar, 'Father, I have heard a definition of perfect love.' His father said to him 'Expound it, my son, whilst R. Phineas is present, for he truly practises it." R. Eleazar then explained thus: "Great love" is the love which is complete through the union of two phases, without dictum that the love of the Holy One, blessed be He, has which it is not [12a] genuine love; and this is signified by the two aspects. There is, for instance, the man who loves Him because he has riches, length of life, children, power over his enemies, success in all his undertakings-all these form the motive of his love. Should the Holy One, blessed be He, turn the wheel of fortune against him and bring suffering upon him, he will change and his love will be no more. This kind of love has no root. Perfect love is the kind which remains steadfast in both phases, whether of affliction or prosperity. The right way of loving one's Master is expressed in the traditional teaching which says: "even if he deprive thee of thy life". This is, then, perfect love, embracing two phases. It was for this reason that the light of creation which first emerged was afterwards withdrawn. When it was withdrawn suffering emerged, in order that there might be this perfect love.' R. Simeon embraced his son and kissed him; R. Phineas also came and kissed him and blessed him, saying: 'Of a surety, the Holy One, blessed be He, sent me hither, and this is the meaning of the "tiny light" which I was told was somewhere in my household and would illumine the whole world.' Said R. Eleazar: 'Assuredly, fear must not be forgotten in any of the precepts, least of all in this precept of love, which requires the association of fear. How is this to be achieved? In this way. Love, as has been said, may in one phase be inspired by favours, such as riches, length of life, children, plenty, and affluence. In such cases a man should be ever haunted by the fear lest sin may cause a reversal. Of such a one it is written: "Happy is the man that feareth alway" (Prov. XXVIII, 14), since he combines fear and love. The "adverse influence" (sitra ahra) which brings suffering and chastisement is therefore necessary in the world, since it rouses in man fear: for through chastisement a man becomes filled with the true fear of God, and does not harden his heart; for if he does, then "he that hardeneth his heart shall fall into evil" (Ibid.), to wit, into the hands of that "adverse influence" which is called "evil". Thus we have a love which is complete in both phases, and from this results a true and perfect love.
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The third precept is to acknowledge that there is a God, a true and perfect love, all-powerful and ruler of the universe, and to make due proclamation of his unity every day, as extending in the six supernal directions, and to unify them all through the six words contained in the Shema Israel, and in reciting these to devote oneself wholly to God. The word Ehad therefore must be dwelt on to the length of six words. This is implied in the passage, Let the waters under the heaven be gathered together unto one place: that is, let the grades beneath the heaven be unified in it so as to form one whole, perfect in all the six directions. With God's unity one must further associate fear, for which reason one must dwell on the daleth, the last letter of Ehad, the daleth being for that reason written larger than the other letters. And this is implied in the words "and let the dry land be seen", that is, let the daleth, which is a "dry land", be associated with that unity. After forming this union on high it is necessary to repeat the process for the lower world through all its multiplicity in the six lower directions. This is expressed in the verse we recite after the Shema, viz. "Blessed-be the-name-of the-glory-of His-Kingdom for-ever and-ever", which contains another six words expressive of the unity. In this way, what was dry land becomes fertile soil to produce fruits and flowers and trees. This is implied in the passage: "And God called the dry land earth", that is, by the manifestation of God's unity here below the earth was duly perfected. It is for this reason that in the account of the third day the expression "that it was good" appears twice, once for the manifestation of the unity above and once for the manifestation of the unity below. As soon as that unity was made manifest at both ends, the text says "Let the earth put forth grass", that is, the earth was then fitted to produce fruits and flowers according to its capacity.
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The fourth precept is to acknowledge that the Lord is God, as we read: "Know this day, and lay it to thy heart that the Lord, he is God" (Deut. IV, 39); namely, to combine the name Elohim (God) with the name Jehovah (Lord) in the consciousness that they form an indivisible unity. And this is the inner meaning of the text: Let there be lights in the firmament of heaven. The omission of the vau from the word emoroth (lights) points to complete unity, to the black light and the white light being only two manifestations of one indivisible light. [12b] The same is symbolised by the "white cloud by day" and the "cloud of fire by night" (Exod. XIII, 21); the two phases of day and night are complementary to each other, both forming one whole, in order-as we read- "to give light upon earth". Herein consisted the sin of the primeval serpent who united below but divided above, and so caused the mischief we still lament. The right way, on the contrary, is to recognise diversity below but unity above, so that the black light becomes wholly merged above and afterwards unified in respect of its diverse elements, and so is kept away from the evil power. It is therefore necessary for man to acknowledge that "God" and "the Lord" are one and the same without any cleavage whatever: "The Lord he is God" (1 Kings XVIII, 39); and when mankind will universally acknowledge this absolute unity, the evil power (sitra ahra) itself will be removed from the world, and exercise no more influence on earth. This is hinted in the word meoroth, which is made up of or (light), surrounded by moth (death), just as the brain, symbolic of light, is enveloped in a membrane symbolic of the baneful power (sitra ahra) which is death. Should the light (or) be removed, the letters on either side would coalesce and form death (moth)....
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"The fifth precept. It is written: And God said, Let the waters swarm with the movement of living creatures. This verse contains three precepts-to labour in the study of the Torah, to beget children, and to circumcise a male child on the eighth day by removing the foreskin. It behoves a man to labour in the study of the Torah, to strive to make progress in it daily, so as thereby to fortify his soul and his spirit: for when a man occupies himself in the study of the Torah, he becomes endowed with an additional and holy soul, as it is written: "the movement of living creatures", that is, a soul (nefesh) derived from the holy centre called "living" (hayah). Not so is it with the man who does not occupy himself with the study of the Torah: such a man has no holy soul, and the heavenly holiness does not rest upon him. But when a man earnestly studies the Torah, then the motion of his lips wins for him that "living soul" and he becomes as one of the holy angels, as it is written: "Bless the Lord, ye angels of his" (Ps. CIll, 20), to wit, those who occupy themselves in the study of the Torah, and who are therefore called His angels on earth. The same are alluded to in the words: "and let birds fly on the earth". So much for his reward in this world. As regards the other world, we have been taught that the Holy One, blessed be He, will provide them with wings as of eagles, enabling them to fly across the whole universe, as it is written: "But they that wait for the Lord shall renew their strength, then shall mount up with wings as eagles" (ls, XLIV, 31). This, then, is the interpretation of that which written: "Let the waters swarm with the movement of living creatures": the Torah, which is symbolised by water, possesses the virtue of implanting in her devotees a mobile soul derived from the place called "living" (hayah), as has already been said. David alluded to this when he said: "Create in me a clean heart, O God", so that I may be devoted to the Torah, and thus "renew a steadfast spirit within me" (Ps. LI, 12).
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The sixth precept is to be fruitful and multiply. For he who performs this precept causes the stream (of existence) to be perennially flowing so that its waters never fail, and the sea is full on every side, and new souls are created and emerge from the "tree" (of life) and the celestial hosts are increased in company with those souls. This is implied in the words: Let the waters swarm with the movement of living souls. This is an allusion to the holy and imperishable covenant, to the perennially rushing stream, the waters of which continually swell and produce new swarms of souls for that "living" (hayah). Along with the souls as they arise there appear many winged beings who fly about all over the world, and whenever a soul descends into this world the winged being that issued together with it from that tree accompanies it. Two accompany each soul, one on its right hand, and one on its left. If the man is worthy they constitute themselves his guardians, as it is written: "For he will give his angels charge over thee" (Ps. XCI, 11), but if not, they act as his Said R. Phineas: "Three [13a] is the number of who keep guard over a man who is worthy, as it is writes: "If there be for him an angel, an intercessor, one among a thousand, to vouch for man's uprightness" (Job XXXV,23) "If there be for him an angel" signifies one; "an intercessorh signifies another one; "one among a thousand to vouch for man's uprightness" is a third one. R. Simeon said: Five angels, since it is written further: "And He is gracious unto him, and saith". "And he is gracious unto him" implies one, "and saith" implies another one. R. Phineas replied: 'It is not so, as the expression "And he is gracious unto him" refers only to the Holy One, blessed be He, no one else having the power to dispense grace. Said R. Simeon: 'You are right. Now' (he continued) 'he who refrains from propagating his kind derogates, if one might say so, from the general form which all individual forms are comprehended, and causes that river to cease its flow and impairs the holy covenant on all sides. Of such a one it is written, "And they shall go forth and look upon the carcasses of the men that have rebelled against me" (Is. LXVI, 24)"against me" assuredly. This is the punishment for the body, and as for his soul, she will not enter at all "within the curtain", and will be banished from the next world.
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"The seventh precept is to circumcise the male child on the eighth day after birth and thereby to remove the defilement of the foreskin. The "living" (hayah) of which we have spoken forms the eighth grade in the scale, and hence the soul which has flown away from it must appear before it on the eighth day. And in this way it is made clear that this is really a "living soul", emanating from that holy "living" and not from the "unholy region". And this is alluded to in the words: Let the waters swarm, which in the Book of Enoch are explained thus: Let the water of the holy seed be stamped with the stamp of the "soul of the living", which is the form of the letter yod impressed on the holy flesh in preference to all other marks. The words, "and let winged beings fly on the earth" are a reference to Elijah, who traverses the universe in four swoops in order to be present at the initiation of the child into the holy covenant. It is proper to prepare for him a seat and to proclaim, "This is the throne of Elijah"; otherwise he will not be present. The words "And the Lord created the two great fishes" refer to the two operations, circumcision and uncovering, which represent the male and female principles; "and every living soul that moves" refers to the stamping of the sign of the holy covenant, which is a holy living soul, as has been explained. "Wherewith the waters swarmed": to wit, the supernal waters which were drawn towards that distinguishing mark. And it is for that reason that the Israelites were stamped with that sign of holiness and purity; for just as the supernal holy beings are marked in such a way as to distinguish between the "holy region" and the impure "unholy region", so the Israelites are marked in order to distinguish between the holy people and the idolatrous nations who are derived from the impure "unholy region", as has been already explained. And in the same way as the Israelites themselves are marked, so are the clean animals and birds permitted to them for food marked off from the other animals and birds eaten by the Gentiles. Happy the portion of Israel!
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"The eighth precept is to love the proselyte who comes to be circumcised and to be brought under the wings of the "Divine Presence" (Shekinah), which takes under its wings those who separate themselves from the impure "unholy region" and come near unto her, as it is written: Let the earth bring forth a living soul according to its kind. Think not that the same "living soul" which is found in Israel is assigned to all mankind. The expression "after its kind" denotes that there are many compartments and enclosures one within the other in that region which is called "living", beneath its wings. The right wing has two compartments, which branch out from it for two other nations who approach Israel in monotheistic belief,
iAl. "are most closely related to Israel."j
and therefore have entrance into these compartments. Underneath the left wing there are two other compartments which are divided between two other nations, namely Ammon and Moab. All these are included in the term "soul of the living". There are besides under each wing other concealed enclosures and divisions from whence there emanate souls which are assigned to all the proselytes who enter the fold-these are indeed termed "living soul", but "according to its kind": they all enter under the wings of the Shekinah, and no farther. The soul of Israel, on the other hand, emanates from the very body of that tree and from thence flies off into the very bowels of that earth. This is hinted i the words: "For ye shall be a delightsome land" (Mal.V, 12). It is for that reason that Israel is called a "darling son", for whom the bowels, as it were, of the Shekinah yearn, and that the children of Israel are called " those who are born from the womb", and not merely from the outer wings. Furthermore, [13b] the proselytes have no portion in the celestial tree, much less in the body of it; their portion is only in the wings and no more. The righteous proselytes, therefore, rest underneath the wings of the Shekinah and are united to it there, but penetrate no further, as has already been explained. Therefore we read: Let the earth bring forth a living soul according to its kind, namely, cattle, and creeping thing, and beast of the earth after its kind, that is to say, all derive their soul from that source called "living", but each according to its kind, from the grade appropriate to itself.
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"The ninth precept is to show kindness to the poor and to provide them with their needs, as it is written: Let us make man in our image, after our likeness; that is, "let us make man", as a compound being, including the male and female, "in our image", to wit, the rich; "after our likeness", to wit, the poor. For the rich are from the male side and the poor from the female. For as the male and the female act in cooperation, showing compassion to each other and mutually exchanging benefits and kindnesses, so must man here below act rich and poor in co-operation, bestowing gifts upon each other and showing kindness to each other. We have seen the following mystical observation in the Book of King Solomon. He who of his own impulse shows pity to the poor will retain for ever unchanged the original form of the first man, and by that impress of the likeness of Adam he will exercise dominion over all creatures of the world. This is implied in the words: "And the fear of you and the dread of you shall be upon every beast of the earth, etc." (Gen. IX, 2), that is, all and every one will be in fear and in dread of that image which characterises man. For this is a noble precept, by means of which man can rise in the image of Adam above all other creatures. This we know from Nebuchadnezzar who, in spite of the dream that he had seen, as long as he showed mercy to the poor suffered no evil effects; but as soon as he selfishly neglected the poor, what do we read about him? "While the word was in the King's mouth, etc." (Dan. IV, 28), his image changed and he was driven from men.
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The tenth precept is to put on tephillin (phylacteries), and thereby to attain in oneself the perfection of the divine image, according to that which is written: And the Lord created man in His own image." R. Simeon discoursed in this connection on the text "Thy head upon thee is like Carmel" (S. S. VII, 6). "This verse,' he said, 'has already been explained in a way, but its true meaning is as follows: "Thy head upon thee is like Carmel" alludes to the phylactery worn on the head above, containing four sections of the Torah which represent each one of the four letters of the Divine Name (Tetragrammaton) of the most high King. Our teachers have told us that the verse: "that the name of the Lord is called upon thee, and they shall be afraid of thee" (Deut. XXVIII, 10) alludes to the phylactery worn on the head which represents the Divine Name in order of its letters. Thus, the first section, "Sanctify unto me all the first-born, etc." (Exod. XIII, 2) represents the Yod, which is the first of all the supernal sanctities; "whatsoever openeth the womb" (Ibid.) is an allusion to the slender stroke underneath the yod which opens the womb to bring forth fitting fruit. The second section, "And it shall be when the Lord shall bring thee, etc." (Ibid. 5) represents the Hé, significant of the palace the womb of which was opened by the Yod. It is through fifty mysterious gates and forecourts and enclosures that the Yod makes an opening and enters that palace, causing the sound to issue from the great Shofar. For the Shofar was closed on all sides and the Yod came and opened it to cause the emission of its sound; and as soon as he opened it he emitted a blast as a signal for the freeing of the slaves. It was at the blowing of that Shofar that the Israelites went forth from Egypt. And the same will be repeated at the end of days. Indeed, every deliverance is preceded by the blowing of that Shofar. Hence the deliverance from Egypt is included in this section, since it resulted from that Shofar when under the pressure of the Yod it opened its womb and produced its sound as a signal for the deliverance of the slaves. So much as regards the Hé, the second letter of the Divine Name. The third section contains the mystery of the unity in the proclamation: "Hear, O Israel, etc." (Deut. VI, 4), and is represented by the Vau, which is the summary of all, expressive of absolute unity, combining and absorbing all. The fourth section "And it shall come to pass if ye shall hearken, etc." (Ibid. XI, 13-21) presents the two influences [14a] to which the Congregation of Israel-the manifestation of God's power below- is subjected. This, then, is represented by the second Hé, which takes up the previous letters and contains them. The phylacteries are thus literally the counterpart of the letters of the Divine Name. Hence "Thy head upon thee is like Carmel" is an allusion to the phylactery worn on the head; and the "hair (dallath, lit. poverty) of the head" signifies the phylactery worn on the hand, which is poor in comparison to that worn on the head above, but which nevertheless has its own perfection like that which it symbolises above. "The King is held captive in the tresses thereof", that is, the heavenly King is duly enshrined in these compartments of the Tephillin through the Divine Name therein contained in manner due. Thus he who equips himself with them is a man made in the image of God, for just as the letters of Holy Name are united to express the divine essence, so in a degree they are united by him (through the phylacteries). "Male and female he created them" is a reference to the phylactery of the head and the phylactery of the hand, which together make one whole.
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"The eleventh precept is to give the tithe of the produce of the land. This includes two precepts, one the tithing of the land and the other the giving of the first fruits of the trees; for is written: Behold I have given you every herb yielding seed, which is upon the face of all the earth. The expression "I have given" is applied to tithe in the passage: "And unto the children of Levi, behold, I have given all the tithe in Israel" (Num. XVIII, 21), and it is written besides: "And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord's" (Lev. XXXII, 30).
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"The twelfth precept is to bring as an offering the fruits of the tree, which is alluded to in the words: and every tree in which is the fruit of a tree yielding seed, that is, although whatever is consecrated to God may not be eaten by man, yet God permitted them (the Levites) to enjoy all His tithe and the first fruit of the tree. I have given to you; that is, to you and not to the generations in the future.
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The thirteenth precept is to redeem the first-born son so as to attach him firmly to life. For every man is attended by two angels, one of life and one of death, and by redeeming his first-born son the father ransoms him from the angel of death, who therefore has no power over him. This is hinted in the words: And God saw everything that he had made, to wit, creation as a whole, and, behold it was good; this alludes to the angel of death. Through the act of redemption, then, the life-angel is strengthened, whilst the death-angel is weakened. By means of this redemption the child obtains life, as has already been stated; the evil power leaves him and has no more hold on him.
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"The fourteenth precept is to observe the Sabbath day, which was the day of rest from all the works of Creation. This precept comprises two parts, one to rest on the Sabbath, and one to invest it with holiness. We have to observe that day as a day of rest, as has already been said, for the reason that it was a day of rest from the beginning, the whole work of Creation having been completed before this day was sanctified. After the day was sanctified there was left a residue of spirits for which no bodies had been created. Why, it may be asked, could not God have waited to sanctify the day until He had created bodies for those spirits? The reason is that from the tree of the knowledge of good and evil there went forth the "evil power" to seize control of the world, and so a number of diverse spirits set out to acquire for themselves bodies by force. As soon as the Holy One, blessed be He, saw this, He raised out of the tree of life a wind that blew and lashed against the other tree so that the "beneficent power" arose and the day was sanctified. For the creation of bodies and the stirring of spirits on that night comes about under the influence of the "beneficent power" and not of the "evil power". Had the "evil power" forestalled on that night the "beneficent power", the world could not exist, on account of the evil spirits, for an instant. But the Holy One, blessed be He, provided the cure in advance; He hastened the sanctification of the day before the evil power prevailed, and so the world was established, and instead of the evil power becoming master of the world as it thought to be, on that night it was the "beneficent power" which obtained the victory, and therefore sacred bodies and spirits are being built up on that night under the influence of the "beneficent power". It is for that reason that the marital intercourse of the wise and learned men who know this [14b] is weekly, from Sabbath to Sabbath. It is, moreover, the night on which the "evil power", being supplanted by the "beneficent power", roams about the world, accompanied by his many hosts and legions, and pries into all places where people perform their conjugal intercourse immodestly and by the light of a candle, with the result that the children born of such intercourse are epileptics, being possessed by spirits of that "evil power", which are the nude spirits of the wicked, called demons (shedim); these are pursued and killed by the demon Lilith. As soon as the day is sanctified the evil power becomes weakened and withdraws into hiding all the night and day of the Sabbath, with the exception of Assimon and his band, who roam about to spy out indecent intercourses and then go and hide themselves in the cave of the great abyss. As soon as Sabbath ends, innumerable hosts and companies of them commence to fly and roam to and fro through the world, and it is to ward them off that the recitation of the Hymn against Calamities (Ps. XC1) has been instituted, so as to destroy their power over the holy people. When, after issuing precipitately to obtain dominion over the holy people, they see them engaged in prayer and hymns, reciting the "Separation" (Habdalah) in the course of the prayer and afterwards over the cup, they flee and wander about until they reach the wilderness. May the Merciful One deliver us from them and from the evil power! Our teachers, of blessed memory, said: There are three persons who bring evil upon themselves. One is the man who utters a curse against himself; a second, he who throws on the floor pieces of bread of the size of an olive; the third, he who lights his candle at the close of the Sabbath before the congregation has reached the recital of the "Sanctification" at the close of the service, for thereby he causes the fire of Gehinnom to be kindled by that light before its time. There is a place in Gehinnom assigned for those who profane the Sabbath, and those who undergo there their punishment curse the man who has lighted a candle before the time and pronounce against him the verse: "Behold the Lord will hurl thee up and down with a man's throw, yea, he will wind thee round and round" (Is. XXII, 17). For it is not lawful to kindle a light at the close of the Sabbath before Israel has pronounced the "Separation Blessing" in the prayer and the "Separation Blessing" over the cup, as until that time it is still Sabbath, and the sanctity of the Sabbath still rests on us. At the moment, however, when we recite the "Separation Blessing" over the cup, all the armies and camps which have charge over the weekdays return each to its place and to its appointed service. For with the entrance of the Sabbath and at the moment when it is sanctified, holiness awakens and spreads its dominion over the world, and worldliness is divested of its rule, and until the close of the Sabbath they do not return to their place; and even when the Sabbath closes they do not return to their places until the Israelites pronounce the words, "Blessed art Thou, O Lord, who separatest the holy from the profane." Then holiness withdraws and the armies appointed over the weekdays rouse themselves and return each to its place and office. But yet they do not assume control until they become illumined through the light of the candle, for which reason they are called "fiery lights", because they spring from the fiery element, which gives them the power to rule over the terrestrial world. All this is only when a man lights a candle before the congregation has finished the recital of the "Sanctification" at the close of prayer. But when he waits until the close of that recital, the wicked in Gehinnom acknowledge the justice of the Holy One, blessed be He, and confirm for that man the blessings which the congregation recite in the words "So God give thee of the dew of heaven, etc." (Gen. XXVII, 28), as well as: "Blessed shalt thou be in the field, etc." (Deut. XXVIII, 3). "Happy is he that considereth the poor, the Lord will deliver him in the day of evil" (Ps. XLI, 2). We should have expected "in the evil day"; but the expression "the day of evil" alludes to the day when the "evil power" obtains permission to seize man's soul. Hence, "Happy is he that considereth the poor", to wit, the man sick of soul, so as to heal him of his sins before the presence of the Holy One, blessed be He. According to an alternative interpretation, "the day of evil" alludes to the last day of judgement of the world from which such a one will be delivered, as it says: "in the day of evil the Lord will deliver him", to wit, the day when the world is placed in the power of that evil one to chastise it."
The
text breaks off here abruptly.
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BERESHITH
Gen.
I, I-VI, 8
At the outset the decision of the King made a tracing in the supernal effulgence, a lamp of scintillation('darkness'), and there issued within the impenetrable recesses of the mysterious limitless a shapeless nucleus('vapour") enclosed in a ring, neither white nor black nor red nor green nor of any colour at all. When he took measurements, he fashioned colours to show within, and within the lamp there issued a certain effluence from which colours were imprinted below. The most mysterious Power enshrouded in the limitless clave, as it were, without cleaving its void, remaining wholly unknowable until from the force of the strokes there shone forth a supernal and mysterious point. Beyond that point there is no knowable, and therefore it is called Reshith (beginning), the creative utterance which is the starting-point of all.
ĹÉA¤ĚčÍAŕߍiuĹvjĚvĹ éVEĚőPđČźčA_éIČłŔĚsÂmČÚÝĚÉAOÉÍÜę˝`ĚȢjiuöCvjŞ°ęÜľ˝BĹŕAĹŕAÔĹŕAÎĹŕAÇńČFĹŕ čÜšńBŢŞŞčđsÁ˝ĆŤAŢÍŕÉ\ŚˇéFđ쏾AvŕÉÍÁčĚŹo¨Ş čAťąŠçFŞşEÉółęÜľ˝B
łŔĚü içęéŕĚHjÉďÜę˝Ĺŕ_éIČÍÍA˘íÎťĚóđôąĆČAstrokesiĹéHęĹHjĚÍŠçVEĚ_éIČ_ŞőéÜĹŽSÉFŻĹŤČ˘ÜÜĹľ˝.
ťĚ_đ´ŚéĆAméąĆĚĹŤéŕĚÍČAľ˝ŞÁÄAťęÍReshith (nÜč) ĆÄÎęܡB
ˇ×ÄĚo_Ĺ én˘IČuęvšB
It is written: And the intelligent shall shine like the bright- ness of the firmament, and they that turn many to righteousness like the stars for ever and ever (Dan. XII, 3). There was indeed a "brightness" (Zohar). The Most Mysterious struck its void, and caused this point to shine. This "beginning" then extended, and made for itself a palace for its honour and glory. There it sowed a sacred seed which was to generate for the benefit of the universe, and to which may be applied the Scriptural words "the holy seed is the stock thereof" (Is. VI, 13). Again there was Zohar, in that it sowed a seed for its glory, just as the silkworm encloses itself, as it were, in a palace of its own production which is both useful and beautiful. Thus by means of this "beginning" the Mysterious Unknown made this palace. This palace is called Elohim, and this doctrine is contained in the words, "By means of a beginning (it) created Elohim." The Zohar is that from which were created all the creative utterances through the extension of the point of this mysterious brightness. Nor need we be surprised at the use of the word "created" in this connection, seeing that we read further on, "And God created man in his image" (Gen. 1, 27). A further esoteric interpretation of the word bereshith is as follows. The name of the starting-point of all is Ehyeh (I shall be). The holy name when inscribed at its side is Elohim, but when inscribed by circumscription (i.e. between the two Ehyeh's, v. Ex. III, 14.) is Asher, the hidden and recondite temple, the source of that which is mystically called Reshith. The word Asher (i.e. the letters, Aleph, Shin, Resh from the word bereshith) is anagrammatically Rosh (head), the beginning which issues from Reshith. So when [15b] the point and the temple were firmly established together, then bereshith combined the supernal Beginning with Wisdom. Afterwards the character of that temple was changed, and it was called "house" (bayith). The combination of this with the supernal point which is called rosh gives bereshith, which is the name used so long as the house was uninhabited. When, however, it was sown with seed to make it habitable, it was called Elohim, hidden and mysterious. The Zohar was hidden and withdrawn so long as the building was within and yet to bring forth, and the house was extended only so far as to find room for the holy seed. Before it had conceived and had extended sufficiently to be habitable, it was not called Elohim, but all was still included in the term Bereshith. After it had acquired the name of Elohim, it brought forth offspring from the seed that had been implanted in it.
uťľÄAmIČŇÍĺóĚPŤĚć¤ÉPŤAŻĚć¤É˝ĚlđiÉ`lÉĎŚéŢçšBiDan.XIIA3jvĆ čܡB mŠÉuőPvi]njŞ čÜľ˝B Ĺŕ_éIČŕĚÍťĚóđĹżAąĚ_đPŠšÜľ˝B ąĚunÜčvÍťĚăgŁľAťĚź_ĆhőĚ˝ßĚ_aÉČčÜľ˝B ťąÉťęÍAFĚv𜏡é_šČíđÜŤAušČéíÍťĚĚ´öĹ éiIs. VIA13jvƢ¤šĚžtđKpˇéąĆŞĹŤÜˇB ÄŃ]n[iPŤjŞ čAťĚhőĚ˝ßÉíđÜŤÜľ˝BÜéĹ\ŞŠgđďŢć¤ÉA˘íΊgŞśYľ˝LpĆüľłĚźűĹ_ađÍŢć¤ÉBľ˝ŞÁÄAąĚunÜčvÉćÁÄA_éIsÂmŞ_ađěčÜľ˝BąĚ_aÍGqĆÄÎęAąĚł`ÍunÜčÉćÁÄGqđn˘ľ˝vƢ¤žtÉ čܡB]n[ÍAąĚ_éIČPŤĚ_đˇđĘśÄAˇ×ÄĚn˘IČuęvŠç쏳ę˝ŕĚšB ąĚÖAŤĚĹun˘łę˝vƢ¤ęĺŞgíęĢéąĆÉÁKvÍ čÜšńBuťľÄ_ŞŠŞĚC[WÉlđn˘ľ˝B (Gen.T, 27)vĆ éŠçšB.
bereshithƢ¤ęĺĚłçČéVĚđßÍĚƨčšB ˇ×ÄĚo_ĚźOÍEhyehiÍČéjšB ťĚ¤ĘÉÜ꽚ČéźOÍGqšŞAŤEüÉÜę˝ĚÍ (ˇČíżA2 ÂĚEhyehĚÔAv. Ex. III, 14.) ÍAsheršBBłę˝VĚ_aĹ čAReshithĆ_éIÉÄÎęéŕĚ̚šB . Asher Ƣ¤Pę (ˇČíżAbereshith Ƣ¤ęĺŠçĚśAAlephAShinAResh) ÍAAiOIÉÍ Rosh (Ş) Ĺ čAReshith Šç°ęéunÜčvšB
´Ě|CgĆ_aŞľÁŠčĆęÉm§łę˝ĆŤ[15b]AbereshithÍVEĚnÜčĆbqđŃÂŻÜľ˝B ťĚăAťĚ_aĚŤiŞĎíčAuĆvibayithjĆÄÎęéć¤ÉČčÜľ˝B ąęĆ rosh ĆÄÎęé´zI|CgĆĚgÝ횪AĆŞłlŠ銏čgpłęéÄџŠébereshithšB
ľŠľAZßéć¤ÉíđÜŠę˝ĆŤAťęÍBłęÄ_éIĹ éGqĆÄÎęÜľ˝B ]nͨŞŕÉ čAÜžOÉÜžoťľÄ˘Č˘ŔčABłęAüÍĆÍvđÂĹ čAĆÍAšČéíĚ˝ßĚꞯgŁłęÜľ˝BťęŞ złęAZĹŤéŮÇ\ŞÉgŁłęéOÉÍAGqĆÍÄÎęĢܚńĹľ˝ŞAˇ×ÄŞBereshithƢ¤pęɡĹÉŕÜłęĢܡBGqĚźđlžľ˝ăAAŚtŻçę˝íŠçqˇđśÝołęÜľ˝B
What is this seed? It consists of the graven letters, the secret source of the Torah, which issued from the first point. That point sowed in the palace certain three vowel-points, holem, shureq, and hireq, which combined with one another and formed one entity, to wit, the Voice which issued through their union. When this Voice issued, there issued with it its mate which comprises all the letters; hence it is written Eth hashammaim (the heavens), to wit, the Voice and its mate This Voice, indicated by the word "heaven", is the second Ehych of the sacred name, the Zohar which includes all letters and colours, in this manner. Up to this point the words "The Lord our God the Lord" (Yhvh Elohenu Yhvh) represent three grades corresponding to this deep mystery of bereshith bara Elohim. Bereshith represents the primordial mystery. Bara represents the mysterious source from which the whole expanded. Elohim represents the force which sustains all below. The words eth hashammaim indicate that the two latter are on no account to be separated, and are male and female together. The word eth consists of the letters aleph and tau, which include between them all the letters, as being the first and last of the alphabet. Afterwards he was added, so that all the letters should be attached to hé, and this gave the name attah (Thou); hence we read "and Thou (ve-attah) keepest all of them alive" (Neh. IX, 6). Eth again alludes to Adonai (Lord), who is so called. Hashammaim is Yhvh in its higher signification. The next word, ve-eth, indicates the firm union of male and female; it also alludes to the appellation ve-Yhvh (and the Lord), both explanations coming to the same thing. Ha-aretz (the earth) designates an Elohim corresponding to the higher form, to bring forth fruit and produce. This name is here found in three applications, and thence the same name branches out to various sides.
ąĚíÍ˝ČĚž夊H
ťęÍAĹĚ|CgŠç°ęATorahĚé§Ě\[XĹ éÜ꽜Ĺ\ŹłęĢܡB
ťĚíÍA_aÉŞŠę˝ĆŤÍAÁčĚ 3 ÂĚęš_Ĺ éholemAshureqAhireqÍAÝ˘ÉľÄ 1 ÂĚƧľ˝śÝiŔĚentityjđ`ŹľÜľ˝B
ÂÜčđʜİę˝ĚŞuşVOICEvšBuşvĆÍVnn˘ĚšďĹ čA´ĚVin˘LPÍPßjAśĚSĚĆŻęłęŕĚšB
ąĚuşvŞďťťľ˝ŕĚŞAuęMAAMARvšB@
ąĚuşvŞ°ę˝Aˇ×ÄĚśđŕܡéÔŞ°ę˝ĚĹAEth hashamaim (ťĚViĄ`j) Ƣ¤žtĹŚłęÜľ˝B
ąĚć¤ÉSÄĚśĆFđÜńŢé]n[iPŤjĹ čAQÔÚĚEhychšB
ÂÜčűęIuşvĆťĚÎÉČéśęIuşvšB
ąąÜĹĚuäçĚ_Ĺ éĺviYhvh Elohenu YhvhjƢ¤žtÉÍAbereshith bara ElohimĚ[˘_éÉΡé 3ÂĚđ\ľÄ˘ÜˇB
bereshithÍ´Ě_éđ\ľAbaraÍSĚÉgĺľ˝_éIČšňđ\ľAElohimÍşE̡×ÄđxŚéÍđ\ľÄ˘ÜˇB
eth hashamaim Ƣ¤ęĺÍAăŇĚ 2 ÂŞľÄŞŁłęĨç¸AjŤ´ĆŤ´Ĺ éąĆđŚľÄ˘ÜˇB
eth Ƣ¤PęÍAaleph Ć tauĚśĹ\ŹłęĨčAAt@xbgĚĹĆĹăĹ éąĆŠçAťĚÔ̡×ÄĚśđÜŢSĚŤđ\ľÄ˘ÜˇB
ťĚăAhéŞÇÁłęAˇ×ÄĚśÉhéđtŻçęéć¤ÉČčAattah ( Č˝) Ƣ¤źĚŞtŻçęÜľ˝B ľ˝ŞÁÄAuťľÄ Č˝ive-attahjÍťęçˇ×Ä𜊾ąŻéiNeh. IXA6jvĆ čܡB
Ü˝AEth ÍAdonai (ĺLord) đĂŚľÄ˘ÜˇB@HashammaimÍAćč˘ÓĄĹĚYhvh šB
HashammaimĚĚęĺ ve-eth ÍAjŤĆŤĚmĹ˝éđŚľÜˇB ťęÍÜ˝Ave-Yhvh (ťľÄĺ) Ƣ¤ÄĚđĂŚľAÇżçĚŕžŕŻśąĆđÓĄľÜˇB
Ha-aretz (n) ĆÍAŔđÔAćčĚ`ÔÉΡéGq̹ƚB
ąĚźĚÍAąąĹÍ 3 ÂĚprŞŠçęAťąŠçŻśźĚŞłÜ´ÜČűĘÉ}ŞŠęľÄ˘ÜˇB
|
Desingnation in Genesis n˘L |
Zoharic Appellatives ]n[pę |
Names of Deity _ĚźO |
Sefiroth Jopę |
|
Bf(In) |
Most Mysterious and Recondite Ĺŕ_éĹ[Ł King |
Ehyeh |
Kether (Crown) |
|
Reshith (Beginning) |
First Point; Wisdom; Father |
Asher (or Asher Ehyeh) |
Hokmah(Wisdom) |
|
Elohim (God) (Heaven and Earth) |
Palace; Elohim Hayyim; Mother |
YHVH ąťBęĚ_ |
Binah (Understanding) |
Up to this point only extend the allusions to the Most Mysterious who carves out and builds and vivifies in mysterious ways, through the esoteric explanation of one verse. From this point onwards bara shith, "he created six", from the end of heaven to the end thereof, six sides which extend from the supernal mystic essence, through the expansion of creative force from a primal point. Here has been inscribed the mystery of the name of forty-two letters.
ąąÜĹÍAć1 ßĚVĚŕžđĘśÄA_éIČű@ŤčoľA\zľAÍđ^ŚéuĹŕ_éIČŕĚvÖĚĂŚđL°éžŻĹľ˝B
ąĚ_Šçbara shithAˇČíżuŢÍ 6 Âđn˘ľ˝vƢ¤AVĚĘÄŠçĘÄÜĹA´_ŠçĚn˘ÍĚgĺđĘśÄAVEĚ_éI{żŠçLŃé6Â̤ĘđžçŠÉľÜˇB
ąąÉÍ42śĚäĚźOŞÜęĢܡB
And the intelligent shall shine (Dan. XII, 3). This "shining" corresponds to the movement given by the accents and notes to the letters and vowel-points which pay obeisance to them and march after them like troops behind their kings. The letters being the body and the vowel-points the animating spirit, together they keep step with halt with them. When the chanting of the notes marches the notes and come to a forward, the letters with their vowel-points march behind them, and when it stops they also stop. So here: "the intelligent" correspond to the letters and the vowel-points: "the brightness" to the notes; "the firmament" to the flow of the chant through the succession of notes; while "they that turn to righteousness" correspond to the pausal notes, which stop the march of the words and bring out clearly the sense. These "cause to shine" letters and vowels, so that they all flow together in their own mystical manner through secret paths. From this impetus the whole was extended. Again, the words "and the intelligent shall shine as the brightness of the firmament" may be referred to the pillars and sockets of the "celestial palanquin" (apiryon) ( v. p. 110.). The "wise and intelligent" as the supernal pillars and sockets, since they ponder with understanding all things needful for the upholding of the palace. This use of the term "intelligent" (maskilim) has its parallel in the passage: "Blessed is he that considereth (maskil) the poor" (Ps. XLI, 2). "They will shine", for if they do not shine and give light, they cannot well consider and ponder the needs of the palace. "As the brightness of the firmament", [16a] namely, of that firmament which rests upon those "intelligent" we have mentioned, and of which it is written, "And over the head of the Hayyah there was the likeness of a firmament, like the colour of the terrible ice" (Ezek. T, 22). "The brightness" is that which illumines the Torah, and which illumines also the heads of the Hayyah, those heads being the "intelligent", who shine continually and ever contemplate the "firmament" and the light which issues therefrom, to wit, the light of the Torah which radiates perpetually without cease.
uťľÄmŤ éŇŞPiDan. XII, 3jvĚuPvĆÍA¤ÉhÓđ\ľÄăëŠçsiˇéRŕĚć¤ÉAśÉąęš_ĚANZgĆßĚŽŤŞÎľÄ˘ÜˇB
śŞĚơęÎAęš_Íś˝đ^Śé¸_Ĺ čAŤŔÝđťëŚÜˇB
šĚrĽŞšđisłšÄOűÉAťĚăëđęšđÂqšŞąŤArĽŞ~ÜéĆśŕ~ÜčܡBžŠçąąĹÍ umŤvÍśĆęšÉξܡB
užéłvÍšÉξܡBuĺóvÍęAĚšÉćéšĚĚŹęÉξܡBu`ɧżÔéŇ˝żvÍAžtĚsiđ~ßÄÓĄđžmÉřŤoˇxšÉξĢܡBąęçĚuP´övĆČéśĆęšÍAé§ĚšđĘÁÄĆŠĚ_éIČű@ĹęÉŹęܡBąĚiÍŠçASĚŞgŁłęܡBJčԾܡŞAuťľÄmŤ éŇÍĺóĚPŤĆľÄőévƢ¤ßÍAuVĚíâÄviapiryonjĚĆEÝi\PbgjđwľÄ˘éÂ\ŤŞ čܡB
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uĺóĚPŤvA[16a] ˇČíżAumŤ évlXĚăÉ éĺóÉ¢ÄÍuťľÄHayyahĚŞĚăÉÍĺóĚć¤ČŕĚŞ Á˝A°ëľ˘XĚFđľ˝viG[LG1A22jĆ éB
uPŤvÍTorahđĆçˇŕĚĹ čAHayyahĚŞŕĆçˇŕĚĹ čAąęçĚŞĆÍumŤvĹ čAâŚÔČPŤAuĺóvĆťąŠçˇéőđĎƾĢܡBÂÜčAâŚéąĆČiÉúÂTorahĚőšB
NOW THE EARTH HAD BEEN VOID AND WITHOUT FORM. The word hoithah (was), being a pluperfect, implies that the earth had been previously. There was snow in the midst of water, from the action of which was produced a slime. Then a mighty fire beat upon it and produced in it a refuse. So it was transformed and became Tohu (chaos), the abode of slime, the nest of refuse, and also Bohu (formlessness), the finer part which was sifted from the Tohu and rested on it. The word "darkness" in the text alludes to this mighty fire. This darkness covered the Tohu, namely the refuse, and was buoyed up by it. The "spirit of God" is a holy spirit that proceeded from Elohim Hayyim (living God), and this "was hovering over the face of the waters". When this wind blew, a certain film detached itself from the refuse, like the film which remains on the top of boiling broth when the froth has been skimmed off two or three times. When Tohu had thus been sifted and purified, there issued from it "a great and strong wind rending the mountains and breaking in pieces the rocks", like that which Elijah saw (1 Kings XIX, 11, 12). Similarly Bohu was sifted and purified, and there issued from it earthquake, as with Elijah. Then what we call "darkness" was sifted, and there was contained in it fire, just as to Elijah there appeared "after the earthquake fire". When what we call "spirit" was sifted, there was contained in it a still, small voice. Tohu is a place which has no colour and no form, and the esoteric principle of "form" does not apply to it. It seems for a moment to have a form, but when looked at again it has no form. Everything has a "vestment" except this. Bohu, on the other hand, has shape and form, namely, stones immersed in the chasm of Tohu, but sometimes emerging from the chasm in which they are sunk, and drawing therefrom sustenance for the world. Through the form of their vestment they draw sustenance from above to below, and ascend from below above, and therefore they are hollow and strong. These are suspended in the expanse; that is to say, sometimes they are suspended in the expanse when they rise out of the chasm, and sometimes they are hidden, to wit, on the "day of cloud", when they draw waters from the abyss to supply therewith Tohu, for then there is joy that Tohu was spread in the universe. "Darkness" is a black fire, strong in colour. There is a red fire, strong in visibility; a yellow fire, strong in shape; and a white fire, the colour which includes all. "Darkness" is the strongest of all fires, and this it was which took hold of Tohu. "Darkness" is fire, but fire is not darkness, save when it takes hold of Tohu. The symbol for this is, "his eyes were dim so that he could not see, and he called Esau, etc." (Gen. XXVII, 1). Here, too, "the countenance of the evil one was darkened" because it countenanced the evil one. Hence this fire is called "darkness" because it rested upon Tohu and took hold of it; this is the inner meaning of the words "and darkness on the face of the abyss". "Spirit" is the voice which rests on Bohu, and grasps it and guides it as required. This is symbolised in the words "The voice of the Lord is on the waters" (Ps. XXIX, 3); and so, too, "the spirit of the Lord was hovering over the face of the waters". By "face of the waters" is meant stones sunk in the abyss, so called because waters issue from them. Thus each was provided as befitted. Tohu is under the aegis of the name Shaddai; Bohu, under that of Zebaoth; Darkness, under that of Elohim; Spirit, under that of Yhvh. We now understand what happened to Elijah: "there was a strong wind breaking the mountains, but the Lord was not in the wind", because this name was not in it, since Shaddai presides over it through the mystic nature of Tohu. "After the wind there was a quaking, but the Lord was not in the quaking", since over it presides the name of Zebaoth, through the mystic nature of Bohu (which is called "quaking" (ra'ash), because it quakes continually. "After the quaking there was a fire, but the Lord was not in the fire", because over it presides the name Elohim from the side of darkness. "And after the fire there was a small still voice"; and here at last was found the name Yhvh. There are in this verse four clauses corresponding to the four so-called "sections of the body" and "limbs" which, being four, are resolvable into twelve. Here, too, is the graven name of twelve letters which was transmitted to Elijah in the cave. [16b]
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AND GOD SAID, LET THERE BE LIGHT; AND THERE WAS LIGHT. From this point we can begin to discover hidden things relating to the creation of the world in detail. For up to this point the Creation has been described in general, and lower down the general description is repeated, so that we have a combination of general-particular-general.
(i.e. according to the Rabbinical system of hermeneutics, the egeneralf (heaven-and-earth) is of the same nature as the 'particularf (days), being like them the product of a 'sayingf.)
Up to this point the whole was suspended in the void in direct dependence on the limitless. When, however, energy had been extended through the supernal palace alluded to in the name Elohim, the term "saying" is used in connection with it, in the words "And God said". For to that which is beyond no detailed "saying" is ascribed; for although the word bereshith Isaacreative utterance (maamar), the actual words "and said" are not used in connection with it. This expression "and said" (vayomer) opens the door to inquiry and understanding. We define this "saying" as an energy that was culled, as it were, in silence from the mystic limitless through the mystic power of thought. Hence "and God said" means that now the above-mentioned palace generated from the holy seed with which it was pregnant. While it brought forth in silence, that which it bore was heard without. That which bore, bore in silence without making a sound, but when that issued from it which did issue, it became a voice which was heard without, to wit, "Let there be light." Whatever issued came forth under this category. The word Yehi (let there be) indicates that the union of the Father and Mother symbolised by the letters Yod He became now a starting-point (symbolised by the second Yod) for further extension.
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LIGHT, AND THERE WAS LIGHT. These words imply that there had already been light. This word, awr (light), contains in itself a hidden significance. The expansive force proceeding from the hidden recesses of the secret supernal ether opened a path and produced from itself a mysterious point (or, rather, the En Sof (Limitless) clave its own ether and disclosed this point), Yod. When this expanded, that which was left of the mysterious AWIR (ether) was found to be AWR (light). When the first point had developed from it, it showed itself upon it, touching and yet not touching it. When it expanded, it emerged into being, and thus was light (awr) left from ether (air); and this is what we mean by saying that it "had been" previously; and so it remained. It went up and was stored away, and there was left of it one dot, which continually approaches by invisible paths the other point, touching and yet not touching, illuminating it in the manner of the first point from which it issued. Therefore the whole is linked together, and it illumines both one and the other. When is it ascends, all ascend and are attached to it, and it reaches the place of En Sof, where it is stored away, and all becomes one.
This dot of the word Awr is Light. It extended, and there shone forth in it seven letters of the alphabet, which did not solidify and remained fluid. Afterwards Darkness issued, and there issued in it seven other letters of the alphabet, and they too were not solidified and remained fluid. There then issued the Firmament, which prevented discord between the two sides. In it there issued eight other letters, making twenty-two in all. Seven letters jumped from one side and seven from the other, and all were graven in this Firmament, where they remained for a time fluid. When the firmament solidified, the letters were also solidified, and took material shape. Thus there was graven there the Torah to shine abroad. "Let there be light": to wit, El Gadol (great God), that which emerged from the primal ether. "And there was": this signifies Darkness, which is called Elohim. "Light": signifying that the Left was included in the Right, and so from that which we call El was produced Elohim. Right was included in Left and Left in Right.
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AND GOD SAW THE LIGHT THAT IT WAS GOOD. This is the Central Column: Ki Tob (that it was good) threw light above and below and on all other sides, in virtue of Yhvh, the name which embraces all sides. AND GOD DIVIDED: He put away strife, so that the whole was in perfect order. AND GOD CALLED. The word "called" here means "called to" or "invited". God summoned to issue forth from this complete Light which was in the centre a certain radiance which is the foundation of the world, and on which worlds are established. From that complete Light, the Central Pillar, extended the foundation, the Life of worlds, which is day from the side of the Right. AND THE DARKNESS HE CALLED NIGHT. He summoned to issue from the side of Darkness a kind of female moon which rules over the night and is called night, and is associated with Adonai, the Lord of all the earth. The Right entered into the complete Pillar of the centre united with the Left, and the primal point thereupon ascended on high and there seized [17a] the energy of three dots, the holem, the shureq, and the hireq, the seed of holiness (for no seed has been sown save from this source).
