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  "chapter": {
    "num": 2,
    "slug": "vol-2-00-body",
    "title": "Volume II — Bereshith (Genesis II) → Shemoth opening",
    "of": 5,
    "words": 145248,
    "text": "## Volume II\n{Ghee ), Fartbith they dd. So sooner none at\nLape epee per pary ear serenpery\n'Sccnde te the Then ofthe King, belore whom se wan\nSought pdms. She ws then stored Jona, sod\nthen the Sch swallowed him. The a ies at aera\n'ae t ie ago Thin the accepted explanation. [118]\nTe the ame way, cory night when 3 an Fete Bb\nsal Jres itn aod secs te be jaded elo the\nReg rien Mates eal evving woe ah\nrset acne, she allowed t rerun otis word Fn the\nJaipemest od ancl rl ecinon eet weighed theme\nfey ances oad de ies ly\nToperpte inthe ure foes rs writen, \"be God beh\nIeaed the wace of he nde fea (Cem a oy) Bar\nreper in goed action ot ey the srendy perorme\n{TE penta akon mo conaerson bat so howe wach\nsar spony to por im the fara; that even if the\n\n4 Tue z08AR 1 [aime\nsccount would prove 1 man guy, the Haly One i\n'Younty towards His creatures puts t his ereit all is\n'eds, and the man i thus seed. Obsere that\n'when Jonah was cnt forth imo the Sea, \"the sea\"—as we\n'ead \"stood all fom raping\". Thin cane the pera\n{Sas whic aid stand wl\" when tr wrath i antag\nFor the heavenly tbunal atime when the world isunder\ni like 3 pregnant woman eho cooled ith\nthe pangs of childbirth. which cease. however. a8 000 a8\nshes delivered of the Culd. Smlaly the heavenly tebural\nin time of judgement is agitated and convused, but once\nudgenent fs eccued t becones paced and fesomes th\nisdn is wooted calm, a it writin, \"And when the\ntricked peruh there joy\" (Pow. a, 20} There indeed,\n4 pasage tothe cura, sping, \"Have E any pleaure at\n4 thatthe wicke! should die?\" (Exek. xvan, 23), 'This\n[asage, however, speaks ofthe sinners whe have mt yet\n[Fe othe lime ofprovocaion, wheres he previous OEE\nSpeaks of shone anners howe meanare wll\"\n\nAso THE Lire of Sanam was, ec. How atta she\n'och of Sarah alms, smog st Soom meson im the\nile» rocorded? Kiya mid lo that so? Do we act\nSid it witen, \"And Rachel ded, and was buried in the way\nte Eph\" (Gen. nary, 19) and asin, \"and Miriam ded\nflere, ae\" (Nom mi th asa, \"and Deborah (0239)\nRebeiats une ded\" (Gen. wav, Band finaly, \"and\n'Shoat daughter the wife of Jedah ded (ad ev 227\"\nSad R Joo \"The problem why the ecard of Soab's\n{years geen with wo rch parcalaty, ach awe fad in\n'Be caf no ater woman ? Why, sree, Sarah alone\nof all the women of Sciprure seas 2 woke secon of the\n'Torah devoted ? Tee w= an exter Fenn. ramets, that\nSirah roche that radeon wich depend allthe yeas and\n{he daw of son of man R Jose Gscouned of the verse:\nad th aban ofthe earths a ark), an «ing\nto lebared fold (Eel, 9). The abundance ofthe cath\nIhe nai \"sexsi Ad (the Whole). a that the source\nSom stems ops aad. seth and foe which\n\nsaae-saat) gare cama 5\nbezeicence i vouchafed to the world. By \"king\" we have to\nunderstand the Holy One, blessed be He, the most high King,\n'who, ifthe Seld be tilled and cultivated properly, ataches\n'bimsetf to it, What is this field? Te isthe field mentioned in\nthe words, \"ax the smell of « Geld which the Lord hath\n'Blewed\" (Gen. wxvit, 27)' R. Elezar iad: \"Hezein ae con\ntained various deep esoteric ideas. The term \"king\" bere is\n'an allusion to the Shekinah, who does aot dwell in 2 house\nunless the maser of the house is mamied and s unsted t0\ntis wife forthe purpose of bearing atopeing, the Shekinah\n'thea brings forh souls to plant im that house. Hence the\n\nthao to the God-feating woman of whoo i is writen,\n\"at a woman tht Search the Lard she shall be peed\n(Pree 2a, 30), while \"eld alles to the strange woman,\nech en Nha Sy my ben he oe os ge\n'woman (hed. it, 5) For there are fields ad eld. There\n\nisthe field m whch abide all, ad saocttis, and\n(Of which it sid, \"asthe smell of « eld which the Lord\n'hah blewed\" (Gen_ xv, 27); and there is nother kind of\n[ed which the abode of dovolston, impunity, war and\nsShugheer. And that king it sometimes craved to such 3\nSilda it sys, \"For thee tines the earth doth quake\n\nfor 3 servant when he regocth[r2aB] -. and 2 handnaid\nthat & best to her mastren\" (Prov. 2x, 21-23) Such 2\nbing = plunged in darkness until he purifies himself and\n'regams the supernal spbere. It for that reason that 2 be\n[Bus effered up on New-Moon days, namely, because that\n{Sed has been exranges fom the Dine King, 20 that 00\n'esings from that King could rest pon it; 30 when the\nother bing i enaaved tothe fel, we may apply the words,\n\"or in the feld he found ber. et.\" (Deut at 27) Thus\nwhee Eve came ito the word she attached eri to the\nSergent, who ineced is purity into er so that she brought\n'dest nro the world and ta ber busbar! Then cane Sarch,\n'sho, though she went down, came up again, and never\n'Srached bereft the ecpent, or ev tend, \"And Abrams\n\n6 ue zone 8 [oka\n'went up out of Egypt, e, and bis wife, and all that be ad\n(Gen. 2, 1) OF Noah, ton itis written, \"Aad be drank of\nthe wine, and was drunken: and he was uncovered wathan bis\n'ent (Gen. tx 21). And because Abratar and Sirah kept\nafar from the serpent, Surah obtained if steral for berself,\nber hushand snd all her descendants afer ber, who were\nSilden m9 \"lnk unt the mck whence ye were hewn, and te\nthe hole ofthe pit whence ye were digeed\"™ (lo th 1) Heace\nthe Serprure sty, \"aed the eof Sarah was, forma\not used in the case f Eve or any other woman. Fer Sarah\n\nAsp THE LIFE OF SAAN WAS A HUNDRED YEARS\nTWENTY YEARS AND SEVEN YEARS. Exchof thee pends\nseas marked by ts ows peculiar degree of wae R Same\n(Sit [ts3e) \"Phere fan inner sgniScamce on the ac that\n\"eth the other marabers the werd for \"years\" (shana ism\nGhe singuler whesess with the sumber seven i = im the\n(pea (hea) The Hondred forms a wut boca she ly\n(One is uted with the highest nd most eymecioes by the\nsaree of tae Beendeed emeetenepremeem cach dg\nSemly he aumber twenty symbole the uaay of the\n\"Thought wath the Jue Hence the angular shonat (Jear).\nWheres the seven yea' correspond tothe xyea bower reals\nhat mee epscly fom the mytenons superaal exence.\nfant whieh, though ty abo form im 4 seme, = unity,\nGeverge in respect ofthe catcguis of justice and mercy ioe\nvera sdesard paths This ct win he muperea epee\nHence, there we' have \"year\". bat Bere we howe \"yeas\".\n(But thy areal called \"le. Thus \"vhe ie of Sah weas\"™\n'meant \"relly was\", having been created and exablaed in\nthe sypeemal regina\" RU Hye mid Te he bec cotaobed\nthat when Isae was bound on the abar be was thiny-seven\neas old, and immediely after Sarah dict asi writen,\n\"And Abeabam came to mourn for Sarah, and to weep for\nber\" Waener ded be come * He came from Mount Mocah,\nafter bis binding of loc. Thee thirty-seven yeas from\nIee's birt to the tine of Bis Ieing bound mere thos the\n\nsapere) wave sama >\n'real if of Sarah, a indicate in the xpeeasin \"and the fe\ncof Sarah was (repstys)\", the word FYHYY baving the\n'pumeriil value of thy seen.\"\n\nTR Jow Sincoured on he vere: Paka, Osyth\nLand amr sg, fr he hc Sone marcel age: reat\n(Reed od ha Bly arm hath rong sleaton or ow\n'ACH, 1) \"According to the companion the Vee\n'Gored by the covn, sf whom Sm sed, \"and he Line ng\n(cepshera) om the way\" (t Sac. 13). What they sng\n'was as Pen, comenceing\"O sing uate the Lars rw\ni. Sorke ah dome marino thonge Ir cl hee be\n(SSoerved that wie oer tat the Holy On Fa eee\nSings segs and posses bore Him, both on high and Bese\nSele, she chanting of thew cows oo ont of te Kind hat\n(ills within this mystica cacy, bat was dae tothe fct\n{Sat they were beng the cre ark for se soon the ark\nfee roevel fom then thy feo fy then bret\n'rod began loving afer the anecr f other ine. Hence it\nSem sasnrely cr bak oi te eck cn thor baciofeagph at.\n'worked within thew and made them ster song. The difer-\n'cece between \"Prza of Dard\" and Fo Dovid 2 pain\"\nNe tee capeunded cEewtare Here, howerer, we bee\n\"Posie\" scmply The semen that tha Pain w one\ndestined to be sung by the Holy Spec af the Une when the\n'Aimer wot rim Drel From the dant. Hence the epee\n\"ee sate\" since uch # song wll sever ave bem\n\nsce the creation of he world\" Said Ria Tess src,\nhere mthing sew under the sex (Es=t 9), wher\n\"the cmngicnemart fe erecting new aed ve eng Bape\nseeder he sun. Hw con habe ? Toetroth i tat this he\n'aon, sad & thus both \"nee\" aoc \"under the san\". Why\nswil there bea pew org ! Because \"He bath dove mares\n(ing eight tard sa tony arm at erg sa\n'Son for brn\" For whom ?[caga} For tha grade hat icone\n'he chant, for on that grade He supports Hirme as were,\niby His riche han and by His ket band. When wil tat\nhal be chanted! When the ded wil come to Be and \"ae\nfrom the dua; ther there wil be something sew thar tad\n'never yet ees inthe worl\" Said RL Joe: \"When the Fly\n\ns 'Ye zoman 11 [sage-cagh\n'One will avenge Israel on the nations chen will this Psalm\nbe chanted. For afer the resurrection ofthe dead the werkd\n'sll be perfecly renewed, and will nt be as before, when\ndeath prevailed in the world through the influence of the\n'erpest, through wham the world was defled and dingraced.\n'Observe this It writen. \"And I will put enmaty between\nthee and the woman' (Gea. 1, 15). The tm ehh (cay)\ni akin to 2 smilar word in the verse, \"they are pamted 9a\n235 the ships of eet\" (Job 1,20), for onthe great ocean there\nfloat numerous ships and boats of many kinds and those im\nssbich the serpent sae are called \"ships of eek (emits)\nThe \"woman\" referred to bee is the Gad-fanng woman:\n\"thy sed reers to the idobtrous nations: Ther seat\" 19\nTrak, \"he shall bruise thy bead\", wo wit, the Floly One,\nwho will one day destroy him, anit is wricen: \"He wil\nseallow up death for ever\" (K. x, 8), and abo, \"and Twill\ncause the uncean spit to pass out of the land™ (Zech xt,\n2) ln the bead means int ibe Gme @ come when te dead\nwll came to life: for then the word will be the \"head\",\nsince it will be ctablnbed by the \"bead\", that the\n'Supe work \"Ta che bee\" nears sow in ths word,\nSich i merely \"bee!\" and ext codowed with permanence,\n'sod the serpent bites and mankind irin dingace. See, now,\n2 ruts daye were crated and are heated te ie mopar\nrade but wlan they drew tthe end of that term when\n'they stach the Scriptural lit of chrcscure and tem (Px 20,\n\nthere remain then oe grade ane more forest abide\nin and \"Whee pride is bs teas an varity\" (fad). and\nthey ae ae sought. Net wo the days of the ighteoun (2243)\n\"They lave 2 permancat abiding, Than we toad \"An! the\nlife of Sarah ta (eayabym, lit \"aod they were\" or \"re\n'mainel\"); smiley, \"And these are the days of the years\nof Abraham's Ife\" (Gen. sv, 7) You muy object that\n'Senay i the ce of Intra! itm iten, \"And thes are\nthe years of the fe af Tohmael\" (Il. 17). Ishmael howe=\nver, bad in ft repented of next waym anathe das of as\nlife thas araned permanency\n\nAse Sanus esto om Kew BR Atbe\n\nsaabse) aye saan 9\n: \"OF Surah alone among all wornen do we find recorded\nsomber of her days and years and the length of her life\n\nsand the place where she wa buted. All thi wae to show that\n\n'the like of Sarah was not to be found among all the women\n\n'of the world. You may object that we find a somewhat similar\n\ncoed jm connection with Minam, whom © = weston,\n\n\"And Miriam died ther, and was buried there\" (Num x1).\n\n[But the object there mos to how the urworchinesr of lerael,\n\nor when water was made to flow forth wely throwgh the\n\n'wimwe of Miram. Heace Miram's death wat not receded\n\nswith soch full deus a that of Sarah\"\n\n\"R. Jedah ducoursed on the verme= Happy at thaw, © Lend,\nschon thy hing is free mas (Excl. x, 17). \"This vere' he\n\nthe Fiely One, bleed be He, gave the Torah by the study\n'of which all hidden paths should be made known to them\n'snd ecbowe mysteries shoal be sevesied iw them The\n\"land\" here 2 \"the land offi\", and ici \"happy\" because\n'ts King showers upon i all the blessings pronounced\n\n'by the parrurche. Thos ia through the meyeeesaficnee of\nthe Ves, whois alwas in readiness to pour on it Blessing,\n\nsod who i the \"son of freedom and \"son of Jubilee\", who\n(Shenae Far slaves ther Fonedom: He ws en the mera\n'world, andthe author of allie of al illumirations, snd all\n'cuahed sates All this docs the first-born soa draw towards\n\nhat ln Hence, far thow, O land\" On the other\nhand, the words \"Wor to the, O land, when thy King\n'a boy\" (het refer \"othe nether earth and the ether world\n'ntich dene their sustenance only from the deminioa of the\n'uncircumcised, and from that king called \"boy\"-« Woe tothe\nand tht has to draw is sesterance inthis manner! For this\nSr le ee meng Betts wy ek\nIblesings 28 he receives at cenain pods. Mat when these\nDlessogs ae watheld from hum, when the mam i ampaired\n(aad darkreas pecvais, then woe to the weld that needs 80\n'Geww soseasace ot that time !And how much the weed hae\n\"a endare before it ofeains sustenance from bir!\n\n© Tne 200A 1\n\nfesseaas\n\nof Adam, withthe exception of Moses, Aaron, nd Miriam,\n'who died, a itis writen, \"by the mouth of the Loed™ (a\n\nof Kiryath-arba (lt. city of four), 20 called became it =the\n'me az Hebroa, where David joined the patarche Her\neach thus was brought akout by the hands of mo one sme\n'instar\n\n\"Observe that when the days of aman are emly established\nfn the aupernal grades, that man bas a permacent abiding\n\ned in whom no pollutice has remained. In the centre of\nthe heaves these i an Uiumined path, which i the celestial\n\n'gare ford multsads af fete gan stich\nLeep veatch over the secret deeds of haan\n\n!\n\nGeax, unclean\", 2 the Striptore ss, \"aod be all cry,\n'Uncen, waciess\" (Ley. st, 45}\n\nTR Iesac and R Jone were walking froen Tiberias to Lad\n'Seid RL fame: 'T marvel atthe wicked Baluam, Row al his\n\nasia) yar sana, u\n'ncons proceeded free the sie of impurity. We heve learn\n'the mystial Ison that ll species of witchoraft are shed up\n'with, and peoceed from, the przveval serpent who isthe foul\nand unclean sprit. Heser all saceries we called weston\n(ie serpents}. And sthocrer becomes acted them\n'othtes himself may more, be has fst to hecome polled\n{onder to stirct to hsewelf the nde ofthe unclear open.\n'For it a deeum of aur teachers that comespocsting (0 the\n'mpubes of a man bere ae the infoences whach he ince\nve Biemell from above. Shoald his impulbe be ureands i-\n'nen, he attract to himself oliness from on high snd so be\n'eons holy: but f hes tendency = tmards the side of\nmporty, he draws dwn towands bimaelf the uncles spirt\nSaline aod ylopeieertaiong\n'oar bimself the unclean spit frre tha\n\nto wie! Ealeen seed bem gly by eal\nJntercoune with hic ans and be would then proceed to bas\nEvmations snd mecrsee To begin with be wold be one\nof the fariiae serpents Ge it wp. break [ra] ts Bead, and\nceutctis tongue: Then he would the era bea, and\nTarn them 2: incense, Fle would then take the Beat of the\nserpent, spt tau four secnoas, and afer # up as tsecand\n'firing. Finally, be traced « cic round him, mumbled\nseme weeds, and made some geaturea until Se became\npossessed of the unciean spirit, who fod him all at they\nKaew from the side of the hesvenly dragon: and be ther\n'comimoed hes mapaal practoss until be becuse powessed\n'ofthe epi ofthe pemeral serpent. It thas the weunder-\n'sand the pasage, \"he weat not, as atthe other times, to\n'meet with w'haskim™ (enchaatments, Ii serpents) (Nom.\n{Eur 1): Suid R. Joe: Why ist that many kinds of magic\n'znd divination are oaly found in women ? B. fsaac mepbnd:\n\"Thus I Rave icra. that when the serpeat had intercourse\n'with Eve he imected deflemest into Ber bet oot into ber\nIenbund' R Joo thee went up to R. Tosa and timed bien,\nsaying, 'Many 2 tome have I ished this question, but not\n'watt aow have I recived 2 real answer\" R. Jose further\n'ubed him: \"Ta which place and fram whom did Balsam\nGet all hie egeal prsenions and mene? Kamae\n\ne rite soman fete\nreplied \"He Jearned. it fis'from his father, tut it was\nin the \"mountains of the East\", which are ia am eastern\n'Guntry, that be obtsined s mastery of al the ars af magic\n'20d divination. For those mountains are the abude of the\nangels Ura and Ane! whom the Holy One cst dawn from\nfeaven, and who were chained there ftom fexers. I is they\nsth inpar to the srs of en a Kanrwledge of magic. Hence\nthe Senpture mys: \"From Aram Bult bringets me, the\nKing of Mash, ran the matin ofthe Eas\" (Ser\n\n'not written, dhe went\n\nseives therewith, and Balsam tried cvery device of mage\n[(268] to wproat Lonel, hat without suc\" Sail Jom\n\"You rightly said thae when the serpest had cama inter-\ncour with Eve he injected into her deferment. We have,\nhowever, been tzughé that when Israel stod at Mount Sina:\n'at dehcment left them. Hut only Leae\\ who hase recived\n'the Torah were freed from it; wheres all the other nations,\n'he idoaters, remained infected with it' R. Issac sid\"What\now say is right. Bat observe thatthe Torah wan only given\n{o male, ais writen, \"And this fa the nw whch Nowe\n'st before the sans of Teac (Deut. tv, 44), 50 that womes\n'2z carmpt from the precepts of the 'Torah. Furthermore,\n'ier they sinned they reverted to their former sate of i=\n'ection, of which it ismoredifieult fr s woman to fi herself\nthan for 2 man. Hence greater aumbers of women are found\n' be aldiced to magic and lmciviousnese tha men, a8 they\ncen from the left side, and so ate undet the gis of the\ndine rigour, and this side desves to them more than to\nmen. Here isa proof of what I have jst ssid, namely. that\nTalaam polluted hincelf frst in onder t draw onto hire\nthe unclean spirit. During the period of «woman's menstru-\nation 3 mas mast keep away from ber, 38 then seis im clone\n'ouch with the unclean spit and therefore at such a period\nshe wil he more succesful in the use of magical arts than at\n\n26-1274) AYE Samat 3\nany other time Whatevec thing she touches becomes un-\ndean, and all the more 20 any man coming too nearer.\nHappy are Tere, to whom the Holy One gave the Torah\nccontuning the precept, \"and thou shalt not apprasch unto\n'2 woman to uncover her nakedness, as lang as she is impure\nbby her uncleanpess\" (Lev. itt, 19)\" R. Joe asked: \"Why\n{ove who attempes to ineeprer the chirping of birds called\n'nahash (magician, abo \"'serpent\")? R. Tsae replied: De\n'cause such 2 one certainly comes from the left sie, athe\n'onclem spit hovers aver such «ind and imparts t [+276]\n2 Knowledge of furure events; and all uncean spins are\nattached to the serpent (sabash) from shor none can\n'cacape, since he is with everyone and will remain 20 until\nthe tine when the Holy One vil remove hist from the\nworld, as already sid, and as itis written, \"He will swallow\nlp death for ever, and the Lori God will wipe away tears\n'fom all faces, et\" (I. 8)p and alo, \"end the unclean\nspirit Iwill cause to pass out of the Lind\" (Zech. ait, 2)\"\n1 Judah aid: \"Abraham resognied the cave of\n\nby a certain quark, and he had lone set his mind and heart\n'omit. For he had once entered that cave spd seen Adam and\nEve buried there. He inew that they were Adam and Eve\nbecame he saw the form of a man, snd whilst he was pzzing\n42 nor opened into the Garden uf Eden, and he pertived\nthe same form standing near it. Now, whoever looks at\nthe form of Adim cannot escape death. For when x man i=\nbout te pase aut of the world he catches wight of Adam and\n2 that moment he dies Abraham, however dd lok 2 him,\n'and saw his form and yet survived. He sam, moreover, 3\nShining fight tat ilkimiced the cave, and 3 Limp burning\n'Abraham thea enveted that cave for his bural place, and has\n'mind and heart were set upon it. Observe now with what\ntact Abraham made his request for» burial place for Sarah,\nHie did not aie at frat forthe cave, neither did he indicate\nany desire to separate himself from the people of the land,\n'but simply aad: C1VE ME 4 POSSESSION OF A aURYING\nPisce Witw 100, THAT I MAT BURY wr peAD OUT\nOF stGHT. Although he addressed himself to the sons of\nHeth, we cannot suppose that Ephron was not preset then,\n\n\" ue rowan 11 [rape-tate\nsince it says: Now Erunon was strzinc i THE\nailbst oF THE CHILDREN oF HeTH. Abraham, bow-\n'ever did ot a st say anything to hin, but spoke only t2\nthem, as says: AMD HE SOE TO THE cuDLDRES OF\nHerm, ere. Now it cannot be imagined the Abrakan\n'wihed tobe buried among them, among the impute, of tht\nKe dested wo mis with them Bar Abrabam acted etal,\nEvin a lena tothe [2274] world. Though bes whole deare\n'was centred on that eve, he did not ash frit fot, at\nase for semething cee of which be tad no seed. and be\n'2déresed hs request the others, pot to Epran hime\nTe was ony after they suid to hm inthe presence of Ephron:\n\"ear ws, my lord; thow ata mighty prince among us, et\"\n'that he eaid, \"heat me, and entreat for me to Ephron the\nson of Zohar, that he may give me the cave of Machpelh,\n'which he hath 2\" Abrabam as much s suid: Do not tisk\nthat I wish to sepante from Jou as being saperoe to ya\n1a, im the midst of you T dese to be buried, foe 26 Tam\nfond of you I do not wish to heep aloo! fren You\"\nElba said Abraham came to enter the cave i this\nway. He was running after thr call of whack we read, \"and\nAbraham ran unto the herd. and fetched a cal\" (Gen. x7,\n'hand the calf can until centered scx, and then Abraham.\nfered afer it aed com what nt hare deibed. Further,\n\"Rrcahaee wed to ofer up bis prayer duly, and in so doing\nted wo proceed as fir an that Geld. whch emuted heavenly\n'odours. Whit there he saw a ght ising fom the eave, 20\nthat be prayed on tat spot, and on that spot the Haly One\n'cemmuned with him On that account Abraham sow siked\nfori, having always longed far it since then. Why did not\neek foe w bfore that rae | Denar the people wom nt\nhve Estened to ies at he bad eo obvious Seed far it. Now\nthat he needed he thought it wae time te demand it Observe\nthat had Ephron seen insde the cave what Abrabam se be\n'would newer have sold it to bio But he never srw there\nanything, coc sach things are never revealed except to thet\n'ightfal omer. [twas than revealed tw Abraham and not to\n[Eplun: to Abvaham. who wat es Fightfal owner, but not 60\n'Ephron, [oaNs] whe had ns part or portion in &, and who\n\nst Nay, be even oldies wore than be had mennoned nat\ncgnalreorst. For Abraham oly sd. \"that he may Sve\n'we the cae of 'stich he hath forthe fall\nprce let hin gine to me\", whereas Ephron sid. \"he\nfield give Thee, and the cave that is therein, a= be fle\n'serene the whole thing mot reabning what wee\n\"Otnerve that when Abraham enteral the cave for the fst\n'ime he saw there a bright fight, and st be advanced, the\n'rund ified, revealing to him two genes. Adam then ase\n{Bhas true frm, nw Abeabarn and sred at ie (Abraboes\nthocby knew tha hehe was destined t be barind) Abe\n'ham then sd w him \"Could you tell me thee not a ee\n'forme neta you \" Adame replied: \"The Hoty One bared\n'me here and fon tht time wil pow Ihave Bee ing bid\n[Eke corm seed i the ground, unt chow camo fue the\nsw Dat fram sow there is eletion forme ao fa the\n'Weld for thy sake\" Hence it wrt, AND FuE FIELD\nIND THE cAve THAT 15 THEAEI™ anose, dst in the\nSm Kenly ae arsing before he preeece of Sbesbam =\npte that ne ethan there had been ble, bet now what\n'adteen eden roe op and ths the whole sot as devoted\nto ie knefal purpose' R. Samece snd: \"When Abrahams\nVevught Sambi thre for Bail, Adam and Ese are ack\n'faced w reer ber They mid \"Tn aot cur shame ary\nrest enough before the Hiely One in the ether werld on\n'eet of ear un. which brought death ito the world. that\nesl cane m shane ws furter with your gal deeds\n[Abeaham 'mde answer: \"I am alealy desiecd 1 mke\n'aunersent before the Mnighty fr thee that hou mast\newemore be shamed tefore Hea\" Forthwuh\"Abratars\n'fc thas bred Sarah [1285 his wife, owt afer Abeba\n'nnd then up hime this olaton. Adam then tetrad\nfo kis ply but not Ene ual Abrakurs cane and\n\nTer bende Adam, who recived her for his sake Hence the\ntex aus, AnD AFTen Tus, Azmamast acRteD (#4)\nSauaw nis WIFE: the augmenting parce ch indices\n(Set the bral secladed a 8 wee, Eve. Thus they were all\nsete) in eit proper ples Hence the Sccgeure 21%\n\n6 crie zona it {ra8hrage\n\"The ae the generations of heaven ad cath when they\nsree cred (hho am\" (Gen. 4), wach acorn\n'sdron, meane \"om srcunt of Abraham\" (Pbrahom)\nSow \"the genertion of the eaves ad the eth\" cm only\nie Adam and Exe they having been the drt save o the\nSeren and ear sd mot of amas parent, 0 wa hey\n'shobecomeceubnied trough Absham: before Abraham,\n[doe and Eve were ot ctblined in ther Slee the\nother word\"\n\nA Blea ated his father, R. Simeon, fran explanation\nof the term Machpelt ft \"twofld \"bide. \"How\nSi bess at fie writen \"the Cae ef Macpe\"\niad absoquaty \"the eve of the eld of Machpeab tm\nPing thatthe eld and et the cave wan \"Machpc™\n(Goutie)? Re Simeon roped: \"The term Machpush be-\nToews propery mehr te the exten to the fl, bt to\nmating che with which toth wee enpected The cme\nBelongs to the ld, and he Seid meta ee. For the\nwf the Land of Isl aod of Jerenlen i folded up\nneh a sie oxi ee shave lea chee\nope theres fasion bth iors oat lo, Eo at\neons pe The Joma stove ben a ete euch\nment, above and below; similarly the Jerumlem below is\nFated to enw dew higher sed ler Hence oad i\n{eovand ha Feld parakc of the tne charac, seen that\nim therin siete. The sre reference centhned we the\npase, the cl of eld which he Lov bth lems\n[ee cr, 29) twit, hha [tage] and ek eee\n'is mame, \"feld af folding\", but not \"folded feld\". Further,\n{he eee pletion ef the term Mackpelak rater 33\n'he Divine Nome, which the leer Hi deed hog,\nfeeepei adapter cebaier ar\nne sca wit cave yet he mame \"cae ofthe ld of\nMacipelah has dierent motion, a aleady expe\n[Atehemonh par whe kre tet chance pean\nieee cfc cle amply eof\n2 iftomply merely \"doable ve which in wae\nScrgtore, however, describes i a8 \"the eave of the fell of\n'achpcah, ts beings tre description. For the Holy\n\n(One hen dined al hing os\n{he world shuld bea replin of somchig i the word\nabove, and thet the tev should be united so that Hos glary\nssbould be spread above snd belo. Happy the portion of the\n'ighseows in shown the Holy One finds plcanire bod i this\n'world and im the world to come I\n\n'Axo Assauia WAS OLD, HEAD COME INTO DATS;\nAND THE Lon BLESSED ASRAMAM IN ALL THINGS.\nJudah dincoursed om the verse: Happy the max whom\nhas choses and bringest near that he may devil in thy courts\n(Pear, sh \"This vem he sid, ye expla ax\n\n'isthe man whose ways are found right before\n(heel Onteadin chan Hc cd ples = cog\n'him near to Himeelf. Observe how ADbraham stove to ome\n\n{race to grade unl here, wha he wat od tthe higher\nrales prope to him Hence we read that when Abratarn\n'Sas old he \"came into dye bes he enced into thone\nsperma dar the days familiar inthe doctrine of trv ath.\nFarther, \"the Lord blesed Abraham in a thangs (bo\nthe region cae fd (al) Being the source whence se al\n'buns and blewngy. Happy are the penitent who nthe space\nfee day, one hau, may. one wezund can dw nae [1398]\n'the Holy One, ae near areven the truly righteous nthe space\nSf many yest Abraham did mot rach tha high grade ul\nte was al, already sid. So, bo, David, of whom it\nvwriten, \"and King David was old, he cane into days\"\n(¢ Kings 1, 1) But the penitent immediately finds entrance,\nSdn rough cane tothe Holy One, lene be He\" B Jone\nSid: \"We have Been taught tht the plac amigned tthe\n[peaseat ia the neat world is ons where cren the wholly\n'glucose are not permed fo enter the former ae the\nfener of al tthe King, diy ae ae devoted and ive\n'more intently to draw neat to the King. For thee are any\n'bodes prepared by the Holy Ore, blewed be He, fr the\n'gluco inthe next weed, each ene acardng to his grade.\n\n\" we aon [eobesoe\nIs writen:\"\"Happy isthe man whom thou chooses. and\nIngest near, that he ay dll thy cours that those\nstor the Hy One bines near wna Him the sas wo\n{Bexnt fr below on igh soa to pose thera the\ntereage prepared for them: \"thathemmay deel thy coer,\nto wit the oer balls oe grade refered to in the words,\nes I will pve thee fe arcess among he that tnd be\n(Zech in 7) be + gone snong the supesal Bly ange\n\"The rho stain that grade are memengen ofthe Lod on\nequality wth the ange and are constardly bang wed i\nGiver oftheir Maser, bec in le ey abaye cee\ntovrmain holy set hep afar fern mpursy Centar,\n'vhcever polis himself im this world draws t msi the\n[prt of eckanoes, and when bis oul lees bam the ne\n(SES sper ousted es naneaton sane tem Foe\n'cerding to man's srivngs in this world ss bait\ninthe next wecld- hence sich man is pollsted bythe pen\nof sackanmes sed cot toto Uchinnam \"Thos whoever\n(Secsts binetf wep ov by gard apt deflenent\n(Gin work! Sede bs habeas so the cent world amen the\nSppeast boly [130] ope where they camry oat Gad\npaar A a enereprerietercfenstiecwoeny\n(Fhe Takers\" (Ex nem, 9h Ba thew are othe who\nfather, of whos Deval id. \"we wil be sie\n'Sih the gaatnes of thy house\" (Pe sv, 5} (The me of the\nSee noe te neal of be we should have capt,\nSexpned ty te cee that mehe Temple ure oo wats\n[2s pried veto de ings of the Dave dynnsy ) Sell\nforser watua = 2 comparamene acre for the pou of &\n'her grade relcred tin the wome, \"and thon at were\n(6 pic tefere the erace caneand, tlie the to of\n'mevting toned the sonrsing, were Monee and Aare and\nSe thom fae henna heme\n2 gaan of soon shake nd respendent gas ech\nWehr te se\n\"As he works of the righeces ile i thin world 0 do\n(ack places nd thas der he eat words Prt\n'es tees Ld dum tat exe in ts world when em ep\n{ bght wether out eave them a St sow thew the\n\naee33) ware sana »\n'world, not every sae ade nies to Bebo the Bory of the\nAncieat of Duyn, bt cach oo i propor tox man's 2\n'eancy of asactmcat to Go and ts good dents The wal\n(bth man whos betel whe herve the by hep,\nmeets with throngs of unclean spins of the infernal onéers:\n'avering the ener, who te her up and to wham abe\nings They discine to ber events about to come to pam\n'Se wrld sccommenly thy dds wih or aniceacoe\n\"Than hasbeen lrenly sated chewhee- Butte sol of the\nworthy man, when leaves him i erp, crass and clearer\nEa way thrush the uncles pin which ory aed \"Make\n'way, make way ! Here is one not belonging to our ssdc 7 The\n'ial then acends among the oly angen who commie\n{it sme tur informatie. Whea the spl ines decent\ngg ee.\n\n{© obtain fem it ha information > eachange fr wha hey\nSenpact to many other things. Buc the one hing it Ira\nSram the by angle nt thwe [s3o8] ether tinge ae gn\nto chat Ths 2 rae pewiege for ooc whee Souls sll\nhas world Sener rentures swat the mule when they\nshogetber Ieave the body to depact from this world. La their\nSeep tp war upwards they Reve 9 pom \"brooch mr\n(pies at which bande of demons are sanonct. These scat\nNhe sala hat are ther side and elves thera tothe bands\n'of Dames in order that he may tke them int Gchsanorn\n\"Trey then sca them agun ad nce, and uke proce\"\nSea concerning them, saying, \"Thee ae ther whe tons\n(gemed the commands of thet Lenk.\" They then swcxp\nfeouch the Gnivee and bring the sols back 9 Gehan\n'Tham proceduce goes on foe the whole of the Sint twcive\nmontht. After that they are amsgned cach to ms approprate\n'lace. On the othe: anc the worthy sous saat opwards,\nreads copied. sed are evignnd the places errand\n(other ments Happy, dherore ar the ightcous for tom\n'many hous ae ererved in the next word. Bat for sues\n[timoce ane tbade mcr than fr thowe who penetrite\ninte the Givine mystical docnines and enter cach day into\nowe ina with thar Divine Maser Of sch 2 sete,\n'What no cpe Bath sexn, 0 God bese ther, that will be\n\n= rue zones tt [ord\n'defor those who wait for him\" (Is uxt, 3). The ward \"wait\"\nhace has parallel in the vere, \"now Elihu hd waited to\nspeak unto Job\" (lb xx, 4), and refer to those whe are\nImporunate for any word of coterie waddom, whe study it\n'minutely ard patenty to discover it tre significance and\nsoto gaia knowledge of ther Lard. These are those in wham\nShor Master glorifies Himself each day. who enter the ena\npany of the superna! holy angels, and pase through all the\neestal gate without let or hadrance. Happy their portion\nthis world and the next!\n\n'In than may Abeabam pencusted into the Divine Windom\nand united laneelf wah his Divine Master after be had daly\nPrepared himself by life of pious deeds. He ths merited\nthose superal days and recened blessungs from the region\nthence all lenge fw, a5 K is written, \"And the Lord\nDlssed Abrams ial\" (inal thing). where the term hed\nJathe designation ofthe river the watere ef which never fl\"\nHeys and: 'Observe that Abraham abstzined from inter\n'marrying with other nations and from ataching bimelf >\n'dblatrous peoples. For the vomen of idolatour nation\npollute ther husbands and those who come into lowe contact\nick them Dut Abraham, having penetrated ino the mitic\nGecirines of Wisdom, knew the source whence the unclean\nspirits emeige to traverse the universe, and it was for this\n'reson that he adjured his servant aot to fake a wife for his\non from other nations\n\n'R. Insc dincouraed on the verse: dnd the dust returaett\n\nthe earth a twat, and the sprit vetumeth wnt Gd who\n'pee it (Ecc. xt, 2) He said: \"When the Holy One, blessed\nBeiie, crated Adam, He took is dust from the ate of the\n'Temple and built hie body out of the four corners of the\nworld, all of which conebuted to his formation. After that\nHe poured over him the epurt of life, a it saps, \"and he\nbreathed inc his nostrils the breath af life\" (Gen. 1, 7}\n'Alm then arose and realised that he was both of heaven\nand of earth, and so he united himself tothe Divine and was\n'exdawed wah mystic Wisdom. Each son of maa is, after the\nSame model a composite of the heavenly sod the earthy: and\nall those who know how to sanctify themselves in the eight\n\nayeb-asta) UATE sanan en\n'manner inthis word, when they beget 2s cause the bly\nspirit w be drawn upon him from the repin whence all\nsuncttes emerge Sach ate called the children of the Holy\n'One; and ar ther bodies were formed in mmetiy, 20 srethey\n'Bren 2 spirit frem the supernal holy reson. Obscrve that\nthe day on which 2 man i about to depart from thas work!\nfsa day of reckoning when the body end the eal combina\nSon have to give an account of tet works. The soa! ftet=\nwards eaves him and the body rezurs tothe ert, both thus\nreturning to ther orginal soutee, sbere they will remain\n'uni the ime when the Hely One wil brine the dead ta ie\n[gun Then God will eause the dential ody andthe dental\n{oul to return to the world in thei former state, a8 it =\n'written, \"Thy dead shall ve, my dead bods ball are\"\n(laa, 19) The same aul a carrie otred up by the\nHoly One, thus returning tts origial place, 2 iis writen,\n'And the spirit eturm to God who gave i (Eexl x, 7)-\nAnd atthe time when the Holy Ove will rise the dead to\nIfe He wll ease dew to descend upon them fom His bad\nDy means ofthat dew all will rise fom the dist, st sa,\n\"foe thy dew is athe dew of fight\" (Is xxv 19) these\n'sing the superna fights ough mich the Abwigtty\nature pour forth fe upon the world. For [x3tal the te of\nlife exudes life unceasnely into the universe. Life in the\npresent dispensation is cut short through the influence of\nEee ertaerpens,xtose dominion ie smbeeed Dy the ere\nened moon. Under the sane inlucnc: the celestial wate, 25\nSt were fil, and fe isnot dispensed inthe world in proper\n'measure At tha ime, however. the el tempter. whos ae\nother than the ev serpent, ill be removed for the world\nby the Almighty and disappear, asi is written, \"and I will,\n'cause the unelean sprit to pass ut ofthe earth\" (Zech. ant,\nS)- After be dinoppears the moon wil no mate be abacered,\nAnd the waters of the celestial river will ow on\n'Then wil be ffi the prophecy, \"Moreover the fight of\nthe moon shall bea the Hight of the sn, and the light of the\nsuo shall be sevenfold, atthe light of the seven days, 6.\"\n(ts ax, 26)\"\n'Sid R. Hiskiah 'fi be so that ll he dead bodes will\n\n2 'ThE 1oMAR I fee\n'ae up from the dust wat will happen to 2 sumber of\nlois which shared ja. succession the same\n\n'echiewe their purpne will be regarded 28 though they had\n'ot been they were 2 withered tree thie week so ill\nthey be regarded atthe tine of the esurrectann Only the\nlast ut had been rm plated and took rot and proapered\nsul ame to Ke, set saps, \"For be ahall hee ee planted\nDy the waters. - but is foage stall be owas, ete\"\n(er. svi, 8). Ths alludes ty the body tha struck deep rose,\nproduced fut and prospered. But ofthe former bay whack\nFemained futie, oehich dl not take root which was ae\n\n'and did wot achieve its end, it writen, \"For be\nshall be ikea tamarik in the desert, aad shall ext ace whem\ngood cometh, et.\" (id 6), ie. be weil nox he mchaded in\nthe rourvection, and wil nut se the ight stored =p =the\n'Creston forthe deectation af the ughtrous, regarding which\n'tap \"And God sam the light thar was poo (Geox 8 4)\nsod sho, \"Be wnt you that fear my mame shall te sun of\nSota ares ene\" (Mal tt, 20} The Hn One all\n'has the fanare ease the dead 20 lie apa, and the good\n'place will prevail i the world and the Ex One wil\n'ans from the word already san, end the previa boxics\nSEB a hace they meer Bad been Sand we= For\nGoch besics the Holy One will provide other spices, and if\nfound worthy they wil obsin an abiding in the world, but\n2 pet, they wil be aes der the fot of the Fghacoes,\nfe ween, nd may of theme thar seep in the ew of oe\n'cath shall awake ce\" (Dae i, 2} Al the will ne up and\nwl be ranged before the Holy One, who will enumerste\n(hem, ae were, © mre, \"He that bongeth out thew Bost\nby number\" (fa st, 26) Observe that hae been Id dome\nthatthe dead ofthe Land of Isracl wil be the fst tose.\nand of them # i written, \"Thy dead shall Ke (lid. axe\n1g). On the echer hand, the words \"ey dead bodies shall\nste\" (hd) alle Yo the deal of ether lend sir ranted\n'of \"shall five says \"shall nse\" The ring spin fac,\n'tall oly infuse the bodies nthe Land ef Tarael \"Thy dead\",\nthen, \"shall ive™ Bat the other dead bodies will ae witht\n\nsea pare saree 3\n'the apart of ie, nd only aftr they stall have raed them\n'ives undergrowad ant reached the Land of Iza! will her\nseorve seuls—only there bet pot i other realms—30 that\nthey may be really msucrectd\" K. Elezas and R Jone were\n'ene night studring the Torah. Sad &. Bean: Obeere\n'that at the time when the Holy One wil bring the dead back\n1w fide al the souls mustered before Hi will bex exch =\nform identical with the one boce in this werkd. The Holy\n\n(Ore will ring them evn, and wil call bem by the caren\n'zt aaye, He calles them all by nese\" (led 1230). Evy\n'sul wil then cater into ite own place, and the dca will be\nfolly rmzreced, and the word wil thes reach consume\nsmatce. OF du timc i is writen. \"And the reproach of is\n'people wil he take avay from of all the earth\" (0d cer, 5,\n'which iva reference tothe evil empter, who darkens the fics\n(Sf men and len them satan\"\n\n1. Jose, interposing. ahd: How it that a man whit tbe\n'pie of Kies in han w act sree of defement, whereas\nhet bas nal Ieaves lim be becumes # snave of deflenent\n1K Tease wpe Asureiy thn the low, and the expla\n'Sem gives is the the coil temper in the at of taking amy\n'he pert « man, dies i, and thas che body in eft\neo ee Tg, Bere ec eh\nSdooera aatone: For sce 'Rlemens dering\nle mre are Sed from he ede een wk\nis eSement is removed the body rensine wathowt any\ndeferment statever For this reason [13:8] whoever forms,\n(ws aac with woman of any of the oats mien\n'Gecomes defied, and the ofapring bon fom such an atach-\n'meat reco 2 defied spr Ik may be aed =by, ce\nthatthe father isan arte the offpeing shoal recive 2\nfled spi. The reason is that = soon the Sather stab?\n'Rimuelft that woman, defeat entered ito bim. Now iF\n(he father became defied through the unclean woman, Bow\nech ace mat the effing been of Ber be defied voi\nvery opr. Such a man, aecenes, tmegeses She precept\nof the Torah, contained in the words, \"For thou sat Sow\n'down ts oo cher pad: fr the Lond who mame is Jesloas,\n\nAxp 1 WILL sage Thee site\n\nGop or szavex axp Tue Goo or rasta, TaaT\nDAUGHTERS of THE CaNAANITES, ere. The won\n\n\"dnughters of the Cansaises\" ae pal wo the exgecmicn\n\"dauphers of a rsnge god (Ml. 1,31) So, tn, the wend\nwich alow in a tere to the Des, ot\nthe vere, \"I (Asob) made the earth\" The pape of ths\n[nyuncion wast ave Toa fen being Sed br tem. For\n'thocver impair the petty of the hy covene! by coer?\nTit reme oan kas mtn cs eet\n(Fs cra other pla, andre a te page, For eee\n{hing the ath doth uae, ce\" (Pee mae) Ad\ntieugh Abraham adherol hy sean br he dr cmvenane,\nSlr fon atti re be bad made sppiceon\n'Beha to he Hy One, Swed be He, memng\" Tue\nLose, we Goo oF umves nay wesexo 815\namott nerone Tamer. ere, to wt, \"he weet of the\nCSoctant\", a0 thas the covnt maght be preved mn\n'ancy, and nthe defied among the atieas Henin\nBewsne Twot rar raoe pane nOT MX s0m sAce\n\"raft. Why Became Abrahars nw that some omg\n{hcrses bad trond ofthe trae Ged bi lt st\nSoe dened tht Insc abn cr sek ang thems bat\nSheed cocaine dual sh hams tar he mete constant\nice the wayy of the Holy One andar nether the right\nfer to the Teh\" R Jone aids \"OF 5 cerry the rere of\n'Abcam sto hss servant in goad sad, fee ce the very\n'day om which het oat be reached the fountain,\nAxe I caMr tuts OAY UxTO THE FOUNTAIN\nBe Bicsar Gacvened om the vee: Oper thee man 9s\nthet my bd endothe oo ty fw (PL em\n\"Hw Send of acer her hone mee es\n\nasia] wave sana 5\n'wo atete i ignorance ofthe Torah and pay no rand 29\n'zx sady. Foeit isthe Torah hat spel fe ud Sree and\n{etsy this werd and in he world t come Ite We a\n'this world, earning for its dewstres falnes of days, ss i says,\n'Nie mt of thy dye wil ORI\" (Ex au 3a) 2 wel\na lengh of ayo i the world come; for the Torah is the\n{fe of ie efi wt ym\n\nned cnmplce fon for wn amin apps\nBinet otk wety oft Teak al ie urbe ene ard\n'canna jen agent Bim. Such so sn cbt dlves=\nser from the ange of oath who hus bo poser oer bien\n(iow may obser, Wise cf the martyrs who suerd im mes\n\n\"Torah, be would not have brought death upon bimaelf and\n'upon the rest of the wardd. Hence, in connection wich the\n(pring of the Law ic is written, \"Hlerath (fren) om the\n\ncabins\" (Ex scum, 6), ar explnieed deewhere. At bed\nTeacl ant sone and faralen the ter of Be ty woald\n'mot have Sroopht desth anew into the weld Hence Gad\n'could say te them, i the words of the Panis, \"Isa Ye\na re\n(tat, 6), but ye have dane har to ourselves sd 30:\n'very be Adam shall ye de. cto\" (ed) Thox whoever\napples Riese to the study of the Torth is sot subject se\nBE pow che cr merges the darker we\n'RL Mesa pur the question: Tf that is 20, why did Mewes dc,\nbe bering commited no sn? R. Blewar replied: \"Moses\nassay ied but ot be the power ofthe end serpeot, and\n'be mas net etd Dy fs Bake Besides, froma anocher\nsect be Ei not de, [2520] but was only drzwn ap by the\nSR aed deqarted to ciermal Ife, = has already bees\n'explained & connecson with the passage, \"And Bensiah the\n(Sere Jebemata. the som of a kving man, ote ~ [it Sem. KUT,\n(Soh Ths wbocres applics hinaelf to the study ofthe Torah\n'sisies peciec freedom: freedom im this-morkd from the\no\n\n* 'we 10uAR fe\nbondage of the idoltrous mations and freedom i the next\nwork no sccasaton will be brought agaist him there\nFor the Torah contains subline 2nd recoodine truths a\nayn Tahe be mate precious than ries\" (Prov me #8).\n\"Fremurea innumerable 2e indeed concealed theres. so thst\nDavid, when be considered the Torah i the spine of winen,\nand realised how many wondrous truths unfold themselves\n'hererom, wt mowed to etclaim, \"Open thew mine cron\nthat I may behold wwondmus things out of thy Law\" (Ps\ncnn 15)\n\nAus 4 cat vo past, THAT AEFORE GE nan Dawe\nSPEIEING, arROLD, REBEKAN WENT OCT. Instead of\n\"went ont (yupeth) we sboald have expected \"csc\" (haa.\n\"Theimplicaion that Gud brovphther away fm the pepe\nof the trem, sed mace ber an encepion ta hem ANE Sie\nWent vows To Tue OUNTArS. This fountain was oe\n'ther than the well of Miriam: hence the word \"to\" heres\n'expronee by the lees (Aa'aynah). According to another\n'Seplestn, the term \"went cut ke the snalae erm im\nhe pesmge, \"young maidens gong oat to drow wan\"\n(¢ Sem tm 11) implies modes, hat is chat hey Lege a\nore ana ely went out aa cevtsin bot to deve maser This\nsear the gm by which Abram sureant reoogme ber For\n(This be reached Haran and met Rebekah \"ee the time of\n'Crening\" itm the Ome of the fiermoee peryer (methah).\n'Pun the momcet when Insc began the altersoon prayer\n'ccded with the somone when the torveet ewensered\nRebekah So, to, it was 2 the very moment of his afternoon\n(penyer that Rebekah came to Ise hems Thus all eas ly\n'Sopra shruugh the warting of the Drews Wendorm [owas\n\nter, the mcr sgrafeanct of which\npasuge. \"Thou arta fountain of gardens « well of living\n'Sster, sad Sowing strears fom Lrbanon\" (SS. 8 35h.\n'KS as ance wn his way fo Tokers fm company\nnich Ro Abba Said RC Sencom wo fom. \"Let ws proceed, for\nTerese that « man will come op ton who.\n\n'new tony. some new expastionsoftheTTorah Said R Aba?\n\nsperzi] ars sama =\n\"Nesily L ksow that wherever you gv the Holy One sends\nyou winged angels to enereain you.\" When they had gone\n'slide further, R. Simon cased hin eyes and sew a mam\n'aaning ag R. Simeon and Abbe then st down. When\n'Be mum cane up to thom K Semcon amt bem, Whence\nat thou 7 He sid, 'Tam a Jutean and am coming from\n(Cappadocia nd Iam on my way tothe abode of the son of\n'Yobsi. to stom the companions seat me in order to comieui-\n'peste certun ceoes to which they Rave come\" Simeon\n'sid to hon, \"Speak, my son\" The man asked, 'Art thon the\nsen of Yohat\" \"Tam, was the reply. The man then sat \"Ie\n'ban ccablabed rule Aat a mun whalst pening should pot let\n'Seything ieierpose beoneen bimeelf aad the wall, ait =\nfwnmen, \"thea Hesehih mirned his face to the wall\" (Ik\n\\RuWvitt, 2}cand it is further forbidden to pass within four\ncobs of the man who tanda is prayer and they have nove\nThad down that this meacs on any side ave directly ia front of\n'hem. Further, that 2 man may sot pray sanding behsed his\nteacher, etc. These art the decsions of the companions\" The\n'nan then docoursed on the ven: Hear sy prayer.O Land.\n(oad ie ear vate my ory; herp mat Slee at my ears (Ps\nEom, 13). Why', heasked, \"the werd for \"hear\" in this\npice weitcn sha' inctead ofthe wal Ama\"? The truth\n'thatthe form sma' slays addreced to the male aspect\n'of the Deity, whereas the form shinai i addreaed to the\nFemale spect Hence the term shina i use Bocuse i\nssidresed 1 that grade which receives all the prayers of\n(menbied, nc seconding tn our triton, wraees ther ine\n'erown which it put on the head of the Zed the be of\nthe univers. referred to in the words, \"Blessings upon the\nIbead ofthe Just One\" Prov. . 6}. Furthex, the words \"Hear,\n\n'which a man cries aluad om his angus, as we real, \"and\n'ie exy came up m» God\" (Ex 0,23) (The erm sh'athame\n(eis ry) indicates the rassng of the wekce and tbe raising\nofthe eyes toward herven: ts aksn tothe term she's (turn\nfang) i the passage \"and turning (e'sh's) to the mount\"\n(Gna, 5}) Sock » prayer [325] beaks through all ates\n\n\" rie roman tt fond\nsand ascends to heaven. \"Keep nit lence 2¢ my tears\":\nFay eay send efor the King so pte can wihsand\n\not Yam astranger with the, 2 sjourner. as all\nmy fathers were (Ps os, 19) Fant \"stranger\" then\n\"9 sojurner\", and x \"as all my fathers\", who were the\nthas of the work, Ofeerve that there ate mo categorie of\nprayer, ane tobe said nding andthe ther ting though\n'hey form bur tne ole. 