The whole was then united in the Central Pillar, and it produced the foundation of the world, which therefore is called Kol (all), because it embraces the whole in the radiation of desire. Meanwhile the Left flamed forth with its full power, producing at all points a kind of reflection, and from this fiery flame came forth the female moonlike essence. This flaming was dark because it was from Darkness. These two sides produced these two grades, one male and one female. Unity was retained in the Central Pillar from that surplus of light which was in it. For since that Central Pillar was complete in itself and made peace on all sides, additional light was lent to it from above and from all sides through the universal joy in it. From that additional joy came forth the foundation of worlds, which was also called Musaf (additional). From this issue all the lower powers and spirits and holy souls, alluded to in the expressions, "Lord of hosts" (Yhvh Zebaoth) and "God the God of spirits" (Num. XVI, 22). "Night" is "the Lord of all the earth" from the side of the left, from Darkness. It was because the desire of Darkness was to merge itself in the Right, and it was not strong enough, that night spread from it. When night began to spread, and before it was complete, Darkness went and merged itself in the right, and the night was left defective. Just as it is the desire of Darkness to merge itself in Light, so it is the desire of night to merge itself in day. Darkness abated its light, and therefore it produces a grade which was defective and not radiant. Darkness does not radiate save when it is merged in Light. So night which issued from it is not light save when it is merged in day. The deficiency of night is only compensated by the Musaf. What is added in one place is subtracted from the other. The Musaf contained a symbolism of the supernal point and of the Central Pillar, and therefore two letters were added in respect of it which were lacking in respect of the night, viz. the vau yod of vayikra (and he called). Herein is an allusion to the name of seventy-two letters, the tracing of the supernal crown.
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AND GOD SAID, LET THERE BE A FIRMAMENT IN THE MIDST OF THE WATERS. Here in the particular (day) there is an allusion to the separation of the upper from the lower waters through that which is called "the Left". Here, too, discord was created through that which is called "the Left". For up to this point the text has alluded to the right, but now it alludes to the left; and therefore there was an increase of discord between this and the right. It is the nature of the right to harmonize the whole, and therefore the whole is written with the right, since it is the source of harmony. When the Left awoke there awoke discord, and through that discord the wrathful fire was reinforced and there emerged from it the Gehinnom, which thus originated from the left and continues there.
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Moses in his wisdom pondered over this and drew a lesson from the work of creation. In the work of creation there was an antagonism of the left against the right, and the division between them allowed the Gehinnom to emerge and to fasten itself to the left. Then the Central Column, which is the third day, intervened and allayed the discord between the two sides, so that the Gehinnom descended below, and the Left became absorbed in the Right and there was peace over all. Similarly the quarrel of Korah with Aaron was an antagonism of the left against the right. Moses, reflecting on what had happened during the Creation, said: 'It seems proper to me to compose the difference between the right and the left.' He therefore endeavoured to effect an accord between the two. The left, however, was not willing, and Korah proved obdurate. Moses thereupon said: 'Assuredly the Gehinnom is embittering this quarrel. The left ought to strive upwards and absorb itself in the right. Korah has no wish to attach himself to the higher influences and to merge himself in the right. Let him, then, descend below in the impetus of his wrath.' The reason why Korah refused to allow the quarrel to be composed by the intervention of Moses was that he had not entered upon it for a truly religious motive, and that he had scant regard for the glory of God, and refused to acknowledge His creative power. When Moses perceived that he had thus placed himself outside the pale, he "was very wroth" (Num. XVII, 15). He was "wroth" because he was not able to compose the quarrel; he was "very wroth" because they denied the creative power of God. Korah denied [17b] this power wholly, both in the higher and the lower sphere, as implied in the phrase: "when they strove against the Lord" (Num. XXVI, 9). Hence Korah clave to that which was meet for him. A dispute that was composed on the pattern of the supernal dispute, that became more and not less worthy as it proceeded, and that perpetuated itself rightfully, was that between Shammai and Hillel. The Holy One, blessed be He, approved of their dispute, for the reason that its motive was lofty and that it therefore resembled that which took place at the Creation. Hence, like the latter, the dispute between Shammai and Hillel has survived to this day. Korah, on the other hand, denied the Creation, fought against heaven itself and sought to confute the words of the Torah. He certainly was of the following of the Gehinnom, and therefore remained attached to it. All this is brought out in the Book of Adam. It says there that when Darkness asserted itself, it did so with fury, and created the Gehinnom, which attached itself to it in that quarrel we have mentioned. But as soon as the wrath and the fury abated there arose a quarrel of another kind, to wit, a quarrel of love. Thus the dispute fell into two distinct parts. It is the way of the righteous to enter on a dispute stiffly and end it amicably. Korah continued the dispute as he began it, in wrath and passion; and therefore clung to Gehinnom. Shammai conducted his dispute in that spirit of calm which should follow on the first burst of passion; it therefore became a quarrel of love and obtained the approval of Heaven. This is indicated by our text. It says first: "Let there be a firmament in the midst of the waters, and let it divide, etc." This refers to the beginning of quarrel, the outburst of passion and violence. There was a desire for reconciliation, but meanwhile the Gehinnom arose before the wrath and passion cooled down. Then "God made the firmament, etc."; that is, there emerged a quarrel of love and affection which made for the permanence of the world. And in this category is the dispute between Shammai and Hillel, the result of which was that the Oral Law approached in a loving mood the Written Law, so that they mutually supported each other.
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As regards separation, it always proceeds from the left. Here it is written, "and let it separate", as well as, "and he separated"; and in connection with Korah it is written, "Is it a small thing unto you that the God of Israel hath separated you from the congregation of Israel, etc."; and it is also written, "At that time the Lord separated the tribe of Levi's (Deut. X, 8). In all these texts we find separation associated with the second (day or tribe), which is the place of the left. It may be objected that Levi was the third and not the second tribe; separation, then, should have been associated, not with Levi, but with Simeon, he being the second. The answer is that in the eyes of Jacob (who, on the first night of his nuptials, was unaware that Leah was substituted for Rachel) Levi was the second (from Leah). Hence the separation of the tribe of Levi was perfectly correct. There is a "separation" on every outgoing of the Sabbath, between the powers that have sway on week-days and on the Sabbath respectively. As soon as the Sabbath ends, there ascends from the Gehinnom, from the grade called Sheol, a party of evil spirits who strive to mingle among the seed of Israel and to obtain power over them. But when the children of Israel perform the ceremonies of the myrtle and the cup of blessing, and recite the separation prayer (Habdalah), that evil spirit departs to his place in Sheol, the region where Korah and his accomplices abide, as it is written: "And they and all that appertained to them went down alive into the Sheol" (pit) (Num. XVI, 33). These, too, did not descend to the Sheol before the Israelites had performed a separation (Habdalah), as it is said: "Separate yourselves from among this congregation" (Ibid. 21). "Separation" is thus associated with the second, which is symbolic of the left, at its first impetus, when it first enters on a quarrel in wrath and violence, giving birth to Gehinnom before the fury subsides. It was on the second that, before the discord was allayed, the Gehinnom was created. Then also were created all the angels who revolted against their Master, and whom the fire of the Gehinnom consumed and destroyed; likewise all those others who vanish away and do not endure and are consumed by fire.
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saŞaçŽOÉAGehinnomŞěŹłę˝ĚÍ2ÔÚĹľ˝B ťęŠçÜ˝AŢçĚĺÉ˝RľAQqmĚÎŞÄŤsľĹÚľ˝ˇ×ÄĚVgŞn˘łęÜľ˝B ŻlÉAÁŚčAĎŚçę¸AÎÉćÁÄÄŤsłęéźĚˇ×ÄĚl˝żĹˇB@
LET THERE BE A FIRMAMENT: i.e. let there be a gradual extension. Thereupon El (God), the "right cluster", (al. 'shoulder": in either case a designation of the grade Hewed (kindness).)
El Gadol (Great God), spread forth from the midst of the waters to complete this name El and to combine with this extension, and so El was extended into Elohim (= El + H, Y, M). These H, Y, M, extended and became reversed so as to form lower waters, Y, M, H. This extension which took place on the second day is the upper waters. The hé, yod, mim, form hayam (the sea), which is the upper waters. The reversal of these letters, yamah (seaward), is the lower waters. When they were firmly established, all became one whole, and this name was extended to a number of places. The upper waters are male and the lower waters female. At first they were commingled, but afterwards they were differentiated into upper and lowers waters. This is the meaning of "Elohim upper waters", and this is the meaning of "Adonai lower waters"; and this is the meaning of upper Hé and lower Hé. It is further written: AND GOD MADE THE FIRMAMENT. That is to say, this extension took this name. Elohim is the upper waters, and the lower waters [18a] are Adonai; nevertheless, since the upper waters were completed by the lower, this name spread to the whole.
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Even after the separation between the waters, the discord did not cease till the third day, when peace was restored and everything was settled in its place. It is on account of this strife, necessary as it was for the existence of the world, that the phrase "that it was good" is not applied to the work of the second day, because it was not completed. So long as the upper and lower waters were commingled, there was no production in the world: this could only be when they were separated and made distinct. They then produced, and in this way, although on the second day there was separation and discord, the third day brought complete harmony. This is the name which is graven with the lettering of Yhvh, to reconcile the upper with the lower waters, the upper with the lower Hé; the insertion of the Vau between them harmonises the two sides. Symbolic of this is the crossing by the Israelites of the Jordan (Josh. III, 16): "the waters (of the Jordan)" corresponds to the upper waters; "rose up in one heap" corresponds to the lower waters, which descended Cone into the sea, whilst the Israelites passed between the two.
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Five "firmaments" are mentioned in this section, and the Life of the World passes among them and leads them, and they are all interwoven. But for this discord, however, which was composed by the mediator, they would not have been intertwined or harmonised. They correspond to the five hundred years to which the Tree of Life clings in order to become a source of growth and fruitfulness to the world. All the waters of creation which issue from the original source branch out from its foot. King David similarly takes the whole and subsequently distributes it, as we read: "And he distributed among all the people, even among the whole multitude, etc." (II Sam. VI, 19); likewise we read: "That thou givest them they gather" (Ps. CIV, 28); also: "She rises also while it is yet night, and giveth meat to the household" (Prov. XXXI, 15).
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At the time when discord was stirred by the violence of the left, the Avenging Spirit was reinforced. There issued from it (two) demons which immediately became solidified without any moisture, one male and one female. From them were propagated legions of demons, and to this is due the inveteracy of the unclean spirit in all those demons. It is they who are symbolised by the foreskin (orlah); the one is called Effeh (adder) and the other is called Nahash (serpent), the two, however, being but one. The Effeh bears offspring from the Nahash after a period of seven years' gestation. Herein is the mystery of the seven names borne by the Gehinnom as well as by the "evil tempter" (yetser-hara"); and from this source impurity has been propagated in many grades through the universe. All this proceeds from the mystic power of the left, which dispenses good and evil, thereby rendering the world habitable. Here we have the engraven Name of eighteen letters, which presides over the gentle and beneficent rains for the well-being of the world.
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AND GOD SAID, LET THE WATERS FLOW: The word flow (yikavvu) implies that they were to go in a line (kav) so as to take a straight path. For from the first mystic point the Whole issues in secret, until it reaches and is gathered in to the supernal Palace, and from there it issues in a straight line to the other grades, until it comes to that place which collects the whole in a union of male and female; this is the "Life of worlds". THE WATERS: to wit, those that issue from on high, from under the upper Hé. FROM UNDER THE HEAVEN: this is the lesser Vau (hence the word yikavvu is spelt with two vau's, one for "the heaven" and one for "under the heaven"). In consequence: LET THE DRY LAND APPEAR. This is the lower Hé. This is disclosed and all the rest is undisclosed; from this last we conclude by inference to that which is undisclosed. To ONE PLACE: so called because it is here that the whole of the upper World is linked into one.
ťľÄ_Íž˘Üľ˝A ćŹęćB Źę (yikavvu) ĆÍA ŞÜÁˇŽČšđ˝Çé˝ßÉęń(kav)ÉŔńĹsąĆđĂŚľÄ˘ÜˇB Ƣ¤ĚÍAĹĚ_éIČ_ŠçAťęŞVEĚ_aÉBľÄťąÉWÜéÜĹÍASĚŤŞé§ É°oľAťąŠçjŤĆŤĚĹSĚđWßéťĚęÉéÜĹźĚÖĆęźüÉ°oľÜˇBąęŞu˘EĚśvšB u vĆÍA ÂÜčA˘ĆąëAˇČíżăEĚHéĚşŠç°oľÜˇB@VĚşŠçĆÍAŹł˘VaušB (ľ˝ŞÁÄAyikavvu Ƣ¤ęĺÍ2 ÂĚVauĹÔçęAPÂÍuVvAŕ¤PÂÍuVĚşvđ\ˇľÜˇ) ťĚĘAŁ˘˝ĺnŞťęéć¤ÉČčܡB ąęŞşEĚHéšB ąęÍJŚłęĢܡŞAcč̡×ÄJŚłęĢܚńB ąĚĹăĚŕĚŠçAJŚłęĢȢŕĚŞ_ōܡB 1ÂĚęÖTo ONE PLACEĆÄÎęéĚÍA ăE̢ESĚŞ 1 ÂÉNłęĢéęĹ é˝ßšB
It is written: The Lord (Yhvh) is one and his name is One (Zech. XIV, 9). Two unifications are here indicated, one of the upper World in its grades, and one of the lower World in its grades. The unification of the upper World is consummated at this point. The Life of Worlds was there firmly based, and through its unity the upper World was bound together, and therefore it is called "one place". All grades and all members were gathered there and became in it one without any separation; nor is there any grade in which they are embraced in one unification save this. In it, too, they all mysteriously conceal themselves in one desire. In this grade the disclosed World is linked with the undisclosed. The disclosed World is similarly unified below, and the disclosed World is, in fact, a lower world. Hence such expressions as: "I saw the Lord" (Is. VI, 1), "And they saw the God of Israel" (Ex. XXIV, 10), "And the glory of the Lord appeared" (Num. XIV, 10: XVII, 7), "So was the appearance of the brightness round about; this was the appearance of likeness of the glory of the Lord" (Ezek .I, 28). This, too, is the inner meaning of the words here, "and let the dry land appear". The same is referred to in the words, "My bow I have set in the cloud" (Gen. IX, 13): to wit, from the day on which the world was created. On the day [18b] of cloud, when the bow, "the appearance of the likeness of the glory of the Lord" appeared, the Left arose in might. Then "Rachel went forth and had pain in childbirth". With her appeared Michael on one side, Raphael on another, and Gabriel on a third, these being the colours which appeared in the "likeness". Hence "the appearance of the brightness round about" to wit, the radiance which is hidden in the pupil of the eye, becomes "the appearance of the likeness of the glory of the Lord", to wit, corresponding colours, so that the lower unity is formed in correspondence with the upper unity. This is signified by the formula, "The Lord our God the Lord" (Deut. VI, 4). The mysterious and undisclosed colours which are linked "in one place" form one higher unity; the colours of the bow below in which are united white, red, and yellow, corresponding to those other mysterious colours, form another unity, signified by the formula "and his name is One". Further, the form "Blessed be the name of the glory of his kingdom for ever and ever" signifies the lower unity, while the upper unity is signified by the form "Hear, O Israel, the Lord our God the Lord is one." These forms correspond, each having six words.... (i.e. in the original Hebrew.)
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ťąÉSASo[ŞWľAu˝čĚȢęĚĆČčÜľ˝BÜ˝AąęČOÉA1 ÂĚęĚťĚɡ×ÄĚŞ éąĆÍ čÜšńB ťĚÉŕAˇ×ÄĚŕĚŞsvcČąĆÉ 1 ÂĚ~]ÉgđBľÄ˘ÜˇB ąĚĹÍAöJłę˝˘EŞöJłęĢȢ˘EĆNľÄ˘ÜˇB JŚłę˝˘EŕŻlÉşĹęĚťłęĨčAJŚłę˝˘EÍŔŰÉÍşEšB ľ˝ŞÁÄuÍĺđÝ˝(Is. VI, 1)vAuťľÄŢçÍCXGĚ_đÝ˝(Ex. XXIV, 10)vAuťľÄ_ĚhőŞ°ę˝(Num. XIV, 10: XVII, 7)vAuüÍĚPŤĚOĎŕŻlĹľ˝BąęÍAĺĚhőÉ˝OĎĹľ˝iEzek .IA28jvƢÁ˝\ťŞ čܡB ąęŕÜ˝AŕIÓĄŞ čAuŁ˘˝ĺnđťšvšBŻśąĆÍAuŞ_ĚÉu˘˝Ě|viGen. IXA13jƢ¤ęĺĹžyłęĢܡBÂÜčA˘EŞn˘łę˝úŠçšB _čĚú[18b]ÉAuĺĚhőÉ˝pvĚ|Şťę˝ĆŤAśÍͧżăŞčÜľ˝B
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LET THE EARTH PUT FORTH GRASS, HERB, ETC. At this behest the "earth" put forth a host through those waters which were gathered together in one place and flowed mysteriously through it, so that there issued in it hidden celestial beings and sacred existences which are upheld and sustained and constantly renewed by the faithful among mankind through the worship they offer to their Master. This mystery is indicated by the verse: "Who causest the grass to spring up for the B'hema" (cattle), etc. (Ps. CIV, 14). This refers to Behemoth that crouches on a thousand mountains and for whom these mountains produce each day what is here called "grass", by which is meant those angelic beings whose existence is ephemeral, and who were created on the second day as destined food for that Behemoth, which is "fire consuming fire". The Psalmist continues, "and herb for the service of man", indicating by "herb" the angelic orders named Ofanim (wheels), Hayyoth (animal-shaped), and Cherubim, all of whom are upheld, sustained, and confirmed whenever mortal beings come to worship their Master with sacrifices and prayers, in which consists the "service of man", and as they are reinforced by virtue of that service of man, there springs up food and sustenance for the world, as it is written: "to bring forth bread out of the earth" (Ibid.). The same is implied here by the words HERB YIELDING SEED. For "grass" does not yield seed, but is only destined for food for the sacred fire, whereas "herb" helps to maintain the world. All this has for its purpose "to bring forth bread from the earth", i.e. to provide, by virtue of the service offered to their Master by human beings, food and sustenance out of the earth for this world, so that the heavenly blessings should descend on mankind. FRUIT TREE BEARING FRUIT. One degree above another, these combining male and female. Just as" fruit tree" produced the host of "trees bearing fruit", so the latter in turn produced "Cherubim and Pillars". "Pillars" are those that go up in the smoke of the sacrifices and derive their strength therefrom, and hence are called "pillars of smoke", and all of them exist permanently for the "service of man", whereas the "grass" has no permanence, being destined to be consumed as food, as it is written: "Behold now Behemoth, which I made with thee; he eateth grass as an ox" (Job XL, 15). The words "fruit tree bearing fruit" indicate the form of male and female in combination. Their faces are "like the face of a man" (Ezek. I, 10), but they are not like the Cherubim, having large faces covered with beards, whereas the Cherubim have little faces like those of tender children.
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All forms are comprised in these, because they are "large faces". On them are traced forms like the tracings of the Divine Name on the four cardinal points, East, West, North, and South. Michael is imprinted on the South, and all faces are turned towards him, viz. "the face of a man... the face of a lion... the face of an ox... the face of an eagle" (Ibid.). "Man" implies the union of male and female, without which the name "man" (Adam) is not applied. By him are formed the figures of the chariot of God, as it is written: "(On) the chariot of God are myriads of thousands of Shin'an (angels)"(Ps. LXVIII, 15): the word SHIN'AN expresses by means of its initials all the figures, the Shin standing for Shor (ox), the Num for Nesher (eagle), and the Aleph for Ayah (lion), and the final Nun representing by its shape man, [19a] who walks erect, and who mystically combines male and female. All those thousands and myriads of angels issue from those symbolised by the name Shin'an, and from these types they diverge in their several groups, each to its appropriate side. These four are all interlaced and intertwined in one another, to wit, ox, eagle, lion, man. Their activity is directed by four graven names, which they ascend to contemplate. "Ox" ascends to seek guidance and gaze in the face of "Man". There ascends with him a certain name crowned and engraved in two mystic forms, which represent the name El (God). Then it turns back and the throne engraves and traces it and it is imprinted thereon to be under the guidance of this mystic name. "Eagle" ascends to seek guidance and gaze in the face of "Man". There ascends with it another name, which is crowned and engraved in two mystic forms, to shine forth and to mount and be crowned on high; this represents the attribute "Great". Then it turns back and the throne engraves it and it is imprinted thereon to be under the guidance of this mystic name. "Lion" ascends to seek guidance and to gaze in the face of "Man". Another name ascends with it and is crowned and engraved in two mystic forms to be endowed with strength and power, representing the attribute of "Mighty". It turns back and the throne engraves it and it is imprinted thereon to be under the guidance of this mystic name. "Man" contemplates all of them, and all ascend and contemplate him. Thus they all become engraved in this form in the one mystic name known as "Tremendous" (Nora). Thus it is written concerning them, "And the likeness of their faces is as the face of man" (Ezek. I, 10). They are all embraced in that likeness, and that likeness embraces them all. In virtue of all this the Holy One blessed be He, is called the Great, Mighty, and Tremendous God, since these names are engraved above on the supernal chariot which is comprised in the four letters of the Tetragrammaton, which is the name that comprises all. These likenesses are engraved on the throne, and the throne is decorated with them, one to the right, one to the left, one in front, and one behind, corresponding to the four quarters of the world. The throne when it ascends is stamped with these four likenesses. These four supernal names bear along the throne, and the throne is comprised in them, and collects a harvest of longing desires. When it has collected these desires, it descends with its burden like a tree laden with branches on all sides and full of fruit. As soon as it descends, these four likenesses come forth in their several shapes emitting bright flashes which scatter seed over the world. Hence it is written, "herb yielding seed", because these scatter seed over the world. But of the issuing forth of the likeness of man which comprises all the other likenesses it is written, "fruit tree yielding fruit after its kind, the seed of which is in it on the earth". It produces no seed save for propagation. The term "in it" should be noticed. It teaches us that man may not emit his seed idly. This is hinted in the word "verdure", which does not "yield seed", and hence has no permanency like the others, not having any likeness which can be shaped or engraved in any manner at all. Such things show themselves but to vanish: they have not acquired form and likeness, and have no permanency; they exist only for a moment and then are consumed in that fire which devours fire, and are continually renewed and devoured.
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Man here below possesses an ideal form and likeness, but he is not so permanent as those supernal beings. These are formed in their proper shape without any outer covering to modify it. Hence they are changeless; whereas man below assumes form through the medium of an outer covering. Hence he endures for a while, and every night the spirit is divested of that garment and ascends and is consumed by that consuming fire, and then reverts to its former state and takes the same outer shape again. Hence they have not the same permanency as those supernal forms, and in allusion to this it is written, "new every morning" (Lam. III, 23), i.e. human beings who are renewed every day. [19b] The reason is that "great is thy faithfulness" (Ibid.)-great and not little. Great is thy faithfulness": assuredly great, since it can support all the creatures of the world and comprise them all in itself, upper and lower alike. It is of infinite expanse, it absorbs all and becomes no fuller. This is alluded to in the verse, "All the rivers run into the sea, yet is the sea not full, etc." (Eccl. I, 7). They run into the sea, and the sea receives and swallows them and is not filled, and then it restores them to their former state. Hence "great is thy faithfulness". In the account of this (third) day it is written twice "that it was good", the reason being that this day became intermediary between two opposing sides, and removed discord. It said to this side "good", and to the other side "good", and reconciled the two. Hence we find twice written in the account of it, "and he said". Connected with this day is the secret of the name of four letters engraved and inscribed, which can be made into twelve (by permutations), corresponding to the four images on the four sides inscribed on the holy throne.
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AND GOD SAID, LET THERE BE LIGHTS, ETC. The word for "lights" (meoroth) is written defectively, as if me'eroth (curses), for the reason that the children's disease, croup, was through them created. For after the primordial light was withdrawn there was created a "membrane for the marrow", a k'lifah, and this k'lifah expanded and produced another. As soon as this second one came forth she went up and down till she reached the "little faces". She desired to cleave to them and to be shaped as one of them, and was loth to depart from them. But the Holy One, blessed be He, removed her from them and made her go below. When He created Adam and gave him a partner, as soon as she saw Eve clinging to his side and was reminded by his form of the supernal beauty, she flew up from thence and tried as before to attach herself to the "little faces". The supernal guardians of the gates, however, did not permit her. The Holy One, blessed be He, chid her and cast her into the depths of the sea, where she abode until the time that Adam and his wife sinned. Then the Holy One, blessed be He, brought her out from the depth of the sea and gave her power over all those children, the "little faces" of the sons of men, who are liable to punishment for the sins of their fathers. She then wandered up and down the world. She approached the gates of the terrestrial paradise, where she saw the Cherubim, the guardians of the gates of Paradise, and sat down near the flashing sword, to which she was akin in origin. When she saw the flashing sword revolving, she fled and wandered about the world and, finding children liable to punishment, she maltreated and killed them. All this is on account of the action of the moon in diminishing her (original) light. When Cain was born this k'lifah tried for a time without success to attach herself to him, but at length she had intercourse with him and bore spirits and demons. Adam for a hundred and thirty years had intercourse with female spirits until Naamah was born. She by her beauty led astray the "sons of God", Uzza and Azael, and she bore them children, and so from her went forth evil spirits and demons into the world. She wanders about at night time, vexing the sons of men and causing them to defile themselves. Wherever these spirits find people sleeping alone in a house, they hover over them, lay hold of them and cleave to them, inspire desire in them and beget from them. They further inflict diseases on them without their being aware-all this through the diminution of the moon. When the moon was restored, the letters of meoroth (lights) were reversed to form imrath (word), as it is written, "the word (imrath) of the Lord is tried, he is a shield to those that trust in him" (Ps. XVIII, 31), i.e. He is a shield against all those evil spirits and demons that wander about the world at the waning of the moon, unto those that hold fast to their faith in the Holy One, blessed be He. King Solomon, when he "penetrated into the depths of the nut garden" (as it is written, "I descended into the nut garden", S. S. VI, 11), took a nut-shell (klifah) and drew an analogy from its layers to these spirits which inspire sensual desires in human beings, as it is written, "and the delights of the sons of men (are from) male and female demons" (Eccl. II, 8). This verse also indicates that the pleasures in which men indulge in the time of sleep give birth to multitudes of demons. The Holy One, blessed be He, found it necessary to create all these things in the world to ensure its permanence, so that there should be, as it were, a brain with many membranes encircling it. The whole world is constructed on this principle, upper and lower, from the first mystic point up to the furthest removed of all the stages. They are all [20a] coverings one to another, brain within brain and spirit within spirit, so that one is a shell to another. The primal point is the innermost light of a translucency, tenuity, and purity passing comprehension. The extension of that point becomes a "palace" (Hekal), which forms a vestment for that point with a radiance which is still unknowable on account of its translucency. The "palace" which is the vestment for that unknowable point is also a radiance which cannot be comprehended, yet withal less subtle and translucent than the primal mystic point. This "palace" extends into the primal Light, which is a vestment for it. From this point there is extension after extension, each one forming a vestment to the other, being in the relation of membrane and brain to one another. Although at first a vestment, each stage becomes a brain to the next stage. The same process takes place below, so that on this model man in this world combines brain and shell, spirit and body, all for the better ordering of the world. When the moon was in connection with the sun, she was luminous, but as soon as she separated from the sun and was assigned the charge of her own hosts, she reduced her status and her light, and shells upon shells were created for covering the brain, and all for the benefit of the brain. Hence meoroth is written defectively. All this was for the benefit of the world, and hence it is written, "to give light upon the earth".
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AND GOD MADE THE TWO GREAT LIGHTS. The word "made" signifies the due expansion and establishment of the whole. The words "the two great lights" show that at first they were associated as equals, symbolising the full name Jehovah Elohim (although the latter part is not revealed, but is known inferentially). The word "great" shows that at their creation they were dignified with the same name, so that through them the name of the Whole was called Mazpaz Mazpaz(If the Hebrew alphabet is inverted, M=Y, Z=H, P=V.), the two highest names of the thirteen categories of mercy (v. Ex.XXXIV, 6). There were invested with greater dignity, and they are placed at the head because they derive from on high and ascend for the benefit of the world and for the preservation of worlds. Similarly the two lights ascended together with the same dignity. The moon, however, was not at ease with the sun, and in fact each felt mortified by the other. The moon said "Where dost thou pasture?" (S. S. I, 7). The sun said "Where dost thou make thy flock to rest at noon? (Ibid.) How can a little candle shine at midday?" God there- upon said to her, "Go and diminish thyself." She felt humiliated and said "Why should I be as one that veileth herself?" (Ibid.). God then said "Go thy way forth in the footsteps of the flock." Thereupon she diminished herself so as to be head of the lower ranks. From that time she has had no light of her own, but derives her light from the sun. At first they were on an equality, but afterwards she diminished herself among all those grades of hers, although she is still head of them; for a woman enjoys no honour save in conjunction with her husband. The "great light" corresponds to Yhvh, and the "lesser light" to Elohim, which is the last of the degrees and the close of the Thought. At first it was inscribed above among the letters of the sacred Name, in the fourth letter thereof, but afterwards it took a lower rank with the name Elohim; nevertheless, it still ascends in all directions above in the letter Hé in the union of the letters of the sacred Name. Afterwards degrees extended on this side and on that. The degrees that extended upwards were called "the dominion of the day", and the degrees that extended downwards were called "the dominion of the night", "The stars" are the remainder of the forces and the hosts which, countless in number, are all suspended in that "firmament of the heaven" which is the "life of the universe", as it is written, "and God placed them in the firmament of the heaven to give light upon the earth...." This is the lower earth, which derives light from them as they from above. On this (the fourth) day the kingdom of David was established, the fourth leg and support of the (divine) throne, and the letters (of the divine Name) were firmly fixed in their places. Yet withal until the sixth day, when the likeness of man was fully formed, the throne was not firmly fixed in its place; but then at last both the upper and the lower thrones were established, and all the worlds were settled in their places, and all the letters were fixed [20b] in their spheres by the extension of the primordial vapour. The fourth day was "rejected of the builders", because on it this luminary degraded itself and abated its radiance, and the outer shells were reinforced. All those radiating lights are suspended in that firmament of the heaven, that by them the throne of David may be established.
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Those lights are formative agents in the lower world to perfect the shape of all those who are included in the term "man". This is the name given to every interior shape; and thus every shape which is comprised in this extension is called "man", which properly indicates man's spirit emanating from the realm of holiness, to which his body is a vestment, as we read, "Thou clothest me in skin and flesh" (Job X, 11). Hence we often meet the expression "flesh of man", implying that the real man is within and the flesh which is his body is only a vestment. The lower beings which have been compounded with this spirit assume shapes which are clothed in another vestment, such as the forms of clean animals, ox, sheep, goat, deer, etc. They would fain partake of the vestment of man, corresponding to their inner nature, but their forms are covered by the name applied to their bodies; so we find "flesh of ox", "ox" being the inner element of that body, while the "flesh" is the vestment; and so with all. Similarly with the "other side": the spirit which is found in the idolatrous nations issues from the realm of uncleanliness and is not, properly speaking, "man"; therefore it is not covered by this name and has no portion (in the future world). Its body, which is the vestment of that unclean thing, is unclean flesh, and the spirit is unclean within the flesh that clothes it. Therefore as long as that spirit is within that body it is called "unclean". When the spirit emerges from that covering it is not called "unclean", and the vestment does not bear the name of man. The lower beings compounded with this spirit assume shapes which clothe themselves in another vestment, such as the forms of unclean animals, of which the Law says "this shall be unclean to you", such as the pig and unclean birds, and beasts of that side. The spirit is covered by the name of the body in which it is clothed, and the body is called "flesh of pig"-pig within the flesh which clothes it. Consequently these two groups are sharply separated, one side being embraced under the category "man" and the other under the category "unclean", and the individuals flock each to its kind and return to their kind. Thus the supernal lights radiate in that "firmament of the heaven" to fashion in the lower world the requisite shapes, as it is written, "and God set them in the firmament of the heaven... and to rule by day and by night".
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It is fit and proper that two lights should rule, the greater light by day and the lesser light by night. The lesson we derive is that the male rules by day to regulate his household and to bring food and sustenance into it. When night arrives, the female takes command, and she rules the house, as it is written, "she rises while it is still night and giveth food to her house" (Prov. XXXI, 15)-she and not he. Thus the dominion of the day belongs to the male and the dominion of the night to the female. Further it is written, AND THE STARS. As soon as the wife has given her orders and retired with her husband, the direction of the house is left to the maidens, who remain in the house to look after all its requirements. Then when day comes the man again duly takes command.
ÍćčĺŤČőAéÍć菳ČőĆ2ÂĚőŞxzˇéĚÍKĹKŘšB ˝żŞąŤoˇłPÍAjŤÍú˛ĆÉKĽđçÁÄĆđÇľAHרâh{đĆÉżŢƢ¤ąĆšB éŞéĆAŤÍwöđˇčAĆđxzľÜˇBuŢÍÜžé̤żÉNŤÄAĆ°ÉHרđ^ŚÜˇviâźžXXXIA15jĆ éć¤ÉAŢĹÍČŢšB ľ˝ŞÁÄAĚĺ ÍjŤÉŽľAéĚĺ ÍŤÉŽľÜˇB łçÉťľÄŻXAĆ éć¤ÉB
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"And God made the two lights." There are two kinds of luminaries. Those which ascend above are called "luminaries of light", and those which descend below are called "luminaries of fire". These latter belong to the lower sphere and rule over the weekdays. It is for this reason that at the expiry of Sabbath a blessing is said over the lamp, because rule is then restored to these luminaries. Man's fingers symbolise the mystic grades of the upper world, which are divided into front and back. The latter are outside, and are symbolised by the finger-nails, and therefore it is [21a] permissible to look at the finger-nails at the expiry of Sabbath by the light of the candle. But it is not permissible to look at the fingers from the inside by the light of the candle. This is hinted in the verse, "Thou shalt see me from the back, thou shalt not see my face" (Ex. XXXIII , 23). Therefore a man should not look at his fingers from the inside when he recites the blessing "Creator of the light of the fire". On the Sabbath day God rules alone by means of those inner grades upon His throne of glory, and all of them are comprised in Him and He assumes dominion. Therefore on this day He accorded rest to all worlds. As part of the legacy of this day the holy and unique people has inherited the "luminaries of light" from the side of the Right, which is the primal light that was on the first day. For on the Sabbath day those luminaries of light shine alone and have dominion, and from them everything is illumined below. When Sabbath expires the luminaries of light are withdrawn and the luminaries of fire assume sway each in its place. They rule from the expiry of one Sabbath till the commencement of the next. For this reason it is proper to use the light of the lamp at the expiry of Sabbath.@
uťľÄ_ÍńÂĚőđěÁ˝Bv őĚÉÍ2íŢ čܡB ăɸéŕĚđuőĚvAşÉ~čéŕĚđuÎĚvĆÄŃܡBăŇÍşwÉŽľA˝úđxzľÜˇB Ŕ§úŞIíéTorahvĚăĹjŞęçęAÎÉ[ŞßéĚ͹̽ßšB lÔĚwÍA\Ć ÉŞŠę˝ăEĚ_éIČKđŰĽľÄ˘ÜˇB ăŇĚ ¤ÍO¤É čAwĚÜÉćÁÄŰĽłęĢé˝ßAŔ§úĚšÉ뤝ĚőĹwĚÜđŠéąĆÍ[21a]łęĢܡBľŠľA뤝ĚőĹwđऊçŠéąĆÍłęÜšńB ąęÍAu Č˝ÍăëŠçđŠéĹľĺ¤A Č˝ÍĚçđŠéąĆÍ čÜšńiEx. XXXIIIA23jvƢ¤ßĹĂŚłęĢܡB
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It is said of the Hayyoth that "they run to and fro" (Ezek. I, 14), and so no eye can follow them. The Hayyoth which disclose themselves are those in the midst of which there is an Ofan (wheel), which is Metatron, who is more exalted than all the other hosts. The Hayyoth which are never disclosed are those which are under the two undisclosed letters Yod, Hé, which rule over Vau, Hé, these being the pedestal of the former. The most mysterious and incomprehensible essence rules overall and is mounted upon all. The Hayyoth which disclose themselves are below those which remain undisclosed and derive light from them and follow them. The celestial Hayyoth are all comprised in the "firmament of the heaven", and are referred to in the words "let there be lights in the firmament of the heaven", "and they shall be for lights in the firmament of the heaven". They are all suspended in that firmament. But there is also a firmament above the heavens of which it is written, "and a likeness upon the heads of the Hayyah, a firmament like the ice, etc." (Ezek. I, 22). This is the first Hé beyond which it is impossible for the human mind to penetrate, because what is further is enveloped in the thought of God, which is elevated above the comprehension of man. If that which is within the Thought cannot be comprehended, how much less the Thought itself! What is within the Thought no one can conceive, much less can one know the En Sof, of which no trace can be found and to which thought cannot reach by any means. But from the midst of the impenetrable mystery, from the first descent of the En Sof there glimmers a faint undiscernible light like the point of a needle, the hidden recess of thought, which even yet is not knowable until there extends from it a light in a place where there is some imprint of letters, and from which they all issue. First of all is Aleph, the beginning and end of all grades, that on which all the grades are imprinted and which yet is always called "one", to show that although the Godhead contains many forms, it is still only one. This is the letter on which depend both the lower and the upper entities. The top point of the Aleph symbolises the hidden supernal thought, in which is contained potentially the extension of the supernal firmament. When Aleph issues from that firmament in a form symbolising the commencement of Thought, there issue in its middle bar six grades, corresponding to the hidden supernal Hayyoth which are suspended from the Thought. One is the light which shone and was withdrawn. This is the "heat of the day" which Abraham felt when he was sitting at "the door of his tent", the door which opens the way from below to above, and on which shone "the heat of the day". A second light is that which fades away at eventide, to restore which was the object of Isaac's prayer, as it is written, "Isaac went forth into the field to meditate at eventide" (Gen. XXIV, 63). A third light is that which combines these other two, [21b] and shines for healing, and it is hinted at in the verse which says of Jacob that "the sun rose upon him, etc." (Gen. XXXII, 32). Of a surety it was after he had attained the degree of "eventide". From this point was "halting on his thigh", he attained imperfectly to the conception of the "strength (Nezah) of Israel", It is written "on his thigh" and not "on his thighs"; this is the fourth degree, by which no prophet was inspired till Samuel came, of whom it is written, "and also the strength (Nezah) of Israel, etc." (I Sam. XV, 29). Thus he restored to its pristine strength that which was weak from the time that Jacob was injured by the guardian angel of Esau. "He touched the hollow of his thigh." When he came to Jacob, he derived strength from that "eventide" which is associated with the attribute of stern justice. Jacob, however, being embraced in that grade, was proof against him. "He saw that he could not prevail against him and he touched the hollow of his thigh." He found a weak spot in the thigh, because that is outside of the trunk, which is the symbolical name of Jacob, whose body was therefore under the protection of two degrees symbolised by the name "man". So when the angel found a point of attack outside the trunk, straightway "the hollow of Jacob's thigh sank", and no man received prophetic inspiration from that source till Samuel came. Joshua derived prophetic inspiration from the majesty of Moses, as it is written, "thou shalt confer of thy majesty upon him" (Num. XXVII, 20); this, then, is the fifth grade. Nezah is the left thigh, the grade of Jacob, and therefore David came and united it with the right, as it is written, "bliss in thy right hand is Nezah". The reason why Jacob's thigh was weak was because the side of impurity touched it and deprived it of its strength; and it remained weak till the time of Samuel. Hence Samuel spoke of the Nezah of Israel; and hence, too, he spoke always with severity. Later, however, God brought him under the aegis of Hod, after he had anointed kings. On this account he is ranked with Moses and Aaron, since he combined two lower grades, as they combined two upper grades, though all the grades are linked with one another.' [22a]
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Here in the text
follows a passage (up to behai alma, p. 22a) dealing with the prophetic grades
of Moses and Jacob as typified respectively the Jubilee and the Shemitah'. It
has been omitted from the translation as being both highly technical and in the
nature of a digression.
ąĚeLXgÉÍA[ZĆRuĚ\žĚđľÁ˝ęß (behai almaAp. 22a ÜĹ) ŞąŤAťęźęxĆVF~^Éă\łęܡB
ąęÍAxÉęĺIĹ čA]kĚŤżŞ é˝ßA|óŠçČŞłęĢܡB
All those supernal lights exist in their image belowAsome of them in their image below upon the earth; but in themselves they are all suspended in the "firmament of the heaven". Here is the secret of two names combined which are completed by a third and become one again.
ťęçĚVEĚő͡×ÄAşEĹÍC[WƾĜݾܡAťęç̢ŠÍAşEĚnăĚC[WšBľŠľAťęŠĚ͡×ÄuVĚĺóvÉVľÄ˘ÜˇB
ąąÉ2ÂĚźOĚgÝíšĚ駪 čܡB3ŞĚ1ĹŽŹľAÜ˝1ÂÉČčܡB
AND GOD SAID, LET US MAKE MAN.
The commentator, Derekh Emeth, remarks that from here to 29a (bereshith teninan) is obviously, from its style, not an intrinsic part of the Zohar. It seems, however, to fill a gap in the Zoharic exposition, and therefore most of it has been translated.
ťľÄ_Íž˘Üľ˝A˝żÍlđěčÜľĺ¤B
Re[^[Ě Derekh Emeth ÍAąąŠç 29a (bereshith teninan) ÜĹÍA][nĚ{żIČŞĹȢąĆÍX^CŠçžçŠĹ éAĆq×ĢܡB ľŠľAZoharĚŕžĚMbvđßéć¤Évíęé˝ßAťĚŮĆńÇÍ|ółęĢܡB
It is written, "The secret of the Lord
is to them that fear him" (Ps. XXV, 14). That most reverend Elder opened
an exposition of this verse by saying 'Simeon Simeon, who is it that said:
"Let us make man?" Who is this Elohim? With these words the most
reverend Elder vanished before anyone saw him. R. Simeon, hearing that he had
called him plain "Simeon", and not "Rabbi Simeon", said to
his colleagues: 'Of a surety this is the Holy One, blessed be He, of whom it is
written: "And the Ancient of days was seated" (Dan.
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n˘ĆU@@creationĆemanation@@ beriahĆH
The colleagues here interrupted and said, 'Rabbi, Rabbi, is there such a division between Father and Mother that from the side of the Father Man has been formed in the way of emanation, and from the side of the Mother in the way of creation?' He replied, 'My friends, it is not so, since the Man of emanation was both male and female, from the side of both Father and Mother, and that is why it says, "And God said, Let there be light, and there was light": "let there be light" from the side of the Father, "and there was light" from the side of the Mother; and this is the man "of two faces". This "man" has no "image and likeness". Only the supernal Mother had a name combining light and darkness@-light, which was the supernal vestment and which God created on the first day and then stored away for the righteous, and darkness, which was created on the first day for the wicked. On account of the darkness, which was destined to sin against the light, the Father was not willing to share in man's creation, and therefore the Mother said: "let us make man in our image after our likeness". "In our image" corresponds to light, "after our likeness", to darkness, which is a vestment to light in the same way that the body is a vestment to the soul, as it is written, "Thou didst clothe me with skin and flesh." He then paused, and all the colleagues rejoiced and said: "Happy is our lot that we have been privileged to hear things which were never disclosed till now."
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R. Simeon then proceeded, taking as his text: See now that I, I am he, and Elohim is not with me, etc. (Deut. XXXII, 39) He said: "Friends, here are some profound mysteries which I desire to reveal to you now that permission has been given to utter them. Who is it that says, "See now that I, I am he"? This is the Cause which is above all those on high, that which is called the Cause of causes. It is above those other causes, since none of those causes does anything till it obtains permission from that which is above it, as we pointed out above in respect to the expression, "Let us make man". "Us" certainly refers to two, of which one said to the other above it, "let us make", nor did it do anything save with the permission and direction of the one above it, while the one above did nothing without consulting its colleague. But that which is called "the Cause above all causes", which has no superior or even equal, as it is written, "To whom shall ye liken me, that I should be equal?" (Is. XL, 25), said, "See now that I, I am he, and Elohim is not with me", from whom he should take counsel, like that of which it is written, "and God said, Let us make man". The colleagues here interrupted him and said, 'Rabbi, allow us to make a remark. Did you not state above that the Cause of causes said to the Sefirah Kether, "Let us make manh?' He answered, 'You do not listen to what you are saying. There is something that is. called "Cause of causes", but that is not the "Cause above all causes" which I mentioned, which has no colleague of which it should take counsel, for it is unique, prior to all, and has no partner. Therefore it says: "See now that I, I am he, and Elohim is not with me", of which it should take counsel, since it has no colleague and no partner, nor even number, for there is a "one" which connotes combination, such as male and female, of whom it is written, "for I have called him one" (Is. LI, 2); but this is one without number and without combination, and therefore it is said: "and Elohim is not with me". They all rose and prostrated them- selves before him, saying, 'happy the man whose Master agrees with him in the exposition of hidden mysteries which have not been revealed to the holy angels."
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He proceeded: 'Friends, we must expound the rest of the verse, since it contains many hidden mysteries. The next words are: I kill and make alive, etc. That is to say, through the Sefiroth on the right side I make alive, and through the Sefiroth on the left side I kill; but if the Central Column does not concur, sentence cannot be passed, since they form a court of three. Sometimes, [23a] even when they all three agree to condemn, there comes the right hand which is outstretched to receive those that repent; this is the Tetragrammaton, and it is also the Shekinah, which is called "right hand", from the side of Hesed (kindness). When a man repents, this hand saves him from punishment. But when the Cause which is above all causes condemns, then "there is none that delivers from my hand". Withal the colleagues explained the word Elohim in this verse as referring to other gods, and the words "I kill and make alive" as meaning "I kill with my Shekinah him who is guilty, and preserve by it him who is innocent." What, however, has been said above concerning the Supreme Cause is a secret which has been transmitted only to wise men and prophets. See now how many hidden causes there are enveloped in the Sefiroth and, as it were, mounted on the Sefiroth, hidden from the comprehension of human beings: of them it is said, "for one higher than another watcheth" (Eccl. v, 7). There are lights upon lights, one more clear than another, each one dark by comparison with the one above it from which it receives its light. As for the Supreme Cause, all lights are dark in its presence.
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Another explanation of the verse" Let us make man in our image after our likeness" was given by the colleagues, who put these words into the mouth of the ministering angels. Said R. Simeon to them, 'Since they know what has been and what will be, they must have known that he was destined to sin. Why, then, did they make this proposal? Nay more, Uzza and Azael actually opposed it. For when the Shekinah said to God "Let us make man", they said, "What is man that thou shouldst know him? Why desirest thou to create man, who, as thou knowest, will sin before thee through his wife, who is the darkness to his light, light being male and darkness female? The Shekinah answered them: "Yo yourselves shall commit the very crime of which you accuse him"; and so it is written, "and the sons of God saw the daughters of man that they were comely", and they went astray after them and were degraded by the Shekinah from their holy estate.f Said the colleagues: "Rabbi, after all, Uzza and Azael were not wrong, because man was really destined to sin through woman.' He replied, 'What the Shekinah said was this: "You have spoken worse of man than all the rest of the heavenly host. If you were more virtuous than man, you would have a right to accuse him. But whereas he will sin with one woman, you will sin with many women, as it is written, 'and the sons of God saw the daughters of man'- not a daughter, but daughters; and further, if man sinned, he was ready to repent and to return to his Master and repair his wrong." Said the colleagues, 'If so, why was he after all created?' He replied: "If God had not created man in this way, with good and evil inclination, which correspond to light and darkness, created man would have been capable neither of virtue, nor of sin; but now that he has been created with both, it is written, "see, I have set before thee this day life and death" (Deut. XXX, 19). They said to him: 'Still, why all this? Would it not have been better that he should not have been created and so not have sinned, thereby causing so much mischief above, and that he should have had neither punishment nor reward?' He replied: 'It was just and right that he should be created in this way, because for his sake the Torah was created in which are inscribed punishments for the wicked and rewards for the righteous, and these are only for the sake of created man.' They said: 'Of a truth we have heard now what we never knew before. Certainly God created nothing which was not required.' What is more, the created Torah [23b] is a vestment to the Shekinah, and if man had not been created, the Shekinah would have been without a vestment like a beggar. Hence when a man sins it is as though he strips the Shekinah of her vestments, and that is why he is punished; and when he carries out the precepts of the Law, it is as though he clothes the Shekinah in her vestments. Hence we say that the fringes (tsitith) worn by the Israelites are to the Shekinah in captivity like the poor man's garments, of which it is said, "for that is his only covering, it is his garment for his skin, wherein shall be sleep?" (Ex. XXII, 26).