'There ate alu tes paylaceri,\n'onc forthe am and ose forthe bead, correxpunding to day\nie ies be\ntothe arm phylactery, which prepares\n'Ted owns ie ike « bee beore catering under bral\n(ops. So the prayer surrounded and escorted, ratcally\nspeaking, bythe chariots and legions mentioned in the prayer.\n\"Creator of ministering spirits. _ And the Ophanim sad\nbho Hayoth -. Thi prayer. therefore ironed sting, bet\n'stem the pearer apprcaches the Supreme King and He te\nhoot te reccve iy then we ate to asind ap Before the most\nEGE Kany Sorchen the males urted withthe ferme Hence\nthere unt be no interruption bermera the redeniptve bere\nction at the end of the sitting prayer aed the beginning\n'of the standing prayer Aloo since ne ts sting Sefare the\nSupreme Ring. be muni or cuncladig sey backwars Koar\ncubits, which tas Been explained to be 2 divine measure.\n'Than, whatever part of the prarcr i symbolic of the male\nprinciple ha to be rested standing Sema the\nbends his Knee atthe ocrance of Baruhh (Blessed ey ek\ncreis hme hs fl betght atthe utterance of the Divine\n[Nane, to symbolise the soperinty af the male over the\nfeels herr. farther, thar wr have tind dwn that one\nsold mot bile pranng stand immedaacly behind es\nTeacher. The rene is this I is wntten: \"Thou abak fear\nshe (eth) Land thy Goa\" (Deut ¥, 23). The parscl th here\n'mnteas that the teacher & seit ich Guo a she objet\n'ob ear. Hence during prayers an shoul ot be faced with\n'at olgect of Fear. oy Unt he mar be Sled exclaseaby ith\n\noy WATE sana e)\n'the fear of the Holy One alooc without any afusct. Isaac\n'instinwted afternoon prayer in the sme way 2s Abcaham\n'imtinaed morning prayer. Each of them iastituted the\n[Prayer comesponding with the grade to which be wae atached\nHence the time for the afternoon prayer begins with the sun's\ndecline towands the west, inasmuch a the pecad preceding,\nthet time, from the dawn onward, i termed doy. 28 in the\n'pasage, \"the mery of God endureth the while doy\" (Ps\nus, 3} Nor can it be ssid that \"the whole day\" lsets watil\nfemrvos since iti writen, \"Woe wate us, for the\n\nrhath departed, forthe shadows ofthe eveningare stretched.\nfar Gere Tits shows ta thence\" ed\n'tm the time for receiving the morning prayer, of which it\nveritien, \"the mercy af Ged endureth the whale day\", for\nst Ghat Gime the sun sil the ext aide: As om a the\n'wun declines in its pasage towards the west, the time of the\naftermoan prayer ses in, 2s the day has already departed, and\n'has given place to the shadows of the crening, when the\n(quality of ragout aserts itsell. \"The dar has departed. that\n| the penod when the grace of mercy (Keeed) prevails, and\n\"the shadows of the evening are stretched out\", st wht time\nthere rages the grade of rigour, that were hoor when the\n'Sanctuary was destroyed and the Temple burnt down. For\nthis reason tradison teaches us that a man should be cardial\n'sot to mise the afternoon: prayer, 25 then is the time when\n\noh st) te mepplemene keer (eb: ot Teh,\n'nbich is nourished by the Vax, having no light of i own.\nFor that reason the evening prayer = options inasmuch\n4 ie is 2 coatiaation of the Gay prayer, having for its am\n'pilin the obscurity ofthe raght. That otmcurity prevails\n(etal midnight. at wiuch boar the Maly One Sports Him\nsa wih te ghee in he Garden of Een Bene 4 2\n\n'ime for 4 man to busy tmself inthe study of\north sted planed cheehere. Observe that\n'Devid im fis peal made alhason tthe the penods of\n\nPe rar zouse xt Dsbesze\n\"ahusion to three peseds, although Devid hime? observed\n\na4 gave sana 3\nAnD Issac snorcur men tro ree rex\" (OF) Sazat\nSte wormea. R Jose remarked: \"The leer Ad at the\n'end ofthe word hula (to the tet) teerace the\n'Stchioah, Stach sow mturned to the tre: For dering the\nwhole of Sara's ie the Shinada not cept fom nok\n{ight set ura there fom ope Saath ee tbe ote\n'one ie allthe days of the week. After her death te\night weseatingusted. but when Rebesh came tie Socnah\nsenrned andthe ight wes rvadicd: Thas the vere reads\nKeer: \"And fe brought her into the tet Sarah his\n'masher\", the ln phew imple that Babess mano al\nJher woeksa reps of Surah hs mother\" R Jah sid Jost\n1 Teac wae the ery smug of Abeba, so that whore\nSeabed st Tae aid \"thes Abraham\". and knew at once\nag\" Abrahate begat Tees\" a wan Heth the vy sage\n(of Sah She was thus sot yin the phrax of ox wa,\n\"Sart his mother\"! RBar\n\nBut obecee 2 desper mystery here. For, veniy, although\n\n{fortnich Sarah his mother made her appearance\". No ene,\nhowever, sw ber sive lear, and thus we underscand the\n'words, \"and Tease was comforted after his other\". that i,\n{her fos mother necame ttle snd was instal i the Rowse\nTR Semeoe ssid\" Whhy does the Scripeae rl us with 20\nsnc deal that Insc Toor Resecit., AXD {ME BECAME\nWIFE, AND He LOVED HES? The last statement seems\n\n1 be uneccemary, for matraly If she became his wife he\nlowed her, 25 isthe xy of all men to lose their wives. The\nes that dhe astraction of the male tthe fomae\n\n1s desved from the left as we read, \"Let his left hand be\n'under my bead\" (S. 5.11 6h the left being symbolic of sieht\n'Abcatum loved Sarah, the\n\nof Tama (be being ofthe left) OF Jacob aso itis written that\n'he \"Foved Rachel\" (Gea xsi 8); but here the explanation\n\n» 'we roman tt Iepeas\nis hat hin was do the side of le which was etn\nin him. Oberve that Abraham, on sexing Sarah nly em\n'ace her and thing more, mherens Toc seed Reb\nsd puri em ander er bead wren, \"Let i et\n'ad be under ny heal, and hight hand bce\n\n(3°59) Jaa acrmads had nrc a a es\nns beget twee ber ers, thar the peraeche\nfetwed the same coe, [1338] i tat ach one of them\nPeete peter icf abies pr\n'Srikve tape troconcotmen siecs Sum Oe ae\nhot wnto the sme of the cmcaboes tar Abe o>\n(Genser. 6) lane had Sour spon hat Rebekah\n'syetilyopeakng. combined fo bene the vrs a oe\noon. The & dened 2 Sep te Rog\ntranrcr: \"And be tk Reba alles one; and abe\n'ete hn fe® fica acco \"and he loved Bee\"\n'diate third; \"and Lae ae coor fee be meter\"\nstakes fr. Corcoponngy, Jub bed fur apna: and\nSee myn porpi paced them at\" fps sn abe\nin and Tan Hd each ene wile for a i of hotnnthe\nfone Saray the ter Reb ad ac hd ays ch\nSa ae een ee\n{atl comes toe some thing. sce a wo are! by +\n(Sree dopcmatin wens andthe ane yal perpen\"\n\nAxp AnZAHAM 700% ANOTHER WIFE, AND HEP XAME\nwas Keronan, Keturah was nove other than Hagar. Foe\nwwe know by tradition thet though Hagar wher she left\n'Abcaham went acray afr the ils of her snceston, yet 58\ntime she agzin stacked herself to life of viewe: Hence her\naname Keturah (it. stacked). Abraham then sent for her\ntod took ber to wife From here we learn that a change of\nname acs 25 an senement for sa, since that was the rea\n'sty ber same war changed The term cayeuph (bt. and\nBe ied) tere oaioee met that Abrakam sk ames\n'fe bot that be took aga his foomer sponse whom he had\ndoves cut on 2rcount cf Ismael, and who had ow abendoned\nher sel proctor, and fed made =\nsymbolic of her change of life Observe that R. Elezsx,\n\not ware cane a\nfe comment a the pamage, \"And Fac beg her ato\nthe ee—Sanh bn ether aed thatthe form of Seah\nare rd ee crore bg te om\nSoh eked = her amer ery Sy Bez Abahn aoogh\nbe mari agin. peer coc Sara's tnt oe allowed\nther woman neers enineid wy mee Be cr\nto bar masren. No ocr woman, i fic. eerappeated io\nSara's ene ave Rehcaks And akteogh Absiem toc\ntht Sark's image fresed Self thre be Bet he tnt\n'stray to net bebldeach dey bs ther form Than\n'Sindcned isthe venc, Amp Annawin cuvt At TBAT\nIne nao emo Tease, where the xprenson \"al hat he\nSlee the form of Sh that wus mead im cae\nAdectng Asosing t another evlanton thn rere ie\n'secsthe Abeta tarmac to lac the caked doctine\n'ict th tat be soul te atached thn heal\ngate Bor ewro we soxs oF Far concusisrs Teat\nKeesnaw wap Ansanan cave cirrs. Wht sot of\nsph nere they Thy comprtan the men ot tow gr\nfat way, the name of the pres ofthe wel pi\ntanto cmp the wine lato pai (In wae Fd\n'hove the pe by the power of the trv Sth) \"The\ntoon of the cencubeos\" re the som of Retr who tad\nKrerly teen emesbine and was row once mone & ome\n'cubee\" eHigs cnl thar he tem \"cneutenes here shthe\n'Flor ast be taken erally. Amp we sew Tear AT\nFrom [tac wis 208, a0 tat ty sold not be on\nfer sith lone Wore we per eivre, tht i wide\n\"Richa wpe alr and ipwonm sat thy sold ne\nComplete ser on Satan te em\nStrengthen hima the ide frig oo ot peal over\n'en all and make chem sil wens ty Aim EST an,\n{Se Ta ar coUntaY: rte en at oe\n{8 taunts of the sopore pracotoners of mage an w=\n'aft bare tie ite ween \"And Sake worn\n'reled the windom of t'the chlren of the Ea\" (0 Ke\n'0) Heenan shsion to the descendants of the ve\n'hades of Abrams comesbines hess ales md\nDaberhe movatsine ofc Ene where cy rit te\n\nre 20mAR 1 [ssh\n'of men i the arts of magic and divination. It as thi very\nled of the East from wich came Laban sed Beor and fax\nsom Ualoar, ho were all magicians.\"\n\n1K. Hiakish discnured on the verse: Who pace Fab [1348]\nfor a spit, and Toreel ts the robbers? Did mat the Lond. he\ngat cho ie have sinned, in thant mays cy mem\n'ot sealh? (Is. x1, 24) \"Observe,\" be sid, iat since the\ndetracion ofthe 'Temple, lessings have bern withdrawn\nfrom the word. if coe might soy 10, oth on Sigh and here\nbelow, 90 that all the lower rades are reinforced and exercise\ndominion aver Istacl on account of tt im Now the vem\nyustated pares clucdaton. For whie i bess by spedng\n'of Faenb and Taral im he third pera, i goes off ss the\nfine, saying \"he against whom se hive sinned\". and then\nreverts tothe tnd person, saving \"and they would nat male\".\n'The truth i that when the Sanctuary was dosoyed amd the\n'Temple vox burnt and the people driven ito erik, the\n'Séckinah ifs er home in etder to accompany them into\ncopy. Bere leg, Innoever, she tock che hd a\n'er Huse and the Holy of Hoes 2nd the placss where the\n'poet and che Levins wed to perform ther warship. When\nSoo cenered the Sed of eile ake chaeceed ow the People\n'soe oppresed and inden under fo ty the nano. and\n'Be cacinimed, \"Who eave Jab fora spol ec?\" And the\nsxply of the people was: \"he apnnst mhom we have sinaed\"™\n'Then the Stckunah echoed back \"Aad in whee ways they\nwould sot walk\" So im the deve to come, when the Holy\n'Ore, Blessed be He, will member Has people, the oom\nssrouty of leew the Stetunah wil erurn trem cue Gr\nsd procend to her House, the boty Temple will be bake\n'fax The Holy One. blessed be He, will then say 20 the\n'Commnunsty of Iaral: \"Shake thyse! from the Gus a8\nnd at down, O Jersmalem (Ie 2, 2) She will enquire,\n\"Where tall Igy, snce my Hose ie estrone ey Temple\nfe theret with Sire P\" The Maly Ove, Bead be He, il them\nscbulld the Temple Sng, restore the Healy of Holes, bud\n'he city of Jerumler and then rise her from the daat Se\nSergeure sys: \"The Lord doch built up Jereslees\" See\n'sed thes, \"He guheeth together the dpe of Incl\",\n\nae pave sanan as\n\naod aherwari, \"Wo baie the bres in hear, snd\n\n'inde up their wounds (Ps cata, 2, 3)}—this being am\n\nhe the emureton ofthe de Tac wl fied\n\n'hat whach is writen, \"Aad I will pat my spit within you,\n\nsdcaove you to walkin my states et (sek 0, #7).\nBien bathe Lad ir ees\n\nfoes\n\n'TOL'DOTH\nGea. ray, sgn, 9\n\nR. Hiya once discourscd om the text: Who cow exprest the\nmighty ats of the Land, ar make all his praise o Be end?\n(Pe cv, 2). When Gat, he si, \"tesed so create the\n'world, He wel the Torah a the plan both ofthe whole and\n\"Then 1 was by bam a\n\ntebe the werd 'amor (curling) may abo be vead \"maw\n(Greet, deer) When Gad wa about eat man he\n\"Tork emonatrated, string: \"Should mun be cated ad\nthenaa snd br brought to tal ie Thee the ork Tay\nand will ei sin for e wil ot be aber endure Thy\n_Bedgement.\" Where God repli: \"Thad seca Eno\npeer bes renin the wert\" When Cad ced\nSe veead He adw oO wad weed! Tha a thy\n'rde ce fee oaly open the Tor, and therefore Ihave\n'created man thee tht be may apply homme tots ted,\n\n'cuales each port to periorm is fuancto. For there s mot 2\n(member ip the human body bur has a cunterpart the\nworlds 2 woke Fora mas bah camer member aod\n(pars of various ranks alacting and reacting upon each other\n'So mtn form ane organo. so docs the worl a Large coca\nOf herrche of crated thags. whch when they pope\n(San seect upowe coch other gether Frm Eeealy ome\n'zinc bray Tha the hole cs organised om the scheme of\n{he Torah. hich aso casas of sections and devouare which,\ninto one arother snd, when properly aranged together,\nSoemene organ body. This efecine led Dave to exchim:\n\"How manifold are thy works, O Lard | To winder ha\nthes made thes af: the exth o full of thy cremeres™\n\nsseborsss) ror'bors a\n(Ps. car, 24). The Torah cammins all the decgest and most\nrecandiue mpsteney all ble docimen bork decent\n'unducoed, all caencrs bath of the higher and the loect\n(odes oth world and ofthe wold to come ret Be fone\nthere, bat there io one [1556] to Fathom tackingn\nlence ts writen: Whe cz expres the mugiry 2m ofthe\n'Lord, o mate the whole of is pease wo be heatd 7\" (Px c=,\n12) Sobirmn thougy t9penerate Hose anerst mearsngs\nofthe Terab, bat baled hem and he excl sd. 1\n'el get windor, butt was ffm me (Ecc. i, 23) Dad\nsd\" \"Open thon mae yee. that I may behold wondraan\n'things oot of thy lew\" (Ps cary, 18), We read of Solomon\nthat be \"upoke che thous provers. and ft songs ere\n1 thousand and fre\" (1 Kings. 12) and tradition explains\n(hs ty sean tad cach hin prove seme oa ound\nand five mterpreutions. Now if this could be seid of the\nswords of mere fest and blond like Salomon, must we Sct\nperfor believe tht cach ofthe ward of the Torah spoica\nDy the Haly One, Slemod be He coamas proverbs. sc25>.\ndnd bys innumerable, wbime mysteren and tethe of\nDeeine Wador * Hence \"Who can eeprom the mighty act\nofthe Land =?\n\n\"We derive atu aecher eos fram ths verse. Its writen\nAnd dhoc are the procratices of lnc\" (Gen. rr 19h ad\n2 few wens before (Id. 12) he text ps, \"Andee ae the\n(frscediom of Libract\", ang goes cr w emamerte toehe\n'ees Sing th hd ely en wap nk\n\nrespect limael wat supenor to firm Bat in rh\nfope eee tee ee aes le\n(ae expres the aghty cm ofthe Led 7 the tem \"gh\n'ees being an won to Isa. For Ina beest Jacob, wbo\n'hia owe self exceed ther land who farcerbegservebe\n{ben thong bom all ck above and below were Eres\n(cesblnhed. Ine wan rece wth tbe sanctity ofthe aper™\n'al workd whereas ishasel was ofthe omer world Heme\nsya: \"Who can expecse the mighty acts of the Lord. ce\nTale the whole of hs praise to be heard?\" the letter clause\nlading ts Jacob, 24 mach asto say: \"When the sun jos the\n(moce enemeable sar arc thereby lumincd*\n\n3 we rowan 3 feaseass\n'Ano rHest anf THE CENEMATIONS OF Isaac, Amma\nMa's som. 'Why' ated Ro Jone 'held Haase be\n'refered to jus here, ad here ony, a8 \"Abraham's soa\"?\n\"The reason te that withthe death of Abraham Fasc serumed\nthe image af his father sp chat anyone Inking at hie emai\nsay \"Thos is surely Abrabam' ind thoy woold be coneinced\n'that \"Abraham begat Ina\n\nTR. ease rose from fis Bed ane night [1356] 20 study the\n'Torah Jada, who happened then tobe an Carcrea, id\n'ohimeeif a the same time T will go and jon R Tac tothe\nsuudy Wf the Toeah.' He sceaedingy scout along with his\n'yoothfal soe Hakeah. As be was nearing R Imax threabold\nIe overheard fam expound the rerse= \"And it cme Past\nahr the death of Abraham, that God Messed saa his son:\nland Inac dwelt by Becrlabat-ew\" (Gen xxv, 11) \"The con\n'ectine between the two parts ofthis were\", be sid ob\nseure. but mav be explaed allows [twas ecrasary that\nGod sould blew lane, became Abrataes bed aot Blewed\n'him, andthe rem why Abvatam had not hiesed him was\nto prevent that Nessme beng 'amaatted to Ease Hence the\neek of Bemung fl ap wo opeah, to the Alzaphay. The ext\nthas coatinaes: \"Ard Tea dec by Beer-sbai-as\" (tthe\ntell ofthe living and senng ane that 2s the Amma pura\npease has &, the well where appeared the Angel of the\nCovenant\", to wit, the Sbekirak, to which lear became\nsucked, thee'y drewng upon himec! the blesing of the\n'Almighty \"Ariat poont B Jadsh knocked 2 las aoe,\ncentered the mom and jined him. RL Kase ssid: \"Now, the\nShekinah bemelf i a sur presence' Said RL Judah: Your\ncexposton of the term Aer lakes at quite careet, bat\nthere is more int than you haw\" He then began\n'coun thos \"lta writen: A famtaie of gardens 2 wel of\n(Seang eaters, and flower from Laden (5. 5 1¥, 15)\n\n'wrmes: \"And lesa wet by th well f the imag sen.\ncoe (ber-lahatra)\" The \"well\" S tone other but the\n'Shetindh; \"the fe enc\" ia an alhaon to the Righteous\n(Gee wo ives inthe Fo wari, that, who Ive abwne,\n\nSSenined when oe oe the pet Then epee cee\ntence Inealy cmc Sem \"the Bring soc\" whom \"2\nSe, and abe es at ins ed wich ving water\n(fae werd \"ring\" clyde wet 3)\n\"And Bens the son of Jebds thes of» ving ma\n\n'mien Furker,thesutemen that lus dct by Dec lbai~\nfs aches the Same lewoa st the sanement \"And Teac wae\nforty yeats od whos he tock Rebekah\" (Gen. 28, 20) 20d\nabode with er 3nd az une noth er, symbaang sn thee\nfray the ce of dattncn wth mgt an = wemten: \"Hes\nIefthand ander ary head (S 5,6) Observe wow at aer\nAbeshace's death Insc remained in Kaha bow, then,\nic ay be shed, can sy tot Be deel in Bee-hisiral?\n\"The anewer to inde hat In atacbed hom and\nbell facto tae weiln onder io awaken the arr of mercy,\nBares eines\n\n[R Tazac dncoured on the vere: The sum shinth forth end\n'hem chs and hath lat where eet (Each\n1.3) \"Thesun shea fork\" Frm the super pce Where\nhes esahished,ncedertocas bs str on the mone which\n'ely reflects the lig of the nam; \"end cometh\n[eam the moon. \"He goeth ward the Sou\" (Ind 1 ©,\n'which ie oo she sight ud is which, therfore, fis arengeh\nFepacs (oral te arength ofthe bays on the Fgh ie):\nid then tarocth about tothe Nori\" (Uh). im order to\nimprt igh both tthe one side and othe other. Further.\n\"The wind trmeth about conzually and inmost (Ud).\n[Aldough the tat bere speas of he wind and no fc am,\nJett all oe, and hen the same inner meaning al thao\n'ha the mom ay be illumined fm the sue and the two\n'maybe ancued Onsere tat when Abraham appeared\nthe word be embraced the nove and drew bet tea who\nnat come fe took st had of ber and canped ber ston\ncschy ase sep \"Ts Eft had under ey bead (SS\n\n° 're roma tt foo\nThur when Jacob came the sus oid the mann nd she be-\ncame illumined 3 that Jacob was found perfecto al aides,\nfd the aon wa egcirle i ight and sexed completion\nthrough the twelve bes\n\n1K Judah discourses on the vers: Bede ye the Lad,\nil ye servant of the Lard ee (Ps Ua, 1} \"Th vee tel\n'e be cid, that cnly chose are truly worthy w blew the\n[Ainighty who are the servant ofthe Lord For abhougs\nteve tht very [138] lorclte i regarded as Sed to\nthe Almighty, yet only the servants of the Lard are worthy 0\n(tie tne bebe fr ac ined Mag the\nUpper andlower worl. And who, then, are howe serascs of\nthe Lord ?*They that stand in the bouxe of the Lard in the\nsight seasons\" (tid), to wi, those who rae at madeseht\nind kexp ng ithe seody othe Torah toe \"adm\n'he house ofthe Lard inthe night seasons\". sat tha time the\nWaly One. blseed be He, canes to sport Himself with the\nrighteous in the Garden of Eden. See. then, we re Posen\n'he mph i cxpounding the Torah, ct us sy something\neat lac, when ne have je wextbred\n\nTas then began bis dicmurse on the vers AND\nlaanc was roett vesns oun wurmua Toor REREian\nsre. 'The umber \"forty\" her', be and. han a cote\n'sgrifcance 10 wit that Lane when fe tot Rebekah come\nroed on hmocif the union of Nocth and South and fie and\nGee Furner, see tanto exits tes oleirn\n'thse, sed red so Rebekah was thee years od when faa\"\ntok ber: and be beat offspring wes he was sany years old,\n'hs beng + ripe ag for produce + ht Eke Jacob who\n'Sead be endowed witha pend quate accordngtoGade\ndeaga Toe pavouten or Berevri Tae ARAMERN, OF\nPapux-Anaue, THE s1sve8 oF Lani THE ARAMEAX.\nWhey alt owe detail, swing har & hn bendy fen ued\n\"And Bethan beget Rebelah ce\"? (Gon. wam. £3) Tes\ncope the fc th ahbeugh she was ought up among\n'ful people beng the daughter of Bete and nate of\nFadensAram, ar the ter of abun fhe Armen, nd has\ncaec frem 2 wknd viene, yt ae dd ot allow thar\n'ays bor detinguuted heme in good and righeooar Send\n\nsha} 'rot'bore e\n'Hevea itil arises. Uf we could ny thet Rehcksh wasthen\n'weaty years old or more, ct even thirteen years old, then we\n'could Indeed coramend Ber for tot aatating the oxic af\nSher warsoundings; but since, a8 pervious sad be wa oly\na chil of three wars, how can we ascribe to Ber aey ment c=\nthin acount Jadah asd reply= \"Though abe wm but\nthree years old, she had shown her character by what she Sd\n{or Abraham's ervant\" R lnmoc repaned \"Tn ope of al te\nshe had done for him, one coud net set say positively thar\nther characur wa rally good (2570) But we learn thas fmm\n'another source. I i writen, \"Ae 2 bly among thors, so ie\n'my love among the daughters\" {S. S.1, 2} 'The ily muy be\n'taken a symbolic ofthe Commanity of Iscael. which in the\n'midi of ss molntadee reembles 3 one among tome. Bat\n(there ka mere coterie explmation of the wene, 26 foams.\nTaae was derived from the side of Abraham, rho was the\nemteadimcnt of urpernal ee (Hose, and ated racimals\n'wwandeal crestures. though he imeef represent the tr\n'bane of seventy. Rebekah, on the other hand, enginsted frome\nthe sideof sever, but broke aeay fom her kith and kin and\n(pioed lec; and in spite of her origin, she was of 2 wild\n\nrearures one, for cxample of s stern with one of 2 mild type,\n'0 thatthe world preserves its balance\"\n\n'R Jaa followed with »incourse on the text~ AN Fete\nexrancren Tat Loup tox ais wire. \"The term \"ex-\nrented\" (eaye'te, he sad, \"implies prayer companied\n\"by oferings on an analogy with a kindred term the pee\nBo tae Led was entresed forthe nd (ih Sam. ut 25)\n'wbere alo the poner wat sccompunict by eferings Ie is\n'wrisen here Sing, \"And Inuscentrested™ and then \"And the\n'Lord let himself be entreated™. indicating that celestial ce\ndescended to mect the Bre acening from belew. Acconting\nte azather cxplontion. the term exve'ter (and te em\ntreated) i akin t> euyekter (and be dug), signifying that\n\ne 'rhe Zonas 11 Lege\naac im his prayer dug 2 tunnel as t were, leading Fight up\n0 the supeemal department appoisted over fecundity. He\nthaerae shove the planetary influences (mazcai) in the eae\n'way a+ Hannah in het payer of whom its weroen: \"Aad\nshe prayed um (al In. upon) the Lord\" (+ Sam. 5, 20).\n'Similarly, the term cayrtther (and he ict Ramecif be ex\ntreated) imap that the Lard Hiewelf cleared a way for\nTeac' prayer, with the result that \"Hebe bis wife con\nceived\" Observe that Lae Hved ith hie wile far tnt\nYorn without having chikren, the wason being thir Gol\n'Selighes inthe peayer of the righteous, who thers aia\nIigher snctity and puntiation. He thercfare withialds frm\nthems [1376] thir needs nti they offer ther sppbcations.\n[Now observe that Abraham did pot 'God ox ch\nGren, notwithatnding that Sarah was barren (for whem he\nsaid \"Hebd, 19 me thou hast given no seed\" (Ge 2%, 3h\n\nTheme be eotaned the Lan for his fe ot for Rake\n'The youthal ne of Ko Juda here aed bs faker\" that\njase why dd oe lc ve Jas a mech m Eso, towing\nhe ther the former eld rae fone tribes? Ta\nSipe qoccen, sds fer, an hc anes fallow,\n\"Milcestures ofthe ame tind tne one seth sd are dears\n'o owe anther. Now we are tad tat Eau \"came fth\naddy\" scaler eoblemai af acvry. There was thon sa\nity bereess Ewe the rpeesentats of every ow ah,\ned En, te embodenent of every bere Scr andthe\n{Sis ainity Lame lve tam above peok. Hence we red\nAnd Laat loved Enns, brane he Sd at off burton,\nwb he er sey (hasting) sugges the sae en a TE\nSlonlar tem inthe verse: \"Like Newred = mghty banter\n(eiker sept) hehe the Laed™ (Gen 3.9)\n\nbeeen Ie is wosten= AND THE CHOLOREN STAEG\ncise voceruen s7ruie any ane ane ato, Er fy\n\nssh) yoUvorn e\nBe s0, waenerons bo L Live? AND su wEXE 70\nExquine oF Tur Loxo. Whither dd she go? To the\n'Academy of Shem and Bbc. \"And the children sereggiod\nAopetber within ber\", for thee sieady Esxe declared war\nsgpiet cab. The tc eaythrses (and they reggie)\n'thn ts root meaning \"wo break\". and thas mops that\n'they broke asunder and dried aeay from cach eer. Ob-\nserve thatthe one wascf these af him who ides the serps\n'chile the other was of the side of Hien bo sider ow the\n(cred and perfect throne, of the de [13a] f the un that\nSlumines the moon. And abere further that because East\nspas drawn after that serpent, arab deat with han cookediy\n'ike the serpent. whos cmwing aad ma cronkedly = we\nread=\"And the serpent was more cunning ete\" (Gu 8, ¢)-\nTncab then deat with him afc the mann ofthe serpent\n'order w draw him farther erpentward, so that be should\nseperate farther fom hamoelf aed thas pct nic any share\nsre hams ether on thus work! ce i the world to omnes and\n'our teachers have snd, \"When 2 mam cares to bil yu kill\nie fr\" Tei written of Jab: \"Ta the womb he tok bis\nbrother by the hee!\" (Fon 3044) that he dew Bm dow\nwards by the beet Sot sey ASD 113 asp Hap HOLD\n'Om Estv's wnat, ic be pot bis hand on Ess bee\n'eedes thereby to farce hiss down. According to anther €x-\n'anaton, the seords \"an is Pra Rad Bod\" way that be\nCoad coe cocape nm eatrely, bot his id was caging\nte bis betes Decl Fastereally speaking the mon war\nokscared throat the hel ef Ean; Hence tems aera) 1D\n'deal with hie Cuasing!y, 0 ato threat ira downwards and\n(ake Lim hereto the mgen asmgned > ham\"\n\nAxo Hs eatiso eis waste Jacos. Ie was God who\n'called him sa (So, t00, i = writen lover down, \"Hiath he\n'ou rihely called ts name Jacnb 7 (Gen. xvi 36) and not\n\"is mame was caled\"™) God saw thatthe primeval expent\nwe fullof guile wdo mischef, and so when Jacob appeared\nHie said: \"Behold, bee's ome who can sand up to bien\". and\ntherefore He called him Ya'le, akin to the term veya' babes\nVAL eee te ike eae\n\n\" me 20WAR IE hens\n(and be acted toward me with guile) (Gen, sem 55) Te has\nalready heen possted out th the simple term eeyaina (and he\n'alled), as when it says, \"sod he ealled unto Mowe\" pose\nYo the lowest grade (of the Sephinath) A ne Se 8 Jams\nrece a name from 2 human being. So in another pana\ntte ind: \"And the God of larsel called him £1 God)\" (Cen.\n'xxx, 30), sing that the God of Tsacl called Jac by\nthe name af \"EI\" (God), a though to xy, \"Tam the God of\nthe wupernal word and be thou the God of the world below\".\n'Observe that Jacob knew that Riu was destined to ally him\nself wthat torts serpent, ad hence ial his dealings with\n\n'zadet\" Very Janos was cadowed with cunnag 1 czas\n'Sip held Nsom wh tha hc bexpent ae = ma\n'eect Far the none rem every New Mave » gaa bbe\nBerl ups a to draw the serpent his on place and se\nexp him sway frum the mee. The snc apptes to the Day\n(Renew shen agar oto be edered Altes carne\n'Seoued im onde gen domsmvom over him, and mabe Sie\nserpent to de eiachick Se Scripere sys: \"And the poet\n'SED fea upon fem all her upon sem a ind witch\n(Set of\" (Lev. xr, 22} where the goat (Ser) a\nSrey eipined, eymbohirs Fass Ip all deaings 2h im\n'Senming ad cat are employed, in ncordance with the rds\n(he Senge: \"And wih the cocked thew dot sw\n\nse ebee™ (Pm, 27)-and thee serpent rescue\"\nEat and coafiy, ving to mead the heme 2 wel oe\nearthy bees nel accpate him ad ouster em wae\n'St ners and denees nt 10 perent font wetine\nSeat wil, jo m Jara, whe was edoned wih the oe\n{ah all hs acoms towards Esau ad oa But 2 pre\notic xcpent rom doing the Sancta er en soph\noi sod a acieving domsmson ner the woe Thee\n\n1386-1300] ror'oors\never a cd ter far Abo ofr lame tose ac,\n'ortoas ways, sein tat Ease, who wan ofthe ae of he\n'expen al nox yet appeared ia the word. Bat Jar, being\n(Steer af th bool he cnmee the serps mt\nto gore him fo chance to tarmsh the Sweuary of Jacob.\nlence Jace had eed of such atts mae shan anv ocker\npenn Tenet. therefore was choses a6 the porta of the\nShaped te ay One tld be Hewat einen Fee\n'orton of the Lard is his oeople. Jao the We of as\niahentance\" (Dex ma, 9)\n\nAmp. THE Boys ourw. It was the side of Abrabees whic\n(mme them their witli, and his merit wat their support. He\nSieed then m cern the fer mn we rend: \"For\nThurve known him, to the end that he may command his\n\\ctildves ex (Gen 1m, 19). R. Elezrar sud: Exh ove of\n'hem tok his own wey, [1396] one to the side of tree futh\n(sed the ether the ae of Salary: and they Sad ead ex\n'bed the same traits whit in the wortb of their mother,\n'where each one of them tnctned to fas ows fade. Ths, De\n(ere she we performing soe good action ce approaching 2\nspenly spetin order to carry out come precept ofthe Torah,\nJrcsb would giecfully tira benaelf heward 2 come forth\n'Bat <i she happen t pass near an dolar shrme, Eams\n'would Kick and snuggle to come forth. Tha, whe they were\n'Rlly arsed and emerged nto the wor, ty separated cach\nrepli is cen way and be dees the bse\n\nAmp Isaac Loven Esa tae wesTes's CON:\n[suse was ix mis woUTH. So.we trandave in accordance\n'wich what har been said alte A Max OF THE FIELD:\n'his mean that he was a highwayman who robbed and mar-\ndered peuple, stile all the ume pectending to his father that\nhe wa ahrent performins hin penyers Agen. be wae 2 Bide\n'man i that his porton was on cast im inhaled land but\n\n(wild and dedate places. It my be aed, how came Lasse to\nBe erearef Fanu's onl deeds sexing thatthe Sbckonah ws\nek hey an proved the ra bs tee goent Slag\n\n\" me roman tt [ss9e398\nJacob. 'The truth is thatthe Sheknah,shhough contneally\n'vith Kim, id not reveal to him Eas evil exes in order\ntha Jacob should 'recive his blesng not by the will of\nIsc, but sey by the wll athe Holy One, blamed be He.\nSit wa dotined ts be, nd when Jaco entered ito the\nfroence of his fate the Sbainah acompanied Min and\n[sae thas fl that there was Before him one who was worthy\nof being Blewed; and blewel he was by the will of the\nSick.\n\n'Axo JAcoE SoD POTFAGE; AND EIAU CAME IN FROM\n'Tue Fieep, ao me was putt Ro Elearar mid \"en\nconfing 0 the received explanation, the pottage of fentils was\n2 sign of mourning far the death of Abraham. But if 9, we\n'Should have expected leae to have prepared it.The deeper\n'explanation, therefure, is that Jacob cooked [1394] that pot-\ntage in virtue of his clear discernment of the side 10 which\nEssa adhered, Lentil form 3 ed pottage which = coaling\nthot blood. Hence Jacob porpsely chase such » dish a5 2\nmeans of weakening the strength and power of Fam, and the\n'effect was that Esau sd himeelf to Jacob asa slave and sold\nfhm ter birtinghe Atthat moment Jac dvines that for the\nsake of one he-guat that his descendants would bring\n'Scifi to East's grade, the latter would consent 19 be a\nGive to them and dennt From stacking them.\" Judah aod:\n\"Of ke manner were Jacob's dealings with Laban, who was\n44 magician, asi says: \"I have observed the signs, and the\n'Lord hath besa we for thy whe\" (Gen. 28,37); not\n'withstanding that Jacob is designated s \"simple man\", this\n'means only that he was soi his dealings with anyone who\nnerves tobe tested gently: but where cunning and seventy\ntrerenecenary, he eval use these abo, For he was of sto\nfold character, and tohim could be apphed the wards: \"With\nthemercifulthou dow show thyself merciful. And with\nthecrooked thou deetshow thyself suble\" (Ps. svt, 36-27),\njes a8 ropired\"\n\nAND THERE WAS 4 FAMINE IN THE LAND, BESIDE THE\nrest FAMINE, £Te. R Judah discouned hereon the verse:\n\n398-1408 rov'porn\nThe Lond srieth the rightover: tit the wicked and him that\nloweth wblence his sol hatetit (Ps. xs, 3} \"How good. he\n'sid, \"are the acts of the Holy One, biessod be He, al bxed\nspon justice and trith, a f says: \"The Rock, his work is\nprefect; fr all is ways are justice: a God of fthfulness and\nWithout inigity, jut and gh he\" (Dest. xan, 4). For\nHe did not punish Adam, the first man, until He had given\nhim precepts to keep him inthe right path and save him rom\ndeflement; and not until he was unevindful ard tranegresed\nthe command of his Master was he punished. [1400] Even\n\n'Adam presented of his allotted time to King David, who had\nsoe of sown. Ile manne, the Nmishy do notte\n\n'0.4 man in strict accordance with the ev\ndeeb ce sich bein sled, or chet wel coll wt\n'endure. God is thus long-suffering with the righteous, and\nrea more 40 with the wicked. He ie forbearng with the\n'wicked in order that they may change in thei ways incom\n\n'lezsure, sith the Lord God, in the death of the wicked, and\not rather that be should return from his way and five\n(Gack rt, 25) ie thee hemay lve this worid andthe\n'world to come. The {¢ abo forbearing with the\n'wicked forthe sake of the pony seed which may spring rom\nthem forthe bene ofthe worl a there esl fren Terah\n'that goodly scion, Abraham, ho wat beating forthe world.\n'But withthe rightmous God s strict, as He Enows that they\n'sill urn aside neither to the right nor tothe left. and there-\nfore He puts thern wo the test: not for His own sake, since He\nknows the firmness of ther fh, but w as to ghrify them the\n'mace It was for this purposethat God—as we read—\"proved\n(eisah) Abraham\" (Gen st, 1), oF, a2 we may also rant\nlite, \"He raised his banner soft thraighout the word\" [for\nthe term mina (he proved) implies the Lfting of an eng a3\nie writen: \"Taft wp an ensign (nes) over the peoples\"\n(ls east, to}. The text continues: \"The Laed srieth the\n\ne THE zomAR It te\nsightous™ (Px at, 5). For what reason? Sad R. Simeon:\n\"Because when God finds delight in the rightomes. He Brings\nlupor them surfrings, seis written\"Yett pleased the Lord\ntoerah him by disease\" (111, toh asexpleinad eeewhere.\n'God finds delight in the soul bu nc in the bey, a8 the seal\n'resembles the spernal soul, wheress the body isnot worthy\n'bealled tothe supernal essences, although the image the\nbody is par of the supersal symbolises. [1928] Observe that\nwhen God takes delight the soul of 2 man, He aficts the\n'body in order thatthe soul may gainful freedom. For solong\n2 the soul is together with the ody it cannot exercise it full\nfporwers, bur unly when the body is broken and crusbed.\nAgain, \"He treth the righteous\", s0 2s to make them frm.\nlike \"a tied stone\", the \"cotly cornerstone\" mentioned by\nthe prophet (Ic xvi, 16). \"But the wicked and him that\nlovetn solencchis soul hateth\" So we would naturally ane\nlate; but this i hardly admissible, and ie is more probable\n'hat the vere allaes to tht grade whence all sale dere their\n'cxsince, and tells that \"that grade ateth the soul ofthe\n'wicked man\", sot wanting ita all, nether in this world noe\n{nthe world tocome. When God cieated Adkan He eve him\n1 precept for toe wel-hemg and endowed him with wom\nthroegh which fe rose 10 the higher grades of cone\n\n'Bot when Adam turned his thoughts to the lower\n'world, be let himself be enticed by the evil tempter and dung\nto him, so tht all that be had observed of the glory of hit\n'Master vanished from his mind. Aker hins Nash at est was\n2 man righteous and devout; But afierwards he also went\nowaweards, and secing the wine—wine 2 dey old, ot yet\n'refined —\"he drank of the wine, and was drunken, and be\nveas uncovered within his tent\" (Gen. 2x. 2!) Then came\nAbraham, whe contemplated the wisdom and glory of his\n'Master. In his time \"there was a famine in the land; and\nAbram went down into Egypt to sojarn there\" (Ibid x1, 19),\nbut mbsequenily he \"went up out of Egypt, he and hie wie\nand all that he had, and Lat with him, into the South' (ba.\n'tn, 2}. Tati, be ascended again to his owa former grade,\nto that he came out unteathed a he went in. Then came\nTan, uf whom it written: \"And there wae famine in the\n\nweb-s4tal ror'bors *\nland, ede the fr famine,\" He went ina Gera and\nasecyards ascended again foe theace unscathed. Ths God\nproves theihensin order afte inti and\n\nfor ike Abratars\n'ne carried out the injunction: \"Say unto wisdom: Thow art\n'my sister\" (Prov. vil 4). They were further entitled to call\neraser ia virus ofthe verse, \"My sister, my love. my dove,\n'my undefiled\" (SS. 2), for ii for his thatthe righteous\ndene to God,\n\nAND IF CAME TO PASS, WHEN ME MAD BEES THERE A\nLone rine... WIT REAKKAN Mts Wi9E. The par-\nSe (oii sw he Sis he ae\nth Rebetah. In any cnet notte \"ake\nSeichaeriionc Sang neers ea barore ee\n'Eytime, ie thin wauld be contrary to the dium' \"Tarek\ni bly 2nd they sain from cohabitation in the daytime\"\nThs the trwth that Abimeech wae an stooge, od the\n'wd rough which he ood wes eating bot the plnet=\n{ay ometation [The word \"window\" i simak cd fn\nthe pemage: \"Throegh the sindow she ked focth and\nected the mother of Sucra™ ud. ¥, 38) Abincech by\n{his meses Gacovered tht, contrary t Isc tection,\nHebei vas has wie So Anrnetécn cattre Taaac\n{2x s4t0, ETC. Rowe wads \"Abimcech would have bee\nSoved toward lnc a he behaved teard Abram, were fe\n'mr that Ged bad repoved him in the previous ues Note\nthat when Abraham sid, \"Surly the far of Gnd seat\n(his place\" (Gen. 2,11) bi reason foe ining wo wo that\n{SS people ecked ah and hed they pomened fuck, he\ntrould Rave had mo mod to acta be id\" [tga] B.Elesear\nTid: The Shchnah does ret side outside the Hly Land.\n(Sed that is what Abram mca by anying that \"the fer of God\nTew thin plac eomry tht tha went te los where\n\n2 rite oman 1 Kesee\nthe Shekinah could find abode. Isaac, however, held fast 19\nthe true faith under the inspiration af the Sheba, which be\nsw residing. as ie were, within bi wife\"\n\nAmp ABIMELECH CHAAGED ALL TRE FIOFLE, SitING:\nHe rua Toucuern THis way Om HIS WIFE suALt\nSURELY BE TCT To DEATH. Observe how long 4 rope\nGod gave to this wicked people forthe sak ofthe Kindoewe\nsat Abimelerh showed to Taraels Brot anccstors Tt was os\n'thin acemant thet Tarad could not towch there 32\nirencrations had elapsed. Abimecch thus dud well 9 abow\n{indness to Abraham in saying to him: \"Behold my Iand is\nbefore thee: dwell where it pleseth thee\" (Gea. ==, 15).\nJudah sid: \"Wa tothe wicked who when thes dea kind\n'est never doit perfecly. Ephren, for instance, ft wid 22\nAbraham: \"Nay, my lord, hear me: the eld T give thee and\nthe cave that is shereia, I give i thee, ee.\" (Ge 208, 3).\nat iter on be said: \"A piece of land worth four hundred\nshelele, te\" (liad 35), and then we read: \"And Abraham\n'weithed to Ephron the ver —— carveat maney with the\n'merchant (Uti. £6). Seilarly here, at fat Absmetech id=\n\"Hie tha touchech thos man, ec\", But later on be sil \"Go\nfrom us, for tow ar much than we\" (Gen 01,\n5) Released to R. Jodah: \"Absmelech's Minders to\n'hie consisedin bis not tabing anything from him and send\ning tim away with all his porsemions ita, and then going\nsetae to he 8 coven wah ban\"\n\nAsp Isaac otocem Acai THE wats, Frc. R Flee\n'ar aid: \"In dering these welk Issac acted Grnely, for\n'he seemed from his knowlege of the mutercs of Widen\n'hat thes iy be cocid stach besel mare femly © bie\n'ith Abraham Dkewir made a point of digging 2 well of\nseer, Jacob found the well already prepared fr him, and he\n'sat down by f. Thus thes all looked for 2 well an strove\nGaon fo proerve the fash pure and undimininbed.\nAad memcaays Tere! Pod fut tthe wel throogh the wre\nSlim of the precepts of the Torah a6 when each day every\nracine performs the precept of the fringes i which he\n\nsates] rot'sors\ncrrcps hie and oth pve wich\nfastened on Bisoems Alls been erp quem doe\n(Gas foundie he man wh crabs oh he yc\n{ers nd cone hel inthe ngs Hence, where\ndocs not concp Nima in the erst cow cel\nche fra Cath yo gerne ie nf ee\nappears hugh ut docs net Swe win en wd ese\nhs Maser han departed ro be 30d ss popes a\n$3 should be Hone or ann sreagthened thomas\n{the roc fa in agsng he wel, pce tthe opera\nSwell wich the abe othe mmay prec feck\"\n\nAvo me morte row ramnce, ano eicom an\nrane WEL. Rips Gaxouned on che wene: dad tr\nLindel ee tee ctl a ayy al eight\nsear ond ake song ty bow (fe ts 10) \"The oe\nCater Be ld! Save domed strength om th vee\n\\wher prombc'is made hom ofthe word 0 come, for he\n'word \"omtmeay\" inches Seth thin wed sd the word\nqorcone. Agen, the term \"coetnely\" ich seems Spe\n'Seow, lem te inal barmroseing wh\nfresnel er underneath the a of aie\npar pices reer raphe epiee-eer\nSeely wed by Dov im the sere\" pec me\n'ng pa iceenancn ef m3) Andy\nhe \"ear soe\" frm te\n\n'harmonise with het has pone before, which we Rave intes-\n[preted of the snus of the righseos merase on lugh. We\n[nterpet them, therefore, t alladet9 the esurvecon of the\n'dead, when the Holy One. bled be He, will reconstitute\nthe bones and restore the body tn ne former sate. The soul\n'wil then denve stronger iuminaion from the \"clear mit-\n'Fors 29 llzmine the body to the full eat of which is\n'capable. Hence: \"And chow shalt be Bke « watered gases\n(leur, 7), dues, be the celestal garden whose sepermal\neaters never fa, but Slow on far ever and ever; [x43] \"and\n(ike aspen of water, whose waters fil mat\" (ed). aading\n\n= 'THE rowan it Teas\n{othe river shatissues from Eien 20d flows on frail eter.\n(Observe thatthe \"weil of living ates\"\n\nsymbol for guiding faith. There isthe wel\n\n'ure of the waters, and there i the well Which i fed Dy that\nsoure of water. There ae thas two grades, which ac, how\n'ever, relly one with two aspects, male and female. in Brung\n'unon. The well and the isue of waters are ne, designated\nbby the name of \"well, i being at once the sapernal pever=\n'ceasing fountain and the well that ile by And whaceer\n'Zazesat that well gazes atthe true object of faith This the\n'Sibel which the patriarchs tranetted in digesng the well,\nIm sich a way st indicate thatthe aparce std the wel are\n'ndisoluble. Awp wr catten 17s waste Rruosorm (it.\nsees, broad places). By this he intimated that his desea\n'dines would cbe day tend that well im the Seng smanner\n'through the mystical potency of offerings and Furnt-offeings\nUike Adar, when God \"put him into the garden of Eden\nte dies it and exp it\" (Gen. st. 15). 20 wit by offerings\n(ind bernt-acrings) that as apr should Bow forma om\nevery side, as Seripeare sass= \"Let thy springs be dis-\n[pessed ahrood wed courses of waterin the streets (robe)\n{Prov vy 26). Honor here the same of Rebabuth [ren\nrand places)\n\n1B. Saneum hee discounen othe erat: WssDOM CRIETR.\nALOvO 15 THESTREET. HX UTTERETH RER#OICE INTHE\nnoun rLacts (Prov. 20). This vere', hei, 'coming\n2 deep mystical teaching. The ter hodhmoth (it wisdom)\nseplas the supenor Wada and the lower Windeen wha\n'echt in the saperine Wisdom and abides therein The\nperez Waar 2 an euencr mont recundite and concealed,\nstoknown aed unrevealed a Script says: \"Man knowesh\n'aot the price there, ee\" (lb snus, 33); and when it ex-\npants ceo 2 snurce of Ugh, ts iumriation & that of the\n'tocld to come, and that word is creed bys: fo 30 we have\n'earned, thatthe world to come son created by the Vad. and\n'here Wisdom remaned inddea. the two bene one When\n'God was crowned, it was through the mystery ofthe fur\n'world, a already sad There aa joy thes amination, but\nall warn lence wothout around being beard sbrond, Wasdors\n\n8) ror'eare s\n'then willed it to expand farther, a0 thu froma tht space\n'here issued fire and water and i, 2s already sid, from\n\"which there sprang up a vance which imued forth abroad\n\n'was beard, 28 already said. From that point omsands all is\n'eceror (az, wheres in the ineric the voise ix alent 20d\n'cot heard abroad. Once, however, the sere forer has becuae\n-zafthie. it ncalled \"uithour™ (ler) Heace tin mcambent\n\n'mun to be sealous in searching after wisdom \"in the wide\n\n'cocaine al the luminous star, and which constics the\n\"inane ok perennial waters reicsved wo ia the vere \"Atd 2\n_pver went forth from Eden to water the pen\" (Gen. 9).\n'And there \"she uttereth her vice\". bath the superior snd the\nlower Windom, which ia truth are one. Solomen alluded t2\n'thas tn saying \"Prepare thy work without\" (he-tez), and\n'ake & ready for thre sm the Feld\" (Pror. 33:8, 27), where\n'the word \"without\" = used atin the vere \"Waem crith\n(a Seng pete hee\nsence to inquire and investiga. 25 it is written: \"For ask\n'now of the days past and from one end of beaven unto\n'mrther\" (Dest. fr 32. The \"Feld\" apam isthe \"eld which\n'he Lord ath blessed\" (Gen. suv, 27}, When a man bat\n(penctrated into the esery of Wisdom and perfected himself\n'here, then Soloman sells bir to \"held his house\" (Pro.\n'eo, 7). ic to culirate fi aul i is holy. so 25 attain\npececpon Hence, wien lnc fegged and prepared the well\n\nPeace be called t Rehoboth (aide place) sad all exo done\n\nthe right manaer. Happy the nighteout by whos works\n'the Haly One sents the wocld, ant any: \"Foe the wpeght\n'all iohabe the land\" (Prov. 1,22), where the term ashe\n(they wil abet) may he read yasthow (they shall cae 12\n'be sobabated)*\n\nAmo rr came To pass, THAT WHEN Is4Ac WAS OLD,\n'ASD is eves wane DIM. R Simncom wid=\"Te is written:\nind Cad calnd the light dy. and the derhnens he cand might\n(Gen. 5} This vers has alseady been expounded, but there\n\n{yet mere to be learnt from i. For all the worts of the\n\"Atmighty are masafestitions of truth nd conta Gerplemces.\n\nPs 'THe Z0mA8 11 fener)\nsnd all the words of the Torah ist fith and are deeply\nsymbolicl Observe now that Lame was not so fortunate\n3 Abraham, whose eyes were not blinded nor dinemed.\n'Herein isa profound loaon faith, as hae aiteady\nbees explained elsewhere. By \"the light\" here i meant\nAbraham, who isthe light ofthe day and whose light keeps\nfon expanding [r4za] and growing stronger like that of the\nday. Hence iis writen: \"And Abraham w= ol, sdrancing\njin days\" (Gen. sary, ), that i, in illumination, and as be\nfew older his ight coutinued to expand, 90 that be wat\nning more abd move unts the prtecs day\" (Prov. 28).\n(On the other hand, \"the darkness\" isa descipcon of isa,\nwho represents darkness and night, and hence when be wat\nld hi eyes were dim, 0 that he could not see He had to\nbecome enveloped in darkness in onder to become attached £0\nbis own proper grade.\" R Elezzat hs son came and hissed is\nfhand. He suid: \"So far understind. Abraham was bathed\nfa Bight feu the side of his grade: wheres Loaac became\n'wrapt in darkness from the mde of ix grade. Bo why i\n'writen of Jacob: \"And the eyes of Isacd were heavy fot\naee\" (Gea. Xorit, 10)? Siena im anower ssid Tt ae\n\n'Teieen bere \"Mey were henry\", hat not \"they weve Sins\ned further, ite mot wntien \"for hr old age\", bot \"fo ald\nage\". refering tothe old age of Tau. and implying that his\n(ees were heary 283 realt ofthe side of lac, But sil they\n'Tere only so heavy ato prevent hin sering properly. bet aot\ncemtrely dim. Wheress To's eyes were together dimmed,\notha darknca srtled upon ham and eight tk bold of him,\n\nAxo ne catuen Esau, mis expen sox, whe wan de-\ntivel from hisown side of severe jadgement, AND HE SAID >\nBenotp sow, ! ast orp, I KNOW NOT THE DAY\n\nsey peavH, R Elearar dsenursedion the vene: Happy i he\nsmanschoe strength inter ete (Ps CERRY. 6) Happs the\ntea, he said, Who holds fatto the Holy One and places ite\nsrength in Him. Like whom for instance ? Shall we as) ke\nHlanuniah, Mishael and Ararah, wien they boldly said tthe\n\nasa} Teu'bers =\nKing of Babylon: \"Behold, oar Ged whom we serve i able\n'> deliver us from the burning fery furnace; and be wil\nliver ws out of thine hand\" (Das. i, 17) ? Not so; for if.