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Prayer which is not whole-hearted is pursued by numbers of destructive angels according to the Scriptural expression: "all her pursuers have overtaken her, etc." (Lam. I, 3).Therefore it is well to preface one's prayer with the verse, "but he is merciful and forgiveth iniquity, etc." (Ps. LXXVIII, 38). The word "iniquity" signifies Samael, who is the serpent; "he will not destroy" signifies the destroyer; "he turneth his anger away" refers to the demon Af (anger); "and doth not stir up all his wrath" refers to the demon Hemah (wrath). To these powers are attached many destructive angels, which are under seven chiefs with seventy under-chiefs, dispersed in every firmament, and under them are myriads of others. When an Israelite wearing fringes and phylacteries prays with devotion, then the words of the Scripture are fulfilled: "All the peoples of the earth shall see that the name of the Lord is called upon thee and they shall fear thee" (Deut. XXVIII, 10). We have agreed that "the name of the Lord" refers to the phylactery of the head; and when the destructive angels see the name of Jehovah on the head of him who is praying, they at once take to flight, as it is written, "a thousand shall fall at thy side" (Ps. XCI, 7).
SĚąŕÁĢȢFčÍAšĚ\ťĹuˇ×ÄĚŢĚÇÁčÍŢÉǢ¢˝B(Lam. I, 3)vĆ éć¤ÉA˝ĚjóIČVgÉćÁÄÇłęܡBľ˝ŞÁÄAFčĚOÉuľŠľAŢÍß[As`ČÇđˇ(Ps. LXXVIII, 38)vƢ¤ĺđtŻéĚŞć˘Ĺľĺ¤BusłvƢ¤ęĺÍAÖĹ éT}GđÓĄľÜˇB uŢÍjóľČ˘vÍjóŇđÓĄľÜˇB uŢÍ{čđťçˇvĆÍAŤĚ Af ({č) đwľÜˇB uťľÄˇ×ÄĚŢĚ{č𩫧ÄÜšńvĆÍAŤw}i{čjđwľÜˇB ąęçĚÍÉÍ˝ĚjóIČVgŞtŽľÄ¨čA7 lĚńˇĚşÉ 70 lĚńˇŞ˘ÄAˇ×ÄĚĺóÉUçÎÁĨčAťĚşÉͳ̟ĚjóIČVgŞ˘ÜˇB
tWĆšĺ đgÉ ŻÄ˘éCXGlŞŁgIÉFéĆŤAšĚžtŞŹAľÜˇBună̡×ÄĚlXÍAĺĚ䟪 Č˝ÉÄÎęĢéĚđŠÄA Č˝đ°ęéĹľĺ¤iDeut. XXVIIIA10jvB
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Jacob foresaw the oppression of the last captivity in the end of days, and therefore "he prayed in that place and tarried there because the sun had set" (Gen. XXVIII, 11), i.e. the night of captivity had come. David, referring to the captivity, said "hungry and weary and thirsty in the wilderness". He saw the Shekinah parched and withered and dried, and was in deep sorrow on its behalf. When he saw Israel returning in joy, he composed ten kinds of chants, and at the end of all he exclaimed: "A prayer for the poor man when he fainteth" (Ps. CII, 1). This is the prayer which comes before God before all the others. Which is the "prayer of the poor man"? This is the evening prayer, which is single, without a husband; and because she is without a husband she is poor and dry. Like her is the just man, poor and parched; this is the seed of Jacob, which is in subjection to all nations and resembles the evening prayer, which typifies the night of captivity. The Sabbath prayer is a kindness to this poor man. Therefore a man when reciting the Amidah prayer during the weekdays should stand like a poor man at the king's gate on account of the Shekinah, and he should clothe it with the vestment of the fringes, and he should stand in his phylacteries like a beggar at the gate when he begins with the word Adonai (Lord). When he opens his mouth to utter the evening prayer an eagle comes down on the weekdays to take up on its wings the evening prayer. This is the angel called Nuriel when coming from the side of Hesed (Kindness), and Uriel when coming from the side of Geburah (Force), because it is a burning fire. For the morning prayer also a lion comes down to receive it in his winged arms: this is Michael. For the afternoon prayer an ox comes down to take it with his arms and horns: this is Gabriel. On Sabbath God himself comes down with the three patriarchs to welcome his only daughter. At that moment the celestial beings who are called by the name of the Lord exclaim "Lift up your heads, O ye gates, and be exalted, ye everlasting doors", and straightway the doors of seven palaces fly open. The first palace is the palace of love; the second, of fear; the third, of mercy; the fourth, of prophecy through the clear mirror [24a]; the fifth, of prophecy through the hazy mirror; the sixth, of righteousness; the seventh, of justice. [24b]
RuÍAĹăĚßíęĚgĚ}łđúĚIíčÉ\Šľ˝ĚĹAuŢÍťĚęĹFčAťąÉĆÇÜčÜľ˝BČşČçAžzŞžńžŠçšiGen. XXVIIIA11jvAÂÜčßíęĚgĆČééŞÜľ˝B _rfÍßíęĚgÉžyľÄurěĹQŚAćęAAŞ˘˝vĆž˘Üľ˝B ŢÍVFLiŞąľăŞčAŢŃÄAÍęĘÄ˝ĚđŠÄAťĚăíčÉ[˘ßľÝÉéęÜľ˝BŢÍCXGŞěńĹßÁÄéĚđŠ˝ĆŤA10 íŢĚšĚđěčAˇ×ÄĚĹăÉuC⾽ƍĚnľ˘lĚ˝ßĚFčPs.CIIA1jvĆŠŃÜľ˝BąęÍAźĚˇ×ÄĚFčćčŕćÉ_ĚOÉéFčšB unRlĚFčvĆÍH ąęÍAv̢ȢĆgŤĚÓĚFčšB ŢÉÍvŞ˘Č˘ĚĹAnľŁľÄ˘ÜˇB ŢĚć¤ÉAnľŁ˘˝öłČlšB
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ąęÍAwZhiDľłj̤ŠçéĆŤÍkGĆÄÎęéVgĹAQu[iÍj̤ŠçéĆŤÍRŚéČĚĹEGĆÄÎęܡB ŠĚFčĚ˝ßÉACIŕ~čÄŤÄAĚ érĹťęđóŻćčܡBąęÍ~JGšB ßăĚFčĚ˝ßÉAŞrĆpĹťęđćčÉ~ččܡBąęÍKuGšB Ŕ§úÉÍA_˛ŠgŞ 3 lĚ°ˇĆ¤É~čÄŤÄAęlşđ}ŚÜˇB ťĚuÔAĺĚźÉćÁÄÄÎęéVĚśÝiś˝ĚjŞuĺćAŞđă°ćAiĚŕćAgšćvĆŠŃAÜÁˇŽÉľÂĚ_aĚŕŞJ˘Ä˘ŤÜˇBĹĚ_aͤĚ_ašB ćńÉA°|B ćOÉAßB 4ÂÚÍA§žČžđĘľÄĚ\ž[24a]B 5ÂÚÍAÚńâčĆľ˝žđĘľÄĚ\žB ZÔÚÍ`B 7ÔÚÍöłB [24b]
From here to razin
t'mirin on 24b is a dissertation on the relation of prayer to the various
Sefiroth, involving much ion of Hebrew letters and vowel-points, and therefore
unsuitable for translation.
ąąŠç 24b Ě razin t'mirin ÜĹÍAFčƳܴÜČZtBgĆĚÖWÉÖˇé_śĹ čAwuCśĆęšLŞ˝ÜÜęĢé˝ßA|óÉÍKľÄ˘ÜšńB
THESE ARE THE GENERATIONS OF THE HEAVENS
AND THE EARTH. We have laid down that the expression "these are"
denotes that those mentioned before are henceforth of no account. In this case
what is referred to is the products of tohu (emptiness) hinted at in the second
verse of the first chapter, "and the earth was tohu and bohu". These
it is of which we have learnt that "God created worlds and destroyed
them". On account of this the earth was "dazed" (tohah) and
"bewildered" (bohah), as if to say, "How could 'God create
worlds to destroy them? It were better not to create them." Similarly it
is said of the heavens, "the heavens have vanished like smoke" (IS.
LI, 6). But in fact we have here an indication of what is meant by the
expression "destroyed them" showing that God does not really destroy
the works of His hands. The explanation is this. God created the world by means
of the Torah, that is to say, in so far as it is called Reshith. By this
Reshith He created the heavens and the earth, and He supports them by it,
because the word bereshith contains the word brith (covenant); this covenant is
referred to in the verse: "Were it not for my covenant with the day and
night, I had not appointed the ordinances of heaven and earth" (Jer.
XXXIII, 25). This heaven is that of which it is said "the heavens are the
heavens of the Lord" (Ps. CXV, 16), and this earth is the "land of
the living" comprising seven lands of which David said: "I will walk
before the Lord in the lands of the living" (Ibid. CXVI, 9). Afterwards He
created a heaven and an earth [25a] resting on Tohu (emptiness), and having no
foundation, i.e. "covenant", to support them. For this reason God
sought to give to the nations of the world the Law containing the covenant of
the circumcision, but they were not willing to accept it, and consequently the
earth remained parched and desolate. Hence we read: "Let the waters be
gathered to one place, and let the dry land appear." By "the waters"
we understand in this connection the Torah; by "one place" we
understand Israel, whose souls are attached to that place of which it is
written, "blessed is the glory of the Lord from his place". The glory
of the Lord is the lower Shekinah; "his place" is the upper Shekinah;
and since their souls are from that quarter, the name of the Lord rests upon
them, and it is said of them, "for the portion of the Lord is his
people". In this way "the waters were gathered to one place".
The Torah is the salvation of the world, and the Gentiles who did not accept it
were left dry and parched. It is in this way that God created worlds and
destroyed them, viz. those who do not keep the precepts of the Law; not that He
destroys His own works, as some fancy. For why indeed should He destroy His
sons, of whom it is written: behibar'am (when they were created) in this
passage, which may be analysed into behé beraam, "He created them by means
of Hé" (symbolising the attribute of mercy)? This refers to those of the
Gentiles who embrace Judaism. Moses, before leaving Egypt, sought to enrol
proselytes, thinking that they were of those who had been thus created through
the letter Hé, but they were not sincere, and therefore they caused him to be
degraded, as it is written, "Go, get thee down, for the people (i.e. thy
proselytes) have dealt corruptly" (Ex. XXXII, 7). There are five sections
among the "mixed multitude", Nefilim, Gibborim, Anakim, Refaim, and
Amalekites. The Amalekites are those who are left from the time of the Flood,
from those of whom it is written, "and he blotted out all living
substance"; those who have been left from this class in this fourth
captivity make themselves leaders by main force, and are scourges to Israel; of
them it is written, "for the earth was full of violence because of
them". These are the Amalekites. Of the Nefilim (lit. fallen ones) it is
said: "and the sons of God saw the daughters of man that they were
fair" (Ibid.). These form a second category of the Nefilim, already
mentioned above, in this way When God thought of making man, He said: "Let
us make man in our image, etc." i.e. He intended to make him head over the
celestial beings, who were to be his deputies, like Joseph over the governors
of Egypt (Gen. XLI, 41). The angels thereupon began to malign him and say,
"What is man that Thou shouldst remember him, seeing that he will
assuredly sin before Thee." Said God to them, "If ye were on earth
like him, ye would sin worse." And so it was, for "when the sons of
God saw the daughters of man", they fell in love with them, and God cast
them down from heaven. These were [25b] Uzza and Azael; from them the
"mixed multitude" derive their souls, and therefore they also are
called nefilim, because they fall into fornication with fair women. For this,
God casts them out from the future world, in which they have no portion, and
gives them their reward in this world, as it is written, "He repays his
enemies to their faces" (Deut. VII, 10). The Gibborim (mighty ones) are
those of whom it is written: "they are the mighty ones... men of
name"(Gen. VI, 4). They come
from the side of those who said "Come, let us build a city and make to us
a name" (
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ŢçÉ¢ÄÍAuŢçÍt@CiF˘jĹ čAŢçÍNąçȢžë¤iIs. XXVIA14jvĆžíęĢܡB
ćܢŞCXGÉéĆŤ AuŢç̡×ÄĚLŻÍĹŃéviŻăjB ĹăĚZNVĹ éAiL (l) ÍuŢçÍ Č˝ĚńĚlbNX (AiL) Ěć¤ÉČévĆ éć¤ÉźŇđyĚIÉľ¤lXšB ťęç̤żAut@CŕŻlÉAiLĆľÄÝČłęévĆžíęĢܡBÂÜčAŻĹˇB ąęçˇ×Ä͢Eđutohu Ć bohuvĚóÔÉߡXüŞ čA_aĚjóđřŤNąľÜľ˝BľŠľAutohu Ć bohuvŞőĚęđ^Ś˝ć¤ÉA_ŞpđťˇĆŤAŢçÍnăŠçę|łęܡB ľŠľAA}NŞŞâłęéÜĹAćܢ͎šľÜšńBČşČçAA}NÉÎľÄAuĺ͢ăŠç˘ăÖĆA}NÉÎľÄíđˇéiEx. XVIIA16jvƢ¤ž˘Ş§Äç꽊çšB
The following is another explanation of the words: "These are the generations of heaven and earth." The expression "these are" here corresponds to the same expression in the text: "these are thy gods, O Israel" (Ex. XXXII, 4). When these shall be exterminated, it will be as if God had made heaven and earth on that day; hence it is written, "on the day that God makes heaven and earth". At that time God will reveal Himself with the Shekinah and the world will be renewed, as it is written, "for as the new earth and the new heaven, etc." (Is. LXVI, 22). At that time "the Lord shall cause to spring from the ground every pleasant tree, etc.h but before these are exterminated the rain of the Torah will not descend, and Israel, who are compared to herbs and trees. cannot shoot up, as is hinted in the words: "no shrub of the field was yet in the earth, and no herb of the field, etc." (Gen. II, 5), because "there was no man", i.e. Israel were not in the Temple, "to till the ground" with sacrifices. According to another explanation, the words "no shrub of the field was yet in the earth" refer to the first Messiah, and the words "no herb of the field had yet sprung up" refer to the second Messiah. Why had they not shot forth? Because Moses was not there to serve the Shekinah-Moses, of whom it is written, "and there was no man to till the ground". This is also hinted at in the verse "the sceptre shall not depart from Judah nor the ruler's staff from between his feet", "the sceptre" referring to the Messiah of the house of Judah, and "the staff" to the Messiah of the house of Joseph. "Until Shiloh cometh": this is Moses, the numerical value of the two names Shiloh and Moses being the same. It is also possible to refer the "herbs of the field" to the righteous or to the students of the Torah.... [26a]@
ČşÍAuąęçÍVĆn̢ăšvƢ¤ęĺĚĘĚŕžĹˇB ąąĹĚuąęçÍvƢ¤\ťÍAuCXGćAąęçÍ Č˝Ě_Xš(Ex. XXXII, 4)vÉξĢܡB ąę窪âłęéĆŤA ˝Šŕ_ŞťĚúÉVĆnđěÁ˝ŠĚć¤ÉČéĹľĺ¤B ťęäŚAu_ŞVĆnđ˘çęéúvĆŠęĢܡB ťĚA_ÍVFLi[ƤɲŠgđťľAuVľ˘nĆVľ˘VĚ˝ßÉiIsBLXVIA22jvĆŠęĢéć¤ÉA˘EÍXVłęܡB ťĚAuĺ͡×ÄĚüľ˘ŘČÇđnʊ県łšévB ľŠľAąę窪âłęéÜĹÍATorahĚJÍ~ç¸AâŘÉáŚçęéCXGÍAuěĚáŘÍÜžnÉČŠÁ˝B ěĚňŕ(Gen. II, 5)vÉŮĚߊłęĢéĚÍAulŞ˘ČŠÁ˝vŠçšBÂÜčACXGŞ_aɢȊÁ˝ŠçšAuyđkˇ˝ßÉv]ľđĽ˘ČŞçB
ĘĚŕžÉćéĆAuěĚáŘÍÜžnÉČŠÁ˝BvĆÍĹĚVAđwľAuěĚÍÜžśŚÄ˘ČŠÁ˝vĆÍ2ÔÚĚVAđwľÄ˘ÜˇB
ČşŢçͽȊÁ˝ĚšŠ? [ZÍAuťľÄnĘđkˇl͢ȊÁ˝vĆŠęĢéVFL[iE[ZÉdŚé˝ßÉťąÉ˘ČŠÁ˝ŠçšB
ąęÍÜ˝Au¤âÍ_ŠçŁęéąĆÍČAxzŇĚńÍŢĚŤĚÔŠçŁęȢvƢ¤ßĹŕĂŚłęĢܡBu¤âvÍ_ĚĆĚVAđwľAuńvÍZtĚĆĚVAđwľÜˇB
uVŞéÜĹvĆÍ[ZĹ čAVĆ[ZĚ 2 ÂĚźOĚlÍŻśĹˇBuěĚňvđ`lAˇČíżTorahĚśkÉžyˇéąĆŕÂ\š.... [26a]
AND THE LORD GOD FORMED MAN. "Man" here refers to Israel, whom God shaped at that time both for this world and for the future world. Further, the word vayizer (and he formed) implies that God brought them under the aegis of His own name by shaping the two eyes like the letter Yod and the nose between like the letter Vau.... Forthwith at that time He planted Israel in the holy Garden of Eden, as it is said: "and the Lord God planted" (Gen. II, 8). The two names here refer to the Father and the Mother; the "Garden" is the Shekinah on earth, and "Eden" is the supernal Mother; "the man" is the Central Column; the Shekinah was to be his plantation, his spouse who was never to depart from him and was to be his perpetual delight. Thus God at that time planted Israel as a holy shoot, as it is written, "the branch of my planting, the work of my hands, in which I glory".
ťľÄĺČé_Ílđ`ěÁ˝B ąąĹĚulvĆÍA_ŞťĚÉť˘Ć˘Ě˘EĚ˝ßÉ`ěçę˝CXGđwľÜˇB łçÉAoCU[iťľÄŢŞ`ěÁ˝jƢ¤PęÍA_ŞhĚśĚć¤É2ÂĚÚđAťľÄoEĚśĚć¤ÉťĚÔĚ@đ`ěéąĆÉćÁÄA_ŞŢŠgĚźOĚÝěĚşÉŢçđŕ˝çľ˝ąĆđÓĄľÜˇ....ˇŽÉ_ÍťĚÉšČéGfĚÉCXGđAŚÜľ˝B uťľÄĺČé_ŞAŚçę˝iGen. IIA8jvĆžíęĢéć¤ÉB ąąĹÍ 2 ÂĚźOÍAĆęđwľÄ˘ÜˇB uëvÍnăĚVFL[i[ĹAuGfvÍVEĚęĹAulvÍĚšBVFL[i[ÍlĚ_Ĺ čAľÄŁęéąĆĚȢŢĚzôŇĹ čAŢĚiĚěŃĹľ˝B ąĚć¤ÉA_ÍCXGđšČéčĆľÄAŚÜľ˝Buí˝ľĚAŚé}Aí˝ľŞÖéčĚí´vĆ éć¤ÉB
AND THE LORD GOD CAUSED TO GROW. The two names may be referred to the Father and the Mother; "every pleasant tree" refers to the Zaddik; "good to eat" refers to the Central Column, through which He provided food for all, and from which alone the Zaddik is nourished, as the Shekinah from him. These have no need of the lower world, but, on the contrary, all below are nourished from him. For in this period of captivity the Shekinah and "the Life of the universe" are only nourished by the eighteen blessings of Israel's prayer, but at the time he will be food for all. AND THE TREE OF LIFE. This means that at that time the Tree of Life will be planted in the Garden, so that "he shall take also of the Tree of Life and eat and live for ever" (Gen. III, 22). The Shekinah will no longer be in the power of the "evil influence", i.e. the mixed multitude who are "the tree of the knowledge of good and evil", and shall no longer receive into itself anyone unclean, to fulfil what is written, "the Lord alone shall lead him and there shall be no strange god with him" (Deut. XXXII, 12). For this reason proselytes will no longer be admitted in the days of the Messiah. The Shekinah will be like a vine on which there cannot be grafted any shoot from another species, and Israel shall be "every tree pleasant to see", and their former beauty shall be restored to them, of which we are told: "He cast from heaven to earth the beauty of Israel" (Lam. II, 1). "The tree of the knowledge of good and evil" shall be thrust from them and shall not cleave to them or mingle with them, for of Israel it is said: "and of the tree of the knowledge of good and evil ye shall not eat". This tree is the "mixed multitude", and God pointed out to them that through mixing with them they suffered two losses, of the first and of the second Temple, as it is said: "and on the day that thou eatest of it thou shalt surely die". They caused the Zaddik to be left parched and desolate by the loss of the first Temple, which is the Shekinah in heaven, and by the loss of the second Temple, which is the Shekinah on earth. Hence it is written, "and the river shall be drained dry"; i.e. the river vau shall dry in the lower hé, so as to deprive it of the flow of yod issuing from En-Sof. But as soon as Israel shall go forth from captivity that is, the holy people alone, then that river which was dried up shall become "the river that goes forth from Eden to water the garden". This river is the Central Column; "goes forth from Eden" is the supernal Mother; "to water the garden" is the Shekinah on earth. In reference to that time it is said of Moses and Israel, "Then thou shalt delight in the Lord", and the words shall be fulfilled, "then Moses shall sing" (Ex xv, 1) [26b]. Further, the river "shall part from thence and become four heads" (Gen. II, 10). The first of these is Hesed (Kindness), which is the right arm. From this shall drink the camp of Michael, and with it the tribe of Judah and his two accompanying tribes. The second is Geburah (Force), and from it shall drink the camp of Gabriel, and with it the tribe of Dan and his two accompanying tribes. The third is Nezah (Victory), the right leg, and from it shall drink the camp of Nuriel, and with it the tribe of Reuben and his two accompanying tribes. The fourth is Hod (Majesty), the "left leg" (referred to in what was said of Jacob, that "he halted on his left thigh"), and from it shall drink the camp of Raphael, whose mission is to heal the ills of the captivity, and with it the tribe of Ephraim and his two accompanying tribes.' [27a]
ťľÄĺČé_ÍŹˇłšÜľ˝B ąĚ 2 ÂĚźOÍAĆęđwˇęŞ čܡB uˇ×ÄĚSnć˘ŘvÍđwľÜˇB uH×ÄǢvĆÍđwľA_͡×ÄĚlÉH¨đńˇéąĆđĘľÄAŠçĚVFL[iĚć¤ÉAUfBNžŻŞh{đ^ŚçęÜľ˝BąęçÍşEđKvƾܚńŞAtÉAşE͡×ÄŢiUfBNHjŠç{íęĢܡB ąĚßíęĚgĚúÔAVFL[i[ĆuFĚś˝vÍACXGĚFčĚ18ĚjÉćÁÄĚÝ{íęܡŞAťĚAŢiUfBNHj͡×ÄĚlĚĆĆČčܡB
ťľÄ˝ĚŘB ąęÍAťĚÉś˝ĚŘŞyÉAŚçęéąĆđÓĄľAuŢÍÜ˝ś˝ĚŘđćčAH×ÄiÉśŤéviGen. IIIA22jĆ čܡB VFL[i[ÍŕÍâuŤĚeżÍvAˇČíżuPŤĚmŻĚŘvŠ鏏ĚQOĚxzşÉÍČAu垯ŞŢđąŤAŢĆęÉďČ_͢ȢiDeut. XXXIIA12jvĆŠęĢéąĆđŹAˇé˝ßÉAę˝Ň𩪩gĚÉóŻüęéąĆÍठčÜšńB ąĚ˝ßA~˘ĺĚăÉü@ŇÍŕÍâFßçęÜšńB @
VFLiÍAźĚíŠçĚVčŞÚŹŘłęéąĆĚȢÔǤĚŘĚć¤ÉČčACXGÍuŠéĚŞyľ˘ˇ×ÄĚŘvÉČčAČOĚüľłŞńˇéĹľĺ¤BuŢÍCXGĚüđVŠçnÉ°üę˝iLam. IIA1jvĆžíęĢéć¤ÉBuPŤĚmŻĚŘvÍCXGŠçËŤołę˝čAŢçÉÁ¢˝čAŢçĆŹ´Á˝čľÄÍČçȢB.CXGÉÍAu Č˝Ş˝ÍPŤĚmŻĚŘŠçH×ÄÍČçȢ "Ćžíę˝B ąĚŘÍuŹśčÁ˝QęvĹ čA_ÍŢçÉŹśč¤ąĆÉćÁÄAćę_aĆćń_aĚńÂĚš¸ĹęľńžąĆđwEľÜľ˝B
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ľ˝ŞÁÄAuťľÄěÍŁvĆŠęĢܡB ˇČíżAvauěÍşĚhéĹŁŤAG\tŠçŹęoéyodĚŹęđD˘ÜˇB ľŠľACXGŞßíęĚgŠçoÄsĆAÂÜčšČéŻÉČéơŽÉAťĚąăŞÁ˝ěÍuGfŠçoÄÉ đŽěvÉČčܡB
ąĚěĆÍĚ̹ƚB uGfŠçoÄsvÍAVEĚęšB uëÉ đâévÍnăĚVFL[i[šB ťĚđžyľÄA[ZĆCXGÉ¢ÄuťęŠç Č˝ÍĺĚĹěÔĹ ë¤vĆžíęAu[ZÍ̤žë¤(Ex xv, 1) [26b]vŞŹAˇéĹľĺ¤BłçÉAěÍuťąŠçŞŠęÄlÂĚŞĆČéiGen. IIA10jvĆ čܡBĹĚŕĚÍAErĹ éwZhiDľłjšB ąęŠç~JGĚwcĹ é_Ě°ĆťęÉtˇéńÂĚ°ÍůÝܡB
QÔÚÍQu[iÍjĹ čAťąŠçKuGĚwcĹ é_Ě°ĆŢÉtˇéńÂĚ°ÍůÝܡBOÔÚÍErĚlUijĹ čAťąŠçkGĚwcĹ éAxĚ°ĆťęÉtˇéńÂĚ°ÍůÝܡBlÔÚÍzhi¸ľjAuśŤviRuÉ¢ÄuŢÍśÚĹ~ÜÁ˝vĆžyłęĢéjĹ čAťąŠçßíęĚgĚaCđüâˇg˝Ět@GĚwcĹ éGtCĚ°ĆŢÉtˇé2ÂĚ°ŞůÝܡB [27a]
Here follows a
digression (up to abatkrek, p. 27a) on a saying of R. Akiba about the esoteric
study, too technical for translation into English.
ąąĹÍApęÉ|óˇéÉÍęĺIˇŹéďđȤÉ¢ÄĚ R. Akiba ĚižÉ¢ÄĚ]k
(abatkrekAp. 27a ÜĹ) đÉŚľÜˇB
AND THE LORD GOD TOOK THE MAN AND PUT HIM IN THE GARDEN OF EDEN, ETC. From whence did he take him? He took him from the four elements which are hinted at in the verse "and from there it parted and became four heads". God detached him from these and placed him in the Garden of Eden. So does God do now to any man created from the four elements when he repents of his sins. and occupies himself with the Torah; God takes him from his original elements, as it is said, "and from there he parts", i.e. he separates himself from the desires which they inspire, and God places him in his garden, which is the Shekinah, "to dress it", by means of positive precepts, "and to keep it", by means of negative precepts. If he keeps the law, he makes himself master of the four elements, and becomes a river from which they are watered, and they obey him and he is their ruler. But if he transgresses the law, they are watered from the bitterness of the tree of evil, which is the evil inclination, and all his limbs are full of bitterness; but when the members of the body are kept holy from the side of good, it may be said of them that "they came to Marah and were not able to drink waters from Marah, for they were bitter" (Ex. XV, 23). Similarly, the study of the Talmud is bitter compared with that of the esoteric wisdom, of which it is said, "And God showed him a tree" (Ibid.); this is a tree of life, and through it "the waters were sweetened". Similarly of Moses it is written, "And the staff of God was in his hand." This rod is Metatron, from one side of whom comes life and from the other death. When the rod remains a rod, it is a help from the side of good, and when it is turned into a serpent it is hostile, so that "Moses fled from it", and God delivered it into his hand. This rod typifies the Oral Law which prescribes what is permitted and what is forbidden. When Moses struck the rock God took it back from him, and "he went down to him with a rod" (11 Sam. XXXIII, 21), to smite him with it, the "rod" being the evil inclination, which is a serpent, the cause of the captivity. A further lesson can be derived from the words "and from there it parted": happy is the man who devotes himself to the Torah, for when God takes him from this body, from the four elements, he is detached from them and ascends to become the head [27b] of the four Hayyoth, as it is written, "and they shall bear thee on their hands" (Ps. XCI, 12).
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A further lesson can be derived from the words "and from there it parted": happy is the man who devotes himself to the Torah, for when God takes him from this body, from the four elements, he is detached from them and ascends to become the head [27b] of the four Hayyoth, as it is written, "and they shall bear thee on their hands"
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AND THE LORD GOD COMMANDED THE MAN, SAYING. It is agreed that the term "command" in the Scripture: always has reference to the prohibition of idolatry. This sin has its root in the liver, which is the seat of anger, and it has been laid down that "to fall into a passion is like worshipping idols". The expression "the man" designates bloodshed, on the analogy of the verse: "by man shall his blood be shed" (Gen. Ix, 6). This sin has its root in the gall, the sword of the angel of death, after the verse: "her latter end is bitter like gall, piercing like a two-edged sword" (Prov. v, 4). The expression "saying" refers to incest, which has its root in the spleen, as it is written, "Such is the way of the adulterous woman, she eats and wipes her mouth" (Ibid. XXX, 20). Although the spleen has no mouth or suckers, yet it absorbs the black turbid blood of the liver; so the adulterous woman is incited by the bile and sucks from the blood of the heart. All who see bile recoil from it, but unchastity is covered in darkness, in the black blood of the spleen. Whoever sins by murder, idolatry, and incest bans his soul through the liver, the gall, and the spleen, and is punished in Gehinnom in these three members, through three chief demons, Mashith (destroyer), Af (anger), and Hemah (wrath).... Before Israel went into captivity, and while the Shekinah was still with them, God commanded Israel: "thou shalt not uncover thy mother's nakedness" (Lev. XVIII, 7), and this captivity is the uncovering of the nakedness of the Shekinah, as it is written, "On account of your sins your mother has been put away" (Is. L, 1), i.e. for the sin of unchastity Israel has been sent into captivity and the Shekinah also, and this is the uncovering of the Shekinah. This unchastity is Lilith, the mother of the "mixed multitude". It is they who separate the two Hé's of the sacred name, and prevent the Vau from entering between them; so it is written, "the nakedness of a woman and her daughter thou shalt not uncover", referring to the upper and lower Shekinah. When the "mixed multitude" are between the one Hé and the other, the Holy One, blessed be He, cannot link them together, and consequently "the river becomes dry and parched" - dry in the upper Hé and parched in the lower Hé, in order that the "mixed multitude" may not be nourished by the Van, which is the Tree of Life. Therefore the Vau does not link together the two Hé 's when the mixed multitude is between them, and the letter Yod is not able to draw near to the second Hé; thus the precept "thou shalt not uncover the nakedness of thy daughter-in-law" is transgressed. Further, they separate the Yod from the upper Hé , and so break the command "thou shalt not uncover the nakedness of thy father's wife", the You being the father, the first Hé the mother, Vau the son and the second Hé the daughter. Therefore it is ordained with regard to the upper Hé , "thou shalt not uncover the nakedness of thy father's wife"; "the nakedness of thy sister the daughter of thy father" refers to the lower Hé ; "her son's daughter and her daughter's daughter" refers to the Hé and Hé which are the children of Hé; "the nakedness of the father's brother" refers to the Yod, which is the product of the letter Yod, a brother to Vau. In a word, when the "mixed multitude" are mingled with Israel, the letters of the name YHVH cannot be joined and linked together; but as soon as they are removed from the world, then it is said of the letters of God's name that "On that day the Lord shall be one and his name one" (Zech. XIV, 9). This is why Adam, who is Israel, is closely linked with the Torah, of which it is said, "It is a tree of life to those who take hold on it"; this tree is the Matron, the Sefirah Malkhuth (Kingship), through their connection with which Israel are called "sons of kings". On this account God said, "It is not good that the man should be alone; I will make him an help meet for him" (Gen. II, 18). This help is the Mishnah (the oral Law), the handmaid of the Shekinah. If Israel deserve well, it is a help to them in the captivity from the side of the permitted, the clean, and the proper: if they do not deserve well, it is a hindrance to them from the side of the unclean, the unfit, and the forbidden, the clean, the permitted, and the fit signifying the good inclination, and the unfit, the unclean, and the forbidden signifying the evil inclination. Thus the Mishnah resembles the woman, who has both pure and impure blood of menstruation. But the Mishnah is not the spouse of his real union, for real union is denied to him until the "mixed multitude" shall be removed from the earth. On account of this Moses was buried outside of the Holy Land.... [28a]
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AND THE LORD GOD FORMED FROM THE GROUND ALL THE BEASTS OF THE FIELD AND ALL THE FOWL OF THE HEAVEN. Said R. Simeon, 'Alas for the stupidity and the blindness of men who do not perceive the mysteries of the Torah, and do not know that by "the beasts of the field and the fowl of the heaven" are designated the unlearned. Even those of them who are "a living soul" are of no service in the Captivity to the Shekinah or to Moses who is with her, for all the time that she is in exile he does not quit her." Said R. Eleazar, "Are we justified in applying what is said of Adam to Moses and Israel? R. Simeon answered: 'My son, is it you who speak thus? Have you forgotten the text, "He announceth the end from the beginning" (Is. XLVI, 10)? He replied: "You are certainly right; and that is why we are told that Moses did not die, and that he was called Adam; and in reference to him in the last captivity it is written, "and for Adam he found no help", but all was "against him". So, too, of the Central Column it is written, "and for the man he found no help", viz. to bring the Shekinah out of captivity; therefore it is written, "And he turned this way and that and saw that there was no man" (Ex. II, 12), Moses being after the pattern of the Central Column. At that time "the Lord God caused a deep sleep to fall upon the man" (Gen. II, 21). "Lord God" designates the Father and the Mother; the "deep sleep" is the "captivity", as it is said, "and a deep sleep fell upon Abraham" (Ibid. XV, 12). "And he took one of his sides." Whose sides? What is referred to is the maidens of the Matron. The Father and the Mother took one of these, a white side, fair as the moon, "and closed up the place with flesh"; this is the flesh of which it is written, "seeing that he also is flesh" (Gen. VI, 3), which refers to Moses.
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AND THE LORD GOD BUILT THE SIDE. Here is an allusion to the law of the deceased husband's brother, in regard to whom the Sages said, "If he refuses to build once, he shall not build any more", as it is written, "thus shall be done to the man who shall not build his brother's house" (Deut. XXV, 9). But of God it is written, "And the Lord God built", i.e. the Father and the Mother built the son, as it is written, "God buildeth Jerusalem", i.e. Vau, which is the son, is built by Yod Hé, which are the Father and Mother. Hence it says, "And the Lord God built the side which he had taken from the man", viz. the Central Column, "and brought it to the man", i.e. he brought to the side which he had taken from Hé its maiden, and of her it is said, "And I shall be to her, saith the Lord, a wall of fire round about" (Zech. II, 9). It is because the future Temple will be built on this rock by the hands of the Holy One, blessed be He, that it will endure for all generations. Of this Temple it is written, "greater shall be the glory of this latter house than of the former", for the former was built by the hands of man, but this one shall be built by the hands of the Holy One, blessed be He.... The words "and the Lord God built the side" can also be applied to Moses, in so far as he is from the side of Hesed (Kindness). "And he closed the place of it with flesh": flesh being red, symbolises Geburah (Force), and so in Moses both were combined. THIS TIME BONE OF MY BONE AND FLESH OF MY FLESH. This is said of the Shekinah, the betrothed maiden, by the Central Column, as though to say, "I know that this is bone of my bone and flesh of my flesh; so this of a surety shall be called woman, from the supernal realm, which is Mother, for she was taken from the realm of the Father, which is Yod." And as with the Central Column, so with Moses below. At that time every Israelite will find his twin-soul, as it is written, "I shall give to you a new heart, and a new spirit I shall place within you" (Ezek. XXXVI, 26), and again, "And your sons and your daughters shall prophesy" (Joel III, 1); these are [28b] the new souls with which the Israelites are to be endowed, according to the dictum, "the son of David will not come until all the souls to be enclosed in bodies have been exhausted", and then the new ones shall come. At that time the mixed multitude shall pass away from the world, and it will be possible to say of Moses and of Israel, each in reference to his twin-soul, "and the man and his wife were both naked and were not ashamed", because unchastity shall pass away from the world, namely those who caused the captivity, the mixed multitude. Of them it is further said, AND THE SERPENT WAS MORE SUBTLE THAN ANY BEAST OF THE FIELD WHICH THE LORD GOD HAD MADE; i.e., they are more subtle for evil than all the Gentiles, and they are the offspring of the original serpent that beguiled Eve. The mixed multitude are the impurity which the serpent injected into Eve. From this impurity came forth Cain, who killed Abel....
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From Cain was descended Jethro, the father-in-law of Moses, as it is written, "And the sons of the Kenite the father-in- law of Moses" (Jud. I, 16), and according to tradition he was called Kenite because he originated from Cain. Moses, in order to screen the reproach of his father-in-law, sought to convert the "mixed multitude" (the descendants of Cain), although God warned him, saying, "They are of an evil stock; beware of them." Through them Moses was banished from his proper place and was not privileged to enter the land of Israel, for through them he sinned in striking the rock when he was told to speak to it (Num. XX, 8); it was they who brought him to this. And withal God takes account of a good motive, and since Moses' motive in converting them was good, as has been said, therefore God said to him, "I shall make thee a nation greater and mightier than he" (Ibid. XIV, 12). In regard to them it is written, "Whoso hath sinned against me, him will I blot out of my book" (Ex. XXXII, 33), for they are of the seed of Amalek, of whom it is said, "thou shalt blot out the memory of Amalek" (Deut. XXV, 19): it was they who caused the two tablets of the Law to be broken, whereupon, AND THE EYES OF BOTH OF THEM WERE OPENED AND THEY KNEW THAT THEY WERE NAKED, i.e. Israel became aware that they were sunk in the mire of Egypt, being without Torah, so that it could be said of them "and thou wast naked and bare" .... Next it says, AND THEY SEWED FIG LEAVES, that is to say, they sought to cover themselves with various husks from the "mixed multitude"; but their real covering is the fringes of the Tzitzith and the straps of the phylacteries, of which it is said, AND THE LORD GOD MADE FOR THE MAN AND HIS WIFE COATS OF SKIN AND COVERED THEM; this refers more properly to the phylacteries, while the fringes are designed in the words AND THEY MADE FOR THEMSELVES GIRDLES.
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ťęçđĘľÄA[ZÍKŘČęŠçÇúłęACXGĚnÉüéÁ đ^ŚçęÜšńĹľ˝BŢçiŹe°HjđĘľÄA[ZÍâÉbľŠŻéć¤Éžíę˝ĆŤÉâđ@˘ÄßđĆľ˝ŠçšiNum.XXA8jB[ZđąĚć¤ČóľÉľ˝ĚÍŢçĹľ˝B
ťľÄA[ZŞŢçđńSłš˝Ž@ÍAˇĹÉq×˝ć¤ÉǢŕĚžÁ˝ĚĹA_ÍǢŽ@đlśÉüęÄA[ZÉžíęÜľ˝Buí˝ľÍ Č˝đŢćčŕĺŤÍ˘ŻÉľć¤iŻăXIVA 12)vB
ŢçÉÖľÄÍuNŞÉÎľÄßđĆľ˝ŠAÍŢđĚ{ŠçÁľčܡiEx. XXXIIA33jvĆŠęĢܡBŢçÍA}NĚqˇĹ éĚĹu Č˝ÍA}NĚLŻđÁľçČŻęÎČçȢiDeut. XXV, 19jvĆžíęĢܡB
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ÂÜčACXGÍAŢçŞTorahČľĹGWvgĚDŔÉžńžąĆÉCâ˝ĚĹAuťľÄ Č˝ÍĹťĚÜÜĚfžÁ˝vĆž˘Üľ˝ąĆŞĹŤÜľ˝.... ÉŢçÍC`WNĚtXđD˘íšÜˇĆÍŢçŞuŹe°vŠçłÜ´ÜČkĹgđBť¤Ćľ˝ąĆđž˘ÜˇB ľŠľAŢçĚ{̢˘ÍAcBcB[gĚtWĆšĺ ĚXTorahbvĹ čAťęÉ¢ÄÍAĺČé_ÍjĆťĚČĚ˝ßÉçđěčAťęđ˘Á˝AĆžíęĢܡBąęÍćčKŘÉšĺ đwľAtWÍuťęçÍŠŞŠgĚ˝ßÉěçę˝RĹ éBvƢ¤ęĺĹfUCłęĢܡB
AND THEY HEARD THE VOICE OF THE LORD GOD, ETC. This alludes to the time when Israel came to Mount Sinai as it is written, "Hath a people heard the voice of God speaking from the midst of the fire, etc." The mixed multitude then perished, those who said to Moses, "Let not God speak with us lest we die" (Ex. XX, 16). These are the prototypes of the unlearned (Am haaretz), of whom it is said, "cursed is he that lieth with any manner of beast" (Deut. XXVII, 21), because they are from the side of the serpent, of which it is said, "cursed art thou from among all the beasts" (Gen. III, 14). Various impurities are mingled in the composition of Israel, like animals among men. One kind is from the side of the serpent; another from the side of the Gentiles, who are compared to the beasts of the field; another from the side of mazikin (goblins), for the souls [29a] of the wicked are literally the mazikin (goblins) of the world; and there is an impurity from the side of the demons and evil spirits; and there is none so cursed among them as Amalek, who is the evil serpent, the "strange god". He is the cause of all unchastity and murder, and his twin-soul is the poison of idolatry, the two together being called Samael (lit. poison-god). There is more than one Samael, and they are not all equal, but this side of the serpent is accursed above all of them.
ťľÄŢçÍĺČé_̺𡢽B ąęÍulXÍAÎĚŠçęé_̺𡢽ąĆŞ čܡŠBvĆ éć¤ÉACXGŞViCRɽƍ̹ĆđĂŚľÄ˘ÜˇB[ZÉu˝żŞČȢć¤ÉA_Ş˝żĆbłČ˘ć¤ÉľÄžł˘iEX. XXA16jvĆž˘Üľ˝Źe°ĚlXÍĹŃÜľ˝B
ąęçÍubĚć¤ČŕĚĆęÉĄ˝íéŇÍôíęé(Deut. XXVII, 21)vĆžíęÄéć¤ÉA˘nŇ (Am haaretz) Ě´^Ĺ čAu Ƚ͡×ÄĚbĚŠçôíę˝iGen. IIIA14jvĆžíęĢéć¤ÉAŢçÍÖ̤ŠçĢé˝ßšBlÔĚĚŽ¨Ěć¤ÉAłÜ´ÜČs¨ŞCXGĚ\ŹÉŹ´čÁĢܡB 1 ÂÍÖ̤ŠçĚŕĚšBĘĚPÂÍ ěĚbĆärłęéŮMl̤ŠçšBÜ˝ĘĚPÂÍ}WL (Su) ̤ŠçĹA׍Ȱ [29a] ÍśĘčɢEĚ}WL (Su) šB ťľÄŤĆŤě̤ŠçĚs¨Ş čܡB ťľÄŢçĚĹA׍ČÖĚuďČ_vĹ éA}NŮÇôíę˝Ň͢ȢBŢ͡×ÄĚsĺĆElĚ´öĹ čAŢĚoqĚ°ÍôçqĚĹĹ čAąĚ 2 ÂđíšÄT}G (źóˇéĆĹ_) ĆÄÎęܡB ĄĚT}GŞ˘ÄAťęç͡×Ä˝ĹÍ čÜšńŞAÖĚążç¤ÍAťęçˇ×ÄŞôíęܡB
AND THE LORD GOD CALLED TO THE MAN AND SAID, WHERE ART THOU? The word aiekah (where art thou) has the same letters as the word aikah (how), which commences the book of Lamentations, and thus foreshadows the destruction of the Temple and the lamentation over it. But in the days to come God will sweep away all evil growths from the world, as it is written, "He hath swallowed up death for ever" (Is. XXV, 8), and everything shall be restored to its rightful place, as it is written, "On that day the Lord shall be one and his name one" (Zech. XIV, 9).
ťľÄA_Ĺ éĺÍťĚlđÄńĹž˘Üľ˝Au Č˝ÍǹɢéĚšŠHv aiekah ( Č˝ÍǹɢéĚŠ) Ƣ¤PęÍ aikah (ÇĚć¤É) Ƣ¤PęĆŻśśĹ čA_aĚjóĆťĚQŤđ\žˇéuQŤĚ{vĚÍśßĚPęšBľŠľAé׍úÉÍAuŢÍiÉđůÝńž(Is. XXV, 8)vĆŠęĢéć¤ÉA_͡×ÄĚ׍ȏˇđ˘EŠçę|ľAuťĚúAĺÍęÂĆČčAťĚźÍęÂĆČé(Zech. XIV, 9)vĆ éć¤ÉAˇ×ÄŞłľ˘ęÉßłęܡB
IN THE BEGINNING. (Appendix, p.383) We have been taught that wherever the name Solomon occurs in the Song of Songs, it refers to "the King to whom peace belongs", while the term "king" simply, refers to the Female. The lower is contained in the upper, and the mnemonic is that the lower is heir to the upper, so that both are as one, together constituting beth (-bayith, house), as it is written, "With wisdom a house (bayith) is builded" (Prov. XXIV, 3). Now it is written: The king Solomon made him a palanquin of the trees of Lebanon (S. S. III, 9). The "palanquin" is the maintenance of the lower world through the agency of the upper world. Before God created the world, His name was enclosed within Him, and therefore He and His name enclosed within Him were not one. Nor could this unity be effected until He created the world. Having, therefore, decided to do so, He traced and built, but the aim was not attained until He enfolded Himself in a covering of a supernal radiance of thought and created therefrom a world. He produced from the light of that supernal radiance mighty cedars of the upper world, and placed His chariot on twenty-two graven letters which were carved into ten utterances and infixed there. Hence it is written, "from the trees of Lebanon", and it is also written, "the cedars of Lebanon which he hath planted" (Ps. CIV, 16). It says in our text, "King Solomon made for himself." The words "for himself" indicate that He made it for His own behoof, for His own advantage, to display His glory, to show that He is one and His name one, as it is written, "and they shall know that it is thou alone whose name is the Lord" (Ps. LVIII, 19). Through the blows of His light various realms were made intelligible. He glanced at this side above, He glanced to the right, He turned to the left and descended below, and so to all four cardinal points. Thus His kingdom spread above and below and in all four directions, since a certain supernal stream flowed downwards and formed a great sea, as it says, "all the rivers flow into the sea and the sea is not full" (Eccl. I, 7), for it gathers the Whole and draws it into its midst, as it is written, "I am the rose of Sharon" (S. S. II, 1), Sharon being the basin of the great sea which draws to itself all the waters of the World and absorbs them. Thus the one discharges and the other collects, and one shines through the other in a specified manner. Of this relationship it is written, "By wisdom is the house built"; hence the beth (= 2) of bereshith, implying that the upper house is built in wisdom and the lower one also. The upper house, which is the greater, makes the world habitable, and is called Elohim; the lower one is called simply "king". It is written, gThe king shall rejoice in Elohim" (P. LXIII, 12): to wit, when the supernal Geburah (Force) bestirs itself to embrace him and draw him to himself, so that all should be one. Again, the words may be taken to refer to the gladness of the stream which issues in one hidden and secret path and enters as two which are one, thus rendering the world complete and whole. Or again, "The king shall rejoice in Elohim", i.e. the lower world rejoices in the upper recondite world which sent forth life to all, which was called the life of the king. This is the foundation [29b] of the house. This house built the house of the world, and built a world. This is what is meant by "in the beginning God created": "in the beginning", to wit, in Wisdom.