\n'Good had it stood by them to deliver then. He mame would\not have been acclaimed oly a they decired it to be. But\n'hey themalves resized thar mistake. and 3 they cocected\nthemaches and said: \"But if ot. be it nwa unto thee. O\nKing, <tc\" (lied 18), that is whether our Gad deler ws a\nat, beitkaown untother that we will noterve thy gods, tc.\n\"Tradition lis ws that Exetel sid someching to them wich\nceyceed thes eyes, namely, that God would pot stand Uy them\n'they expected reeard. It mas then that they began al over\nagin, sareg: \"But if not, be t known unto thee, O King,\n'ee A cum, therefor, should noe Sm: \"God\n'will deliver me ot will do forme this or that\": bt be boul\n'ndeavour to fll the precepts ofthe Law and to walkin the\npach of tra, and then put hi ull rus in Hien that He will\nFetp him theretn. For asacediy whenever 2 man ss ot 09\npany bueelf he i helped therew fnom on bagh. A ma\n'Should shas pur his tras ia God and aot anywhere ele.\nlence the expreiion \"whose sength iin thee\". The next\n'words. \"in whowe Tart arc paste indicate Ut 4 man\nshould purge bis beat of all srnge thoughts, so 2010 make\n[ike a path that als straight to the desired dination.\n'According to another interperation, the word \"wrength\"\n'alades to the Torah of wich we read- \"The Lard pes\n'szength uno his people\" (Px aumx, 11) Its then bere ind\n'cated that 3 man should study the Torah in singicbeared\n(devotion tothe Aloeghty, and whoever labours in the Torah\nfrom worldly motives had berter not have been bors. The\n'word seallith alo may be trntsted vet \"highways\" but\n\"exollngs\" (cf. the vere \"El (ols) him that ride poo\nthe ebser\" (Pa Lava, §]} Kt thus allodes 9 the man who\nIbbours in the Torah with the object of caolling Ged and\n'making Hine the only nec of devote nthe wor. Observe\n'hat Jacob performed ai his actions forthe sake of God. and\n'herefore Gad was slvays with lem and de not ever remove\nis Presence from him We how this from the fax that\nabhough Jab war me present when Isa called Ease hin\n\n6 'rue z0max tt iooered\n'som, the Sheknah told Rebekah, who in her tara tld Jacl.\"\nTe Jou said: (Obacre that had Emu Cod ford, been\nblessed there and then, Jaceb would never have been able\nto asert himself; but all was direced by Providence, and\n'crerytuing fll int fs righ place\"\n\nAxp Reareun Loven Jacon, and so she seat for him\n'and wid to fim BEKOLD, L MAND THY FATHER SPEAE\nuso Esat Tuy suorure, savisc |. . Sow\nTHEREFOR, MY SON, HEARKEN TO MY vores, exc. It\nwas then the eve of Passover, atime when the evi tempter\nDad to be removed, 50 as to restore to poser the moor. 10\n'symbolise the tr object [14] of ith. Rebekah therefore\n'prepared two dishes, R. Judah sad: \"Herein were fort\n\"Shadowed the te he goats which the children of Jasob were\nin the future wo offer one for the Lord and the ather foe\n'Azazel on the Day of Atonement. We sre tha Rebekah of\ning \"two Ki of the pants\", one forthe supermal ade and\nthe cther woth the object af cabchong the grade of Eas, 20\nto deprive ham of amy power over Jacab. Hence \"ewe kids of\nthe guts\", buth of which Inne toned and ste of. Silly,\nwher nepe \"And he bevugt him wine, and be drm\" che\n'word \"Deought\" intimates thatthe wine was fetched fresn a\n'dunt regio, namely from the region of Fara. R.Elearar\n(SA There & am alsin bere to Sat wine fm which f al\n'ind of exhilrnon. ace Lawe and his side mqured to be\nelated\n\nAmp RESEKAW TOOK THE CHOICEST GARMENTS OF\nsav, exe. These were the garments of which Ea bad\ndepoled Nimd Thee were precious garments which,\n'onginily belonging te Adam, in time came into the hands of\nNimorod, who waed them as his hurting drat. fe wo Seri\nture sys: \"He was a mighty hunter before the Lord\" (Gen.\n1.9} Then Eau went out int the field and made war against\nNimwed, sed shew fae nck Riel of ines ee\n'cots 28 is hinted in the passage: \"And Ea came im from\nthe field, and he was fat\" (Bud, 9), that i, from l=\ning. a0 be the pamage, \"for my seul fone before abe\n\na8] roL'vore =\nsaucderess\" (Jey, 32). Now, Ean kept those garmencs it\nahelsh's spurte, from whvost be ould Sach them\n'wheocrer be went a-huntiog. On that day, however, be went\n'out int the feld without them, and thas be syed shere\nger then oasis Now whics Emus put on theme garmco Oo\n\"aroma whatever was emited from them, fatwa Jacob pot\n'them oa they were eared tthe: nghtfl place, nda sweet\n'odour wae dios from them For Jaco imberted the\nbeauty of Adan: hence thoee parments found in bie ther\n'ightful onver and thes gave off their proper aroma. Said\n| Jose: \"Can # really be, that Jacsb's henry equaled that\nof Adam, sexing that cording to tradition the exh part\nof Adam's beeloatshoee the of ofthe min ? Would you. tbe,\n'ay the sume of Jorn \" Said R. Bkeacar in reply- \"Assured\nAdsavs beauty mae a tradition says, but only 2¢ fst before\nIhe sinent when a creature coold endure to gue at ie\nDensty afer be sinned. Soever, has beauty wat Gninited\nand bes heght was reduced to 4 hundred cabs. Observe\nferther that Adam's berry 2 sero! with hoch he trae\nfaith & closely bound ep. This i hinecd a oy the passage:\n\"And ke the graciousness of the Lord our God be upon as\"\n(Pe ac, 27). well wn the expronion, \"to behold the\nracinanes: of the Lond\" (liek axe, 4) And Jacob\n'seuredly partpated of that beauty. The whole. then,\n'Seeply satel\"\n\nAnD WE SMELLED THE MELE OF MIS EAISEEXT, AND\n[BLessep ist, Obserce thi is ot written \"the raiment\",\nbut \"it raiment\". This is explained by the wear \"Who\ncuveresthyse¥ with Behe 2s with a germect\" (Pa crv, 2}\n'The werd \"his\" muy abo fe undersood to indicate thar &\nsexs only when Jacob put them on thatthe garments erited\nthese reectadour: ani ot wm only the exeet adm difused\n'oy there that made Inu bie hie, far only then did he feel\n'tht there war before bm ome dering of the blesses,\nnce thermic all ther divine aromas would sot hee\nsecompaned fim. Hence the sequence of tir vere: AND\n\n2 'he zonan 11 Besdage\nSeeeior re rive watew re Loa mara atesseo.\n\"The subject of the word \"said\" is, according to sane, the\n'Shebinah, scconding to other, Insae himself. \"The Beld\n'which the Lord hath blessed\" alludes to the \"fei of apple\n{trees the fed wich the prneche cherish and calieae\n\nSo Goo GIVE THEE OF THE DEW OF RAVES, AND OF\nTHE FAT PLACES OF THE EARTH, AND FLENTY OF CORN\nAxb WINE. RL Abba said: 'We may bring into connection\n(rth thn pawage the verse: \"A song of Ascents In any dis-\n{ress Tealled unto the Lord and he aeswered me\" (Pex, 1).\nMany songs and hymns di Davad utter before the Almaty\nSethe perp of perc it rae od mating Nec 2\n\n'ayes \"And: David got hime a name\"\n3). But this song. David rected when be con\n\"cident of Jah.' RL Elearar sid: 'It was\nJacab who uttered this psa a the moment whea his father\nsaid tohien: \"Come near, | pray then, Ut Tay fee chee,\ntyson, whether thou be my very som Esau or not.\" That was\n[s430]2 moment of great distress for Jaca, ae he fared tht\nhi father would recognize hie. We read, however: \"And be\niecerned him mot, Becmaoe hie hands were hairs, ae be\nbora Esau' ands; so he Blessed him\" ft was then that\nJacob sid \"Tn imy distress Lealed unto the Lord, and he\nanewered me. O Lcd, deliver my soul from Tying lips, fromm a\n'deceit tongue\" (Ps xx, 1-2). The \"Ipng lips\" te tefer-\nfence tothe grade of Baz, which 0 called becsane wen the\nserpent brought curses inta the world it was by means of\n'cunning and cronkedpess Olverve that when [nase mid t0\n[Exwu: \"and go out int the id, and take me venison\", be\nadded, \"I will Bes thee before the Lord\" (Gea. sma, 7}\n'Now. bad Isaac said simply, \"that V may bless thee\", there\n'would tave been no harm. Bat when he uttered the words\n\"hefore the Land\", the Tha of Glory of the Almighty\nshook an trembled, saying: \"Wil the serpent row Be re\nJeased fen bin curses and Jaca become abject to them ?\">\n'At thet moment the angel Michael, secomparied by the\n'Shhh. appeared before Jaosh. Isaac fet all this and he\n'ns new the Carden of Eden beste Jace, ond be bese\n\n43a) rov'bors 2\nini the presnce ofthe ange. at when Ena entered ere\nsetered with bir the Gehinnom, and thes we ead And\nIsaac trembled very exceedingly\" as unm thet time he tad\n'ot thought that Esau was of that de. \"And I have blest\nWiehe then id, heal lene Fc the\n'equipped himself with wadom and cuaning, so thie the\nWessings reverted to himself who was the sage of Adm,\nind were snatched from that serpent of \"the lng ips\" wh\n'xed and spoke decitflly in ender to lead astray the wud\nnd being cores on Hence Jacob came with raft and\n{ea is father withthe slyet af bnnging blemings upon the\n\"Sorkd and w recover fom the acres wha tert he ad\n'thheld frm the wold twas measure for case a =\nrowed in the verse: \"Yes, he loved curse, and cane\n{tot him: and he dlghted not\n\n'im (Px. 17}. Concerning\n'thou fem among allele. and fr among al beasts af the\n'el (Gem tt, 14) He remains i tat cate forevermore,\nnd Jacob came and tad aay from him the Hesings, een\nthe very day of Adam jacob was desioed to seach from the\nserpent all those blowing. leaving hit stil immersd in the\n'pens without the ponbiity of ermerpng fom them. Deri\n{Sho sad eanceening him: \"What shall be given unto the,\nfn what dail be dine more oto thee, thou decitl\ntong ? (Pa. cxx, 3). That ito my, of wha bene wast\nthe serpent that he hrght curses pon the world ? As the\nIadage says: \"The serpent bites and hls, and feels no ats\nfection\". \"A decitful tongue in that he deceived Adama\ntnd his wife and brought evil vpon them and upon the\n'tori unl Jacob came and took sav from him all the\nessings \"Sharp arrows of the mighty\" (bd. 4) i 2 as\n'son to Esau, who nursed hs hated toward Jacob on account\nff these Blewings, a= we fead: \"And Ean hated Jacob be~\n'une of the bleming, et.\" So Gov GIVE THEE OF THE\nDew OF MEAYEN, AND OF THE FAT FLACES OF THE\n{ner that eto say, Henge frem aboce and from belw\njn conjunction. AND TLENTY OF CORN AND WINE, in\n'consonance withthe tea \"yet have I not sea the rghtes\nforsaken, nor his seed Bezzine bal\" (Pa azar, 25). Ths,\n\n© rie tomas tr feaesaak\nawe have aid down, was utered by the Prince ofthe world;\ntence \"penty of corn anf wine. Ley reorus seave\nTTaee: allaing tothe time when King Solomen\n\nJeruaiem, as ts writen: \"And all he Kings of the earth\ncee... And they brought every man his persent\" (ut Che.\n1, 33-24) AND RATIONS gow DowN TO THEE, alludes\nlithe time when the Messiah will appear, cascerning whom\nsie written: \"Yea, kings shall prostate themselves before\nhi\" (Ps x 13). R Judah said: The whole applies to the\nvent ofthe Mewsah, of whom it sal wsnen all mations\n'hall serve him\" (Iisd).\" Be (Aeeet) LonD OVER THY\n'Suerte, The irvegular form hewoh (be), instead of heyeh\n'F ikjeh, has 2 deep mystica sgnifeaton, beng composed,\n'its, of the thre letters which are the bass of faith: Hd at\nthe first, Vain the centre, then Hf folowing. Hence: \"De\n(tecr) iand over thy Brethren\", taney, 10 rule ver them\n'aed subcue them at the time of King David. R. Jor and:\n\"Thee blosings apply to theume ofthe advea' ofthe Messiah,\nince on account of lrnel twansgresting the precept of the\n\"Torah Psa was ale to take advantage ofthe blessing given\n'whim, \"thou shat shake hss yoke from off thy neck\" (Gen.\nsect 48). Jose tid 'All these [1436] blewings wer Foe\nthe side of Jacob's portion, so that Jacob only eeceived achat\nras his own. Issac desied to transfer thera to Esau, bt God\n'brought itt» pac that Jab came into his own. Observe the\nparallel. When the serpent brought curse the woekd\n'God ssid to Adam: \"Became thow hast hestkenes ato the\nvoice of thy wife . - . cursed isthe ground for thy sie, et.\"\n(Gen. tu, 17), meaning that it should noe bring forth iret\n'any vegeation in proper measure. Corvesponding 19 this\n'curse we have here the blessing, \"of the fat of the earth\".\n'Again, theres = written: \"In to thou abalt eat\" (bi. )=\nbnere comes the corective, \"of the dew of heaven\". There it\nsaps \"Thornsalsoand chines shallit bring forth ato thee\"\n(Cc. 18)—here, \"and plemy uf corn and wine\". Thete we\nhave \"In the sweat of thy face thou shalt cat bread™ (id.\ntg) here, \"Let peoples seve, and nations bow down to\nthee\" ling the sah and cuivatng the eld. ate writen\n\"And aliens shall be your plowmen snd your vine-dresert™\n\nsai) xoL'eors on\n(ls, 5). Jacob thus turned each cure into lesting, and\n'what he toak was his own. God bough allthis abou so that\nJab should remain atached this own piace ahd portion, and\n'that Eaau should remain attached to Jnr place nd poruon \"\n\nR Hiskiah questioned this exposition, sayiog: Do we not\nfed that Kater Ene sevcived «similar blessing 2s eperde\nthe fat places of the earth and the dew of heaven, a5 we read:\n\"Behold ofthe fat places of the earth shall be thy dieing,\nlsedof the diw of beaver from shove\" ? Said Simo st\nreply: \"The wo blesings ae not ale, being from enurely\n\nfa places ofthe exrth shall be, et.\"; a8 regards Jacob it ts\nwriten: \"ofthe dev of heaven and of the fat places ofthe\n'ean, but as repards Esau, \"af the fat places\" and thes \"of\nthe dew of heaven\". The diference between the {wo goes\n'very deep. For the \"dew of heaven\" promised to Jacab the\n\nliving\". Jace thus iahericed the frit of the superna earth\n'and the superal heaven. Esau, on the other hand, was given\n\n\"Andi abl come to pas when thou st beak\nToone, that thoa shal shake his yoke from of thy neck\" (Gen.\n22x, 40), this was only to be here below. but regarding the\nlupper wotld its writen: \"For the poruon of te Lord his\n'People, Jacob the lot of his inheritance\" (Deut xxx, 6)\"\n'Obecrve that = 2000 as Jarod and Easu commenced 10\n{asa themselves of ther Blewings, the former peared hit\n{fof his portion on high, and the later of hs pation here\nbelow. R Jos the sont R Simeon, the son of Laqunia. once\nsid to RL Elearar- Have you ever heard from your father\nowt emnes about that the Bess gen by Kaas to Jacob\n\n6 yREzoman tt [ease\nhave not been full, while those given to Esma have all\n'bees folie i thei entirety 7. Elarar seped= AU the\n\nWhich God blesed Jacob. For the time being. however.\nJacob took hie porion above and Eau here bel. Bat\naftrtime, when the Mesh will arse, Jacob wl take both\nSbove and below and Este wri love sl, being left wich so\nportion of inhentance of remembrance whatewe. Se Scrip\nfre sys: \"And the hase of Jacob shall be a fie, and the\nhhoase of Jseph 2 lame, and the howe of Eaxs for stubble,\nete\" (Ohad. 1, 18), s0 that Esa wil perish entizely, hl\nJocob will mhent both worlds, thie world aad the world\n'ome OF that time its fanher written: \"And savas shall\ncome up on Sloent Zion tojudge the mouse ef Exwa; and the\nKingsom shall be the Lords\" (i 1,21), that s0 say, the\nKindness Ean a then this old sal erent\n'God. For although God rules both above and below, ye fr\nthe time heing He han ves toll the peoples each a portion\n(med an inheritance in thes world; but at that tre Fle wil take\n\noy ewinien foo oR erm, te ol lb Ei col\n'sversten. \"And the Kingdom shall bethe Lard It willbe\n'he Lord's alone, ais further vines, \"And the Lerd shail\nbe King over all he earth; in that day shall the Lord be One,\na he ne One\" lg)\n\n'Orr, ere. R Som sid: \"The double form nace pase\n(Gas petng out, went cut) lice tax [44ga] she Stckinah\n'went cut with him. Fer had entered alc with Jacob, and\nhad teen with tien when he recived bis Nesings and bad\n'confined them And when Jacob went out the Siekisah\n'Seat out with fim, a0 hence the Teofold expresaon yep\npene, implying 2 simubneous guing out of tua.\" AND\nEsav gts axorsts CAME IN Faom MIs HUNTING, Te\nswazliterally \"bas, devend of any blessing, and the Hay Spent\n(Gied out to tan' \"Earthen tthe bread of hm thie at\nsven eye\" (Prov. nuit, 6} Ax mE Ano ADE SAvOURT\n\nsa) rot'pors %\nthe diference beveen Jan and Ean. Jacob spite oo bis\n'ster ey nnd mde it ep:\n\nRe eee\nmy vesison.\" Bat Exams sod: \"Let my Gather arse\", =\n'hough he were aot addresing him personally. Als, hea\n'Eaau exsered the Gehinnom accompanica him. so that Toa\n\nIhe was born; and not cven when be ley bound on the alae\nwoth the hae Aron Wore be eyes noe be oo 2ighoed a\n'who he sow Esa exter and the Gcbnnomn enter with him\nHe thea sad: Beross toe cawtst, ano 1 wave\nLeSSID MIM. TEA, ASD ME SHALL Bz stessz0,\n'because hears thar the Shetinsh fac confined hs ewngs\nAccneding > ancther explanation, Inc sud: \"And have\n'essed ham', and a heavenly voice snowered: \"Yes, and he\nsell be blessed Keave indeed. wasted to curse Jacob, but\n\ncomne|\nthe words \"Cursed be every me that cureth thee. and blessed\nIbecevery one that Slesseth ther.\" Observe tha all, bth abore\nznd hetew. confined these blessings end cree be whe was\nte portion ther fell to she eof Esau concent to chose\n\nTl ott thee ga eacept tha Bess me\n(Genet, 27) Tae angel end \"Let go\" beeen Joc\nSeine bold of hin, You my wonder bo could a man of\neb and Boal ne ld of an ange who = paren\nis wren: \"Who mahest spins thy mewengen the ming\nfret msniters\" (Px crv 4} But the rath othr wen she\n'mreth, the messcegem of the Hols Ove, decal to arth,\n(Sap mabe teens cpanel, ane et on» ey cement\nThe to the denipns of ths meek Foe © & Sing roe\n(evn fem the com of the place where coe Sapp\nfe, a hn aeadyBecn expel We Sed than wines of\n\n\" rue zone tt [eeeenaes\nthe Lord forty des and forty sighs be di meter et\nreas 'nor drink water\" (Ex eet, 28 a eer ma to\ndev fromthe caso fhe place to whch be went Sens\nlary we red. a a example of the behvaro ae\n\ndestending bee below. \"And he sted by theo ender the\ntre, and they diet\" (Gen so 8 So here, Jc rah\nSry have wrote ith the angel fer the ter he med\n{Toahy vere after the manner ofs binge this world The\nTeanos, tn, why Joe Bato reste wit Bin th whe a\n'for gh ua ecsse tone Seng pom soma oy\n\n'the night, and so, correspondingty, Esau dormenatesomly during\n'the cule, which is none other than night. During the mght,\n'ere the angel eld fast to Jct and wrested wa\n\n'with Ser. is only in the nigh.) The angel therefore, fling\nRis sengeh cb ashe dy brake snd' \"Let me ge forthe\nday breech\" Jacob's annex. \"T will not let thee po, except\nthou hase Bleed me. [r448] i pecan. since we stom\nInave expected \"except thou tll lem me\". By ening the past\n'tense, bowewer, Joma = much 25a: \"except thow ack\nedge ane Hemengs with shoo ry later bicoeal me, nd\n'wal a contend agasst me on account of thems\" The angel,\nswe 2 told, thereupon ssid: \"Thy name shall Be called eo)\nTore Jacob, bat Lert; for thou Rast seven with God nd\n'with men, and hat evaded\" (Gen mex 2g) Dy the mame\n[erat be meant to imply: \"We mont nerds be subuersiest >\nthee, see thou art crowned with thy might above ia xi-\n(Pertalgrade.\" \"Tera tall he thy same\": amrediy oo, for\nFob te seven wah Blok\". Dy thin mae be appre\nrefered to himself, but he really ad a deeper meaning, iz\n\"Thos hast sven to seocate theif with Gol in 2 dene\n'exon. a5 symbolaed by the jancton of the ma and the\nsmeoa\" Hence be didnot ay \"hou hast prevailed over God,\net \"eth Gal ie so ence comely with Co\n\nor) rote 45\n7. Semon here dincoarsed on the vere: When amass\n(plas the Lard, ie maketh exons earns 8 beat peace we\n'hee (Prox. x01, 7} \"How greatly, be sid\" x incumbent on\nsty vc hn pth rar Hy One med ee\nSom to atuerve the precept Sording\ncour doctrne, two beaves!y mesenger ae sc8! 1 accompany\nsim hin path taragh ie one om the right and ne ow che\neft: and they ae abso wotmenes to al es mea 'Thcy are\n'Glled, the one, \"good prompier\". and the other, \"end\nprompecr\" Should s mat Se munded t punty himif and\nwebsere Stigmtly the precepts of the Torah, the good\nproasgter win meuceeed wit hum wl eyerereer the ed\nprompt. who wil then ma bs peace with Frm aod beoaeme\n'be servart Comranan, shoaid 2 mas ser cut i dele im\nSno the ood prompter will erpewet the pred prompter,\n'aed so we are agreed. Thus when 2 man nen oat peify\n'imself and is good prompter prevail thea Gad makes evea\ntas enemies use at peace with Sum, thst lst may, the ex\n(prompter submits humelf w the good prompter Of this\n'Selomon said: \"Bemer is be thar & Bgl cstcemed, sad\nfhath = servanc\" (Prov. sit, 9 the servant being the cod\n= Hence inasmuch at Jacob put hs trost in the\n'Aivighy, and al is seine were for Hie sale, God \"made\n'even hie emis to heat peace with him\", 20 wit, Samael,\n'who is the power and strength of Eau, and. be having made\nexe wits Jacob and comened to the tienen Fas als\n'consented fo them. For until Jacob was at peace with the\n'Gacfnin ef Ean, Esse vas aot peace with Jab. Forin 2B\ncece power Beh depends on the corrspontiag power\n\nAsp [sinc yaewslse vey mxcexpincty, sxo\nsain: Wuo Taex (pho) 1s ae. . .? The term phe\n(Ge bere) am athe to the Shea chat wes persem\nwhen fame bese Jacob. Lae thos 2: much ay said: \"Who\n[a he thet aoed bere snd confiemes the Blesings I casferted\n'ope him? YEA, AnD © SHALL ae aLessrD, scone that\n(God approved of hese essing,\" R. Judah sid \"For taving\ncane Le Sather thes Os tremble, Jaca a peice by\n\nrs 'rue rowan tt frebonase\nbeng thrown into a amir tremor when hie sonsshowed him\nJoseph's cat and said, \"This have we found\" (Gen 2300,\n12) (Note that the word epio used by lame ber is alo wed\n{wherald the punishinent of Jaco through the law of Joep,\nwho, when sent to seek hie brathren, sad \"Where (ep) are\nthey feeding the ack \"\" (hd. 16): ad this atbough God\napproved of the biemings) Ano Inaac raewmiso 4\nGneaT taeMtacinc. The tem \"great\" i= echoed by the\nphase \"and this grext ire\" (Dew. svi 16), thos intimating.\not the Gehinnom entered along wth Ease Veav 2x\n(CEEDINGL ('ad mela): the erm med, on an analogy with\nthe same team in the clause, \"and behold it was very (me'sd)\nspeed\" (Ger. 1,31) slides tothe angel of death; hence the\nclamaton:\n\nWnes Esau meaap THE WouDi OF mis FATuER,\nEre. R. Hiya exclaimed: \"How mmch has Tora! aufered on\nSovvant of hone tears whch Eau abel before bs Either, t\nbis dese tm be blessed by hire ot of the great regard he had\nfor bis father's words Has omF WOT RICHTLY CALLED\not Jacos? The farm uf the expression, inead of the\n'ere natural \"hay sot he mame been called\", indicates the\nwith which Fama uttered the words. Fox He\nbate surruanre ote Tess Feo TiMe The word\n\"hese\" (zt) implies that the supplaning was of the same\ncharcter on both occasions, ance the word hebhorahs (ey\nbright) mts ofthe name ltrs Bekah ony Bie\"\nsng) The word = bas 2 mila force inthe venteace\ntne had noe (= lc this) reared a send sme\" (Gen.\nSBN, 10), where the lenters of the word sca (we had re\nfumed) can be transposed i form buuhs (we are put #0\nshame), se mack ao sxy=\"if we day lomger, we shall bath\nreurn and be ashamed. Job made ue of 2 malar werd\n(ley tem he and: \"Ae thee hokleot wae chime evemey™\n(epeb) (Job sa, 24), 28 much 28 to 499. \"Thou hast named\nbout fyub (lob) into ayed (eoems)\" Simalarly ere, Esau\nset: \"He Et took my bichright (bettors). and now he\n{armed the sue about ints my Messing (Sera), which he\nthe abe Shen from me\"\n\nae] rovvorn «\nBewoun, I mavens ise rWYLoaD «AND WHAT\nTwEN exatt I po rox thre, xv so%? By the word\n'phot, it hee) he implied tha there eau ne there\n{ppeove of + blewng for ew. Ime thow Biosed ha wits\ntrolly goods: be surveyed he grade zed ai, \"And by thy\nsword sat thou Bre\", as much ato my: Th jst what\n'Sots you, to shed load an to male war.\" Te was fe this\nFav a0 R. Elexar explig,that be Br sido br=\"And\n'thatthe shall Id fr thee? seeing that I bebo in thee\nNeetnaen the snee and Biee ar iy brother the ay of\nposce Then be added \"my son\" aif sy, \"my Son thous\nSorely ar and Transmit thet llth Hence, 8 Ta\nSnorien, This bas not yet taco ull secing that Eas\nfst new nt ye served Jacb, snc Jama at diet\nte tine, and indeed, himself ma tne alle ie \"ey\ntmaster\". The Femon is that Jamb goed wo the chant\nfoeure and therefere dered the flliment of the Maing\nto the cod of aye a alendy and.\n\nAe R. Hie and Jue were once wang tothe. ey\notced R. Jose the Elder oeing up behind theme So they\n{St down and waited fr hin ntl he cane wp to them. Ax\ntoon 2 he ped them thes ad \"Nine we shal ourner with\n(pada As they Hina suid: \"ie istimc to do\nfor the Lond (Pe cats, 16).\"R. Jose thereupon begs to\n{scour on the cnc She openth her month ith om.\n(ea the ew of hander om her tongue (Prom suas 38) \"The\ntrond \"wdom'\" \"he sid, Smiter the Beth of the word\nSere = the asaeang ales explaned clarwhere.\n'The Beth's lose ono side aed pen the ater.\nSes in on one ide oe embolic of that wach writen:\n\"And thou shh sce my bck\" (Ex nam, 3) an open oo\nthe eter sade a0 tn thomsne the hager werd (Ie =\npen on oe sie onde to feceve foes the ight wots,\nhes hal which questa gther ) Fr that ren it paced\n1 the beginning of the Torah and was ler fled x\nIesn, \"ae opeecth her mouth wth wine\" fr 20 the\nword heath rendered vn the Chale version, bah\n'Sithe (wth wind). \"And the Ew of kinder (ed\n\n\" sue zomas 1 [easenash\nthee tongue\", iin her subsequent uterances, ait ia writen:\n\"And God said: Letthere be light, and there was ight.\" The\neouth\" again is an allusion tothe Hé of the Divine Name.\n\"which contias the Whole hich i buth unceveaied and ee=\n'ale and compracs buth the higher and the beer emans-\ntions, being emblematic of both. \"Ske openeth her math\n'wah wadam, insimuch 35, though herself cen and sbs0-\nJately unknowable, ast sys. \"And i hi from the eyes of\nall ang, and kept close from the fowls of the ac\" Job\nZi). yet when she bepne to expand by means of the\nWhich she is attached and in which she resides,\nshe puts forth a Voice which isthe \"lw of kindsess™ (kewl).\n(Or apui, the \"rmouth\" can be taken 2s alluding to the Sal\n'He of the Divine Name, which is the Word that emanates\nfrom Wisdom, while the \"law of kindness om her tongue\"\nsignifies the Voice which is above the Word, contralling&\n'a guiding it, [448] nner npech cant be Ford without\n'ace, as hss been agreed\"\n\nR. Hiya then followed with a discourse on the verse:\nseu deel! ath pradene, ad fd cat nowiedee of eres\n(Prov. sim, 12). * \"Wisdom\" here', fe said 'alludes 19 the\n'Community of lara: \"prudence\" sigies Jab, the peu\ndent man; and \"knowledge of devices\" alludes to Teaae, who\n'sed deni for the parpor of bioaing Ean But since\nwisdom allied itself with Jacob, who was possesed of pr\ndence, it was he who was blessed by his father, so tha ll\nthse blessings rested om hin and are flied inhi ade\nfis descendants to all eernity. Some have bers flied im\nthi world, and the rest willbe fullled on the advent ofthe\nMasih, shen Tera wil be one ation om eerth and one\npeople of the Haly One, blesed be He. So Serpeute sys:\n\"And I willmake them one nation on earth\" (Ex. 333731, 23).\nAnd they will exercise dominion both on high aed here\nbelow, as itis written: \"Amd, behald. there cane with the\n'loads of heaven ane ke wats 2 200 of man\" (Da 31,23)\nSuding tothe Mesiab. concerning whom iti also writen\n\"And im the days of those kings shall the Goad of heaven et\n'op 2 Kingdom, et\" (Dba, 42) Hence Jaca desied that\n\nash) rov'oors 6\nthe bleings shold be esred for that futur time, and id\n'it take them up mine\n\n'R fear then fllomed eth 2 dncarsc om the cere: Bat\noat et the, O Jacob my secant, nether be domayed, O\n\"ade Jez 08, 27). \"When Jot, be said. \"oe 2\nTeave his father, Be became aearetbit he ould nt beable\n'wae humocl of te Bese ll fag te Aad ened,\nand be was gest damayed. vob then wet fort and\nfeid- \"But fear vot tho, O Jacob =» for Uae with hee\"\n(Ohed 27-8), 12 Twill not orake thee i tha mow \"Fee,\nJa, I will save thee for af\" (ld), bet the time for\n'which thou hast reerved the Blesings \"arty se rom\nthe land oftheir captivity\" (Ube) that to sy' \"Although\nEsa hasalready tes posessin ofhs bong and sil\ncela thy chldeen, Iwill fre them fromm hat band, and\nthen thy children willbe masters oer them\" \"And Jacob\n'eit reura\" (84d) Le be wil rerum in oan\"\n'hl be quiet and at cae\" (Uh) fom the kingloms of Baby\nIonia. Media, Grece, and Eom. which have enlved nt,\n\"ind one sall ma im fb\" (hi) eer and ver\n\"The thew then proceeded on thet way, lem RJ se\nsmarke: Traly allthat God docs i the work an erclem\ntf the dnize Windom ands dove with the objet of ani-\n{esting Wado tothe some o men tht they sl eara\n'fom thos works the mysteries of Wistem ad ll ccm\n'led according wo plan. Further, ll the works of God are\n{he way the Tort, forthe waye ofthe Torah re he mar\n{the Hy One, Newed be He, and a0 single word soe\n\nMebetabel, the daaghter of Matred the daughter of Me\nJahab\" (Gea crv 99) —decsions which he rreaed aly\nlesz? This shows that cach incident recorded the\n'Torah contains = multitude of deep weniiaton, and exch\n'word i allan expremion of windem and the doctrine of\n{ruth The words the Tor, then, reall aed, revealing\n'wndrous things, 8 we fea: \"Open thou mine yes chat E\n\ne 'rue s0uAR 18 Leyshegte\nmay behold wondrous things out of thy lw (Px ext, 18).\nHere is 4 proaf. When the serpent had subverted Adsen and\nhis wife infected her with imparity, the work! fel thereby\nJn astate of defilement, and was bd unde + curse, and death\n'was brought nto. So the word had to be puabed theoogh\n'en tl the tee of fife came ad made tomement for man\nsd prevented the serpent from cver again having dominion\n'over the seed of facob. For exch time the Iscaclites fered up\nfh ge the serpent wen tne oe ld caption seabed\nSaid Thos Joe brought is father tw ev goats (ie),\nfone to sabdoe Esau, who seas hairy (7) and the other to\nsubaethe grade to which Fsau vas beholden and to wehach\nhhe adhered, at ae been sid already. And i threcgh this\nthatthe word wil be preserved until a woman wil appear\n\"fier the pattern of Eve nd 3 man after the pattern of Aaa,\n'who will crcamient and out-manauvre [14ba] thee er\nPent and him who rides on him, 2s exphined elewhere.\"\n\n1. Jone further discoursed 2s follows: And Eau was 2cxe-\nsong irr ad Jara ar a prfct mae, diellng Les\n(Gen. xy, 27). \"to whach way was he percct\"? Ta that be\n'62s \"weg i ent, that beheld fast to the two sides,\n'that of Abbam and that of lew. Im dealing with Enea he\nadvanced from te side of Fasc, a already send, and fo the\nSpe ef the passage: \"Wah the meresul thea dan show thy\n'imensiful . sndwiththe cronked tha dort chow thy\nSubtle\" (Px mn, 26-27). But whem he came to ease the\nblowing, he care with help from on high, and with support\nfrom bath Abraham and Lac nd ths all was presenbed by\n'rindom, a already ssid above. For Jacob congucred the ser-\npeor with prudesce and erat, bur coeiy by meats of the\nbbe-guat; and although the serpent and Samael are the same,\nyet he abo conquered Samael by another method, an de\n\"cited in the pamage, saying. \"and there wreaied aman with\nem unt® dhe bresing of the day. And wien he sw that he\nprevailed not aganst bum\" (Gen x:8, 25-20) Observe Bow\nreat Jaco ment mat have been. For ar hie adversary wat\n\"tent on destroing hem completly. and that night was the\n'ight when the moon war crested, X was doubly propio\n{Sr Jacob, wh emsiged lchind al alone: Far we hive been,\n\n46 rox'sor n\n'tug that 2 man should not go out alone in the night time:\n'how much fe then inthe night when the lights were created,\nnner laleamy aie inlet\n\nspeciilly powerful. Samael thus came and attacked\n[seeped pene cqeer ey ery ey\n'arong supporto all sides. the mde of Eaae and om the\n'de af Abratam, both of whom constnuted the strength f\nJacoh, When Sarracl attache Jacob's right he saw there\n'Abraham equapped with the strengsh of day, being the we\n(Of the Right the same being Merey (Heed). When be\nattacked hit left, bese there fia with the strength of erm\njndgement. When he atacked infront be found lamb stron\n'on ether side by reason of those surrounding Aum. end thus\n'we read: \"And when he saw that he prevated not against\ntim, he touched the bolo of his thigh\" (Gen. axa, 26),\nthat i,» pat that outside of the trunk and one of te sup\nports, Hence, \"the hallow of Jacob's thigh was srmined\"\n(ihid), When day appeared ind sight depart, Jacsd's\n'Sent incrensed snd Samae!'s waned, that the iter sd\n\"Let me go, for the toament of the retal uf the marrige\nInyraa had arnved, and it was therefore necessary for him to\ndepart He the confirmed Jacob's blowing ant added\nthem ene hlesing wwe, 2: it says: \"And be blessed him\nthere\" (Ud. 30).\n\nMany were the Blewinge which Jacob recessed at ferent\nsimex Firs be obtanad blomngs from fas tater, through\nthe exrcueof craft; then a Slewong from the Shekinah, atthe\n'ime when he returned from Laban. ss we read, \"And God\n(Elakin) blesed Jack: another Blessing he recived fram\n'hat angel, the chiefamn of East; and thea ha faher blesed\n7am when fe set out for Padan-Aram. saving. \"And God\nAlmighty bles thee...\" (Gen. vit, 3). When Jacob ce\nIirmelf eqapped with all the blessings, be defibessted\n'within himoell, saying. \"OF which of these blessings shall!\n'Feil ays now ?\" He decided to make use forthe rime being\n'ofthe leas of them, which was the lst: for lthoogh in ite\n'eas pomerful, yet Jacob though that it was aot so strong in\npromise of Gemnion ia thes world asthe uthers Jacob hance\n\nea\n\nrie 20 Leehenage\nssid: \"Lt me tae this being to ue forthe time beng, and\n{be other Fw eerve aga the time when [and omy\nescendants afer me wil be in nce of them —the Se. that\nhen a he ater wel ancl to eee my of\nspring from the work\" To Joo may be applied the words\n'tthe Scripture: Al nations compass me about ery, i\n\nabout lke bees, te\" (Pa cava,\ntimes the sere \"eonpane me about\". coreepunding o the\nthe remaining benedctions- bi father's fit blewing, then\nGad blessing, and thirdly the blessing of the angel Jacob\nssid: ~Thoee blessings will be needed st that time for use\n\"apie all those kings and rations: I shall therefore reserve\nthem for thst time, but now ts cope with Exau this Diese\nwill suffice me.\" He was likes king who had at hs disposal\n'numerous and powerful army with shiled leaders, ae aed\nready © cogage ta warfare with the most powerial [1468]\nsévercry Berg once infarmice that a hghoeay robber wat\ninfesting the emuntry. he merely si. \"Let my gute-heepers\nSet out to deal with him.\" \"OF al thy legis.\" he was aes,\n\"hast thou no others to seed bet these gate-kerpers ?\"\"Ta\ncope niththeradber thee willsuifie,\" he answered.\" where\nfl my lens and mitarybaders Ihave i keeps reserve\nforthe time when 1 will eed them to meet my powerful\nadversaries\" Similarly Jacob aid: \"For dealing wich Baza\nhee blessings wil mie me, but the bers Feil hewp it\nserve aguns the ne when my children wil ned them (>\n'withstand allthose monarchs are rulers of the ext.\" Whea\n'thar time will me allshase blosings will hecume operative,\ndnd the orl will be etablohed on 2 fm foundation. From\nthe day comand that Linedom wil cum the mcemdancy oer\nallecher kingdom andit willeodure for eer, ast ite\naba fies src and comme all howe Emetors. Dat\nit shall stand for eves\" (Dan_t, 44) \"This is \"the sane chat\nwas cut aut of the momntain without Fade, et\" (Ube 45)\n\"The mame sane i alle tn the words' \"From thence,\nfrom the Shepherd, the stone af Tere!\" (Gen sur 24) Phas\nstage the Commute of Tere alladed in the vere:\n\n2458) ror'sorm =\n\"And this stone, which Ihave setup for 2 pillar, tz\" (Gen\n\nee reper aren\n[Ble peop, and not Eau sone as dew rom te Lar,\n'Showers upon the grass\" (Micgh 6)\" Yew sid Hts\n\nshall be the Land's\" (Ob. 1, 21). Bleed be the Lard for\n\nDaag\n\n(Gen. zest, 1-24,\n\nAxp Jacon went out raost Bern-sttess ao WENT\n'rowAKb Hasax. K. Hiya drew a paral Between this\nstatement and the verse: The sum anseth, an! the owe pete\n'den and ast to his place wert he with (Ecce |. 5).\n\"The wan arming', he asi ia parallel to Joon when i Beer\nshetu; and \"the 'san going down' to Jacob on fis way to\nHaran, when, 25 we read, \"he tarred there all might because\n'the sim was set\"; ad asthe \"sum aster to his place [igre]\n'where he ariset so Jaca \"lay down in tha place tm serp™\n'Observe that although the sun lunines all quarters of the\nworld jet he tavels only in reo diteetions. au we mead: \"He\n'gocth toward the South, and rurneth about ants the North\n(Eccles. 1), cor being the right wad the other the left. Evesy\nay, to, he emerge fromthe Eat tures to the South, then to\n(he North, ther toward the Wenere sie, an Sally =\n(there cate the West the aon emerges from the Eat so\n[Faob wot out from Bee-sicha, and asthe sea turns toward\nthe West, se Jaca went toward Haran Kl Smeon ad that\nFo went freh\" ome the ambit the Land of Torack andl\n'he Sweat ina\" another sphere a impibed the ventznes,\nand he went toward Haran\" (it. strange, ace). R Hiya\nssid: \"Wher the ax gon down tp the Wet, the West\naed the par af the su and hi ene; the place in whic\n'he abides, sea to mich be gather in all is radiance. Ths\nseers with the Kable dictum that God pues on pyc\nserie, that is, He takes up all the seperaal crowns, 29 tthe\n'cries of the superna! Father aod the conblem of the =\n(pert Mother these being the phylactary wora on the bead),\nseat He tahes up the Right aed the Left thereby carrying\n(he whole\" Eleazar asd \"Te \"Beauty of loraet\"akes ap\nAte hole, and shen the Commun of Iara = dram\n'ward the worl! ox Bigh, a alo corres the whole, the male\n'world of the Fly One a: well x the female world [175] of\nthe Holy One; for pat 2 all the lights radiste from the one,\n\neee =\noe comes 'coe wed Being\n\n'Ses oe oir Hone Serahce we\nsigriis the Jae year, be wei) rabolnga Sabana\n[Yezr; and the su eaves only from the Jails yer. Hence\n\"Jacob went out fmm Beers and went unt» Hara,\nsatis toward the Won, whch ndcaucd wath the Sana\nyear! R Stee sid: \"ee-abebs syrabuines the Sabbacal\n\nyaaa eraieeorry wren epam|\n1 Bethel which in il within the Boly sphere it's writen:\n\nAso mE UcHTED crox mar riace R. Hiya sid: This\nthe pla mentioned ia the vers, \"and he huscth to has\n\nplac\" (Ect 1, 3} AMD TassleD Tamer ALL xicwr,\n\nhe Rasseth to his place wher he shines AND\nof rue stoxes oF Tur Place Ths san alusion m the\ntwelve precious and wondnas stones of the upper ever. of\n'whichis ewemen, \"Take you —-teeive nomen\" (anh, 3h\n(bed vnderocath abich there are thse and rayroas of\nenn somes. Hence i says \"of the tones\", and not simply\n\"the steers\" Ano Por rues UNDER mIS MEAD (ht\neda) The placa fuer abews that we abel seer the Bis\not wo Jaci but w the place, and understand the \"beade™ to\nbe the four cardial pasts of the world: he arringet the\n'anes thrr tothe [ga] Nom, three >the Wes three to\n(he South, aod dyer to the Ese, aed that place oc pee we\nshove then sp that should be establish on them. There-\nShier be LAY DOWN IN THAT FLACE 10 SLEEP, for now\n(ue the coech eas property ranged, be. sumely the sun ley\n'doenan Thus Ue words \"aad be Is Gown i tht place to\n'decp\" are parallel tothe text: \"the sum arneth 2nd the sum\n\n(While: R Ina was ce day sitting atthe entrance of the\ncave of Apsbutha, a an pase by with his two sons Sad\n(ee of them to the other: \"The sun in nt powerfal when it\n'Sim the South snl were toot forthe wind which tempers the\n'ese, the world could not exat* Suid the younger Brother=\n\n* yur zona 1 feast\n\"Lf not for Jaco, the workd ald not subsist. Far when the\n'unity of God ie prochimed by is sons with the vee, \"Hear,\n(eae, the Lard oar God, the Lord is one™ (Deas ¥.4).\nwhich is an expression of perect and absolute aneness then\nJaonb ther father joins ther, snd takes possesion of his\n\n'will in them and listen to what they have to a.\nsccandingly went along with ther. The man thea cummenced\nte discourse on the vere: Avie. O Lond. ante By mating place,\n\n'ha and the ark of thy strength (Ps cant, 8} \"Dia be\nsaid, when be uttered these words, waslike a man saying 02\n\nKing, \"Let your Hightess arse and proceed to hs abade of\nse\" Mone ali sidremed God sielarty mex he =ed=\n\"Ase. O Lord, and let thine enemies be scattered\" (Nem\n1,3). The dference between the two is thm. Slon spake\nIBS man Giving orders in he own baumchald and a,\nsree Aa ti Londo make war agnnetlisenerncs here\nDenil sisted Him to ete to Mi place of rest. and im\nsrocdance wth the rules of coqucte cluded mp hae ser\n{Son beth the King and His Gonere Hence beside.\n© Lord, esto thy resting pace thew and the ark of thy\nsrength\", 028 not separate them From Davids condaet\nSethe coumeee we len that aryore who imme 2 Bn\nShoal sve w eaten fmm sme novel [48] chon,\nft ated hoe operat plcmore I or Soot, tw the\nSing went to he enterined byenary dons er,\nSe atd prone form spellers and cary ret\ntaracrs Then, when David tuted the King aa Hs Conant,\nbe repiced the cattery extern ofthe Kine with 3\nigh order. So he sands \"Let thy prot be ceed with\n'igiecmamen, ane let iy sits sng songs\" (PS COU\nNow the Levites wer the regular mancias ofthe King bat\n(Dev, having cna aa aise w Hi, devised foe\nthe weal practne ad proved piss a ants to emer-\n12 Hm. God sid Ban: \"David mt wc to burden\nthee ovcrmoch Seid David in reply: \"0 ray Master. whem\nThea atin Ths pole. Th does aconing to Thy will bat\non that {fave tvited Ther tm for me t tne mater,\n\nv8] waver id\n'anit in my wil to bring before Ther these, sthough tia nce\n'eit wal tak.\" From here we learn again that m he om\nbbowne 2 man may arrange things ashe pleas but when in-\n'ted out he mont eat the coeweanof tes bow, and conform\nhs dese. For shea Devad subsiniand the paces fo the\n[Lesites, Go assented to his wish. David furier said: \"Fae\n{hy servant Davat's sabe surm eot away te face of the\n'anciene\" (Tle. 12). 20 ech 30 tony Let atthe ara\n'ments I ive made be annailed ™ Gad sad t ham: \"Dawid,\nsven my senels I ill it mabe we of but will wie thine\nfnsend\" Nar did Ga str from these uatil He bad besemeed\n'spon Rim a multnade of pfs oi is writen: ~The Lond\n'sore unto David in truth; he will not tara back frome: of\nthe fru of thy bady will l set upos th throne\" (ad 1)\n1 Iaasc went up tothe man and kaned him, saying Te was\n'wocth my whale b come hither only to bese thon\n\"Te cher sane the ma then dimoursed thos: nd Jars\n'nent ont from Bler-shete, and eet wet Haren Jacob'. be\n'sid, \"aed in cumformsty withthe vere: \"Therefore dalla\n'oso lear efter and bichon shall lve wate\n'wi (Gem, 24) Or aga, his acon may be regard 2\nymbubeal of Leer fame shen [erat left the Sanctuary and\ndriven into cule meng the sations 8 described in the\n\"And pone = from the daughter of Zoo al Ber spice\ndem\" (Lam. 1, 6), as wel ss in the pomage. \"Jodsh i gone\n(ato eal tecause of aicson™ (liad. 3)\" Tae rounger son\n'then Ragen to dicnae thon: dnd be lighted nfo he plore,\n(and tarred there all nigh, ot \"Eyes 2 bang' be mad when\nbe desires to visit his comsort, should cums her ana use words\nbeedesment and not rea heras2 mere chutal: 2nd thous\nIbe shoul have a gales couch with embroidered ewverings\ngrand palace, snd she prepare fr im a hed on a for of\n'sones with 4 str mattress incumbent on him ty eave\n(Se own cuuch and le down om ber, s0-ant0 ve eras\nfaction, and so tht their hearts may he united. withoot a0y\n'comaraiet We learn this leon from this tex, which tells oe\n{Sue when Jasut went ante er. he \"took from the stones of\nthe place - and lay down in thar place to deep showing\nthac be Faved eves the sees of that place\"\n\n* rue oman 1 [ss85-t492\nac wep joy andi: Secig that ch pee are\nin your poremon, bn con rip fllowing you? The man\nsido hin You mut eve a we have go the town\nioicktene Oe wedding of Airy oon. eae ews\n\"Tun then ned ge my own wa\" [eae] He then went\nsnd repeated the exis heh heard R. Sine, who\n'emarteds 'They nde spoke wll and al they sd Sout\n{Ged has teen afin by. Morcoet theme\nome fom the mouths of the dscendats of R. Zadok the\niobd. He wan ealed inal becnme he fomed fry\nsoups! Ysa algralt spy pene art\nHiccine He wed eo comer within cach word the Torah\nrefund ewan, from which be dedooed the proper rales\nFor the conduct of Mes Said R. amc: \"Not my ape\n'owed etre toga met that man, scompanin by hoe\nSornger um sid totam \"Wheres your Oberon He\nSits\" fad him maried, and he ia wih he wife\" Then,\nfete ie, be and \"1 ports gen that End\nfren inviting ou to the mariage of ry Son for thee\nrece: Bs caine Hid st now you, and scr the\nse af an imitation mune ccond withthe ako the rep\nfee wae et you ght npn tebe a ret a ad\nThou ening sed your dems eon. thought\nSer hating ary ieee rae\nsetiene you; an thy Idiot wish put you shame\nIe presence the company of gut a fie con th\n'ur whoever sis aa wil the bee and bridepreom\n(Se them rece a pita\" id ie \"Ge peep\n'rat for rr pod tenons\" 1 Garter ashe io hie\none, std he sad \"Tad the Linke\" Ow tht crm\ntern from Bim thine penn tens in the Torah, and\nfrom bis sm flere the. ere Soncering prophecy, one\n'oreeming irc sed one concern the erence ee\nTae poopie ond een ir tet pepe vel i\ntie wor, whereas dreams ae of the female word, sod\nfrom the onto he ake ra decent of sc rade, Propbecy\n{um bot the ight side andthe ef ak but eos ar\nCry from the Ie se. Dream branches out ata ey\nfrac n reaching hee teow beer dreams are univer\n\n249-1998) waver n\n\\litfwed thecughous the world exch man seeing the kind of\ndream that ansvers to his own grade. Prophecy, onthe other\nRand, ts confined ta its own region [1498]\n\nAxo We oxe+«ED_Itmay be aked, how came Jsenb, the\nIholy man. the perfection of the Patriarch, to have vision\n'only ina dream, and that in such s hoy spee ? The reason tx\n'hot Jacob at that ime was not yet marred, and that Iause\n'wassill alive is true that we fd im subsequently saying\nSand I sn ins dream\" (Gen. wut 10) at time when be\nwasaltends married Mutthat wae due to theinfersony of the\n(place, aswell a: to the fact that Ione wes stl alive. So when\n'he came into the Holy Land with all the tmbes, with \"the\nfoundation ofthe howsethe mother ofthe chidren reine\",\n'we read, \"and God spake unto Israel in the visors of the\nnight\" (Gen. a, 2)~not \"rea\", but \"vaso\", which\nare of another and higher grade Dreams are transnitied\n'thraugh the medium of Gabeiel, wbo isthe sixth in nk of\ninspiation; but a vision comes through the grade of the\n_Hayyah tha rules inthe night. 'Troe, it says im one place,\n\"Gobeil, make this man to understand the vision\" (Dan.\n'ety 46). The renon shee that «dream a mone procs than\n2 vis, and may explain what i obscure in a vison, and\n'therefore Gabriel was ses t expan to Daniel what was ob-\n'scure in his Vision. A vision\" (march vision, or micror) is\n(Scaled because iis ihe a mirar. to wach ail images are\nseflecied. (Thus we read:\"And Lappeaced ..28 El Shaddai\"™\n(Ex. v4, 3) this grade being like 2 mirror which showed\nanother form, since all sypernal forms are reflected init.)