ĹÉB (t^p.383) ˝żÍAĚĚĹ\Ƣ¤źOŞoÄéĆąëÍÇąĹŕAu˝aŞŽˇé¤vđwľAu¤vƢ¤pęÍPÉŤđwˇĆłŚçęÄŤÜľ˝B şÍăÉÜÜęALŻÍşŞăđąľÄ˘é˝ßAźűŞ 1 ÂÉČčAubqĚ éĆ (bayith) jŞÄçęéiâźžXXIVA3jvĆ éć¤ÉAęÉxX (bayithAĆ) đ\ŹľÜˇBu\¤ÍŢđomĚŘĚ`ɾܾ˝iS. S. IIIA9jvĆŠęĢéć¤ÉB
u`vĆÍAăEĚăđîľÄAşEđۡéąĆđÓĄľÜˇB_Ş˘Eđn˘ˇéOÉAŢĚźOÍŢĚÉÂśßçęĢ˝ĚĹA_ĆÉÂśßçę˝_ĚźOÍęÂĹÍ čÜšńĹľ˝B ąĚęĚťÍA_Ş˘Eđn˘ˇéÜĹÍBŹĹŤÜšńĹľ˝B
ľ˝ŞÁÄAť¤ˇéąĆđSľA_Íg[XľÄ\zľÜľ˝ŞAvlĚVEĚPŤĚ˘˘Ĺ_ŠgđďÝÝAťąŠç˘Eđn˘ˇéÜĹAÚIÍBŹłęÜšńĹľ˝B_ÍťĚVEĚPőŠçăEĚÍČđśÝoľAťľÄ_ĚíÔđA10ĚęÉÜęAťąÉßÜę˝22̤łę˝śĚăÉuŤÜľ˝B
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When it collected the whole into itself, it became the great sea, a sea of which the waters were congealed, those water which had flowed in from the upper source, as we indicate by the verse, "From the womb of Whom (Mi) came forth the ice" (Job. XXXVIII, 29), its waters congealing in it in order to draw in others. This ice was a frozen sea the waters of which did not flow until the force of the South reached it and drew it to itself. Then the waters which were congealed in the side of the North were relaxed and commenced to flow; for it was on the side of the North that the waters were frozen, and on the side of the South that they thawed and began to flow, in order to water all the "beasts of the field", as it is written, "they give water to all the beasts of the field" (Ps. CIV, 11). These are called haré bather (mountains of separation), and all are watered when the side of the South begins to approach and to make the water flow. Through the streaming of this supernal energy all were in gladness. When it so pleased the thought of the Most Mysterious, a river flowed forth therefrom, and when one joined the other a path which cannot be traced either above or below, herein by a was the beginning of all, and Beth (= second), which is plain "king", was completed from this beginning, and one was like the other. With this energy God created the heavens, a hidden point the waters of which flow forth without, and produced therefrom a voice which is called the voice of the Shofar. Hence it says, "God created the heavens", to wit, the voice King upon the earth (as indicated by the catchword, "the son of the Shofar. The heavens control the life of the supernal of Jesse is alive upon the earth", since life depends upon the son of Jesse). It is through Vau that life flows to it, and it controls all and the earth is fed therefrom; hence it is written, "and (v-) the earth", the eau being added to control the sustenance of the earth. The word eth refers to something in the upper world, to wit, the power of the totality of the twenty-two letters, which Elohim produced and gave to the heavens (as it says, "with the crown with which his mother crowned him on the day of his espousals"); hence, "the (eth) heavens", to associate and combine one with the other, so as to be established together by the "life of the king", that the heavens should be fed therefrom. The words "and (ve-eth) the earth" indicate the union of male and female, which were traced with individual letters, and the "life of the king" which flowed from the heavens, the heavens pouring them forth to maintain the earth and all its denizens.
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In this way the so-called supernal Elohim made a heaven and earth for permanency, and produced them together by the supernal energy, the starting-point of all. The supernal essence then descended to a lower grade, and this latter made a heaven and earth below. The whole process is symbolised by the letter beth. There are two Worlds and they created worlds, one an upper world and one a lower world, one corresponding to the other; one created heaven and earth and the other created heaven and earth. In this way the letter beth signifies two further worlds; one produced two worlds and the other produced two worlds; and all through the energy of the supernal reshith. When the upper descended into the lower, it was filled from the channel of a certain grade which rested on it, corresponding to that hidden, secret and recondite path above, the difference being that one is a narrow path and the other a way. The one below is a way, like "the way of the righteous which is as a shining light" (Prov. IV, 18), whereas the one above is a narrow path, like "the track which the vulture knoweth not" (Job XXXIII, 7). The mnemonic for the whole is the verse, "who maketh a way in the sea and a path in the mighty waters" (Is. XLIII, 16); and similarly it is written, "Thy way is in the sea and thy path is in great waters".
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When the upper world was filled and became pregnant, it brought forth two children together, a male and a female, these being heaven and earth after the supernal pattern. The earth is fed from the waters of the heaven which are poured into it. These upper waters, however, are male, whereas the lower are female, and the lower are fed from the male and the lower waters call to the upper, like a female that receives the male, and pour out water to meet the water of the male to produce seed. Thus the female is fed from the male, as it is written, "and the earth", with the addition of vau, as we have explained.
ăw˘EŞ˝łęADPˇéĆAjŤĆŤĚ 2 lĚqŞęÉYÜęÜľ˝BąęçÍVăĚp^[ĚăĚVĆnšBĺnÍŞęéVĚ Šç{íęܡB ľŠľAąęçĚăwĚ ÍjŤ´ĹAşwÍŤ´ĹAşwÍjŤ´Šç^ŚçęAşwÍŤ´ŞjŤ´đóŻćęéć¤ÉăwÉÄŃńšAťľÄíqđśYˇé˝ßÉ đ˘ĹjŤ´Ě ĆíšÜˇBąĚć¤ÉAŤ´ÍuťľÄĺnvĆŠęĢéć¤ÉAjŤŠçh{đ^ŚçęAąęÉ vau ŞÇÁłęܡB
Letters were imprinted [30a] on the fabric of the Whole on the upper and on the lower fabric. Afterwards the letter were distinguished and inscribed in the Scripture, beth in bereshith bara, and aleph in Elohim eth. Beth is female, aleph male. As beth created, so aleph produced letters. "The heavens" are the totality of twenty-two letters. The letter hé produced the heavens to give them life and to water them and the earth. The letter vau produced the earth to give it food and to provide for it its requirements. The word te-eth (and) signifies that vau took eth, which embraces the twenty two letters, and the earth absorbed them, as it is written, "all the rivers go to the sea", and was thus fed. Thus the heavens and the earth are united and the earth is fed. When the flaming fire goes forth and the Left is awakened, smoke also goes up, as it says, "Now mount Sinai was altogether on smoke, because the Lord descended upon it in fire" (Ex. XIX, 18); because when fire descends, smoke and fire are intermingled, and so the whole is on the side of the left. This is the inner meaning of the verse, "Yea, my hand hath laid the foundations of the earth, and my right hand hath spread out the heavens" (Is. XLVIII, 13), i.e. by the power of the Right above; for the heavens are male and the male comes from the side of the right, and the female from the side of the left.
SĚĚśnÉÍăEĚśnĆşEĚśnÉ[30a]ĚśŞółęĢܡB ťĚăAťĚśÍćĘłęAšÉLłęAxXÍxVbg oÉAAtÍGq GgÉLłęÜľ˝B xXÍŤ´AAtÍjŤ´ĹˇB xXŞn˘ľ˝ć¤ÉAAtÍśđśÝoľÜľ˝B uVvÍSĹ22śĹˇBhéƢ¤śÍVđśÝoľÜľ˝AŢçiśHjÉ˝đ^ŚAŢçĆĺnÉ đ^Śé˝ßÉB ś vau ÍĺnđśÝoľÜľ˝AĺnÉH¨đ^ŚAKvČŕĚđńˇé˝ßÉB
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It says: Lift up your eyes on high and see, Who hath created these (Is. XL, 26). This is the limit of inquiry. For Wisdom was completed from ayin (nothing), which is no inquiry, since it is too deeply hidden and recondite to be comprehended. From the point at which its light begins to subject of extend it is the subject of inquiry, although it is still more recondite than anything beneath, and it is called the interrogative pronoun, "Who?" Hence, "Who (Mi) created these", and also, "From the womb of Whom (Mi) came forth the ice"; as much as to say, that about which we can inquire but find no answer.
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We have analysed the word bereshith into the letter beth and the word reshith. Is reshith a creative utterance, or are we to say that bereshith is the creative utterance? The truth is that so long as its energy had not emerged and spread and everything was still latent in it, it was bereshith, and that was 1 creative utterance. But when being emerged and spread from it, it was called reshith, and that became a creative utterance. Similarly, the interrogative Mi created eleh (these); but subsequently when it extended and completed itself, it became Yam (sea), and created a lower world after the pattern of the upper, the two being represented by the letter beth (=2). It is written: While the king sat at his table, my spikenard sent forth its fragrance (S. S. I, 12). This describes how the King delights himself in the company of the lower king, in their affectionate companionship in the celestial Eden, in that hidden and concealed path which is filled from him and issues in certain specified streams. "My spikenard gave its fragrance": this is the lower king, who created a lower world after the pattern of the upper. So there goes up a goodly fragrance to direct and to perform, and it acquires power and shines with supernal light.
bereshith Ƣ¤Pęđś beth ĆPę reshith ɪ;ܾ˝B reshith Ín˘IČꚊAbereshithŕn˘IČęĹ éĆžŚéž夊?
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The world was created in two fashions, with the right and with the left, in six supernal days. Six days were created to illumine, as it says, "for into six days the Lord made the heavens and the earth", and they trod out paths and made sixty openings into the great abyss, to conduct the waters of the streams into the abyss. Hence the Rabbinic dictum that "the openings (under the altar) were from the six days of creation", and they brought peace to the world.
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AND THE EARTH WAS VOID AND WITHOUT FORM. This describes the original state-as it were, the dregs of ink clinging to the point of the pen-in which there was no subsistence, until the world was graven with forty-two letters, all of which are the ornamentation of the Holy Name. When they are joined, letters ascend [30b] and descend, and form crowns for themselves in all four quarters of the world, so that the world is established through them and they through it. A mould was formed for them like the seal of a ring; when they went in and issued, and the world was created, and when they were joined together in the seal, the world was established. They struck against the great serpent, and penetrated under the chasms of the dust fifteen hundred cubits. Afterwards the great deep arose in darkness, and darkness coveered all, until light emerged and cleft the darkness and came forth and shone, as it is written, "He uncovereth deep things of darkness, and bringeth out to light the shadow of death (Job XII, 22). The waters were weighed in a balance. Fifteen hundred times three fingers flowed into the balance, half for preservation and half to go below. At first one side of the balance rose and the other fell. When, however, the lower side was raised by the hand, the balance was even and did not incline to left or right; hence it is written, "Who hath measured the waters in the hollow of his hand ?" (Is. XL, 12) At first all the powers of the earth were latent and not productive, and the waters were frozen in it and did not flow They only spread abroad when a light from above was shed upon the earth, for when this struck it with its rays its powers were released. So it says, "And God said, Let there be light, and there was light." This is the supernal primordial light which was already existing; from this came forth all powers and forces, and through this the earth was firmly established and subsequently brought forth its products. When this light shone on what was below, its radiance spread from one end of the world to the other; but when it observed the sinners of the world, it hid itself away, and issued only by secret paths which cannot be discovered.
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AND GOD SAW THE LIGHT THAT IT WAS GOOD. We have learnt that every dream which contains the term tob (good) presages peace above and below, provided the letters are seen in their proper order. ...
Here follow some lines on the inner significance of the letters of the word tob, viz. teth, representing the ninth grade (from the end, i.e. Wisdom) vau, the heavens, and beth, the two worlds.
These three letters were afterwards combined to signify "the Righteous one (Zaddik) of the world", as it is written, "Say of the righteous one that he is good", because the supernal radiance is contained therein.
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IN THE BEGINNING GOD CREATED. The word reshith (beginning) refers to the supernal Wisdom; the letter beth (i.e. bayith, house) designates the world, which is watered from that stream which enters it, and which is alluded to in the verse, "A stream went forth from Eden to water the garden." This stream gathers all the waters from a supernal hidden source, and flows perenially to water the Garden. (This hidden source is the First Temple.) In reshith all the letters were enclosed by a secret path hidden within it. From this source went forth two entities, as it is written, "the heavens and the earth". The earth was at first included in the heavens, and they emerged together, clinging to one another. When the first illumination came, the heavens took the earth and put it in its place. Thereupon the earth, being separated [31a] from the side of the heavens, was amazed and dumbfounded, desiring to cleave to the heavens as before, because she saw the heavens bathed in light while she was enveloped in darkness. At length, however, the celestial light descended upon her, and from her place she looked at the heavens face to face; and so the earth was firmly established. Light came forth on the right side and darkness on the left, and God afterwards separated them in order again to unite them, as it is written, "And God divided the light from the darkness." This does not mean that there was an absolute separation, but that day came from the side of light, which is the right, and night from the side of darkness, which is the left, and that, having emerged together, they were separated in such a way as to be no longer side by side but face to face, in which guise they clung to one another and formed one, the light being called day and the darkness night, as it says, "And God called the light day and the darkness he called night." This is the darkness that is attached to night, which has no light of its own, although it comes from the side of the primordial fire which is also called "darkness". It remains dark until it is illumined from the side of day. Day illumines night, and night will not be light of itself until the time of which it is written, "the night shineth as the day, the darkness is even as the light" (Ps. CXXXIX, 12).
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R. Eleazar came forward first and expounded the verse: The voice of the Lord is upon the waters: the God of glory thundereth, even the Lord upon many waters (Ps. X, 3). He said, "The voice of the Lord" is the supernal voice presiding over the waters, which flow from grade to grade until they are all collected in one place and form one gathering. It is this voice which sends them forth each in its course, like a gardener who conducts water through various channels to the requisite spots. "The God of glory thundereth": this is the side that issues from Geburah (Force), as it is written, "Who can understand the thunder of his mighty deeds (geburotov)?" (Job. XXVI, 14). "The Lord upon many waters": this is the supernal Wisdom, which is called Yod, and which is "upon the many waters", the secret source that issues therefrom."
R. Eleazar ŞĹÉOÉoÄAuĺĚşÍ ĚăÉ čAhőĚ_ÍÂđĆÇ늚AĺĹłŚ Ěăɢܡ (Ń X, 3)vĚßđڵྵܵ˝B@uĺĚşvĆÍ đĺɡéV̺ŠčA ÍŠçÖĆŹęAˇ×ÄŞ1ÂĚęÉWßçęA1ÂĚWÜčđ`ŹľÜˇB
ëtŞłÜ´ÜČ HđĘľÄKvČęÉ đąć¤ÉAąĚşŞťęźęđťĚR[XÉčoľÜˇB uhőĚ_ÍđÂçˇvĆÍAuŢĚĚĺČs×igeburotovjĚÂđNŞđĹŤéĚŠHiJob. XXVIA14jvĆŠęĢéć¤ÉAGeburahiÍjŠç°ołęé¤ĹˇB u˝Ě ĚăĚĺvĆÍAhĆÄÎęéVEĚbqĹ čAu˝Ě ĚăvÉ čAťąŠç°oˇéé§Ě šĹˇ.
R. Simeon explained the difference, and said: 'It is written, "Close by the border shall the rings be, for places for the staves" (Ex. XXV, 27). The "border" is a secret place accessible only by one narrow path known to a few. It is, therefore, filled with gates and lit with lamps. This is the future world, which, being hidden and stored away, is called misgereth (border, lit. closed). The "rings" are the supernal chain of water, air, and fire, which are linked with one another and emerge from one another like so many rings of a chain. They all turn to the "border", with which is connected that supernal stream which waters them, and with which they are thus connected. Further, these supernal rings are "places for the staves", to wit, the lower chariots, of which some are from the side of fire, some of water, and some of air, so that they should be a chariot to the ark. Hence anyone who approaches should proceed only as far as the staves, but should not penetrate further, save those who are qualified to minister within, and to whom permission has been given to enter for that purpose."
R. VIÍťĚá˘đྵܵ˝Bu_istavesĺHjĚęĚ˝ßÉAŤĚßÉAÖŞČŻęÎČçȢiEx. XXVA27jvĆ čܡBuŤvĆÍAmélźm顢ę{šžŻŞĘęéé§Ěę̹ƚB ľ˝ŞÁÄAťąÍĺĹ˝łęAvĹĆçłęĢܡB
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R. Jose propounded the question: "What are the "six days of bereshith" of which the Rabbis speak so often? R. Simeon answered: "These are, in truth, "the cedars of Lebanon which he has planted". As the cedars spring from Lebanon, these six days spring from bereshith. These are the six supernal days which are specified in the verse: "Thine, O Lord, are the Greatness (Gedulah), the Might (Geburah), the Beauty (Tifereth), the Victory (Nezah), and the Majesty (Hod)" (I Chron. XXIX, 11). The words "For all" refer to the Zaddik (righteous one), who is Yesod (foundation of the world)....[31b] The word bereshith we interpret to mean "the second, i.e. Hokmah (Wisdom) is the starting-point", because the supernal Kether (Crown), which is really first, is too recondite and therefore is not counted; hence the second is the starting-point. Again, the word be-reshith indicates that there are two reshith's, because as the upper Wisdom is a reshith (starting-point), so the lower Wisdom is a reshith. Further, we reckon bereshith as a maamar (creative utterance), and six days issued from it and are comprised in it, and bear the names of those others. The next words, Created Elohim, are analogous to the verse "and a river went forth from Eden to water the garden", i.e. to water it and keep it and attend to all its needs. Thus this Elohim is Elohim Hayyim (the living God), and we render "Bereshith created Elohim" by means of that stream, as the agent for producing the world and vivifying it. Further, the two words eth hashamaim (the heavens) signify the fitting union of male and female. After this a lower world was created through the agency of the heavens, and through it Elohim gave being to all. More precisely, the heavens produced eth, which is the Whole. When the Whole was settled in its place, this last link in the chain became in turn a starting-point (reshith), through which Elohim released the stream, and the waters began to flow to the lower world, so that we can now render "by means of reshith God created", viz. the lower world; by its means He produced radiances and gave being to all.' R. Judah said: 'In allusion to this it is written, "should the axe boast itself against him that heweth therewith?" (Is. X, 15). Surely it is the craftsman who is entitled to boast. So here, seeing that by means of this reshith the supernal Elohim created the heavens, it is God to whom the glory belongs....
R. zZÍAurŞpÉÉbˇu6úÔĚxVbgvĆͽšŠ? vĆżâľÜľ˝B
R. VIÍAuąęçÍAŔŰÉÍAŢŞAŚ˝omĚšvĆŚÜľ˝B ŞomŠçNŤoéć¤ÉAąĚ 6 úÔÍxVbgŠçNŤoܡB ąęçÍšĺĹwčłęĢé 6 ÂĚVEĚúšBuĺćA Č˝ÍĚĺłiQf jAÍiQu[jAüieBtFgjAilUjAťľÄĐľizhjšviI Chron. XXIX, 11jB
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AND GOD SAID, LET THERE BE LIGHT, AND THERE WAS LIGHT. This is the original light which God created.
This is the light of the eye. It is the light which God showed to Adam, and through which he was able to see from one end of the world to the other. It was the light which God showed to David, who on seeing it burst forth into praise, saying, "Oh, how abundant is thy goodness which thou hast laid up for them that fear thee" (Ps. XXXI, 20). It is the light through which God showed to Moses the Land of Israel from Gilead to Dan. When God foresaw that three sinful generations would arise, namely the generation of Enosh, the generation of the Flood, and the generation of the Tower of Babel, He put it away so that they should not enjoy it, and gave it to Moses for the first three months after he was born when his mother hid him. When he was brought before Pharaoh God withdrew it from him, and only restored it to him when he stood upon the mountain of Sinai to receive the Torah. From that time he had the use of it for the rest of his life, so that the Israelites could not approach him till he put a veil over his face (Ex. XXXIV, 30).
ťľÄ_Íž˘Üľ˝AťąÉő ęAťľÄőŞ Á˝B ąęŞ_ŞnÁ˝{ĚőšB
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ťĚŠçA[ZÍęśťĚőđgpľÄ˘˝ĚĹACXGlÍŢĚçÉx[đŠŻéÜĹŢÉßùƪōܚńĹľ˝iEx. XXXIVA30j.
LET THERE BE LIGHT, AND THERE WAS LIGHT. Anything to which the term vayehi (and there was) is applied is found in this world and the next world. R. Isaac said: "The radiance which God produced at the time of the Creation illumined the world from one end to the other, but was withdrawn, in order that the sinners of the world might not enjoy it, and it is treasured up for the righteous, i.e. for the Zaddik, [32a] as it is written, "light is sown for the Zaddik" (Ps. XCVII, 11); then worlds will be firmly established and all will form a single whole, but until the time when the future world shall emerge this light is hidden and stored up. This light issued from the darkness which was carved out by the strokes of the Most Recondite; and similarly from that light which was stored away there was carved out through some hidden process the lower-world darkness in which light resides. This lower darkness is what is called "night" in the verse, "and the darkness he called night" (Gen. I, 5). Hence the Rabbinical out of darkness" (Job, X, 23), on which R. Jose said: "This cannot he the original darkness, since all the supernal crowns contained therein are still undisclosed, and we call them gdeep things". The term "uncovereth" can be applied to those supernal mysteries only in so far as they are contained in that darkness which is in the category of night. For all those deep and hidden things which issue from (God's) thought and are taken up by the Voice are not disclosed till the Word reveals them. This Word is Speech, and this Speech is called Sabbath, because this Speech seeks to dominate and not to let any other do so. It is this Speech which comes from the side of darkness that discloses hidden things from that darkness." Said R. Isaac: 'If so, what is the meaning of the text, "And God divided the light from the darkness"?" He replied: Light produced day and darkness produced night. Afterwards He joined them together and they were one, as it is written, "And there was evening and there was morning one day", i.e. night and day were called one. As for the words, "And God divided the light from the darkness", this means that He prevented dissension between them.' Said R. Isaac: Up to this point the male principle was represented by light and the female by darkness; subsequently they were joined together and made one. The difference by means of which light is distinguished from darkness is one of degree only: both are one in kind, as there is no light without darkness and no darkness without light; but though one, they are different in colour. R. Simeon said: "The world is created and established on the basis of a covenant, as it is written, "If not for my covenant with the day and night, I had not appointed the ordinances of heaven and earth" (Jer. XXXIII, 25). This covenant is the Zaddik (righteous one), the foundation of the world, and therefore the world is established on the covenant of day and night together, as stated in our text, the "ordinances of heaven" being those which flow and issue forth from the celestial Eden.' R. Simeon discoursed here on the text: From the (place of) the voice of those who mediate between the water drawers, there they shall rehearse the kindnesses of the Lord, etc. (Judges V, 11). This voice', he said, 'is the voice of Jacob, which rests between those who draw waters from on high, and takes hold of both sides and unites them in itself. "There they shall rehearse the kindnesses of the Lord": i.e. there is the place for faith to cleave fast; there the kindnesses of the Lord draw sustenance. The verse proceeds: "The kindnesses of him who is generous to Israel." This is the "Righteous One of the world", who is everlasting and holy, and who draws in to Himself the stream of the Whole and disperses the supernal waters into the great sea. "In Israel": because Israel inherited this covenant, and God gave it to them for an everlasting inheritance. When Israel deserted it through performing the ceremony of circumcision without drawing back the flesh, there was applied to them the verse, "then the people of the Lord went down to the gates" (Ibid.): these are the gates of righteousness in which they sat without entering further. Of that time [32b] it is: written, "and the children of Israel forsook the Lord" (Judges II, 12), until Deborah came and restored the proper performance of the ceremony. Hence Deborah speaks of herself as a "mother in Israel", to indicate that she brought down the supernal waters from above to establish both worlds through Israel, thus showing that the world rests only on this covenant. We see from all this how three issue from one and one is established on three; one enters between two, two give suck to one, and one feeds many sides, and so all are one. Hence it is written, "and there was evening and there was morning one day", i.e. a day that embraces both evening and morning, thus indicating the covenant of day and night and rendering the whole a unity."
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AND GOD SAID, LET THERE BE A FIRMAMENT IN THE MIDST OF THE WATERS, AND LET IT DIVIDE WATERS FROM WATERS. R. Judah said: "There are seven firmaments above, all in the realm of supernal holiness, and the Holy Name is completed through them. The firmament mentioned here is in the midst of the waters; it rests upon other Hayyoth, separating the upper from the lower waters. The lower waters call to the upper and drink them in through the medium of this firmament, because all the upper waters are collected in it, and it then transmits them to these Hayyoth, and so they draw from there. It is written: "A garden shut up is my sister, my bride, a spring shut up, a fountain sealed" (S. S. IV, 12). This firmament is called a "garden shut up", because the whole is enclosed and embraced in it. It is called a "spring shut up", because the supernal stream as it courses enters it but cannot issue, the waters being congealed. For the north wind blows on them, and so they become congealed and cannot issue, being made into ice; nor would they ever issue were it not for a wind from the South which breaks up the ice. The appearance of this highest firmament is like that of the ice which collects all the waters. Similarly it collects waters and separates the upper from the lower waters. When we said above that it was in the middle, this refers to that firmament which was produced from this one, but this one is above and rests on the heads of the Hayyoth.' Said R. Isaac: "There is a membrane in the inside of the human body which separates the upper from the lower part of the trunk, and which imbibes from the upper part and distributes to the lower part; so is this firmament between the waters.... R. Abba illustrated from the text: 'Who lays the beams of his upper chambers in the waters, etc." (Ps. CIV, 3), the "waters" mentioned here being the supernal waters through which the "house" was built up, as it is written, "through wisdom a house is builded and through understanding it is established" (Prov. XXIV, 3). In the following clause, "Who makes the clouds his chariot", R. Yesa divided the word abim (clouds) into ab (cloud), and yam (sea), interpreting it to mean "the cloud", viz. darkness from the Left, "resting on this sea". "Who walketh upon the wings of the wind": this is the spirit of the supernal sanctuary.... R. Jose said: 'It is written, "and he meteth out waters by measure" (middah), implying that God literally measured them out, so that they were for the well-being of the world when they came from the side of Geburah (Force).' R. Abba said: "When the scholars of old came to this place, they used to say: "The lips of the wise move but they say nothing lest they bring down punishment on themselves" R. Eleazar said: "The first of the letters was flitting over the face of the ethereal expanse, and was crowned above and below, and went up [33a] and down, and the waters were graven into their shapes and were settled in their places, and enfolded in one another; and so all the letters were combined with one another and crowned with one another until a firm building was erected on them. When they were all built and crowned, the upper waters and the lower waters, which were still mingled together, produced the habitation of the world. And the waters continued going up and down until this firmament came into being and separated them. The division took place on the second (day), on which was created Gehinnom, which is a blazing fire, and which is destined to rest upon the heads of sinners.' Said R. Judah: From this we learn that every division (of opinion) in which both sides act for the glory of heaven endures, since here we have a division which was for the sake of heaven. Through the firmament the heavens were established, as it is written, "and God called the firmament heaven", since this divides the more from the less holy, like the curtain in the Tabernacle."
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LET THE WATERS UNDER THE HEAVEN BE GATHERED: i.e. those "under the heaven" only. To ONE PLACE: i.e. to the place which is called "one", namely, the lower sea, which completes the formation of One, and without which God would not be called One. R. Yesa said: ""One place" is the place of which it is written, "my covenant of peace shall not be removed" (Is. LIV, 10), for this takes the Whole and casts it into the sea, whereby the earth is established, as it is written, AND LET THE DRY LAND APPEAR, which is the earth, as it is written, AND GOD CALLED THE DRY LAND EARTH. The earth is called "dry" because it is "bread of the poor one" (Yesod), and it remains dry until this place fills it, and then the waters commence to flow from their sources.
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AND THE GATHERING TOGETHER OF THE WATERS CALLED HE SEAS. This is the upper reservoir of the waters where they are all collected and from which they all flow and issue forth. R. Hiya said: "The gathering place of the waters is the Zaddik (righteous one), because it is written in connection with it., AND GOD SAW THAT IT WAS GOOD and it is written elsewhere, "say ye of the righteous that he is god (Is. III, 10).f R. Jose said: "This Zaddik is also referred to in the words, "he called seas", because he takes all the streams and sources and rivers and he is the source of all; hence he is called "waters". Hence it says:. And since the Zaddik is designated with the words "that it is good", there is a gap between the first and the third days, and on the day between it is not written, "that it was good", since on the third day the earth brought forth produce from the impulse of that Zaddik, as it is written, AND GOD SAID, LET THE EARTH PUT FORTH GRASS, HERB YIELDING SEED, AND FRUIT TREE BEARING FRUIT AFTER ITS KIND. By "fruit tree" is meant the tree of the knowledge of good and evil, which put forth blossoms and fruit. "Bearing fruit" is the Zaddik, the basis of the world. "After its kind" means that all human beings who have in them the spirit of holiness which is the blossom of that tree are stamped as being of its kind. This stamp is the covenant of holiness, the covenant of peace, and the faithful enter into that kind and do not part from it. The Zaddik generates, and that tree conceives and brings forth fruit after his kind, i.e. after the kind of the producer, so as to be like him. Blessed he that resembles these his mother and his father. The holy seal is therefore set upon him on the eighth day that he may resemble his "mother" (who is the eighth grade), and the flesh is turned back to show the holy seal in order that he may resemble the "father". So by "fruit tree" we understand the mother, by "producing" the father, by "fruit" the holy covenant, and by "to its kind", the resemblance to the father. WHOSE SEED IS IN IT UPON THE EARTH. Instead of zar'o (whose seed), we may read zera'vau (the seed of Vau), which has literally been cast upon the earth. Blessed is the lot of Israel, who are holy and resemble the holy angels, wherefore it is written, "and thy people are all righteous" (Is. LX, 21), truly righteous, for from such they issue and such they resemble. Happy they in this world and in the world to come.' [33b] R. Hiya said: 'It is written, "God maketh the earth by his strength" (Jer. x, 12). He who "maketh the earth" is the Holy One, blessed be He, above; "by his strength" means by the Zaddik; "he establishes the universe", this is the earth beneath; "by his wisdom", refers to Zedek (justice). Also it is written, "makes the earth", and not "made", because God constantly regulates the earth and its activities through the agency of His "strength", as just explained.... R. Isaac said: 'It is written, "By the word of the Lord the heavens were made and by the breath of his mouth all their hosts." The "heavens" mentioned here are the lower heavens, which were made by the word of the upper heavens, through the spirit which sent forth a voice until it reached that stream which issues and flows perennially. By "all their hosts" is meant the lower world, which exists through that "breath", which is male. A similar lesson is derived from the verse, "Who watereth the mountains from his upper chambers, the earth is full of the fruit of thy works" (Ps. CIV, 13). The "upper chambers" we have already explained, and the term can be further illustrated by the verse, "Who lays the beams of his upper chambers in the waters." The expression "the fruit of thy works" alludes to that stream which ever flows and issues forth; hence it is written, "Yielding fruit whose seed is in it," as explained."
ťľÄ ŞWßçęACĆÄÎę˝B ąęÍăĚ rĹ čA Şˇ×ÄWßçęAťąŠçˇ×ÄŞŹęoܡB R. nCÍž˘Üľ˝Bu ŞWÜéęÍUfBNił`ĚljšAťęÍuťľÄ_ÍťęŞÇŠÁ˝ąĆđŠ˝vÉÖAľÄŠęĢéŠçšB@ťľÄuŢđ_žĆˇé Č˝űĹ é`lÉžŚiIs. III, 10ji"say ye of the righteous that he is godjvĆ éŠçšB
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LET THERE BE LIGHTS IN THE FIRMAMENT OF THE HEAVEN TO GIVE LIGHT UPON THE EARTH. The word meoroth (lights) is written defectively. R. Hizkiah says that this indicates that this firmament is the home of the rigour of justice. R. Jose says that the defective spelling indicates the lowest, namely the moon, which is the cause of croup in children. It is also the cause of other misfortunes, because it is the smallest of all the luminaries, and sometimes it is obscured and receives no light at all. IN THE FIRMAMENT OF HEAVEN. This is the firmament which includes all the others, since it receives all lights and it illumines the one which has no light of its own. R. Isaac said: 'Even that firmament which has no light of its own is called by us "the kingdom of heaven" and "the land of Israel" and "the land of the living". It is the heaven which illumines this firmament. Hence the word meoroth is written defectively, to show that without Vau there would be death to the world. Everything is included in it, and through it Lilith also finds a place in the world. (We derive this from the recurrence of the word "there" in the sentences: "the small and the great are there" (Job. III, 19). "The Lord shall be with us there in majesty" (Is. XXXIII, 21), and "Lilith reposeth there" (Is. XXXIV, 14).") R. Eleazar said: "The word meoroth (lights), being written defectively, indicates a shining body which has no light of its own, but only reflects the light of other more luminous bodies. It is written: "Behold, the ark of the covenant, the Lord of all the earth" (Josh. III, 11). The ark here is the "unclear mirror"; the covenant is the "clear mirror". The ark is the receptacle for the Written Torah, whereas the covenant is the sun that illumines it. The covenant is the "lord of all the earth"; and on its account the ark is also called [34a] Adon (lord), which is the same as Adonai (the Lord). Observe that stars and planets exist through a covenant which is the firmament of the heaven, in which they are inscribed and engraved.' R. Yesa the Elder used to explain thus: "The words "let there be lights" refer to the moon, which is suspended in the firmament of the heaven. The words "and let them be for lights" indicate the sun. "They shall be for seasons", because seasons, holydays, new-moons and Sabbaths are determined by them. There are seven planets corresponding to seven firmaments, and by all the world is regulated. The supernal world is above them. There are two worlds, an upper world and a lower world, the lower being on the pattern of the upper. There is a higher king and a lower king. It is written: "The Lord reigneth, the Lord hath reigned, the Lord will reign for evermore", i.e. "the Lord reigneth" above, "the Lord hath reigned" in the middle, "the Lord will reign" below.' R. Aha said: "The Lord" refers to the supernal Wisdom; "reigneth", to the supernal world which is the world to come. "The Lord hath reigned" refers to the "beauty of Israel"; "the Lord will reign" signifies the ark of the covenant. At another time David reversed the order and said, "The Lord is king for ever and ever" (Ps. X, 16), i.e. "the Lord is king", below, "forever", in the middle, "and ever", above, for there is the reunion and the perfection of all. God "is king" above, and "will reign" below.'
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RECTNÍž˘Üľ˝BuŠçĚőđ˝Č˘ ĚĺółŚŕA˝żÍuV̤vAuCXGĚnvAťľÄuśŻéŇĚnvĆÄńŢܡB ąĚĺóđĆçˇĚÍVšB ľ˝ŞÁÄA@EŞČŻę΢EÉŞKęéąĆ𦷽ßÉAIXmeorothiőjƢ¤PęÍsŽSÉŠęĢܡB ťąÉ͡×ÄŞÜÜęĨčAXŕťęđʾĢEĚĹĚęđŠÂŻÜˇB i˝żÍąęđAśÍĚĹuťąvƢ¤žtŞJčÔľoÄéąĆŠçąŤoľÜˇBuŹł˘Ňŕ卢Ň໱ɢéviuLIIIA19jBuĺÍĐľđŕÁÄťąÉ˝żĆĆŕɨçęéĹľĺ¤viIs.XXXIIIA 21)AťľÄuXÍťąĹxńŢév(Is. XXXIV, 14)Bv)
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uŠćA_ńĚ ASĺnĚĺviV ALIIIA11jĆŠęĢܡB ąąĹĚ arkÍus§žČžvšB _ńÍu§žČžvšB ÍŹśťłę˝Ľ@Ěüę¨Ĺ éĚÉÎľA_ńÍťęđĆ硞zšB _ńÍuSĺnĚĺvšB ťĚ˝ßA Í [34a] Ah (ĺ) ĆŕÄÎęAąęÍAhiC (ĺ) ĆŻśĹˇB ŻâfŻÍVĚĺóĹ é_ńđʾĜݾĨčA_ńÉÍťę窊ęAÜęĢéąĆÉھĞł˘Bv
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R. Abba said: "All those lights are collected in the firmament of the heaven to give light on the earth. What is this firmament that gives light upon the earth? It is, of course, that stream which flows and issues forth from Eden, as it is written, "And a river went forth from Eden to water the garden." For when the moon is dominant and is illumined by that stream which flows and issues forth, all the lower heavens and their hosts receive increased light, and the star which have charge of the earth all function and cause plants and trees to grow, and enrich the earth, and even the waters and the fishes of the sea are more productive. Many emissaries of divine justice also traverse the world, because all are in good spirits and full of energy when there is gladness in the king's palace, and even the beings which hover on the outskirts are glad and fly about the world; and therefore it is necessary to take special care of young children.'
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AND GOD SET THEM IN THE FIRMAMENT OF THE HEAVEN, R. Aha said: 'When all of them were there they rejoiced in one another. Then the moon diminished its light in presence of the sun; all the light which it receives from the sun is to shine upon the earth, as it is written, "to give light upon the earth". R. Isaac said: 'It is written, "The light of the moon shall be as the light of the sun, and the light of the sun as the light of the seven days" (Is. xxx, 26). These seven days are the seven days of the Creation. R. Judah said: "They are the seven days of the consecration of the Tabernacle, when the world was restored to its original completeness, and the moon was not impaired by the evil serpent. This will again be at the time when "God shall wallow up death for ever" (Is. xxv, 8), and then "the Lord will be one and his name one"."
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LET THE WATERS SWARM WITH SWARMS OF LIVING CREATURES. R. Eleazar said: "These are the lower waters, which brought forth species corresponding to those abo so that there was a lower order and a higher order.' R. Hiya said: 'It was the upper waters which brought forth a "living soul, to wit, the soul of the first man, as it is written, "and the man became a living soul" (Gen. II, 7).' AND FOWL TO FLY ABOVE THE EARTH. These are the emissaries from the upper world which appear to men in visible shape. For there are others of whose existence man knows only by conjecture. These latter are referred to in the next verse in the words, "every winged fowl after its kind". The words "after its kind" are used in connection with the latter and not with the former, because the latter never take the forms of another species, whereas the former do. Nevertheless, they do differ one from another. AND GOD CREATED THE GREAT SEA MONSTERS. These are the Leviathan and its female. AND EVERY LIVING CREATURE THAT CREEPETH. This is the soul of the creature which creeps to the four quarters of the globe, to wit, Lilith. WHEREWITH THE WATERS SWARMED, AFTER ITS KIND. It is the waters which nourish them. For when the wind blows from the South, the waters are released and flow to all sides, and ships pass to and fro, as it is written, "there go the ships, there is Leviathan whom thou hast formed to sport therein" (Ps. CIV, 26). EVERY WINGED FOWL AFTER ITS KIND: this refers, as already said, to the angels, as in the verse, "for a bird of the air shall carry the voice, and that which hath wings shall tell the matter" (Eccl. x, 20), R. Jose said: "They all have six wings, and never change their shape; hence it is written of them, "to their kind". i.e. that they are always angels. It is these who sweep through the world with six beats of their wings, who observe the actions of men and record them above; hence the Scripture says, "even in thy thought curse not the king, etc." (Ibid.). R. Hizkiah said: 'Just as it is written here, "living creature that creepeth", so elsewhere (Ps. CIV, 20) it is written, "wherein creep all the beasts (haytho) of the field." Just as here we interpret the word hayah of Lilith, so there we interpret the word haytho of the Hayyoth. For they all have sway when she has sway; they Commence to chant at each of the three watches of the night and go on without cessation, and of them it is written, "Ye that are the Lord's remembrancers, take ye no rest"(ls. LXII, 6).
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R. Simeon arose and spoke thus: 'My meditation disclosed to me that when God came to create man, all creatures trembled above and below. The sixth day was proceeding on its course when at length the divine decision was formed. Then the source of all lights shone forth and opened the gate of the East, for thence light issues. The South displayed in full power the light which it had inherited from the commencement, and joined hands with the East. The East took hold of the North, and the North awoke and spread forth and called aloud to the West to come and join him. Then the West went up into the North and united with it, and afterwards the South took hold of the West, and the South and the North, which are the fences of the Garden, surrounded it. Then the East approached the West, and the West was rejoiced and said to the others, "Let us make man in our image, after our likeness", embracing like us the four quarters and the higher and the lower. Then the East united with the West and produced him. Hence our Sages have said that man emerged from the site of the Temple. Further, the words "let us make man" may be taken to signify that God imparted to the lower beings who came from the side of the upper world the secret of forming the divine name "Adam", which embraces the upper and the lower in virtue of its three letters, aleph, daleth, and mim final. When these three letters descended below, together in their complete form, the name Adam was found to comprise male and female. The female was attached to the side of the male until God cast him into a deep slumber, during which he lay on the site of the Temple. God then sawed her off from him and adorned her like a bride and brought her to him, as it is written, "And he took one of his sides and closed up the place with flesh." (Gen. II, 21). I have found it stated in an old book that the word "one" here means "one woman", to wit, the original Lilith, who was with him and who conceived from him. Up to that time, however, she was not a help to him, as it is written, "but for Adam there was not found an help meet for him." Observe that Adam came last of all, it being fitting that he should find the world complete on his appearance.
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AND NO PLANT OF THE FIELD WAS YET IN THE EARTH ETC. R. Simeon said further: "These are [35a] the great trees which were planted out later, but as yet were tiny. We have stated that Adam and Eve were created side by side. Why were they not created face to face? Because "the Lord God had not yet caused it to rain upon the earth" (Gen. II, 5), and the union of heaven and earth was not yet firmly established. When the lower union was perfected and Adam and Eve were turned face to face, then the upper union was consummated. We know this from the case of the Tabernacle, of which we have learnt that another tabernacle was erected with it, and that the upper one was not raised till the lower one was raised; and similarly here. Further, since all was not yet in order above, Adam and Eve were not created face to face. The order of verses in the Scripture proves this: for first we read, "For the Lord God had not caused it to rain upon the earth", and then "there was not a man to till the ground", the meaning being that man was still defective, and only when Eve was perfected was he also perfected. This is further indicated by the fact that in the word vayisgor (and he closed) the letter samekh, which means "support", occurs for the first time in this section, as if to say that they now supported one another, as male and female. Similarly the lower and the upper world mutually support one another. For until the lower world was completed, that other world of which we have spoken was not completed. When this lower world was turned face to face to the upper, it became a support to the upper, for previously the work had been defective, because "the Lord God had not caused rain to fall upon the earth". Next, A MIST WENT UP FROM THE GROUND, to repair the deficiency below, by "watering the whole face of the ground". The rising of the mist signifies the yearning of the female for the male. According to another explanation, we supply the word "not" from the previous clause after "mist", the meaning being that God did not send rain because a mist had not gone up, etc., it being necessary for the impulse from below to set in motion the power above. So vapour first ascends from the earth to form the cloud. Similarly, the smoke of the sacrifice rises and creates harmony above, so that all unite, and in this way there is completion in the supernal realm. The impulse commences from below, and from this all is perfected. If the Community of Israel did not give the first impulse, the One above would not move to meet her, for by the yearning from below completion is effected above."
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THE TREE OF LIFE ALSO IN THE MIDST OF THE GARDEN, AND THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL. The Tree of Life, according to a tradition. extends over five hundred years' journey, and all the waters of Creation issue from its foot. This tree was in the middle of the Garden, and it collected all the waters of Creation, which afterwards flowed from it in different directions. For the perennially flowing stream rests upon this Garden and enters it, and the waters issuing from it divide into numbers of streams below which water the "beasts of the field", just as the waters originally issued from the supernal world and watered the celestial "mountains of pure balsam". THE TREE OF GOOD AND EVIL. This tree was not in the middle. It is called by this name because it draws sustenance from two opposite sides, which it distinguishes as clearly as one distinguishes sweet and bitter, and therefore it is called "good and evil". All those other plants rest upon it. Other supernal plants are also attached to it, which are called "cedars of Lebanon"; these are the six supernal days, the six days of the Creation which we have mentioned, which were indeed saplings which God first planted and then transferred to another place, [35b] where they were firmly established. R. Abba here remarked: 'How do we know that Adam and Eve were also planted out? From the verse, "the branch of my planting, the work of my hands, wherein I glory" (Is. LX, 21). They are called "the work of God's hands" because no other creatures were concerned in their formation. We have been taught that the plants at first were like the antennae of grasshoppers, and their light was feeble, until they were planted and firmly established, when their light was augmented and they were called gcedars of Lebanon". Adam and Eve also when they were first planted were not swathed in light nor did they emit a sweet odour; of a surety they were uprooted and replanted and duly established.""
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AND THE LORD GOD COMMANDED. According to our teachers, the word "commanded" here contains a prohibition of idolatry; "the Lord", of blasphemy; "God", of the perversion of justice; "the man", of murder; "saying", of adultery and incest; "from all the trees of the garden", of robbery: "thou mayest freely eat", of eating flesh from a living animal; and so we agree. OF ALL THE TREES OF THE GARDEN THOU SHALT SURELY EAT. This means that he was permitted to eat them all together, for, as we see, Abraham ate, Isaac and Jacob ate, and all the prophets ate and remained alive. This tree, however, was a tree of death, in so far that he who ate it by itself was bound to die, since he took poison. Hence it says, IN THE DAY THAT THOU EATEST THEREOF THOU SHALT SURELY DIE, because thereby he would be separating the shoots. R. Judah asked R. Simeon: 'What is the meaning of the dictum of the teachers, that Adam drew his foreskin?' He said: 'It means that he removed the holy covenant from its place; he abandoned the holy covenant and clung to the orlah and allowed himself to be seduced by the serpent.' The words OF THE FRUIT OF THE TREE (Gen. III, 3) signify the woman, of whom it is written, "Her feet go down to death, her steps take hold of the nether world" (Prov. V, 5). On this tree there was fruit, but not on a certain other. R. Jose said: "That tree which we mentioned was nurtured and fostered from above, and rejoiced thereat, as it says: "A river went forth from Eden to water the garden." The "garden" designates woman; this river entered it and watered it, and up to this point there was complete unity, for it is from this point onward that there is separation, as it is written, "and from there it parted".
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AND THE SERPENT. R. Isaac said: "This is the evil tempter." R. Judah said that it means literally a serpent. They consulted R. Simeon, and he said to them: 'Both are correct. It was Samael, and he appeared on a serpent, for the ideal form of the serpent is the Satan. We have learnt that at that moment Samael came down from heaven riding on this serpent, and all creatures saw his form and fled before him. They then entered into conversation with the woman, and the two brought death into the world. Of a surety Samael brought curses on the world through Wisdom and destroyed the first tree that God had created in the world. This responsibility rested on Samael until another holy tree came, namely Jacob, who wrested the blessings from him, in order that Samael might not be blessed above and Esau below. For Jacob was the reproduction of Adam, and he had the same beauty as Adam. Therefore as Samael withheld blessings from the first tree, so Jacob, who was such another tree as Adam, withheld blessings, both upper and lower, from Samael; and in doing so Jacob but took back his own. It is written: AND THE SERPENT WAS SUBTLE. This serpent is the evil tempter and the angel of death. It is because the serpent is the angel of death that it brought death to the world.' AND HE SAID TO THE WOMAN, YEA (af). R. Jose said: 'He commenced with af, and he brought af (wrath) upon the world. He said [36a] to the woman: "With this tree God created the world; eat therefore of it, and ye shall be like God, knowing good and evil, for through this knowledge he is called God." Said R. Judah: "This was not the way he spoke, for had he said that God created the world through this tree, he would have spoken correctly, for the tree was really "like the axe in the hand of him that hews with it". What he said, however, was that God ate of the tree and so built the world. "Therefore," he went on, "eat you of it and you shall create worlds. It is because God knows this that He has commanded you not to eat of it, for every artisan hates his fellow of the same craft." R. Isaac said: "The speech of the serpent was one tissue of falsehoods. His first remark, "Surely God hath said that ye shall not eat of all the trees of the garden" was a lie, because God had said, "of all the trees of the garden thou shalt surely eat", and all was permitted to him.' R. Jose said: 'With reference to the dictum quoted above, that God prohibited to why should all this have been necessary, seeing that Adam was still alone in the world? The answer is that all these prohibitions had reference to the tree alone, and were applicable to it. For whoever takes of it causes separation and associates himself with the lower hordes which are attached to it. He renders himself guilty of idolatry, murder, and adultery. Of idolatry, because he acknowledges the superior chieftains; of bloodshed, because that is inspired by this tree, which is of the side of Geburah (Force), under the charge of Samael; and of adultery, because the tree is of the female principle and is called "woman", and it is forbidden to make an appointment with a woman without her husband, for fear of suspicion of adultery. Hence all the prohibitions had reference to this tree, and when he ate of it he transgressed them all.' R. Judah said: "The way in which the serpent seduced Eve was as follows. He said to her: "See, I have touched the tree and yet am not dead; you also put your hand on it and you will not die" (for it was he who added on his own account the words "neither shall ye touch it"). AND THE WOMAN SAW THAT IT WAS GOOD. R. Isaac said that "saw" here means "perceived", to wit, through the pleasant odour that the tree emitted, which inspired in her a desire to eat of it. R. Jose said that she really "saw". Said R. Judah to him, 'How can this be, seeing that it says later that "their eyes were opened"?' He answered: "This "seeing" means really that she made a mental picture of the tree, seeing it and yet not seeing. THAT IT WAS GOOD. She saw that it was good, but this was not enough for her, so SHE TOOK OF ITS FRUIT, but not of the tree itself; she thus attached herself to the place of death, and brought death upon the world, and separated life from death. This sin, too, is the cause of the menstruation which keeps a woman apart from her husband.' (The Voice should never be separated from the Utterance, and he who separates them becomes dumb, and, being bereft of speech, returns to dust. R. Simeon said: 'It is written: "I was dumb with silence, I held my peace, having no good things to say, and my sorrow was stirred" (Ps. XXXIX, 3). This is the exclamation of the Community of Israel in exile; for then Voice is separated from Utterance, and no word is heard, and therefore Israel is "dumb with silence, etc." And Israel further say: "To thee praise is silent" (Ps. LXV, 2), i.e. the psalm of David is silent in exile and without voice.) According to a tradition, Eve pressed grapes and gave to Adam, and in this way brought death into the world. For death is attached to this tree. Its sway is by night, [36b] and during that time all creatures taste of death save those faithful ones who first entrust their souls to God, so that they are in due course restored to their place; hence it is written, "And thy faithfulness is at night" (Ps. XCII, 3)."
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Said R. Judah: "This was not the way he spoke, for had he said that God created the world through this tree, he would have spoken correctly, for the tree was really "like the axe in the hand of him that hews with it".
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AND THE EYES OF BOTH OF THEM WERE OPENED. R. Hiya says, their eyes were opened to the evil of the world, which they had not known hitherto. Then they knew that they were naked, since they had lost the celestial lustre which had formerly enveloped them, and of which they were now divested. AND THEY SEWED FIG LEAVES. They strove to cover themselves with the (delusive) images from the tree of which they had eaten, the so-called "leaves of the tree". AND THEY MADE THEMSELVES GIRDLES. R. Jose said: "When they obtained knowledge of this world and attached themselves to it, they observed that it was governed by those "leaves of the tree". They therefore sought in them a stronghold in this world, and so made themselves acquainted with all kinds of magical arts, in order to gird themselves with weapons of those leaves of the tree, for the purpose of selfprotection. R. Judah said: 'In this way three came up for judgement and were found guilty, and the terrestrial world was cursed and dislodged from its estate on account of the defilement of the serpent, until Israel stood before Mount Sinai. Afterwards God clothed Adam and Eve in garments soothing to the skin, as it is written, HE MADE THEM COATS OF SKIN (eor). At first they had had coats of light (eor), which procured them the service of the highest of the high, for the celestial angels used to come to enjoy that light: it is written, "For thou hast made him but little lower than the angels, and crownest him with glory and honour" (Ps. VIII, 6). Now after their sins they had only coats of skin (eor), good for the body but not for the soul.
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When they begat children, the first-born was the son of the (serpent's) slime. For two beings had intercourse with Eve, and she conceived from both and bore two children. Each followed one of the male parents, and their spirits parted, one to this side and one to the other, and similarly their characters. On the side of Cain are all the haunts of the evil species, from which come evil spirits and demons and necromancers. From the side of Abel comes a more merciful class, yet not wholly beneficial-good wine mixed with bad. The right kind was not produced until Seth came, who is the first ancestor of all the generations of the righteous, and from whom the world was propagated.
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From Cain come the shameless and wicked sinners of the world. R. Eleazar said: 'When Cain sinned, he was in great terror because he saw before him figures like armed warriors coming to kill him. When he repented, he said: BEHOLD THOU HAST DRIVEN ME OUT THIS DAY FROM THE FACE OF THE GROUND, AND FROM THY FACE SHALL I BE HID. By these words he meant: "I shall be kept away from my proper building." R. Abba said: "The word "face" here has the same meaning as in the verse, "and he hid not his face from him" (Ps. XXII, 25), i.e. providential care. Consequently he said, WHOSOEVER FINDETH ME SHALL SLAY ME. Therefore THE LORD APPOINTED A SIGN FOR CAIN. This sign was one of the twenty-two letters of the Torah, and God set it upon him to protect him."
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R. Judah said: 'Cain rose up against Abel and killed him because he inherited his nature from the side of Samael, who brought death into the world. He was jealous of Abel on account of his female, as indicated by the words, "and it came to pass when they were in the field", the word "field" signifying woman.' On R. Hiya objecting that, according to the text, Cain was wroth because his offering was not accepted, R. Judah answered that this was a further reason. R. Judah further expounded the words, "If thou doest well, shall there not be an uplifting?" "The word "uplifting"," he said, 'means the dignity which is due to a first-born, provided his actions warrant it. In the next clause, "If thou doest not well, sin coucheth at the door", this door [37a] is the door on high from which issue the chastisements for evil deeds in this world. The "sin" which couches at that door is the angel of death, who is ready to punish thee. The word "door" (petal, lit. opening) further contains an allusion to the New Year, the day of judgement, on which Adam was born." "Unto thee is his desire", i.e. he will not be content until thou art destroyed. "And thou shalt rule over him": the word "thou" contains a mystic allusion to the Almighty, who is also called "Thou". There is a dictum that God is supreme only when the wicked are destroyed, but our text indicates that when the angel of death destroys them, God "rules over him" to prevent him from ruining the world. R. Judah, however, explained the words "thou shalt rule over him" to mean "through repentance".
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R. Jose said: 'When the descendants of Cain spread through the world, they used to cut up the soil, and they had traits in common both with the upper and the lower beings." R. Isaac said: 'When Uzza and Azael fell from the abode of their sanctity above, they saw the daughters of mankind and sinned with them and begat children. These were the Nefilim (giants), of whom it is said, THE NEFILIM WERE IN THE EARTH (Gen. VI, 4). R. Hiya said: "The descendants of Cain were "the sons of God" (Ibid. 2). For Cain was born from Samael and his aspect was not like that of other human beings, and all who came from his stock were called "sons of God"." R. Judah said that the Nefilim were also called so. THE SAME WERE THE MIGHTY MEN. There were sixty on the earth, corresponding to the number above, as it is written, "Threescore mighty men are about it" (S.S. III, 7). WHICH WERE OF OLD, THE MEN OF NAME. R. Jose saw in the word "name" an indication that they were from the upper world, while R. Hiya saw in the word me'olam ("of old" or "from the world") an indication that they were from the terrestrial world, and that from there God moved them.
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R. Yesa asked the meaning of the words THIS IS THE BOOK OF THE GENERATIONS OF ADAM (Gen. V, 1). Said R. Abba to him: "There is here a very recondite allusion. According to the Rabbinical dictum, "three books are opened on New Year, one of the wholly righteous, [37b] etc." One is the supernal book from which issued the Whole, and from which issues also writing. The middle book unites the higher and the lower; it embraces all sides and is called the Written Torah of the first man. The third book is called that of the generations of man, and this is the book of the completely righteous.' IN THE DAY THAT GOD CREATED MAN IN THE LIKENESS OF GOD: for thereby indeed the whole was completed above and below, and both were established after one pattern. MALE AND FEMALE HE CREATED THEM: the one included in the other. R. Abba said: 'God did indeed send down a book to Adam, from which he became acquainted with the supernal wisdom. It came later into the hands of the "sons of God", the wise of their generation, and whoever was privileged to peruse it could learn from it supernal wisdom. This book was brought down to Adam by the "master of mysteries", preceded by three messengers. When Adam was expelled from the Garden of Eden, he tried to keep hold of this book, but it flew out of his hands. He thereupon supplicated God with tears for its return, and it was given back to him, in order that wisdom might not be forgotten of men, and that they might strive to obtain knowledge of their Master. Tradition further tells us that Enoch also had a book, which came from the same place as the book of the generations of Adam...
(Here follows a highly allusive passage identifying Enoch with "the lad" (v. Prov. XXII, 6), i.e. Metatron.)
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This is the source of the book known as "the book of Enoch". When God took him, He showed him all supernal mysteries, and the Tree of Life in the midst of the Garden and its leaves and branches, all of which can be found in his book. Happy are those of exalted piety to whom the supernal wisdom has been revealed, and from whom it will not be forgotten for ever, as it says, "The secret of the Lord is with them that fear him, and his secret to make them know it."
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AND THE LORD SAID, MY SPIRIT SHALL NOT STRIVE WITH MAN FOR EVER, FOR THAT HE ALSO IS FLESH. R. Aha said: 'At that time the stream which perennially flows used to draw forth the celestial spirit from the tree of life and pour it into the tree which harbours death, and so the spirit was continued in the body of men for great length of days, until they turned out bad and inclined to sin. Then the celestial spirit departed from that tree at the moment of the soul's entry into the sons of men.' R. Eleazar said that the word beshagam (for that he) signifies Moses, who caused the moon to shine, and this enabled men to abide in the world for great length of days. AND HIS DAYS SHALL BEA HUNDRED AND TWENTY YEARS. This is an allusion to Moses, through whose agency the Law was given and who thus bestowed life on men from the tree of life. And in truth had Israel not sinned, they would have been proof against death, since the tree of life had been brought down to them. All this was through Moses, who is called beshagam, and hence we have learnt: "Moses did not die, but he was gathered in [38a] from the world, and caused the moon to shine", being in this respect like the sun, which also after setting does not expire, but gives light to the moon. According to another explanation we translate, "for that it, to wit, the spirit, is also flesh", i.e. it is long converted into flesh, in the sense of following the body and seeking the pleasures of this world.
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All this was through Moses, who is called beshagam, and hence we have learnt: "Moses did not die, but he was gathered in [38a] from the world, and caused the moon to shine", being in this respect like the sun, which also after setting does not expire, but gives light to the moon.
According to another explanation we translate, "for that it, to wit, the spirit, is also flesh", i.e. it is long converted into flesh, in the sense of following the body and seeking the pleasures of this world.
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R. Isaac said: "The generations which followed in the steps of Seth were all pious and righteous. Subsequently, as mankind spread and multiplied, they learnt the arts of war, which they practised until Noah came and taught them the arts of peace and agriculture; for at first they used not to sow or reap, but afterwards they found this necessary, as it is written, "While the earth remaineth, seedtime and harvest, etc. (Gen. VIII, 22)."
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R. Eleazar said: 'God will one day re-establish the world and strengthen the spirit of the sons of men so that they may prolong their days for ever, as it is written, "For as the days of a tree shall be the days of my people, etc." (Is. LXV. 22), and also, "He hath swallowed up death for ever, and the Lord God will wipe away tears from all faces, and the reproach of his people shall he take away from off all the earth, for the Lord hath spoken it" (Ibid. XXV, 8)."
Here closes the second exposition of the section Bereshith. A third commences on the fifth line of p. 39b, goes on to the eighth line of p. 40a, and is then interrupted and resumed towards the end of p. 45b. Pp. 38a-39b and 40a-45b contain a dissertation, or rather three allied dissertations, on the abodes of the righteous in Paradise, and of the Hebalosh), These really constitute a separate work called Health, and therefore have not been included in this translation
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IN THE BEGINNING (Gen. I, 1), R. Judah said: "There were two houses, the first house and the second house, one higher and one lower. There are two he's, one higher and one lower; all, however, form only one. The higher beth opens the gates to every side, and when combined with reshith forms the "beginning" in the list of the component parts of the building.' R. Isaac said in the name of R. Eleazar: "This bereshith is the comprehensive form in which all forms are embraced. This is the inner meaning of the words, "this was the appearance of the likeness of the glory of the Lord" (Ezek. I, 28); to wit, the appearance in which the six others are discernible. Hence we analyse the word bereshith into bara shith (created six). When the six colours enter into this appearance, it makes itself ready to reflect them, and through them to keep the world going. Yet the credit for this must be ascribed not to this grade alone, but to all the six.' R. Jose quoted here the verse, The flowers appear on the earth, the time of singing is come, and the voice of the turtle is heard in our land (S. S. II, 12). "The flowers",' he said, 'allude to the six grades. The words "they appear on the earth" mean that they are forms which are reflected by the grade so called. It is then that "the time of singing is come", to wit, of praise and laudation." R. Abba said: "The uppermost world is shrouded in mystery and all its attributes likewise, because it forms a day separate from all other days. When it created and produced, it produced those other six. On account of its incomprehensibility, the Scripture opens with the word bereshith, "it created six", without saying what created. But when it came to the lower creation, it gave a name to the creator, who was now discoverable, and said: "Elohim created the heavens and the earth." Thus the first, which is the higher, remains shrouded in mystery, while the lower is disclosed, so that the work of the Holy One, blessed be He, should be ever both hidden and disclosed. Similarly, the holy name is also, in the esoteric doctrine, both hidden and disclosed."
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RECTNÍR.GAU̟ɨ˘Äž˘Üľ˝uąĚbereshithxVXÍA çäé`ÔŞďÜłęéLÍÍĚŕĚšBąęŞAuąęÍĺĚhőÉ˝pĹ Á˝(Ezek. I, 28)vĚŕIӥšB ÂÜčAźĚ6ÂŞŻĘĹŤéOĎšB ľ˝ŞÁÄAbereshithƢ¤Pęđbara shithin˘łę˝6jɪ;ܡB 6 ÂĚFŞąĚOĎÉüéĆAťęŠĚŞťęçđ˝fľAťęçđʾĢEđۡéőŞŽ˘ÜˇB ľŠľAąĚ÷ŃÍąĚixjžŻĹÍČA6 ÂSÉAšçęé׍šBv
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đōȢ˝ßAšÍuZÂđn˘ľ˝vđÓĄˇéxVgƢ¤žtĹnÜčܡŞA˝Şn˘łę˝ŠÉ¢ÄÍGęĢܚńB ľŠľAşĘĚn˘ÉÖľÄÍAĄâŠŞÂ\ÉČÁ˝n˘ĺÉźOđ^ŚAuGqŞVĆnđn˘ľ˝vĆ čܡBąĚć¤ÉAćč˘ŕĚĹ éOŇÍäÉďÜę˝ÜÜšŞAćčá˘ŕĚÍžçŠÉłęéĚĹAjłę˝šČéűĚŤÍíÉBłęAÜ˝žçŠÉłęé׍šB ŻlÉAšČéźOŕAŕÖĚł`ɨ˘ÄÍABłęéąĆŕ ęÎAJŚłęéąĆŕ čܡBv
praise and laudation
created and produced
THE (eth) HEAVENS: the particle eth indicates that the lower heavens were also created for the lower world. Similarly, the word ve-eth in AND THE EARTH points to the lower earth and all its products after the supernal pattern.
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ŻlÉAuťľÄťĚĺnvĚ ve-eth Ƣ¤PęÍAVEĚp^[ÉąşwĚĺnƝ̡×ÄĚY¨đwľÜˇB
Now THE EARTH WAS FORMLESS AND VOID, as we have explained. "The earth" here is the upper earth, which has no light of its own. It "was" at first in its proper state, but now "void and without form", having diminished itself and its light. Tohu (formlessness), bohu (void), "darkness", and "spirit" were the four elements of the world which were comprised in it. Hence, "the earth was formless and void and darkness and spirit". [45b]
łÄA˝żŞŕžľ˝ć¤ÉAnÍ`ŞČAóĹľ˝B ąąĹĚunThe earthvĆÍAŠçĚőđ˝Č˘ăwĚn̹ƚB ťęÍĹÍKŘČóÔÉu čÜľ˝vŞAĄĹÍťęŠĚĆťĚő޸ľAuóĹ`Ş čÜšńvB ąĚ˘Eđ\ŹˇélÂĚvfÍATohuił`jABohuiłjAuĹvAuěvšB ľ˝ŞÁÄAuĺnÍ`ŞČAóĹ čAĂĹĆěĹľ˝vB [45b]
AND GOD SAID, LET THERE BE LIGHT. R. Isaac said: 'We learn from these words that God uprooted those shoots of which we have spoken and replanted them; hence the expression "and there was light", implying that light had already existed.' R. Judah confirmed this idea from the verse "light is sown for the Zaddik" (Ps. XCVII, 11), this being the one mentioned in the verse "Who aroused Righteousness (zedek) from the East, etc." (Is. XLI, 2),
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AND GOD SAW THE LIGHT AND DIVIDED. Said R. Isaac: "This implies, as we have explained, that he foresaw the works of the wicked and stored the light away.' R. Abba said: 'He saw its radiance flashing from one end of the world to the other, and concluded that it was better [46a] to store it R. Simeon said: "The expression "God saw the light that away in order that sinners might not have the benefit of it." I was good" means really "God decided that the light should it be only good", that is, that it should never be an instrument of wrath (cf. "that it was good in the eyes of the Lord to bless Israel", Num. XXIV, 1); and this is proved by the end of the verse, "And God divided the light from the darkness." For although He afterwards united light and darkness, yet this light continued to emanate from the supernal radiance, and through that radiance to bring gladness to all. This also is the Right Hand through which the most deeply graven letters (The letters Yod, Hé, Vau, of the sacred name) are crowned, as has been explained. The treasuring up of this primal light is referred to in the verse, "How great is thy goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee" (Ps. XXXI, 20)."
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AND THERE WAS EVENING AND THERE WAS MORNING, ONE DAY: evening from the side of darkness and morning from the side of light; and because they are joined together, the Scripture speaks of "one day". R. Judah said: "The reason why it is written "and there was evening and there was morning" for each day is to show that there is no day without night and no night without day, and the two cannot be separated.' R. Jose said: "The day in which the primal light emerged extended into all the other days; hence the word "day" is repeated with all of them.' R. Eleazar said: 'We learn this from the fact that the term "morning" is used in connection with all of them, and "morning" proceeds only from the side of the primal light.' R. Simeon said: "The first day accompanies all the others, and all are embraced in it, to show that there is no break between them and they all merge into one another.' Another explanation of the words "let there be light" is: "let there be an extending of this light downwards, to form the angels, who were created on the first day, and who have permanent existence on the right side." Further, the word eth in the fourth verse may be taken to indicate that the "unclear mirror" was created along with the "clear the angels, who proceed from the side of light and who all mirror". R. Eleazar says that it points to the creation of all continue to shine as brightly as at first.
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' Another explanation of the words "let there be light" is: "let there be an extending of this light downwards, to form the angels, who were created on the first day, and who have permanent existence on the right side." Further, the word eth in the fourth verse may be taken to indicate that the "unclear mirror" was created along with the "clear the angels, who proceed from the side of light and who all mirror". R. Eleazar says that it points to the creation of all continue to shine as brightly as at first.
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LET THERE BE A FIRMAMENT IN THE MIDST OF THE WATERS, R. Judah said: "By this the "upper waters" were separated from the "lower waters", the firmament being an extending of the waters, as has been explained. Similarly, "let it divide", to wit, the "upper waters" from the "lower waters"."
AND GOD MADE THE FIRMAMENT: the word "made" indicates that God exercised upon it particular care, and invested it with great power. R. Isaac said: 'On the second day was created Gehinnom for sinners; on the second day, too, was created conflict. On the second day the work begun was not finished, and therefore the words "and it was good" are not used in connection with it. Not till the third day was the work of the second finished; hence in the account of that day we find twice the expression "that it was good", once in reference to its own proper work, and once in reference to that of the second day. On the third day the deficiency of the second day was made good: discord was removed on it, and mercy was extended to the sinners in Gehinnom, the flames of which were moderated. Hence the second day is embraced in and completed by the third.' While studying one day with R. Simeon, R. Hiya said to him: 'You say that light was on the first day and darkness on the second, and the waters separated and discord arose on it-why was not the whole work finished on the first day, when the Right still comprised the Left?' He answered: "That is the very reason why there was discord, and hence it was necessary for the third day to intervene and to restore their amity.
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LET THE EARTH PUT FORTH GRASS: this indicates the union of the upper with the lower waters so as to bear fruit. The upper waters generate, and the lower call to them as the female to the male, because the upper waters are male and the lower female. R. Simeon said: All this takes place both above and below." Said R. Jose, 'If so, seeing that we have posited Elohim hayyim (living God) above, are we to posit plain Elohim below? Not so, but the truth is that generation is only below [46b) (according to our explanation of the words "these are the generations of the heavens and the earth when they were created(behibaream)h, or, as we explain, "which were created with he"), while the one above is the father of all; the other is a creation, and therefore it is the earth which brought forth products (toledoth), being made pregnant like a female by a male.' R. Eleazar said: 'All forces were latent in the earth from the first, but it did not bring forth its products till the sixth day, as it is written, "let the earth bring forth living soul". True, it is written that on the third day "the earth brought forth grass", but this only means that it brought its forces into a state of preparedness, and all its products remained latent in it till the due time. First it was "void and without form", then it was duly prepared and furnished with seeds and with grass, plants, and trees, and finally it put them forth. Similarly the luminaries did not emit their light till the due time."
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LET THERE BE LIGHTS IN THE FIRMAMENT OF THE HEAVEN. The omission of the vau from the word meoroth (so that it can be read meeroth (curses)) indicates the inclusion of the evil serpent which befouled the moon and separated it from the sun, thus causing the earth to be cursed (Gen. III, 17). The word yehi, being in the singular, shows that the word 'lights' refers to the moon, while 'the firmament of the heaven' refers to the sun. Thus the whole expression indicates that both were meant to be coupled together so as to illumine worlds both above and below, as shown by the expression 'above' ('al) the earth. All calculation (of time) is by the moon. R. Simeon said: 'Measurements and the determination of seasons and intercalary days are all made by the moon, and not by the higher spheres." Said R. Eleazar to him: Is that so? Do not our colleagues make all kinds of calculations and measurements (by the higher spheres)?' He answered, 'No. Calculation is made by the moon, and this is a basis for proceeding further." R. Eleazar further objected that it is written 'and they shall be for signs. R. Simeon answered that the word for signs (othoth) is written defectively (showing that only one is meant), while the expression 'they shall bef alludes to the many phases of the moon, which make it as it were a storehouse full of various objects, though it is always the one moon which is the basis of reckoning. Consider this. There is a certain point which is the beginning of number, and which cannot be further analysed. There is one point above, unrevealed and unknowable, which is the starting-point for numbering all entities hidden and recondite. Corresponding to it there is a point below which is knowable and which is the starting-point for all calculation and numbering; here, consequently, is the place for all measurements and determinations of seasons and intercalary days and festivals and holy-days and Sabbaths. Israel who cleave to God reckon by the moon, and so they ascend above, as it is written, 'and ye who clave unto the Lord your God, etc.' (Deut. IV, 4).
VĚĺóÉőŞ čܡć¤ÉB meoroth Ƣ¤PęŠç vau ŞČŞłęĢéĆmeeroth (ô˘)ĆÇßéć¤ÉAmeorothÍđľAđžzŠçŘ裾AťęÉćÁÄn đô¤´öĆČÁ˝×ŤČÖ(n˘L III) A17jƢ¤ÓĄŞÜÜęĢéąĆđŚľÄ˘ÜˇB uCFqvƢ¤PęÍP`Ĺ čAuővđÓĄľÄđžyľAuVĚĺóvƢ¤ę媞zđžyľÄ˘ÜˇBľ˝ŞÁÄAĺnĚuăv('al)Ƣ¤\ťŞŚˇć¤ÉASĚĚ\ťĹÍźűiĆžzjÍęĚÎĹAăƺ̟ű̢EđĆ硹ĆđÓĄľÄ˘˝ąĆđŚľÄ˘ÜˇB iÔĚjvZ͡×ÄÉćÁÄsíęܡB
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LET THE WATERS TEEM WITH SWARM OF LIVING CREATURES. R. Eleazar said: 'We have already explained that these (lower) waters teemed and produced, like those above; and so it is agreed.' AND BIRDS TO FLY ABOVE THE EARTH. The form yeofef (to fly) is peculiar. R. Simeon said: "There is here a mystic allusion.hBirds" refers to the angel Michael, of whom it is written, "And one of the Seraphim flew to me" (Is. VI, 6). "To fly" refers to Gabriel, of whom it is written, "The man Gabriel whom I had seen at first in a vision being caused to fly quickly." (Dan. I, 21) UPON THE EARTH: R. Abba says, "This is Raphael (lit. healer of God), who is charged to heal the earth, and through whom the earth is healed so as to furnish an abode for man, whom also he heals of his maladies.' ON THE FACE OF THE FIRMAMENT OF THE HEAVEN: this is Uriel. (All these names can be found in the text.) Hence the text proceeds: AND GOD CREATED THE GREAT SEA-MONSTERS. Said R. Eleazar: These are the seventy great chieftains appointed for the seventy nations, and for this they were created, to be in control of the earth. AND EVERY LIVING CREATURE THAT MOVETH: these designate Israel, whose [47a] soul actually are derived from the 'living' (hayah) of which we have spoken, and who are called 'one nation on the earth' WHICH THE WATERS BROUGHT FORTH ABUNDANTLY AFTER THEIR KINDS. This designates those who study the Torah AND EVERY WINGED FOWL AFTER ITS KIND: these are the righteous among them, in virtue of whom they are 'living soul'. According to another explanation, these are the angels sent as God's messengers into the world, of whom we have already spoken. R. Abba said that 'living soul' designates Israel because they are children to the Almighty, and their souls, which are holy, come from Him. From whence, then, come the souls of other peoples? R. Eleazar said: "They obtain souls from those sides of the left which convey impurity, and therefore they are all impure and defile those who have contact with them."
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ťľÄĺnĚăđňÔš˝ż tFtiňÔjƢ¤`ÍĆÁšB REVIÍž˘Üľ˝uąąÉÍ_éIČĂŚŞ čܡBuš˝żvĆÍVg~JGđwľÄ¨čAuťľÄZtBĚęÂŞÉňńĹŤ˝iIs. VIA6jvĆŠęĢܡBuňÔvÍKuGđwľÄ¨čAuŞśĹĹÉŠ˝jKuGŞfňÎłęĢܡB(_jG IA21)v
whose [47a] soul actually are derived from the 'living' (hayah) of which we have spoken, and who are called 'one nation on the earth' WHICH THE WATERS BROUGHT FORTH ABUNDANTLY AFTER THEIR KINDS.
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ťľÄŽˇ×ÄĚśŤ¨ĆÍCXGđwľÜˇBCXGĚ [47a] °ÍŔŰÉuśŤÄ˘évinjÉRľÄ¨čAunăĚęÂĚvĆÄÎęĢܡB
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AND THE LORD SAID, LET THE EARTH BRING FORTH LIVING SOUL, ETC. This includes all the other animals (except man), each after its kind. R. Eleazar said: "The repetition of the words "after its kind" confirms what we have said before, that "living soul" refers to Israel, who have holy living souls from above, and " cattle and creeping thing and beast of the earth" to the other peoples who are not "living soul", but who are as we have said."
ťľÄĺÍží˝AĺnÍśŤ˝°đśÝoˇć¤ÉB ąęÉÍAťĚí޲Ć̡̟×ÄĚŽ¨ (lÔđ) ŞÜÜęܡB R.GAUÍž˘Üľ˝BuwťĚŢÉíÁÄafter its kindxĚJčÔľÍA˝żŞČOÉq×˝ąĆđ tŻéŕĚšBwśŻé°xĆÍăEŠçĚšČ霍˝°đÂCXGAťľÄAuśŤÄ˘é°vĹÍȢŞA˝żŞžÁ˝˘˝uĆ{A¤ŕĚAĺnĚbvŠçźĚlXƢ¤íŢĚá˘ĹˇB
LET US MAKE MAN IN OUR IMAGE, AFTER OUR LIKENESS, i.e. partaking of six directions, compounded of all, after the supernal pattern, with limbs arranged so as to suggest the esoteric Wisdom, altogether an exceptional creature. 'Let us make man': the word adam (man) implies male and female, created wholly through the supernal and holy Wisdom. 'In our image, after our likeness': the two being combined, so that man should be unique in the world and ruler over all.
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AND GOD SAW ALL (eth kol) THAT HE HAD MADE, AND BEHOLD, IT WAS VERY GOOD. Here the word 'very' makes good the omission of the words 'that it was good' in the account of the second day. On the second day death was created, and, according to our colleagues, the expression 'very good' refers to death, 'And God saw, etc.' Assuredly He had seen all before, but the Scripture here indicates by the accusative particle eth that God now saw also all the generations which were to be, and everything which was to happen in the world in each generation before it came into existence. 'Which he had made': these words indicate all the works of the creative period (recounted in the section Bereshith), in which was created the foundation and basis of all that was to be and come to pass in the world subsequently. God foresaw all, and placed all potentially in the work of the creation. The word ha-shishi (the sixth) here contains the definite article, which was not used in numbering the other days. This is to indicate that when the world was finished the male and female were united so as to form a single whole-hé with 'sixth', which is the foundation. 'Were finished': this indicates that they were completed in every detail; they were completed from every side, and fully equipped with everything.
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R. Eleazar discoursed on the text: How great is thy goodness which thou hast laid up for them that fear thee, thou hast wrought for them that put their trust in thee, before the sons of men (Ps. XXXI, 20). He said: 'God created man in the world and gave him the faculty to perfect himself in His service and to direct his ways so as to merit the enjoyment of that celestial light which God has hidden and reserved for the righteous, as it is written, "Eye has not seen, O Lord, besides thee what thou wilt do for him that waits for thee" (Is. LXIV, 3). It is through the Torah that man can make himself worthy of that light. For whoever studies the Torah every day is earning a share in the future world, and is even accounted a builder of worlds, because through the Torah the world has been built and completed; so the Scripture says, "The Lord founded the earth with Wisdom (i.e. the Torah), he established the heavens with Understanding" (Prov. III, 19), and again, "And 1 (the Torah) was a craftsman with him, and I was his delight every day" (Ibid. VIII, 30). Thus whoever studies the Torah completes the world and preserves it. Further, God made the world through a breath, and through a breath it is preserved - the breath of those who assiduously study the Torah, and still more the breath of school-children, when reciting their lesson. By "great goodness" in this verse is meant the stored-up blessing, and by "those that fear Thee", those that fear sin. "Thou hast wrought for them that trust in Thee": the implied object of "wrought" is the work of creation.' R. Abba says, it is the Garden of Eden, which God has cunningly wrought upon the earth after the supernal pattern for the righteous to seize and hold [47b]; hence it is written "before the sons of men", since this one is in the presence of men, while the other is in the presence of the holy angels. R. Simeon said: "The Garden of Eden above is said to be "before the sons of men" because in it are gathered the righteous who perform the will of their Master'.
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ťęŚ͹¤žÁĢܡAuĺÍbqiÂÜčTorahjÉćÁÄĺnđzŤAđÍÉćÁÄVđݧľ˝viâźžIIIA19jAťľÄuťľÄiTorahjÍŢĆĆŕÉElĹ čA ťľÄÍúŢĚěŃĹľ˝iŻ VIIIA30jvB ľ˝ŞÁÄATorahđ¤ˇéŇÍNĹŕ˘E𮬳šAťęđ۾ܡB łçÉA_ÍÄzđʾĢEđěčAĽ@đMSÉסélXĚÄzAłçÉÍłPđĂĽˇéĆŤĚwśĚÄzđʾĢEŞŰłęĢܡB
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AND WERE FINISHED: implying that all the work which was to be done, both above and below, was finished. THE HEAVEN AND THE EARTH: above and below. R. Simeon said: "These words designate the general fabric of the Written Law, and the general fabric of the Oral Law. The words AND ALL THEIR HOSTS designate the details of the Torah, the seventy alternative explanations of the Torah; while the words AND THEY WERE COMPLETED imply that the two Torahs are complementary to one another. Or again, "heaven and earth" may be interpreted as the general and the particular, and "all their hosts" as the inner meanings of the Torah, its rules concerning clean and unclean, etc. AND GOD FINISHED BY MEANS OF THE SEVENTH DAY: this is the Oral Law, which is the "seventh day", and through which the world was completed and the whole is preserved. HIS WORK WHICH HE HAD MADE, but not the whole of His work, because it was the Written Torah which produced the Whole through the power of the Writing which issued from Wisdom. The words "on the seventh day" are used here three times, viz. "and God finished on the seventh day", "and he rested on the seventh day", and "and God blessed the seventh day". The "seventh day" in the first of these quotations is the Oral Torah, because with this seventh day the world was completed, as we have said. "And he rested on the seventh day" refers to the "Foundation of the world". In the book of R. Yeba the Elder it says that this is the Jubilee, and hence it is written here "from the whole of his work" because the Whole issues from it. We, however, interpret it of the Foundation, because this is the chief source of rest and contentment. And "God blessed the seventh day" refers to the High Priest, who blesses all, and who always takes the first share, as we have learnt: "The High Priest takes the first share, and blessings open with him, and he is called seventh" R. Yesa the Elder says: These two mentions of the "seventh day" refer one to the Foundation of the world and one to the Column of the centre. AND HE SANCTIFIED IT: the word otho (it) means also "his sign" (cf. 11 Sam. xv, 25), and so refers to the place in which the sign of the covenant is fixed. This is the abode of all the celestial sanctifications, and from it they descend upon the community of Israel to bestow upon it all kinds of luxuries and dainties. This may be illustrated from the verse "From Asher his bread is fat, and he shall give the dainties of a king" (Gen. XLIX, 20). "Asher" we interpret as the perfect covenant. "His bread is fat" means that what was bread of affliction has been converted into bread of luxury. The "king" is the community of Israel, to whom it gives all the luxuries in the world. FOR ON IT HE RESTED: in it all find rest and contentment, upper and lower, and in it is the Sabbath for rest. WHICH GOD CREATED TO MAKE: As "remembering" finds its fulfilment in "keeping", so here "creating" is implemented by "making", to establish firmly the work of the world; "to make" indicates the world's artificer, through whom the whole is carried on." R. Simeon further explained the verse as follows. He said: "It is written, Who keepeth the covenant and the kindness (Deut. v, 10). "Who keepeth" indicates the community of Israel; "the covenant" indicates the Foundation of the world; "kindness" indicates Abraham. The community of Israel is that which keeps the covenant and the kindness. and it is called "keeper of Israel", and guards the gate of the Whole, and on it depend all the works of the world. This it is which "God created to make", i.e. to perfect and finish all the whole, and to bring forth spirits and souls and even spirits and demons. Do not think that these also are not for the good of the world, for they serve for the punishment of the wicked, whom they find out and admonish; for he who proceeds towards the left becomes entangled in the left side, and is set upon by them. Hence they are of use.
make@@@refers
to combining some items together without any creativity,
create@@ something into existence, something
unique that has been produced for the first time.
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gWe read that God said with regard to Solomon, "I will chasten him with the rod of men and with the plagues of the children of men" (II Sam. VII, 14). These "plagues of the children of men" are the demons. They were created just at the moment when the Sabbath was sanctified.¹ and they were left spirit without body. These are the creatures which were not [48a] finished; they are from the left, dross of gold, and because they were not finished and remained defective, the holy name is not mentioned in connection with them, and they do not cleave to it, and are in great terror of it. The holy name does not rest upon anything defective. Hence a man who departs from life defective through not having left a son behind him cannot attach himself to the holy name, and is not admitted within the curtain, because he is defective, and a tree which has been uprooted must be planted over again; for the holy name is perfect on every side, and no defect can attach to it. Those creatures we have mentioned are rejected both above and below, and therefore they have no sure place either above or below. It is these which are meant by the words" which God created to make", i.e. they were not made into finished beings either above or below. You may ask, seeing that they are spirits, why were not these beings finished off above? The answer is that they were not finished below on the earth, and therefore they were not finished above. They all have their origin in the side of the left; they are invisible to men and hover round them to do them mischief. They have three features in common with the angels and three in common with human beings, as has been laid down elsewhere. After they had been created, they were left behind the millstones of the chasm of the great abyss during the night and the day of Sabbath. When the sanctity of the day expired, they came out into the world in their unfinished state and commenced flying about in all directions. They became a great danger to the world, because with them the whole of the left side roused itself and the fire of Gehinnom began to flash, and all the denizens of the left side commenced to roam about the world. They sought to clothe themselves in bodies, but were not able. Hence we require protection against them, and therefore the recital of the "hymn of accidents" (Ps. XCI) has been prescribed for every occasion when danger is threatened from them. For when the Sabbath is sanctified on Friday evening, a tabernacle of peace descends from heaven and is spread over the world. This tabernacle of peace is the Sabbath, and when it comes down, all evil spirits and demons and all the creatures which defile hide themselves within the orifice of the millstones of the chasm of the great abyss. For when sanctity spreads over the world, the spirit of uncleanliness remains inactive, since the two shun one another. Hence the world is under special protection (on the Sabbath eve), and we do not require to say the prayer "who keepeth his people Israel for ever, amen". This prayer has been prescribed for week-days, when protection is needed. But on Sabbath a tabernacle of peace is spread over the world, which is thus sheltered on all sides. Even the sinners in Gehinnom are protected, and all beings are at peace, both in the upper and lower spheres, and therefore we conclude our prayer this day with the words "who spreads a tabernacle of peace over us and over all his people Israel and over Jerusalem". (The reason why Jerusalem is mentioned is because it is the abode of the tabernacle.) Thus it behoves us to invite that tabernacle to spread itself over us and to rest upon us and to shield us as a mother shields her children, so that we should feel secure on every side. See now, when Israel by reciting this blessing invite this tabernacle of peace to their homes as a holy guest, a divine sanctity comes down and spreads its wings over Israel like a mother encompassing her children. Then all evil spirits disappear from the world, and Israel are at rest under the sheltering sanctity of their Master. Further, this tabernacle of peace imparts new souls to her children. For souls have their abode in her and issue from her, and so when she comes down and spreads her wings over her children, it sheds a new soul on each one of them. R. Simeon said further: "It is on this account that, as we have learnt, Sabbath is a mirror of the future world. For this same reason, too, the Sabbatical year and the Jubilee mirror one another. This additional soul descends from the mystic force implied in the word zachor (remember) upon the tabernacle of peace, being taken [48b] from the future world, and the tabernacle gives it to the holy people, who are gladdened by it and enabled to forget all worldly matters and all their troubles and sorrows, thus realising the words of the prophet, "on the day that the Lord shall give thee rest from thy sorrow, and from thy trouble, and from the hard service, etc." (Is. XIV, 3). Therefore on Friday night a man should have a full-course meal, to show that this tabernacle of peace has been formed by a union of all principles, provided only that he leaves himself enough for one meal the next day, or, according to others (and this is more correct), for two meals. All the more so, of course, if he has more than enough left for the next day. For children two dishes are enough; (al. Two dishes should be the minimum) and so the colleagues agreed. The function of lighting the Sabbath light has been entrusted to the women of the holy people: as the colleagues put it, "woman put out the light of the world and brought darkness, etc."; and so we agree. There is, however, a more esoteric reason. This tabernacle of peace is the Matron of the world, and the souls which are the celestial lamp abide in her. Hence it behoves the matron to kindle the light, because thereby she is attaching herself to her rightful place and performing her rightful function. A woman should kindle the Sabbath light with zest and gladness, because it is a great honour for her, and, further, she qualifies herself thereby to become the mother of holy offspring who will grow to be shining lights of learning and piety and will spread peace in the world, and she also procures long life for her husband. Hence she should be very careful to observe this ceremony. Observe that the words "remember" and "keep" in the commandment of the Sabbath (Ex. XX, 8, and Deut. V, 12). Both apply equally to the day and to the night; nevertheless "remember" has a more special application to the man and "keep" to the woman, whose chief observance is at night."'
evil spirits @uŤěvĆÍŚÝhÝđřŚ˝Ü̢ܹđłÜćÁĢéě
demons@@@uŤvĆÍÂľ˝VgĚąĆA
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AND THE LORD GOD BUILT (vayiven) THE SIDE WHICH HE HAD TAKEN FROM THE MAN, ETC. Said R. Simeon: It is written, God understandeth the way thereof and he knoweth the place thereof (Job XXVIII, 23). This verse may be taken in many ways. One is that the word "understood" (hevin) has the same sense as vayiven in the second chapter of Genesis. Hence the "side" here is the Oral Law, which forms a "way", as it is written, "who maketh a way in the sea" (Is. XLIII, 16). Similarly, "place" here can be interpreted as the Written Law, which is a source of knowledge. The double name "Lord God" is used to show that it was completed in all details, Hence it is called both Hokmah (wisdom) and Binah (understanding). "The side" (gela") is the unclear mirror, as it is written, "they rejoiced at my halting (be-zal'i) and gathered together" (Ps. xxxv, 15). "Which he took from the man": because the Oral Law issued from the Written Torah. INTO A WOMAN: to be linked with the flame of the left side, because the Torah was given from the side of Geburah. Further, ishah (woman) may be analysed into esh hé (fire of he), signifying the union of the two. AND HE BROUGHT HER TO THE MAN: as much as to say that the Oral Torah must not be studied by itself, but in conjunction with the Written Torah, which then nourishes and supports it and provides all its needs. (We have similarly explained the words "and the earth".) We learn from this passage that when a man gives his daughter in marriage, up to the time of the wedding the father and mother are responsible for her upkeep, but once she is married the husband has to support her and provide all her necessaries. For it first says here that the Lord God built up the side, i.e. that the Father and Mother provided for her, but afterwards "he brought her to the man", that they might be closely united to one another, and the man might thenceforth provide all her requirements. [49a] According to another explanation this verse has a deep esoteric meaning, viz. that the primal point is unknowable save to God, who "understands its way", i.e. the future world, while "He", i.e. the great inscrutable called hu (he) "knows its place"."
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AND THE LORD GOD FORMED THE MAN. At this point he was completely formed so as to partake both of the Right and of the Left. We laid down before that he was wholly under the aegis of the good inclination: now God formed him with both good and evil inclination with the good inclination for himself, and the evil inclination to turn towards the female. Esoterically speaking, we learn from here that the North is always attracted to the female and attaches itself to her, and therefore she is called isha (i.e. esh hé, fire of he). Observe this. The good inclination and the evil inclination are in harmony only because they share the female, who is attached to both, in this way: first the evil inclination sues for her and they unite with one another, and when they are united the good inclination, which is joy, rouses itself and draws her to itself, and so she is shared by both and reconciles them. Hence it is written, "and the Lord God formed man", the double name being made responsible both for the good and the evil inclination. THE MAN: as we have explained, male and female, together and not separated, so as to turn face to face. Hence it is written DUST FROM THE GROUND. The use of the word "ground" (adamah) here must be explained. When the wife is joined with the husband she is called by the name of the husband; thus the correlatives ish (man) and ishah, zaddik (righteous one), and zedek, 'ofer (buck) and 'efar, sebi (hart), and sibia. So, too, with the words asher (which) and asherah. It says, "Thou shalt not plant thee an Asherah (grove) of any kind of tree beside the altar of the Lord thy God which (asher) thou shalt make thee.' Are we to suppose that anywhere else it is permitted? The truth is that the He is called Asherah, after the name of its spouse, Asher, and the meaning of the verse is therefore: 'thou shalt not plant another asherah by the side of the altar which is established upon this." Observe that throughout the Scriptures the worshippers of the sun are called servants of Baal and the worshippers of the moon servants of Asherah; hence the combination 'to Baal and Asherah.' If this is so (that Asherah is the name of the Hé), why is it not used as a sacred name? The reason is that this name brings to mind the words of Leah, 'happy am I, for the daughters will call me happy (ishruni), but this one is not 'called happyf by other nations, and another is set up in its place; nay more, it is written, 'all that honoured her despise her' (Lam. I, 8). But the real altar is one that made of earth, as it is written, 'An altar of earth thou shalt make for me.' Hence 'dust from the earth'. AND HE BREATHED INTO HIS NOSTRILS THE BREATH OF LIFE. The breath of life was enclosed in the earth, which was made pregnant with it like a female impregnated by the male. So the dust and the breath were joined, and the dust became full of spirits and souls. AND THE MAN BECAME A LIVING SOUL. At this point he attained his proper form, and became a man to support and nourish the living soul.
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AND THE LORD GOD BUILT. Here also the full name of the Deity is used, indicating that the father and mother provided for her until she came to her husband. THE SIDE: 'black but comely'; she was the 'unclear mirror', but the father and mother tricked her out so as to make her acceptable to her husband. AND BROUGHT HER TO THE MAN. From this we learn that it is incumbent on the father and mother of the bride to transfer her to the charge of the bridegroom; so we read 'my daughter I have given to this man' (Deut. XXII, 16). From that point the husband is to come to her, since the house is hers; so it is written eand he came to her' (Gen. XXIX, 23), 'and he came in to Rachel' (Ibid.). Of the father and mother it is written that they 'brought', but of the husband that he 'came', to show that he must obtain her permission. We make a similar reflection on the verse, 'And he prayed in the place and tarried ther." (Gen. XXVIII, 11), viz. that Jacob sought permission first. From this we learn that a man who desires his wife's society [49b] must first entreat and coax her; and if he cannot persuade her, he must not stay with her, for their companionship must be loving and unconstrained. It says further of Jacob that 'he tarried there because the sun had set', which shows that sexual intercourse is forbidden during the day. Further it says that 'he took of the stones of the place and put it under his head'. From this we learn that even a king who has a bed of gold with precious coverings, if his wife prepares for him a bed of stones, must leave his own bed and sleep on the one which she prepares, as it is written, 'and he lay down in that place. Observe that it says here AND THE MAN SAID, THIS TIME, ETC., to show that he spoke to her lovingly so as to draw her to him and to win her affections. See how tender and coaxing is his language-bone of my bone and flesh of my flesh-to prove to her that they were one and inseparable. Then he began to sing her praises: THIS SHALL BE CALLED WOMAN, this is the peerless and incomparable one; this is the pride of the house, who surpasses all other women as a human being surpasses an ape. This one is perfect in all points, and alone merits the title of woman. Every word is inspired by love, like the verse 'Many daughters have done valiantly, but thou excellest them all' (Prov. XXXI, 29).THEREFORE A MAN SHALL LEAVE HIS FATHER AND HIS MOTHER AND CLEAVE TO HIS WIFE, AND THEY SHALL BE ONE FLESH: all this, too, was to win her affection and to draw her closer.