\n\nAxp seuoco 4 Lapote ser ur ox tHe anrn. This\nladder signifies the grade on which the other grades Pst, 10\n'wit, the \"Foundation of the work\". Ano we vor or tr\nHeAcHED TO HEAVEN, spas 0 he attached to i. For this\nrade is the cmchasion of the Baty stnding between the\n[Spperand the lrwer worl in the sme way the sige of the\n'covenant i situated a the end of the trunk ofthe body. be-\n'ween the thighs AXD BEHOLD, THE AxcrLs OF GoD\nASCENDING AND DESCENDING 08 TT: thisallades to the\n\n* Seo abies\nCitra abo have charge ofall the ations and who end\nsed decent om that der When nacre inthe ee\nlowered and the Chiefs mend by ft but when Trae\nSe rightcon the ler removed anal the Cena\nIcbelrw dee doped ofthc amiaton Testetionene\ninthis doom the domination of sa and the ination a\nCartier rates Acted oeeetectspieieertirmage\n{scendel ai deere onthe tp ede: for when the\ntsp wae deached he adder ws omer and te Chins\nmercedes ent wenerctnd ogee lakers ed\nSalty renal below res te hc ee tg\nTsp ef Solar ha\" I Gibco the Land appeal 40\ntio i 2 ram by ight (1 Kings s)- [se] Here we\nfv \"appesting™ and \"dream combined to how that\nthere war there = mingling of two grades higher and =\nlover, the reason Being thet Solomon had sot then yet\nfeed he Tell deeopinent Bex when be ted perfec\niene i writen of in, \"And Gal gave Solomon wis-\nem (Ie, gh, an And Solomon's winder exceed,\n20\" Uh 10: fe the mu en reached felines and\n'he Temple as bus thee Solomon sre wader ee fo\n'ycand lad po need of drat. After be inoed however he\n'Ses holden agen 2 dress bf Hence sys that\nGo appeared une fm fice\" (Bu 3g) tice that\n'ndrcame oe commmuriestonsthroagh wisdom e Radeery\ndy Sores the dreamed of Solomon excelled hat\npf renin scbeoreapgemiiinwr=s irr\ntoad of vino wich vin laa an age ower, ate\n'or fll up ion am account of his sine, and the men\nsted becane fe oncrved Ft the bn everest and save\n'irelf op tse women. The wos the cunion God\n'ade with Dans, saying: \"shy chen keep my covenant\n'heir children fo eve sal sit upon the the\n(ah Gace 13). etre the epromion \"or ever\" Othe\nSome impt a he prse ste dye ofthe Beaven ahve\nthe eorth\" [Dest 24), And since Samer did wot bp\n{ic covenant propery the mem began te cone and ence\nnie was beholden op te dreamy, and Hkewac fab oe\nbeholden to dream, a expand heer\n\n2500) saree &\n\ntwo be knit into one whole And inasmuch as that ladder\nSinuated between two sides, God sid to hem: Lane Tu\noro, sus Goo or Anninan nv FaTAer, ax THE\n\n100 OF ISAAC, these two being respectively of the feo\nsides one of the right andthe ather ofthe let According 19\n'another explanation, the Lord was standing over dom. (0 ite\n'over Jacob, so a8 to form the Divine Chariot, with the Com\n'munity of Israel, embodied in Jacob, 25 the uniting link in the\n'mda, berween the sight and the eft. That Jacob wasin the\n'mda is proved bythe fact that the text here calls Atraham\n\"thy father\", but not Isane.thus showing that Jacob was next\nto Abrabam: and hence the text sxturlly cantinies: TRE\nLAND NUEREON THO LiEst, showing thar the whale\nformed ene sacred Chariot. Here Jacob saw that he vas 10 be\nthe crown of the patriarchs. The words \"the God of thy\nfather Abestaen nd the God of Hane\" show that Jaenb we\nsmtached either side and holding fst to bah of thers But\n_zslong be was not married this fat isnot discloved in the\ntext, mie to those who cas read benveen the lines. After he\nsmaried nd begat children, however. it was qpenly sted, 28\niti writen: \"And he erecied there an sta, sad the God of\n{rel called him EI (godike)\". From here welearn that who-\never i iecumplete below remains incomplete on high. Jacob\nteas an exception, yet he to before marriage was net per\nfected openly or rather, he any foresaw ther be eventually\n'woul be perfected. Ite true. God had already aid to him.\n\"And, behold, Im with thee, and will keep thee whicher-\nsoeret thou goest™ This, however, only imapics that God's\n(are and protectin were aleaya withhhim inthe hour of need,\ninthis world; but as regards the higher world, he wa not\nsure of ill be had perfected hime.\n\nAmp Jaco aWAKENED OUT oF mts s28EP, AnD Ux\nsatpe Scasuy tHe Losp 16 ry Tus race, «xp 1\n[ESEW 17 NOT. How, we may ask, could he have keown ?\n\nBe ne zowan th frsoeasob\n\"The truth is, hncever that he meant much te sme 2¢ Sau\nwhen fe suid: \"and I have not entreatal the Presence ofthe\nord (Sam. xan, #3). What Jaco really ed wes: \"And\n\nAmat (1) and of entering under the wings of the Shekinah\n(Se zsto attain perfection' -Srmulaly, Rebekah mee: \"L ot be\n'0, shat boots me Araki (1) \"(Gen x, 22) because she\nssw every day the splendaur of the Shekinah. [1506] but whem\n\"the (ch the yuins of approaching childbirth, \"she seat 0\nenquire ofthe Lord (Ii.). that, she procrded four the\n'Shebinah grade to another grade, Wemtical sith the Lord\n(Uehovab). Hence Jacob said: \"Haye I seen all this without\nmowing Amobii, because he was single, and had ox et\n'come under the wings ofthe Shekinah. Seraghtway-\n\nAsp we WAS arearp, xp saro- How TULL oF ae\nts rarsrtace. The word \"place\" here has 2 profold sig-\n'ificance It rfere onthe fat matance to the place mentoae\n'by Jacob in the preceding vere; but i ale efers to the mark\nof the nly cowenset, which chouid aot be ht imopersene\n(Thee two sigafication, bowever, re only two aspects of\n'ene and the same idez) Jacob then said: Tris 16 SOX\noxnix Tmax rue nocsr oF Gop, implying: \"Ths\nfet wo remain le: is covenant % aot eat Ho eX 1\nlation. It in sooth 2 ally abode, to be oved forthe pro\nten of Seren a a ering eng fom a\nbei oreans. For indeed this ss 108 GATE OF\n\n(incase pte of the Rody, the gate smanedly\n'through which pass the blesings downeards, 0 that tis\n_asached both ot high and below = on hagh, 2 being the gate\nGl heareay and tclom, a Seing mone other than the bene of\nGod Hence \"he war sesd. and sd: How full of ave is\nthis place Bur mankind (muy be added) per 00 regard to\n{rome wm thechy to home pet ot heh and\n\n\"The father ofthe youth went up to him and Kise ion.\n(tase sad: When I heard bem spa ths, wept and sid\n\n1508] saree 5\n'Blewed be the Meriful One wha ths not allowed divine\n'Wasdom t» perish tron the world | followed them oes we\n'entered the next town, a dutance of thee parasanps Hardly\n'had they arrived im the town when the man bad Br som\nsffnced. | sad to him \"You scr upon your own words\"\n1 alo repeated the remark of R.Semews, that all these verses\n4 allegoncal and have 2 profound sienifeance. Whe> 1\nrepeated allthis in the presence of R, Simeon, be remarted 10\n'me that I should nor thank cha all ths exponaaon was merely\n\nAxp Jacos yours\nSe wiTH ME, ETE. Seidl R. Judah: receiving all\n'these promises, how ceald Jasob atl ay, \"ff Gad wall be\n(wth me, ce\"? What Jacob meant, however, w2sthis: \"Some\ndreams are tr and seme aot, =f the dream should come\ntwee. and God will wally te wth me 26 Thave dreamt then\n\"the Lard shall be tome for God that, [abl raw bless\nIngs From the well-spring ofthe unrveral stream tomards the\nego called Elohim' For Isl being in the centre tke fest\nfie original well-speing. antafcr the tery teaches them\n{hey pase on toward that repon. Henoe me may render:\n\"and the Lord shall be towaed me, Sest and afterwards the\n'whole wilbe drawn toward Bihom\"=ic in the same way =\n'Else will fall foe me all Gene good peomaes,s0 wil 1\n(epe tonard Him from my topo all the blomnge sea wil\nsnake Hic the allcomprehensive eniting force. When wall\n\"Bat he ?-When Icom hack to er father's hour pce\"\n\n'when [shall beset in my ow grade, i the grade of peace\n'oa to me peri: my Ethers howe, hen \"wl the Lord\n'be toward me, toward Elohin (Ged) According to another\n'explanation, Jacad meant: \"I desire to come back to m=\nfather's house in peace, because there isthe Holy Land, 2nd\nthere Tl Beceem 30d the Lord shall be my Ged\nIm that place will da ise from th evade to anatber rade.\nand there I will engage mapa fa Hin wortap\" Heys\n'ibduced bere the verse= The tale of snipes & te hewey\nfor reat tramsgreions, thon wilt pron theme (PSA, 4).\n\n\"The tw halves ofthe vere', he said, 'do mot seem tft ane\nanother. The truth is, however, that Dard fist prayed for\ninemell ad then for mankind im general, ae though to =r,\n\"\"Thnow my own sins, but there area reat umber of sinse=s\ni the world whose sins ate much more grevout than mine:\nthe being a, both mine [13ta] and theirs all our tans\nsessions, thou wilt panon them.\" For when smers become\nnumerous in the werld, they go up to the place where the\nrecords are kept, ast wriien, \"there is 2 siting in jade\n'ment and the books are open\" (Dan. viz, 10). That took\nssood, ast were, over the head of David, and hence he sid,\n\"The tale of iniquities i too heary for me, and therefore\" be\nwent on, \"var tansgressons thou wilt pardon them Jasob,\n'being i similar condition, fle distrustful. not of God, bat\nfof himscf, and he feared lest his sins should prevent hiem\n'rom returning im peace ané deprive him of God's pron\ndential care, THEN SHALL THE LoxD BE MY Goo- ie.\nshould I retuc in peace, Hall nat care even ifthe attribute\n(divine mercy becomes jie towne mc, ines an T\n'wil wocship Him continwally' RL Aba sid that Jacob's weds\n-zuunted w saying: 'Now I have no need of severity, but\nshen Hest return tm my father's Rowe, T = Gk yet\n(eat that tribute al\" Seid RL Jose: \"That is not 5a, but\n'what Jacob pracncally aod wan Now I requ the abate\nof divme jastice to used we (apainst sey execs) unt T\n'return in peace to my fathers house. but then Iwill combine\nmeres with steed bind al attnbutes in 2 fer wit.\"\n\nAsp ru1ssroxe, watca RAVE SeT Ur FoR A PILLAR,\nSWALL HE Gon\"s HOUSE seeing that all wil be then waited\nJo ene, and thes stone wall be bleed from the right an\nfrom the kf, from on high and from helow, forthe reason\n'chr I ill pve the tenth of everything. We sould have ex\npecied bere instead of Bluhee, the name Jehueah, 2 inthe\nSeu \"ws prepare chambers im the fine of the Lard (Je\n(ocah\"(Mt Che. 101, 20), al: \"et we go nto the ous of\n'the Loed (Fekowa\" (Ps cust, 2}. Bur in truth, the sume\nElkin here pis the tual which cepremeta the t=\nete of jusice on su two supermal wes, 0m the side ofthe\n\nsee — '\nJaiee ye, know at Living Gat (Eas Hayy) sco\nthe Se of Tame. expreued simpy by the com Gok\n(Bin) ene eT flee Nee sheep\nomc algeent yt alter pervaded with ey\nSik aero enrat pundit\n\nrekon =e\nSieetae kh, Siar ee ped coe a vo\n\"is ce hand ander pend\" (3 oe fer ok mo\nsyn \"Out of te North he cl hl beat op a\n'heen ofthe nd\" Jot 1). Wellton mn be\nCaled \"he hou af God (Dakin. Smee ead Te\n'eof God (loin) apie the seme a \"eyo the\n'peat ing\" oi, $) Very she sepersl werd oe\ntots \"Rig\" but Gree King and a what mean\n\n'ga and R. Hinkish wese once sting underneath\n'wee in the fed of Ono. Riga ell into 3 sesnber ard be\neld Eh Hes wn \"The woe els thmined\n\nyour presence Eijah sarwered: I wm eve tot you\nfoes Cette id ae pecan ne\ntown of the sages for the remun that Jenene w the exe\nSeca jetgomene ands proerved by folgeen. snd\nsow padgerent demande st destnecen, aed Samael fa\nGiecade been given power over and over is mag ces.\n{hove therefore come to adhue the mages thereof otha Ce\nsnay (2 © obtain for Jeroen some pears of grace for >\nJang 2 knonleige of the Torsh found therein i will be\nspared. the Torah bing the tre of Ke by which all ie. Bot\n'Shen the scudy of the Toth crmes below, the tree of life\n\nfrom the world. Hence 5 kng ax the ses che\nto the Terah, Samael has fo power over them, as Scripture\n{Sse \"The wence 5 the ves Of Jacob, but the hands ae the\n{tends of Essa (Gen. a). 23). The voice the Terab,\n'stoch i termed the vice of Jacob, and so lng as tha vice\nfour forth, the ncrance a0 doraimatcs and preveis (over\nthe hands of Esau} Hence the study of the Torah should\nsever cea\" R. Hiya [5518] then awake, and they wet and\n(0id the sages Said K Jose: \"We al Bow tin, end 20\n'weicen: \"Except the Lord herp the cay, the watchman\n\n* vue roman t, frsebasae\n'waketh in sin\" (Px conv, 1), ss mach at say= \"Iris those\n'ho labour in the Torah who preserve the Holy City, and\not the warriors and men of might\"\n\nAND E-LOOKED, AND BEROLD A WELL IX THE FIELD,\nfre, R Judah dscarsed om the vere: A pute (mize\n'zing, hymen) of Dera shen he fled from Atsuko ha sow\n(Pain, 21 \"The eampanions, be sid, \"have beer pexpleved\n2y the ble \"song\" giver to this pasim. Whes his own son\nrae up apsinat hers David should rather have uted =\nlumentstion, since 3 late bur from one's ton worse than 3\n'reat hurt from a stranger. The truth, however, a that David\n'as apprehensive ks the punishment for his sons might be\n'emitted fo the pext world, and so when he found that was\n'evn exacted from him inthis work! he rejoined. Purther, be\n'eas cornforte by the fact tht many, supenor to femelt ad\nModo Reealone, like Jacob, who \"Bed inte the Bld of Arar\"\n(oe 1,13). all le, and Moves, who fied foe the fae of\nPharaub (Ex 1, 15), abo alone: whereas be was accom\n{anscd yall the auuity and the valiant mea ofthe land sod\n{he chiefs of Israck who sod ow bs eight hand and a his\n'eft to guard him om all des. Secing hirwlf thus favoored,\nDavid beck out ino song\" R Judah farther remarked: \"The\n'egies Pensions sioee i the course of ther wandering\nil came across thar well Why not Duvid also ?The reason\n'at it wa a that time a comity with him, whereae it wel\ncomet Janub and Monee and woe eer to appraach theen,\n'Sed sous a ca there se avers rome to met chem, ie 3\nsvernan romang 1 erect er husband Why. ity be hed,\n'eas not Eljah when he fed sla met bythe well? The reson\n2 that Elph w beneath the well and pot above it, a» Moses\nsd Jacob were. and hence be se an ange! whe execwtes\n'mesages. So when i says tht \"Jace looked, and bebald, a\n'wel the Ec, there ere a inner meaning, 20 wi, at\nte scermed the superul well which corresponds t0 the well\ntele This @ horse out bythe new word: THREE FLOCKS\nor Surer tvixe Tuese sy 1r_ Seer they were only\n520] theee, why i ie venta, \"And thither were all the\n'Hocks gathered\" Nin truth the there allode tothe South,\n\nsae] vanes a\nthe Ean the North the South o oes the Noth on\nthe ether, and she Ene eroeen thom, all shine sanding by\nSe behing nts ne Why ano\ncerortaar wart rmereareare ritriocat,\n'Shs Bing the meme a Ue bets Fieger\n'she Hayyth of be eld (Px cits}. Further, the words\n'ne tmisnan vous ats ten fiovss carasnsn, om\n1 ieee from she pg: \"Ale nc re the\n\"(Ee 4,3) Aww Tary soLite Tus svoxe reo\nTu werit's woern-te ty doped fcr tthe ds\nhard geomet hich enagene mW ore ace Ses\nfemrehech mcr chaet iw Fos hen thonssrrgatethe\n'South wlach ion the right gathers strength ae pecvets\nSeieaienobagerateen beakegmeoas\n(pent vohame of wae, dos bene feed congealed\nSense ees skaeed chpeet soe: Roce\neee es eek oa re\nbeth ce mrngeh ante weer thw sd a nen\nfo fow onward aed ge dh tothe chs a tty \"they\nster the Hayao he cd (Por, 14) Then a Pat\nSoe bak ope thc ls ch es es oe\n'Se wold a nnd of a fale wo testo posh\nte pale\n\n'ess tht Joo, wen De mt by he wel aso se\ner rig wp tvaed bs bnew that there be would et\nScreed wae ad wo tem Senpere ane: Wirt\nSaepe son sccinien rte caer Boeren oon\n'Siem ame varam's sacar, Avo 1¥ came vo rate\nwuex Jacom saw Racnrt, ere. ie was the some wk\nese wha en eset down by Ge wel a nos bee\nthe peter rg tard am hc thse te wold mec\nSe deed lec wn tobe treed eo al\n\"Ad te shepherds Gone and deve thew say,\nCoes te ee Scie en A\nfeck [eh ews the wel char even aim to eth\n{Fhe Observe tat inthe tite ters el (or)\nppencharpipolngeta yer magrepreset)\ntas wel wth Dorr Sicba\" (the well of seven) he\n'erate of Mow on the eter hand, the wel caine\n\ns rae oman 4 sat\nonly once, wher it sans, \"and heat down bythe well (Id.\n(3). \"The ream stor Moses compete separated Birelf\nfm fs House here tere, wares Jaci dad et eparte\nIhonaclf at all. Moses adhered to one, the one of which we\nread: \"My dove, my undefiled, but one, she isthe ony one\n[OF her mother\" (S'S M, 9). Manes ths as muster OF the\nboon ad mecended on high bee of im te writen \"and\nbe sat npon (al) she wel\", whereas of Jacob i 3 mercy\nwoten, \"and be sw, and behold 4 well the Seid\n\n[The folowing is an shernative exposition ofthis secon.\nAxp Jicon West ocr Fuost BEEN-SHERL, AND WENT\n'owas Hawise. R.Ahba discoursed un the wese= [apps\na they that ep Justice, that perform acts of chante\n(Gedakah atoll times (Ps 1, 3) \"Happy are Israel be sad,\n\"Wo seham the Holy One, blessed be He, gave the Law of\ntruth sothat they should exert themselves ints sted day and\nfight, ae whence exerts ell eo the stady of the Tash\nachieve complete frecdie, eves frum death, which can m9\n'more prevail over him, m already explined eewhene. For\n'sbocver caer Bimscif a the study of the Torah and lays\nIbaid af igs Baldo the tee oflfe-and whoever rebzeabie\nDodd ef the re af if, behald the tree af death overshadows\nJhem an takes Raid of hen. So Serppeare sept: \"IF thow re-\nLinect i the doy of advert, thy stremgt fe narrow ended\"\n(Proc. ety, 10), afving that whoever relates the stad\nOf the Torah othe day of adversty has strength (Kaoh\nKalt~ ibe svergth of Koti) i narrow indeed, v9 wit, the\nstrength of Kl! thar extimzaly follows oe the right ofthe\n'man that walls the ways of the Torah, and forms hs ex\nstant gard s0 thatthe evil power is prevented from ap\n[preaching hie snd powerkse to accuse ham. But of hrm\n'Sess tum sine fromm the ways of the Torah and reues ba\nbold of i ts id= \"mare eee isthe serength of Kall\",\n1 the evil power, represented by the left, obesins dom\n'wana over that man aed thrusts aide that Kaif, 30\nthat he has no room to move. According to anether inte\npretation, the term \"per\" (nar) Tere \"adher-\n'Sey :foe wher mam halds fart the ways of the Tera he\n\n[Holy One, bleed be He, as we read \"And the Lord loved\n'ioe (ur Samm 2st 24): but whes san tema ide frm the\nwas ofthe Torah then zar Aukekoh tht ix the strength of\nKoll becomes his ener, and makes the evil one obras\n\n'world te come. For the el one, who isthe same athe crt\ntempter, domintes the world from many sides. and exercars\nrez! power there, be w indeed Ge very seme ghey\nserpent through whom Adam fll into sin and who exten\nsank to draw hum unto themaches until be drive cot\ntheir soul Now his power is ver the bod. and shen be\nsaben that power over the foe. the wal departs bec\nthe body has become deed. Ts obtain that damiaioe over\nthe body, however, the eel one mist receive author=atan.\nForhes, amr evil powers come farth from his side 2\ndorninate the work. Accoeding t mur teacher, al the aire\ntthe world come under thar rule, as be kas subordinses\ntad manners whe iterire atthe aces of the world\nHence be i called the \"itt end\". For, a already explaeed,\ntheresa right end and sleft end; and the left cd denial\n'withthe \"end ofall Sei I ia called \"the end of all leah\",\nbut so \"the end of all spit\". Each js an \"end\" in the\nmatical sense. but one preside: over Seah, the other over\nsport, the ltr being the ner one, the firmer the cuter one\noe being righ, the other left, one being holy, the other de-\n'ed, as already capineed chewhere. Now observe a Geep 30d\n'only mystery of fat, the symbian of the mule princple\nand the female principle of the universe. Tn the former ace\nCormprecd all hineeses and abet of ira. ant all le all\n\n'nestes—all these are generat from that side, vehich is called\nthe South Contrariwie, from the side af the North there\n\n'asve 2 variety of grade entering dewrowards the work\nbelow, This isthe segice of the dross of gal ich comes\nrue the side of impurity and loathsomencw and which forms,\n'link beteres the uppe aed nether gues, and there athe\nline where the male and female pemaples jp, forming\ne\n\n© THE ZOHAR fesse\n'gether the sider on the serpent, and symbslsed by Azzael\n[Now from thence there spread mary grades which domunate\nthe world, al of them preseoting sides of deflemeat and\nacting 2 chictsine and prelocte he mond. Observe that\nsu, when he emergedinto the world, was ed all ove ikea\nom, and was hairy after the patter of 2 goat (ati) and from\nsuch 3 being came forth chiftars and prefect, fly arbed.\n'who dommnste the wurid Tine bax already been explained\nhewhere. Observe nw the verse previously Ged: \"Happy\narethey that keep justice\", to wit, they who heep the faith of\nthe Holy One. blesed be He. since God is justice. so that a\n'man should be on his guard sot t tura aside butt keep to\nthe way of justice, 2s Ga is justice andall His way' ae justice.\n\"The verse proceeds: \"that exerive charity (ordeal at all\ntimes. 'The wurde \"at all times\" cannot be faker quite\nIrteraly, but mer to those who endexvor fallow the wars\n'of the Torah and dispense chanty a those who ae in seed of\nit. For when chanty i prem tothe poor, ts ec is fe both\n'oo high end bere below For that carty sceads ue hgh and\nreaches 1» the region of Jacob, who i the supersal chariot,\nand causes Mlesngs to fow ward that region from the very\nsatan of fontaine atl from that charity heen esi\ntoflow wp abundance to all the lower beings and wo all chariots\nand bone Al these sr blewed and increase in amnation,\n2b befitting. fur they all are comprehended within the tern\n\"ime (rh) 'Thi, then, i the eeaning ofthe words \"that\ndo charity in the whole of time\" Observe that as ng a\nTrach were the Holy Land they drew the blessings from\n'on high to below, but ster they went fort from the Hoty\nLand they came under a strange power and blessings were\n'withheld from the ved. Jacob was at int under sacred\njurisiction, bat when he departed from the land he estered\ninte = rerange juridicnon. And before he come under a\nStrange jarsdiction the Holy One, hlessed be He, appear\n'onm hur ipa dream, and he saw wonderfl thing, and holy\nangels accompanied him until best down by the wel and\n'hen he at bythe well the eters thereof race toward ny,\n25 a portent tha he would there meet his wife. and the same\nthing happened to Meees. The inward sigsficance of the\n\n13153] vavere ot\n'matter i that the wel only roe when i sae fit, to\nfrees nce\n\nAxe Jacon went ow sus youanrr. ano came ro.\n{THE LAND OF THE CHILDNEN OF THE Fatt (Gon. XXIK\n1). R Abbe ssid: Since Laban dwelt\n\ntohimiclf\"Iwaah testerintocsmmuniun with the Shcknah,\n'or i other words T desire to marry. Now, when the servant\n'eas near © take 2 fe for miy father, be found ell of water\n'Sheongh whic be mex my father's destined wile Bat, bel,\n{in this pce I have found nether spring, nar well, nor any\neter at all\" Straightway he proceeded further, nd came to\n\"the land of the chldren of the East\", where he found a well,\na already said, and where De encountered his wife Suid\n[R. Eleazse- 'That place war asuredly Haran, bet the well\n'sas in an outlying field, and tha is why it says that \"Rachel\nccm and tad her fther™ (Ibid. 12)\". Fleas futher oe\n\n'marked: 'Since Jaceb had to find his wife by the wel, why\n'id he nor meet there Leah, who was to be the mather of x\n'many tribes ? The answer i that it was nat the will of God\n\nly, and in far be\n\nteauty of Rachels that he should exablesh bit principal\nabode with her. [1536] How did Jacob know thar she was\nRachel ? We must suppose thatthe shepherds tld him, ast\n'writen, \"and, bed, Rachel bis daughter ume withthe\nshecp\" (id. 0)\n\nAxp ue sa1D= {WILL senve Thee seven veaas Fon\nacuee ray vouxces ostomren, Why should Jacob\nhave mentioned sco geary rather than ten motths of one\nseat? Forone thing Jaco didnot want people tomy that he\n\ne ae zona® sab\nJasted after RacheTs beauty. Also he new thatthe wisdom of\nthe moon require 2 septeanate; sed all the seven supernal\nyears howrsed over Jans before he sated Rachel a that\n[Ge seseision wath her byuld accamplish ts true purpose\nFor Jacob, before his marriag:. ft made bin own all those\nearn so that when at last he came to her he should be a\n'were the heaven to her exch. Hence it sayo: Any THEE\nSEEMED UNTO MIM MET A FEW DAYS. The inner mean\ning of the word shadin (few, lit. united) i that all howe seven\n{years resembled im his eyes thowe superior pears that are\nfound topether a 28 to form a complete whale and an in-\nseparable unity. The verse continaes: FON THE LOvE HE\nBap row Hem, Uti, bis desire ty seprodace the supermal\nfuttern.R. Abba sid \"Jacob ausuredly served seven years\n'eder to jen himeelf to the Sabbatical Year' R. Elearar id=\n\"Observe that the Jubice Fear, wherever mented, sym\nbolises that which is undisclosed (to the human mind),\nheres the Sabbatical Year symbolises the dicined. So\n(Phen Jac had eerond the Sat erves pears sane went forth\nsnd said: 0 Jacob, it writen \"fee one word to the other\nworld\" (Ps. cr, 48). The one worid ithe upper world which\n'availed. the cateeory ofthe Jubsle Vear. From thence the\n'Sartng pout: for those which are wld snd undisclosed are\nfromm the category of the Jubilee Year.\" Hence they were\nhidden from Jacob, who thus misahesly thought that his\n'omn sceen year were from the Sabtatical ptonnate Tht\n'awardoess was hidden from him in onder that he should\nmate 2 beginning from the highest world, from the Jubilee\n'Gye which ts undiclosed. And afer the years symDUQE of\nthe Jobile cyte, which t undicloed, had passed, he served\nthe years of the Sabbatical septennate which are dicloed,\n'He wa thes crowoed with the two works and laid bold of\nboth of them\n\n'Observe that Leah bore six sons and one daughter. That\nswan the order of things, since sn world diestnne were\nSsutoned ahove her, and so the as sons and one daugheer\nformed 2 syrabol of the grades. Rachel bate two righteous\n'ones. and this wae alo i ere. since the Scbbatica! pen\nfate fe pond perpetually Fetweeen two Righicous Ces 8 ¢\n\n1538] avers 2\nis writen: \"The righteous ones shall inherit the and\"\n(Px xsrvi, 29), one Righteous One on high zed one below.\nFrom the arn high there is Snring out of oppor water,\n'and from the one blow there m 2 eiprocal weling ep af\n'eater fom the fra principe toward the mae peopl n\n2 pefecteotary. Tare are thas a Righteous One ont se\nfinda Rightenzs One on that side snd the male principle\n'hoe se etted boone two female pips 2 he fre\n[pascipie bel i atuated teteeen two. Rigtcous Onc.\nHence Joneph and Renan represent the fro Righicoos\n'Ones. Joneph merited to he the (smbel of the) Righteous\n'Oncon hgh rte of his Rang kep uncer guard thes\nthe holy covenant Berjane a the Righteoas One hem,\n'that the Sebbatial septennste was crowned betvece\nRighter One 0 wt, Jeph the Figen nd Dejan\n\n'geo.\n'tay be asked, was Benji indeed « ghtous nan?\n'Yes he wan that he never ioe ranmgrene im rear\ntthe ign o the ly covenant. Fis tae, bowever that he\n'Sssncve eapeed ts tempat ie that of Jnepl Iso,\n'why ws be called righteous? The reason i tha daring the\n(Sho ume of Joab': mourning forthe loss of Fseph be\n'bsioed from conjugal ttenourse But may be at,\n'when Josh was carred of, was not Benjamins mere cid ?\n'Was, then, the pat of myn tht be abtased fam ca\n_jugaligterourse The ammer tat be abstained fom coe\nopal interonure cren aftr he veae married. ut again We\n'may ak, how is this wy be squared with the waditen that\neben he came downs Eeypt, hed bm whether be\nfad wife and chile, and be answered, \"Yes and heya\nll named in nemary af my brather, tow, Hel and Becher,\ndnd Aue, Gera ana Naaman, et (Gene xn, 21). Hom,\nthen. cant besa that he abn frm conjugal eiatons >\n\"The truth, however, is that Benjamin had wo cidren at that\ntine ut be had begsten them aveady eben the beetrem\n'rem (nally) Egypt Benjani, hea, asuredly olnered\nCompal aainence all the tme his father soured for\nFore ming: \"ebay tether Joseph costitned the\nfy Sather, Ut sen being the\n\not 'He zoman tt bsshasee\n'end ofthe holity trunk. Now that he tse ¥ have to guaed\n{54a he place of my brothce\". One may sill object that at\nthetime wher Joseph nas font Besjamin hal not yet proved\nIireself ightenus, and he di not fact, dso until the ime\nwhen be withstood temptation. Due the truth is that Jeeab\nnew that Joseph would guard tht place, and the others ob\n'ined that knowledge fom Jacob twas for that reason that\nthe prolonged his stay with Laban until his body, as it were,\n'wav made complete, the complet beng eamtituted y the\nsign ofthe holy covenant. Hence ts written: \"And it came\n{to pas when Rachel had borne Joseph, et.\" Uli. x4, 25),\nJaca having said to Laban in so many words, \"Now tbat my\nbody has been made ccmplete Im desirous of gong.\" Ih\n'this way Benjumin knew that his brother was righteous, and\nhe wod in his footsteps: And after Joseph had been found he\nteturned home, had conugal intercourse, and begat chikren.\nGod thus declared him righteous here below and Joseph\n\nan Les as sone and auhter: andthe fist seven ear\n'tere thus seid rom Jas a they represent she Jee\npce he eceen evga ete\nsean whichaecf the daloned ei, acon reserved\nthe Jaber cle which belongs othe undacesed rai 8\nSerpnure say=\"And Jct served seven year for Rachel\",\n(epee i Senta pln asap\nserved for Rachel seven year of the sera de, snd he\nthe lat bl of beth ware: From here we nr tat ny\n{trough the dacton an sm reach the unnclne\n\n'sled, how can the fintsren year correspond tothe jblee\npc sein that sn reg tothe late tien, \"seven\nSts sever ye (Lan nee Shand here tare reso rem\nTimes the awe stat the seve Himes at represented\ntheacren days of five with which Joc chro is\n'mavage with Leah. The number wo thee ade complete,\nSine eh diy nr\n\nof thy righteous ordinances\" (Pe care, 164), and the seven\nyears were thas to he multpted by the seven days. Dut it\n\nssa) vaveee\ntry be ait sould har ft ceed the Saban\nseptennateand attached himsel tothe grade ofthe Sabbatical\near. The antwer i that ince ia intention he did verve them,\n\nAbba then came upto. Hezra and kissed him saying:\n'Wessel be the Mercal One fr the exposition of verse.\n\ning such 2 peisilege is writ: \"The Lovd na\nleased forbs ihteousoes she, to make the Toh west\nfd glorious\" (ds, 31)\" Re Eleusar aud forthe\" What\nas been sid about Leah having borne six sons and one\nAaughter and Rachel having bore two tne is asuredly coe=\nfect= at bow do the some ofthe comestines Bt info the\n'Shem # They consutue, i ere, the four joint the 50-\nCaled hiner pars alluded onthe statement \"and all thie\nKinder pars were iar (1 Kings vi, 25) Far the right\nst cont three fins. the middle ane of which i the\nIerest and projects backwards, being at were outs the\nody. \"Theresa simular jot inthe lee am aswell inthe\n'ght thigh and in the left thigh; and when the whole i\nrere al of them ok itd Fulenent of\nfhe Statement, all their hinder parts were iar Now all\nthe other jante ac inthe line of the body, but these proud\n'aside the arms and the thighs Correspondingly, be sons of\n{he handout they oe wth ie mu, Yr are\n'ot afte sane rank the sonsof Rackeland Leah and thas\nfms oubide. According to another expaation, these four\n'ee the oats by which all the others are move\" Re Abba\nFanarhc: So seul ity and than the whl is propesty\nonstrated\"\n\n'Axo rit Lomo saw vHar Lai was waren. R. Blea\ndae said \"If 6 writen: \"Who sets aright the foundation\nCagereth, Ki barren wornan) ofthe house, 2 joyful mother of\niildren. Hallelujah\" (Px cum, 9). \"The foundation of the\nFone\" is an allusion to Rachel, whereas by \"a joyful mother\nof children! is meant Leah According to another explana\nthon, the \"foundation of the howse\" is an allusion to the\n'Slbatical year, which constitutes the basi of thi werld: and\n\"1 joyful mother of children\" signifies the Jubilee year, on\n\n~ ite zouaK ut Deseeaseh\n'hich depend the joy and gladness ofall the worlds; and this\nterse comprehendsthem all n sacred syribofem, od hence\nthe conceding word, \"Hallelujah\". We can new andecneand\n'why it ays here thi \"Leah ws hated!\" Thieseesme wraie,\nin View ofthe Fact tht childgen of s hated woman ae af alow\n'ype heron all Leah's children Were of hagh pe: at che\ntruth i that the Jubilee is 2 veiled world nodang of wach\n{is4i] is disclosed a human intelligence: Beace Facob was\n'holly unaware of. Now the lower word is etelighie sd\n& the string poiot for the ascending grades. Just at the\nSupernal Windoen isa starting point of the whole, soi the\nlower world also a manifesution of Wisdom, and 2 xaring\npoint of the whole Ths weed, therore, = named \"Paau\"\n(ettak, being symbolic ofthe Sabbatical year, amd i ieeli=\nible, whereas the upper woeld, eyiholic of the Jubilee\nfamed He (h'—he, oe it) 28s wholly vee froe human,\n\n\"Hence there ie an inner significance i the\n'words \"and he ay with ber that (ha) night. lence, to, it\nwrmen: \"And the Levte shail ave he fim) (Sum\navi, 3), s08 to dew Besings fr everyone fom trae\nfrom the upper world. shack remains for ever seve. Job,\nAowever, bed ne mal wate Kiel to the wndiachoed,\nthat only 19 the dchosed, harmony with the recondite\nmeaning of the verse, \"and he abull clave 10 his wife™\n{Gan 35) Alun, foo the monde \"And the Lord that\nLesh wm bated\" we may Karn that 3 man = not saerally\ntempted hy hie mother, and that henge he may remarn lone\nsth his other ae any place whatever without any scruple.\n'Observe tht it was fer these of Jacob that the world be-\n'ame firmly etablahed. (For thosgh we have and caewhere\n{Got two forthe sake of Abraham. the truth i that wa\n{ha the sale af Jacob that Abraham was firmly entablnbed, ae\nit written: \"Thus sith the Lord, expceming the hevwe of\n'fecob who redeemed Abraham\" (Is xx, 22}) For at frst\n'Gad bait up weeks and desivyed them, and only when\n'Beab came dd the merle tte their fal form and wete mot\n[eain demolished ws heretofore. So Scripture xy. \"Bat ene\n'eo sith the Lord that creed thee, © Jeeeb, and Be that\nformed thee, O Iuael™ (I xtith, 1) Tere! i alo called\n\nssab-a5se] vavere \"\n'son ws Gad. a itis written: \"Trae i my so, my fst-\n'born, aso, \"Let my sm go that he may seve me\" (Ex. 1%,\n125-35). There Sabo the same allason i the verse= \"WRAE it\n'his mame, and what i his son's name, if thou knowest™\n(Prov. xx. 4)\"\n\nAmp se cattzp mis sawe Revsen (lt see. 4:06)\n'She dt nec give hima me specie name, eestor be wat 2\nfer group withthe other te, Snes and Lent The ame\n'Lew. ing akin'o the tern leyth pining) Range Wi, 30),\nsigns the perfect comnation of them into one scheme.\n. Judsh sad tht the same idea » implied oe the phrae=\n\"The excelency of dignity, and the cxoclkncy of powes\"™\n(Gen. 310, 3) which in endcred inthe Chaldsc paraphrase:\n\"Binkrght, poothoed, and kingdom\", Lingo benno\nto these of power (Gebaral). Hence the rane Reuben,\nplying \"sen\" (hen), simply. R Abhe said thar the fh of\nthat trad, as implied im the wane Reuben, was the goal\n'towards wach Leah sire. indicted 19 Ser uterance-\n\"Now tis ie will my heshand be jorned unto me. feces\nhave borne fame three os (Gen xin, 3) that hve\n(flood together 1 ome. Observe tore that the Heavenly\n\"Tarone consis cf our tree potrarcha to whom King Dad\nwas subseqoenth juined, waking togethers tetrad semble\nSf the Divine Tetrgratmmaton. Cormerpondingly we have\nReuten, Smena.end Lev to wh later onthere wasjained\nJudah, who raberted the kingshp. Hence the sgniicance\n'of the posse \"This tne wil T pease the Lard. Therefore\nthe called his mame Joush. And she bt of bessicg\", the\nreson being that now all he four supports of the Heavenly\n'Thscoe mere completed. (Why dishe sy \"this time wil\n'pra the Lord mn regard to this som and notin regard 29\nfy of the thers? The trath is that we lear fom here that\nples [ise = te Communal in ek he\n\nDiwtoe Name remains incompicte| Obecre tht wth the\nbirth of three sors the Hearealy 'Throne was not yet made\ncomplete until Judah was born; hence only then Lesh ss,\n'ts tame will I prac the Lord\", and not m regard to any\ncf the other sone; sad hence again he term cathe\" oma (and\n\na\" we z0uan 1 sseasst\nshe eft oft. sto) implying thatthe Hesveaiy Troe\nSod den fe om supports (his tere als indestesthat\n{into that pit there iy, ft how tha the word\npotable greirath mtn eigenb vadpereanin\nseth the ane charaeiic, these mee united wah the\nUther comsitating tpeher 8 unity sme of the wi\nicone ofthe word\n\n'Deere farther that ll the seve rb are the sega\nparts of the Commnty of lari this wold eve fall\nrngth tothe sera light, enveloped se Blxcknem and\ntesore the om prince ofthe Whole ts plage Ail the\nects os bon cere recall ee\nton the lower world was completed on the pattern of the\n'ier wordy theft of lucha and Zebu here wae\nFe ae pecsie mehesuraiab cad eames\nae wold Then aan the fours a te anda Swe\nAssad wah them, they being st wre, the Foe ns\n'har eere lie nth thm sea expinocs So Sonpare\n'Sys them. \"and thor der pore wee ward\" (fangs\nJas) mae they wee tenn of te handed\nJetty belonged wer Re oki nd We hare ated\nTeche te haver nad pantucnr eigen egy\nsf scpraion, ant writen and fem hence t wan pasted\"\n{Gon tt 13) Ifa wat about Jouph ad Bengaren* How\nSo you sy tat they belonged to the same nord asthe\nSense ty eid me in fr the upper wea ol\nsrk the lower wer bongs fr forthe wer world od\ntoto the upper wil ats, hey ae sepa From\nthe other, since as hen ln down that whaeses the\nloner werd pnuces loge the exter of praion =\nAbbe came up and hie han and snd. \"Thins eal\nite, sne in trac that rhe upper word bees pe\nSeedy aes osirenbeh pepety tdeag ee = Bees\nIe sled cotrially a» Elle AC ery moment he\nRighteous Orc bt ere and enter the lrg worl Hence\nhe bulk wp th pce, whe fs ot iabowe. Tha he\nSays preset the Inne wor gg0] ie wrens And\nit tame to sa ber sl (aha) was parting fo she\nshed\" (Gen tay, 18) Now the Kigcewn nei th ane\n\nassi] vaveye =\n'out ofthis lower world. When he enters ithe docs 23. sym-\n'bolted by Joveph the righteous; and when he leaves it be\n\nswul\" aides tothe Righteous Ove tat was departing. 0\n\n\"Sit, Benjmin. She called him Beno (aon of mi sorr=r),\n'thinking that what she bare belonged wo thc lower world the\n'world ef separ, thas leaving only cleven ss belong 9\nthe upper work. His ister. however, calle! him Benjamin\n(@oncof the right han) (hd), pling that he scene on\nigh to the upper work: for wien Joep disappeared Ben\n[Jum toot hs place. Ths did the Righteous One bath enter\nthe lower word and leave it. Hence Joep sod Benjamin\nandallite ocers comple the numberof neve, wt ormed\n'Duriy ater the superaal patiere\"\n\n'Tis rime wite [ rxatse rar Loxo..R. Simeon ad-\nduced here the verse: \"T will pease che Lard with my whole\nheat (dead). with the councl of the upright. and with the\ncongregation\" (Px. cat, 1). \"The intensified form lebab\n(Gere) i used here, he sid, Yo show thet David desired to\n[Prat the Lond with his whole being inclading both his good.\nprompter(seter 2a) ad his ev prompter (setters), of, in\n'ther ierms, the right side and the left side, the beat (ebad),\nbeing symbolic of South and Namth. Hy the phrase \"with the\n'courcl ofthe upright\" David implied the ether directions,\nmaking up the wx directions ofthe world, after the supernal\nppatiern= \"the congregation\" i« 2 reference 10 the realm of\nJudah, the term \"ala (congregation) being akin to the term\n\"edith (cestimomy) in the passage, \"and my estimony\n(cx-'edethi) that shall teach them\" (Ps. covut, 13), a8 weil\n1 to the vocable \"a (yet) im the pasmge, \"bur Judab yex\n(ad) lech with God, tc.\" (Hox mi, 1)-On the other hand,\n\n'the verse: \"I al praise thee with ony whole Beart (li),\n'uyeard Elohios will larg praise unto thee\" (Uhed cassvit, 1),\nDard addrened himself to one single realm, designased\nElobim', singing praites tothe grade assocated with the ight\n\nTae ete Maat Kine\n\n109 'ae zouan tt Lessb-aste\nside: Observe that Judsh embraced all sides, having taken\nhld of the Seuth as wells of the East; himwelf sing from\n'he left side, with his bepinning in the North he took Bold of\n'the South, since his turuings Were tthe right, and attached\n'himmelf to the body. Heace Leah's words: \"This time Iwill\n(pra the Loré.\" The wards, \"And she stood sill motto hear\n{sor more' imply that there was aow a frm standing, shat.\n'wasnow in order, since the Heavenly Those was ow (with\nthe birth of Judah) made complete\"\n\nR. Simeon was once walking inthe country when be met\nAbba and K Hiya and R_Jase- When he ate thern he sid\n\"We aught to have hete some new expositions of the Torah.\"\n'Sothe three of them st down for atime. When he wae sboxt\nto, cach one them in turn discaursed on a Scripuual test.\nAbba took the verse: And the Lard sand wato Abram, afer\nthat Lot had porated from him: Lift up moe thane eye, ele.\n(Gen. sant 1g) \"Did Abraham then', he asked, \"inherit only\n20 mach of and a waa within is ange of vinon and no more\n\nrere ther, four or, at most, ive parang ? This would\ncontzadict the nent verseauying® \"or all the lind which thou\n'eet to thee Twill give (TBu 13) Bat the tt i that in\n(eneying the four direcioas of the world he arw the whole\nland, 'ince the four ditections embrace the whole world.\nFurthermore, God mised him high above the Land of larael\n[sta] and made him see how it bound up with the four\n'cardinal powet= Abram thus looked over the whole of the\nTand.[nasiniar way, whoever sees R-Simena sees the whole\n'world, sees the delight of the upper world and the lower\n'moeld\" R. Higa fallowed with the text\" \"The land whereon\nthou best, to thee will I pve if, anda thy weed\" (Gen xxv,\n13) Did God, then', he asked, 'promise him no more than,\n'at spot, 4 mece four a five cubits? The trth, however, i=\nthat God oc that mumene folie up the while ofthe hd of\nIsrael within those four cubs, 46 that that spat comprise\nthe whole lind Now, ifthe whole ind can beso conceatrated,\nhow mich mere truly may it be wad that R. Simeon, who i=\nthe Light of the weld, of eqail worth with the whole\nworld\" R. Jose then took the pasiage: \"This time will T\nrae the Lord\" Wasitnotheasked, 'equally incumbent on\n\n5-568] wave 101\nter to prase God forthe birth of her eher sons? But the\ntruth tat Judah in vireo being the fourth soa, was the\n'ompletion ofthe Hewvenly 'Tirone:Jodahslne thas the\nfmnoeay of the Heavealy Throne nl te es uct sup\npor. For this very remon, moreover mae be called cs\n(uri nnd ch coin th Dne Na wih\neter Dat (Fr), potting tothe our\nforts the Heavenly Throne. With hw much preter ore\n'ats bead of Simeon, wholes the whole workt\nike lio the Torah and wo bnathe eh o y\n\nAnD REvaRN WeeT IN THE DATS OF WHEAT HAR-\nVEST, ANo FOUND MANDEAEES IN Tar FIELD. R Las\n\\kacouraed on the vese= Hee mene ety ork O Lend?\nTed Aas thaw made them alls the earth fal of thy\n'reature (Px cv, 24). \"Who\", he sai can count the works\naf the Almighty, inatmuch 2s there are bests upon hosts, and\nego wen pions of ins cach dieing hehe,\n\n1 Fes just asthe oe hammer-blow\nceaeseplel we) os ees coos Goaeagrocs\nSing stmaeanenaly manifold opecie and howt ech dill\nJing from the athe, without number. The world was brought\n{ato being by» word and = beach together, asi i written:\n\"By the word of the Lord were the heavens mad, and al\nthe hor of them by the brea of fs moth (Pe at, 8)\nOne is ionperative without the other, but fom thei com\nbined sctim there came into being hosts upon hast and\nExione up gions. and al simutanceesly. Now when Goat\n'wat about to create the world, He produced a scret spark\nfeo which there se a radistel all the lights which are\nclosed. Firs chee spread from i thowe fights which con-\n'atu the upper works. Then # continued i rut. and\nthe Artfcer made it into alight without teghtbes, ad ths\nle made the lower world. Andby resco ts being light,\n'bot mithowr illumination. if els self attracted tomar:\n508} the upper werkd. Now iti that light wathout ha\nrrinatica which through is atachment 9 the upper workd\ntought int being all thse legions and hosts of existences,\n\ntex 'THE 20mAK OF festbasze\nall the muititadinous species of which tis writen, \"How\n'manifold ar thy work, ete.\" And whatever is on earth his\n'its counterpart on high, there being no object, hawever small\ntetthe world bur what is subordinate tim counterpart above\nwhich has charge over it and so whenever the thing below\nbestir tel, there is asimultancouy stimulation of as counter-\npattabove the tworealms form one nereonnested whole.\n\"Pais may be illustrated from the verse: GV ME, L PRAY\nTHRE, OF TRY SON'S MANDRARES, It was not the man-\n\ntribes. For Rachel at frst held fast to Jauls and Sd noe Tet\nhhim go to Leah, as itis wenten: \"Is it small matter that\ntho hast wakes away my husband But afterwards Rachel\nfed: \"Therfoce he shall lie with thee to-night for shy mn\"\nrmundrakes.\" Thus the mandrikes were responsible for the\nBich of Issachar, through whom the frarance ofthe arab\nascended to the presmce of the Akmigh®. im harmony with\nthe words: \"The mandrakes give forth fragrance\" (S.S. v1,\n\n'and thes itis further weiten: Avs WE LAY WITH ITER\n'Tair (ia) xtoMr, where the term hn (he) pointe sectrelly\ntolls ofthe supernal world, which already explained\nhidden absolutely, Fer the Torah cate forth fromthe upper\nsword, which m everywhere porated t9 bythe worabic (He)\nIndicating areal undisciowes Now Uosachar took hold of the\n'Torah, which is called the tee of life, meaning hfe of the\n'upper woeld, which iscalled iu(he) and nat atta (hou). 1s\n'ar that i was not the mandrakes that opened Rachel's\n'womb, seing that it = writen \"and Gol hearkened to het,\nand opened her woe\" God, and no ather. For although\nthe mandrates ae enfowed wih a certain power above, yet\nthat pomer canoe ncn the Birth of cildcemioseonec\naz chidren depend on fate mazzal) and nothing ese, How\n'er the mandrabes alo area belp to [157a] women who are\n'Sow in culd-hearing but not harten, the later being under\nthe snBience of mama\"\n\nAnp Leas west ovr ro seer atta, ann sai: Toe\n\n3578) VAYRRE 193\nMUST COME 1% UNTO aE, ETC. This langage appears 90\nthe surface to be imme, but rally t= proof of Lea's\nmodesty that she ssid mthing in the presence of her sister,\nI wen out sitet Jnl ed here Hg oe oe\nthat, though fe propery belonged to Rachel, yet Taare\nSURELY HIRED Tater, and have obtained permasivn ror\nRactel; and inorder that he mgt not tesrne conse\n\nthe sgt of Rachel. she spoke to hime outhde and tet i the\nIhouse:Morener, ane dor of Lesh tent fied on the rad,\nand she brougit hirn in by that door before he could enter\nitt he tent of Rachel that she een no ey ayn\ninthe presence of Kash which would hav bec tmemodent\nShe further rece that should Jas ance enter Faces\ntent it would st be Fight for ber to wae hi lean it abe\nereire iterepted im outa. Leah went to all is\ntrouble hecaose the Holy Spit red within er, sad she\nKnew that all hone bly tribes would nue from hers and she\nthus haened the hour of unm ip er loving devetion 9\n'God, and under the same inapistion she called them by\n\npereaning to the Torah, God periorms for us miracs, and\n'Dow hat we ave sling mad before in ews sccupy oerclees\nfn the Torah and so Gol will joan ux' Riya them opened\nithe ere th fi mth oi orth ay of tt\nsmunth a een, ye shall eat wnleacened bread (ES. 3\nCStorned en nes aed expe \"read\n'of afftetion\" (Deat- x13] an expression on which the can\n'panions have examented 2: follows. When Tsrael were i\n[Egyptuhey were under analien power; and when God desired\n'u beng them seat unio Himself, He asigned them the\nregion of the bread uf \"ow (alco), the ter 'oni aksting\n'ales of the realine \"wn (poor), and thas penning t» Ki\n'David, sho sai of hinuelf: \"for Lam poor (oxi) nd needy\"\n(Px. cesn, 1) Now this bread of action is called marzo\n{unlemened bread). symbole of the female principle, which\n'without the male principle i so t speak, in poverty, Ths\n{smal ere firstbroughe nea the pra symbolised by mazeah.\n\ney rie'wousea Psre-ases\nut afterwards Gad caused them to enter ether grades, wat\n'he male prineiple joined the ferule principle and somazzah\nreceive the ahition of the ter ows, aprotic of the male\nPrinciple, and became converted into mizeeh (command,\n\n'Whilst they were going along they heard 2 voice saying:\n\"Ye tent dwellers who take » crooked path. nurn tothe high\nround and do ot descend by the path leading downwards.