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this is the pride of the house, who surpasses all other women as a human being surpasses an ape.
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AND THE SERPENT WAS SUBTLE. After the man had addressed all these words to the woman, the evil inclination awoke, prompting him to seek to unite with her in carnal desire, and to entice her to things in which the evil inclination takes delight, until at last THE WOMAN SAW THAT THE TREE WAS GOOD FOR FOOD, AND THAT IT WAS A DELIGHT FOR THE EYES AND SHE TOOK OF THE FRUIT THEREOF AND ATE@-giving ready admission to the evil inclination-@AND GAVE ALSO UNTO HER HUSBAND WITH HER: it was she now who sought to awaken desire in him, so as to win his love and affection. This account shows the proceedings of human beings after the model of those above. Said R. Eleazar, 'If so, what are we to make of the evil inclination seizing the female above?" He said: 'It has already been observed that one set (Left and Right) is above and one set below, viz. the good inclination and the evil inclination; the good inclination on the right and the evil inclination on the left. The Left above seizes the female to join with her in the body, as it is written, "his left hand under my head, etc." (S. S. 11, 6). In this way the passage can be interpreted as applying both above and below. The rest of the points are not at all recondite, and a child almost could elucidate them; and the colleagues have noted them."
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R. Simeon was once going to Tiberias accompanied by R. Jose and R. Judah and R. Hiya. On the way they saw R. Phineas coming towards them. When they met, they dismounted and sat down under a large tree. Said R. Phineas, Now that I am sitting here, I should like to hear some of those wonderful ideas to which you daily give utterance R. Simeon thereupon opened a discourse with the text, And he went on his journeys from the South even unto Bethel,@unto the place where his tent was at first, between Bethel and Ai (Gen. XIII, 3). He said: "The word "journeys" is used here where we might have expected "journey", to indicate that the Shekinah was journeying with him. It is incumbent on a man to be ever "male and female", in order that his faith may be firm, and that the Shekinah may never depart from him. What, then, you will say, of a man who goes on a journey and, being absent from his wife, is no longer "male and female"? His remedy is to pray to God before he starts his journey, while he is still "male and female", in order to draw to himself the presence of his Master. When he has offered his prayer and thanksgiving and the Shekinah rests on him, then he can depart, for through his union with the Shekinah he has become "male and female" in the country as he was "male and female" in the town, as it is written: Righteousness (zedek, the female of zaddik) shall go before him and shall place his footsteps on the way" (Ps. LXX 14) Observe this. All [50a] the time that a man is on his travels he should be very careful of his actions, in order that the celestial partner may not desert him and leave him defective, through lacking the union with the female. If this was necessary when his wife was with him, how much more so is it necessary when a heavenly partner is attached to him? All the more so since this heavenly partner guards him on the way all the time until he returns home. When he does reach home again, it is his duty to give his wife some pleasure, because it is she who procured for him this heavenly partner. It is his duty to do this for two reasons. One is that this pleasure is a religious pleasure, and one which gives joy to the Shekinah also, and what is more, by its means he spreads peace in the world, as it is written, "Thou shalt know that thy tent is in peace, and thou shalt visit thy fold and not sin" (Job. V, 24). (Is it a sin, it may be asked, if he does not visit his wife? The answer is that it is so because he thereby derogates from the honour of the celestial partner who was joined with him on account of his wife.) The other is, that if his wife becomes pregnant, the celestial partner imparts to the child a holy soul, for this covenant is called the covenant of the Holy One, blessed be He. Therefore he should be as diligent to procure this gladness as to procure the gladness of the Sabbath, which is the partner of the Sages. Hence "thou shalt know that thy tent is in peace", since the Shekinah comes with thee and abides in thy house, and therefore "thou shalt visit thy house and not sin", by performing with gladness the religious duty of conjugal intercourse in the presence of the Shekinah. In this way the students of the Torah who separate from their wives during the six days of the week in order to devote themselves to study are accompanied by a heavenly partner in order that they may continue to be "male and female". When Sabbath comes, it is incumbent on them to gladden their wives for the sake of the honour of the heavenly partner, and to seek to perform the will of their Master, as has been said. Similarly again, if a man's wife is observing the days of her separation, during all those days that he waits for her the heavenly partner is associated with him, so that he is still "male and female". When his wife is purified, it is his duty to gladden her through the glad performance of a religious precept. All the reasons we have mentioned above apply to this case also. The esoteric doctrine is that men of true faith should concentrate their whole thought and purpose on this one (the Shekinah). You may object that, according to what has been said, a man enjoys greater dignity when he is on a journey than when he is at home, on account of the heavenly partner who is then associated with him. This is not so. For when a man is at home, the foundation of his house is the wife, for it is on account of her that the Shekinah departs not from the house. So our teachers have understood the verse, "and he brought her to the tent of his mother Sarah" (Gen. XXIV, 67), to indicate that with Rebecca the Shekinah came to Isaac's house. Esoterically speaking, the supernal Mother is found in company with the male only at the time when the house is prepared, and the male and female are joined. Then the supernal Mother pours forth blessings for them. Similarly the lower Mother is not found in company with the male save when the house is prepared and the male visits the female and they join together; then the lower Mother pours forth blessings for them. Hence the man in his house is to be encompassed by two females, like the Male above. There is an allusion to this in the verse "Unto ('ad) the desire of the everlasting hills" (Gen. XLIX, 26). This 'ad is the object of the desire of the "everlasting hills", viz. the supreme female, who is to prepare for him and beatify and bless him, and the secondary female, who is to be conjoined with him and to be supported by him. Similarly below, when the man is married the desire of the "everlasting hills" is towards him, and he is beatified by two females, one of the upper and one of the lower world-the upper one to pour blessings upon him, and the lower one to be supported by him and to be conjoined with him. So much for the man in his house. When, however, he goes forth on a journey, while the celestial Mother still accompanies him, the lower wife is left behind: so when he comes back he has to take measures to encompass himself with two females, as we have said.' Said R. Phineas: 'Even the angels above would not dare to open [50b] their mouths before thee."
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R. Simeon proceeded: 'In the same, way the Torah is situated between two houses, one recondite and on high, and the other more accessible. The one on high is the "Great Voice" referred to in the verse, "a great voice which did no cease" (Deut. v, 19). This Voice is in the recesses and is not heard or revealed, and when it issues from the throat it utters the aspirate without sound and it flows on without ceasing, though it is so tenuous as to be inaudible. From this issues the Torah, which is the voice of Jacob. The audible voice issues from the inaudible. In due course speech is attached to it, and through the force of that speech it emerges into the open. The voice of Jacob, which is the Torah, is thus attached to two females, to this inner voice which is inaudible, and to this outer voice which is heard. Strictly speaking, there are two which are inaudible and two which are heard. The two which are not heard are, first, the supernal Wisdom which is located in the Thought and is not disclosed or heard; and secondly the same Wisdom when it issues and discloses itself a little in a whisper which cannot be heard, being then called the "Great Voice", which is very tenuous and issues in a whisper. The two which are heard are those which issue from this source the voice of Jacob and the articulation which accompanies it. This "Great Voice" which cannot be heard is a "house" to the supernal Wisdom (the female is always called "house"), and the articulation we have mentioned is a "house" to the Voice of Jacob, which is the Torah, and therefore the Torah commences with the letter beth, which is, as it were, a "house" to it.' R. Simeon here drew a parallel between the creation of heaven and earth and of woman. "In the beginning God created",' he said, 'corresponds to "And the Lord God built the side"; "the heavens" corresponds to "and he brought her to the man"; "and the earth" corresponds to "bone from my bone", since this one assuredly is "the land of the living".
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R. Simeon further gave an exposition of the verse: The Lord said unto my lord, Sit at my right hand until I make thine enemies thy footstool (Ps. CX, 1). "The Lord saith unto my lord": "to wit, the upper grade said to the lower, "sit at my right hand", in order that the West should be linked with the South and the Left with the Right so as to break the power of the Gentiles. Or again, "The Lord" is (the celestial) Jacob, and "to my lord" is "the ark of the covenant, the lord of all the earth" (Josh, III, 11). According to another explanation, "the Lord" refers to the Jubilee and "my lord" to the Sabbatical Year (cf. Ex. XXI, 5, "I love my lord"). The words "sit at my right hand" are appropriate, because the Right is located in the Jubilee, and the Sabbatical Year craves to be linked with the Right. When it first came into being, the Sabbatical Year was not linked securely (to the supreme power) through either the Right or the Left. So when supreme power stretched forth its right arm to meet it and sought to secure itself, the created this world. It is because it is from the side of the Left that it has no sure basis till the time of the seventh millennium, when at length it will be linked through the Right. Then the Sabbatical Year, between the Right and the Left, will be securely based, there will be a new heaven and a new earth, and it will not depart from there for ever. According to this explanation, we must take the words "sit at my right hand" to refer only to a specified period, viz. "till I make thine enemies thy footstool", but not in perpetuity; for when that event has come to pass, it will not depart from there for ever, as it is written, "for thou shalt spread abroad on the right hand and on the left" (IS. LIV, 3), all being united. Similarly we can interpret the text "the heavens and the earth" to mean that the higher Shekinah and the lower Shekinah will be joined in the union of male and female; this has already been explained, as the colleagues have noted.'
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They now rose to depart, but R. Simeon said: 'I have still one thing more to tell you. It says in one place "For the Lord thy God is a consuming fire" (Deut. IV, 24), and in another place "Ye that clave to the Lord your God are all of you alive this day" (Deut. IV, 4). The apparent contradiction between these texts has already been discussed among the colleagues, but here is another explanation. It has already been established among the colleagues that there is a fire which consumes fire and destroys it, because there is one sort of fire stronger than another. Pursuing this idea, we may say that he who desires to penetrate to the mystery of the holy unity should contemplate the flame which rises from a burning coal or candle. The flame cannot rise save [51a] from some concrete body. Further, in the flame itself there are two lights: one white and luminous, and the other black, or blue. The white light is the higher of the two and rises steadily. The black or blue light is underneath the other which rests on it as on a pedestal. The two are inseparably connected, the white resting and being enthroned upon the black. (Herein is the inner significance of the fringe of blue) This blue or black base is in turn attached to something beneath it which keeps it in flame and impels it to cling to the white light above. This blue or black light sometimes turns red, but the white light above never changes its colour. The lower light, which is sometimes black, sometimes blue, and sometimes red, is a connecting link between the white light to which it is attached above and to the concrete body to which it is attached below, and which keeps it alight. This light always consumes anything which is under it or which is brought in contact with it, for such is its nature, to be a source of destruction and death. But the white light which is above it never consumes or destroys and never changes. Therefore Moses said, "For the Lord thy God is a consuming fire", literally consuming all that is beneath him; that is why he said "thy God" and not "our God", because Moses was in that white light above which does not consume or destroy. Now observe. The impulse through which this blue light is set aflame and attaches itself to the white light comes only from Israel, who cleave to it from below. Further, although it is the nature of this blue or black light to consume everything that is in contact with it beneath, yet Israel are able to cleave to it from below and still exist; so it is written, "and ye that cleave to the Lord your God are all of you alive this day". Your God and not our God: to wit, that blue or black flame which consumes and destroys all that cleaves to it from below; yet you cleave and are still alive. Above the white light and surrounding it is still another light scarcely perceptible, symbolical of the supreme essence. Thus the ascending flame symbolises the highest mysteries of wisdom."
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R. Phineas approached and kissed him, saying, 'Blessed be God who led my steps here.' They then accompanied R. Phineas on his way for three miles. When they came back, R. Simeon said: 'What I told you before furnishes a symbol of the sacred unification. The second hé of the holy name is the blue or black light which is attached to Yod, Hé, Vau, which are the white shining light. Sometimes this blue light is not hé but daleth; that is to say, when Israel do not cleave to it from below so as to make it burn and cling to the white light, it is daleth, but when they give it the impulse to cling to the white light, it is hé. For where male and female are not found together, hé is eliminated and only daleth is left (hence in Deut. XXII, 15, the word na'ar is used for "maiden" instead of na'arah, because she is not united with the male). But when the chain is complete, the hé cleaves to the white light and Israel cleave to it and feed its light without being destroyed This is the secret of the sacrifice. The ascending smoke kindles the blue light, which then attaches itself [51b] to the white light, so that the whole candle is completely alight. Since it is the nature of this blue light to destroy and consume everything which is in contact with it underneath, when the sacrifice is pleasing and the candle is completely alight, then, as in the case of Elijah, "the fire of the Lord descends and consumes the burnt-offering" (1 Kings XVIII, 38), this being a manifestation that the chain is complete, the blue light both cleaving to the white light and consuming the fat and flesh of the burnt-offering beneath it, for it does not consume what is beneath it save when it ascends and attaches itself to the white light. Then there is peace in all worlds, and the whole forms a unity. When the blue light has consumed all that is beneath it, the priests, the Levites, and the laity assemble at its foot with chanting, with meditation, and with prayer, the lamp burns above them, the lights are welded into one, worlds are illumined, and both those above and those below are blessed. Hence it is that "ye, even while cleaving to the Lord your God, are all alive this day". The word athem (you) here is preceded by the letter vau (and), to show that whereas the fat and the flesh which cleave to the flame are destroyed by it, you cleave to it and are still alive.'
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AND THEY HEARD THE VOICE OF THE LORD GOD WALKING IN THE GARDEN. (Note the form mithalech (walking) instead of the usual mehalech.) Until he sinned, man was gifted with the wisdom of celestial illumination, and he did not for an instant quit the Tree of Life. But when he was seduced by his desire to know what was below, he weakly followed it until he became separated from the Tree of Life, and knew evil and forsook good: hence the Scripture says 'for thou art not a God that hath pleasure in wickedness, [52b] evil shall not sojourn with thee' (Ps.V. 5). He who is drawn after evil may not abide with the Tree of Life. Before they sinned, the human pair used to hear a voice from above, and were endowed with the higher wisdom; they stood erect with heavenly radiance, and knew no fear. When they sinned, they were not able to stand up even before an earthly voice. A similar thing happened later with the Israelites. When Israel stood before Mount Sinai, the impurity of the serpent was removed from them, so that carnal passion was suppressed among them, and in consequence they were able to attach themselves to the Tree of Life, and their thoughts were turned to higher things and not to lower. Hence they were vouchsafed heavenly illuminations and knowledge which filled them with joy and gladness. Further, God girt them with cinctures of the letters of the Holy Name, which prevented the serpent from gaining power over them or defiling them as before. When they sinned by worshipping the calf, they were degraded from their high estate and lost their illumination, they were deprived of the protective girdle of the Holy Name and became exposed to the attacks of the evil serpent as before, and so brought death into the world. After their sin, it is related that 'Aaron and the children of Israel saw Moses, and behold, the skin of his face shone, and they were afraid to come nigh him' (Ex. XXXIV, 30). Before that, however, we are told that 'Israel saw the great hand' (Ibid. XIV, 31) on the Red Sea, and that at Mount Sinai they all saw celestial lights and were illumined with the vision of clear prophecy, as it is written, 'And all the people saw the voices' (Ibid. XX, 18), and by the Red Sea they saw God and did not fear, as it is written, "This is my God and I will praise him' (Ibid. XV, 2). But after they sinned, they were not able to look even on the face of the deputy (Moses). How was this? Because 'the children of Israel were deprived of their ornament from Mount Sinai', to wit, of the armour with which they were girt on Mount Sinai in order that the evil serpent should not have power over them. After this had been stripped from them we read that 'Moses took the tent and pitched it without the camp, afar off from the camp' (Ibid. XXXIII, 7). R. Eleazar explained the connection thus: 'When Moses perceived that Israel had been deprived of their heavenly armour, he said, "Of a surety the evil serpent will now come to dwell among them, and if the sanctuary remains here among them it will be defiled", and he therefore took the tent and pitched it outside, far from the camp. 'And he called it the tent of meeting.' It had been such before, but had been called the 'tent', simply. The epithet 'of meeting' was now given to it, according to R. Eleazar, in compliment, according to R. Abba, in disparagement. R. Eleazar defended his view on the ground that moed (meeting, appointed time) is the word used of the day when the moon is in full career, when its holiness is increased and it is free from defect; so here, Moses gave the tent this name to show that it had been removed from the contagion of the people. R. Abba argued that the simple name 'tent' has the same implication as in the verse 'a tent that shall not be removed, the stakes of which shall never be plucked up' (Is. XXXIII, 20), i.e. that it designates something which confers eternity on the world and saves it from death, whereas the epithet 'meeting' is used in the same sense as in the phrase 'a house of meeting for all flesh' (i.e. the grave, Job XXX, 23), and indicates that now the life which it conferred was only for a limited period. At first it was unimpaired, but now it was impaired; at first the sun and the moon were in continuous union, but now their union was only from season to season (moed); hence the name 'tent of season' (moed).
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R. AoÍAuegvƢ¤PČźOÍAućčŠęÄÍČçȢegAťĚYÍľÄřŤ˛ŠęÄÍČçȢiIs. XXXIII, 20vjƢ¤šĺĆŻśÓĄ˘Ş éĆ壾ܾ˝B ÂÜčA˘EÉiđ^ŚAŠç~¤ŕĚĆAęűĚuďcvƢ¤`eÍAuˇ×ÄĚ÷Ě˝ßĚďcĚĆiÂÜčAćAuLXXXA23jvƢ¤t[YĆŻśÓĄĹgpłęܡB ťęÍĄAťęŞ^Ś˝˝ŞŔçę˝úÔžŻĹ éąĆđŚľÄ˘ÜˇB ĹÍťęÍšľÄ˘ÜšńĹľ˝ŞAĄĹÍšđóŻÄ˘ÜˇB ĹÍAžzĆÍpąIÉęĚťľÄ˘Üľ˝ŞAĄĹÍťęçĚęĚťÍGßimoedj˛ĆÉĚÝsíęéć¤ÉČčÜľ˝B ľ˝ŞÁÄAuV[YimoedjĚegvƢ¤źOŞtŻçęĢܡB
joy ěŃ@@joy is
(uncountable) the feeling of extreme happiness or cheerfulness,
gladness@đľłgladness
is the state of being glad
R. Simeon was one night studying the Torah in company with R. Judah, R. Isaac, and R. Jose. Said R. Judah to him: "We read that "the Israelites took off their ornament from Mount Horeb", and we go on to assert that they thereby brought death upon themselves, and once more placed themselves in the power of the evil serpent from whose clutches they had previously escaped. This may be true of the Israelites; but what of Joshua, who had not sinned? Are we to say that he was deprived of the armour which he received with them, or not? [53a] If not, why did he die like other people? If you say he was deprived, what was the reason, seeing that he had not sinned, as he was with Moses when the people sinned? And if you say that he did not receive the same crown on Mount Sinai as the rest of the people, again, what was the reason?' R. Simeon in reply quoted the text: For the Lord is righteous, he loveth righteousness, he is upright, men shall behold his face (Ps. XI, 7). He said: "This verse has been variously explained by our colleagues, but it may be taken in this way. "For the Lord is righteous": to wit, He is righteous and His name is Righteous (Zaddik) and therefore He loves righteous deeds. He is also upright, as it is written, "righteous and upright is he" (Deut. XXXII, 4); and therefore all the inhabitants of the world behold His face, that they may amend their ways and walk in the straight path. For when God judges the world, He passes sentence only according to the conduct of the majority. Now when Adam sinned by eating of the forbidden tree, he caused that tree to become a source of death to all the world. He also caused imperfection by separating the Wife from her Husband. This imperfection was exhibited in the moon, until the time when Israel stood before Mount Sinai, when the moon was freed from its defect, and was in a position to shine continually. When Israel sinned by making the calf, the moon reverted to its former imperfection, and the evil serpent was able to seize her and draw her to him. When Moses saw that Israel had sinned and that they had been deprived of their holy armour, he knew full well that the serpent had seized the moon to draw her to him, and that she had become defective, and he therefore took her outside. Thus she has reverted to the defective state into which she was brought by the sin of Adam, and therefore no man can live permanently save Moses, who controls her, and whose death was due to a different cause. Hence she had not power to bestead permanently even Joshua, although he retained his holy armour; and it was therefore that Moses called her "tent of appointed time" (moed), to wit, the tent in which is an appointed time for all living. To speak more esoterically: there is a Right above and there is a Right below; there is a Left above and there is a Left below. There is a Right above in the realm of supernal holiness, and there is a Right below located in the "other side". There is a Left above in the realm of supernal holiness to procure indulgence for the moon, so as to link her to the holy place and enable her to shine. There is a Left below which estranges the upper realm from her and prevents her from reflecting the sun's light and drawing near to him. This is the side of the evil serpent, who, when this Left of the lower realm bestirs itself, draws the moon to himself and separates her from the upper world, so that her light is darkened. She then causes death to descend like a stream on all that is below; she cleaves to the serpent and departs from the Tree of Life, and so brings death on all the world. At such time the sanctuary is defiled till an appointed time when the moon is repaired and shines again. Hence the name "tent of appointed time" (moed), and hence it is that Joshua died only through the instigation of the serpent, which came up to the tent and rendered it imperfect as at first. This is the inner meaning of the verse, "And Joshua the son of Nun, a lad (naar), departed not from out the tent" (Ex. XXXIII, 11). Although he was a "lad" (i.e. attendant) beneath qualified to receive the (celestial) light, he did not depart from out the tent: he shared in its imperfection; although he still had the holy armour, yet when the moon became imperfect, he also was not delivered from the same power which caused that imperfection. Similarly when Adam sinned, God took from him the armour of the bright and holy letters with which he had been encompassed, and then he and his wife were afraid, perceiving that they had been stripped; so it says AND THEY KNEW THAT THEY WERE NAKED. At first they had been invested with those glorious crowns which gave them protection and exemption from death. When they sinned, they were stripped of them, and then they knew that death was calling them, that they had been deprived of their exemption, and that they had brought death on themselves and on all the world.' [53b]
R. VIÍA ééAR. _AR. CTNAR. zZĆęÉTorahđ׾Ģܾ˝B RE_ÍŢÉž˘Üľ˝BuwCXGlÍzuRŠçüiđOľ˝xĆ čܡŞAťęÉćÁÄŢçÍŠçÉđŕ˝çľAČOÉÖĚÍŠçŚę˝ĚÉAÄŃzuRŠçĚ׍ČÍĚÉgđu˘˝ĆźčōܡBv
ąęÍCXGÉÄÍÜéŠŕľęÜšńBľŠľAßđƳȊÁ˝V AÍǤČÁ˝Ěž夊?ŢÍźĚŇ˝żĆęÉóŻćÁ˝ďđDłę˝ĆžŚéž夊?[53a] ť¤ĹȢęÍA uČşŢÍźĚlXĆŻść¤ÉńžĚž夊Hŕľ Č˝ŞŢŞDłę˝Ćž¤ČçAlXŞßđĆľ˝ĆŤÉV AÍ[ZĆęɢ˝ć¤ÉAŢÍßđƾĢȢĚÉB
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VEĚšČéĚćÍăĚśÉ čAÖĚĆßđčÉüęéąĆĹAĆšđÂČ°AŞPąĆŞÂ\ÉČčܡB
şEĚśÍ@ŠçăEĚĚćđ´ŻAŞžzĚőđ˝ËľÄžzÉßĂĚđW°ÜˇB
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ÍÖÉÁÂŤAś˝Ě÷ŠçŁęAS˘EÉđŕ˝çľÜˇB ťĚć¤ČĆŤAŞCłęÄÄŃPčĚÜĹAšćÍłęܡB ľ˝ŞÁÄAučßçę˝imoedjĚVvƢ¤źOŞ čAVÉâÁÄÄĹĚć¤ÉsŽSɾľÜÁ˝ÖĚł´ÉćÁÄĚÝV AŞńžĆ˘¤ąĆÉČčܡB ąĚuťľÄkĚqV AAáŇinaarjÍVŠçoČŠÁ˝ioGWvgLXXXIIIA11jvŞąĚßĚŕIӥšA
ŢÍiVĚjőđóŻéiɽȢuáŇviÂÜč]ŇjĹ Á˝É੩íç¸AŢÍťĚsŽSłđ¤LľAegĚOÉoÜšńĹľ˝B
ŢÍÜžšČéZđÁĢܾ˝ŞAŞsŽSÉČÁ˝ĆŤAŢŕťĚsŽSłđřŤNąľ˝ĚĆŻśÍŠçđúłęÜšńĹľ˝B ŻlÉAA_ŞßđĆľ˝ĆŤA_ÍA_ŞgÉ ŻÄ˘˝žéšČéśĚďđA_Šçćčă°Üľ˝ŞAťĚĆŤA_ĆČÍAťęŞŹćç꽹ĆÉCâİęÜľ˝B ÂÜčAŢçÍŠŞ˝żŞĹ éąĆđmÁ˝ĆŠęĢܡB
AŢçÉÍŰěĆĚĆđ^ŚéPŠľ˘¤ĽŞ^ŚçęĢܾ˝B ŢçÍßđĆľ˝ĆŤAťęçđDłęAťĚăAŞŢçđÄńžĚĹAŢçĚĆÍDłęAŠŞŠgĆS˘EÉđŕ˝çľ˝ąĆđmčÜľ˝Bv [53b]
strip@@@OçâßŢđuÍŽv@@@@@The government deprived her of his citizenship.
deprive@@ ânĘČÇđućčă°évuDˇév
rob@@@uDˇévuŞDˇév
AND THEY SEWED FIG LEAVES TOGETHER. This means, as explained elsewhere, that they learnt all kinds of enchantments and magic, and clung to worldly knowledge, as has been said. At that moment the stature of man was diminished by a hundred cubits. Thus a separation took place (of man from God), man was brought to judgement, and the earth was cursed, all as we have explained.
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AND HE DROVE OUT THE MAN. R. Eleazar said: 'We naturally suppose that "he" is the subject and "man" the object. The truth is, however, that "man" is the subject and the object is the accusative particle eth, so that we render "and the man drove out eth". Hence it is written, "And God sent him forth from the Garden of Eden", for the reason that he had divorced eth, as we have explained. AND HE PLACED: the subject is still "man"; it was he who fixed the Cherubim in this place, who closed the path to Paradise, who subjected the world to chastisement, and drew upon it curses from that day onward. THE FLAME OF A SWORD WHICH TURNED EVERY WAY: this refers to those beings who are ever in readiness to chastise the world, and who take all manner of shapes, being sometimes male, sometimes female, sometimes flaming fire and sometimes irresistible winds. All this is TO KEEP THE WAY OF THE TREE OF LIFE, so that man should not do any more mischief there. The "flaming sword" denotes those punitive spirits who heap fire on the heads of the wicked and sinners (in hell). They take various forms according to the offences of those who are punished. The word "flaming" (lahat) here has its analogy in the verse, "the day that cometh shall burn them up" (ve-lihat, Mal. V, 19). The "sword" is that mentioned in the verse, "The sword of the Lord is filled with blood, etc." (Is. XXXIV, 6).' R. Judah said: 'All those punitive spirits that we have mentioned, that assume so many various forms, are charged to maltreat and harry in this world the sinners who deliberately transgress the precepts of their Master. For when a man sins, he draws towards himself numbers of evil spirits and emissaries of punishment, before whom he quails in fear. Solomon was conversant with the mysteries of Wisdom, and God set upon his head the crown of royalty, and the whole world feared him. When, however, he sinned, he drew towards himself numbers of evil and punitive spirits, of whom he was much frightened, so that they were able to maltreat him and to take away his (precious) possessions. In truth, a man by his actions is always drawing to himself some emissary from the other world, good or evil according to the path which he treads. So Adam drew to himself an emissary of defilement who defiled him and all mankind after him. This was the evil serpent who is himself unclean and defiled the world. Our Sages have taught that when he draws the soul out of a man, there is left an unclean body which renders the whole house unclean, and all those that touch it, as it is written, "He that touches a dead body, etc." (Num. XIX, 11). The reason is that when he takes the soul and renders the body unclean, permission is given to all the unclean spirits, which are akin to the evil serpent, to rest upon it, and so the whole place where the evil serpent is present becomes defiled. Further, when men sleep on their beds at night-time and night spreads her wings over the world, they are having a foretaste of death, and in consequence the unclean spirit is let loose in the world, carrying pollution. In particular it rests upon a man's hands and defiles them, so that when he wakes up and his soul is restored to him, everything which he touches with his hands is rendered unclean. Hence a man should be careful when dressing not to take his garments from a person who has not washed his hands, because in this way he draws upon himself the unclean spirit and becomes defiled. This spirit is authorised to settle in every place where there is the merest trace of the side from which it issues. Hence a man should not let water be poured over his hands by one who has not yet washed his own hands, because in this way he draws on himself the unclean spirit, from contact with the one who pours water over him. [54a] Therefore a man should be on his guard on every side against the side of this evil serpent. which otherwise will gain the better of him. God has promised one day to remove it from this world, as it is written, "I will cause the unclean spirit to pass out of the land" (Zech. XIII, 2), and also "He will swallow up death for ever" (Is. XXV, 8)."
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uĚvÍAinĹjŤlâßlĚŞÉÎđĎŢŚąIČ콿đwľÜˇB ąłęéŇĚĆßÉśÄAłÜ´ÜČ`đĆčܡBąąĹĚuRŚévilahatjƢ¤žtÍAuéúŞŢçđÄŤsˇĹ ë¤vive-lihatAMal. IIIA19jĚßĚAiW[ÉČčܡBuvĆÍAuĺĚÍĹ˝łęĢé(Is. XXXIV, 6)vƢ¤šĺÉoÄé̹ƚB
RE_ÍĚć¤Éq×ĢܡBu˝żŞžyľ˝Ańíɽ̳ܴÜČ`đĆ錹IČě͡×ÄAĺĚúßđĚÓÉjéßlđąĚ˘ĹŚçľßAÄÖˇéCąđÁĢܡBv ČşČçAlŞßđơĆA˝ĚŤěâąĚgŇŞŠŞĚűÉřŤńšçęAťĚOĹ°|ɤ¸ÜéŠçšB \ÍqdĚ`ɸʾĨčA_ÍŢ̪ɤĽđŠÔšAS˘EŞŢđ°ęÜľ˝B ľŠľAŢŞßđĆľ˝ĆŤAŢͽ̍ě⌹IČěđŠŞĚűÉřŤńšAŢçđńíÉ°ęĢ˝˝ßAŢđŚçľßAŢĚiMdČjL¨đD¤ąĆŞĹŤÜľ˝B
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ťĚć¤ÉA_ÍAŠŞĆťĚăĚSlŢđˇgŇđŠŞĚŕĆÉřŤńšÜľ˝B ąęÍAŢŠgžŻĹÍČA˘Eđˇ×ŤČÖĹľ˝B ˝żĚŤŇ˝żÍAuĚÉGęél(Num. XIX, 11)vĆŠęĢéć¤ÉAlŠç°đ˛ŤćéĆę˝ĚŞcčAĆSĚŞęAťęÉGęéŇSőŞęľܤAĆłŚÄ˘ÜˇB
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łçÉAlŞéÔÉxbhĹ°čAéÉŢĚi°HěHjŞ˘EÉLŞéĆŤAlÍđ\´ľÄ¨čAťĚĘAę˝ěŞ˘EÉđŤú˝ęAőđ^ŃܡB
ÁÉAťęÍlĚčÉŠŠÁÄťęđˇĚĹAťĚlŞÚoßÄ°ŞßÁ˝ĆŤAťĚčĹGęéŕĚ͡×ÄęľܢܡB ľ˝ŞÁÄAlÍđ éĆŤAčđôÁĢȢlŠçßđóŻćçȢć¤ÉӾȯęÎČčÜšńBť¤ˇéąĆĹAlÍę˝ěÉřŤńšçęAęéŠçšB
ąĚěÍAťęŞšç꽤ĚŮńĚí¸ŠČŐŞ é çäéęÉč ˇéąĆŞÂłęĢܡB
ľ˝ŞÁÄAÜžčđôÁĢȢlÉŠŞĚčÉ đŞšÄÍČčÜšńBť¤ˇéąĆĹA đŽlĆĚÚGŠçę˝ěŞŠŞÉřŤńšçęéŠçšB [54a] ľ˝ŞÁÄAlÍąĚ׍ČÖ̤ÉÎľÄlűŞűđxúľČŻęÎČčÜšńB ť¤ĹČŻęÎAÖÍLÉČéĹľĺ¤B
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AND THE MAN KNEW EVE HIS WIFE. R. Abba discoursed in connection with this verse on the text: Who knoweth the spirit of man which goeth upwards, and the spirit of the beast which goeth downward to the earth? (Eccl. III, 21). He said: "This verse can bear many constructions, and so it is with all the words of the Torah: they can all bear several meanings, and all good, and the whole Torah can be expounded in seventy ways, corresponding to seventy sides and seventy wings. We will, however, expound thus. When a man walks in the path of truth, he goes towards the right and attracts to himself a holy spirit from above, which in turn ascends with holy intent to attach itself to the upper world and to cleave to the supernal holiness. When, however, a man walks in the path of evil, he draws to himself an unclean spirit belonging to the left side, which renders him impure; so it is written, "ye shall not make yourselves unclean with them that ye should be defiled thereby" (Lev. XI, 43), i.e. he that first defiles himself is led further into defilement. Further, when a man walks in the right path and attracts to himself a spirit of holiness from above and cleaves to it, he also draws a spirit of holiness on to the son whom he bears into the world, so that he is like to be endowed with the sanctity of his Master (as it is written, "if ye sanctify yourselves, ye shall be holy" (Lev. XI, 44)). Contrariwise, when the man goes to the side of the left and draws to himself the impure spirit and clings to it, he also draws a spirit of uncleanliness on the son that issues from him, so that he is like to be defiled by the impurity of the left side. This is what is meant by the words, "Who knows the spirit of the sons of men, namely that one which ascends on high, etc." When a man cleaves to the right, the spirit mounts aloft, but when he cleaves to the left, the side of the left, which is the spirit of uncleanliness, descends from above and fixes its abode in a man's body, and the son whom he begets in that state of impurity is his son from that unclean spirit. Now Adam clave to that unclean spirit, and his wife clung to it at first and received defilement from it. Hence when Adam begat a son, that son was the son of the impure spirit. Thus there were two sons one from the unclean spirit, and one after Adam had repented. Thus one was from the pure side and one from the impure.' R. Eleazar said: "When the serpent injected his impurity into Eve, she absorbed it, and so when Adam had intercourse with her she bore two sons- one from the impure side and one from the side of Adam; and Abel bore a resemblance to the higher form and Cain to the lower. Hence it was that their ways in life were different. It was natural, too, that Cain, coming from the side of the angel of death, should kill his brother. He also adhered to his own side, and from him originate all the evil habitations and demons and goblins and evil spirits in the world.' R. Jose said: 'Cain was the nest (Qina) of the evil habitations which came into the world from the impure side. Afterwards both Cain and Abel brought sacrifices, each from his appropriate side; hence it is written, AND IT CAME TO PASS AT THE END OF DAYS THAT CAIN BROUGHT OF THE FRUIT OF THE GROUND, ETC.' R. Simeon said: "This "end of days" is the same as "the end of all flesh" (Gen. VI, 13), who is also the angel of death. Cain brought his offering from this "end of days"; this is indicated by the expression in the text "from the end" (mi-ket). [54b] CAIN BROUGHT OF THE FRUIT OF THE GROUND: this is parallel to "of the fruit of the tree" in God's words to Adam. R. Eleazar said: 'We can apply to Cain the verse, "Woe to the wicked, it shall be ill with him, for the reward of his hands shall be done to him" (Is. III, 11). "The reward of his hands" refers to the angel of death, who is drawn towards them and clings to them so as to slay or defile them. Thus Cain offered from the side appropriate to him. AND ABEL ALSO BROUGHT OF THE FIRSTLINGS: to amplify the higher side which comes from the side of holiness. Hence THE LORD HAD RESPECT UNTO ABEL AND TO HIS OFFERING, BUT TO CAIN AND TO HIS OFFERING HE HAD NOT RESPECT, i.e. God did not accept it, and therefore CAIN WAS VERY WROTH AND HIS COUNTENANCE (presence) FELL, because his presence was not received, being from the side of the left. On the other hand, God received Abel, and therefore it is written, AND IT CAME TO PASS WHEN THEY WERE IN THE FIELD, ETC. "Field" is here a designation for woman; Cain was jealous of the twin sister that was born with Abel (according to the interpretation placed by us on the words "and she bore in addition", IV, 2)." IF THOU DOEST WELL, SHALL THERE NOT BE UPLIFTING? This has already been explained, viz. the word se'eth (uplifting) means, according to R. Abba, 'thou shalt mount above and shalt not descend below'. R. Jose said: 'We accept this explanation, which is a good one, but I have also heard another, viz. "this attachment of the impure spirit shall depart (lit. be lifted) from thee and leave thee". If not, then SIN COUCHETH AT THE DOOR. By "door" is meant the heavenly tribunal which is the door through which all enter, as it is written, "open to me the doors of righteousness" (Ps. CXVIII, 19). By "sin coucheth" is meant that the side which clung to thee and was drawn towards thee is lying in watch for thee to exact punishment from thee.' Said R. Isaac: 'When Cain wanted to kill Abel, he did not know how to make him give up the ghost, and he bit him like a snake, as our colleagues have explained. God then cursed him, and he wandered about the world without being able to find any resting-place until, clapping his hands on his head, he repented before his Master. Then the earth found a place for him in one of its lower levels. R. Jose said: "The earth allowed him to stay on its surface, as it is written, "And the Lord set upon Cain a sign". R. Isaac said: "That is not so. The earth found a place for him in a certain lower level, as it is written, "Behold, thou hast driven me out this day from the face of the ground", implying that he was banished from the surface but not from underground. The level on which he found a resting-place was Arka, of the denizens of which it is written, "these shall perish from the earth and from beneath the heavens" (Jer. X, 11). There was fixed his habitation, and this is what is meant by the words, AND HE DWELT IN THE LAND OF NOD ON THE EAST OF EDEN.' Said R. Isaac further: 'From the time that Cain killed Abel Adam separated from his wife. Two female spirits then used to come and have intercourse with him, and he bore from them spirits and demons that flit about the world. This need cause no surprise, because now also when a man dreams in his sleep, female spirits often come and disport with him, and so conceive from him and subsequently give birth. The creatures thus produced are called "plagues of mankind"; they appear always under the form of human beings, but they have no hair on their heads. It is they who are referred to in the verse, "and I shall chastise him with the rod of men and with the plagues of the sons of men" (II Sam. VII, 14). In the same way male spirits visit womenfolk and make them pregnant, so that they bring forth spirits which are also called "plagues of the sons of men".
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After a hundred and thirty years, Adam again felt drawn [55a] with desire towards his wife, and he begat from her a son whom he called Seth. This name symbolises an end, being composed of the two last letters of the alphabet in regular order. R. Judah said: "This name symbolised the reincarnation of the spirit which had been lost, being of the same letters as the word shath (set) in the sentence "God hath replaced (shath) for me another seed instead of Abel".R. Judah further said: "The words AND HE BEGAT IN HIS OWN LIKENESS AFTER HIS IMAGE indicate that his other sons were not fully after his likeness, but that this one reproduced his qualities both of body and soul. This accords with what R. Simeon said in the name of R. Yeba, the Elder, that his other sons were engendered in defilement through the attachment of the serpent and of its rider, Samael, and therefore they were not a complete reproduction of Adam. We said before, it is true, that Abel was not from the same side as Cain; nevertheless, both were alike in this, that they were not endowed with the full human figure.' R. Jose said: "This view is borne out by the language of the text, which in regard to the birth of Cain says, "And Adam knew his wife and she conceived and she bore Cain", and so of Abel, "and she again bore his brother Abel", but of Seth it says, "and he bore in his likeness after his image". R. Simeon said: "For hundred and thirty years Adam separated from his wife, and during that time he begat many spirits and demons, through the force of the impurity which he had absorbed. When that impurity was exhausted, he turned once more to his wife and begat from her a son, of whom it is written, "he begat in his own likeness after his image". For when a man goes to the side of the left and walks in impurity, he draws to himself all kinds of impure spirits, and an unclean spirit clings to him and refuses to leave him, since these spirits cling only to those that cling to them first. Happy the righteous who walk in the straight path, they being the truly righteous; their children are also blessed, and of them it is written, "for the upright shall dwell in the earth" (Prov. II, 21)."'
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AND THE SISTER OF TUBAL CAIN WAS NAAMAH. R. Hiya said: 'Why does the Scripture particularly mention Naamah? The reason is that she was the great seducer not only of men, but also of spirits and demons.' R. Isaac said: The "sons of God" mentioned in the Scripture (Gen. VI, 4), who were Uzza and Azael, were seduced by her.' R. Simeon said: 'She was the mother of the demons, being of the side of Cain, and it is she who in company with Lilith brings epilepsy on children.' Said R. Abba to him: 'Did you not say before that her function is to seduce men?' He replied: "That is so; she disports herself with men, and sometimes bears spirits from them. And she still exists to seduce men. Said R. Abba to him: 'But do these demons not die like human beings? How then comes she to exist to the present day?' He replied: 'It is so. Lilith and Naamah and Iggereth, the daughter of Mahlath, who originated from their side, will all continue to exist until the Holy One, blessed be He, sweeps away the unclean spirit, as it is written, "I will cause the unclean spirit to pass out of the land" (Zech. XIII, 2). Said R. Simeon: 'Alas for the blindness of the sons of men, all unaware as they are how full the earth is of strange and invisible beings and hidden dangers, which could they but see, they would marvel how they themselves can exist on the earth. This Naamah was the mother of the demons, and from her originate all those evil spirits which mix with men and arouse in them concupiscence, which leads them to defilement. It is because such a hap comes from the side of the unclean spirit that it entails the need of purification by ablution, as our colleagues have explained.
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THIS IS THE BOOK OF THE GENERATIONS OF ADAM, i.e. those who inherited his likeness. Said R. Isaac: "God showed Adam the visages of all future generations, of all the wise men and all the kings that were destined to rule over Israel. When he saw David, who was destined to die as soon as he was born, he said, "I will lend him seventy years from my life", and so it came to pass. It was to this that David referred when he said: "For Thou, O Lord, hast made me glad [55b] through thy work, I will triumph in the works of thy hands" (Ps. XCII, 5), the expression "work" and "works of thy hands" in this passage referring to Adam, who was made by God and not by flesh and blood. Hence Adam's days fell short by seventy years of the thousand which he ought by right to have lived. God also showed him the wise men of each generation. When he came to R. Akiba and saw his great learning, he rejoiced, but when he saw his martyrdom he was sorely grieved. Nevertheless, he exclaimed: "How precious in mine eyes are thy companions, O God, how mighty are the chiefs of them" (Ps. CXXXIX, 17). "This is the book": literally so, as we have explained, viz. that when Adam was in the Garden of Eden, God sent down to him a book by the hand of Raziel, the angel in charge of the holy mysteries. In this book were supernal inscriptions containing the sacred wisdom, and seventy-two branches of wisdom expounded so as to show the formation of six hundred and seventy inscriptions of higher mysteries. In the middle of the book was a secret writing explaining the thousand and five hundred keys which were not revealed even to the holy angels, and all of which were locked up in this book until it came into the hands of Adam. When Adam obtained it, all the holy angels gathered round him to hear him read it, and when he began they exclaimed: "Be thou exalted, O Lord, above the heavens, let thy glory be above all the earth" (Ps. LVII, 12). Thereupon the holy angel Hadarniel was secretly sent to say to him: "Adam, Adam, reveal not the glory of the Master, for to thee alone and not to the angels is the privilege given to know the glory of thy Master." Therefore he kept it by him secretly until he left the Garden of Eden. While he was there he studied it diligently, and utilised constantly the gift of his Master until he discovered sublime mysteries which were not known even to the celestial ministers. When, however, he transgressed the command of his Master, the book flew away from him. Adam then beat his breast and wept, and entered the river Gihon up to his neck, so that his body became all wrinkled and his face haggard. God thereupon made a sign to Raphael to return to him the book, which he then studied for the rest of his life. Adam left it to his son Seth, who transmitted it in turn to his posterity, and so on until it came to Abraham, who learnt from it how to discern the glory of his Master, as has been said. Similarly Enoch possessed a book through which he learnt to discern the divine glory.'
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MALE AND FEMALE HE CREATED THEM. R. Simeon said: 'Profound mysteries are revealed in these two verses,( i.e. this one and Gen. I, 27.). The words "male and female he created them" make known the high dignity of man, the mystic doctrine of his creation. Assuredly in the way in which heaven and earth were created man was also created; for of heaven and earth it is written, "these are the generations of the heaven and the earth", and of man it is written, "these are the generations of man"; of heaven and earth it is written, "when they were created", and of man it is written, "on the day when they were created": "Male and female he created them." From this we learn that every figure which does not comprise male and female elements is not a true and proper figure, and so we have laid down in the esoteric teaching of our Mishnah. Observe this. God does not place His abode in any place where male and female are not found together, nor are blessings found save in such a place, as it is written, AND HE BLESSED THEM AND CALLED THEIR NAME MAN ON THE DAY THAT THEY WERE CREATED: note that it says them and their name, and not him and his name. The male is not even called man till he is united with the female.' R. Judah said: 'Since the destruction of the Temple, blessings have not reached the world, but they go astray every day, as it is written, "The righteous loses", to wit, the blessings which used to rest upon him, as it is written, "blessings on the head of the righteous". AND CALLED HIS NAME SETH. It is to Seth that all the generations which have survived in the world and all the truly righteous of the world trace their descent.' R. Jose said: "The two last letters of the alphabet were left in their order after the others had been reversed [56a] through Adam's transgression, and therefore when he repented he grasped at these two and called the son who was born in his likeness Seth, a name formed of the last two letters of the alphabet in proper order. Nevertheless, the other letters of the alphabet remained in the inverse order, and not till Israel stood before Mount Sinai did they recover their proper order as on the day when the heaven and earth were created, and the earth was once more securely established.' R. Abba said: 'On the day that Adam transgressed the command of his Master, heaven and earth were like to have been uprooted from their place, being based as they are only on the covenant, as it is written, "But for my covenant day and night, I had not set the statutes of heaven and earth" (Jer. XXXIII, 25), and Adam broke the covenant, as it is written, "And they like Adam transgressed the covenant" (Hos. VI, 7). And had not God foreseen that Israel would one day stand before Mount Sinai to confirm this covenant, the world would not have been preserved.' R. Hizkiah said: 'Whoever confesses his sin thereby procures forgiveness from God. See now, when God created the world, He made this covenant and established the world upon it, as it is written bereshith, which we interpret as bara shith, "he created the foundation", to wit, the covenant on which the world rests, and which is also called shith, because it is a trough from which blessings flow forth to the world. Adam broke this covenant and removed it from its place. This covenant is symbolised by the small letter Yod, the root and foundation of the world. When Adam begat a son, he confessed his guilt and called the child Seth; he did not venture to insert a Yod and call him "Shith", because he had broken the covenant so symbolised. In recompense, God propagated mankind from Seth, and made him the forefather of all the righteous who have lived since. Note also this. When Israel stood before Mount Sinai, there entered between these two letters (shin and tau) a symbol of the covenant, to wit, the letter beth, and God gave to Israel the word formed of all three letters, which is SaBbaTH, as it is said: "And the children of Israel shall keep the Sabbath, to make the Sabbath throughout their generations a perpetual covenant." In this way these two letters finally obtained their original potency, which had remained in suspense until the world was brought into its complete state and the holy covenant entered between them.' R. Jose said: "These two letters were indeed fully reinstated through the letter beth, but all the letters commenced to return to their proper order with the birth of Seth, and so in every generation until Israel stood before Mount Sinai, when they were finally restored." R. Judah said: "They had already been restored below, and in every generation the world was held together by the letters though they were not yet properly settled in their places; but when the Torah was given to Israel, then everything was put right."
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R. Eleazar said: 'In the time of Enosh, men were skilled in magic and divination, and in the art of controlling the heavenly forces. Adam had brought with him from the Garden of Eden the knowledge of "the leaves of the tree", but he and his wife and their children did not practise it. When Enosh came, however, he saw the advantage of these arts and how the heavenly courses could be altered by them, and he and his contemporaries studied them and practised magic and divination. From them these arts descended to the generation of the Flood and were practised for evil purposes by all the men of that time. Relying upon these arts, they defied Noah, saying that divine justice could never be executed upon them, since they knew a way to avert it. The practice of these arts commenced with Enosh, and hence it is said of his time, THEN WAS THE NAME OF THE LORD CALLED UPON PROFANELY. R. Isaac said: 'All the righteous men that were among them sought to restrain them, such as Jered, Methuselah, and Enoch, but without success, and the world became full of sinners who rebelled against their Master saying, "What is the Almighty that we should serve him?" (Job XXI, 15). This is not so foolish as it sounds, for they knew all the arts we have mentioned and all the ruling chieftains in charge of the world, and on this knowledge they relied, until at length God disabused them by restoring the earth to its primitive state [56b] and covering it with water. Later, He again restored it and made it productive, since He looked upon it with mercy, as it is written, "The Lord sat at the Flood"-"the Lord" signifying the attribute of mercy. In the days of Enoch even children were acquainted with these mysterious arts.' Said R. Yesa: 'If so, how could they be so blind as not to know that God intended to bring the Flood upon them and destroy them?' R. Isaac replied: "They did know, but they thought they were safe because they were acquainted with the angel in charge of fire and the angel in charge of water, and had means of preventing them from executing judgement on them. What they did not know was that God rules the world and that punishment proceeds from Him. They only saw that the world was entrusted to those chieftains and that everything was done through them, and therefore they took no heed of God and His works until the time came for the earth to be destroyed and the Holy Spirit proclaimed every day, "Let sinners be consumed out of the earth and let the wicked be no more" (Ps. CIV, 35). God gave them a respite all the time that the righteous men Jered, Methuselah, and Enoch were alive; but when they departed from the world, God let punishment descend upon them and they perished, as it says, "and they were blotted out from the earth" (Gen. VII, 23)."
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ąęÍvÁĢéŮÇđŠČąĆĹÍ čÜšńBČşČçAŢçÍ˝żŞžyľ˝ˇ×ÄĚpƢEđxzˇéˇ×ÄĚńˇiVgjđmÁĢÄA¢É_Íĺnđ´nIČóÔÉßľA[56b] ޤąĆÉćÁÄŢçĚŤpđâßłšéÜĹAąĚmŻÉËśľÄ˘˝ŠçšBťĚăA_ÍÄŃťęđCľAŔč éŕĚɾܾ˝BČşČçAuĺÍ^ ĚÉŔÁĨçę˝vĆŠęĢéć¤ÉA_Íťęđ÷ęÝĚÚŊĢ˝ŠçšBuĺvĆÍßĚÁżđÓĄľÜˇB
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AND ENOCH WALKED WITH GOD, AND HE WAS NOT. FOR GOD HAD TAKEN HIM. R. Jose illustrated this verse from the passage: While the king was still with his company at table, my spikenard sent forth its fragrance (S. S. I, 12) "This verse', he said, 'can be expounded as referring to the ways of God. When God sees that a man who cleaves to Him and with whom He abides will one day degenerate, He takes him from the world prematurely, culling, as it were, the odour while it is still sweet; hence it is written, "while the King was with his company, my spikenard gave up its scent." The King is God; the company is the good man who cleaves to Him and walks in His ways; the spikenard indicates the good deeds on account of which he is removed from the world before his time. Of such a case did King Solomon say: gThere is a vanity which is done upon the earth, that there be rightcous men unto whom it happeneth according to the work of the wicked, etc." (Eccl. VIII, 14). How there are "righteous men to whom it happeneth according to the work of the wicked" we have just explained, viz. that because their deeds are good, God removes them from the world before their time and before they become liable to punishment. The rest of the verse, "there be wicked men to whom it happeneth according to the work of the righteous", means that God gives them a respite and is long-suffering with them. Thus the good die early in order that they may not degenerate, and the wicked live on in order that they may have a chance to repent, or in order that a virtuous progeny may issue from them. See now, Enoch was virtuous, but God saw that he would degenerate, and therefore gathered him in in time, as one "gathers lilies" (S. S. VI, 2) because of their good scent. "And he was not, for God had taken him." This means that he did not live to a great age like his contemporaries, because God took him before his time.' R. Eleazar said: 'God removed Enoch from the earth, and took him up to the highest heavens, and there presented to him wonderful treasures, including forty-five mystical key-combinations of graven letters which are used by the highest ranks of angels, as has been explained elsewhere.'
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AND ENOCH WALKED WITH GOD, AND HE WAS NOT. FOR GOD HAD TAKEN HIM.
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AND THE LORD SAW THAT THE WICKEDNESS OF MAN WAS VERY GREAT IN THE EARTH, AND THAT EVERY IMAGINATION OF THE THOUGHTS OF HIS HEART WAS ONLY EVIL CONTINUALLY. R. Judah quoted in this connection the verse: For thou art not a God who hath pleasure in wickedness, evil shall not sojourn with thee (Ps. V. 5). He said: "One lesson that may be derived from this verse is that if a man cleaves to the evil imagination and follows after it, not only does he defile himself thereby, but he is led further into defilement, as has already been stated. The men of the time of the Flood committed all kinds of sin, but the measure of their guilt was not full until they wasted their blood (i.e. seed) upon the ground. We know this from the fact that the word ra' (evil) is used here, [57a] and also in the verse, "and Er the son of Judah was evil (ra') in the sight of the Lord" (Gen. XXXVIII, 7). Said R. Jose: 'Is not evil (ra) the same as "wickedness" (resha')?' He said: 'No. A man is called "wicked" (rasha") if he merely lifts his hand against his neighbour without doing him any harm, as it is written, "And he said to the wicked one (rasha'), why wilt thou smite thy neighbour?", the future tense (wilt smite) implying that he had not yet done anything to him. But only he is called "evil" (raf) who corrupts his way and defiles himself and the earth, and so lends force to the unclean spirit which is called ra" (whence it is said that "all their thoughts were for evil", ra"). Such a one will never enter the heavenly palace nor gaze upon the Shekinah, for by this sin the Shekinah is repelled from the world. We know this from Jacob, who, when the Shekinah departed from him, concluded that there was some stain attaching to his offspring, on account of which the unclean spirit had acquired strength and the light of the moon had been impaired: for this sin defiles the sanctuary. If on this account the Shekinah departed from Jacob, how much more certain is it that it will depart from one who corrupts his way and defiles himself, so giving power to the unclean spirit. Hence when a man defiles himself he is called ra'. Further, when a man defiles himself, he is not favoured with visitation (in dreams) from the Holy One, blessed be He, but on the contrary he is subject at all times to the visits of the spirit called ra', as it is written, "he who sleeps sated (ie. without evil passion) will not be visited by evil" (Prov. XIX, 23) (as much as to say that when he walks in the right path he will not be visited by Ra'.) Hence it is said of the men of the Flood that their thoughts were only evil, and the Psalmist said, "evil shall not sojourn with thee". Those who commit this sin are called ra' and not rasha". Hence, too, it is written, "Yea, though I walk through the valley of the shadow of death I will not fear evil (ra), for thou art with me".
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AND IT REPENTED THE LORD THAT HE HAD MADE MAN UPON THE EARTH, AND IT GRIEVED HIM AT HIS HEART, R. Jose illustrated from the verse: Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope (Is. v, 18). He said: "Those who "draw iniquity" are the men who sin before their Master every day, and in whose eyes the sins they commit are like gossamer threads, which are of no account and are not noticed by God. And so they go on until they make their guilt as strong as a cart rope which cannot be broken. See now, when the time comes for God to pass sentence on sinners, although they have provoked Him every day, He is yet unwilling to destroy them, and though He sees their deeds, He is yet indulgent towards them because they are the work of His hands, and therefore He gives them a respite. When at last He does come to execute judgement upon them, He is, as it were, grieved, since they are the work of His hands, although it is written, "Honour and majesty are before him, strength and joy are in his place" (Ps. XCVI, 6). R. Jose said: 'Observe that it says, "He was grieved to his heart". The seat of the grief was the heart and no other place, "heart" having here the same sense as in the verse, "according to that which is in mine heart and in my mind" (1 Sam. II, 35). R. Isaac said: "The word "repented" here has the same sense as in the sentence, "And the Lord repented of the evil which he had said he would do unto his people" (Ex. XXXII, 14). R. Yesa says that the word niham, used of God, means "repent", as has been remarked, implying that God bethinks Himself that the sinners are the work of His hands, and therefore pities them and is grieved because they sin before Him. R. Hizkiah says that it means "is consoled", implying that when God resolves to destroy the wicked, He comforts Himself for their loss like one who resigns himself to the loss of some article, and once He has done so, justice takes its course and repentance no longer avails; for up to that point the decision may still be reversed. No only so, but judgement is executed with additional rigour, until the sinners are utterly destroyed. The text tells us as much; for the words "the Lord was comforted" indicate that God resigned Himself, and the words "he was grieved to his heart" that He allowed justice to take its course without mercy.f R.Hiya said: "The words "God was comforted because he had made man" refer to the time when man was first created on the earth, in the supernal image, and God rejoiced because the angels praised Him saying, [57b] "Thou hast made him (man) little lower than God, and crownest him with glory and honour" (Ps. VIII, 6). But afterwards when man sinned, then God "was grieved", because now the angels could say that they had been right in protesting against his creation, saying: "What is man that thou art mindful of him and the son of man that thou visitest him?" (Ibid. 5). R. Judah said: 'God was grieved because the execution of judgement is always displeasing to Him. Thus we read that Jehoshaphat when going out to war "appointed those that should sing. ... Give thanks unto the Lord, for his mercy endureth for ever" (II Chron. XX, 21), and R. Isaac has explained that the reason why the words "for he is good" do not appear in this chant, as in other passages where it is given, is because He was about to destroy the works of His hands before Israel. Similarly, at the time when Israel crossed the Red Sea, when the angels came as usual to chant their praises before God on that night, God said to them: "The works of my hands are drowning in the sea, and will you chant praises ?"; hence it says, "and this (angel) drew not near to that one all the night" (Ex. XIV, 20). Thus whenever destruction of the wicked takes place, there is grief for them above.' R. Abba said: 'God had already been grieved when Adam sinned before Him and transgressed His commandment. He said to him: "Woe to thee that thou hast weakened the heavenly power, for at this moment thou hast quenched a light"; and forthwith He banished him from the Garden of Eden, saying: "I put thee in the garden to bring offerings, but thou hast impaired the altar so that offerings cannot henceforth be brought on it; henceforth therefore it is thy doom to labour at the ground."
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God also decreed that he should die. Taking pity on him, however, God allowed him when he died to be buried near the Garden of Eden. For Adam had made a cave near the Garden, and had hidden himself there with his wife. He knew it was near the Garden, because he saw a faint ray of light enter it from there, and therefore he desired to be buried in it; and there he was buried, close to the gate of the Garden of Eden. So it is that when a man is about to depart from life, Adam, the first man, appears to him and asks him why and in what state he leaves the world. He says: "Woe to thee that through thee I have to die." To which Adam replies: "My son, I transgressed one commandment and was punished for so doing; see how many commandments of your Master, negative and positive, you have transgressed". R. Hiya said: 'Adam exists to this day, and twice a day he sees the patriarchs and confesses his sins, and shows them the place where once he abode in heavenly glory. He also goes and looks at all the pious and righteous among his descendants who have attained to celestial glory in the Garden of Eden. All the patriarchs then praise God, saying: "How precious is thy lovingkindness, O God, and the children of men take refuge under the shadow of thy wings" (Ps. XXXVI, 8).' R. Yesa said: 'Adam appears to every man at the moment of his departure from life to testify that the man is dying on account of his own sins and not the sin of Adam, according to the dictum, "there is no death without sin". There are only three exceptions, namely, Amram, Levi, and Benjamin, who were deprived of life through the prompting of the primeval serpent; some add also, Jesse. These did not sin, and no ground could be assigned for their death save the prompting of the serpent, as we have said.
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AND THE LORD SAID, MY SPIRIT SHALL NOT STRIVE WITH MAN FOR EVER, FOR THAT HE ALSO IS FLESH. R. Eleazar said: "When God created the universe, He ordained that this world should be served [58a] from the world above. Hence when mankind are virtuous and walk in the right path, God puts in motion the spirit of life from above until it comes to the place where Jacob abides. From there the life descends further until the spirit reaches the world in which David is located; and from there blessings descend on all here below, who through the streaming of the spirit from above are able to maintain their existence. Now, however, that men sinned, the streaming ceased, so that the spirit of life no longer descended on this world for the benefit of its denizens. "For that he also is flesh": i.e. in order that, through being shed over this world, the spirit might not benefit the serpent, the lowest of the grades, which might also have grasped hold of it; and the holy spirit ought not to mix with the unclean spirit. The reference in "he also" is to the primeval serpent, as in the verse, "the end of all flesh comes before me" (Gen. VI, 13), which R. Simeon explains to mean the angel of death. HIS DAYS SHALL BE A HUNDRED AND TWENTY YEARS: a period of grace for the continued union (of body and soul). THE NEFILIM WERE IN THE EARTH. R. Jose says, following a tradition, that these were Uzza and Azael, whom, as already mentioned, God deprived of their supernal sanctity. How, it may be asked, can they exist in this world? R. Hiya answers, that they were of the class of spirits referred to in the words "And birds which fly on the earth" (Gen. 1, 20), and these, as we have said, appear to men in the form of human beings. If it is asked, how can they transform themselves? The answer is, as has been said, that they do in fact transform themselves into all kinds of shapes, because when they come down from heaven they become as concrete as air and take human shape. These are Uzza and Azael, who rebelled in heaven, and were cast down by God, and became corporeal on the earth and remained on it, not being able to divest themselves of their earthly form. Subsequently they went astray after women, and up to this day they exist and teach men the arts of magic. They begat children whom they called Anakim (giants), while the Nefilim themselves were called "sons of God", as has been elsewhere explained.
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AND THE LORD SAID, I WILL DESTROY MAN WHOM I HAVE CREATED FROM THE FACE OF THE GROUND. R. Jose quoted in this connection the verse, For my thoughts are not your thoughts (Is. LV, 8). He said: 'When a man wants to take vengeance on another, he keeps his counsel and says nothing, for fear that, if he discloses his intention, the other will be on his guard and escape him. Not so God. Before punishing the world, God proclaims His intention once, twice, and three times, because there is none who can stay His hand and say to Him, "what doest Thou?", and in vain would one attempt to guard against Him. So now God said, "I will blot out man whom I have created from the face of the earth"; He proclaimed His intention to them by the hand of Noah, and warned them several times, but they would not listen. Then at last He executed judgement on them and exterminated them.
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AND HE CALLED HIS NAME NOAH SAYING, THIS SHALL COMFORT US, ETC. How did Noah's father know this? In this way. When God cursed the earth, Adam said to Him, [58b] "Sovereign of the Universe, how long shall the earth be subject to this curse?" God replied: "Until a descendant of yours shall be born circumcised, like yourself." So they waited until at last a child was born circumcised and marked with the holy sign. When his father saw this, and observed the Shekinah hovering over him, he called him Noah (lit. 'rest'),' in anticipation of his future career. For up to his time men did not know the proper way to sow or reap or plough, and they used to work the ground with their hands. But when Noah came, he taught them the arts of husbandry, and devised for them the necessary implements. Hence it is written: "This one shall comfort us for our work and for the toil of our hands." It was indeed Noah who liberated the earth from its curse; for up to his time they used to sow wheat and reap thorns and thistles; hence Noah is called "a man of the ground" (Gen. IX, 20).' R. Judah said: "The word ish (man) is applied to him because he was righteous, and through the sacrifice which he brought he liberated the earth from its curse. We see, then, how he received his name in anticipation of the future.' R. Judah once expounded the text: Come, behold the works of the Lord (So our texts (Yhvh). But it is obvious from what follows that the Zohar read Elohim.)
, who hath made desolations in the earth (Ps. XLVI, 9). 'If,' he said, 'it had been the works of YHVH, then they would have brought more life into the world, but being the works of Elohim, they made desolation in the world." Said R. Hiya to him: 'As you have raised this point, I take leave to differ from you. In my opinion, whichever name is used the result is beneficial; and in this verse we should, as our colleagues have pointed out, read not shammoth (desolations), but shemoth (names).' R. Isaac said: 'You are both right. As R. Hiya says, if the world had been created through the name which connotes mercy (YHVH), it would have been indestructible; but since it has been created through the name which connotes justice (Elohim), "desolations have been placed in the earth", and rightly so, since otherwise the world would not be able to endure the sins of mankind. Consider also this. When Noah was born, they gave him a name which connoted consolation, in the hope that it would work out its own fulfilment for them. His relation to God, however, is expressed by the same letters in the reverse order, viz. HeN (favour), as it is written, "and Noah found favour in the eyes of the Lord". Said R. Jose: "The names of the righteous influence their destiny for good, and those of the wicked for evil. Thus the anagram of Noah's name is hen (favour), and we find it written of him, "and Noah found favour in the eyes of the Lord"; whereas the anagram of the name of Er the (wicked) son of Judah is ra' (evil), and of him it is written, "and Er was evil in the sight of the Lord" (Gen.XXXVIII, 7). When Noah grew up, and saw how mankind were sinning before God, he withdrew himself from their society and sought to serve his Master, so as not to be led astray by them. He was especially diligent in the study of the book of Adam and the book of Enoch which we have mentioned, and from them he learnt the proper forms in which to worship God. This explains how it is that he knew it was incumbent upon him to bring an offering; it was these books which revealed to him the basis on which the existence of the world depends, to wit, the sacrifices, without which neither the higher nor the lower world can endure.'
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R. Simeon was once travelling in company with his son R. Eleazar and R. Jose and R. Hiya. As they were going along steadily, R. Eleazar said, "This is a favourable opportunity for hearing some explanation of the Torah.' R. Simeon thereupon commenced a discourse on the text: Also when the fool walketh by the way, his understanding faileth him, etc. (Eccl. X, 3). He said: 'If a man desires that his journey should be agreeable in the sight of God, he should, before he starts, take counsel of God and offer the appropriate prayer, according to the Rabbinical dictum based on the verse, "When righteousness goeth before him, then he shall set his feet on the way" (Ps. LXXXV, 14), for then the Shekinah is not parted from him. But of him who does not believe in his Master it is written, [59a] "Also when the fool walketh in the way, his understanding (lit. heart) faileth him." By "heart" is here designated the Holy One, blessed be He, who will not accompany him on the way nor lend him His support, because he is a man who does not believe in his Master and did not seek His support before starting on the journey. Likewise on the journey itself he does not busy his thoughts with the Torah, and for this reason also it is said that "his heart faileth him", because he does not walk with his Master and is not found in His path. Further, "he saith to all, it is folly": that is, when he does hear a word of true doctrine, he says it is folly to pay attention to it; like the man who was asked about the sign of the covenant imprinted on the flesh, and replied that it was no article of faith, whereupon R. Yeba the Elder frowned on him and he became a heap of bones. We, therefore, being on this journey with the support of the Almighty, are beholden to discuss some point of Torah." He thereupon took the text: Teach me thy way, O Lord, I will walk in thy truth, unite my heart to fear thy name (Ps. LXXXVI, 11). He said: "This verse seems to conflict with the Rabbinical dictum that a man's whole career is in the hands of heaven, save his choice of virtue or vice. If this is so, how could David make such a request as this of God? What David really asked, however, was only that God should teach him His ways, that is, open his eyes to know the right and proper way; then he would himself be able to walk in the way of truth without turning aside right or left. As for the expression "my heart", this has the same significance as in the verse "the rock of my heart and my portion" (Ps. LXXIII, 26). All this I entreat, he said, in order to fear Thy name, to cleave to Thy fear and to keep to the straight path. The words "to fear thy name" refer to David's allotted place in which the fear of God is located. Consider this. Every man who fears God is secure in his faith, since he is whole-hearted in the service of his Master. But he who does not constantly fear his Master is not truly possessed of faith, nor is he accounted worthy of a share in the future world.' R. Simeon further discoursed on the text: But the path of the righteous is as the shining light, that shineth more and more unto the perfect day (Prov. IV, 18). He said: 'Happy are the righteous in this world and the world to come, since God desires to glorify them. For their path is as "the shining light", that is to say, that radiant light which God created at the beginning of things, and which He set aside for the righteous in the future world. This "shineth more and more", for its brightness continually augments. But of the wicked it is written, "The way of the wicked is as darkness, they know not at what they stumble" (Ibid. 19). In truth they do know; but they walk in a crooked path, and will not stop to reflect that one day God will judge them in the future world, and chastise them with the punishments of Gehinnom. Then they will bewail themselves every day, saying, "Woe to us that we did not incline our ears and listen." But as for the righteous, God will illumine them in the future world and will give them their due reward in a place which eye has never beheld, as it is written, "Eye hath not seen beside thee, O God, what thou wilt do for him that waits for thee" (Is. LXIV, 3). Also, "And they shall go forth and look upon the carcasses of the men that have transgressed against me" (Is. LXVI, 24); and again, "And ye shall tread down the wicked, for they shall be ashes under the soles of your feet" (Mal. III, 21). Happy are the righteous in this world and in the world to come; of them it is written, "the righteous shall for ever inherit the earth" (Is. LX, 21), and also, "verily the righteous shall praise thy name, the upright shall dwell in thy presence" (Ps. CXL, 14). Blessed is the Lord for ever, Amen and Amen.'
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APPENDIX
THE
COSMIC SCHEME OF THE ZOHAR
In the terminology of the Zohar, a prominent part is played by three pairs of correlative terms which, taken from the language of ordinary life, are frequently used by it with an esoteric significance. These pairs are (a) male and female; (b) right and left; and (c) upper and lower. These terms are worthy of special consideration, because they embody, more than any others, the cosmology of the Zohar, and so lie at the root of its philosophy and ethics; and what is more, a proper understanding of them will be found to afford a clue to some of the most puzzling symbolism of the Zohar.
(a) Male and Female. These terms are applied by the Zohar in a mystic sense to certain generative pairs-the one member imparting and the other receiving-the union of which is holy. The first of such pairs are the two primordial grades of the Godhead indicated in the first verse of Genesis by the words Reshith and Elohim, and commonly designated by the Zohar Father and Mother, and by the Cabbala Wisdom (Hokmah) and Understanding (Binah). The Father imparts to the Mother the plan or design of creation, and the product is the creative instrument, the Voice. The Voice, again, indicated, according to the Zohar, by the word 'heavens' in the first verse of Genesis, combines with the inchoate material called 'earth', as male with female, to produce the six days of Creation. A little lower in the scale, a male and female pair is constituted by the 'upper waters' and 'lower waters', which produce the vegetative power of the earth. The chain of holiness is completed in the union of the first human pair.
The terms male and female are further applied to the upper' and 'lower' worlds in a sense which will be considered later.
(b) Right and Left. The terms 'right' and 'left' are used by the Zohar, first of the twin qualities of the Godhead, Kindness and Rigour, and then of the instruments by means of which these qualities are exercised. This distinction assumes in the Zohar many ramifications which will be best understood if we trace it to its basis in the Biblical text, as follows.
The second verse of Genesis according to the Zohar, describes what might be called the first approaches to one another of heaven and earth, which produced not actual 'being', but a kind of 'being-about-to-be'. The earth in this stage is said to have been of two qualities: (a) 'formless' (toku), and (b) 'inchoate' (bohu). Correspondingly, the heaven was of two qualities: (a) 'darkness on the face of the deep' (t'hom, identified by the Zohar with tohu), and (b) 'the spirit of God moving over the face of the waters' (identified by the Zohar with bohu).
Thus the material of creation was of two qualities, and correspondingly the product was of two qualities. From the 'spirit of God hovering over the waters' issued light, characterized as 'good', and forming the content of the first day under the aegis of the divine attribute of Hesed (kindness, or mercy). From the 'darkness on the face of the deep' issued the firmament, not characterized as good, and forming the content of the second day under the aegis of the divine attribute of Geburah (force, or rigour). Though luminous in itself, the firmament is dark by the side of the primordial light. And the fact that the formula 'God saw that it was good' is omitted from the account of the second day may be taken as a sign that the work of that day was not devoid of evil.
The whole of this exposition is not found in the Zohar as we have it, but it fits in with the general scheme of the Zohar, and it does at least explain why, in the Zohar, evil and darkness are so often associated with the grade of the second day, and why that grade is always supposed to be in latent if not open conflict with the grade of the first day. Certain it is that we have a constant contrast between Hesed, light, good, on the one side, and Geburah, darkness, evil, on the other. Why these two sides are called respectively right and left is not explicitly stated in the Zohar. We may find a reason in the Biblical verse: 'O that his left hand were under my head and his right hand were embracing me' (S. S. II, 6), which in various places in the Zohar is applied to the relations of the grades Hesed and Geburah to the Shekinah.
(c). Upper and Lower. The terms 'upper' and 'lower' are frequently used in a more or less popular sense in the Zohar, to indicate the distinction between heaven and earth, between God and angels, between angels and men, between the future world and this world, and so forth. More specially, the term upper' is sometimes applied to the three primary grades of the Godhead to distinguish them from the seven secondary grades. There is, however, a further highly characteristic use of the terms which demands more particular consideration.
The Zohar, as has been explained in the Appendix to Vol. I, draws a distinction between the seventh of the secondary grades and the preceding six, corresponding to the distinction drawn in the first chapter of Genesis between the seventh day and the preceding six. The essence of this distinction, according to the Zohar, is that the six grades are active creative or controlling forces, whereas the seventh is by comparison passive, merely reflecting the work of the others. It is what might be called the self-consciousness or introspective faculty of the Godhead. It thus stands to the others in the relation of the moon to the sun, and is therefore frequently designated 'moon' without more ado. It is also regarded as 'female' in relation to the other grades, which thus become 'male'. The world reflected in this 'moon', which is also the Shekinah, is 'lower' in relation to the actual, real world of the other six grades. But it is of this reflected world that the soul (neshamah) of man forms a part, or at any rate an emanation; and hence the extraordinary importance which is attached to it in the Zohar. The 'upper world', though complete in itself, is regarded as lacking its final consummation without the lower (a hint of this is found by the Zohar in the letter beth with which Genesis commences), and hence the relation between the two worlds is often pictured by the Zohar in language of eroticism based on the Song of Songs.
M.S.
ZoharĚFĎ
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In the beginning God created the
heaven and the earth.
א בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ.
B'rëshiyt Bärä
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http://www.qbible.com/hebrew-old-testament/genesis/1.html#1
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_iĚ 2 ÂĚ´ĚšB Ín˘ĚvćˇČíżÝvđęÉ`ŚAťĚY¨Ín˘ĚšďĹ éuşvšB ZoharÉćęÎAn˘LĚĹĚßĹuVvƢ¤žtĹŚłęĢéşÍAjŤĆŤĚć¤ÉuĺnvĆÄÎęé˘nČfŢĆľÄA6úÔĚn˘đśÝoľÜˇB
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]n[ÉćęÎAn˘LĚć2ßÉÍAVĆnŞÝ˘ÉÚߡéĹĚiKĆĹࢤ׍ŕĚŞ`ŠęĢéBąĚiKĹÍAŔŰĚuśÝvĹÍČAuąęŠçśÝľć¤ĆľÄ˘éŕĚvŞśÜľ˝B
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Now the earth was unformed and void, and darkness
was upon the face of the deep; and the spirit of God hovered over the face of
the waters.
ב
וְהָאָרֶץ, הָיְתָה תֹהוּ
וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם; וְרוּחַ אֱלֹהִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם.
w'hääretz häy'täh tohû wävohû w'choshekh' al-P'nëy t'hôm w'rûªch élohiym m'rachefet al-P'nëy haMäyim
ąĚiKĚnÍAiajuł`formlessvitokujĆibju˘nHłHóHinchoatevibohujĚ 2 ÂĚŤżđÁĢ˝ĆžíęĢܡB
ąęÉÎľÄAVÉÍ 2 ÂĚŤżŞ čܡB(a)u[ŁĚĹv(t'homA]n[ĹÍ tohuĆŻ`)A¨ćŃ (b)u Ě\ĘđÚŽˇé_Ěěv (bohu)šB
ąĚć¤ÉAn˘¨ĚfŢÉÍ 2 ÂĚŤżŞ čAťęÉÎľÄí˘¨Éŕ 2 ÂĚŤżŞ čÜľ˝B
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u[ŁĚĹvŠçĺ󪜾ܾ˝ŞAąęÍǢĆÍŠČłę¸AQu[Ě_šČŽŤ (ÍAܽ;ľł) ĚÁě̺Š2 úÚĚŕeđ`ŹľÜľ˝B ťęŠĚÍőÁĢܡŞAĺóÍ´Ěő̝ΚŞĂĹšB ťľÄAu_ÍťęŞćŠÁ˝ĆŠ˝vƢ¤í ĺŞńúÚĚLqŠçČŞłęĢéĚÍAťĚúĚŤÉŤŞČŠÁ˝íŻĹÍȢAƢ¤ÓĄČĚŠŕľęÜšńB
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And God said: 'Let
there be a firmament in the midst of the waters, and let it divide the waters
from the waters.'
ו וַיֹּאמֶר אֱלֹהִים, יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, וִיהִי מַבְדִּיל, בֵּין מַיִם לָמָיִם.
waYomer élohiym y'hiy räqiyª B'tôkh'
haMäyim wiyhiy mav'Diyl Bëyn mayim lämäyim
7 ťĚć¤ÉČÁ˝B_ͨ¨źçđ˘ÁÄA¨¨źçĚşĚ
ƨ¨źçĚăĚ
ĆđŞŻçę˝B
And God made the
firmament, and divided the waters which were under the firmament from the
waters which were above the firmament; and it was so.
ז וַיַּעַשׂ אֱלֹהִים, אֶת-הָרָקִיעַ, וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ, וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ; וַיְהִי-כֵן.
waYaas élohiym
et-häräqiyª waYav'Dël Bëyn haMayim ásher miTachat läräqiyª ûvëyn haMayim ásher
mëal läräqiyª way'hiy-khën
8 _̨͝¨źçđVƟïçę˝B[ĆČčAÜ˝ŠĆČÁ˝BćńúĹ éB
And God called the
firmament Heaven. And there was evening and there was morning, a second day.
ח וַיִּקְרָא אֱלֹהִים לָרָקִיעַ, שָׁמָיִם; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם שֵׁנִי
waYiq'rä élohiym
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APPENDIX
THE
DIVINE NOMENCLATURE OF THE ZOHAR
The reader of the Zohar, whether in the original or a translation, hardly needs to be told that with the mere understanding of the words he can in a great many passages by no means be sure of having penetrated to the sense. The Zohar has a way of using ordinary terms, including well- known proper names, in a sense peculiar to itself, often, too, when the reader, if not on his guard, might not suspect this; it deals largely in allegories of a very far-fetched and intricate character; and therefore a great part of it cannot be understood without some kind of a key. The appendices and glossaries in the first two volumes aimed only at giving such help as would make the main outlines of the Zohar intelligible. Now that the whole work of the translation has been completed, it seems proper to endeavour to provide a more effective clue to its mysteries.
Now, if there is one feature more than another which distinguishes the Zohar, it is the great variety of expressions which it uses to designate God and the divine essence in general. Not merely does it divide the Godhead into grades, but it has a number of names for each grade, besides other names which, strictly speaking, lie outside of the ideology of the grades. For the proper understanding of the Zohar nothing is more essential than the accurate distinguishing of these names; and an Appendix dealing with this matter in a systematic fashion will probably be found the most succinct means of providing a key, if not to the whole, at any rate to a great part of the Zohar, while it will incidentally afford occasion for a critique within limits of the theology of the Zohar, which is the aspect of it most likely to be of interest to the modern reader.
ZoharĚ_šČ˝ź@
ńíɽ̜ÍĹžtđđĹŤÄŕA´oÉZ§ľÄ˘éŠÇ¤ŠÍľÄíŠčÜšńB ]n[ÉÍAćmçę˝ĹLźđÜŢĘíĚpęđAťęŠĚÉÁLĚÓĄĹgpˇéű@Ş čܡŞAÇŇÍӾĢȯęÎťęŞđōȢęŕć čܡB ťęÍńíÉËňĹĄGČLN^[ĚőÓđľÁĢܡB ľ˝ŞÁÄAťĚĺŞÍ˝çŠĚŽŞČŻęÎđĹŤÜšńB ĹĚ 2 ŞĚt^ĆpęWÍA]n[ĚĺvČTvđđĹŤéć¤ÉˇéąĆđÚIƾĢܡB|óěĆSĚŞŽšľ˝ĄAťĚäÉΡéćčřĘIČ誊čđńˇéć¤wßéĚŞKŘĹ éć¤ÉvíęܡB
łÄA]n[đۧ˝šéÁĽÍ_Ć_Ě{żęĘđ\ˇ˝ßÉgpłęé\ťĚ˝lŤĹˇB ťęÍ_đÉŞŻéžŻĹČAľ§ÉžŚÎĚCfIM[ĚOÉ éźĚźOÉÁŚÄAeɽ̟OđÁĢܡB ]n[đłľđˇéÉÍAąęçĚźOđłmÉćʡéąĆČăÉdvČąĆÍ čÜšńB ťľÄAąĚâčđĚnIÉľÁ˝ąęçĚđŕÍA]n[ĚSĚĹÍȢɚćAĺŞÉŽđńˇéĹŕČČčiĹ éĆvíęAÜ˝á]Ě@ďŕ^ŚéąĆÉČčA]n[Ě_wĚÍÍŕĹ čAťăĚÇŇÉĆÁÄĹ໡[˘¤ĘĹ éĆlŚçęܡB
THE
THREE APPROACHES TO GOD
An attentive study of the Zohar from this point of view reveals in it a complexity of a peculiar kind. It exhibits three distinct approaches to the God idea springing from distinct psychological needs and ministering to distinct religious requirements, yet all based upon the study of the Hebrew Scriptures and all consonant with Jewish faith and practice. The object of the Zohar in this field may in all cases be said to be the bringing of the individual Jew into communion with God. This, however, may be effected in three ways, according as the appeal is made to his sentiment of prayer and devotion, to his ethical impulse, or to his philosophical spirit. The Zohar recognizes or postulates that the individual may be materially assisted in this endeavour by being provided with suitable designations under which to represent to himself the Deity. It further recognizes the need of harmonizing these representations and showing how their diversity is consistent with the essential unity of God; and for this purpose further sets of designations are brought into play. Thus we find in the Zohar on the one hand three designations-or rather, sets of designations, for each has an alternative-which constitute what may be called the standard names of God, according as communion is sought by means of any one of the three approaches mentioned above; and on the other hand, at number of other designations grouped round these and serving to correlate them, and bring them, so to speak, into one frame. We may now proceed to specify these designations and the various aspects of the divine essence to which they are applied.
1. To designate God as the recipient of the Israelite's prayers and the object of his devotions, the Zohar commonly uses a term which the reader would not immediately suspect to have a divine significance, namely 'Community of Israel'. This term corresponds to what present-day writers call the 'national' or 'tribal' or 'particularist' God of Israel. Belief in such a God is based purely on historical grounds, especially on the election of the patriarchs. God as the 'Community of Israel' is the protector and guardian of the people of Israel in this world. In this capacity God is not only personal, but also localized. He is with the children of Israel wherever they are, whether in their own land or in exile. This union was first effected at Mount Sinai; it was consummated by the building of the Temple, and was not broken even by the destruction of the Temple. But since that event God's protection of Israel is naturally much less efficacious. It will however, be restored to its former vigour in time to come, on the advent of the Messiah, which is frequently predicted in the Zohar with great circumstantiality.
If we ask, how does God manifest His presence in Israel, the answer is, through the Divine Light, the Shekinah. This light is the connecting link between the divine and the non-divine. For, according to the Zohar, God, the protector of Israel, is borne along by four Hayyoth or Holy Beasts, constituting His throne, and these are borne on other angelic beings, which again rest on higher firmaments, under which is the lowest heaven, to which belongs the earth and all its creatures.
(It will be noticed that this hierarchy corresponds closely to the four worlds' of the Cabbalists-of Emanation, Creation, Formation and Completion. In the Zohar itself the worlds of Aziluth and Beriah are mentioned only occasionally, the others hardly at all. )
Through this hierarchy an emanation of the Divine Presence is conveyed to earth, just as, on the other hand, the prayer of human beings is conveyed up to heaven. The Shekinah originally rested on the Tabernacle and Temple, but even now it accompanies the wise, especially when three study together.
The 'throne of God', consisting of the Hayyoth, is the instrument of God's providence on earth. For the Hayyoth are pictured as having each a human face, but with the aspect respectively of a man, a lion, an ox and an eagle. According, therefore, to the aspect through which he is looked upon from on high will be the providential care which a man receives here on earth. Here, too, intermediate beings come into play, and round this conception of the Godhead revolves most of the angelology of the Zohar. All this constitutes the more popular portion of the Zohar. Its Biblical basis is to be found in the first chapter of Ezekiel. It is essentially imaginative in character, and its main purpose is to afford consolation and encouragement to Israel in exile by assuring them that God's protection is still with them, as evidenced by the fact that the name 'Community of Israel' has both a human and a divine application.
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PŔHŇŠçŞ_đ\ˇ˝ßĚKŘČÄĚđ^ŚçęéąĆÉćÁÄA
QłçÉAąęçĚ\ťđSĚŤĚŲałšČŞçA\ťĚ˝lŤŞ_Ě{żĆÇĚć¤ÉęvľÄ˘éŠđFŻľÜˇB
RťľÄąĚFŻˇévZXđÚIơé˝ßÉAłçÉęAĚč`ĆđĚvZXŞsíęܡB
ąĚć¤ÉAZoharÍ3 ÂvZXɨ˘ÄA_ĚźOĆÄÎęéÄĚđZbgĆľÄ\ŹˇéAv[`đˇéąĆĹAO[vťłęAťęçÍÝÉÖAtŻçęÄA1ÂĚt[ÉÜĆßéĚÉđ§ÂC[Wič`jłęܡB
ąĚć¤ÉÄ̡éąĆÉćÁÄA_Ě{żĚłÜ´ÜȤĘđÁčľÄ˘ŤÜˇB
1.
CXGlĚFčĚóŻčĹ čAMSĚÎŰĆľÄ_đđˇé˝ßÉA]n[ÍÇŇĹ éŔHŇŞ_ĚÓĄđÁĢéąĆđ^¤ąĆŞČ˘uCXG¤ŻĚvƢ¤ęĺđgpľÜˇB
ąĚuCXG¤ŻĚvĆÍAťăĚlXŞCXGĚuŻIvÜ˝Íu°IvÜ˝ÍuÁčĺ`ŇparticularistvŞ_ĆÄńŢéŕĚÉξĢܡB ťĚć¤Č_ÖĚMÂÍAÉđjIŞAÁÉ°ˇĚIoÉîâĢܡB
uCXG¤ŻĚvÉĆÁÄĚ_ÍAąĚ˘É¨ŻéCXGĚlXĚŰěŇĹ čAçěŇšB
ąĚ\Íɨ˘ÄA_ÍÂlIȜ݊鞯ĹČAÇťłę˝śÝĹŕ čܡB CXGĚqçŞÇąÉ˘ÄŕAŠŞĚɢć¤ĆŹYÉłęć¤ĆA_ÍŢçƤɨçęܡB ąĚÍViCRĹĹÉsíęÜľ˝B ťęÍ_aĚÝÉćÁÄŽŹłęA_aĚjóÉćÁÄłŚóęÜšńĹľ˝B ľŠľAťĚoČACXGÉΡé_ĚŰěÍARAťęŮÇřĘIĹÍČČčÜľ˝B ľŠľA]n[ĹóľÉśÄpÉÉ\ŞłęĢé~˘ĺĚoťÉćčAâŞÄČOĚÍÉßéŕĚĹľĺ¤B
_ŞCXGĹÇĚć¤ÉťĚśÝđžçŠÉˇé̊Ƣ¤â˘ÉΡéAŚÍA_ĚőĹ éShekinahVFL[i[đʾĚB ąĚőÍA_ŤĆń_ŤđÂČŽNšB
]n[ÉćęÎACXGĚçěŇĹ é_ÍAŢĚĘŔđ\Źˇé 4 ÂĚng͚ܽČébÉćÁÄ^ÎęAąęçÍźĚVgĚć¤ČśÝÉ^ÎęĢܡB
Vg˝żÍ˘ĺóĚăÉŻÜčAťĚşÉĹŕá˘VheavenŞ čAťąÉĺnƝ̡×ÄĚśŤ¨ŞŽľÄ˘ÜˇB
HAYAH (plu. HAYOTH,
lit. 'animal', 'living'). One of the higher ranks of angels.
(ąĚqGL[ÍAúËAn˘A`ŹAŽŹĚJoXgĚ 4 Â̢EɧÚÉξĢéąĆÉӾĞł˘BZoharŠĚĹÍAAziluth ĆBeriah̢EÍ˝ÜÉľŠžyłęĨç¸AźĚ˘EÍŮĆńÇžyłęĢܚńB)
@@@@@@ 
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Correspondences
|
World: |
Descriptions: |
Dominant Sephirah: |
Letter
of Tetragrammaton: |
Level
of soul: |
Level of
Torah-PaRDeS: |
Other
associations: |
|
Adam Kadmon |
Primary
form of Kav |
Keter-Crown |
Apex atop
י Yud |
Yechidah-Singular |
Sod
Sh'b'Sod |
Beyond all names |
|
Atziluth |
From Tohu to Tikun |
י Yud |
Chayah-Living |
Sod-Secret |
Concealed World with Beriah |
|
|
Beri'ah |
Formless
existence |
Binah-Understanding |
Higher ה Hei |
Neshamah-Breath |
Drush-Homiletic |
Divine name ס״ג |
|
Yetzirah |
General
existence |
Midot-6
Emotions |
ו Vav |
Ruach-Spirit |
Remez-Hint |
Revealed World with Asiyah |
|
Asiyah |
Particular
existence |
Malkuth-Kingship |
Lower ה Hei |
Nefesh-Lifeforce |
Pshat-Simple |
Divine name ב״ן |
ąĚqGL[đĘśÄA_ĚśÝĚUŞĺnÉ`ŚçęAęűĹlÔĚFčŞVÉ`ŚçęéĚĆŻśĹˇB VFL[i[ÍŕĆŕĆŽiçqjTabernacleĆ_aĚăÉ čÜľ˝ŞAĄĹŕAÁÉ 3 lŞęÉסéĆŤÍŤŇÉtŤYÁĢܡB
n[gŠçČéu_ĚäŔvĆÍAnăɨŻé_ĚŰĚšď̹ƚB n[gÍťęźęlÔACIAAh̤ĘđÂÔĚçĆľÄ`ŠęĢܡB
ťęäŚA_ŞÝŠçÇĚć¤ÉŠçęéŠÉćÁÄAlÔŞąĚnăĹóŻéŰIČzśŞĎíÁčܡBąąĹŕÔIȜݪoęľA]n[ĚVg_ĚĺŞÍAąĚ_iĚTOÉćÁÄWJłęĢܡB
ąęçˇ×ÄŞA]n[ĚćčlCĚ éŞđ\ŹľÄ˘ÜˇB ťĚšIŞÍG[LGć 1 ÍÉ čܡBąęçÍ{żIÉzÍLŠČŤiĹ čAťĚĺČÚIÍAuCXG̤ŻĚvƢ¤źĚŞlÔIČprĆ_IČprĚźűđÁĢéąĆŠçŕíŠéć¤ÉA_Ěç쪥ŕŢçĆĆŕÉ éąĆđŰءéąĆÉćÁÄAS˝ĚCXGđÔßăܡąĆšB
2. As the promoter of man's moral strivings, God is usually termed in the Zohar "The Holy One, blessed be He'. In this capacity God is regarded as the source of animate life, as the creator of species, as the vitalizing force in the universe. Man knows of God in this aspect through his own neshamah, the consciousness-based primarily on his meshimah (breathing power) of his own individuality, the super-soul, the deeper self which transcends his ruah (spirit, intellectual faculties), and nefesh (physical vitality). Through his neshamah man is capable of direct communion with the Holy One, blessed be He, and also of ethical and moral perfection or the reverse. The Israelites possess in the precepts of their Torah the instrument for achieving this perfection, and in proportion as they do so or fail do so, their neshamah is rewarded or punished after their death. The place of reward is called the Garden of Eden, of punishment, Gehinnom. As the dispenser of reward and punishment after death, God is called the 'Holy King'. Another name given to God from this point of view is the "Tree of Life', in the branches of which the souls of the righteous are figured as resting. Hence, when an Israelite carries out the Torah, he is said to be cleaving to the Tree of Life. Round this conception of God as the Holy One, blessed be He, revolves the whole Zoharic doctrine of the moral life, of reward and punishment, of heaven and hell and their respective denizens, and of the incarnation and transmigration of souls. This part of the Zohar is predominantly emotional in tone, and the God-idea which it embodies may be said to be based on an effort of introspection, or on what in German philosophical language would be called a Lebensanschauung. Its Scriptural basis is the second chapter of Genesis.
2. lÔĚšżIwÍĚŁiŇĆľÄA_ÍĘíA]n[ĚĹujłę˝šČéűA_Éj ęvĆÄÎęĢܡBąĚ§ęɨ˘ÄA_ÍśŤ¨Ěś˝ĚšAíĚn˘ŇAFĚś˝đŤťˇéÍĆľÄÝČłęĢܡB
lÔÍAeŠĚneshamahi°jAˇČíżAŠgĚÂŤĹ émeshimahiÄzÍjđĺĚĆľ˝ÓŻđĘľÄA_đméąĆŞĹŤÜˇB
ąĚneshamahĆÍA°đ´Ś˝ŕĚĹ čAruahiěA¸_AmI\ÍjĆnefeshi÷ĚIČÍjđ´zľ˝[wÉ éŠČ̹ƚB
neshamahĆÍăŔ§łÉ¨ŻénamāgottaĆÂXĚĚąf[^i°jđíš˝ŕĚĹAlŞńĹŕśÝˇé
neshamahđĘľÄAlÍjłę˝šČéűĆźÚđíéąĆŞĹŤAÜ˝ĎIAšżIÉŽSĹ éŠA é˘ÍťĚtŕÂ\šB CXGlÍg[[ĚúĽĚɹ̎ŕřđBŹˇé˝ßĚčiđÁĨčAťęđBŹˇéŠ¸sˇéŠĚÉćÁÄAŢçĚneshamahÍăÉńíę銹šçęܡB ńVĚęÍGfĚAŚąĚęÍQqmĆÄÎęܡB
źĹťŞ éĚŠAŕľÍĐűžŻČĚŠH
_ÍăĚńVĆąđ^ŚéŇĆľÄuš¤vĆÄÎęܡB ąĚĎ_Šç_É^Śçę˝ĘĚźOÍuś˝ĚŘvĹ čAťĚ}ÉÍ`lĚ°ŞxńŢéĆ`ŠęĢܡB
ľ˝ŞÁÄACXGlŞĽ@đŔsˇéĆŤAś˝ĚŘÉńčYÁĢéĆžíęܡB
_Şjłę˝šČéűĹ éƢ¤TOđSÉľÄAšżIśAńVĆąAVĆnĆťęźęĚZlAťľÄ°Ěó÷ĆÖô]śÉ¢ÄĚ]n[ł`SĚŞWJľÜˇB
][n[̹̪ÍĺÉ´îIȲqĹ čAťęŞďĚťˇé_ĚTOÍAŕČĚwÍAˇČíżhCcĚNwpęĹLebensanschauungilśĎjĆÄÎęéŕĚÉîâĢéĆžŚéŠŕľęÜšńB
ťĚšIŞÍ n˘LĚćńÍšB
3. The Zohar is not content to base the religious life merely on the emotional side of man's nature. It seeks an approach to God, not only introspectively, from the starting-point of a Lebensanschauung, but also extraspectively, from the starting-point of a Weltanschauung. The designation given to God for this purpose is 'Ancient Holy One'. This name designates God regarded as the First Cause of all existence and all movement. God in this aspect is purely impersonal, a fact somewhat veiled by the designation and of which the writers of the Zohar seem frequently to lose sight. It is, however, clearly brought out in another expression frequently used to describe God in this aspect, viz. "That Hidden and Undisclosed' (or equivalent terms). It is a postulate of the Zohar that this First Cause is a kind of algebraical x, which for the sake of intellectual satisfaction must be sought for, but which can never be found. This attitude is summed up in the Zoharic interpretation of the Biblical text, 'See who created these' (Isa. XL, 26). The aspect of 'these' the perceptible universe-points to the existence of a First Cause, but on inquiring into it we can get no further than the interrogation 'Who? since the pursuit of an ultimate cause can be carried on to 'en sof", without limit. In order, therefore, to find a beginning we posit an 'Ancient One' who differs from the 'Ancient Holy One' in being not absolutely absolute, so to speak, but containing the possibility of producing or becoming the non-absolute.