\n\nRi, Joue anid: \"Thir prover that God i guarding oor way\"\n\nTThey then took the mouetain yath and ascended a hill that\nsserituated hetween hugerocks, saving theses Since\nGod desires us to take this oad, we are sureto see something\naf note, of experince sme miracle\" They went of a6 sat\ndown by a cleft a the soth, and were amazed to see man\n'uddenly emerge from i. \"Who 3 thou ssid. Jose. \"T\nbelong t the denizens of drgn' he anmwered. \"Are there\n'man Feng there > they ake. \"Vex\" be answered, 'and\n'hey swan reap. Some of them areas strange appearance,\nAtlee frum my ars: au he reason Lacended a ou is 19\nIason ferme the tame tthe earth wherein ve dell\" \"The\ncath' WC Jose eeied, called ere, namely, the ez (Mand)\nOf if, of which itor eriten: \"At fer the ear errs), oto\n'ometh bread\" Unb xxvii. 5). ingly that anlyoat of this\n'arth cometh brea, but sot ovt of snp other, ora ie does\n'come, it» ot bead of any of the seven kinds\" The man\nthereupon cetsremd to be place, lensing therm aetniched.\n'They sad: Aseurely, Ga miahesto recall something to oar\ninde through ths incident\" K. Higa then sid \"Acsuredly\nsec Now in mpardto the vere you have just ted, I remember\nthat my grandisther posted ut mean everllen dea im\n'nection withthe unleavened fiead, namely, that God Bist\nsave Israel that bread from the lnd f life and afterwards He\nfrre them bread from heaven: and 9a we have affirmed He\nforcher said that s [1578] man born into this world ows\n'nothing until he tases bread, and only then is there an\nseakening in him of intethgence and pow of iseernment.\nInthe same way, when Isac left Exype they were deverd of\n\nagghasa] vaveae\n'Minow ul God mc thm tt bea of hat arth\n'aledzrez. of which i says: \"As forthe earth eres), bread\n'cometh of i\" \"Then Tarsl began to brow and to recgrioe\nGol God, however, desred that they should know abo of\nthat place hich isthe fitting counterpart of this earth, but\n'they were nut able to do so unt they tasted bred from that\nplace, £0 wis, Heaven, as it sys: \"Twill cause to rain bread\nfrom heaven for you\" (Ex. x0, 4) It wax only then that they\ntaped ts inowledge anda vision of that real\" R Josecarne\nupto R. Higa and kased him, saying: \"Anuredly this wat\nthe refccton of which God desired to remind ws. We arm,\nthen, that the prelisinary to Israel's knowledge was bread *\n\"They then arose an proceeded on ther way. Whilst alg\nthey noticed two Damascene plums, a male and a fenale,\n'which led B. Jone to remark: \"There is no apecica which is\n(ux divided into male and ferule. Further, whatever ing\n'exists on dryland has ts counterpart in the wea\n\nR Jose dscoursedon the verte\" AND JACOR CAME FROM\ndue Ficum ix tHe svewine, axe Lean win? oUF To\ntert wist.\"According to tadition,\" he said, \"she knew of\nthis coming trough the heaving of ana and ence Serpeure\nsays: \"Teschar isan ns tarpeconed™ (Gen. tix. 14) where\n{he word germ (lagecboncd) can al be tod garam (he\ncaused), sigoifying that the as was a cuse of his beth. Leah\nSadia benef asuredly know that sould Jasob once eter\nRachel's tem I shall ox be ale 0 get him ou again | wil\ntherefore amit him bee a tht he muy enter my tent. FOR\nLave sUnELY WIRED THEE WITH StY SON'S WAN-\nmakes. Ste mentuned the mandrakes to Jacob, because\nshe thought this would peedispose Kim in her favour, on\n-ecount of thr ficay for cildbireh Jaco, however, toew\n'hat st id rot depend on the mandates but on heaven. By\nthe words \"for 1 have surely hired thee\". Leah may have\nreferred to the Tora, which Jacob embodiod. Or she my\nave mcane erally his oe self, an toch aso my [4980] \"T\nhhave hired thce so that T may bear thy very image\" From\nthere we learn that whoever sudies digest che Torah in-\nAeris the world 1 come and the inheritance of Jacob. Fee she\n'name Lasachir may be divided into the two wots yesh aber\n\n106 THe 20HAK 1 she\n(there tsa reward), found inthe verse: \"there 3 reward to\nthy work\" (Jer au, 16), and again: \"There ie (yest) an\ninheritance for thine that love me, and T wil fl their tea\nsures\" (Proy. yt, 24}\n\nBecause 1 wAVE wouNE wise six soms. RL Hitkish\n'tid: \"The six sons prefgured the upward and downward\nnd the four derctione of space, andthe purpore of prone\ning the word ehad (in reiting the Shera) iso xceaicn Gol 29\nKing on high and below and in the four dzections of the\n'orl, and so truly one.\" R Hekiah further said\" ditine-\ntion is to be drawn between \"mountains of separation\"\n(8.8.1, 17) acd \"mountains of spies\" (Ih. et, 1g. The\nlatter are typified by the sie sons of Leab, who included within\n'themselves the other sin sens, thus constituting al the twelve,\n'with Leah presiding, as ie were, over them. sn fullment af\nthe pareage' \"he mather of the children i jonfl. Praise ye\nthe Lord™ (Px Cxll, g). I is therefore writen \"thou shalt\n'oot take the dam wich the young\" (Deut. xt, 6), for the\nreason that she represents the undiloved war and hence\n\"thou shalt in any wise let the dam go, bat the young thou\nayes take unio thyself\" (Uhid. 7), inasmach as she symbo-\nlines the world shat ss absolutely concealed, while \"the young\nthou mayest tabe unt thyse™ jo harmony with the verse\n\"Por ask now ofthe days pas, et, and from the one ead of\nheaven unto the other\" (Ibid. wv. 23). Now, all these are\n'alle! \"mountans of spree\" wheres all which underseath\nie called \"the mountaine off separation\", io alton ty the\n: \"and from thence it was parted and became four\ntea (Gen. 1, 10} R Jesse sid: The sans of the fund\nthe four joints which were necessary for\nibe peeling ofthe wide Wier aed we\n'that reason that these jotns project outwards, despite the fact\nthat they are allonganic juts ofthe body, which otherwise is\nperfectly straight; and thus all the tribes ascend ae a testi-\nImoay of high: as Scrptere says: \"Whither the tribes went\nup, ever the tribes ofthe Lord, as atestmaey unto Israel, to\ngive thamks unto the name of the Lord\" (Pa. exit, 4)\"\nI. Bleazar further ited the verse:\n\n1584] varere 'oy\nJosern, ere. \"With the bie of Joseph, Jacob sae that the\nadversary af Esa had appeared, and hetherefore made ready\neave, ait were, fit\n\nin whom the Hoy ends,\nfied so he mented in particelar to be called righteous. So\n'when Jaco saw thatthe Bod was mide complete, his body\nconceived the deste to depart. the completion ofthe bod\nkeing the sign of the covenant. Bt forall that was Benji\n'who completed the number othe twelve tribes. Why, then,\nmay be aiked, did Jaco, knowing tha the number of the\n'wa not yet fall, not wat forthe rth of Benjamin\n'compicte the numer? The easom is that Jacob was guided\nbya further consideration. \"Iti cleat', he sid \"hat of the\nof the trikes ill be completed here, then divine\n\n'sil ea upon them in the apeupriste manner:\n{ht in this land i sx desirable that they should attain per-\n'eetion, but oaly inthe Holy Land.\" 'The proof shat all the\n'velve nbes teeter efcc the Fall ceaisation of the lower\nsrevldin to be seem inthe fact that romedincly Benjamin at\n'born Rachel died, and this lover world fll inro Re proper\nplace, nd attained through chem perfect realisation. Hence\nBenjamin had tobe born in the Halt Tand and mtlsewhere\n'So Seripture nays \"And a foresee ennefern Paden,\n'Rachel died nto mein the land of Canaan\" (Gen scsi. 7)\n[Rachel thue died there, and her place was Sled y this lower\n'world, which assumed its righful place ina complced House\nDut as log a» Rachel wa alle the lower word eau ue be\nmade perecied shraugh them. Hit is andes wb Leah did met\n<Geeattheseme tne, the answer i thatthe House was a the\nower world, and from it all wre to be brought to full f=\n'easton, but i vas nots the upper world. 'This was the\nreason that Leah dil not die at that time. Moreover al that\nConcerned Leah is kept under veil as se typed the uppet\n'world whichis veied and undiscloned. and this is another\n'eason why Lea's death is et divulged ike that of Rachet\neis i accordance. ton, with this difference between the\nLepper andthe lower words that Leah waa buricd away from:\n'Saheim the cave of Machpelah; whereas Rachel wae buried\n\n18 THE Z0HAs fastonas8é\n'by the open road. Hence it is that all blessings are from ro\n'worlds the dscloed and the undisclosed, though the whole\n'originates from the upper world; [1585] and when we offer\n'Nessings tw Gad see invariably aexciate Mm with the tae\nworlds in such words as: \"Blessed be the Lard, the God of\nara, from one world even unto the other workd™ (PS xt\n448). Wis for this reason thar the upper worbl is named Ha\n'Hep, whereas the lower world is ratned Ast (Flow)\n'caus itisbleaed from the upper werldthroughthe Rogizcous\n'One. Thus Scripture says: \"Hlessed be the Lord out of Zaom,\nwho dweleth in Jerusalem, ee.\" (Ps. cxxxs, 22)= asurediy\nits ot of Zio that He is Blessed. Observe that we salary\nfind the divine Name repeated twice in: \"The Lord, the\nLord. meriul and gracious (Ex. xx1¥, 6) alluding tthe\ntea worlds the hidden and the revnlod sand ths explain the\ntonal pause between the two. Tt forall that, the ame word\nand the other form together an absslute wns\"\n\nAND 17 CAME To TASS, WHEN RACHEL HAD posse\nJosers, exc. R Judah sid: \"Jacob, a0 a sraiphtforward\n'mun, did not wish fo have save bythe permianoa of Laban.\njm the end. its trac. he did depart without aking Lab's\n'permanton, but this was because he feared thet Laban would\n'at ict him ga. and in consequence the lat of the twelve\ntribes would be ho in am shen land. Hence, when he swe\nthet the time Ha cone for Benj te borne fled, a\nis wnnen: So ME FLED wiTH ALL THAT HE MAD, For\n'2s soon as Renji was burn. the Shekinah atached henef\n'the company of the tes and made her home with them.\n'Aad Jacob through his knowiedge of the mystic syrabien,\n'ezs-prare that = sana 3 the twelve rbes show be complete\nthe Sickinah would make them her adornment and attach\nIhersif to them, and thet Bache! would die and the Shelonah\n'would take posenion of the Howe. Our tradition tells ws\n'thatthe lower world was maigned 1 Jacob onthe mame way a8\nit was later to Moves, but this ould noe be secomphshed\nlot there were the ful elve tribes the Howse to whom\nthe Shehinah cauld attack herself I: wasthenthat Rachel was\nremand, and the Shekirah touk up her abode inthe Howse\n\n+58) varere 109\n'wih ll the ies, and became the foundation of the lowe,\n'Ammaediy, \"He cts in ber pla the foundation of the Howse\"\n(Ps cam, 9). Jacob thes sid: \"The ime a now asved for\n'he mnber af the tcl tbe te be empened, ve Ce\n'upper world will be de to dexend into the House o bce\n'stashed to them, and this poor woman (Racial) wall be\n'thrust out to make rm for. Should she ic hee, T shall\n'eer beable t ge sway. Moceover os trot the land\n'Where Sting that the Heme should i made\nHence Axo 17 Case To Pass, ere,' R Simeon, on eat-\njing all thn expesitinn. sid: \"Ausurediy all R Judi' expo\n'Shows are excelente but this excels them all Jacob soght\nindeed have departed at once, but be delayed until Rache!\nswat pregunt woh \"Then be Bed witht sting\n[ermine ant o ger thre any nore al that a\n'Soon with ll the es maghtbe eced i the Sting place\nTR Abba said: \"We teal of Moses tht \"he went and\nseroma to Jethro hs father inlaw, ete\" (Ex fy, 18). Now\n'Mona, who was the shepherd of Jethro' ck and ved with\ni a Jacob with Laon, when he wise to go auay Set\nbulged hs permisaon, wh. then bd ot Jan. beng =\nepee amen, ce pecninees ome Laten bok hering\niw? The rth ys tation teas un that Jaco fered\nlest Latan might employ all saree of denice to make hm\nremain with him longer, shea dove at Bt Moca how\n(rer Ed eohang of ic kind to fear frm Jethem. Laan wot\n{Papas andi alles dealin with Jasob wed mapa ara\nBa jacob de rot win to remain there ans loge, nce God\nfad snd to him \"Return unto the lf thy fathers. ee\"\n(Gea, 3} Jao than Sac wah ay and eanagrest\n{he command of is Maer\"\n\n1K. Abbe farther dncouried on the recs: For the Leder:\nthe me of Revah, srs meth ng (P= ak 3)\n\"Ps vere he and\" properly considera wil be found\nto coatain 3 deep mystical allusion. And, inde, all the\nsegs and femme wir by the sons of Kerah were aeciet\nsongs and hymins sung ancw: and all the songs and hymns\ntung by David and bs ances comin dep alesis of\n(rick. Now God has made the lower wold afte the paern\n\n140 WE ZomAR 12 [ss8b-1590\nof the upper world, and all the arrangements lad down\nbby David and Solomon and by all the true prophets were\n[sya] afer the superal pattern. Observe that in the same\n'manner ae there are watches of the ight on earth soare there\nInbraven relive of angela who sty praises o their Master and\nfntone hymns continually; they all stand ranged in rows,\nacing each ther, and preducine une harmony of song and\n\n\"Thus the companions have interpreted the phrase\n\"upon Alameth. A sone\". 'The erm \"Alemath™, secanding\nto ther, bas meaning similar to its homonym i the verse>\nThere are theescore sheen, an fouracre conculines. nd\nmaidens (alawoth) without numer\" (S. 8. vi, 8) whist the\nhea \"without number\" finds its echo ia the passage: \"Is\nthere any number im his armes?\" (Joo axe, 3) Hence\nYauidens witht muuber\" all mandiog ia news pea rows,\nfacing ach other, to sing hymns and praises to ther Masser.\n\"These are called \"the maidens of song\" because there are\n'ther maidens who do not chant hysens ike these. There are\nthree orders (of unger) arrayed oo each ose ofthe four sides\nsf the world, and cach ander again s subdivided into three\nsubondess. The fst erder an the East cantzns thus three\nCordes each with three sub-orders, amounting atepether 10\nfine. exch of whch cumnpeacs thousands and tere of thou\n'ands of angels. All these nine orders are guided by a signal\nof emgraved afters to which they loo wp. The\nSame procedure followed by the fox of the orders, all of\n'whom ae similaly guided by engraved eters. Furthermore,\nthey ate arrayed in series of ranks one abwve the othe, al\nthem charting prates in unison. and whesthaae leer soar\nthigh in the ar the chit of them ges the command and a\nclades chanting a raed. Then one liter His up from,\nthe lower word, rising and descending, until two lester fy\nown wo meets; they then join cogetber intra group of thre,\ncorresponding tothe leters YH which are the thre letters\n'within the \"alumina mirror\". The two supersal letters\n'ehich rise abft are intertwined the woe within the other,\n'expresing the union of mercy and severity. Hence they are\n'hee, and are of the upper world, symbolising the pale peio-\n'opi. On the other kasd, the ove that ascended from below\n\nss9e1508] varest ws\nand pined then eymbolaes the ferle prinaple, and than\n'embraced by the two. inthe sme way a5 the female i em\nbraced by two arms, the Gght and the lft so that aunty\nfred which toch male und forse. For when the word\n'eas created twat the superol ees that brug so Being\n\"Bl the works of the lower world, Iaerally er thir own\npater. Hence, whocrer har s inowiedge of them aed\n\nShierrant of thom i beloved bith on high snd below:\nJR Seoeon aid-\"Al thse lenece corto male and female\nrrereng topther ito ae union, symbokcal of the upper\nSere snd the wer wees, wh ale form one enon Tie\nBthetype of perfect unity. Heme whoever ha a boonledge\ncf them and s abuervan of them. happy ss bt porto a thie\n(roc apd ip te world come aria ented the\n{et pocipe el rae and perfect wry Now, the tree orders\n\n'axa of nine, 2 mad above. As for the lesters, they are die-\n'tibuled on all the sides 0 ms te become united iter, ina\n'much 5 there are xcers of the fernale pesnople and lees of\n'Uae male principle dhe two clases of which come gether\nform 2 unity symbolic of the mystery of the complete\ndivine Name. The thd order on the Non also comprises\nthree orders ech with three sub-orders, anesating to nine.\n\"The total umber of orders we all thee sides thus arouses\nwenry-seven, [1538] to the teenty-aven\nTester, inchsive ofthe fve final lene. These tentyaeven\nJester dutribvied over the three ander Conner of mene letters\n'ofthe female principle which jan and become united withthe\nther eighteen lester, at has been explained all being carried\nout i proper onder. Observe that after the potters of the\n'Sepernal eter there ar other leis here below, the upper\nletters being lage ones and the lower keters seal oes,\nbut toth of she same pattern And they bath contin the\neyetery of the male prince an the Femabe principe, which\n'gether form = perfect unity\"\n\nAx Gop (Blbtie) scwewneneo Racust The mane\n\nna HE ZOHAK HL tes\nFlos used here because Rachel wis stil dependent wpon\na \"lucky star\", and therefore also the term remembering\n(zabhur) is used here- OF Sara, however, itis written that\n\"he Led visited (Aagad) her\" (Gen. xx, 1}, because ae\n<i wt depend on a hacky stay and 30 in ber ease all Forces\nwere combined. The reason why in her case the term \"isit=\ning\" (peed) suse, is that \"remembering\" had already pee-\n'ded, and the key ta Childbirth had already been handed\n'over, as it were, 16 the fower-worid force, God having\ndeclared: 'hut my covenant wil establish with Iseac, whom\nSah shall beat unto thee at this ime et\" (Ub. xv, 2)-\nSince, then, Iemc had ben \"remembered\" in the\nsphere, he now was noticed within the apbere ofthe female\nprinaple under the proces of \"visiting 40 a8 to effect\ntunity of both forces. R. Hiya here discoursed on the vers:\n\"And eoreocer I hace beard the groaning ofthe chlren of Irae,\n'whom the Epyptins herp im bondage: and hae remembered mi\n'ocennat (Ex. vi, §). \"The expression \"remembering\" is used\nhaere' he sid, \"Because it was proces taking place on high,\nabove the starry course (muzzef), and in vine of the male\n[prncple, coming om top of the process of \"visting\", which\n'operates in eile, here below, i virtue othe female principle\nIn a similar seae it is written: \"And God remembered\n[Ractel\", which has a meaning similar to that ofthe passage:\n\"and I remembered my covenant\". Now, if we say that the\ntezm \"visiting\" is used only of the female principle (the\n'Sheliah), we are met wih a difficuy in the text: have\n'surely visit you\"- Por how could the Shekinah speak thus,\nseeing that she was herself in exile, and, in fact, how could she\nappear to Moses at all? Bat in truth there iss dep aigni-\n'cance thie passage: For asthe sun, although hie centre i\nheaven, yet spreads his poser and mighe thraghout the\n'earth so thatthe whale each is fll of his glory, o, a8 lang as\nthe Temple was in existence, the whole earth,\n\nHoly Land, was full of Go's ploy: but now tht arse xi\nceil the Shekieah ison Bigh, but still her might surrounds\nIsrael 30 as to shield them, even when they are in a strange\nland For the Shekinah is both here below and on high. 'The\nShebinab on high asides inthe twelve holy chariots and the\n\n59h 604) vavere ag\n'seehe auperal ayoth: the lower Shekicah & among the\ntele holy tribes, and thos the upper Shekiaah and the\nlower Shetinah are inertnined, and both operate together\nand simultaneously. Now, whe Tare in eile the upper\nShekinah aoc compete because the lower Stehinah i not\ncomple and that whats meant bythe Sbekinah Beng in\n'ile when Ira is in exle Its ike aking who his los 205\nSn who av 3 sen of his mourning tna wer he coach 3d\nSpreads Unies end thomson ts undeside and the lays\nself down oni Similarly when Isral went into eile and the\n\"Temple was detroved, Ged wok thorn and thistle and put\nthewtunderesth Hn, at were, ae writen: \"And the\nangel of the Lond appeared unto mina fame sf re out of\nthe midst ofa thorn-bush (Ex. 2), the reason being that\nTora) was iene. If was now \"visting\", as the \"remem\n'ering had taten place aren. ase sys: \"Ard Ucemer\n'ered my covenant.\" Fit then, ther war a \"remembering\"\n'which was now flowed by a \"visitng\", [16] the \"vst\ning\" completing the preious \"remembering\". Silly\n'with Sorat ayn: And the Lard vated Sarah\" Du hee\ninthe ease of Hachel, since she had not yet been \"remem\nered\" before, does notsey \"visited\" but \"remembered,\n{term concerned with lock o fate (nasal)\n\n1 dah abd 8. Hiziah were once ping fm Cappadoia\nto Lydia, the former riding whale the Ince was on fost\nTR. Judah dismnted and sid: From now onward let ws\nccupy ounelies with expositions ofthe Torah in armoy\nteth the rmjunctions \"Aseibe ye greaines unio our Go\"\n(Des sant, 3)\" Said Re Hata: Tes pty we ze not\nthree a then ce el have expounded whe the other two\nshurmed in R. Judah repined: \"This oly applies to the\nfeat of eneitions, one mentioicg the name ofthe Holy\n'Ope, blewed be He. andthe other two responding, i» bar-\n'mony with the vene: \"When I proclaim the name of the\nTord, seribe ye grestnem unto out God!\" (Und): but in\nrear to the Torah even wo may sit togeter and rave che\n'Almighty forthe grextbovn of the Tora.\" R. Hisksah then\n'sted: Why arethre requred for theresa beneictons\"\nHis companion repli\" have jut explained, buon truth\n\naa Tue zousn tt [1600\nthere js a mystic virtue in the number three for pronouncing\nthe praises of the Almighty, a inthis way the blessings are\n'established through asuperaal symbolism' Whilst they were\n'proceeding of their way, R. Jwlah said: We have learned\n'that there ie a remembering for good and s remembering for\nevil, vsti for good and a vsiting for evil. Examples of\n'emembering for goed are: \"But {will forthe sakes remem\nber the covenant of their ancestes\" (Lev. xavi, 45); \"And\nGed remembered Noah\" (Gen. si, 1); \"And God remem\nered hi covenant (Ex. 18 24). An example of remembering\nfor evil is: \"So he remembered that they were but flesh\"\n(Ps. yexran, 39). Visiting for good we find in: \"I have surely\n'sited you (Ex. , 16); visiting for evil we find in, \"Then\n'wIlT vit ther tranagreation withthe rod, and thet iniquity\nwith strokes\" (Ps. katt, 33). In all these verses there are\nmyst referees. All those remembrances and visitations for\n{ood refer ty grades ofthe tue objec uf fi embracing male\nSind female, the one under remembrance, the other under\n'siting, both being fr good. Cantraiviee the remembrance\nand vistation for evil refer ta the other sde (uta ara) with\nallusions to strange gods, and similarly embracing male and\n{ere in one union: the one (male) under remembrance, the\n'other (female) under visitation, both unceasingly intent on\n'en There are thas two paralel and opponmng aniuences.\nFrom the one there flows all the nspiration of true Faith and\nall aspernalsanctificatins; from the other hows whatever is\n\nida of death and all sore and conditions of mache\ninthe world.\" Hikiah sad \"Assured it 30. Happy is\nhe whose portion i fil estabished on the goed sde, and\nwhe does not incline himself tothe othe aide. buts delivered\nfromy them\" Said R. Judah; \"Assured itso, and happy is\nhhe who is able to escape that side, and happy ate those\nrighteous who are able to wage war aginst that side\"\nKC Hlickiah asked: \"How 2. Judah, in reply, began to die-\n'course on the verse: Bar hy ee utdance tow shall mae thy\nwar, ee. (Prov. 331¥, 6). \"Chis war', he sid, \"alludes to the\nstar againnt the evil side which man mune combut sad over\n'come, so a8 to be delivered from it fe was im this way that\nJaeab dealt with Esau, who was on the other side, so a5 to\n\n1600-166) ns\n'outwit him by craft at was necessary in order to keep the\n'upper find of him fromm the beginning tothe end, asbefitted.\n'Moreover; the beginning and the end fed into one another,\nthe teginning being \"my birthright\" (teblorathi). while the\n'end concerned \"my blessing\" (hrth'). 20 that the two\nvictories were embodied in two vocables of similar xound.\n[apps thusishe who eicapes them and obtains mastery over\n'them. Observe, again, that remembrance and visiution foe\n{good go together in the rue faith, and happy is he who strives\nfer true faith in accurdance with that which le written:\n\"They shall walle after the Lord, who shall roar like 3 bom,\n\n'can be for evil ax well as for {160b] good, and che evil forces\nare ren ta take the werd out of the mouth of the supplant,\n'znd thas to make remanbrance ofthe sins of tat man and\nbring punishment on bim. Unless, inde. he be a perfectly\nrighteous man so that when search is made for his site he will\nte unaffected Te wie xa with Nehemiah when he said:\n'Remember me, © my God, for good\" (Nebem. 1th, 25).\n\"Again, when 2 man prays it is best that he should merge\n|himnelf in the general mass of the commmusity. We way take\n'ceample from the Shuammiteas and her answer to Elisha.\nit happened wo be the day of the New-Year ue which the\n'heavenly Cour sits in judgement over the world, nd God is\nallel King of Judgement, when Elisha spoke 19 her. and\nhence he askad her: \"Wouldst thou be spoken for to the\n'King ?\" (1 Kinge 1, 13) But he answered® \"I del among\nise ow pepe\" (Ibe), es emich as ue say: \"T have no.\ndesire to be masked out on high, but only to be counted\n'among the multitude, and not to;eand out apart from them.\"\nvis thus reqeisite for 2 man to mingle lemaelf among the\n'mass and nk to isolate hienself,s0 that no special tice may\nDeron ier tal het\"\n\nR. Judah discourse on the verse: Hare the goles of death\neon ced t thee? Or ast thon sem the gates of the shadow\nof death (Job-xxxvit, 17). \"God, he suid, 'addresed these\n'words to Job when He tw him perplexed by the problem of\n\n6 \\e zoman 1 [0\ndivine jostice. Job had said: \"Though he olay me, yet wat E\n'rust i him (0) (hid 10, 15)- The word lois writen with\nfan aleph, meaning \"not\" and is read a with a wax, meaning\n\"in Hie, God said io reply to him \"Am 1 the one that\nfull the sons of men ? Have the gates of deat been reves\n1 thee ? And seest thou the gates of the shadows of death?\n\"There are ever so many gates open on that ade, over wich\ndeath ruleth, hidden away from the sons of men, who know\n'them not There are here mentioned both \"eath™ and \"the\nshadow of death\". \"These ate a pur, the one being the angel\nof death, the other his rder,' who also i hie protecang\nshadow and strength, the two being linked together 20d\nforming but one being- All the grades that seve from them\nand are atached to them form ther \"gates\". Corresponding\nto the gates on high of which itis written: \"Lift up your\nheads, O ye gates, 262\" (Pe xxv, 7) and which are called\nrivers and brooks Hing through the ax dzetons af the\n(world, there are these gates of decth and the shadow of death\n'emanating from the other side, forming cermin grades that\nrule over the world. The \"gates of death\" and the \"gates of\nthe shadow of death\" are female and male combined into me\nHence, in answer t Job's complaints: \"As the cloud & can-\n'sumed and vasisbeth away, so be that geeth down to the\nrave sll come up 90 more\" (Job vi, 8), and 0 forth, God\nsid to him> \"Are those gates revealed unto thee as being all\nIn my power, and destined one dey to he destroyed fon off\nthe world, a5 st written: \"He shall swallow up death for\nsever? (Lo my, 8.\n\nAxe Gon (Ehkim) arursmece Racurt, ae Gos\n(Ekim) SEAREENED UNTO HER AD OPENED HEX\nwows. The name Elohim (God) is mentioned here twice,\n'once to represent the male world and the other the female\n'world, the two having heen neces, since the bith of ebl-\ndren depends on fate(mazal}. Now when Rachel was moved\n'to name ber son Joseph, saying.\" The Lord add to me another\nson\", Jacob linew that st was she that was destined 89 comm\nplete the nursber of the trikes, whilst she herself would not\nThe ea he\n\ns6oh-stra] wavere ay\nsrurvive, hence he dosted immediately to lene, but he ul\n'not carryout his wash. When, bowerer, Desjamin was about\ntobe born, jacob fed and departed thence, = that the Hone\n'should not be made complete and the world of holiness\n'become bound up with tim =stringe ied. So Scripture se\n\"And the Loed suid unto Jacob: Return unto the land of thy\nfathers, and to thy kindred; and I wil be with thee\" (Gen.\nxxx, 3} God, in efcet, said two him: \"Uatil now Rachel was\n'with the, being the basis of the House; besceforward Twill\n'be with thee and wil carry on the House with thee ts coer\nplement of the twelve tribes\". The same idea is implied in\nthe vene: \"And as for me, when 1 came from Paddan,\nRachel ded umtosme (ala, it spon me\") (Gen. XL, 2}. By\n'the word \"ala (on me) Jacob meant to sy, \"i was on account\n'of me and through me that she war thrust oot and anther\n'one cae and took over the house so as toni with me\".\n\nAND ME sar: Arromxy (saysat) Mtr THE WacES,\n'nwo Dwi ctve tr. Ro lease mid: \"The term mogul\n(appoia, ain to mxgeah — emule) sigifis that the wicked\n'Laban sid to himself, \"I ee tht Jacob has an eye onl for\nFemales (160) for the sake of whown be wil serve oe Hee\ntherefore said in effect: \"Behold, a female shall be the wage\n'25 before; tell me on what female thou hast cast thine eyes,\n'and I will give her to thee im return for thy service\" AND\nJacon suse: Txou suatt sor clr me accnT\n'Jaca practically ssi: \"Far be i from me ! For in all ay acts\n1am zealous for the glory of the Holy King, and hence thou\n'shalt ac give me aught, as my mind isnot set on that, but if\nShow wit de this then for me, st\"\n\nAsp uceemoven raat pavtuenr-costs. R Elescat\n'quoted here the verse: Lard, wie shall sojourn sv thy tober-\n'nace... He that salhethinperjection. and worketh rightewes-\n'mens, wal speach irth in hos heer (Ps 29, $2), ° \"He that\nwalkcth in perfection\".\" he sai, 'refers to Abraham, who,\nste hc Bel moe cle \"pric\n'worketh righteousness\" refers w Inc; \"and speakezh\n\ntruth\" refers to Jamab, who indeed attached himsell 10 the\n\nat rie soma 11 Inte\ntrth. If hatin nowy then dhe a towards Laban in thi\n'tay Theremon that Jacob wane Yosef he bo a\nfois for fim for tS permite fr 3 an to tex his\n[Peter crurnng to hs and tbe fs ferme fae\nshi, wells god: but if cet i not ir bore is ack\nisin ain. Is writen: So suaLe wv atcnreorsvess\nMittntaw acatwr me nenearsin, Fie fo he Sol oe\nnce to obtain Fm Laban anythig for oth. bot be\nel throughout honenly aad oprighly, sd moreover, Be\naed Lateef peau depart Hence Laken hime\nSei mare ontereeo mestons, Axo TH Loxp wate\nfurssen oe rom THY SAre. For Laban toted Jeb by\nSt manne of diviatons, and fund tha he broogbe im\nitakythragh Jaca he obtained each months hundred sheep\nand a hundred lambs and a hundred he-gauts mare than bis\n\nLomo ATM ALASSED THIE FOR MY Saxe. Fora bless\nsng from oa bach acre resulta les than 2 thousand of ech\nKind, So that thece was a surplus of « thousand in Laian's\n'ewe, mad the same im has lambs 2nd én fis goutn antl be\nsopuired yreat wealth, and all through Jaceb. But when\n[acu came for his seeumperse, he only obtained ten of each\nKind, and even this he considered est rites What small\npart then did he take for hirwelf of allthat he oetibated for\n'the benefit of Laan, and even that he had to ferce from him,\n'asie were, br means of the mds which he placed agains the\nfeck. Observe how Jacob in bis sinplicty id everything\npessble to satsfy Laban, and while bringing hime all this\n'wealth, he only asked forthe spotted and sperkled. But for\n4 that Laan consented to this, he would nots the ead At\nhim have tem, but be took ten ofeach kind and sent them to\nthm through bis wns, saying: \"Take these, and whatever\n'hey will bea af the wrt gow si hall be yours\" Fei thes\n'wntten: \"And our father hath deceived mae\" (Gen. 1,7),\nad also, \"and thou hast changed my wapes ten timex\" (Ua.\n\nso1a-1608) wavere\n440) the tere moni (tienes, akin to inion kinds) indicating\n'en of cach kind. So whatever agreement Laban made\nJacob, he went hack on his word and took from him every=\n'ing, une God fad compussion on him, so that he wrested\n'what was his own from hum by force, a it were\" R. Elza\n'remarked that al hese vercscomtaia deep kenons, ed on\n'wha we lave learns from tradition, co wit that some bles\n'ngs from abure are obtained by actisn, some by sperch, snd\n'thers by devotion. So that whoever washes to draw down to\nRimeelf Hewinge mnt exerci prayer, which cosas of\nspeech and devotion: yet there are blessings thet canact be\nsbesined br prave: bat only by actin.\n\n'Otserve that Jara, the simple maa, acted throughout with\nwisdom AND ME SET THE RODS—we read—wHICH RE\nTEES IN THE WaTeaING TRovGss. This was all done\nwh coucric windors so a0 to dram bends om the\nGhief well-epring thet waters all the supernal grades whch\n'were his lot and portion. The rode were symbolic of the\ngrades embodring judgement. which he had \"peeled\". that\n1 the severity of which he had eolltied. \"In the guters\"\n(rekaton) nds ts echo in the passage: \"The hing s bound to\nthe eure (rekatin)\" (5. S. v5) [1618] indicating that\n'he superna King's ied and bound to thane soperal aque\nducts whence flow benedicions for all, \"Rowing in the\n'watering troughs\"; to wit, in the rivers and brooks thar How\nfs wnt they reach their Saab seervic. Agpin, \"bere the\n'ocks came to drink\" is paalel with the vere: \"They give\n<deink to every animal ofthe fed, the wild awes quench their\n\"thine\" (Pu cry, 111 both alluding wo the reserve. the exther-\ning place ofall the waters whereio all resort to drink. \"And\nthey werehested\" (cayehamaal). When the north wind blows,\nshe voters beeen een. her sep Bering me that ts ae\n'omnes to crink of thc. Th the te whe\n\nfeos ovr the worl andthe cold ofthe Neth eos the\n'eaters Bat when the south wind arses, the waters become\n'worms ad, these being malted, Sow om ther way snd all\nome to denk of them; for the southern wacmth having\n'cased the waters to tha, all come to deink with relish the\n\ni= the tomas tr [e6rb rice\n'waters after they hive been fred from the icy grip of the\nNorth, 'This all that Jacob did contained » deep symbolic\n\nAxp Jacon 00x xoos oF rassutrortan. exe. R\nFlezvardscaured here onthe verse: Forthe Lond hth chaser\nJc eta msl and rac for bron tazre (Pa. ABE)\n\"From the actual words of the origina\" he sid, 'we ould\ntell hater it ws the Lard who chase Jasib or wee-\n'Sean That the former fe meant we knew fom she paral\n'Yenc which saya: \"Fer the portion of the Lord ais peopl,\nJacab the kt of his inheritance\" (Deut. cx, 9). Nevrthe=\nIe, ako tre Ur Jacob os his par to, has shone Bs\nTage an his porton, and, raing above all ermeate\naden, has ake for hi To \"ads of fresh pope\" (ich\n'te) symbolic ofthe white grade ofthe Right side and \"of\n'ional ofthe plane-tee pte ofthe el rade\nsf the Left side: \"and peced with rea im them, sign\n'ying that he removed severity from the Left, and linked the\nTaf with the Right whi be etered beeen snd sd old\nof oth of them togeher,s tht there rele ene united\nbled of ewe cnlors uta the same time \"making the white\nappeat\" Le predominate oer the red. Why all ths ? So. a9\nGirw tothe grave whch was bs oun perion bles fom\nSener wl sping sno eta rade, Wich\nthe tied, in the gates im the watering tough\"\ntern ready eaplsna Sow from these perions of Wi\ndam blesings fre to the Lower woeld, ad all worlds ate\n'svered and beac. 2c Tn the morning be devour\nchthe prey\" (Gen ssn. 27. and ater tht: \"aed at even he\n'indeh the spa\" (lds hat the Beings pam [1500\nall the lower words. Jacob, tn, took his portion of theme\n'aang a feted ep hin thn world snanenach a Be\n'Ste pertn and kt ofthe Hty One, bese be He\"\nJose the Younger war a Frequent vitor a the echoo of\n1. Simeon. Referring one dey to the verse: \"Blesings are\nspon the Bead ofthe igen\" (Prov. 56), he aed Why\n'Ses itsay \"ps the head of the rghteus\", and ot simply\n'ypon the righteous\". Simeon in ner sid: \"Thi ie\n\nae-1605) vareze a\n0 allison to he Holy Crown, st has boc explained eloe-\n'thor. Or agtin, the \"head of the rightewss\" can be an\n'Blssoa to Jace, who recved the Bleming and tasaed\nthem to the Righteous One rom whom they were difiused\n'wall sides, so that all works were lene. We have. however,\n'Sirmed that \"Rightzows\" i the mame gives to the ple of\nfheuverant abenee there hous fantasia Jt\nthe aperture afa wine ck through which the wize 8 draw\n{scaled the top of head of the cok 20 thi spor called \"the\nfend of rightena\". wen i ele forth int the fesle\nFortermore whocier succeeds im kerprag unsulbed the\n'spa of the hol covenant, acd observes the perp of the\n\"Tovah s called ghteos, ands 9 called fom the con of\nhis ead to the sole of hs foot; and when blessings fle ito\n'the weed they rest up his eat, from whence they ae\n(Bele chrouhout the world, rough the medium of the\ntty ond worthy some wha he Beings wp ome Farther\n(Ste the verse. hr Hew oun nd now aol pete F\nsot se he righteous fora (Ps. vit, 23} \"These word\"\nbe ad. \"acrnng to oor techn. wert tered by the\n'Chicsin of the world. who concetrted in them more\n'wisdom than mest people would thnk\" R Samecn sid to\nBm: \"My sen that is gute tue it dels with the subject\nof oby aon. Its « neato of hs uty, im whch ay 8\n'ever found shout eight, for mght is cer Found in dey.\n[Now the Rightcous One holds fat the upper world and\nho the lower world As for the words \"nor his me eg\n'pages, demesne thet when the ed Sows forward,\n'be docs sot 'sour the Female, since she abides with him and\nse parts from fam and bence weve masta of racine\nfor Bim. For the seed dres not Bow save when the Female is\n'omen, [150] and thet mutual desires ar blended io one\n{molble eotasy. Hence be hes no nee ak for consent\"\nRL Jese emacked: \"Ts surely not the cae during the\n'ume of ele\" R Simeon reocned: As regards the sed it is,\n'Soceit is writin \"his seed\" but co be himself has, he\nSerposriog of the Bless nly occur whem there clone\n'eon of the Female wih the male: Fe may beaked then does\nthe aueraee, \"end T hire not seen Fighteous foraken\"™\n\n= rue ronan tt [tah\napply tothe time of exile? The truth is that the Righteous\nalways closely bound to the upper woe and so far i\nnever abandoned, Thus at one time, that ix atthe time of\n'ile, the Righteous One ist Forsaken from the side of the\n'upper word, to which he hlde fast, whilst a another time\nthe fs not forsaken from the 1wo sides, hain fast to bor,\nthe upper and the lower words, 4 that in fact he we never\nfoessken\n'This Zaddih iv abo called \"the firmament ofthe heaven\"\n(Gent, #7) For there are tw siilaeBrmamerta. one a the\nbeginning and one a the end of the serier of eght- The top\n'one isthe eighth firmament, the one in which there are et all\nthe lesser and the greater stars It is the undisclosed upper\nSovarcot which upholds te ttle of things and om\n'which all eustence fows. 'This isthe exghthfrmament count-\njing fron below, andi thus the top ane and the starting-point\n(Ge whichall dings receve thet caltence- Commesporcigsy\nthere an eighth femmament counting from above, in wich\ntho are stall stan and lights and lamps. This firmament\n'support the whole snd form the end nf the whole. Thus the\ntap firmament and the end Srmament ore ofthe same pater,\nforming tomer the Tver that Rows on pereanvally 90 that\nthe cad ms already enclosed io the beginning. Hence it ays>\n\"And God set them in the firmament of heaven.\" For shat\nperpose ? \"To give ght upoa the earth\" Therr is, however,\na dference betwees the two firmament, for whe the upper\n'ee sata and nourishes the upper workin which # hack\n'ed all those upper sides. the lower Srmament sustans and\n\ncverable. a suelf the upper world and is socalled\n'rath is that while itself forms the wpper warld proper, alt\nthe that qmanate from areal dengated by that men\nIs the same with those thar emanate from the lore warld,\nthey also being designated by is name. Yet al of them form\ncar ty: eae He ex ver nd cree betes Te\n'nes ofthe Lard nace thew il the cedar of Lebowon sich he\nAth planted; Whevin the bids mae ther net at or the\n\nséab-rh39) verze 5\nstork sida), the trees are hr hoe (Px cr, 6-17). The\nlasion of Lebanon ha teen cxlased sbeaiy chowhere\n\"The bts abo ae the two refer to fa many placs [63a]\n25 thos from which there emerge hows af ether bore Tey\ntheameves however are upetog. emanating from Laban\n'on, whch in inthe superal eam. They ae bite tthe\n'words \"Laban bad two ugh\". The \"Berea ate the\n{Ex perl vom symbacof the a directs ofthe world,\n(S already explained dbenbore-Tathem \"Ue stock he made\nfer howe\" Way is it called hee by the feminine for\n'ania (tk, I ied with mera) ? The wath hat ths\nUpper world i ral ofthe Female pci ut me ually\n[Bre its mucaline name (hd) iuamnch nt uafolding\nfee the source whence ll benctcencr aod all bgt come\nforth. And this 2st bade, these springs eon heed\n\nGono eieset Gi sel sco is aor oc om er\n\nfz: \"And it rspented the Lord - -- andst\n\nsays: \"Happy art thou, O Israel, who is like unto\nthee? Apeoplc ved ry the Lor the dai ef hy bp ont\nthat & the sword af thy exeeleney ete\" (Deut. 2330.29).\n\n'rene. ere. Said RL Elearar: \"There are snsers who either\nneglect altogether the words of the Toeah. of they do ease\n'ameye wa them, think them mere foolishness Butin ruth the\n\n4 THe romAR IE i630\nfoclshness is in thei own minds, since all the words of the\n\"Teeah are sublime aad precoas, and of every word st it\nswniten: \"She is mote precious than rubies: and allthe things\n'he canst este are mot to be eoeapared with hee\" (Prov\ntn, 15). Woe to all the footsh and senses people, when\nthe Holy Ore, blessed be He, wll demand an accnunt from\nthem forthe ingule dene tothe Torah and they wil be pun-\ntnhed for hang eebeled agua their Maser. So'Senprare\nsays: \"For ics no empty thing for you\" (Deut. xxi, 47)\nimplying tha fits anerapy thin, its empinese a from you\nyourselves, ering that all the things ne cn desire ae not\n'becompared with her How canthey say that the Torah isa\ncept thing seing tht Solomon sid\" thow at wise, thou\nSr wie for thet\" (Prov. 8,13), implying tht whoever\n'eeomes wis in the Torah beefs hinvelf thereby? Tes\nthe Torah tailed wi all riches and no one can ad thereto\nven one leer \"But if thou scenes, thaw alone shal beat\nit\" (Ibed, since the worth of the 'Torah will be inno wise\ntliminished therchy. and the ssening wil only recall on the\nhead of the smorner 20 38 fo cause him to peri i his worl\nand inthe world to come. Observe now. Wher the supernal\nTerms are joined together and attach themerlvestothet grade\nwhch nthe st ofall the superul holy grades, and becomes\nfiled from them and enriched with Blessings from the uppet\nword, this sme grades in eadines to \"water all the Bocks\"\nscrording to thet requirements, each one being watered Bon\nswith judgement and mer. New Jacob desired to msitute\nCwenng prayer and so restore the fight ofthe moon and water\nher and carch her with blessings on all ides. Hence it is\nwwewten, \"And he set the rods, etc\" These rads signify\nseventy and force, whch sue fom the superna Gbura So\nJacab, i his desire to pt himself right with that grade, \"set\nthe vids that in he removed all te idlyenees of severity\ntnd force symbolised by the ros, and \"placed ther in the\ngutters\", to wit those four gutters! that stand underneath\nhe well which the princes giaged™ (Num. xX, 8). the\nwell which wap fled from thove superna rivers end foun:\ntains: For when water comes ferh cut ofthat sacred well,\n'he the four Hah Ea\n\n2630-1635] vavege ns\n'thes Four resive the whole of it they being called gutters\n(vehasim ~swit runner) for that reason, snd to tht source\n[1658] they all come to drink aking of those implements of\nssreiiy nd for rl Sting foreach, Set eats over\nSuan the fhcs\" Further it» wotten, \"and Hey con\n'ved (it grew bot) thats tosay, when they areinested\nwith power t punish, they becose heated therey, and then\n'hey set outta roam tad fro i the word and Cael tm\nspect the ways of men, whether fr good o for evil Further\n'We rad: \"And the fos became heated st th sigh f the\nexh. inasmich athe rds became hat nd ake charge of\n'he lgemens to be sted out to the world, and the sone of\nspen receive their punishments through them. as we fad:\n'The nemences by the decre ofthe angels and the decson\nby the word ofthe holy nes\" (Dan. tv, 14)\"\n\nHive dcoured ot the verse: My oultlaveth tn thee;\n'thy righ hand oleh me fst (P39) King Dei' be\n'aid \"could speak thus because his soul ever clive to God,\nsnd he had care for worldly matters, nd therefore God\nSuppored hits and never let him go: and iti with every\ntman who eleaes to God, Or again, David may have meant\n[epid nena etree pererry Speen\n'the superal ral for when tha rae clings to the superal\nsrader to aceed afer them, chen the night hand of God lays\nFold of, ruse and unites sw sls we read: \"And\nthy night hand would hl me (Ps C2425, 10), ao: \"And\nhis ght hand should embrace me\" (S. © vt 3), Hence\nDavid's words: \"Thy ght had holdeth oe fast\" OF hi\n'who does held fast the Holy One. blessed be He. tis wet=\nten: \"Hi left had shouldbe under my head, and is ight\nTad should embrace me (Tid) an expression incauve\ncof perfect atachment aed union\n\n'When the water pours int those gutter they ae filled va\nall for ides, o that ll the flocs ean be watered each Foe\n'ts proper side Now when Jacob exayed to perfect hs grade,\nbe hone for himsel the ght side which belted hin, and\nlowed the iene which hd wot bef hint part fom bin,\nfast ariten: \"nd he put his ove droves sper and put\n'hem not wato Laban's flocks\". \"Apart, that i, by himself\n\n136 rue rowan it [stab-16a\nso that e shout not si hielo en iol ofthe ether\nSides Happy the portion of lara of whom itis writen: \"For\nthouart a hol people unto the Lord thy God and the Lord\nhath chosen thee, exe\" (Deut 2, 2). Now Jxob was the\nrow ofthe palarchs and thei epitome, samonng them all\n'up wits oll and be therefore set about t estore the\nTight of the moun, a wel ao intitine the eyeing prayer:\nandl this work was well becoming him, ax hereby he =\nfect ll shoe sides of hafinens which belonged to hi de,\nand separated is portion fom the porion of the other\n'ies The fore are the soperal ides, sanctfed with the\nSupera! sancies, whit uh inter are tery fled and\nUnclean. So tht Jaco. a already eplained, \"put bis own\n'rows pare that iy lumself fer the adoption\nof lath which should Keep him apart ei writen \"and\nthe Lord hath ehowen thee the his on treasure ont of a\npeoples\" (Deut suv, 2). \"and put tems ot unto Laban's\nflock thas, be did no lace his pion and le with them\nTacob th, being the perfection ofthe pire, tablished\nthe tre faith, sed separied oe own prion and lt fe\n{hata ther pesplew To much an action could be applied the\n'word But ye that did cesve unt the Lard yur God are\nalive everyone of you this ay\" (hi\n\n'dolwrous nations, in viewe of their grade being above 02\nhigh, whereas the grade of the idobtroas people is down\nbelow, 'The former are of the sie of holiness, the litter ofthe\nside of unciewaneas; they are wt the right she where on the\nleft But when the Temple was destoyed, then i could be\nssid, \"He hath drawn back his right hand (Lam.\n\n'wherefore alo tis written: \"Save me with thy right hand\nand anewer me\" (Ps. Lx, 7): and the left side ts sce been\ngathering fore and unciemmnese, and will continae 20 do 19\n'until God shal rebuild the Temple and estab the world\n(is right fourdation, andthe right order shal be restored,\nAnd the side of uncleannes shall pass out of the world, ast\n'ays: and I wil cause the unclean aint to pass out of the\nland\" (Zech. xi, 2), [16a] also= \"THe will swallow up death\nfor ever\" (Ly. mx, 8}. God will hen remain alone, as it is\n\n64a] veveee 1\nwren: \"And he dls ately onal, 38),\nShoe od the Lord alone abl be excl x that day\nSerna mangetent nin ee? Des. coon sh Be\ncus stg God with bet (Dus. zo, va), the\ntnclan home tng then erated fom the wei a\n'bathin the wper werd nd the lower wos ther wil be\nto othe fet ae od alone, with el the oly people,\nsrerbipping Him. For Ira wil then be designed bly\nitis wtten: \"And bal come topo, he tat ee\nZion, sed he that remain Jeruaer, shall be ald\naly cre, every onc that wren to eb Jerse\"\n(ies 3) There that be one sndoaly one King on eh\nsnd bow, andere and ony one pone to wocship hi\nitis writen: \"And who's ety people are, nation one\n'eearth \"2\" (Cho. x 2)\"\nBe anceed es peeceesenettageee tereatbaoeet\nSaid R fc: Bebo the Shcinah ter ux tu here>\npogencias fii Tesh ine Heme tc\nDis hee wih the Toh drawn Her nearer hima?