As the precepts of the Torah furnish man with the complete guide to the life of righteousness and moral improvement, so the first chapter of Genesis furnishes the complete guide to the quest of the Absolute. When pursued under such guidance, this quest is called hokhmah, wisdom, and constitutes the highest form of human activity, the mark of perfection in man. Naturally, in the eyes of the Zohar this quest is fundamentally a theological rather than a metaphysical activity, since the First Cause is ex hypothesi regarded as God, and has by some means or other to be identified not only with the personal God who enjoins the moral life, but also with the localized God who dwells among and protects the people of Israel. Hokhmah forms a link between man and the First Cause because hokhmah also governs the relation of cause and effect throughout the universe. And as the divine hokhmah determines the consequences to the soul of human conduct, so the human hokhmah embraces of necessity the moral life. Thus there can, in the system of the Zohar, be no conflict between philosophy and the moral law.
3. ZoharÍAlÔĚ{ŤĚ´îĘžŻÉîâÄ@łśđcŢąĆÉŤľÄ˘ÜšńB ťęÍLebensanschauungilśĎjĚo_ŠçŕČIÉžŻĹČAOĘIÉŕWeltanschauungi˘EĎj Ěo_ŠçA_ÖĚAv[`đßܡB
ąĚÚIĚ˝ßÉ_É^Śçę˝ĚÍuĂăĚšŇvšB ąĚźOÍAˇ×ÄĚśÝơ×ÄĚŽŤĚćę´öĆŠČłęĢé_đŚľÄ˘ÜˇB ąĚĘĹĚ_ÍÉńliIĹ čAąĚÄĚÉćÁĢÔńx[ÉďÜęĨčA]n[ĚŇ˝żÍľÎľÎťĚŔđŠ¸ÁĢéć¤ĹˇB
ľŠľAťęÍAąĚęĘɨŻé_đྷé˝ßÉpÉÉgpłęéĘĚ\ťĹžçŠÉ\ęܡBÂÜč uBłę˝˘öJĚŕĚvƾĚB
ąĚćę´öĆÍęíĚăI x Ĺ čAmIŤĚ˝ßÉÍťęđTłČŻęÎČçȢŞAľÄŠÂŻéąĆŞĹŤČ˘Ć˘¤ĚŞ]n[ĚźŕšB
ąĚćę´öÍęíĚăI x Ĺ čAmIŤĚ˝ßÉTłČŻęÎČçȢŞAľÄŠÂŻéąĆŞĹŤČ˘Ć˘¤ĚŞ]n[ĚźčšB ąęÍšĚ]n[ĚđßĹ éuąęçđn˘ľ˝ŕĚđŠČł˘(Isa. XLA26)vÉvńłęĢܡB
moÂ\ČFĹ éuąęçv̤ĘÍAćę´öĚśÝđŚľÄ˘ÜˇŞAťę𲸾ÄŕAuNHvƢ¤żâČăĚąĆÍžçęÜšńB ČşČçAÉIČ´öĚÇÍuen sofvˇČíżAŰŔČpąĹŤéŠçšB
ľ˝ŞÁÄAnÜčđŠÂŻé˝ßÉAäXÍAâÎIČâÎŇĹÍČA˘íÎśYˇéÂ\ŤđÜńŢéŕĚAˇČíżńâÎIČŕĚÉČéƢ¤_ĹuĂăĚšČéűvĆÍŮČéuĂăĚŇvđźčľÜˇB
TorahĚúĽŞlÉ`ĆšżĚüăĚŽSČÄŕđńˇéć¤ÉAn˘LĚĹĚÍÍâÎŇĚTÖĚŽSČÄŕđńľÜˇB ťĚć¤ČwąĚşĹÇłęéĆŤAąĚTÍhokhmahqdĆÄÎęAlÔĚŽĚĹĚ`ÔAlÔĚŽSłĚóđ\ŹľÜˇ. RĚąĆČŞçAZoharĚÚÉÍAąĚTÍ`§ăwIČŽĹÍČAî{IÉ_wIȎšB
ČşČçAćę´öÍ_ĆÝČłęĢéźŕăĚŕĚĹ čA˝çŠĚű@ĹšżIśđ`ąĂŻéÂlIČ_ƾĞŻĹÍČACXGĚŻĚÉZÝACXGĚŻđçéŔčIČ_ĆŕŻęłęéKvŞ éŠçĹ éB
Hokhmah forms a link between man and the First Cause because hokhmah also governs the relation of cause and effect throughout the universe.
And as the divine hokhmah determines the consequences to the soul of human conduct, so the human hokhmah embraces of necessity the moral life. Thus there can, in the system of the Zohar, be no conflict between philosophy and the moral law.
zN}[ÍFSĚĚ´öĆĘĚÖWŕxzˇé˝ßAzN}[ÍlÔĆćę´öĚÔĚNđ`ŹľÄ˘ÜˇB
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ťľÄA_šČzt}[Şs×ÉćÁÄlÔĚ°ĚĘđčˇéĚĆŻść¤ÉAlÔĚzt}[ŕKRIÉšżIśđóŻüęܡB ľ˝ŞÁÄA]n[ĚĚnɨ˘ÄÍANwĆšż@ĆĚÔɾ͜ݾܚńB
THE
CORRELATION OF THE THREE APPROACHES
From what has been said above, it will be seen that it is possible to distinguish three strata in the Zohar regarded as a theological work, which we may designate the devotional, the ethical, and the philosophical, and which address themselves primarily to the imagination, the emotions, and the intellect respectively. Each of these strata is, so to speak, dominated by its own designation for the Deity, representing God under a distinct aspect-in the one case as both personal and local, in the second as personal but not local, in the third as neither personal nor local. But the Zohar is not content to leave these aspects side by side, like the Scottish clergyman who commenced a prayer with the words, 'O Thou who art our eternal hope and ultimate hypothesis'. A great part of it-perhaps the most important-is taken up with an endeavour to correlate them by expressing each in the terms of the others. This involves a wide extension of the designations of God, which we have now to consider.
3 ÂĚAv[`ĚÖÖW
Čă̹ƊçA_wěiĆÝČłęĢé][nĚ 3 ÂĚwđćʡéąĆŞÂ\Ĺ éąĆŞíŠčܡBąęçĚđMÂIAĎIANwIÍAťęźęzÍA´îAmŤđĺČÎŰƾĢéŕĚšB
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1.
We have seen above that the providential care of Israel in this world is exercised, according to the Zohar, by God qua 'Community of Israel', while the recompensing of souls in the other world is carried out by God qua 'the Holy King'. Now, these two activities are pictured by the Zohar as being the same relation to each other as the management of the royal household to the management of the affairs of State. If the latter is assigned to the King, naturally the former is assigned to the Queen. Hence the Community of Israel is brought into relation with the Holy King by being designated the Matrona, or Queen, and they are pictured as consorting together in ziwwug, or wedlock. The pious are fancifully pictured as, by means of their prayers and studies, preparing the Matrona for the union, and partaking in Her joy. Apparently this is possible even at the present time a doctrine which it is not altogether easy to reconcile with the statement frequently made in the Zohar, that since the destruction of the Temple there has been 'separation' between the King and the Matrona.
Another way of bringing these two aspects into relationship is to picture the Community of Israel as the moon reflecting the light of the Holy One, blessed be He, who is the sun. Strictly speaking, we should compare them as sun light and moon light, and the moon, the opaque reflecting body, is formed by the souls of the righteous. God's activity in sending souls down to this world and resuscitating them in the next is like the light of the sun. But His providential care of Israel in this world, superadded to His care for their souls, is like the light of the moon, which is the light of the sun conveyed to a place to which it does not properly belong. And just as the moon is not always equally bright, so the Community of Israel is not always equally beneficent. It is the wicked who 'impair' the Moon, causing the Sun's light to be withdrawn from it, while the righteous restore it to fulness. In this way, then, King and Queen, and Sun and Moon are all designations in the Zohar of various aspects of the Godhead.
1.
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2. The question now arises, how does the Zohar unify the First Cause with the Holy One, blessed be He, and the Community of Israel? The answer is, through the doctrine of the grades (e. Appendix to Vol. 1). This is in essence the same as what is usually called by the Cabbalists the doctrine of the Sefiroth, but it is enunciated in the Zohar in a manner specially adapted for the purpose it has in view and with its own peculiar theological terminology.
When the Zohar speaks of 'grades', there is no question that ordinarily it means grades of the Godhead, and specifically of the Godhead regarded as First Cause. Seeing that it enumerates ten such grades, it in effect posits ten First Causes. This is apparently a contradiction in terms, and it must be admitted that the Zohar, while positing that the ten grades are in essence one, does habitually speak of them as if they were distinct entities capable of forming all sorts of relations with one another. The favourite method adopted by the Zohar for expressing their unity in diversity, or vice versa, is by picturing them as members of a human body or features of a human head; this method is elaborated in the 'Book of Concealed Wisdom' and in the two Idras. This, however, affords no satisfactory answer to our problem; for while it would be permissible, if we had some rational explanation, to illustrate it by the figure of the human frame, it is surely somewhat 'preposterous' (in the literal sense of the term) to seize on the figure of the human frame first and leave its precise application to be filled in afterwards.
Another explanation which is only adumbrated in the Zohar, but which is found more clearly expressed in other parts of the Cabbalistic literature, and has been adopted. by Cordoveiro in his Pardes Rimmonim, is as follows. The First Cause is compared to a luminary shining on to a reflecting glass which in turn throws its light on to another from which it is cast on to a third, and so on through nine reflecting glasses (or it may be ten, for there is a difference of opinion as to whether the original light is reckoned among the ten or not). In this way there are ten lights of various grades of intensity which are yet all the same light. This figure explains the fact that there can be a gradation in the extent to which the human mind comprehends the First Cause. But it fails to explain the objective division of the First Cause into ten, which is certainly posited in the Cabbala, because it does not provide us with anything to which we can attach the figure of the reflecting glasses.
2.
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It would be possible to find such a basis of comparison in certain 'worldsf of which mention is made in the Zohar. We frequently come across such phrases as, 'there is rejoicing in all worlds', or 'all worlds are knit together. Now, in later Cabbalistic works there is no doubt that by "worlds' in such a connection would be meant the four 'worlds' of Aziluth, Beriah, Yezirah and 'Asiah (v. Introduction). But, as we have seen, the Zohar does not seem to be really familiar with this idea, and certainly it hardly seems in place in the contexts where these expressions occur. It makes much better sense if we regard 'worlds' in these contexts as the opposite numbers' of the various grades, as the effects of the various manifestations of the First Cause. After all, if the First Cause is tenfold, it stands to reason that the universe must also be tenfold; and we may take this to be the doctrine of the Zohar, though it is nowhere expressly stated.
(Of course, the three inferior 'worlds' of the Cabbalists would be contained in these worlds, though how exactly they are to be distributed not easy to determine.)
This supposition, however, only carries the difficulty back a stage, and we have still to ask, how are we to understand the simultaneous existence of various worlds? The key can perhaps be found in the Zoharic conception of the primordial 'Days'. Of the ten grades, six-from the fourth to the ninth-are regarded as functioning each within its own 'day'. Now it is obvious that these days' are not successive, since all the grades are evidently functioning concurrently. We must suppose, therefore, that when the Zohar says there are six days', what it means is that there are six kinds of time, what we might call six 'tempos' of existence, and in relation to each of these the First Cause assumes a different aspect, exhibits a different manifestation, becomes, in the Zoharic language, a different grade of itself. If we ask, how are we to imagine different kinds of time, it would be hard to find anything in the Zohar throwing light on this point, but it is not difficult to provide an answer, if we regard time as something not objectively perceived, but as subjectively felt. It might fairly be held that the animate world feels time in a manner different from the inanimate, and the higher branches of the animate world in a manner different from the lower. In this way the conception of various 'worlds' each with its own First Cause, yet all forming one, would become intelligible.
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The 'day' as a definite kind of time, presupposes the existence of 'heaven and earth', that is, of an active cause and a material on which it works, originally one but differentiated by the action of the First Cause as a preliminary to the creation of 'worlds'. In this preliminary stage itself the Zohar distinguishes three grades, which it commonly refers to in a group as "The Patriarchs'. It impresses upon us that these grades are totally beyond the realm of human comprehension, but this does not prevent it from speaking about them quite familiarly. The third of them is frequently called 'the Jubilee', a word which is meant to indicate the passage of timelessness into time, or, it may be, vice versa. The relation of the six Days of Heaven and Earth to the primordial First Cause is expressed by comparing them to six saplings trained in a nursery and subsequently planted out, the mnemonic being the verse of the Psalms, "The trees of the Lord, the cedars of Lebanon which he hath planted' (Ps. CIV, 16).
The names given to the grades are the same as those given in Cabbalist literature to the Sefiroth-Kether, Hokhmah, Binah, then Hesed, etc. For Wisdom and Understanding one can perceive a certain reason; the rest seem more or less fanciful, and no reason for them is given in the Zohar. It should be observed that, strictly speaking, all these are names of God, regarded as first cause. That the Zohar always keeps this fact in mind it would not be safe to assert; it is hardly possible in many places to avoid the impression that we are dealing with a plurality of divinities, or again with mere attributes of the Deity. But either supposition reduces the Cabbalistic system to nonsense.
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As there are grades prior to 'heaven and earth' and the six grades functioning in them, so there is a grade posterior to heaven and earth. Whence comes the energy which constitutes this 'day'? This is a question to which it is difficult to find an answer in the Zohar. We might say, however, that it is constituted by a kind of reflex action, and consists in the activity of the First Cause in being conscious of itself and all that it has accomplished. This would explain why the specific function of the Seventh Day is to unite the human soul or consciousness (neshamah) with the body, and why, being outside of 'heaven and earth', it occupies a position apart from the previous six grades.
After what has been said it will not be difficult to understand how the conception of God as First Cause can be made to embrace the conceptions of God as Ruler of the world and Protector of Israel. The sixth grade, Tifereth or Beauty, is the one which functions in the third of the six days of creation, and therefore stands in the relation of First Cause to the earth as the basis of all animate existence and all activity of propagation. There is, therefore, obvious ground for identifying this grade with the Holy One, blessed be He, the dispenser of vital powers and the arbiter of life and death in both worlds. When the Ancient Holy One and the Holy One, blessed be He, are thus correlated, they are distinguished as Arich Anpin (Makroprosopus, lit. long of nostrils, i.e. long-suffering, forbearing), and Ze'er Anpin (Mikroprosopus, lit. small of nostrils, i.e. hasty), the reason being that suffering and pain issue directly from the latter, but not from the former.
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If the Holy One, blessed be He, can be identified with the sixth grade, Tifereth, with equal right the Community of Israel can be identified with the tenth grade, Malkuth. The latter is the first cause of union of the human soul with the body; the former is God regarded as immanent in the human soul. A further resemblance lies in the fact that Malkuth, lying outside of the sphere of 'heaven and earth', acts only with a kind of borrowed energy, or, in the language of the Zohar, has no light of its own', while the Com- munity of Israel also is regarded as but a moon shining with a borrowed light. Hence the transition from one to the other is easy and natural.
The connection between the various designations of God employed by the Zohar may be illustrated by the following figure. Imagine a long hall divided into three sections, of which one bears the title 'Community of Israel', the second 'Matrona', and the third 'Malkuth'. The first section is open to the heavens; the second section has a somewhat lofty roof; the third a much lower roof. The roof of the second section forms the floor of another hall which extends over the third section also. That part of it which covers the second section of the lower hall, the Matrona, is entitled 'Holy King' and is open to the heavens; that part of it which extends over Malkuth is called Tifereth, and it has three storeys underneath it between itself and Malkuth and five storeys above it, of which the topmost-or it may be the three highest-is open to the heavens. If a man desires to have communion with God, he must enter the lowest hall, but he has his choice between its three sections. If he is content to base his belief in God on the teaching of tradition, he can immediately find communion with God through prayer and devotional exercises. If he seeks to base his belief on the consciousness of his neshamah, or higher self, then devotion is only a first stage and true communion is attained only by ethical practice. If, finally, he bases his belief on philosophical speculation, then even ethical practice is only the fifth of ten stages of intellectual cultivation which he has to pass through in order to attain his goal.
To complete this sketch of the divine nomenclature of the Zohar two things are still necessary. One is to fit into the above scheme the three pairs of categories to which attention was called in the Appendix to Vol. II, namely, Upper and Lower, Male and Female, and Right and Left. The second is to discuss the place occupied in the Zoharic system by the Holy Name or Tetragrammaton.
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THE
DESIGNATIONS AND THE CATEGORIES
1. Upper and Lower. According to the Zohar, the grades, as the name implies, constitute a hierarchy, each one being superior to the one which follows. The reason is that the activity of each is conditioned by the activity of the one above it, but not vice versa. This is expressed in Zoharic language by saying that each one sucks from the one above it. Hence the terms 'upper' and 'lower' applied to the grades are relative, save that the lowest grade is 'lower' and the highest grade 'upper' par excellence. It is no doubt in virtue of this conditioning that the Zohar lays down that whatever takes place 'above' also takes place 'below', since it is natural that the same First Cause working in different media should produce parallel results.
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2. jŤĆŤ
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2. Male and Female. While each grade is responsible for its own world, in certain cases it is regarded as having received the seed thereof from the grade above, to which it accordingly stands in the relation of female to male. Thus the grades of Wisdom and Understanding are regarded as male and female in regard to the primordial 'heaven and earth' which are, properly speaking, the 'world' of the latter, and hence these two grades are commonly designated 'Father' and 'Mother'. Again, the world of the grade Hesed is commonly known as 'upper waters' and that of the grade Geburah as 'lower waters', the former being a fluid element and the latter fiery. These are regarded as being respectively 'male' and 'female', and out of their union issues the earthly element. The grades themselves, however, Hesed and Geburah, are not distinguished as male and female. Further, the lowest grade, Malkuth, is regarded as female in respect of the six grades of 'heaven and earth', and is often referred to simply as "The Female'. More specifically, it forms a pair with the grade Yesod (Foundation) immediately above it. The two, when thus conjoined, are usually designated Zaddik (Righteous One), and Zedek (Righteousness), and out of their interaction issues the neshamah as the soul of man.
2. jŤĆŤ
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3. Right and Left. The distinction between 'right' and 'left' in the Zohar is of particular importance because it is the keystone of the Zoharic theory of good and evil. It is also more elusive and difficult to explain than the other categories. This is due to the fact that these terms are found on examination to embody three sets of ideas which in themselves are in reality quite distinct.
(a) In one sense, 'right and left' seem to be used in the Zohar simply as a variation of 'male and female'. Hokhmah, being 'male', is on the right, and Binah, being 'female', is on the left. Similarly, Hesed, being responsible for the 'male waters', is on the right, and Geburah, being responsible for the 'female waters', is on the left. The supreme grade, Kether, being beyond the division of male and female, pictured as being in the centre. Similarly, Tifereth, which effects the union between male and female waters, is also placed in the centre. Thus it is possible to speak of a 'straight line' from Kether to Tifereth, and to designate Tifereth the 'central pillar'.
(b) A second use of the terms 'right and left' is based on the identification of the grade Tifereth with the Holy King, the Ruler and Judge of the world. The Holy King as judge can exercise either clemency or rigour, and it is a not unnatural figure to say that He exercises clemency with His right hand and rigour with His left. Now, as we have seen, the 'world' of the grade Tifereth, namely the earthly element capable of producing life, is formed by a union of the fluid and fiery elements which constitute the 'worlds' of Hesed and Geburah. It is assumed by the Zohar that the world of bliss which is reserved for the souls of the righteous after death in some way derives from the grade of Hesed and its element, while the world of punishment reserved for the souls of the wicked derives from Geburah and its element. Hence, by a natural transference, Hesed becomes the Right Arm and Geburah the Left Arm. A further elaboration of this idea is to regard Hesed and Geburah as two judges advocating respectively acquittal and condemnation, while Tifereth turns the scale. When thus grouped the three grades are designated Abraham, Isaac and Jacob.
(c) The distinction between 'right' and 'left' in the Zohar corresponds, not only to the distinction between reward and punishment in the next world, but also between good and evil, and specifically moral good and evil in this world. Samael, the power of evil, the tempter, the accuser, the evil Serpent, is placed on the left and is identified with the grade Geburah. Now Samael is represented as the opponent not of Hesed but of Tifereth. He is the Great Dragon, who on New Year swallows the Moon, that is, prevents the union of the Matrona with the Holy King, until Israel by their sacrifice on the Day of Atonement induce him to desist. He also, by means of his minions, Lilith and others, seduces men to defile their souls, contrary to the desire of the Holy King.
It may be noted here that the Zohar distinguishes the pelem (form) and demuth (likeness) of man (e. Genesis 1, 26) as "left" and "right", and identifies the demuth with the neshamah.
Thus one aspect of the distinction between right and left in the Zohar is a conflict between Samael and the Holy King. This conflict is ob- viously a very different thing from the conflict of view between Hesed and Geburah, though described in the same terms, and if we ask how it arises, the answer is by no means easy to find in the Zohar. A possible explanation is as follows. It has been mentioned above that each grade is regarded as 'sucking' from the one above it. Now it is not unnatural to suppose that the one which is 'sucked' should offer a certain resistance to the process, so that two opposite tendencies are always at work. This would seem to be implied in the somewhat obscure interpretation given by the Zohar to a text which it frequently quotes as containing a fundamental principle with reference to the grades, viz. To the place whence the rivers came, thither they are ever returning' (Eccl. 1, 7). On this principle there should be a conflict between all the adjacent grades; but we may suppose that the reason why the Zohar dwells on the conflict between Samael and the Holy King is because of its importance for the salvation of man's soul and the welfare of the people of Israel.
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THE
DIVINE NAME
It remains to say a few words on the place occupied by the Holy Name, the Tetragrammaton, in the scheme of the Zohar. In the Cabbalistic doctrine the name formed by the four Hebrew letters yod, hé, vau, hé, has a special and intimate connection with the grade of Tifereth, of which it is in the strict sense the proper name. We must understand this to mean that if one could grasp with sufficient clearness the nature of the grade Tifereth, especially as the originator of the neshamah, he would automatically perceive that this is the fitting appellation which should be given to it. To this grade of comprehension Moses and the other prophets actually rose, and this was the basis of their inspiration. There is, however, a difference between the inspiration of Moses and that of the other prophets. Moses was able to grasp the connection between the grade and the Name fully and clearly, but the others only through a haze, as it were, since their comprehension only reached fully to the two inferior grades of Nezah and Hod, the two 'pillars' or 'willows of the brook', as they are fancifully called.
Apart from its importance as a vocable, the Tetragrammaton has a deep significance for the Zohar as a written word, through the symbolism of its individual letters and their shapes and qualities. Thus the point of the Yod symbolizes the grade Kether; the Yod itself stands for Hokhmah the Father, and the first Hé for Binah, the Mother. The Vau, having the numerical value of six, symbolizes the 'six ends', the grades of the six days, and more particularly Tifereth, the centre of this group. The second Hé naturally symbolizes Malkuth. Since the shape of the Vau combines features of the Yod and the Hé, it is fancifully referred to as the 'son' of these letters, and this designation of 'son' is sometimes transferred to the grade Tifereth which it represents, although we do not find that Tifereth as a grade is particularly associated with Hokhmah and Binah. Thus the Tetragrammaton in its letters sums up the whole doctrine of the grades, while as a name it is the pivot of the entire Holy Writ; and the Zohar therefore does not hesitate to declare that 'the whole of the Torah is the Holy Name'.
MAURICE SIMON
_Ěäź
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– in the original Hebrew eArvei Nachalf {ערבי נחל} – are called in Rabbinic Hebrew eAravahf {ערבה} and that refers to branches with leaves from the willow tree.
ębĆľÄĚdvŤĆÍĘÉATetragrammatonÍAÂX̜ƝĚ`ĆŤżĚŰĽŤđĘśÄAŤžtĆľÄĚ[˘ÓĄŞ čܡB
YodĚ|CgÍKetherđŰĽľÄ˘ÜˇB
Yod
ŠĚÍĹ é Hokhmah đ\ľAĹĚhéÍęĹ é Binah đ\ľÜˇB
6
ĚÓĄđÂvauÍA6 úÔĚĹ éu6 ÂĚIíčvAÁÉąĚO[vĚSĹ éTiferethđŰĽľÄ˘ÜˇB
2ÔÚĚHéÍMalkuthđŰĽľÄ˘ÜˇB
vauĚ`óÍYodĆhéĚÁĽđËőŚÄ˘é˝ßAąęçĚśĚu§qvĆÄÎęĨčAąĚÄĚÍTiferethÉŕ]ÚłęéąĆŕ čܡB
ľŠľąęŞÁÉHokhmah ĆBinahÉÖAľÄ˘éŠÇ¤ŠÍíŠčÜšńB
ąĚć¤ÉATetragrammaton̜͝ĚĹĚł`SĚđvńľÄ¨čAźOĆľÄÍšśSĚĚvšBľ˝ŞÁÄAZoharÍAuTorahSĚŞšČéźOĹ évĆ鞡éąĆđçSçOľÜšńB
APPENDIX I
ON
THE ZOHARIC EXPOSITION OF THE FIRST CHAPTER OF GENESIS
From page 150 onwards the Zohar consists mainly of a verse- by-verse exposition of the Pentateuch of the type known in Hebrew literature as Midrash. The discursive style of the work, and the amount of extraneous matter which has been intercalated in the original text, render this fact liable to be overlooked; and it has therefore been one of the objects of the translation to keep it clearly before the reader's eye.
The Zoharic expositions of the Scripture are frequently, if not usually, difficult to follow, on account partly of their far-fetched character, partly of their technical language, partly of the abrupt and even uncouth manner in which they are expressed. The point which the Zohar desires to make is often highly elusive, and not to be grasped without close and attentive scrutiny. Particularly can we apply this remark to the expositions of the first chapter of Genesis contained in pages 150-22a and 29a-31a of the original text. On these passages there rests a special and exceptional obscurity which, it is to be feared, the translation has done little to dispel. It seems, therefore, advisable to add some observations setting forth the views by which the translators have sought to guide themselves through the intricacies of these pages, and which have determined their version of many obscure passages. An endeavor to understand these pages is all the more necessary as we may surmise a priori that they contain some of the most important teaching of the Zohar; and we do indeed find on examination that they are capable of yielding light on two of the most fundamental tenets of the Zohar- the distinction of the divine grades and the potency of the sacred Name and so of providing the key to the whole of its esoteric doctrine.
1. One of the most characteristic ideas of the Zohar is that God, while essentially one, is yet found in various grades or degrees. These 'grades' turn out on examination to be degrees of creative power, arranged in descending or ascending order according to the sphere in which each one functions and the stage of development which it postulates in the created universe, and which thus constitutes, so to speak, its 'opposite number'. Thus the highest grade corresponds to sheer nothingness, and the lowest grade to the conscious soul of man (the neshamah). The creative power in itself is conceived as 'thought', which in the process of creation becomes 'light' or 'illumination'. The primal light is utterly beyond human (or even angelic) comprehension. But as the grades descend, the 'lights' (which form, as it were, a vestment to one another) swim into human ken, until between the lowest grade and the conscious soul of man a close communion is established.
The main purpose of the Zoharic exposition of the first chapter of Genesis, in so far as it is contained in the pages mentioned, seems to be to derive this doctrine from (or read it into) the text of the Scripture. The way in which the Scripture is made to yield the desired meaning is more or less as follows.
The first grade-the 'Most Mysterious and Recondite - indistinguishable from the En-Sof (limitless, uncharacterisable), and corresponding to absolute nothingness in the work of creation - is not directly mentioned in the Scripture, unless it is alluded to by the letter beth (=in) of the word bereshith, implying that it went, so to speak, into itself, and so made a start. This start consists in a 'flash' (zohar), which thus releases the creative powers of the 'limitless'.
From this 'inwardness" resulted a point or focus capable of infinite development and expansion; this is called in the Scripture Reshith (beginning), and it is identified by the Zohar with Hokmah (Wisdom), the architect of the creation.
This is the second grade.
The next word, 'created', according to the Zohar, denotes in this place the expansion of Reshith, which produced a 'palace' or 'house' containing in itself the germ of creation. This place is called in the Scripture Elohim, and it constitutes the third grade, the artificer of the creation. By the Zohar it is called more specifically Elohim Hayyim (living God), the word Elohim being a generic name for all the grades. Its creative powers or faculties are pictured as 'letters' or seed, and are divided into an active and a passive principle. The active principle is called in the Scripture 'heaven', and is identified by the Zohar with the 'Voice'. The passive principle is called in the Scripture 'earth', and in v. 2 it is identified with the primordial elements of the terrestrial, the celestial, and the spiritual worlds (v. page 39b).
Up to this point there has been no clear differentiation between creator and created: the creation has not yet emerged from the realm of potentiality. From this point, however, the two are e distinguished, the creator using and the created obeying the Voice. This is indicated in the Scriptural words, 'And God saidf. The Voice henceforth issues in a series of maamaroth (creative utterances) which shape the material universe, or, in the language of the Zohar, 'imprint and inscribe letters'. With the new developments of the creation there issue new grades of the Godhead, which are called by the Scripture 'days' (v. page 396).
The first maamar, according to the Zohar, produced light in three grades, one called light, the second firmament, and the third darkness. The first seems to be regarded as the light of mind, the second as that of light proper, and the third as that of fire. The first is called by the Zohar right, the second centre, and the third left. The first vanished as soon as it appeared, so that the second became the right. This is apparently derived from the verse: 'And God saw the light (i.e. the centre) that it was good, and God divided between the light (i.e. the right) and the darkness.' The centre was thereupon given continued existence in a category of time called day, and the darkness in a category of time called night. To produce these is the function of the next grade, called in the Scripture 'one day', and by the Zohar Right, or sometimes Hesed (Kindness).
In some way not specified in the Zohar, the 'light' and the 'darkness' of the first day became 'upper waters' containing, in solution as it were, 'lower waters. The second maamar created an instrument for separating or liberating the lower waters from the upper. This instrument is called 'firmament or expansion' (a different firmament from that mentioned in connection with the first day). The upper waters are characterised after separation as 'male', and the lower as 'female'. To effect this separation is the function of the next grade, called in Scripture 'third day', and by the Zohar Left or Geburah (Force).
The next maamar gave a certain flow or direction to the upper and lower waters, so that they should meet in one place' in a kind of sexual union, the result of which is to enable the 'earth' or 'dry land' to appear. This means that, as a result of the meeting of the upper and lower waters, the existence of the earth is rendered possible. To confirm this possibility a new maamar produced the "Throne of Glory' with its attendant angels, figuratively referred to in the Scripture as 'the earth putting forth verdure and fruit trees' (pages 18a, 19b). To effect the union between the waters and to guide the Throne of Glory' is the function of the grade called in the Scripture 'third day', and by the Zohar He Olmin (Life of Worlds).
The next maamar produced a 'membrane for the brain' in the shape of a lower firmament containing heavenly luminaries which reflected the upper light, and served as a kind of screen to the "Throne of Glory'. These luminaries are, properly speaking, not those which are visible to the human eye, but sentient beings which stand to these in the same relation as the human soul to the body. The chief of them are the sun and the moon, which were originally equal in status. They are charged 'to give light upon the earth', i.e. to determine the forms and characters of all beings on the earth. To procure for these luminaries their light and energy is the function of the grade called in Scripture 'fourth day'.
Having pursued the development of the grades up to this point, the Zohar, on page 22a, goes off on to quite a different tack, nor does it anywhere complete the exposition of the first chapter of Genesis on these lines. In later passages, however, we find frequent references to a grade called Zaddik Yesod eOlam (the Righteous One, the Foundation of the world), which upholds Godfs covenant with the earth and procures sustenance for the living beings upon it. As it is also 'ninth', we may without hesitation identify it with the sixth day' of the Scripture.
On page 29a the Zohar reverts to the beginning of the first chapter in order to define the position of what it calls the eFemale'. If this part of the Zohar is to be brought into harmony with the preceding part, then this 'Female' can only be the tenth grade, corresponding to the 'seventh day' in the Biblical account. The function of the 'Female', according to the Zohar, is to reproduce in a new medium the work of the original creative force. This medium is called 'the lower heaven and earth', and the work itself 'the lower world'. What exactly is meant by these terms is not specified, but we may surmise that in reality the medium of the 'Female' is the human consciousness, and the 'lower world' stands to the upper world' in this connection in the relation of phenomenon to noumenon; or, in Kantian language, that the 'upper world' is the Ding an sich and the 'lower world' the human idea of it.
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The development of the grades, according to the Zohar, corresponds not only to the development of the created universe, but also to the emergence of a certain name, which is their unifying element. It is a postulate of the Zohar that the Biblical name YHVH - the so-called tetragrammaton - has an intimate, if unspecified, connection with the primordial Thought. It is the chosen instrument for rendering the Thought intelligible or realisable to the human mind. It is regarded as having been 'in' the Thought from the first, and its emergence into external or objective existence is stated to have been one of the purposes of the creation (page 29a). According to the Zohar, it emerged in various stages, each of which is symbolised by one or more of its constituent letters and is associated with the emergence of one or other of the grades. Thus with the grade Reshith emerged the letter Yod; with the next grade, Elohim Hayyim, the letter Hé, called the first or upper Hé; with the heavens, the letter Vau; with the earth, the second, or lower Hé; with the first day the combination of the letters Yod, Hé; with the second day, the combination of the letters Vau, Hé; while with the third day all the four letters were combined. The resultant Name is the absolute One or unit of being, representing on the one side the first integration of the Thought, and on the other the ultimate discoverable cause of existence (e. page 18b).
The above explanation, while leaving much obscure, will perhaps suffice to give a general idea of what the Zohar has in mind in this exposition of the first chapter of Genesis, to bring the whole, as it were, into focus, and exhibit the purpose which runs through it. It remains to complete the picture of the grades by bringing them into connection with the Sefiroth of the Cabbalah and with the names of the Deity used in the Scripture.
It is worthy of note that the Zohar rarely uses either the term Sefirah or the names of the Sefiroth current in the Cabbalistic literature. Where these names do occur, it is usually in passages which on other grounds may be suspected of belonging properly not to the Zohar but to one or other of the allied works (e.g. page 21b). Nevertheless, there is an exact correspondence between the Zoharic grades and the Cabbalistic Sefiroth, and they could be interchanged with one another (as indeed they are by most of the Zoharic com- mentators) without causing any confusion. Similarly there is, according to the Zohar, a correspondence between the designations of the grades found in the first chapter of Genesis and the names of the Deity scattered throughout the Scripture. This fourfold correspondence may be conveniently exhibited in the form of a table giving (a) the designation of each grade in the first chapter of Genesis; (b) the special Zoharic names of each grade; (c) the corresponding name of the Deity in the Scripture; (d) the corresponding Sefirah.
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TABLE
SHOWING THE CORRESPONDENCE OF THE GRADES WITH THE SEPIROTH, ETC.
|
Desingnation in Genesis |
Zoharic Appellatives |
Names of Deity |
Sefiroth |
|
Bf(In) |
Most Mysterious and Recondite; King |
Ehyeh |
Kether (Crown) |
|
Reshith (Beginning) |
First Point; Wisdom; Father |
Asher (or Asher Ehyeh) |
Hokmah(Wisdom) |
|
Elohim (God) (Heaven and Earth) |
Palace; Elohim Hayyim; Mother |
YHVH ąťBęĚ_ |
Binah (Understanding) |
|
One Day |
Right; Kindness |
El Gadol |
Hesed (Kindness) |
|
Second Day |
Left; Force |
Elohim |
Geburah (Force) |
|
Third Day |
Life of Worlds; Central Column |
Jehovah |
Tifereth (Beauty) |
|
Fourth Day |
|
Zebaoth (?) |
Nezah (Victory) |
|
Fifth Day |
|
Shaddai (?) |
Hod(Majesty) |
|
Sixth Day |
Righteous One, Foundation of the World |
El (?) |
Yesod (Foundation) |
|
Seventh Day |
Female |
Adonay |
Malkuth (Kingship) |
APPENDIX
II
HEBREW
ALPHABET
|
letter |
Name of letter |
Pronunciation |
|
|
|
Approximate@equivalent |
|
|
||
|
|
|
|
||
|
א |
Alef |
(silent) |
1 |
|
|
בּ |
Bet |
b as in black |
2 |
|
|
ב |
v as in vogue |
|
|
|
|
גּ |
Gimel |
g as in gourd |
3 |
|
|
ג |
gh as in Arabic ghoul |
|
|
|
|
דּ |
Dalet |
d as in doll |
4 |
|
|
ד |
th as in this |
|
|
|
|
ה |
He |
h as in hold |
5 |
|
|
ו |
Vav |
v as in vogue |
6 |
|
|
ז |
Zayin |
z as in zoo |
7 |
|
|
ח |
Heth Chet |
ch as in bach |
8 |
|
|
ט |
Teth |
t as in tool |
9 |
|
|
י |
Yod |
y as in yolk |
10 |
|
|
כּ |
Kapf |
k as in king |
20 |
|
|
כ |
ch as in bach |
|
|
|
|
ךּ |
k as in king |
|
|
|
|
ך |
ch as in bach |
|
|
|
|
ל |
Lamed |
l as in luck |
30 |
|
|
מ |
Mim Mem |
m as in mother |
40 |
|
|
ם |
m as in mother |
|
|
|
|
נ |
Nun |
n as in night |
50 |
|
|
ן |
n as in night |
|
|
|
|
ס |
Samekh |
s as in sight |
60 |
|
|
ע |
Ayin |
e no English equivalent. |
70 |
|
|
פּ |
Pi Pe |
p as in pool |
80 |
|
|
פ |
f as in full |
|
|
|
|
ףּ |
p as in pool |
|
|
|
|
|
|
|
||
|
ף |
f as in full |
|
|
|
|
|
|
|
||
|
צ |
TZaddi Tsadi |
z ts as in cats |
90 |
|
|
ץ |
ts as in cats |
|
|
|
|
ק |
Qof |
k as in king Q |
100 |
|
|
ר |
Resh |
r as in French "r" R |
200 |
|
|
שׁ |
Shin |
sh as in shop |
300 |
|
|
שׂ |
s as in sight |
|
|
|
|
תּ |
Tav |
t as in tool |
|
|
|
ת |
Tau |
Th t as in tool |
400 |
|
GLOSSARY
HEBREW
AND TECHNICAL TERMS
ADAM (lit. man). The ten Sefiroth represented as a man, e.g. Kether as the centre of the brain, Hokmah as the right side,Hesed as the right arm, etc.
BEASTS OF THE FIELD. The higher angels.
CENTRAL COLUMN. The connecting-link between the Right and the Left, the source of day.
CHIEFTAINS. The celestial chiefs and guardians attached to the various nations of the earth.
COLOURS. The divine attributes, mercy, rigour, etc.
CROWNS. Proper names of the Deity formed by combinations of letters.
CURTAIN. The partition between the divine and other intelligences.
DALETH (lit. poor). The fourth letter of the Hebrew alpha-bet, symbolising the earth without the Shekinah.
EARTH. The passive principle of the third grade, the original material of Creation.
ELOHIM (lit. Power). The generic name for all the grades;applied specially to Geburah.
EN-SOF (lit. without limit). That of which nothing can be predicated and which yet must be postulated.
ETH (sign of accusative case). An indication that something has to be understood in addition to what is expressed; a name of the Shekinah.
FATHER. The Zoharic name for the second grade; the'begetter' of the Creation.
FEMALE. The last of the grades (v. Appendix, p. 383).
FIRMAMENTVó. A reservoireí of light or illumination.
FORM. The type or ideal form of a thing.
FRINGES. . Numbers xv, 37 sqq.
GAN-EDEN (lit. Garden of Delight). The abode of souls before union with and after departure from the body. GEBURAH (lit. 'force', 'might'). The grade associated with darkness, the source of rigour and chastisement. GEHINNOM. Hell, the fire of the primordial darkness when separated from light.
GRADE. The creative power of the Deity functioning in a particular sphere (v. Appendix).
GREEN. The symbol of the divine attribute of mercy (rahamim).
GUPH (lit. body). The totality of bodies qualified to receive souls.
HABDALAH. The benediction recited on the departure of the Sabbath..
HAYAH (plu. HAYOTH, lit. 'animal', 'living'). One of the higher ranks of angels.
HE (FIRST or UPPER). The second letter of the sacred Name, symbolising the grade called 'Mother' (q.v.). HE (SECOND or LOWER). The fourth letter of the sacred Name, symbolising the grade called 'earth' (q.v.). HEAVENS. The totality of the letters (q.v.), constituting the active faculty of the third grade (v. Appendix). HESED (lit. kindness). The grade associated with light, the source of blessing.
HEY OLMIN (lit. Life of Worlds). The grade emanating from the Central Column, the source of being.
HOKMAH (lit. Wisdom). The second grade, the architect of Creation.
LAD. A synonym for Metatron (q.v.).
LANDS OF THE LIVING. The Future World.
LEBANON (TREES or CEDARS OF). The Six Days of the Creation.
LEFT. (o) The third degree of light, called 'darkness', the use of evil and suffering. (b) A synonym for Geburah (q) LETTERA. The primordial forms of all beings, contained in the original heaven and earth (w, Appendix),
LIGHT. The source of illumination, mental and physical.
LILITH. Female night-demon,
LIMss. The constituent letters of the sacred Name.
MAAMAR, A creative utterance, the embodiment of the Voice (g..).
METATRON. The chief of the Chieftains (q.v.), charged with the sustenance of mankind.
MIRROR. The prophetic faculty.
MOTHER. The Zoharic name for the third grade, containing the Creation in posse
NESHAMAH. The highest or spiritual soul of man, emanating from the Tree of Life.
OKAL LAW. The Mishnah, the Rabbinic code.
ORLAH (lit. foreskin). The condition of being unreceptive of or inaccessible to the Shekinah (g.v.).
PRINCE OF THE WORLD. A synonym for Metatron (q.v.).
RED. The symbol of the divine attribute of severity (din).
RESIDUE (lit. 'squeezings', 'drippings'). What is left of the divine blessings after Israel have had their portion.
RIGHT. (a) The first or second degree of light, the source of day. (6) Another name for the grade of Hesed (q.v.).
SACRED LAMP. R. Simeon b. Yohai.
SEFIRAH. The Cabbalistic name for the divine grades
SERPENT. The principle of evil inherent in the primordial darkness.
SHEKINAH (lit. 'neighbourhood', 'abiding"). The Divine Presence, UPPER as associated with the higher grades, and LOWER as associated with the Female.
SHEOL. The under world.
SHOFAR (lit. trumpet). The instrument of the Voice (q..).
STREAM. The flow of existence produced by the union of the upper and the lower waters.
TETRAGRAMMATON. The sacred Name, composed of the four letters Yod, Hé, Vau, Hé (v. Appendix, p. 383).
TORAH. The Mosaic teaching (used especially of the esoteric doctrine of the grades); the archetype of the Creation.
TREE OF LIFE. The point from which the stream of exist-ence commences to diverge into separate souls. UNCOVERING. The drawing-back of the flesh after the operation of circumcision.
VAU. The third letter of the sacred Name, symbolising the original heavens.
VOICE. The instrument of Creation, identified with the original heavens, the totality of the letters. WATERS. The primordial form of the created universe.
WHITE. The symbol of the divine attribute of kindness (hesed).
WISDOM. (a) v. HOKMAH. (b) Like Torah, the esoteric doctrine of the grades.
WORLD, LOWER. The created universe.
WORLD, UPPER. The grades of the Deity, regarded as separate creative forces..
YOD. The first letter of the sacred Name, symbolising the grade called Reshith (beginning), or Hokmah (wisdom).
ZADDIK (lit. righteous one). The ninth grade, associated with the Covenant_ń.
No. ź (p)ź ŞL
1 n˘L Genesis Gen.
2 oGWvgL Exodus Ex.
3 rL Leviticus Lev.
4 ŻL Numbers Num.
5 \˝L Deuteronomy Deut.
6 V AL Joshua Josh.
7 mtL Judges Judg.
8 cL Ruth Ruth
9 TGL ćę 1 Samuel 1Sam.
10 TGL ćń 2 Samuel 2Sam.
11 ń¤L ćę 1 Kings 1Kgs.
12 ń¤L ćń 2 Kings 2Kgs.
13 đă ćę 1 Chronicles 1Chr.
14 đă ćń 2 Chronicles 2Chr.
15 GYL Ezra Ezra
16 lw~L Nehemiah Neh.
17 GXeL Esther Esth.
18 uL Job Job
19 Ń Psalms Ps.
20 âźž Proverbs Prov.
21 `šŇĚ Ecclesiastes Eccl.
22 ëĚ Song of Songs (Song of Solomon) Song
23 CU Isaiah Is.
24 G~ Jeremiah Jer.
25 ŁĚ Lamentations Lam.
26 G[LG Ezekiel Ezek.
27 _jG Daniel Dan.
28 JoseA Hosea Hos.
29 G Joel Joel
30 AX Amos Amos
31 Iof Obadiah Obad.
32 i Jonah Jon.
33 ~J Micah Mic.
34 iz Nahum Nah.
35 noNN Habakkuk Hab.
36 [pj Zephaniah Zeph.
37 nKC Haggai Hag.
38 [J Zechariah Zech.
39 }L Malachi Mal.
40 }^CĚš Matthew Mt.
41 }RĚš Mark Mk.
42 JĚš Luke Lk.
43 nlĚš John Jn.
44 gkĚŤ Acts Acts
45 [}lÖĚč Romans Rom.
46 RglÖĚč ćę 1 Corinthians 1Cor.
47 RglÖĚč ćń 2 Corinthians 2Cor.
48 KelÖĚč Galatians Gal.
49 Gy\lÖĚč Ephesians Eph.
50 sslÖĚč Philippians Phil.
51 RTClÖĚč Colossians Col.
52 eTjPlÖĚč ćę 1 Thessalonians 1Thes.
53 eTjPlÖĚč ćń 2 Thessalonians 2Thes.
54 eeÖĚč ćę 1 Timothy 1Tim.
55 eeÖĚč ćń 2 Timothy 2Tim.
56 egXÖĚč Titus Tit.
57 sÖĚč Philemon Phlm.
58 wulÖĚč Hebrews Heb.
59 RuĚč James Jas.
60 yeĚč ćę 1 Peter 1Pet.
61 yeĚč ćń 2 Peter 2Pet.
62 nlĚč ćę 1 John 1Jn.
63 nlĚč ćń 2 John 2Jn.
64 nlĚč ćO 3 John 3Jn.
65 _Ěč Jude Jude
66 nlĚŮŚ^ Revelation Rev.