\nLa eee miomaston bee det agra)\nIecth and bead be my Rechte be the God of my\n'sleaon (Px sit, 47) Thin vere' emai \"hora recone\ntoeaning. We nn tat Gadi elle \"the living one But\nie er ladies tet te tee reba ne ai\n{lad \"Sct ojo in era cqpaves og em on\nHigh, snd covopandingly« rightcons lvig one here on\ncath. On high its God who ele ving oe\" and ere\nDato phen' vho ling oe\"\nis writen: \"And Denis the son of Jeboiad, the 20 of «\nTinga (Sam, 20). He woo ealled Bsn\nGes ies peo ae riateat aon ncn Nig\ntne\" The words \"blewed by my Rock\" have the seme\n'ferace, sate the Living One and the Blend One ae\never ported, and when wited are called \"wall of ving\n(rates te one flows in andthe tbr i ied thercth\n\"And eae be the God ofmyslration\": hinds the\nperl ward, witch is hgh od combed over al taarach\n\"Aart be\n\naf 'HE z0mAR 11 fared\n2 from it everything springs, even all the outpouring by\n'hich the well is fille, receiving therefrom Blesings 10\nspread light among al the dweller of the lover world. And\n'whem the whole fille! properly, shen \"eaed wil be the\nRock of salvation\" R. Jewe then diucourned on the verse:\nHe wthlravcth mat his 'es from the righiews: bat with hinge\n'the throwe he settth them forever, amd they are ealind\n(Job xxv, 7). 'When, he said, 'the domination of the\n'wicked ceases and they perish (fom the world, then the\nrighteous obtin dominion, assays: \"He preservth not the\nlke the wicked, ut giveth tothe pone ther right\" (Ihe. 6)\n\"The words, \"He withdraweth no om the ighteous his eye\"\nare parallel tthe text, \"The eyes ofthe Lord are toward the\n'ighteous\" (Ps seat, 6). \"But with kings upon the throne\";\nUhese are the hings who are, asit were, unitedto their tones,\nand whom Heseteth forever so tha they renaia smmerably\ntstablished. \"And they ae exalted\", to wit to rule over the\n'world 90 thatthe throne semaine firmly eaabished on ite\n'supports. Or. again, it ay mean that they raise the throne\nand stot up on high a0 thats abould become united to itt\n[proper place and there shoold thus bea complete uit.\"\n'Wialae they were proceeding oo thir wey they cought\nSight of a man coming towards them, with 2 child riding on\nI shoulders Said Kt faae \"Thos man is without doube 3\n'Tedean, and be wants to give people a chance to do a guod\n'etion.\" Sd RL Jeme: Let us be the fit to take advaneage\n'of the opportunity.\" When he cameup to them, R Jesse siked\nhie: \"Whereo isthe afron pot set oo the path 7 The man\nraped: 'So a t0 acrd people an opparmanty of dang «\n'ios action; or T Rave two soa who were taken captve by\n2 begund who pased through my native own. and now Tam\n'nthe roed in order to afford people the oppornanity of deine\n2 gond action The rwo thereupon availed themacives of the\n'ecezion and gave hie food to ext. The Judean then began =\nGecounse on the ree: My food which presated seta me for\ndan eferng male by fe, of = cmet scr nto me, hall ye\n'deer to offer unto me inde seam (Num. xxv, 3}. \"The\noffering brought nto the Holy One, blesed be He, every\n\noye-s645} vavere oy\ndey. he id, 'ea for the purpoe of feodng the world sed\n'pewiding sustenance both Fr the upper world and te owe!\n(worl rammuch the upper wld moves anasto he\nTomes we withthe ren tha every cneis gpd eer\ning to his dc. The word, \"My foud which porsented to\nime man oferng we pred bythe ene, \"Have cate\n'hooey: U have drunk ny wine wo\nIBy mit\" (SS vs aod made by fic\" by he wor\n\"Eat, O fends, drink. yea, dink abuadantly, © beloved™\n(Und). Now, if God asin fod above in order hat there\n{um fond may th Sapeperd below, wth how mach tore\n'eae tas he wo ars foul for she precrran fm\n'be rewarded, i tht God wil bles him and dict to him\n'sounancr Frm on high, so thatthe weld wal rene bles\n{ngs for bis eae\" R.Eaac remarked. \"Assure th the\nTaner meaning of the vee\" Rese snd- \"Thi incident\n[msuredly bears out the admonition ofthe Sages tt o mat\nShould ever eat sichtinay another run for the sean hat\nceemeeed usa double privcge\"\n\n\"Tae seanecr then continued his Gicoure on the above\nsen, but inthe name of [V5] Blew. \"The accusative\nprecle\"eb bese be and 'les the Commety of\nsachs the Semaccing nk (eters high and\ntow): my food\nfrom on high im reponse tothe sting eve Below: \"as 3\nSe cena includes al tbe other bows whch rene cher\nnecrsary suxtenmer each one im proper measre: \"of 4\nfen snour unto me\" signs the unsing ofthe whale sa\n(Soe hand of unity aed god wil mt farm an elem of\nthe uppee wold, \"shall ye haere to fer unto me a due\nseason\" alldes tothe time when Abraham bested imme\n{odo the wil of God, regaring which ti writen: \"And\nAbraham rose erly in the morning\" (Gea. 0, 3) and also\n{othe time when lnc as bound oo theater, wach wa\nreside Suid R Joue \"Tn that case, we should rather have\nexpected the plural \"sesons™' The Judean in ply and\n{AE the time of the scree fre and water are intermangled\nsnd becone anc, and hence it says \"senoa!\" and pot\n\"reas\". The expresion \"ye stall observe to ofer uate\n\n130 TRE roman 11 [ee\n'me is used in connection with this offering only the reason\nLeases hephioay orga rage ey\ninurmingling of the Right ant the Left srmbelsed by\nAbraham and Tsaac Said R. Jose: If only to hear this it\n'was worth our while coming here- Happy are oral im this\n'world and in the word o come! In regard to this tip writen:\n\"Thy people are ll rghteous, they shall her the lane for\n'ever: the branch of my planting, the work of mp Bands,\nwherein flor\" (Ix nx, 21)!\n\nNow Lamax was GONE To SHEAR sis snerr, Fre.\nIR. Jose ssid: \"The teraphim were idols, called out af con\n'tempt, the name being akin tothe word tarp (abscenste)\n\"The proof that they were idols is found in Laban' yaestion=\n\"Wherefore hast thou ten my gods?\" as well sin Jacob's\nwords: \"With whomscever thou findest thy gods, ete\" For\nata ea a great nrcerer who pracines all ne of magical\nsans and i was by such means that he learnt all that be\n'Sisted to know.\" R. Hiya suid that the powers of the idol\n'were derived from wizardry: R. Jove. from divination.\nBE Junduh sad: \"They were derived from a clone obuerranoe\ncof the times and momeats for striking and for balding off AE\nfcc moment the crfeman woul! uae hs and to heat io\n'shape and zosther be would rei. Hence the tera evap,\n_akia mo beep rea) (1 Sam. sx, 16). For whem the crafts\n'mms was making it, the man who knew the proper seconds\ned hae stead over bien saying mow \"wets\", and mow\n\"ay\" Peres na other work which requires to betimed ia\nthis way. Now, this magic idol was contioually uttering evil\ncounsel and promptine to mesctse! Rachel thas feared lest\n5 should counsel her Ether to do mischief to Jab, and by\n'ean of her contempt for the idol she plced it uniernesth\nther, so that it was notable to speak: for whenever it wan coe\n'sulted they wed to sweep and ean up before i 'The ters\n'phim were 2 male and 2 female image. sad a number of\n'ceremonies bad to be performed before them belore ther\n'wend spesk Hence Tatan delayed three days before pur\"\nsing, 28 he was unaware of Jaco's fie ssat saya: AND 15\nwas TouD Laman on THe THIRD DAY THAT JAcom WAS\n\nrep abse] waver\nvrutp.\" R Juda farther sb \"Latan pepared imac\n\n{to waye: he eipped incl with alle aga and\nase wh mary weapons im ender to dewren Joo, a8\n'weinen: \"An Arama was ging to dosrey ey father\"\n(Deat xv3). So hen God se that be intended to desroy\nJacob, He warned Bim, mping= Tare nero To THYSEL?\nTest rmovorsau wor voacon erraenovovon sae.\n\"Thai borne out by ata' wendy se he Tmt Fowen\noF yey Mano 70 £0 TOU WERT, © wit through he\n'magical arts. Observe that Laban covered in ane day 2 di\n'ce thar tok Jaco seven Gy aed lin der roy\nbbe unerr: nt coe he bad ed, and waned for the\nle of the txaphim. Now, a5 regards Rachel, ahough het\nfree ase eee be her om sry, yr ee\npantshed by not surviving to bring up Benjamin or even to\nEpewsth hima sings hour: snl onacovane ofthe psn she\ncucd ber fer, sorithoending her go ntti\nI anc eid \"Al tho repront which Jac aceamncred to\nLate scrved to wale him shoevledge the Holy One,\n'ieee be He, me proved frre Eatan's words See, Goo\nfe wireess arrwinr we aso Teer Butobecre that it\nis farther writen' Tar Goo oF Aanawant, x0 THE\nGoo or Nawox -.. Joner serwtir es. Tiss inde\n'ier that, soner = he wom, Be tore Bi former\n'Seisrowe worship, fr atr invoking the God of Abrahams,\n\nJacon swont ay swe ean\n'Why by \"he fear of Tsase\" and not by the God of Abraham ?\n[Because he did not wish to trouble, ait were, the ight-hand\n(Fre forthe cake of Laban: furthermare, tic mot ght For »\n'mum to swear, cven 2 true cath, by the most high reais.\nR. Jowe said: \"Truly. Joeab's oath as mest appropriate t0\nthe sceason. For he said to himself: \"Behold. be has invoked\nthe God of Abraham, bat left out the name of my fther= fet\nse therefore make up the decency.\" Hence he aware by the\n'fer of bs father Lsac\" Anather explaration i that Jacob\ndese to being the grade of severity on to his side to ast\ntira sient Laban\"\n\n2 THE ZONAR 11 [ise-2655\nAxo Jacoa WENT ow 11S WAY, ANDTHE ANGELS OF\nGow ser stm, R. Abba discoured on the verse: Male and\nfemale created he theme. (Ger ¥, 2) \"How incumbent itis\n{upon os, he aid, to study intently the words of the Torah #\n'Wee to thoue whote heart ia obdurate and whose eyes are\nblinded ! Behold, the Torah i calling unto them, saying:\n\"-Whoso is thooghales, le him turnin hither: as far hie that\nIncleth understanding, she saith to him: Come. eat, of my\nbeetd, and drink ofthe wine which F have mingled\" (Prov.\n14, $5) Bur there is no one t pay attention to her. Observe\nthat thie wor containe sublime mysteries it haw an ner a\n'an outer meaning. Thus, one meaning is that the sum and\n'monn are cloely united, 2s is implied inthe passage \"The\n'sunand the moon stand stil in her habitation\" (Hab, t2);\n4nd another's that Adu and Eve were created a5 3 united\npi; and aisce they were coupled together, God blessed\nthem, For biasing docs fu reside save ina spat where there\nare male and female. Observe that when Jscob st at om hia\n{Journey to Haran he vs all by himself, not yet having macs\n'hed. What does Scripture say of that oecasion ? \"And he\nTighted upon (oupilga'—entreaed) the place, te\" (Gen.\nXsyl, £2} an he was only promincd deliverance ina dream.\n'Bot now that he was surrid and was coming with all the\n'ites, heavenly lions entreted and suppicated bir, a\nwere, for we read: \"And the angels of Gal met (vayfge'w\n\n<enteates) bums\" Whereas before teas he who eatreated the\n\"place\", now it was they who entreated him, for the reason\nthatit was forthe sake of Jacob and the tnbes that they were\ncratered fromthe great sex. Moreover whereas before he sw\n'them only ins dream ofthe night, now be sw with open eyes\nand in fall daylight, a5 i is written: AwD Jacom Sato.\nWace we saw tTueq: Tuts 1sGon's caste, exc. (1658)\niow, ic may be asked, did Ne recognise vhem ? The answer it\nthat they were the same angela whom he had seen im his\ndream. Here he called them Mahanaim (two camps).\nindicating the camp which had appeared to him on high and.\nthe camp which appeared pow below. Why did they appear\n'unto him to eazreat him ? Because the Shelinah accorpatied.\nhim in order to bear along his household, and she was also\n\n1635) waver 93\nawaiting the birth of Benjamin so a to make her home with\nJacob a8 pre-ordained. [ts in allsion to this that Seripeure\n'says: \"And Jaro shall agin he quiet and at esse, and none\n'shallewake hi afraid (Jer. xxx, 10) Blessed be the Loed for\nevermore. Amen and Amen\n\nVAYISHLA,\nGen sunt, 400401, 43,\n\nANp Jacon saxr stessenoeRe (lit, angds). ere\nJada discoursed onthe text: For he wil ie ha angels charge\n'cer the, herp the i all thy ays (I 3Ct,22)- \"According\ntw the companions. be said, the momenta childs born into\nthe world, the evil prompts straightway attaches himself to\nhim, and thenceforth brings accusations against him, 9 &\nsays, \"sn coucheth tthe door\" (Gen. 1¥, 7) the term \"sin\"\nbeing # designation of the evl prompter, who was also called\nsen by King David in the vere: \"and ray sin is ever before\nfae\" (Ps. 1 5). Hes 0 called because he makes man every\n'ay to sin before tis Master, never leaving aim from the\nday of his bir till he end of his life. But the good prompter\nfis comes to man only on the day that he begins 10 purify\nlimaclf, to wit, whom he reaches the age of turteen years\nFrom that time the youth finds himself attended by two\n'companions, ane on bis right and the other oa his left, the\nemer being the ond promgter, the later the ri promoter\n\"These are two ventuble angels appointed to herp man tom-\npny contaually. Now when 2 man tres to be virus the\n'el prompter bows o him, the right puns domnion over the\nJef, and the two together jin hands to guard he ran in all\nbs ways; hence is eriten: \"For he will give his angels\ncharge over thee, to cep thee i all thy ways\n\n[RU Elezar applied this vene to Jacob when God assigned\n{whim corpanies of angels 2¢ an excor because he came with\nthe fall numberof tribes, forming withthem godly company.\n\nHenceit ays: \"And Jaca went on his way ad the angel of\nGod met him\" (Gen. sxx, 2) as already exphined. Here.\ntherefore, when he was delivered From the hands of Laban\nand dseocated himself from him, the Shekinah joined hirn,\nand sacred camps came to encitcle him, so that [166a}\n\"Jacob vaid whe be saw ther, et.\" (Ubud 3) It was fom\nthese angels that hese a iam to Emmy >t mye \"AD\nJacob sent anges\" (maf ahhim),\" RL sac sid: \"Why, is 000\n\n66a} vavtamban a3\nplace in the Pans docs i sy \"The ang! of the Lard en~\n'und sbout them that fer him and detvereth\nthem' (Pu seu, 8) inthe sngubr, and in another plac,\n\"Foc he will give his eget charge over thee\" (Pod. x, t1).\nin the plural? The reason is that the term \"angel\"\nteferense to angele proper, whereasin the vert: \"The angel\nofthe Lard encampeth\", the reference is to the Shelinah, as\ninthe ve: \"And the ap of he ard meal thin\nina flame of ire cut of the midst of eon\" (Ext 3) Thos\n'the angel ofthe Lord excampeth round about those who\nfear bien\" to deliver then: and when the Shekinah abides\nwithin 2 man, exer 20 many holy legions rly round him.\n'David uered this verse when he cicaped from Ach the\nking of Gath, beause the Shekinsh encompasced him and\ndetvcred im fom Achish and his people, and all howe who\n'eouiled him. It 8 writen i the same connection: \"And he\nfeigned himself mad (cayithle) in their bands (1 Sam.\n1m 14) The tem verithl here, in place of the more xual\n'eyisages conains an allusion to the kindred term sed\nformerly by David when be said \"For Iwas envious of the\nsnacmen (hole) (Px. tant, 3)- God thus sad in eect 10\nDevid: \"As thos Brest, sec thw crest ander ou\nthyself wile yet Be driven to play the madean\"; and so it\n'ae to pass wea he was brought before Achah and sie\nsarin danger: he then \"Pigned hinweif rad (eoyithll i\ntheir hand that a, he behived le one ef thowe madmen\n(Geletim) whow: he fad once caved; and oxy then did the\nShekinah come ty hie reseue. How, it may be asked, could\ntha be, seeing tha the Sheknab abides ony in er own heri=\ntage, the Holy Land ? The answer ia that from there only she\nbestows blestings. but for purpases of proection she is to\nbe found clewhere alin So here, wen Jacob departed from\nLaban, all the holy legions surrounded im, 4 that he was.\n'at lef by hima\"\n'R Hiskih asked: \"If that Wass, ow cane Jacob, a stated\nlater, tobe \"ft alone\" (Gen. axa, 5) ? Said Judah ia\nBecause be\n\nAllided hea he sid \"Tam not worthy of all the mercies\n\n18 THE 20HAR 1 [1660\nand ofall the teuth which thou hast shown unto thy secvant\"\n(Uhid. #1)\" R Isaac maid that the reason why ther deparsel\nsess to leave him alone with the chieftain of Esau, who came\nown to bine with divine permiasion; and they meal\n'went off to chant the hymns for which the hour was then due\ntnd to sing the praises of the Holy One, blessed be He, and\naferwards they retumed to Jacob. \"Now T am become two\n\"camps\": to mit the camp of the Shekinah and his own howse-\nhal, so that he was complete on all sides, having his portion\nboth with the white and withthe red, R' leasar mud \"The\nsages have stated thet on that night and at chat hour the\npower of Esau was inthe ascendant, and therefore Jacab was\nFefealone, o, fram another aspect, the sun was left alone, the\nlighe of the moon having been obscured. Nevertheless, the\nguardianship of Providence did not lave him ently. so that\nhis antagonist prevailed not against hic, as it saps: \"And\nwhen he saw that he prevailed ot against im...\" He looked.\nto Jacob's right. and there his gaze met Abraham: he turned\ntwhis eft, and there be saw Inui: he looked at Jacob's body,\nand he saw that it war fasion of the two sides, and so he\ntached the hollow of his thigh, which isa pillar adjoining\n'the body butte outside the bod Ip this way. then, the angel\ncencompasted Jacob oa all sidesto delves hima and when the\n'Stekinah came dows to abide with bir, there janed ima\n'mulitudinoas hosts and lepiors; and it was of thase angels\nthat be seat 2 party to Esau\n\nAmp Jacos sewer aNczts, Said R. Abba: 'What induced\n[Jasob to mabe advances towards Eau ? Would he not have\n'done heer to leave hin alone? \"The truth is that Jace sa\n'ahirmelf: \"I am well aware that Esau has great respect for\nhis father and would never came hie any vesation, and #0 1\nJknpw thar Thave no ground to Fear him so long as ry father\nis alive. Let me, therefore, effect reconcifiation with hima\n'wbilst my father is alive Scaightway, then, Jacob \"sent\nAinge before tu\" KL Simece opened a ducourse on the\nverse: Bette is he that slightly extemed, and hath a sree,\n'than he that playeth the mas of rank, and lacket bread (Prox.\n\n3668) vavisunate 137\n11 9). \"This vere', he sid. speaks of the [1668] evil promp~\nter, who lays plows and unceasngly rings up accusations\nagainst a map. He puffsup 4 man's heart, excouraping hit t0\n[Aropence snd conceit, and foduers him tm wor his air and\n'Gry his head high, unl he obtains an ascendancy ov Kim\n'and drags hie down to Gehinnom. Bere, therefore, one\n'whos \"Tightly esteemed\" and who docs not follow the evil\n[rompter, butremaims humbie in heat andoperi and uber.\nKrimsif to the wil ofthe Haly One, bleed be He. The evil\nrompter is bred down before ach a one, and far is Be\nfre obtaining the mastery over the man that itis the man\n'who obtains the matery over him, a6 i says \"but thou\nmayest rule over him\" (Gen. 1, 7} Such » man i better\n'than be who \"playeth the man of rank\", who has 4 high\n'opition of hinacl, tile his bear ip fll of eonect >\nbready mentioned above, but \"acketh bread\". to wit the\n've fac, which s referred t9 \"the bread of hin God\"\n(le. 2) (Id. 8) Asin,\" who ie iy eseemed\"\n\nin Jacob, who hurled helt before Es 90\nthatthe ae should in tne Devoe ise, iment\nof the blesing: \"Let people seve thee, and nates bow\n'Sow wo then, ee (Gen. x00, 29)- For Jacobs time Rad\nfot yet arrive, a he deferred to the future and i the\nsedate present he \"esteemed himself hghtiy\"\" But in the\n[proper time \"he thet plyeth the man of rank wil kecome\n{he vervant to him \"hat lckcth bread\" tothe man Who was\nalloted \"pleney of corn and wine\" (Jbd. 28). Jacob knew\nthat was forthe time being netesary fr bie to bumble\nhimself before Esau. and so rade hirwelf 23 one who\n'eeemed hinwelf lightly\". And, moremer, he dplayed\ntherein more craft and subtlety than in all is other dealings\nwith Esao: and had Esau realised this, he would rather have\n{kes his own ile than corms to ach « pam Jacob tun acted\n'hrooghout with wisdom, and to him can be applied the\nswords of Hanaah: \"They tha strive withthe Lord shall be\n'broken i pieces... and be wil give srenath unto his hing,\nee\" (1 Sem 10)\"\n\nAno Me commasneo THEM, savine: Tues suant\n\nve say uxro My Lopp Esau: Tavs sarra tay a\n\nvast JAcOm: TAYE sojoURNKD WITa LABAN, AND\nraven esrie sow. He hegan by representing himaclf ae\neau's servant, in order tha the laters thoughts might be\n\"verted fn the bless which be had received fom his\nfather, andthe enjoyment of which he was postponing for a\nFaure time, as alrcudy sid. Juda suid: \"What was Jacob\n\nobject in saying to Esa, \"I fave sojourned with Laban ?\nWhat had this todo with his message to Ea ? The reason\n'wae that Laban the Aramesn vos famous throughout the\n'world as» master magician and sorcerer whose ape na maz\n{oul escape: He was, in fat the father of Beo, who was the\nfither of Balsam, ueatoned in Serpeure a5 \"Halsam the som\n'of Heoe, the soothsayer\" (Josh. ait, 22) But forall Laban's\nAlill and pre-eminence in sorcery ind mage, he could sot\n'prevail over Jacob, though he employe all hs arts wo destroy\nhim, as @ ays: \"An Arumean designed to deatoy toy\nfather\" (Deut. xevt, 5} R Abba said: 'All the world knee\nshat Laban was the grestet of words and sorcerer and.\n'magicians, and that no one whom he washed to destroy could\n'ccape from hum, sad thet was from hira that Balsam learnt\nsit hi skil—Ralzam, of whom its written: \"for I know that\nbe whom tho biesest is Biewed, and he whora thet cursest\n'is cursed\" (Sum. xen, 6). Thus Laban and his magic were\n'universally feared. Hence Jacobs fr intimation 10 Esau\n'was, \"T have sojourned wich Laban\", and lest Esau should\n'think tharit was merely a month, or, 2t most, «year, headed:\nsnd I stayed until now'\"—a space of twenty years And st\n'su shoeld think that be had achieved mething of cone-\n'quence, he added: \"And U have oxen and anes\", these being\nthe symbals of tio grads of severity that arenevercombened\n'gether swe t9 beng suflering on the wodkd. (This is the\nderlying reason of the precept: \"Tho shalt not plow with\n'an or and an ass together\" (Deut. xxtt, to). Further, \"and.\nBicks, and mew-servants sod maid-servans\", these being\nsymbolic af the lower crowns whom God sew in Egypt. it\nthe form of \"the first-born of eat, the frst bors of the\n'captive (Ex 234, a9), andthe Srettorn 'of the maid\nServant\" (Ubi. 2, 5). Straigeay Esau wan seized with fear\n\nstob-r67e) avESRLAH 9\n'aad went forth to meet him Indeed, he was ar much rah of\nJacob as Jacob seas afraid cf him. Jacob wean hike a waveler\n'who hears that robers ae Wing in watt for him on the road.\n'Mexiog another man, he ks him whom he bichon, and\nhevepter:\"I ama member af michand such s band of r=\nber \"Gee ther hee,\" exclaims the warfare, \"for Ihave\ntout me snake who hills anyone that approaches me\" The\ntran then returns tothe ch of the brigands and wars his,\n'sring: \"A man is coming along this way whe has sbeut him,\n2 make wach bites anyone who approaches tum (1p) and\nKills him\" Hearing this he chic the bigands ays: \"T\nfad eter go out to moet that man and make peace with\nfon.\" When she wayfarer see hiey coming eels:\n\"Woe iste, he is oingtokillme.\" So he commences to bow\nacd. prosiate himself before hm, wherevpon the\negtine binac-emerence, hing: \"If he had with ham suc\n{tanger sake a be sd, be wold ot have bowed 9\n'mach tome Hut sce he dees bow 0 mu Sere re, wll\nSAR bee in teen eget st mel Bor,\nSing: \"have sired with Laban apd stayed unt now\",\n'armuch to my: \"have zayed with im twenty yesh and\nThave brought with mes dl sake who slays people wath\nis bite.\" Esa an hearing this sis \"Wo is me, who can\nstand up before him ?for be mas aad that Jacob weuld ill\ntim with bre mouth. He therefore went forth o mec him ad\n'to make peace with him. But Jacob we real, soon as he\n{ave bim, \"was grey aftad and distressed\", and when he\n[igproted him he commmenced honing and tnecine belore\nfhm, asst says: ind bowed himself to the ground seven\ntines, wnt he cae near te his brother\" Eas then maid to\nImai: \"Had he realy been 9 well equipped she sk he\nwould not have bowed fore me\", and be again began to\nary hime haul,\n\nI is writen im regard to Balaum: \"And God came unto\n'alas at ight\" (Som. 38M, 20} Sims i regaed\n[Laban ics written: \"And God came to Latun the Armes\nima dreamof the night, and sid unte him: Take heed hy\nif that show ape not to Jaca either good or bad\" (Com,\naut, 34) Instead of the words \"that how speak mt\", we\n\n'we zoman it ee\nAuld have expected hee \"that tho. dno lw Jaa\n{Wt the trth that Laban in his pursuit afer Jacob dit nce\nintend to eaten against him sith eed frees be was\nSrell aware tha acu an his sone were mone than = arch\nfor im, bute designed toil hin withthe ewer of his\nsouth Hence: \"that tho speak nat and tet \"that tho do\n'oe eis alo writen: \"Te is in the power of my band om do\n'rou bur\" (Gen, x4, 29) Eaban he this From he warning\n{ven him, as be himoef continued: \"But the God of your\nFather spoke tome, ete\" (Ih) And this inthe wry test=\ntmony which God commanded the laces t pronouaoe. a=\nitis writen: \"Aad thou sl testify and ay before the Lord\nthy God: An Aramean intended 9 dstry my father ex\"\n(Dest 0, §)-OF Balan tis further writen: \"and he went\nfot nat other ime, tomers enchantment\" (Sam,\nths cing bin wont, since he was an adept in vinaions\nLabaralo ai\" have observed the sigs (Gen xx 27)\n'hat isto ty, be tested Jacob's fortune by means of bs\n'Svieatons, and when he set out t Setoy hm he ao i\ntended to accomplish hiseod by thesame power of magi and\nforex, bat God did aot perms hm. And i was in alton\nto te at alam hs pandson wi: \"For thee ism em\nhamment wath Jab, nether s thee amy divination sth\nSac\" (Nom. xx, 23). as mocha tomy: \"Who can pre-\n'valgus thon sen that when sb eantiher sought 0\nouny thes ccs by tcane of enchantment and ne\nexrie, he did sot suceel as be was st permed to cane\nKhim Laban, indeed, employed agai Jaco all the tn\n'nds of maps and disation of the Basing of the wder-\nsword crowns, but could do him no hurt anit written and\nIe danged my wages tentimes. but God seed him rt to\ndha me\"(Gea. ot 7) wheve the term men (time) sak\n0 the term me, pulsing \"Lind\" 'Thee tn hinds of\n'stchrat are lloded vo im the vose saying: \"There shall\nttt ke found among you~ one that eth vimatin,\n\nofan enchamer. of srcret of 4 charer, of\nte tat conmutcth apt of + fame spine. of 3 Reco.\nssanerr\" (Dest xvi, 10-11) Jove ad \"Divination and\ncochimement ae feo Sireat ara of the meme poey.\n\na eS 7\nSo setae sane\nSS eee\ncother fund, used enchantments against Jacob, but neither of\nSacer\nSee\niris earner rae\nSa\nSenet nee oes\nSoe eee\nSwiacara ae\nTear meee\npote eels pair\n'superual sanctity, [1678] seeing that God did nce chowse ay\n'rope or tonguc to make ane of Hi glory sive His boly\nepee o\npire ranepeoee\nSree eis\n'leraed who sre fly, os it ix written: \"For thou art 2 holy\nSa\nLead lcci ey\n'into contact with impurity and become more impare, and of\nerrr pera\n'out the camp shall his dwelling be™ (Lev. xszt, 46); for im-\npoe eee\nRordgsecaes\npa tole erica\n\naes Wen ecg fer ay me Rech\nto admit that he had contaminated hirmelf with Laban and\n'he eachantments ? Was thir anything te be credit? Jone\n'id to him: \"Although RL Judah has given an explanation, 1\ngree with you that we ahauld seek another, For we find =\n'somewhat similar dificulty in Jacob's words: \"Tan Eau thy\nfira-born'\" (Gen. XIVi, 19), where abe we may ak- \"Was\nit becoming for a righteous man bike Jaccb to assume the\n'name of the impure Eau?\" | will answer both these iti\n'cules. There is 2 tonal pause after the word \"Tam\" (owt)\n\n4 'The oman ti beens\nIn tis panaye, so tat what Jacob celly seid wan: \"TE ae\n(ho fam, but) Essa (i) ty Brt-bora\", a already explain\nccaewhere. Similarly here jacob meatt to say: \"Do not pay\n{ny roar tothe blessing which my Gather gave, or maior\n'hat has been fuliled imme. For he blessed ewe saving, De\nTord over thy brethren', whereas of «truth 'ae thy servant\nJacob to my lord Esau Again, he these me wth 'plenty\n'fcom and wine' but Y have no stock of thes, but enen, aed\nisch an Hocks and am only a shepherd ithe Belt OF the\nblesing 'of the dew of heaven, and of the far places ofthe\narth' nothing has been fulfilled in me, seeing that 'I have\nSejourned with Laban', being merely Sojourner, without so\ntroche Rowse that {can call my rn, et lone the stnse\nof the earth\" The whole of Jacob's resage was thus calc\nlated divert Eas regard from tone bless. 2 chat be\nshould not quarel with him over them.\" R- Abbe sid: tis\n'written of Jacob that he yas \"a perfect man, deine in\ntents\" (Gen. x4, 27). The designation \"perfect man\" was\n'Even ham Became he fei in he two speral Tabernaiee\nBnd embeobied in homaelf both thin side and tat ide. and\nthus nae mace compte Hs language ant not be contrond\njoes an sine that he bad contaminated araelf witb the\n'enchantment cf Laban, and, with ll due espectto R Judah,\n1 hens wan pee ad fall of thankies for the Mindi\n'edhe truth that God hadshown hse Ths Jacob'e message\nto Esau amounted to saying: \"Everyone knows what kind of\n(2 man Labun and that ne one can eape ham Yet Latoya\n'ich kine twenty sear, and though he Custended with ie\nand sught to destroy me yet God delivered me from bis\n'and Jocab's purpose in all he wotds was to prevent Esa\nfrom thinking that the Bleesngs had been fullied, and so\n\n\"For the ways of the Lord are right,\n2\" (Hox 20,10), abo: \"Thou shak he wholechearted with\nthe Lard thy God (Deut sv, 13)\n\nAmp Taz axceis arreznep To Jacos, savine: We\ncase To THY BROTHER ESAU, AND MOREOFER HE\nCOMETH TO MEET THEE, AND JOUR MUNDAED MES\n\nspb 8a} 'vartsauast 3\nsetvm wise, The word \"Eanu\" afer \"chy boes\" sccm,\nto be nipertivos. since Jab had no other bathers. ea,\nhowever, 2 hint to Jacob net o think that Eas had retraced\n'is steps and entered ou the path of recitude, bu hat be\n'sul ue sone wacked Ens a0 of ok And moenver he\n'comets to mect thee\", and that not by hil, hut hosing\n\"four hundred men with bi\". Why all thee dzae? Bee\n're Gedatens deh inthe payer oft tes an\n'He cover Ht sf were, with thie suppocsnons So\n\n{ee afr that the ange in charge of the prayers af Isa,\n'Sundaiphon by same, take up all tho prayers nd weaves\n'ct ofthem s crown fr the Living One of the werk All the\n'nore.then, mint we Befiee that the prayers the ghtcoun,\nin which God takes deighe, are mace ino 2 crown for Him.\n\n'Seeing that Jacob had with him lepine of holy anges it may\n'be asked why fe was afraid. The truth is thatthe righteous\nrely pet on ther morta hot on ther provers and sspplcstons\nto ther Master. R Simeon said: \"The prayer of s omar\n\n'gmade into. crown tobe paced oa the head ofthe Righteous\n'One, the Living One ofthe warids; whereas the praver of an\n\npresents only ove uc, sd\nLeweahey bmaiary\n\nevogretion. .\n\n'raved for bis prayer, aad hence it writen \"Then Jac\n'was premly afraid and was dstrened\"™\" R. Juh cted hee\nthe vene: \"Happy i the man thot fart aly; bt he ae\nIheedencth hia Beart shall fll ino ent\" (Prov. azran, 14h\n[18a] \"Happy isthe people of Issel' he sid, in whows the\nHoty One, lensed be He, Snds delphi, and to whom He has\nBren the Teeah of truth tht dhreby they uy merit le\n(Geral. For wheao labour ia the Torth s rooted fram\n'Reaves the best fe aod taken up ino the eof the world\nsy co tig ec: \"orth thy Band gh\n\n'ay dpe\" (Devt. 8, throug\n\ngeal prolong your days (led. a, 47), ping Ue\nthis world and onthe world to come.\" R. Eleazar sd \"Who-\n'ever boars im the Torah for its om sake wil sox de\n\n4 ie ZoKAM tt [r6e\nthrough the agency of the evil promprer (the same being the\nserpent and the angel of death), inasmuch ase belds fs to\n'the tre of Ke and reaxeth not. Fortis easoa the boxes of\nthe righteous who hare laboured in the Forsh remain oo\ndeited after death, since the sprit of defiement does not\n'hover ever them. How came it, then, that Jacob, who was the\n'sce of Life ise, as it were, was ataid of Esau, who surely\n'ould not prevail agaiet him? Had he not, to, the promune™\n'And, behold, I'am with thee\" (Gen. xvi, 15)? And kad\nthe nat further protection in the escact ofthe Rost of bol\nangels of whom it sas, \"and the angel of God me him\"\n(Utid scx, 2)? The reason, however, of his fear was that he\nAid not wish to rely on a miracle, as he did nox enesier him\nself deserving that a miracle should be wrought on his behalf\n'Te cause of hin sclfmiorruse was that head oc enaered\n'ila service his father and mather a be should have daze,\nand that he had not devoted himself 9 the Torak. and,\nfurther, that he ad married twe sisters. But, in truth, 2 man\nshould always goin fear and ofer up prayes tothe Almighty,\n'seit cays: \"Happy isthe man tha feareth alway\",\n\n\"Ye was the prayers odered up by the patriarchs that us.\n(mined the world and by them ae pel al who dwed there:\nin;and the merits of the patriarchs will never be forgotten,\nfnamnch 2 they form the support af the upper and the\nlower realm; and Jacob's support i firmer than that of a\nthe others. Hence st that when the chidren of Jacob are\n'oppresed, God looks atthe image of Jacob and i filled with\n[ity forthe wockd. This is hinted im the pssage: \"Then wil\n[remember my covenant with Jacob\" (Lev. x1, 42), where\nthe name Jab is spet Arar, with een, which i ioe the\nimage of Jab. 'To lock at Jacob wat ike looking at the\n\"lear mirrie™- According to tadition, the beauty of Jacob\nware tthe of Adan the St mae\" Jone aed \"Thneve\nIbeard tasdthat he sho sees in hit dream Jacob rubed in his\n'euntle enjoys length of ie' R Somene and: \"We kave learnt\nthat oo lifeporton vas orginally assigned to David, but\n'Adam pave lim seventy years of fis own, and so David ved\nSeventy years whilbt Adam lived a thousand years let\nseventy; thos the fine thouund years included the Ives of\n\n68-1688] vaviseuan\n'eth Ado the Git ans King Di The Spur' be\nsid, 'sladesto this imthe vere. \"He aked life of thee, thou\neaves it im: even length of days for ever and eves\" (Ps.\n[Eat 5) For hen God crested the Carden of Eden and placed\ninit the soul of King David, Hesaw tha ¢ posed no Efe\n[porion ofits own, and cat thost for 2 remedy. Sowben He\n'reed Adam the fist man. He sic \"Here, indeal, isthe\n'remedy; ands «was that fom Adam were derives the\nseventy years that David ved Furher. ech ofthe pararchs\n'conceded him some years of bis own He. that & 10 sy,\nAbrahams and Jacob amt Joarph but nat Teac, hecose Kit\nDard belonged tthe me ade ss hme Abratam alowed\nIi Bee year ofthe hundred aed eaghty years which he wan\n[properly eared to lve, 50 that be lived only 2 hundred sad\n'Siveny-Sve yea, Sve years lo than his duc Jas was ano\ndoe to ve i this woe ax many years at Abraham, but he\nTived (1688) only a hundred and forty-seven years. Thus,\n\"Abvatam and Jarsb berween thm conceied to Dand ture\n'thre years Then Joarph should have led hundred and\nfory-scven Years like [acob, his father, bat he fllshore of\nthat number by thirty-seven years. These. with the other\n'tia thren, completed the sevncy sear allrted fo Dawid,\n'wsch were thus transcrred wo ham out of the Ives of the\nFotnacche The reson why Fear did not ranefer ta him 2097\n'Jers like the cers was that he was humacl¥ wrapein darkness,\n[Bea Dad come from the ade ef darkses, an he who i\nGariness powenes no light whutever, sor any Hie: ti for\n'that reaion tht David pomescd no ie a all of his own. But\nthere others being pense of fphr. could ford bebe to\n{King David, who was tcholden to them for igh ad for Ee,\nsince ofthe duck side be had no ife a al. Hence Las did ot\n'come into the reckoning. Why, it may be med, wat Joueph's\n'Suton greater than thane af he other to together?\n'was because Joueph wa reckoned the equvalent of the other\n'since he was called \"the rightenss and he was better\n\"able than the others tollamine the moce, and hence be con-\n'cede to King David a preate sare of ifehan all he others.\n\n\"To protec imeeif xin Bsns, Jacob resorted peaver\nand Sd not ey upon bis merit ince be desired tokexp this\n\n146 vue zouan tt [ees\nin reserve for the Benefit of his deseodancs inthe Future, and\n'ot to use it up now against Faau. Hence he now offered up\nhis prayer to the Almighty, and did net rely upon his meni,\nnar atk fr deliverance for theit sake. Hence we tead= AND\nHE sap: Lr Esa cose 10 THE OSE CAMP, AND aMITE\n1%, THEM THE CAMP WHICH 15 LEFT SHALL ESCAPE. Ik\n'nas foe thi reason that he \"divided the people that was with\nhim nto two camps\". Now the Stekinah never departed\n'ror the tent of Leah nor frem the tent of Rachel Jacob knew,\ntherefore, that they were under the protection of the Ale\nmighty, and oo e put the hdmaids and thee children fare-\nmort, raying to hiewelf: \"If Esau sys them, well, he wil\n'lay them, but as regards the others Ihave no fear, since the\nSekinah is with them.\" Hence it says: TWEN THe CAMP\n'enicH 3s LEFT SHALL sscare. Having taken this step,\nhhe nest resorted to prayer. as itis written: And Jacob sad,\n© Goo of wy raruex AmpAuan, axp Goo oF mr\nrarnen Taaac, O Loan, wno S4ipsy cwTO Me\nRevuax UNro THY COUKTRY, AND TO THY KINDRED,\nxb [WILL Do THEE GooD.\" R_ ose discoursed on the\nvee: A prayer of the poor, wen he faiteth(3a'atof) and\noureth out hs complaint bere the Lord (Pa. cit, s). He suid:\n\"Arha been laid down in many places, this psalm wan eom-\nowed by King David when he contemplate the plight of the\noor man, and that was wher he led from his father-in-baw,\nIt wasthen that be composed a\" prayer ofthe poor\", as much\n40. \"Behold, this i the peayer a poor mn ofers up\nthe Almighty, and one which should aeend in advance of\nother prayers\" The phrase, \"sprayer ofthe poor\", nds ite\nin the expression: \"A prayer of Moses, the man of\nGot\" (id. x, 1), the one alluding te the phplctery of the\nhead, the other that of the arm, the two being inseparable\nand of equal importance. The reason why the prayer of the\npoor admitted frst into the presence of the Almighty ix\n'dicated i the verse: \"Fore hath not despised nar abhorred\nthe lowliness of the pou, x (Zid. 24,25). According to\nanother exposition, the tem \"a prayer\" is an alleion to\n'Moses; \"ofthe poor\" to David; \"when hefainteth\" (ya atop =\nis covered) to the moon when it i hidden and the sua is\n\n168b 169] varisanan ap\n'wera fom it Oscrve hatthe prayer of thee peoples\njust prayer, but the prayer of «poor man Breas through ll\nborrers and storms sts war tothe pretence af the Almighty.\n'So Sciptare srs: \"And it hall come to pas, when he es\n'untome, tha Twit bea; for Tam gracious\" (E33, 20)\nalos \"E wil surely hear thei ery\" Ubd. 22) David cose\n'Snues= \"and paureth out his complint before the Lord\",\nke ane who protests aginst the ndgements of the Almighty\n\nRC Elezar su: \"The prater ofthe rghteols is an objet\nof jos forthe Coen of Ire, [sa] who weave out of\nitacrowa by which adom themscles before the Holy One,\nblest be He. Hence Gol holds sem special affction= He\nTongs as were, forthe prayer of the righteous, wien they\nrein tris, became they Inow Bow appease her Master\"\n\n'Nae the words of hicob's pryer- O Gop oF x¥\narnt Aamalant, anb Gav OF Mv FATHER TeAAc,\n© Toro, wio sainsy uxro Me= Rerexx. Various\nsrands are here fly interwoven. \"O God of my father\n'Abeaham' symbolises the Rights \"God of my father Ina\"\n'ymbofiacs the Left; while i the words \"Who aidet urco\nte Jacob itermove himself berwcen the te\n\nTas xor Worry of aut THE weactes. The conne=\ntom of those werde with whet precedes ie ax fullors. Jaca\n'stdin effect: \"Thou has promised xe to deal well with me,\n'but Hknow that all chy promises are conditional. Now, behold,\npossess no merits, so that lam not worthy ofall the mercies\nland ofall dhe to which Tho hast shen unta Thy servant:\n'and all that Thou hast done for me until this day 'Thou bast\ndane nt fc sake of my merits but for Thine own sake. For be~\nhol, when first crossed the Jordan, desing from Eanu, Iwas\nallalone, Dut Thow hast shown unto me mercy and truth in\nthae Thave now crossed with two companies.\" Upto this point\nJacob was reiting the prases ofthe Almighty; be then pr\n'eed to pray for his requirements From Jacob all men cin\ntake example, when offering prayer, st to recite the petscs\nof their Maser, and only then to present their petition. So\nJacob, after prasing the Lond, continued: \"Deliver me, T\n'pray thee, from the band of my brother, from the hand of\n\nus ue 2oWAR 1 692-2698\nEss; for I fear him, lest he come and smite me, the mother\nWith the children.\" Here, too, Tesson that in praying 3\n'man should aate in precise terms what he requies. That\nJouib commenced: \"Deliver me, T pray thee,\" and since i\n'might be sad that he had aleady been delivered from the\nhand of Laan, he added \"rom the hand of my brothes\",\ntad since, again, the term \"brother\" covers al relatives, he\n'added \"from the hand of Esau and yet agin, les it should\nthe urged thut he had no need of such a delivery, he com\ntinued: \"for I fear him, lest he come and smite me, the\nsmother with the children: all die sm order that there shld\neno pasitilty of misunderstanding.\n\nAxp tuow sainst: I witt scrnt¥ po Tare Goon,\n'ere. We tind Ring David cloang a prayer wath the words.\n\"Let the words of my mouth and the meltation of ny heart\nbe acceptable before thee\" (Ps. fx, 15), the former ofthese\nclauses referring to what he had actually said explicitly, and\n'the latter to his inner thoughts which he had only half ex-\nprosed. 'This divnioe of prayer into dearly expremed and\nhha-expresad desires corresponds to 4 distinction in the\nchivine grades the clearly eapresed praver being abdeesoed\ntothe lower grade, the meaitaton ofthe hear ta the higher\nand inner grade. Jacob divided his prayer similarly; frst he\nsisted what he desired distinctly, then heeft his thought only\nhha expressed, in the words allading to the promise made to\n'ie, \"and Lill make thy seedas the cand of the sea, which\n'cannot be numbered fer multitude\". There was here an under-\nAying thought which war beat eft mexpremed. This vain\nwat necessary, 26 explained, 9 ae to make the wnification\ncomplete. Happy are the righteaus who know how to express\nfittingly the prises oftheir Master, as a preliminary to their\n'payer. Of tem its writes And he said unto me: Thou am\n'ny servant, Iseae, in whom I will be prt (a. xn 3)\n\nAxo Jacon was Ler aLoxE, eve. R. Hiya discoursed\n'onthe verse: There shall no eel Befll the, nether shal ay\n'lspue come igh thy tnt (Pe 3c, to). 'When God, he maid,\n'exrated the world, He made on each day [1698] the work\n\n1694} vayisuan 49\nappropriate for that day. 'This has already been explained.\n'Now an the fourth day the Kite were crete; bus the moon\n'was created without ligh. since she diminished herself. This\n'i implied in the phrase \"Let there be lghte\", wherein the\nterm meoroth (lights) & writen defective (ss the eter\n'at, anit were me rot (curses); fora a real ofthe moon's\nimioution, occasion was yranted to all spirits and demons\n{and hurncznes ae denis exerts myo a all ancien\n'spirits ie up and travene the world seeking whom to\nseduce; they Faunt ruined places, thick foesta and deserts.\n\"Tho areal fem the ale of the wocean spirit which. a has\n'been sd, sates fom the crooked zerpent, who fy, indeed,\nthe veritable unclean spirit, and whose erission isto seduce\nman after hime Hence iis thatthe evil prompter has way in\nthe woth, following en abwut and espn ing all mane!\n'sev and seductions torn them aside from the paths ofthe\nialy One, bleed be He. And inthe same nay as heseduced\n'Adam and theeby brought death into the world, so docs be\nfever seduce men and cause therm to defile themsehes: and\n'whoever allows himself to be defied draws upon himscif the\nlunelean spirit and elings unto hie, and rurerous unclean\nInfluences are ae hand to dele im so thet he remaine pol-\n{ued inthis world and inthe world to come. Contarvisc,\nshould « man strce to purify himself, the unclean spirit\nfoiled and can no longer damiate him. 'Thus i is writen:\n\"Nocwil shal befall ther, nether shall any plague come nigh\nthy tent\" R.Jose said\" \"Exil here alludes to Lilith (night-\ndemon}, and \"the plage 10 the other demons, as has been\n\nlight Foe at that time the unclean spirit, which isthe same as\nthe evil opine is at large. Now, the term \"evil\" here is an\nalluson tothe evil serpent, while \"the plague\" alludes to hia\nwho rides on the serpent, so that evil and plague work to-\nether. Ik is true, we have also been taught that the term\nplague\" signifies \"the plagues ofthe sons of man\", which\n'anu from Adam. For daring allthose years that Adam kept\naway from his wife, unclean spiris came and conceived from,\n\n160 THe cOMAR IY [16-1708\nhi, and bore offspring, which are eae \"plagues of the off-\nspring of Adam' and it ha been armed thst when 2 msn\nisaleeping and sox in control of birself be sasaled by an\nttnclean opti and sometimes by a umber of unclean female\nspirits who draw hr unto themselves, conceive from him ard\nfe hth pty and denon.' msec pan\nTaman beinga, seve that they here ait tee\nPeerage ser teres poppe rey og\ngains them and not to let himself e contaminated by thers,\n'but to follow the paths ofthe Torah. For thereis no mas falls\nasleep on his bed in the night-time but he has a foretaste of\ndeath in that hi soul (neseama) departs from hirn/andsince\n[is bods is left without the holy soul,an uncle sprit exmes\nsnd hovers upon itand it becomes desled. I has sleady Been\n'aid elsewhere that a man should not pass his bunds ever his\n'yes when he waker inthe morning on account ofthe unciean\napis hovering overs bess Now) althonghs Jac ms\neloved by the Almighty, yet when he was left alone atrange\nspirit immediately came and joined bute with him\" RL\n'Simenn sid: It seamitten of Balance, \"and be went sf (to\nbore beigic)\" (Nom. x, 3} The word shefisigniies\n\"alone\", nd i is also akin wo the tera shffo, inthe phrase\n\"shefifon (a horned snake) inthe path' So Balas went sane,\nhea snake tht gues alone and lurks in by-pathe and nex\nswith the object of stracting to himee¥ the unciean spirit. For\nbbe who walks alone at certam periods and in certain paces,\n'cen im ston, stiracs to bimelf the unclean spent. Hence\n'one should ever go on 2 lonely road, even in ty but\n'only where people are about, nor should a man go oat in the\ntight-time, when people arene longer about. Itis fora similar\n'reason that it is writen: \"hie body stall not remain all night\n'pum the ree\" (Det. xt 23). [1708] a0 as not to leave the\nead body, mich w alone, without the spit, above ground\n{in the mht. The wicked Ralaam, however, for that very\n'eaten went alone like the serpent, = already explained\"\n\nAmp Tires WaEstLep (cayegeey) 4 sas wiTHE HIDE\n1 Joshua the son of Lexi sd: From the word hee' oxg (in\ndus wrestling) oe farm that they rained x dust with ther feet\n\nrx) varsman ss\nwhich reached the Throne of Glory, as this word finds a\nPel mh pre he di ato et (han\n\neRe coste deme tuld sre eT\n1 Glory wbich is the seat of jadgement\" Sean\n\"This dunt (she) was not ordinary dust, bu ashes, the resi\n<i fe. dies Een dan proper in that i strlen\nlunproductve, wheres dunt (afar) that fom which al fait\n{and wegeation sping and commento the ler and hgher\n'estencen\" K Jodsh remarked: \"fs, how can we expan\n\"He meth up the poor out of the dun\" (Sam\n10,8)? B Semcon rep: \"The dot pomsees nothing of\nbese ste from the dus thatthe poor man bas to be\n'Famed who porscnes nothag of lm own ether. At the same\n{ume the dust i the sour of all ftalnen and of 2 the\n\nwere, upon that dust im order to contest Jacob's right\"\n\nUnsie sme weeaning oF ve 9Ar; tho bing the mo\n'ment when hb doninon pascd aray and vanities The\nfame wil happen inthe tne to come For the proses eile\n'= ike the might. and in that night the harren dost rules over\nTare, who are prostrate tobe dun; and vo twill be until the\nlight willanpea sed the day wil break: hen frac will oben\npower. ad tu then wil be gen the kingdom a they se the\nGnu 'of the Mat High So Seaprure says: \"Aad the\n'gdm andthe dono, za the grates of the kings\ntnder the whole leeven. sal be pen to the people ofthe\n'sis of he Mast ight kingdom san velasting ins\n'orn, and all dominions stall serve and obey them\" (Daa.\n\nAsp uesarD: [Witt wor LeT THEEGO,ExCEPT THOU\n\n1s2 'THE 0HAR 1 [syoe-170b\n'hLa88 Se, R Justa dscouned onthe verne= Wa she hat\nDok forth asthe daft the mon, clea he ae, r=\n'le as a army sth banners (8. 5. Vi 10). \"Thin vere' be\n'ad, Teer to Irae, at the tne when the Holy One bleed\n1 Heil rine thorn up and ing thor out oF eapssty A\nthat tie he will ist open for them a oy aperture of i.\nthen another somewbt larger and soot ust Ele wll ros\nopen for them the supernal gues which face em ll the four\n(quarters of the world And. indeed, thit process Followed\nby Godin all the Hl dos for Tarel and the rightoos among\nthem For we know that when aman hasbeen fo shut up\nGirksess 9 necoeary. on bringing hin ito the ight at\nto me for him an opening as sal asthe eye of «needle,\nSind then ane alte ger, and so on padualy anal be can\ntruce the fll ght. Tis the same with Ica, as we cea:\nBy Hele and lle I will dave them out from beare thee,\nsunt thou he increased te.\" (Ex. ma 0). Sa, tm ack\n'in who srecversng canna be givens full et ala ce,\nbot only gradual. But with Enna it was pot. His Bie\n'came ats bound, ut wil radaaly be wither rom rn\n{eri Israel wil ce into their awn an destroy Bm cor\n\n\"rom thin world and fromm the werd to come: Became\nfe plinged into the light alla once, therefore he will be\n'sect and completely etemmawted. rat's gh, oe the\n'ther hand, will come tle by ite, wet hey wal Become\nng. God wil lemine them forever. All then wal sh\n\"Wh i she that oes fr ke the dawn hs big\nference to the fst ny steak af the ow, then \"ia he\n'none the light of the moon being srnger than tha of the\n'Sewm and then \"lear asthe sun tht = ill toe\nTighe, and fell) \"teible = am army with bonnes\", ex\npreste ofthe ight in ts ful strength For, jax ax when the\n'Sawn emerges fn the darkness st ght a rt sine, bat\n'radaily brighten ll fall dels rached, so when God\nfrill lecie Himaef to shine pow the Community of Teach\nHe wir shedon them a rak fight ke that ofthe dy\n'beak which is til lack, then inrease ito make i ira\nthe maa, then \"ero the ut ut it wil be \"temene\ndour an army with banners\" already plained\" [172]\n\nrpebapie} vermin 13\n\"Nor in connection with Jacob it is not writen: \"Yee day-\nteak has cme(he'\", but \"for daybreak Ras ge pala)\nFor st the moment wher daybreak arrived. the Cefn\n\ncheb\nof the dawn passed the fight came on and Jarob's power in-\n'reased: forbs time had then arrived to come ito the light,\n'aes written: \"And the sun mse spon him ashe passed over\nPenicL Un the nest words, AND We LIMTED UFOW m1\n'THLcM, these is 2 hint that after Ieee in exe have endured\nmany sufferings and pains, when daylight rcs upon them\nand they atin to rest and ease they will their memory go\n\nhough ayia ther pst fed allicioas and wall\nwonder how they could have endared them. So Jacob, after\n\"the'sun had risen upas im\", was \"lemping upon his high\",\n'vexing himelf for what had befallen. But whes the Backrest\nSf she marly dave pune be made « great flere and prasped\nbis opponest. whose strength at the same time pave out, his\ndominion being only ducing the night, wheres Jacob has\nssendney in the dayne Hence be sd: Ler Me co,\n\nTHE 1 RREARETH, whet, me might have added,\n\nthy power\".\n\n1 Hpac Hed face' rege oot fed hin ot at\n'get (the stew that sank) e would ave prevaled agatat\nthe angel av cxmpletely that Enu's power would them have\nheen hres beth on high and below\" R Sime remarked:\n\"Enckiel the proper and: \"As the appearance of the bow\nth si the ltd i the day of rin 30 was the\n\nofthe bnghtness round about Tha war the appearance ofthe\nTikenes of the plry ofthe Lord. And when I saw i 1 fll\nspon amy fee, ee.\" (Ex. 28). That vere iatates the\nGtfrence between the ether proper sad Movs, of whom it\n'written, \"And there hath ast arsen a prophet ance i Lael\nFike unto Mones\" (Dew. nxn, 19), For Mose gure into toe\nclear mire of prophecy, whereas all the other prope:\nJones into shay miro. [2744] Mones receved the divine\nsmeszage standing and wth ll fas crocs wnmparred. and be\nSempetended is ull. ae is writen: \"even marten, and\ntot im dark speeches\" (Num 2a) 8): whereas ache prophets\n\nyin rowan st bre\nstate of ethaustion and didnot obiin a\nperfectly clear measoge. All those prophets thus failed to\n'aloe filly what Cd had in store for Eni the Fare sith\nthe exception of the prophet Obadiah, whe, being himelf 2\nroselyte, originating frum the side of Eu, was able 1\nrnceive a fll meseize with regard to Esau. The seman why\nall the prophets expe Moses were thus weak was that \"he\n'wuched the hollow of Jacob's thigh through the sinew of the\nthigh-vein\"—the sinew that draws tothe thigh alts energy:\nerg ofthe thigh was thus broken, ae Jacob remained\nTiming upon his thigh\", and hence the rest ofthe prophets,\nwith the exception af Moses, could not retain there facaliex\nduring a vision and grasp i fully. Now just a tbe prophets\n'were thus weakened, so when scholrs are aot encouraged\nand no one gives them pecaniary suppor: the Torah is for~\nfotten from one generation to another and is strength is\n'Teaiened, those who toil init having ne support, and the\nSinful ingdor increases in power with each da. Much evil\ntherefore results: since, atthe upholds ofthe Torah become\n'wether, strength cthersby gained by hem who ae no ge\n'Zand open. For when God said to the serpent, \"upon thy\ntelly shah thou go\" (Gen. it 14), the serpess ad his sup-\nom and legs cut ef so that he was eft with nething to sand\n'a Bur when Israel negiect to supportthe Tora, they thereby\nSeonide hin wath supports and lees un which to stand frm\nand upright\n'Many were the xratarems and cunning devices to which\nthe serpent-ider resorted os that night against Jacob. For he\nwell knew that \"the voice inthe voice of Jacob, but the hands\nare the hands af Fans\" (Gen st, 22). 29 that whenever the\n'oie of Job sunterrupted the hands of Esau are reaferced\nHe therefire cant about om all des for means of intempo\ntis voice, but he found him strong om all ses, bis rms\n'tong on both ses and firmly upbeid between them, and\nthe Torah feral entrench therein. Secing, therefore that\n'be could woe preval aganst hie, he \"touched the hollow of\nis thigh\": Fore koew that when the suppor of the Torah\nare brake, the Torah stelfis shaker; hence be though that\nfn this way he should reap the bene of wha dhs father had\n\nnamely\n'break lone, that thou shalt shake fie yoke from thy neck\"\nUbi. 2). His whale parpne in contending sith Jab was\n'tw break the force of the Torah, and whes he saw that be\n'could pot stke athe Torah tet he weakrned the power af\nJes upholders fr without upbalders of ene Tera here will\n'be no \"voce of Jacob\", and the hands of Ess will operate.\nJacob, an seeing this, at naa a8 dap rake, sized bold of him\n'ind dd po et bir £0, that be Bleed him and eonfiemed\n{0 hie those bleings, and suid to him: \"Thy name call be\nled no more Jacob (Ya'uyeb=supplantcr). but sacl\n(Yin peincehood and strength), a0 that no one can pre\n'val apinet thee\" Now, from the serpent issue eemerous\nIbo nhich daperethomlves on every ede to prom! shout\nthe world It istscumbent, therefor, upon ws to proeevein\ncomplete state the snew of the thyb-vern, for athough the\nserpent-rider touched vetainedits vay, and we FEqare\nsts rength to etablich aurscves i the world and to mabe\n'gad the words: \"Foe thou hast sive with God and with\n(Remand Reet prevailed\" When the adversry see chat Chat\naris wt bruken o consemed, his own strth and courage\nSe broten [1718] and he cn no more do any harm tote\n\n(of Jacob. Its foe that reason that we are forbidden t0 give\n'that par (of a0 animal) to anyone o eat and may nc benefit\nof it im any way. RJeue the dder comected the word\n\"touche in ths clause with the same word i the verse:\n\"fe Ua toucheth the dead, even any man's dead boty, ete\"\n(Sum aim £2) Just as nthe later cae' be sid there i\ndeflement,s0 bere deflement imped, that pat of the\n'os being an oboe of deilement. sr that we may mee pit\ntoany we whatecr\" Biewcd be the Merciful Ove who pave\nthe Torah to Israel, whereby to merit this world and the\n\nASD NE MIMSELY rasseD OVER BEFORE THEM, AND\n'2OWED HIMSELF To THE GROUSD SEYEX ThatEs, UNTIL\nBE CAME NEAR To mis SRoTHER. Said R. Eleeze: Tris\n\n156 RE ZOHAB IE food\n\"writen, \"For thou salt how dawn 10 no other god. forthe\n'Vor, whose ames Jealous isa jealous God\" (Ex 08,14)\n\"Nov, Jicob was the consummation ofthe patriarchs, who was\nsclected a8 the cheicest portion of the Almighty, and was\nrough: specially near to Him and was persed above and\nbelow. How came it then, tat auch a man should bow dw\ntothe wicked Esau, who was ofthe side of aoetber gd, that\nbowingdowo to him was the sine as bowing down wo ancther\nsod? The proverb it is ruc sap, \"When fox xin honour,\nbow dwn to him.\" This, owerer, could net apply to Ban,\n'who ws like another god, Belonging to that ss and that\nportion to whom Jacob woul! in no way bow dows A\n'Similar dificoly arses withthe yerse: \"And thus ye shall\n'y= Alla! (leas, bt. tothe ving ane) aed peace be both\nlunto thee, and pease he to thy house, and peace be wnte all\n'that thou hast\" (1 Sam. x3, 6, Now, inasmuch wx sccoeking\n{to our aching itis forbidden wo give the fest greng to\nwicked man, bow could Davad have sent sch 3 menage\nNatal? There, however, the explanation i that David in\nreality addrened is words to God, a 9 tmped im the ex\n'preswon lehay (tothe Living One) although Nabebmsundes~\n{Sood them as addrowed a amet Siar. when we rad:\n\"And Ieact bowed himsef upon the bes head\" (Ges.\nsym, 32). we are ot to nsppme that he bose dows im\n'orshig tos sn, bat that his etance was ditected toeards\nthe spot where the Skekinah rested. So inchs passage, the\nwords: \"and he himself pase over before them' refer a\nthe evistial Sbekinah who west before Jab i order 10\n'STurd ian the peumised proumtion (rom on high When\nTrcub became aware ofthis be thought t sumbent ce Bim\ntommaie obesance wards the Haly One, blesed be He, wha\nseas goeg, at were en froctof am and so \"be bowed humaelf\n{he ground seven mcs unl he carne nea to Bs Pte\".\n'Mark tat ie noe ween, \"aad he bowed down so Essa\",\nbut simply \"he bowed down\". implying thie be did 30\nbecame he sew the Holy One, blemed be He. sping bore\nfim, oot that he made ocmuncr by way of worship to any\nse tle Everything wae thas ie order. Happy are the\n\nfe all of lho ations ate foe the zloy of theie Master,\n\napbazse} 'vernmcast sr\nad vith the cb ha they thelr boul arm ster\n'to the right nor to the left.\"\n\nAxo Esau maw To MEET KIM, AND ESNRACED S818\n'AND FELL OW BIS NECK AND EISSED WIM: amb Tey\n'War. The word zeero (his sec) is sedheresatead of the\nsree urs zara; wile dt are place over the eters of\nthe word raysshgeha (and he kined hin). Said R Tasc:\n\"Many are the methods by whch the Senpture comers\necontne allusion, yr with scommmon purport Iris writen:\n\"hu the wicked ae Uke the woubled se: for cannet rst,\nsedis waters cst ip mire ad drt\" (a rt, 39} This vee\n(nay be applied t Eas, all of whove actoes were wicked and\n'infu Hes approuches to Jaceb this ecason were\n\n'areas is shown bythe sigan mentioned sbore\" The \"nek\"\n'here's an allusion to Jerusalem, which is indeed the neck of\nthe ener, snd the wnglar form savers wed instead of\nthe regular dual form autora as a hin thi the seed of Essa\nsree dy ll pond ry on the nro Tomplon.\n'Resin, the dots above the word eayehageha (and be Rased\n'am indicate that he hse rm eelcransr 'The ver \"bat\n'the Rises ofan enemy are importnate™ (Prov. x30 6) has\nbe applied by our teachers to Hsia, win. sthough he\nblemsed farsel dit gaiot hail: bu Exo provides other\n\\tlmtsion RJourand \"Ise writen: \"Forte hastamiten\nAllen cneics up the check thou hast broken the eth of\n'the wicked (Px nt, 8). and there i tration which ead\nIhave shot (aes base logcheme)Stend of ohh:\n(thou hast brake), to indicate thar Esa'steth were wid\n<dealy lengthened to prevent tim from biting\" We read\nforte: Axp Tury WEPT; both the coe and the other\n'wth god cme, [724] the companion have expended.\nFor Esa wat = erly disposed to Jacob that even at that very\nfume be was planning bow to afc hms 20d ng accanices\ngsi him a the dita future. Hence they wept: Jab for\n'ea lest he might not escape from his brother's oeslanght,\nsand Ess. think that his father wea ill ave that be was\ntunable to do any harm to Jac\" Abi aid \"Awuredy\n\n1 rue rowae 1 be\nEau's wrath was albyed a the moment he bebeld Jacob,\nsince his chieftain fad confirmed Jacob's claims, and there-\nore it would have Been vain for Esau to vent his wrath, Fer\nall the affairs of this world depend on what is dane above,\nand whatever is agreed upon above i accepted below, and 9\npower can be exercised helow until poner is granted abure.\nTwos one world depends always on the other\"\n\nLer sty Lonp, I rxay tute, rass oven siroas 115\nsinvant; ann TWILL JOURNEY ON GENTLY, ETC\n'R Eleazar id: 'This bears out what we sid before, namely,\nthat Jacob did not wish as yet to avail himself of the fir\n'blessings tht he received from his father, aot one of which\nTrad an far heen flied, since he reserve them for the end\nof days when his descendants should need them ia their\nstruggle aginst the rations ofthe work Hence, when\nsad: \"Let ws take our journey, and it us go\", thar, \"let ws\nsure together this world and rule if im partnersbip Jaca\nreplied: \"Let any Joed, 1 pray thee, pass over before his\n'errant 8 much 280 say: \"Have thou first thy darsinion\n'ofthis world, and I wil journey om genty, and reserve myself\n{fos the world to come and for the later days that low en\ngreatly... 'unt Home unto my lard ueto Seite 1 will\nendure subjection to thee unsl my time will come t9 rule\n'ver the mount of Esau, 26 it whiten: 'And saviourx shal\ncome up on mount Zion to judge the mount of Esau; and\nthe kingdom shall be the Lord's' (Obs. 1 2)\"\n\nAxp Jacon jounstyen to Succor#, aso nutty\nMia 4 HOUSE, AN MABE BOOTHE FOR 13 CATTLE.\nTHEREFORE THE NAME OF THE FLACE ts CALLED StC~\ncorn. R. Hiya discursed on the vere: Except the Lond\nbid the hase, ee, rcept the Lond hep the cy, ee. (Ps\ncar, 1). Hesid: 'When God resoled to create the word,\nHe produced out ofthe primed lap of octilation ©\nsucles tht hed forth from the mike of darkness and\n'emined on high while the darkness went below. Te flashed\n'oe throuh 2 hundred pots and wave some asrow and\n\nweer vavtentan es\nsome broad, until the House ofthe wosd! was made Thi\n'Mouse farm the cent of the universe, and thas many dors\nand vestibule on alli aides, sacred and exalted aces where\n'he celestial ids bull Wet nests each scaring to hind.\nFrom the midst of rises a large tre, with mighty ranches\nand abundance of frie provising food forall, which reas\n\nTay metapen bens inget oar cenenn ey\n'it about and see many things. until the darkness by which\nhouse is caveloped fa aroused and sends forth Maine\n'strikes with mighty hammers, causing the doors to be\n'opened, and splitting the rocks; then the fame gues up and\n\nstand at the left side and mrad of myriads stand at the\n'ight side. And the herald stands in his place and makes loud\n\"Then innumerable are thie who chant hymns\nAnd make obeisince; and {wo doors open, one an the South\nand one on the North. The ouse then i lited up and i\nfastened betneen the two sides, whilst hymns are chanted and\nsongs of prise ascend. 'Then some enter silently whilst the\nhouse is lit up on every side with six lights, belliant and\n'and from thence How out atx rivers of balsam\nfrom which all the \"animals ofthe Held\" ave watered, as it\nsays: \"They sive drink to every animal ofthe el, the wild\n'ues quenchtheirthing, ete.\" (Fs-ct¥, 11} They thascontinue\n\"te hound he sul hr seman bmn bead ofan',\nsane Cte ang ae pom we ge\n\n160 'THE ZONAR I Li7ab\n'Singing praises until daybreak. At daybreak, the stars, the\n'constelitions and their heats all commence ta chant sung\nof praise and hymns, as we read: \"When the morning srs\nsang together, and all the sont of God shouted for joy\"\n(Gob axevu, 7). Now observe the words: \"Except the Lond\nbuild the house they labour in vain that build i.\" 'Thisie a\n'reference w the Mast High King who constantly builds the\nIhowre and perfects st, but only when acceptable wonhip\nsascends from below in due farm, Then again the words\n\"Except the Lord beep the city, the watchman waketh but\n{in vain\" refer tothe time when the darkness ofthe night sets\nin and armed companies roam to and fro in the word, and\n'the doors are shut, and the city guarded on all ides na that\nthe uncircumcised and the unclean may fot come near\n'So it sys: \"For henceforth thee shall no more come unto\nthee the uncircumcised and the unclean\" ({6. 11, 3}, since\nGod will one day remove them from the world. Who, then,\ni the uncreumcsed and who isthe unclean They are both\n'one, the same that seduced Adam and his wife to follow him\n'nd so bring death into the world. ig, too, will continue to\ndefile this house uni such time asthe Holy One, blessed be\nHe, will eatse him i vanish from the world: Hence: \"Except\nthe Locd keep the sity, et.\"\n\n\"Observe that Fab \"journeyed to Succwth\", whereas Esau\n\"returned that day on his way unto Set\", each one taking\nthe ron! woward his own side: Eau betook Nirmelf toward the\nsede of Se, than, tard the \"range noma the ngs\n'god, which are both designated bythe name\n\nKoos preyed weave Gacontah rae tae\n'ative athe true uth. \"And built him a house\" en wit, the\nHouse of Jaco\" Said R. Eleszar: Here ian indication that\n'acob instituted evening prayer. We read farther: \"and he\n'made booths (zucoth) for his cathe\"; these were other taber=\n\nAxp Jacon cast renrecr shalom): perfect in every\nrespect; the same allusion is <imtained jn the words: \"In\n'Shalem (Lit in perfection} alac he act his tabernacle\" (Ps.\n\nrabry3e) vastsmcan. aor\n'xx, 3). Forfa became his constant companion when he\nattained perfection, whem he was owned in the =p\" 39.\nfriate to im; and then alo that Tabernacle wat cmvned\n'long with him sho was the perfcton ofthe potrarcha\nbeing completed by hinsona Ie was this perfect om allan:\nperfect on high, perfect below, perfect in heaven and perfect\nfn earth. Perfect on high in that be was the consummation of.\n'the patriarchs, the glory of Israel; perfect below, trough\n'is ly sons; estes n hexven and peter on cath 0 that\n\"in perfection sho he set hi tbernale™.\n\nAxp Dinait THE pAvcnYER oF Liaw WENT ob.\n\"The companions have rerathed tha: there ext satiety of\ngales snd sides om high, each ane diferent from the ether,\nJerpedts ofall sorts, one kind endeavouring to grin dominion\n'ver the other and to devour prey, each according toi kind.\nFrom the sds of the wnalose spit ever so many grades\n'ranch out, and all of them fe in wait w bring accusations\ngait exch other. Hence its written: \"Thou shalt act plow\n'with an ox and an ase together\" (Deut xa, 10), ingsuth 36\n'hen these ate jommed together they bring accustions aera\n'unkind. Observe further that the great desire of the unclean\ngrades isto find mate of change aginst the holy sides Thos\nsince Jacob was 2 holy man, they al layin wait for him and\n'contended with him. Fit she serpent bit him wien be\nTouche the hollow of hi tg, and now the at bt hits\n'Theo it was Jaco himself who opposed the serpent, aow it\n'was Simeon and Levi, who belonged tothe sie [1734] of\nstern judgement, who stood up againet thease and provalled\n'ver him and completely subdied him as we read: \"And they\nslew Hamar (it aes) and Shachem his sn with the eof\nthe sword.\" Now Simeon, who was under the zodiacal sign of\n'9 (Taurus), set upon the ae so as to prevent the two From\nJing, a= then the later would ave set upon him. All came\nto contend with Jacob, who, however, was delivered from\n'them and afterwards obtained damivon aver them. Then\n'eamethe one whois designated or, and made bimsel perfect\n\"roms the anes, that in among those wo were of the ade\n'oF the aia For Josh was dengnated ox. md ofthe Egyptian\n\nie 'THe zoWae 1 iced\nthe Scripture says! \"whow flesh iy 25 the Mesh of aes\"\n(Es, sx, 20} It was for this remon thatthe sans of Jacob\nInter on fell among those asses, inasmuch asthe ox was jioed\n'with them; and they bit them tothe bane weil Levi aroe a8\n'onthe former vccasion, and scateted and sulbbued hem, aad\n'tery broke thei force. He also removed the os fram them,\n_a it is written: \"And Moses took the bones of Joseph with\n'him' (Ex san, 19). Observe that when Simeon aszaled the\nse (amor) on the st occasion he rst made them see blond\nwhe bloed of circumeisn—aad after that \"hes slew all che\nsmales God deal in the same may theough the hand ofthe\nLevit, Mase, with those other aes, the Egyptians He fest\nshurwedthem blond snd afterwrs \"the Lordsiew all the fat=\nbor inthe land of Ezypt (hd xt, 29) Incomnecton with\namor it is writen: \"They took their flocks and their ends\nand their axes, e:\"; im connection with thase other aes it\nis written: \"jewels af alver and jewels of go, and raiment\"\n(Usd. 35) also: \"And 2 mised multitude went up also with\n'oem: and cs and herds even very snuck etle™ (Tbe. 38).\nIn the seme wag, tn, a6 Simeon withstood this one a, Lest\n'wsthetood that company of anes They all conspired apace\n[Jacob the holy man and essayed we Bite his, but be eget\nwith hes sons stood up against them and subdued them. But\n'ow tht Esau i sting him and his cildrer, who will eand.\n'up against him? Jacob znd Joseph, ove on sor ide and the\nther os the wthcr ake. Se Serpeste saya: \"And the Beno\nof Jacob shall bea fre, and the howe of Joncph a flame, and\nthe howe of Eu for stubble, ta\" (Oba #18).\n\nAxp THE JOURNEYED: AnD A Teanot oF Goo was\nrom THE CITIES THAT WERE ROEND ABOUT THEM,\n[AND THEY DID NOT PUASUE AFTER THE SONS OF JACOR.\n[Rone snd: \"They all came together. but when they com\nsmencnd to gied on their arm a terror scinel them and they\nlefe then alone Hence \"they dd noe pursue after the sons\nof Jacob\"\n\nPor Away THE STRANGE coos, src, These were the\nsslver and guid veels that they fad taken from Shechem,\n\nase7s8] verona 6\nsand on which were engraved images oftheir god. R. Juda\n'Sid: Ther idols themeles were made of slver 2nd pod,\n{ed Joc hed them there moner that hs clemson\n'make os ofthe side of idolatry. a2 man forbidden to have\n[ny bench whatever fom 2\n\n\"As R. Judah and BR. Hiakish were once wating tpether\nonthe road, che ner ands \"to weten \"And be tok the\n'crown of Malem from off his ead: and he weigh thereat!\n(Sostaeat of gall and nis were preciees eemens and oe\nSom Dovi's ead\" (tt Sam it, $0) Now, we bave been\n'ugh: that \"Mo the abomaiioa ofthe Armen\"\n(Ringe sith mee ae thie Flom the,\nfren ths crown permed tw be ct ou Dev head And\nfarther, why i i ealed \"abomination\" wheres the idol\nare reiered toa \"gods ofthe peoples\", \"range pode\" and\nthe hike? R. Judah replied: \"Imdeod, osher Sols ae so\nper yd concer ey yer tangearhem\n'Shomiaable things and heir idols\" (Dest. xa, 18). AS\nZeger the sdenticaton of Malcare with Molcom, th\nCcerainly corre neverthew David wat able to ine the\n'Sown of Maicam because Ita the Gute, before he Became\nSipeocinte broke, that i to say. he dsSgured the mage\nSich was ci and so made ne permanble'andit wae\n{Seton David's head. The dof the Arvmositen was sacrpent\nroves deep on that crn, and for that anon it wm called\nShominaton.\" RIsaac sad thatthe eeder \"put sexy the\n\"arange pode\" refered tothe ecber women who brought wth\nhemen thet penons al their orraments Hence sts wnt\nAwe Tuer cave cuv0 Jaco ALL Tu Fomricn sons,\n4 wit of those women. AND JACOR #10 THEM [173] =\nthat bo pele should not denve any bend whatever from\nthe side of alaey-\n\n'Observe the complete devtion of Jara to the Almich,\nas shoun by his word: Ano Ust Us Ante, AND GOCE Fo\nBern-Ev, axe | with uate sucer ax attas esto\nGov, wno ANSWERED SEF INTHE DAY OF SEY DISTRESS,\ndan WAS WITH MEIC THE WAT WatICHE I WERT. From\n\n4 heowding whe Rabel abe \"A nnn cm me\nsr\n\n164 THE zoman tt frqsb\n'theselast words we lara shatitis incumbent on aman praise\nGod and to give Him thanks for ny miracle or any indness\nthat He has shown him. Observe that first Jacob sad: \"let at\n\ntupon him ale, since it was he who had passed throug all\ntose tmhalations fromthe time when he fe from hs broer,\n'whereas his sons were not burn until after. Hence be did aot\nmociate them with him, R. Ekazar said: \"From bese we\nTeara that he wo whom a miracle is vouchaafed swat HmwelT\ncoffer thanks; just 25 he who has esten 2 meal chould say grace,\nsod not one who has eaten nothing.'\n\nAsp NE RUILY THERE Aw ALTAR, ere. There is\n'mention hereofibationor offering, The resin ie at Joost\njmueaton wat only to camplete the evade which rapared\n'complica 1 wit 10m the knees grade referred toy the\nword \"alte\" wo the upper, refered ts by the word \"Lard.\nHence he only built a altar and did not offer drink-ferings\ner burst-ffcings Anp catten Tur riace Ex-Berx\nEk: tame malogous to the Mont High Naroe, inasmuch\n\nSaughier™, the two becoming ose. Bacarst THERE GoD\nwas (lt. were) EEVEALED CETO s15t:the wocd Blake\n(God) here i an alluson to the seventy who are always\n\nbetel the Lord stood bende him (Gen. xxv #3)\n\nAn Goo west Ur Frost Hint IN Tite PLACE WHERE.\nME SPORE WITH WD. Ko Simeon and: 'From bere we\nTear that Jacob formed the Holy Chariot together with the\ncocker patriarchs: further, thet Jaca conatitetes the\n\nHols Chariot which wil restore the fll ight ofthe mom. and\n'that he forms 2 Charet by himself, as implied im the state-\n'meat: \"And Ged went ap from him\". Its writen: \"For\n'shat great nition is there, that hath God so gh nts them,\n\nabel vavencane ies\n«athe Lord our God ia whemsoever we cll upce him\n(Deut, 7. 7) How dear, be cxclsimed, 'must Lact be\nthe Almighty, sring thar there i no nation or language\nsvong ll the =ppers that has gd to bearken unto\nthem, whereas the Holy One, blewed be He.\n\nrecive the prance and supplicatios of Ire i their\n(of nen, to hestten to the prayers forthe sake of thir\n\ngrade!\n\nAsp Gop sain: Tuy xame si\ndeowe Jaco, Bur TsmaKl suaLt\n\n'ence refers to the higher gade The tame Isradl was gen\n'him in virtue of his having achieved perfection, aed so by this\n'name e was raised to a higher grade and was made perfectin\nhat aumoe As Be Eleanr and Jone were once walking oo\nthe road, the latter said to R. Fleas: \"Assrediy it ie ae you\n'said tht Jacob was the cunsummation of the patriarchs asd\n'ha he was =ttached to all the sides and so fis name wat\ncalled reel But how comes st that God aftereards agen\nalld heen many times by the name of Jacob, 2nd that heis\n'commonly called Jarsb ust a before\" R. Elewar replied:\n\"That ez goad question. To Sed an anewrs, consider the\nvee: \"The Lord wll go forth 2s 2 mighty one, he will sir\nsup jealousy lke 2 warsioe\" (Is Mis, 12). Why say ar 2\negy oor ecg i: Bi nn spay seer eck ely oy\n(he 2 warrior, scong that Fle fs 2 warrio ? Bus dhe truth in\nthat, a5 we have learned, the name Jehorah (Lord) i every-\n\\uhere expressive ofthe atinbute of mercy. Now, assuredly,\ns74a] God ss named Jehovah (Lord) ita written: \"Lam\nthe Laed Fohocah (Id. 8). Yer we see that at times His\n'name is cilled Elkin (God), which is everyhere expressive\nof judgement. The explanation is that wien the rghteous are\nfbumcioes among mankind, He i= clled by the name of\nJebovak (Lord), the name which iopies mercy, bat when\n\"Siowers abound, Fie is called by the name of Elskte (Goo).\n'Scmiarly with Jab. When he s not among enemies, ori 2\n\n6 sie zonan th (e740\nimpel Pe ei i epee stig ee\nmies or in a strange land he is called Jacob.' R. Jose rejoined:\n\"This docs mot ite solve the dificult, sci that 8\nweiten:\"thy name shal no re be clled Jaco and yet\nWi Gen te desl he estar fr yoar te ae\nisoni ced Jac when song enemicr rin xatrange nd,\n'And Jac del inthe land fit\nfather sjnurnings inthe nd of Canaan\" (en. Xe 1)\nwhich wan not a srange Ind ?K.Elenar epieds \"ot 3\nthe names \"Land\" and \"Gd ndeatedifirene degree so\nthe ames Jaco and Iara! inde diferere deren: ad\nforse words thy name blo pore heeled Jaco that\n'ie merely tat Jaco abyald othe his Raed name\nSid Jone If tat ato, how si hat he etme of Abram\niecame feed afer God had sis \"Neither hall thy name\nany mir be alld Abram, but hy are stl be Aaa\n(lis, 5)\" Blea rephed \"ts caine there ie\nSeiten\" hy name sal be (ehh) that iar\nInhetess here ee wnten? \"bu Trcl aha be (eh hy\n'ame that i at lest on one asain, iF otener- When,\nHowever, his pstenty were crowed wth rests and Levit,\nod wets eid te igh degra, be war inven eh he\ntame of laren gerpecaty\n'Whis they wer waking, Jone dw R. Elene: Te\ntas heen sai that with Race death the house va ane\n(ered lr whe feted ie binder ith tv ie\nSeverin, why shuld Ractive ded mettle\nthe bith of Benjamin \" R Eara in ep uid It wan\ntorer tat he Shenah shoul dly crowned and tale her\n'ace inthe house at nfl mother of children. With\nHenjamin, the Shkinah ae eine wth the fll wee\ntne and with im the kingdom of heaven began tobe made\n'anf om earth, Now the begining of ny anfeton e\nTroe about wih main an involves + doom of death\ntforeit can hexome esisbed Here, when the Sheinah\nsna abot to ame er rightful place and to take ovr the\nRose, the doom fell up Rachel: Salary when the ing\nom was about to be made manifest on ean, it commenced\n'oth ajudgemen, nd the nso we nos esha\n\nIhe deserts; and nly then wes it extablied. eis 2 general\ntule that beginnings are rough, wheres the subsequent\n'course is smooth. Thus, on New Year's day (Rovh-hashana)\nthe year opens wh seventy, ss the whole world pases under\nJudgement, cach individual according to his deel, but 08\nafter comes relief and forgveres and atonement. The reason\n'is that the begining is from the lft side, and 0 i brings\nIhara judgement, unl dhe right side is wrovsed and ese\nfollows. In time to come Gad wil frst weat the idlarous\n'ations gently and indulgently, but afterwards with severty\nand ser judgenent So Srey The Lad il go\nForth s nighty te, he wl te op jaloury\nwilly, ya, he willahut aloud, be wil prove Biel mighty\nsaint his enemic\" (Je. xit, 13); which interpreted means\nthat fst He will manifest Hinself a Jeheah (the Lee), in\nHisannbnte of mercy.then ass mishtyne, but notin is Full\nmight then as warrior. but worn His ful war panoply, and\nfinally, His whole might will ecome maniest agains them in\ntrder to extermirate them, so that \"he wil ry, yeu, be will\n'shout aloud, he will prove himself mighty ageinst hs ene-\nties\" Again t= writen: \"Then shall she Lned go fort,\nsd fit ngainet those nations at when hefghteth nthe day\n'of batle™ (Zech. X1¥, 3)- Abo: \"Who is this that cometh\nfom Edom with crimson garments from Bosrah? ete\"\n(is tan 1)?\n\nAND 11 CAME TO PASS, ASHER SOUL WAS IN DEPART\n{ING—VoR six DieD—THAT suE CALLED 1s NAME BEN-\nONE: BUT MS FATHER CALLED Wipe Braga. R\nJosh discoursed on the verse: The Lord ic good, a strenghold\nin the dy of trouble; and he Kaereeth them that take refuge in\n'him (Naburn 1,7. \"Happy\", he suid, \"isthe man who finds\nhho stecngth in the Holy One, blessed be Te, since Hi\nstrength is iavinsble. The Lord is indeed \"good ro all\"\n(Pe exty, 9), \"3 stronghold\", wherein salvation, as we\nread \"He ins atrenghold of [74h] salvation\" (Ji, xx, 8);\nin the day of ernie n wit. the day farses oppression\natthehand of other nations. Now of him who relaxes hi hold\n\n168 THE ZOMAR TT (ey\n'of the Holy Ove, blessed be He, i is wrinen: \"IF thou art\n{bint m the day af adverany, thy stengh is strstened™\n(Prov. xr, 10), and the only way of holding Sem to God is\nto hal rmiy tothe Torah forbosoever ts vay che\n\"Torah olde firmly to the ties af ify and ne were ade\nstrength to the community offre But he rlanes it ld\n'of the Torah, then, ast wee, e preses hard the Shekinah,\n'whichis the strength of the word. Again, when 2 man fe\nlases bs hil thr Tora and walks the wrong path, ewer\nsomany enemies ae ready at hind tact ax hs sone the\nday of trouble, nay even his ov saul which his power and\nserena, turns spans him, and becomes his enemy. so that\nix may be asd of him \"thy strength becomes an enemy\"\n(Gor=enems, oF sratened)\" Seid H. Abba: \"When = man\nSoll the guidance ofthe Tersh snd walk in the seit\nsath, many' ate the advocates that rise ep to wy 2 good\n'word Jor him \"Thas we read \"If there befor hm aa ange,\n3 inereeswor, one among 4 thousand, to vouch for mas\nUprichinen then ne aracig unt hry, snd mth: Deer\nhim fern the pt, have founds ransom (Jab x00, 3.24).\n'These verse, cortnned K Abba, 'present a dieu. Ie\noe evrything reves before Gov, tha He should reuire\n{Sn spel to pot oat to im the apo or bad that i fod\n21 man, 20 that only when a mate has defenders on his side 1\ntecal hie merits before Him, and 0 accusers, then Ue St\n'racine unte ir. and sith: \"Deliver him from ewig down\nSoto the pi, Ihave found» onsom\" ? Bur te language ofthe\ntext. if property considered, corain the sneer. Fert cd\nave iced tssy: \"If there be fc him an snge!: who. then,\nFe the \"onercesr, oe among a Desuand\" ? fs one of the\nangels appointed to fllow man ot hi eft side. There ae 2\nthousand such, a it ays, \"A thousand may fl at thy de\nand ten thousand a thy right Sand\" (Pact, 7). Now \"oe\nsmnong thowand\" ea designation ofthe el prompter, who\n'the outstanding figure of the thousand ov the lft, since he\nis the one who ascends on high and obrains authorisation.\n'Hence, if man walks in the way of truth andthe evil pomp\nter becomes fis servant according tothe words, \"Better is be\n\naoebarse) VAYISHLAR 169\nthat lightly etecmed, aod hath 3 servant\" (Prev, tt, 9).\nthen be ascends on high and becomes the man's advocate,\n'Pleading his merits before God, whereupon God says:\n\"Delirer him from going down into the fit\" Nevertheless,\nthe evil prompter does pot return empeychamded, since\nanothe: man is delivered itu his power, one whose ne be\n'has already set forth, and this one isa ransom forthe other\nsman. This is what ix meant by the words: \"I (God) have\nfound «comperation\" (for ther, the accuser). According to\nanother imerprettion, the ransom consica inthe mets of\nthe man, through which he is freed from the pit and from\ndeath Iti therefore incumbent on 3 man walkin the pth\n'ef ruth so that the aceane ald he turned into his defendee\nA similar procedsre i employed by Isrel on the Day of\n'Atonement, when they tender a he-goat othe evil prompter\n'and so engage his atenton ustl he ascends and ges teti-\n'mony before the Almighty, ia ther foor. Thus Solomon\n'Sys: If thine adversary be hungry, gree him bread 10 ext,\nand ifbe be thie, give him water to rik (Ibid. xxv, 22),\nFeferang to the evil prompter. 'The words= \"The Lard i=\n'good. a stronghold inthe day of trouble\" apply to Jacob when\n'Esau came forward to accuse him, 2nd the Words: \"and be\n[Roowcth them that put their wust in hit\" were exempbfed\n'when the trouble of Dinah befell him, Observe thit the\nsecuscr stacks 2 mun only in ime of danger: and soit was on\ncow of Jacob haying delayed so Galil hie vn which be\nThad made to God that the acoaser came forward against hi,\n[7sa[sclecting the moment when Rachel'sle wasn danger\"\n\"Hlchold.\" he sid, \"Jacob has made vows and has not peid\ntheme as wealth and children ands shore of nothing et\nIhc has not paid is vow that he made before The: and Tho\nhast noe punted hie.\" Then straightway \"Rachel availed\n'and she had hard labour, the term \"hand\" indicating that 2\n'iver done seo inte 'on high 3t the inatigstion af the\nange of death\"\n\nee Peas ope: Ne os ets ce\ntem, put the handmaids and heir children\nSomers wel Leah eed ber stds fcr ed Race ad\n\n1 THE zoMaR tt les\nJeph indermest. Why did he put Rachel hindermost?\n[Because he feared that the wicked Eans mught cburve Ber\ntezuty and smal him on secount of her Its writen further\n\"Tics the amas cane ear they and the hae,\nsod they breed down. Ar Leah abo ander children came\n'ear, and bowed down\". the female ior he maie= Bat\nfegard to Rachel it written \"and air cme Joseph near\ned Rach, that i Josep font of he moter. bo a8\nrote er. And here Race! was punished a the hand of the\nfou promper, mo statled himself the memect of dager\nfd brie scousatene azn her-and Jocoh wes pons\nFoenor having pa he so. Jacob fet thi bow mare seats\nSan all the eter suing that befell hia. Tt her death\n'er due tohim we ler from his word: \"Rache died upon\ntne (Gen, Sev 7). oa we may tale, \"on accor of\n{Be Le. trough my not having aid my owes Jone a=\n'ie ia writen \"the cure that = caste shall come Bowe'\n\n(Pew. 2) Ti ies tt the ce os rho\nfan, even if prooomeed under 4\n\nceed cau op by the cl prompt tobe weed ata\ntmoment of dang. Xow Jacob snide Laban: \"With whom\ncaren indent thy pose best iting\" (Con sean a).\n2d although be war uname that was Racha wo bad\nSuen them. the Sean adver} who perpetually dows the\nfous ofthe snscf enced on tat were Hence\nwwe sre aught hat san should \"never open ho moth for\n'Se Sean\", murach the beter sure to take hid of Bos\nAsteancr and we ito bring xcwations om high and Below\n{il the more ap fit the utterance of 3 rghteoss man\n'age: The, then, were the toc canes of Rachels death\"\n\nAmp 17 CAME TO FASS. A5 HER SOCL DEPAITED—FOR\nSus piso. R. Abba sald. \"What nced i chere w state that\n'the died, ser it says that her soul Gepaned ? The object isto\n'make i clear that her soul did mot sezurn again to her body,\n1 samctimes happens with some peapic. Thus we real:\n\"And bis spt turned ante han'\n\nparted\" (Gea. sit, 28); oF: \"My soul depaned\" (S. 5,\n'y 8): again: \"uot here was mo soul left in f(t Kings\n\nryse-n7s8) wavesiu an ne\n'xm, 17) But when Roches soul passed vat, it Sido eeture,\n'and wo the Sed!\n\nAND sur cALteD mis xaste Bex-o¥t (he son of my\n'serrom). in reference tothe doom that wax promounced against\n\ni het Je tere es ree ed cid bm Soe\n'ight (Rewyomée—the son ofthe sgh hun) the We (of\n'which Begjamsn was symbolic) needed 20 be bound up th\n'the right. Thus although he was Ben-oni (the som of sorrow),\nderived from the side of chasnsemenz, jet was he alo Bea\nJamin (the nn of the Fight), as he monet was bound op ith\n\n_athough the matrarchs have a jent symbol, which hes\nbeen explaned cisewhere,\n\n\"Au Jacow err ora rittan cron ura onave R Joe\n[Ss \"He id this in oder that he Poril-placesbould never\n'eforpetes unl thedsy whew Gs shal seth deat\n\nTDorse out by the Pe: \"uno ths day\", wich\n'means unl that gre day.\" Judah and: Te eans, wml\n'De day when the Shekinah wil retur wth the exes of\nIncl to that spot 2st writen: \"And there is ope for thy\nfetwre,enith he Lack: and thy chlor shal rena tthe\n'own border\" (Jer, 7}. Thins the ath which God woe\n'onto her: snd Isracl are desoned, when they return fro\n'ele, to sap at Racks grave and weap there = abe wept\n(ver Tort ce He thes writen Tay shall come wth\n'eeping, and with seplication wll I ead them' (ld 9);\n{how \"for thy work shall be rewarded\" (Dbd. 16). And at\n'hat [1738] Sime Rachel wha his an the way wil once wth\nIsc! and withthe Skohimah The Companions have thes\n'expounded al the\"\n\nAwe ur came To rass, wate Ioeart oweLr ix Tar\nLino, Twat Revrex went anp Ler wrra Bstuaw\nsuie Favuea's concusine; axo Issaet neauD OF TT.\nNow Tue soxs or Jacos wene twetve. R. Bleazar\n\ni 'we zonax i fost\n'sid: \"The term deh (shoe) indicates that Leah and Rachel\nhha died by that time, and the house had been taken ever by\nthe new mistress (the Shea). In spite of the words of the\ntect ware to seppne that Reber ely Soy with ia.\n\"The wrath & that during the ives of Leal and Rachel the\nShekinah hovered over them; and now that they had died\nthe Shekinih never departed from the house, et took up\nthere er abode. namely, sm the tent of Biba wor would\nhuve been found there had not Jacob formed 2 new union of\nmale and female. fut Reuben, in his displeasure at seeing\n'Bithah filline his soather's place, come and Gusaraneed the\n'couch; and hecnuse the Sbckinah rested omit writen,\n\"And he lay with Bihah'' R, Jesse said that Reuben laid\nInimzelf down to sleep on that couch, thus showing disrespect\ntothe Sbekinah. Luce Reuben was not excluded from the\nfst of the wibes: and so Scriptore relates that \"the sons of\nJacob were tele\", commencing with Reuben, Jacob's fit-\n'been, thus puting him atthe bes of the eibes.\n\n\"K Jodah dimcoursed en the verse= Forthe may of the Lord\nex right and the just do walk in them; ba traegreverssambie\n'therein (How sv, 10). \"All the ways of God', be said, 'sre\nright sed true but mankind keow mot and regard not what\nSe that keeps them abe: Hence \"the jut do walk in them\",\n'because they know the ways of God, and they devote them\nselves 1a the Torah; for whoever demtes himelf to the\n\"Torah knows those ways and flows them withoat mrniog\n'ether to the right or the left. \"But tranagresnare So stumble\ntherein to wit, the sinners, since they Iabout not in the\n\"Torah nor regard the ways ofthe Almighty, and know notin\n'which way they are walling And since they are thoughtlow\nsd do not dy the Torah, they stumble their ways this\n'worid znd in the world wo cozne. Now the soul of one who has\n[tured mth sty ofthe Torah wae tlonves thie wor,\n_ssceads by the ways and paths ofthe Torah—ways and paths\n{arias to them. They who know the mays and pothe of the\n\"Torah in thi world fallow them in the ater word when they\nleave thas world. Hut those who da not study the Torah sn ths\nworld aod know not its ways and paths, when they leave ths\n'world know not how to follow thae ways nd paths, and hence\n\nashore] vavienean et\n'scumble therein. They thus follow other wars which are act\nthe ways of the Torah, and are visited with many chaste\n'ments Of ham who devates hirlf 9 the Torah, on the other\n'hand, it is writen: \"When thou fest down it aball watch over\nthee; and when chou awakest, it shall tlk with thee™ (Pro.\n'M4 22). \"When thou fest down\", to wit im the grave, the\n\"Torah shall watch coer thee agninat the judgement af the\n'other world; \"and when thou awahest\", that is, when the\n'Haly One, blessed be He, will awake the spints and souls so\nasco bring the dead to llc again, it aha talk with thee, the\n\"Torah will speak sm efence ofthe body, so that these bodscx\n\"which laboured to beep the Torah ss mguired will ise up.\n\"These itt who will be the firs to rise wp, and of whom it ie\n'wiinen: \"And many of them that sleep in the dust of the\n'earth all awake, some to everinting li, et.\" (Dan. 1, 2),\nforthe reasn thar they occupsed themacives with everlasting\nTif, which is the Torah. Further, al the bodies of those who\nIhave devoted themaclves 20 the Tah will be prorved, ned\nthe Torah will protect them, inasmuch 26 at that time the\n'Holy One, bested be He, wall ave up a wind frem all four\nof the worid, 2 wind specially prepared to bring to\n'al thore who hare laboured in the Torah +0 that they\nshould live for ever. It may be ashed hese, what of the dead\n'eho were revived by the prophets invecaton, \"Come from\n'the four winds, O breath\" (Ex xxvn, 9) 2nd who yet id\n'orsarvive, but died second tine ? The answers that at that\n'ime. although the wind as cempounded ofall four winds,\nit did not come down to give them permanent life, but only\n'tw demonstrate the med In which God will ope day being the\ndead to life, namely, by 2 wind [760] formed in this fasion.\n'So that although these who were then resurteced turned\napn into bones, sane their resurrection was only meant 2\n(pewol t the world that God wall une day rane the dead\nlie, we may sll believe that a the proper time the righoeous\n'willbe resarreced for an everisting life For the Torah isl\n'wil cand by each unc chose whe have scoped toemeclves\n'study ofthe Torah, recounting his merits before the\n\"Almighty.\" R Sameon atid: 'All the words ofthe Torah, and\nall the doctrine ofthe Torah to which 2 man devotes his mind\n\na4 yue r08a2 1 fod\ninthis wkd, are ever before dhe Almighty, aed at that ene\n'the Torah will recount hom the mar devoted himael wo the\n\"Torah in this woeld, and thereat such men will lise for\nerlang life, a we said already\" \"Thus, \"the wars of the\ndare ne, sete onto elt in them =a tamer\ndo stomble thera.\"\n\n'R Hiya cited in this connection \"Now Eli was very old;\nsand he heard all hat his sons id unto al Lara, and bore that\n\n'thatthe priests of the Lerd actually did such 2 thing ? And\nwhat, infact, were ther sins as recorded ey the Scrapture ?\n'Merely thar they \"dealt contemptuously withthe efering of\nthe Lard\" (ed 17), and that \"te custem ef the priests wath\nthe people was tat, when any man offered sacrifice... Yea,\nbefore the fat ws made to smoke, the priest's servant cme,\nand itt ewan at meen: Gi ek at\n\n'Nay, but th abst pve we me now, ad if Bot,\nTeenie hy fce™ (ak. 6) I ft hey oy tok te\nportune that belonged to the pricts and twat only becaese\nthey treted lightly the wirangs that they wexe punished\n'Yer bere Serpe states that \"hey ly with the women that\nSed service af the door of the tent of mecting™ Assuredly\nthey could mot have commited so grave asin. and tha in so\nsacred a plier, without the whule of Leaelaraiag and laying\nthem The truth in chet wise they id war to pemees che\nwomen frum eaicring and ofering ther prayers wat he\nccbersacrifices had bees offered, became thar oflernes We\nof a ind in which the priests had no portion. Its this action\nOf preventing them ftom cues the sactusry ahh a\ndescrbes by the words: \"they lay with the women, etc\n'Sieuiirly, in the cam of Reuben, we should not dream of\ntaking literally the words \"and fe ay wit Billa\", What Re\nde we to prevent ber from performing her conpapl duty to\ntis icber and this wae the object of his disarranging his\n'fathe's couch: 2nd, moremer, he di it im the presence of\nthe Stehinab; for the Shekinah is says present whenever\nsmarial intercoune is performed a= 2 religous dure: and\n'Sbeeier \"tract wat 2 pertormance canes the Shetenah\n\nshear] vavismias as\nto depart from the woth. So Serpe ss: \"Because thew\nswesens upto thy Esters be: then profanodet thou thet one\n'that went upto my coach\" (Gen. 841% 4) Hence tis writen\n'hat Reuben went and ly with Elisa bis father's conc\n\n1. Elesar asked: Why do we Snd on thin verse Sew the\nsee Ta nd then the sae Joc? The reason may Be\n(Den a follows. Haven and t himaelf-\"Miy ther wat\nStended to time tacve thes ad mote yet mow be ie\nboar to beget mere chiren. Daz be then wa\n\n'eeand replace on woh athens\" Srarrvghren he irri\n(he couch and pervected the ended cewourse thereoy\nsbghting, it were. the hoaour ofthe Sheba hat henered\n'over that couch. Hence it is writen et \"sad lar beard,\n'Soce it was by that same that he was ced smame the\n[Benne hidden oes which are the tee pore reese a ba\nsam, and then \"and the sons of Jord were cweive\"™. alluding\n{bth rache stcs by whom the Sbehinah ws adored ant\n'webam the Torah agacs cnumeraved [1766] 2s before, implying.\n'Sot they were a of thom holy al of them como Oy\n'Shekinah worthy to behold the smctity of their Master; for\nbad Reuben really commined the act mentioned, he would\ntot have hee tached sx the member Fer all that, be eas\n(porhed by being deprived of the berth aed by ie\n'anafesece ta Jou, s2 we read \"And the sons of Res,\n'he Sex bor of Iara —for he was the fimtcborm; bat for\nasemach a» he defiled his father's couch, bis bethright ==\n(given ote the sons af Joneph\" (+ Chan. 1). We see frees,\n(Gas bow al tt God does plamed with profound wom,\n'and every act of 2-man fezves it imprint and is preserved\nbefore the Almighty. For on the sight when Jacob went in to\nLeet al be aeeghes wee conte open Mache, sad fms\n{har imermue, aed from the int germ, sod vtder that\n'eecance Leah cancewed: and we beveaftraed ther tad ot\nJac bem enamare ofthe decpton, Reabes would at have\n'cetera sto the member. Its for at reaon ate ed pot\nrecene a name of peal sgusicae. bot ws amply called\n\n17 'THE ronAN bs\nReuben (newer behold, + son). But for ail that, the in=\ntended etcet was produced, and the birthright reverted tothe\n'est son of Rachel, as originally purposed. Ths everthing\n'came right inthe ead, for al the works of the Almighty ae\ntose on truth and me\"\n\nR. Hirkiah one day found R. Jowe cooking » dish from:\n\n'hich tied once te ascend from the top of the ltr Bad em\n\"unned 7 goup Itkethisamoke, wrath wuld not have descend\n'ed em the world and Teral would nx have bea exiled frome\nther land\" RJowe then opened a discourse on the verse:\n'Whoo ths that cometh ent ofthe wibdernss Be pallars of mob.\nerfoned wath myrih and frenkincest, with ali pork ofthe\n'merchant (8.16). \"When Israel he sai, \"weze Journey\n'ng in the wildernes, the Shekinah went in font of them, a8\n\n'> written? \"And the Lord went before tham by dey me\npillar of cloud, to ad them the way; and by sight i apllar\n'ff. to ive them Tight\" (Ex, 22). They on their ide\n'Gllowed ts guidance: wherefore ics written: \"Than sth\n'de Lord: 1 tomenher ther the affection of thy youth, the\nlove of thine expauie: how thoa wentes after me io the\n'wdeme, <tc\" (Jet, 3) The Shenah was accompanied\nDy allthe coud: ofpiery, and whes Ryourneved the Letees\n'wok op their march a5 it says: \"And whenever the Goud\n'eos ans tp ftom over the tent, then after shat the chiro\noF Neral joumeyed ate\" (Nem m7} And when the\n'Shetsnah mend, the oad aim ascended on high 9 that\n'Aimen koked up and ached: \"Who is this that cometh out\nsf the wilderness lite pillarsof smoke 7 For the cload of the\n'Shekirah Looked ite senibe because the fee wach Abeahara\n2d hin ecm laac kindled ching to and never left, and by\n'ezton of thar fire it atcended both 2 oud and smoke: but\n(Deal at was perfumed\", wc, 2 we maa aloo trata,\n\"pound up with myrrh and feankincense\", dat ig. with the\n'dad of Abraham on the right and with the coud of lee on\n{Se fe The words \"ith all powdernal dhe merchant\" aude\n+ Jesh, mr, according to smother explanation, 1 Joseph,\nwhens bier accompanied the Israciees Im the wilderness,\n\naed vartsntan\nnb tae Scat sll feeds or sheen)\n[Even har becuse be Brought er reper of fan bechves\nfe thew father; or, age, tecmune fut the elles of spa\nAkecp is bets and spices in buntien, s0 Josh tewogh oe\n'coon kept the whe of the Torah, since al the precepts of\n'the Torah are bound up with the preservation ofthe holy\n'coverset in ts ategnty. The Shrkiash war thos apues with\n\"Abratam, Isa sad Jab topeber with Jowph rammach\n'2 the eo lar are enc in exsenc, cach coe bog tbe image\n(of te cther, as interes in the words \"These sr the of\n'pring of Jacob Jonepti\" (Gen. raxvit, 3) Now, when the\nxraces Guest ther lind and brought afenags they all\ndrew thermecrs neste to Gods manner Sor tm uhen the\n(work of seca wes performed end the smoke ofthe a\nmccain s sraighe coburn, they Kew that it bad kindled\n[apr the lamp wick to iondle, and so all faces\n[bahar yes Seminar arian rs\n\"Temple not a day panes but is ited with wrch and rage,\n'5: sys: \"sd God hath indignation every day\" (Fx £3),\n(a fo he ded fem om igh fom bciow, ad Teal\nInve game into exile and are sbje= to other gods, and the\nswocis of Sengeare have been flbled, ngs \"a there\n'how siak aerecother gud\" (Dea xxv 6). Why all ths?\n\"Became thou Sst aot sve the Lord thy God wath jonful-\n'nem, sd with Planes of heart, by reason ofthe abundance\n(hal Siege Therefore dal tho serve thine enemy, cc\n'ane fall things™ (Utd. ae, ¢7-8)- Ad so 8 will be\n'Grn God wil roe snd redeem thom from among the mations,\n{ewe read. \"then the Lord thy God will turn thy capiety.\nFed have compen wpe ther and will enum and ger\n'Bice from al the peoples, whithcr the Lord thy God ach\ndesnered thee IF any of thine hat are daperoed be in the\n'rermot pats of heaven, from thence willthe Lord ths Ged\npater thee, ene (UB x, 3-4)\"\n\n(Now raese ane rar orwrsatioxs oF Estr—ree\nStace 1s Epon, The Seiptre does not enumerate the sons\n(Fass cos afer thas recorded the death of lease whereas\n[Fiob's sos were emumersed lng before The Foon for\n\ns ts zoan 11 ie\n'the distinction is this. Esau had acter portion nor iher=\n{ance eor lot in Tac. butonly Jaa and his sos Jaca and\nIssn ar therefore th porson af he Hay One, Biewed be\nHe and they enter no the reckoning: but Ean, who xs not\n(he porn fhe side tre ith ae Up hn a8 ae\nitere afer the death of Tose, and his portion parted and\ntook its cours to another region. Observe that after Fae\ndied and Eu retired to his own ae, itis written: \"Aad\nEsse took hie wives =. and went fats = ln sway from is\nbrother Jaco, tats be relinquished to Jacobs bath the\n\nJacob's portion was thus enhanced in every respect, i that\nEase did mot sera with sim, ut fart froen hm and went\n'aay to his own portion and lot, so that Jacob was left ia\nposession of the heritage of his father and of bis ancestors\nHence: \"and he went ito a land away from his brother\nJaceb\", the lat phrase indicating that he had no desire for\nJacob's portion or inheritance or his meed of faith. Happy\nthe portion of Jacob, of whom the \"Tor\nthe portion of the Lord is his people, Jacob the lot of his\nSaheritance\" (Zhe. === 9)\n\nAmp THESE Ane THE KINOE THAT REIONED IN THE\nLAND OF Eos, EETORE THERE AEIGNED ANY KING.\nOvex The intone oF Tanast. R.Jewe Gacoured on\nthe vere: Rekld, J make te mall among the mations, tho at\nrealy despised (Ot. 1,2}. When God', he sid, \"made the\n'work, He dived it into seven regees corresponding to the\nseventy Chita whom He placed n charge ove the Scveaty\nnations, asiging to each the mation approprite to hin, 23\nsve read: \"Hie st the borders of the peoples, scoring tothe\n'number ofthe children of Ysraet\" (Deut 23011, 8); and of all\n'howe Chiftaas who were given charge over the other\nfates no one is so mich despised before Him as the\n(Chicinin of Eau. \"The reson ofthis is that the side of Ema\n1S the side of deflement: and the side of deflement i\n\nmena] vavisatan =\"\n\n(Joc had in mind when be said \"Let my lord, I pray thee,\n[pass over before his servant\" (Gen. Mott, 14) since Esu's\n'grades were the frst to gain an entrance. 'They thus reigsed\nIbefore there war any Ling over eral for az ye the time tad\n'pot arrived forthe kingdom of heaven to enter into power\nand to league self with the children of Israel. When it 6,\nit began withthe least of the tribes. which was Benjamin, 2»\nie myee \"Thee Deajunan, the penges, ruling ee,\n\nso 'rue 20maR tt fo\ncee\" (Px .svit, 28), and with hie the kingdom began to\n'svance. After thatthe hingdem came ino its own place sed\n'as etabhed, never to be removed\n\n\"T.Tlya dincovened om the verses: Yet moe Bear, © Jace\nmy nerzant and ora, hom Ihave chon; ths saith the Lard\n'hat made thee and formed thet from the em, who wall help\n'thee: Fear sot, © Jasob my treet, sd thou Fecha, hom\n'Thove ches (Is. xv, 12). Observe be sei \"bow Ged\nfas prom [sac in many places to make them worthy of\nthe world t come, He has not chosen for his portion any\n'ther people or Language, bur only Tasel Tt war for tie\nDerpose Unt He gave them the Tocah of trth, by whose\n'eta they may live viruously and lear the ways of the\n{aly One, blased be He, so that they may inherit the Holy\nLind: for whoever 8 thought wordy ofthe Haly Land Pas 3\nportion in the world wo come. So Senpeare says: \"Thy people\n'tho shall be all nghteous, they shall hen the land for\n'ever (tid, 21) Now, in the verses above quoted three\n{gies are mentioned: fist Jacob, then Iaraeh, and finally\nJFotorun. Jacob and faael hve been Jehunn\nSenge the word tar (fo, se) and indicates that he hat\n[ap rank on this aide and on the other. The three nate,\nhough representing diferent grades, are really the some.\nJocob i called \"my servant\" because sometimes he i ike &\n'servant who tasorders from hismaster andi eager to execite\ntis will We read chewbere: \"the Loed that ceated the,\n(0 Jocub, sad he tht formed thee, © Tnacl™ (Ud. at, 1),\nasd inthe above yene we read: \"Tha anit the Lord that\n\nporn of Inraelia whom the Holy One, bowed be He,\nfinde Gelight above all the nations who worst 1s, of\n'which tan writen: \"They are vanity a work of denon\n{he ime of thes isitation they shall perish\" er. x5). Fit\ntil come o pass onthe day whes Ged will deroy chen\nFrom the woe tht Te alone wil cemsin 3 tess \"And\nthe Land ase shall he exalted im that day\" (0a 13)\n\n1K Judah discouned on the vers: Fear st, thos om\n\ninbersal vavontan a\nTach and ye men of rel: helt, ath the Lond and ty\nSit Tha he Goes fete pled te giey\nave becn placed ty the Alm\ntee ge cree ery Cc woe\n'ed, and tat hey loom thir en ods ats ite:\noral the peopcs walk exch one i hema ofa ged?\n(Oicahv.5)and they are diced to odshed and are.\nfo rabberyvinlencr, tnd form, pS) and ther kinds\ntf wickedne and wall heir power tne ad do ham\n\"brad on th part hav no fate or prt overemetrs\npapi erntony-apgrepialgre renege\nerprrar exept tn mouth by wham\n'Gaough eveything, Hence Tradl are called \"worm, Or\nsei taectbceey tht preen cenre\njars astral pres yop lpioe\n[ae ete samy breir errs pes\ntoch i cones 10 Be ws before 20 leak dtbough chy\nSoS ior a iaalpenaagiantlans Weipa res\nere. Se Siptre mys Bcold. a the layin the pies\nand, so areye my hand, O foun offre\" Jr 3, 6}\n\"itr fon (ay nin ty he maa in\nrien broken, cm be founded set made whe\nSoe: \"Fextentsss enol bene ting tee\ni, fc snce the chleen ve engrafted thermacines onthe\nsaocef ie ey wi ti ren thc dtd lb ced\ninthe workias one sured pole to wom the Hay One,\n'hosed be He, in harmony ith the words: \"That they\njeep capes tba ee oft Eat po mre Berth ont\npad nee\nTL Hcsarsnat Rec wee ae day twig othe rad\napehar ie te ec he en cf be Shona ra\nBaar pom ant mcd be Shea ad ed epg.\n'Afr e had finshed Re Inae and to Sm Tlne we ok\nTeen it els seem wars cn jurey be me ek\nAcar fom his Master and offer up hi pnyer >. Eka\n'Sil iarpiy hen ae wes Seeger sb are\nfling of th Shes eGo sping pages Now ta the ot\nfenrea Ihave ey paver: Bot all che sve, before corm:\ntmencng ray jumcy Ii offer payer to Him andconmsed\n\ncom ue roman tt bes\nHien, it were, oweeer, did not sy this prayer become T\nIhave heen occupied in studying the Tor since midaight,\nand from the ear den up to av it was et yer the te for\n\nponer, thatthe sun has rise itis the time for peaver as\n4s women: \"\"They shall fear thee with the sunsiee™ (Px\n'Coat, 5), which indicates the doe connection betwecs fear\nof God, or devotion, andthe ight of the sun, which makes\n'neumbent oo man ext to part them, butte mwcciate them\ntogetber The two thea procerded oa ther way, until they\nariel at afield, where they sat down. Raising their eves they\nSave 3 mountain, en the top of which they discerned sange\ncreatures moving about. R. Isaac began to wemble. Said\nR. Ekarar to him: 'Why are you afraid?' He\n\n\"Became ths mountam ioaks so formidable and on @ are\n'strange creatures, which [fear sill atack ux\" R. Blesar then\n'std ts him: \"Wheever is afraid of is ins has cause t fer.\nThou creatures ace hot of the dagera kind thot ent the\nspoumsina\" He then began te docoure oe the were: AND\nTHES ARE THE CHILDREX OF ZieON: ATA AND\nAwan—rnis 15 ANAM Wo FOUND THE TEM\nTHE WILDESNesS. \"fn regard to this vere.' Ie eid, 3\nsagreed thet chase yor ate not the sme =the Emme men\n'ned in the verse\" \"Phe Ean dnc there aforete\nbat the children of Easu soccecded them\" (Deut at, 90-14).\n\"Ther were an uneatural Lind of eng wich wae fir crated\nfrom the side of el arts and ghbns at the moment when\n'he Sohtath war shout ta be smctifed, snd they remained\n'unsubstantial and bodies, sioce meithec the sith day or\nthe seventh day would own them. [1788] When, however,\n(Cain was denen from the face of the eamth and dwcl im the\nland of Ned, thes spread from hi side and became corporeal,\nbut mat for any Kngth of time They are therefore called\n_yamon (days). spelt in the same way 25 yom here, without 2\n\"pad, in allusion the fax that they appear eccasinally 10\n(eea 2 they bout the mountains and fer me moments the\n\nI \"eaves 83\n'day assume bodily shape, bur forthwith lowe it again. Arab\nfosed ther snd they taught him to bring bastards into the\n'workd For Anah bimeetf was a bastard, the offspring of =x\n'incestuous interooune betwer: Zibeun and hus own muaber:\n'aad this came abut through the side of the uoclean SpE\n'that atached ise¥ to im. Those and sumerous other mon-\n'sous beings of many varieties are derived from that de and\n'roam shout in the wilderness and can be een there, 22 the\n\"oldernen ica deviate place and therefore is « stable hawt\n'ar them For all hat, whoever walks in the ways ofthe Haly\n'One, bese he Hie, and fears Hin, has no czas fear them.\"\n\"The two thee went on and sxceaded the mountain. Send\n[Teams *Are they Sod in all eaert mountaine Hk tee 7\n'Seid R. Eleszar: \"That iso, bat ofall thene tho Isbowr ia\n'the Tocah itis wrinen: \"The Laed shall keep thee foe all\n'en: be ahall keep thy soul. The Locd shull ard thy suing:\n\nthe Lord). all gce thanks wate the Lod with my hole\nheart tm the crane of the upright. and i the congregation.\n(ia cays) hg Dat ea Say eed Mo\nthe worship ofthe Almighty, and he would rise a midnight\n'aod ing iymas and songs of praise and chenkagiing, 20 =\n1 esablih his place in the kingdom above. For as on 25\nfc noreh wind began to Blow af micrapiz Be Kocw tha the\nsoment had carne when Gee roe, at were. t dap Hr\n{af withthe rphteous ia the Garden of Eden soe arose at\n(hat moment and towed himself wih swags and ak\nfining» woud the morning. For, a2 we heve aGermed, when\n'the Holy One, bleed be He. appear in the Garden of Ec,\n'Me and all the rightous inthe Garden of Eden Ftc to the\n\ncrer.a thread of grace woven round him during\n\n\"a wrisen: \"By day the Lond will cornu his enc\nKindeean, and i the night ba song sal be with m= (Ps.\nsamt 9} And forhermre allthe word f the Torah which\n(ee ete inthe might ascend and are woven ita 2 grld\n\niy ue zonan 11 [etre\n'before the Almighty: King David therefore denoted himeelt\nuring the night tothe service of his Mauer Observe the\nheading Halle (praiee ye the Lord), fr we have leaned\nthat ofal the ites that Dovid aie wo his anes and ym,\n'he mont excellent was Halleljah. embracing = ® docs in\n'oe angle word the mane of God and the als pra, the\n'tame being Yah, andthe prise coming frm the Commaaity\ntf ara, who contmsaly compas thankoprangs the Holy\n(One, Besse be He, a8 we rad: \"O God there sence\n'er ther; bold net thy peace, and be not sil, O God\" (P=\nLaur, 2}, cau the Community of Tact continually\nranges and ofervapits thanking to Ham Now wecead\nfurther: \"T wil give thanks unto the Loed with my we\near (bby tha nas leady explained, wish the poe and\nthe en prompucr, uho are always witha main the councl\nff the Upright, nd in the congregation\" an alknon 20\nIsrael, whe are adorned with lg pets and Leste,\n(So jos end che pres eis che sone congegeton of ohh\nSee sad: \"God sandeth in Ge congregation of God\"\n(Pe tam, 3} Hence aman shuld comely fer poe\nto Gol, since He tales deghs im songs and by sod\nhen a nae news hew fic ris tn Gad bn he pope\n'Ramee Te mecpe han poner end deve him an we ads\n\"Lect him on th, becasc he hath Knows ry mare\nWath bong He wil sey fam, te\" (Ud nc 1g)\nJe Sc om the vee' Them ar my dag glare=\nthen lk procree me from the adoernny: wah mgs of ak\n'von thea el corp me Boat. Sak (Ui. Ze, 7). Te\n3 God be sid, 'who is + ing place and a abcd to the\n'na that wale in the ways of the Torahs och a mn\nSevered bythe shad of Hi wings ao Gh mo one cam\nbm mischief Theo wit proxrve me from the adverse\"\nthat frum the averary on hgh and fre the adversary\nbere boo, hath of whom ate one sd the sme en prmeper,\n[tye] who the opponent stove athe opponent few\ntd or fo the cl prompt, man woud have no adver=\n(hey inthe werid \"With ngs of diverace thou wi com\nas te aboot\" is an allonen to Chae songe tat poset\nFrnt precy mee, wi hich shears, \"Thee it\n\nSal vavIseLan 8s\ncomps me aboot\" to afford me deiverance whes on =\n(pates, (This vee i efficacious whether re forwards of\n'backwards Observe tha al the songs and tyme that David\n'ang contain derpalusines of wank, because be conpaned\nfem under the rapirsion uf the Holy Sart, wfech sone\n'it wos thar prompeed him\"\n\nFR Elessar decuoraed cn the vere: Thaw diet thet sre\netm that [might fall bt the Lord helped me (Utada, 13).\n'Wie dhoold bave expected', be aids \"try id thre nore\nsn re\" instead of \"then dist etc\" Bat in truth, this bes\n4 the \"other ade\" that 'throats at 2 man, and\n'ries t seduce him and lead him astray free Gad: the same\n\nwhe flours en sow.\n\n'at me\", seeing that he endeavoured by means of all srt of\n'iceons to turn him ase from God David thas\n\nThos didst thrust sore at me—to came me to fal iio\nGchinnem—bet the Lord helped me—ao that 1 was not\ndered into thy hand.\" It hence, incumbent on a man 10\n'be on bas guard against the eo prompter, 0 tht be shall not,\nobesia tne mastery over hime: soch 3 man God guard in all\n'Ses ergs ts writen: \"Tlie shalt thaw walk in thy way\n'securtly, and thou shalt not dash thy fox\" (Prov. 1, 23),\n'ako: \"When thow goes chy step shall not be ataitened and\nif thou rumnest hou shal pet stumble\" (Ii av, 12}; and\n'sho: \"Bux the path ofthe righioous 2 a the ight of down,\net ier at mee oe sept ay\" (Rk\n\naoe\n\n'Said R. Jadah: 'Happy are Ince! whom the Holy Ove,\nMlowed be He, pecerves in thin werd and in the wecld to\n(come, a it is written: \"Thy people alo ull be al ighteous,\n'they shall inert the land for ever™ (Is x, 22). Biewed be\nthe Lard, for evermore. Amen and Amen\"\n\nLe anal\nGen, cow, Far, 25\n\nAwa Jacon oweL7 18 THE LAND OF mis FarmeR's\nSojovanincs, 16 THELAND OF Cawaan. RFliga d=\nCcnuscd onthe vere\" Mary ae thes ofthe hte, bathe\nlard deiereth hin ot of them ll (Ps 259. 20) \"Many.\ninde\" he sid, are the adveraris with whom » hora\n'being as wo contend fren the day thet Gad breathe into\nims soul i this world. For as soon a8 be encrnes nto the\nFight of day, the evil prompter is at hand realness to jm\ntim, according to our imerpreaon of the vere: Sin\nconcheth atthe door\" (Gen. 18,7) In proof whereof rte\na ae beets Sem the day thy ae br ae se ke\n'rect themachen and avoid re andsimiar dangers whereas\nfas. on the ocr band, seme t fel at St 2 mated\n[propensity we thr Bins io the Bre, the ee being\nisthe en proper duel whi bem sa fon the bene\ning hres han ints evil ways So Seiptare say Beter isa\n[poor and woe ld than ay id and ooh kang who net\nDet how to recive admonition any more\" (Rect 13} The\nSME\" hee Sean Se gee prepay whe ae\nesac bes sit were ayounssterby the ideof man, whem\n'edocs not jr il be eat the age of hate pear, mre\nwhere affemed. Hein ber, then han \"an eld and fokish\npene coed Meg ad er\nct the sons of men, and who i mmuredly old, since as\n'Seedy sid scm a3 am i orm snd sm the Eight\nGay be [178] sachs himself ham, and he fot, wot\n'nomng tw io feceve atmonton ner salmon ye\nof fom abe, \"the fookwalheth in dacs\" (OSE, 14)-\nTere, he cars fom the vers goary of darkres and ight\nis for cree a sranger to Rim\" R. Semcon said. \"Tt has boc\nInn down that te \"por cl\" hee the gd pomp\nthe rome as he who sd of mel: ~U have been young, and\now am oid\" (Pe x50, 35} He called \"pow chil are\n'so pomsesion whatec of is ova. and ll \"yu\n\na vavesies cd\n{ex the reason tha be is constantly renewed in the sae wy\n'athe moon; ako he mse ser winder dnc within ome\nHess beter tha the \"ld king\" who isthe el prompt.\n\n'shendy asd ince frome hin Set emergence Be ban meer\nimac af impury, and bev oth i ta alas ape\n'se toward the er wayy apd be tr the sons of men rom\n'he right path cploying all Lindsof pretest diver them\n{rem the ge wet the el And he Bases tom ne\ncn the very day be is born, jm order that man may come 0\nbeteve im hen, and shat when the god peepee ani\n'ar he say te oh to believe itn ad thik am a arden\nSestety ocr washers hove defined a oenning eed\n'tobe ent who cones fink wo the jlee and pleads his coe\nbefore hie opponent ames; as Scnpeure aye: \"He that\nleaded hi couse fst veemesh jt 2\" (Pov. vit 17)\n\n1, S}and we Be arcs St to take up hs abode with man,\n(20d mac hs cs plas to bir that ube his flow,\n'Garin the oc promprer, ave be Sins met abso\nfous wy man. and is not able to case his head, as thoueh be\n'wee bowed down with» hewy burden, becuse of that\n(Suningly wished one who has gut che star fm Hence\n'the word f Solomon: \"the poor man's wand x oped,\nfsa is words ae ct heard\" (Eel 18 16) because the ether\n'Re anscrpued bm. Hence fra judge to reve the eae\ning of one Eigant i the absence ofthe others Eke acho\nJedgang srange pode. Dor the way of the rights four to\nswat oll \"hs neghbour cometh and sexcheth him eat\"\n(Prov xv, 17) Semaaly the righteous munis he who docs\n'at pat crate inthe ei promoter. but fi waits forthe\nServa ofthe gpd prompeer. For acglecting to do tha the\ntro of man wil stumble the wort to corse. The righteous\n'mam nthe ther had, endures in this workd many tras\nFerns tetiving in and ntsc imac withthe el\n[pewmper, bur the Holy One. owed be He, dciners him\necm a il 20 sys: \"Many ae the ils of the igh,\n'sotthe Lord dliverth hn oot of them al\" (Ps. v0)\nFer Gol nd doch in sack 2 ma and delivers bi rae\n\na ue zomanit [e7phaos\nIt si this world and in the werd to come Happ\nPortion | See bow many il heel Jacob in hos elort two be\ndrawn to the eilprompte, and to hecp hsm far from bis\norion; and for thie be endured many aftions and lle\n'without respite.\" R. Hips applied t Jacob the vere: war\nSot at ene, ther wat Tg, mite Kad Trt: bt treble\n'ome (Jb. 38) \"How many ill and suenagy\" be i,\nSane afer ancther come upon the iebteous in this word\nthot they may ment the world Yo come. Jocsb wat ome of\nthem, and could sty of himself, \"I was mot a eae\" inthe\nhowe of Laban, fram whom I coald not escapes \"nether\nse2 aie\" on scent of Easu. through the pom ified\nsce me by his Chetan, and later on throug aro bal:\neither had I rest in the affair of Dinah snd Stechem:\n\"bet trouble came\" t0 wi, the trouble and canfuson ofthe\ntow of Joreph, which was the worst of all on amare of in\nlove for Joueph*\n\nAxp JACOR DWELT IN THE LAXD OF MIS FATHER'S\nsojousnies, i THE ran oF Canaan. [Boa]\n[Jou Scored bere cn the vere\" The righross prishith\n'and no mae Leth ot to heart, and gully mew are take nay,\n'mew conndrang thatthe phir 1 Sahen amy from the eal\nteem (Ua ot, 2} \"When Goo fra survey the word\n'znd finds it msbehaving and mect for chastsenent, He ist\nreroaves from it any righteous man that is present ini, so\nthat chastisement shoold be visited om all the others and\n'hex should te mone to shield them. For as lng es tere\n\n|i rghteaus mun ip the workd chashement camnct befall\nsz we lear from Moses of whom itis written: \"Therefore\nIhe id that he would destroy them, tad not Moses his chosen\n'sed before hm in the breach, ex\" (Ps cx, 3} God thas\n'Gr removes the rightews from the world, and only then\ncollects His account, ax it were. We thas trarlate the eon\nClason of the verse: \"the righteous is taken amay Seforr\n(expt) the cul to come\", that is, before the enl is due 80\nbbefll (According to anther interpretation, \"from the evi\n' come\" an allusion t the evil prampter ) Observe now\nthat althonagh the gafath ca already doe m che ife-tme of\n\nfea] vavesies 1B\nTaco, yer because he was 2 righteous man—the perfection\n'of the patriarchs —the sentence was postponad: for whit he\n'was alive punishment could not befall the world, and exes:\nthe Genine of Egypt cones om hi arial Newer id the\n'exie really commence during the lit-ime of Joseph since Be\nof his father, but soon as he ded the ap-\n\\avity began in arvest, ait says: \"And Joseph died. .come,\n\nIg sake shields the world, and during his Ricime no\n'chestisement falls on the world, and so we aie\n\nAxo JACOm DWELT IN THE Lixo OF Kis FaTuIR's\n's0jouK<INGS. The team gare (mjourings) can be rea-\n\"apprehensions\",\n\n'esng akin othe term ager ih\nPhase meager msn, \"terror on ery side\" (Jor, 25)\n{ind so ints that Jac pamed al is Klein fear and\nnety.\n\n'Tuese ane Tus cexanations of Jacos: Joserm, re.\n\n'When Jacob was brought to rest in Joseph, and so the sun\n\nfrom which generations are propagied inthe world. For the\nssa. coen when he apponcher the monn. cant cau vege\n{aren without the help af that grade which joes under the\nseame of Raghsos (Zadeh twas then, Joucph eho wat the\nrate of Jacob t bea fat and bring forth ofsprag the\nCork, Hence: \"These ae Ge grorations (oC dhek, Be\nspring) of Jab: Joseph\" Or, aguin, we may take the words\n1 signify tht whoever locked at Joneph thought be ws\nJonking st Jab. Hence this form of expresson i wsed only\nin conmecton with Josep and no with anyother of Incb's\nrei ot writen, or instance, \"These a the oping\n'of Jab Reuben\", the emo being that Jonepb war the\ncst ne Fis father.\n\nwe rae zoman tt [1850-1806\nDene stveNTaEs TEARS OLD. RL Abba sald: \"This\number of svester 3 gniant comrespondie doe\nfo the seventeen yar of joy and hooour which Joeb lived\n'& Egyp, will isons round him and Jmeph at King and\n'thich Gl youchsafed hum in return for the yan dang,\n'wich he aourmed for Joseph 2d did ne sce hie\"\nMiya dursed on the et: There hearhen uo me,\n_ye mon of aderataning: Far bt from Gol that he shal de\nTekednct amd from the Tot he should cemeet\n'uty. Far the ork [18d] of ran sale rete ant ham,\nfd cans ery mas fd erurdong os wey (Job NER.\nto-t1). 'God, be sid in creating the word, meant tbe\n'eed' on fice, and all thet ie done in the world would be\n\\wcghed inthe seas of jst, were i ot that, to save the\n'world frum peruhing, God screned st with merc, which\nIempers pu juice and prevents it fom devoting the\n'word. The world i han governed in mercy and they i=\n{blero endure- But, you may ask, nota an often punished\nby God undeervedly! The ananer as hs been sme,\nShot when asfering befalls igheous eum it on accent\n'ofthe love which God bears ta hi. He enushes his bay\nfader to ge more power to hs soul, so that He way draw\ntem nearer lve: Fars need tha the body should Be\nsooth cal th soa eng, nt sam com ye do\nGod the Companions have affirmed, thst the Haly One\ninf suffering on the righteous inthis world im onder that\nthey may ment the werldt comet he who weak of su\n\npleasure in him that He inficts no pain wpon him im this\n'world, but permits hi Tife to low sennehly along with ease\n{ed comfce thot for any torr aot be may perform he\n{eives his reward ya this work. so chat po portion should be\nJef hin in the next world. This isin accordance with Onke-\nJa praia of het \"And he pete tat te\n\n'hen to their face\" (Deut. vi, 10) which reads= \"\nSpek Oba tae ac hin as masts ets\n'man, chen, who i continually hmaken in body isthe beloved\n'of the Hly One, blesed he He\n\n'Now varias dificlties are raed by this statement In the\n\nob] vavesnem\n'frat place we hnow thatthe Shekinak docs not dwell arid\n'<0 surroundings, but onfy where there is cheerfulness. For\nthis eon Elisha mid: \"Dot now bring me 2 monte! ad\nsort eame to pe that when the minal plays the tan of\nthe Lond came upon kim' (t Kings mt, #5), and we ler\nthe sae lessen from Jacob, from wham the Sockinah de-\n'pared during the years tht he was geving for Jon ut\nte tehom it returned as sna the a tidings 0 Jeph\n'reached him, when, at say, \"the spirit of Jacob ther father\nrevived\" (Gen. 11, 37) That being m, where, we may si,\n{the cheerful spn in the righteous man whois broken\n'any, secng that he ts torment by Bis walerngs > And\nfurthesdo we not know of many nghsenus men. beloved by\n'the Almighty, who were never & prey t acute sufering o¢\n[phoscal weakness ? Why tha diseorination ? Why should\n'thee be physical wrecks and the others hale and Beary ? One\n'explanation gen i that the inter were born af nzhteoss\n[pafenta, whereas the former, aough themselves rates,\n'were tot culdren of rahisous pareets Hut the facty ae\n'Hgsn this, since we ser many Fgtenss men abo a He\n'Sr of natncous pater, and eho nevetlee are iced\n'With bodily ils are Kiel sure. But there a deep\nsnvstery svained hee, mscmich at 2B the ways of Gad ae\nIGmed on truth and righteosane= In connection wth Hs\nverse I have found in the books of the ance 2 mystical\nGocrrine, nd next tot anther mystical doctrine, bets beng\n[in eurnce one ard the sme. It sroounte tothe tolonine\n\"There a perind when the moon i deceive, judgement\nbeing waited upon her, and the sun bemg concealed fom\n'her Now iti the moan that a all times and seasons eeleass\n'wile renter the sone of en —ahe heving prenously =\n'red thon forthe porpene. Of those souls then, which she\n'lester during the period that she under semencr, eves\n'ox will always bethe victim of degradation and poverty and.\noher her chasimmenia, irrepective of mlhther he be\n'aul oe rightcous (Prayer, owever, ca avert ay Sentence\n(& punishment) But those sols which the moon xed fork\n\"hen se isin the grade of completeness and the perenaisly\nSowing steam plays about her, swe deine! wo sey\n\nse oman ot [Shes\nthendanc of gd thing of chen chided sy\nfeakth—and allo acount [18] ofthe allotment (mez!)\nthat fwd forth and media tathat podem oder to be\n\nSand blewed yi We se thus tha al things are\n{pendent on alloment (merzal) according to the drum:\n\"Chskren, if, and lvetiood do not depend on 2 man's\nsents, but om mazzal\" Hence al thou who re sore)\n'ice in this word inspite f being truly nighicous er\nthrough te machance of thr sal: but in compensation he\nTaly 'One, bleed be He, han comemso othe in the\nworld to come R leasr wid Allthe ace the Almighty\nfre in cordance with justice, and His prpae so purify\ntha woe fom the um that adheres hs world so a\nto bring ite the word to come. When the body i ernbed\nthe souls pure, sd 2 Gad brings paisa sterags om\nthe righteous man in this word inorder that he may in\nUe cresting. Inthe ead iis weten \"The Lard eth\nthe rights, fe\" (Ps, 5)\"\n\n1 Simeon sid: It is writen: \"Only he sal ne go in\nents th vei or come nigh unt the alta, becuse he hath\n1 emis tht he prfane no my Bly Places, bron Fam\nthe Lord who sacify them\" (Lev. 13, 33) When the\nperenma sieam wesses human suis, and the Fema be-\nGores pregnant, they all xgethemacies within the lice.\nNow all tne the go forth a the period when the on ie\ndefective by reane of the evil serpent. although pure and\ntty, beome bevel and defecive im shuteet plc they\n'rach and fave tounderg psn and sufi, And thee are\nthe souls whom the Holy One finds delphi ute ofthese\nting stead of pyfl erly seating they are 2\ncounterpart of emthing ove the body eg impaired and\nthe sul being within after the superal pate, cach core~\n'ponding to each, and thew are the souls that equi be\ntRocwed wath the reeval ofthe moot and hence ts writen\n'onceming them: \"And it shal come to pata tht from one\nee moot 19 antic, and fom one Sabhuthw another, shall\n2 enh some te won efre me (sta, 3) tbe mor\n\"atl signifying at thes sous wil be reocwed. wholly\nwith the renewal of the ron. For they are parinery ai\n\nhi808) vavesues 293\n\"sere, with the defective moon, for which reason she dwell\nin them alway, without leaving them, in allusion to which\n'the Scripture says: \"I dwell --—eith im also that feof =\n'contrite and humble spirit... . to revive the heart of the\n'contrite onec™ (Is. twit 15}, alo: \"The Lord is nigh unt\nthem that are of = heiken hear (Pe xxv, 13). Thee\n\nin hee defect, and regarding whem it is fly said, \"wo recive\n\n\"Happy i thie pert inthis world and in he weed\ntwenme when they will be privileged wo be partners with her,\nin allusion to which itis writen: \"For my brethren and\n'companions' sakes. te\" (Bid. cox, 8)\n\n\"H. Ssmeon Forther dimoursed ont the text: ald, my\nservant shall prsper, he shall be exalted and Kiel xp, and\nStl cry a (3), Hap the pore of he\n\nznd Tiracioe had for their abject to weave bonds of unio\n\"Sod t» cause lrminarcs to radise- But after the Temple was\ndestroyed there was 2 darkening of the lights, the moon\n'ceased t0 receive light fram the sun, the latter [1836] having\n'withdrnen himeeif from her. 20 that not + day pass hu\nfall of grievous distress and afflictions. The ume, however,\n'rll come for the moon to resume her primordial ight, =p\njin allusion to this itis written: \"Behold, my servant will\n'prosper.\" 'Thats to aay, chere wil be x string in the upper\n'realms 25 of one who caches a svect odour and stands alert\n\"He shall be exited\", from the side of the mot exltec\n\n'rue zomAR 11 [esis\nfewicaric: \"ed fed fromthe ideo Aca:\nshall be high\", from the side of Issac; \"very\" from the se\n'of Jao. At that ine, then, the Holy One wll use tiring\nfos high sith the cect af enshling the mona shine with\nber fll splendiar, a we read: \"Moreover the light ofthe\n'oon shall bea the ligt of the sun, and the light of the win\nsul be sevenfold, ax the light of the seven days\" (Pid.\n{22% 26), \"There will shut he added to the moon am exaied\n'pint whereby all the dead that are in the dast sill be\nawakened. Ths is the ecteric meming of \"my servant\",\n'iz the ove that has in his hand the hey of is Master.\n'Se too: the verse: \"And Abraham said unso hiv servant,\nete\" (Gen. 1, 2}, the servant isan allusion tothe moon a8\nalready explained. Alay the sereant is. identical with\nMeatroa, whe isthe serrant and messenger of his Maser,\nsand who wan, 25 we read further, he elder of his hens, the\nsame who is aluded to in the text: \"I have been young. and\n'now aon old (Ps. meet, 25). \"That ruled overall that he\nhad\"; thie applies to the same Metatron by reas of bir\ndisplaying the three colors, green, white, and red. \"Put 1\n'prry thee thy and under my thigh\"; this ix symbolic af the\nounlation of the world, for this servant seas destined 10.\nbaring to life asin the dwellers in the dust, and to be mide\nthe messenger oy the spit from on high 19 restore the spate\n'and souls to ther places to the bodies that were\n'underneath the diss We read further: \"and Twill make thee\n'swear (cearhbe'ahha) by the Lard, the God af hezven, the\nterm seashle' ata wnplvig thatthe servant wil be snvesind\n'withthe mystery ofthe sven (shed) crlesial hts which\nconstitute the mystery of sublime perfection. Further: \"that\n'how shalt not tke 3 wife fr ray aun ofthe Gaoghters of the\nCaraarites\" The \"wife\" is an allsion to the body fying\nunderground, and \"to amy sum\" isan allusion to the soul,\n'ingamuch 26 all the souls that je from the eclestial exer-\n'Bowing river athe children ofthe Maly One. Hessed be He.\n\"The sereant is thus bidkden \"not to take a wife for my $00 of\nthe daughters of the Cansanites\" of im other words, motto\ntake for 2 soul any af the bodies of the tdolrous nations\nwhom the Holy One wilin the futire shake tof the Hay\n\n18-1824] varesites 195\n'Land, 2s we read \"and the wiche he shaken out afi\" Job\nuit, 43), a one stakes dunt from his garment. The\nscrrant is further hidden: \"Bot thou shal go unto my\ncountry and to rey ined\" \"Tn ry county hae aleedly\n'been explained \"to my kindred\" ie an alsion to Israel\n(Observe now wt is weiten fertber: \"And the servant ok\nencamel,\" The \"servant\" we he alrealy identified; \"en\n'cemete™ seprenent the sem grades ever buch the servant\nseries dominion, and which are afer the perl aterm:\n\"ol the camels of his master\", to wi, an exact peter ofthe\nspetior degre, a8 already sid; \"having all godly things\n'thin enters Sn i hand, to wall the superna opie\n'ha emerge frm the superna luinares; \"aud he atone and\n'wot wm Aram: Nohara\" 0 wit, the spot inthe Holy Land\n'where Rachel wept atthe time the Temple was destroyed.\n\"And he made the camels f0 kned down wothour the cry\nDy tv well of water\", that is he forte the enerey of the\nsuds before ther entering into the bodes for that revival:\natthe time of evening\", to wit, the ve of Sabbath, (Baa)\n\\wivch ithe sth millensum, the sme periods that aed\ntim the tex: \"and to his labour until the evening\" (Px\nCry, 23). alo the words: \"forthe shadows ofthe evening\nface srciched out\" Qe 4} We read further: \"atthe ime\ntha women go out fo draw water\" 10 wit, the GEE when\nrae who drew the waters of the Torah wil rise fre the\nead before the rst of mankind, im irae af thie hariog\n'taken hold ofthe tee of ie. Further: \"and the dauehtes of\nthe men of the ty came out to draw water\", to wit the\nbodies will ome forth we tead: \"and the earth wll row\n'upthe shades\" (Le xxv, 29), implying that the earth wal in\nfare ive wp all the baies ine therein.\" draw water\".\nthat i to receive the sol in a perioted tate. Farber: \"So\nTetit cone to pas, thatthe damaclto whom | shll soy, Lt\ndown thy pitcher, that | may drink\" Iti one of our se=\n'raione that very to that occupied itself i thin world so\nthe study of the deep mystencs af Donne Wisdom, wben\nss to heaven is raised toa high grade, high above those who\n'emained in sgnorance; and it they who wil rise fers the\ndead ft. 'The word, then, \"Lex down thy pitcher te\"\n\n16 THE zomAR 11 [ise\n_sqnify the inguiry whch che serant will make of ach seal\n'exarding her occupaton in this world We ead then, \"wd\nste wil sy, Drink, and I wl ve thy camels dink sto\",\n'but, doth drink Bit and aterwardh Twill ive deh\ntothe other grades, for although thoue grates drink fom he\nsine wouter they ulunately Jere their stance foe the\nehzwous acaity of the nghteaw who knew how \"9 serve\nthest Master propery. for iis the righteous who kxow ow\ntompply poper mnteancew each pre. \"The mime be the\nwoman\", foe Furter, \"chat thou has appotcecd forthe\nsee of my aster; tat ame inthe bey dested Sor\n'Oat superior soul Observe thr it hs bee as Bere hat\n{Be dene ofthe male towards the female forms 2 wa. ad\nthe dese ofthe fede wards the male se opeards 0\n'uit wit the woul and frm one being. The wom i the\n{he body which i downed forthe aneciatnn the sal that\nSs derived fom the male The bodies hen, a destined\n'tie fits we id already, and then al he che i the\n'ster lands will be mad sn = 'eae znd wll be\neocwed with the renenal wf che meaty andthe word wil he\nFocored tie prenessveate se alumon to hich een\nLes the Lard repsce in Bes weeks\" (Px ce, 32}. Hence we\nread: \"Behold, cy serene wil undereand™ that i be wll\nKoow tow w resove the sul ech one ws ple \"He\nSul be cuted sod Wied up and shall be very bag, fom\nthe side of al the operon grades a sid above. The neat\nene as: \"According = many sere appalled at thee—a0\n'arred wos fon vag unike har of arm (Ue ts 2g)\n'According w cut expontion, when the Terple was Sostoyed\nsz the Shekzah went ito cule into sarge lands en\n\"Teal, thei Eel! cy seth, the angle of pee\n\n'ezely\" (ed Smet, 7) for all wep and eure for the\nSteboa the was eed fom her pla and im the degree\ntheta becenc term what sb was tothe sae degree\nber Maser withdrew bs ligand became altered frm what\newan arts writen ~The un was darkened ia as ping\nfork\" Ud a, 10). Hence: \"marred wo hi inge™\n'Aecoeding to anathermerpreunn the woh, \"wo marred\n\nBesta] vavesce a7\n'was his vimge onthe that of = man\" ave dtocrated by the\nYene \"T clothe the heavens with blackness and T make\n'sckclach ther covering\" (id. 1, 3). For aftr the Temple\nfom Secroyed the hewvens did nce renin thes former a\nGuestin Faotercall speaking, benediction dee tee she\n'sere where male and female are togtber, and since at that\n'tae [1825] the ale was oo wth er all the mule hat nue\n'hen wore not these a tey hed teen whe the au mei\n'onion with the toon, a already asc This union is opm\n'olised by the elation of joucph to acs, a8 expresed in\nthe wane, \"These are the generations of Jacob: Jooeph\"\n\nppened\n{o the one happened to theater ala the two being paral\n(od having the ne ectene symbole\"\n\n(Axp Joserm srovcHT frit sEroRT OF THEM UXTO.\n'Turia ravara. This has bern interpre to eam tat be\n'Smet them to hn Eer of ening sh ext frm 2\n'Teal: he abo seemed the sons of Leah of hog\n\n'Tick comenpe te sons ofthe hands How, 2 may be\n(Bled could they have doce ts, sng that Be sons of the\n(Rasdrande were reckoned the Scie ts °Or fw cenit\n{hey have eaten Ssh fom a living ma cng th at\n'so Secncly frien tthe same of Noah inthe worth\"\n\"Oly de with he Ke here, which isthe Hood hare.\nshall ye not et\" (Gen. )? The wath i however. that\nSra iy Joga nde wo posted fr B Josh\n(Sid \"The er report of them that Fone brought was tht\nthey cot ter oon the euphers of te land whac was\noe eg es oe hy eg\nEa prceed fom the uncom ede\n\nNow Issact toven Jostrm wore ruay att ats\n'Sid R Blears 'he ie writen: \"Come, my people, emer\n'thew into thy chamber, and shu thy doors aboot ther; ide\n{pc ors eke eee a abe niga be oneFE\n\n98 'rar romans [pisbatse\n(1s x21, 20} God holds Isat in affection above the sola\n'aus nations, and an that account He warms them and puts\nthem on the quand in all their deeds. There are thee\nbetiods in a day during which the world i Habe to chasse\n{hen, and at each ofthese period it bchves& man to Be\n'specaly on his guard. These are wel ww and are spend\nCoowhere. Furthermore, at 2 time when judgement = =\n'werk un the word and death rags in ity mann should\nfot walk by humelf nthe open sree, as alrady menoceed\nabove, but he should shut himell i after the example of\n[Ncah, who shut himself wuhin the ark ao that be boul! oe\n'hemes by the destroying angel. Hence= \"Come, sy pee,\n'eter ino thy chambers and shut thy doors shout zee\" 8\n'5 otto be capone to the destroying angel: \"hide thot\nfor» litle ronment\", until che indignation be overpast 2s\nfer the moment of judgement» pened the Sutroring eel\nbist no more power to harm. And itis became God hae\nsrc! in acne ard ceaws them near w Himoelf that a\nthe idoistras mations hate bral: for they se themselves\neye a a domunce woe Hoes ate evap sea Scary\ni na by ream of the Joe that Jared stowed wezde\nJonph above all bis other rs thi they conspired 1 slay\nhire though be was ther own brother. How mach greater.\n'en, mnt be the camry of the nattows tious towards\nllsaci Omer the consequences tht followed the excesive\nlove shows t Josep by hos futher: ews eked fom bis\n{ake ad his father june him in exe, and aoe with here\n(0532) he Shennan ane went sete cule. Ws Due that the\n\"exte eas really the comeuence of 3 divine deren: yet the\n[prouinace case wat the cat of many colours whuch be made\nFeehan specu\n\nAxo Josera onrawen 4 pexaut, £7. Oa the mie of\n'dreams, RL Figs discoured on the text: And he aid: Hoar\n'moc my rds If theve bu prophet emerge yom, J the Lend de\n'Sie ys dues mato ie bea canoe, de speak mth how\n<< Goon (Num. ait, 6). Gol', he ssid, \"has brought inna\n'exstence 2 secs of grates one higher than the other. oat\n(Gemang Secczance fromthe other. same on the Fight. les\n\nespiation |\n'of two certain grades which they beheld in 2 \"dull micrr™,\ni neys. Td make esl Leow wate hin on vision\")\nthe word \"vissen\" denoting, a haa bees explained, 2 mediums\nrecting 2 variety of colurs; and this isthe \"dull mere\".\n'The dream, on the cher hand, ia scteth part af prophecy,\nedn forne the sath grade remove from pages, WES\n4s the grade of Gabriel, the 'of dams Now a\n'tormal dream procends frees that grade. ard hence there\n'nots dream tht har ont a\n'mater, 90 that tea mature of truth and falsehood: Hence\nol dreams follow thew smenreisoen, t= enren\nAnd i came to pas, a he interpreted to us, so it ws\"\n(Gea. m1, 13); for since the dream contains both flachood\n'zed trath the word has power overt, and therefore its ad-\n\nction af the mph, eee dep sleet fallch spon me, osha\nberngs ape the Bed: then he opencth the ear of mem, and by\n'thee chantnemend maith fhe decree (Jb EE, 15-26} When\n'2 man eciest rest.\" he sid,\" bebrves him ft to schnow~\nledge the Kingdom of Heaven! sod thea to say 2 short\n(penver. For when a man goes to Ded and akepa bis soul\newes harm sed scare aloft God then reveals to the soul\nthroagh that grade whic presides over the sul future event,\n'or things hich correspond tm 2 man's oxn thoaghes, sat\n' xve a1 an slooninon to ham For 20 revelthon comes\n1 man when bit body = in full vgcer, bor an angel com\n'muricates things to the smal, and the soul tarts them\n'he men; dreamt, chen, erginae on high when souls Inve\nthe bodies, each one taking x own roune. There is 2 prada\nsxed eeies of the intmatnes by which deeper knowledge is\n'conveyed to men, dreams forming onc grade. vision ancther\n(prada aed prophecy = hed grade, ons soang ome\n\nAxe Joserm paranto 4 perau, xp ux TOLD 1\n'to wis angtunas. Awp THET aereD mrw THE son\nFe nen he Stem\n\n= THE ronan th [rte s835\nFoR 15 DREAMS. From this we learn thar 2 man should\n'ot tell his dream save to 2 friend, otherwise the Iistener may\npervert the significarce of the dream and cause dey in ts\n{iment joseph communicated hus dream to his brethren,\nand they causal its flflment © be delayed for twenty-two\nsyars. Thus we find it writen= AND ME SAID UNTO THEM,\nHenn, Lear row, Tats pseast [1835] wasca I nave\n[DBE Aste. We see here how he begged his brethren to listen\ntw him, and insisted on telling them his dream, which, had\nthey given i€ another meaning, would have been fuliled\nsccovdinghy, But they anid to hn! \"Shalt chon indeed cig\n'ver us? or shak thou have deminion over us 7\" and with\nthese word they sealed their own doom.\n\n'R Hiya and K. Jose used to study with R. Simeon. R Hiya\n'ence put tohim the fllowing question: We have Kern that\ndream uneterpreted is lke a letter undesiphered. Does this\n'eean thatthe dream comes tree without the dreamer bene\n'conscious of or that it remsine unfilled \" R. Simeon\nanswered: The dream comes tut, but without the dreamer\nbeing aware of it For nothing happens inthe world bat what\nss made known in advance ether 9y means of dream or By\n(ear of a poxlamate, a9 tas Sar afiemcd tha before\n'Say event Somes 9 pats in the world se annomced im\nIetren, whence it @ broadcast nto the world. So Seripture\n'aye: \"For the Lord God wil do nothing. but be evesieth\n'hs counsels unto his servants the prophets\" (Amox mt 7).\n\"This refers the me when there were prophets in the word\nshen propiets were po more their place was taken by the\n'Seqes, twho,in = senen even eamiled the prophes; andisn the\nabsence of Sages things to come are revealed én dreams, and\n'for in drezems, through the medium af the birds of heaven\nand 0 we have laid down.\"\n\nAmo MIS SUETHREX WENT To FEED THEIR FATHER'S\nFLOce 1% Suxcutew. R Simeon ssid: \"The dow on the\ntep of the pricle at in the semtence indicate that the\n'Shetonah acompanied them by reason of their beg a band\nof ten. (They were only ten Because Joseph was not with\nthemvand Beafimin remained at homer account of his tender\n\na3) varesuee =\nlage) Hence, when thes sold Joacph they were inthe company\nof the Shekinsh, and, forthermore, they asociated the\n'Shekinah with them in thei oath (aot to reveal the afar of\nJoseph), and ol the fine of Joseph became Known, the\n'Shekinah did not rest on Jacob. The proof thatthe Shekizab\n'accompanied the brethren isthe vene of the Faalms which\nspeaks of \"the mbes of the Lord, a mstimony unto Lead\"\n(Ps cam, 4) a tile which shows that they wer all of them\nrighteous and devout, consituting the support ofthe whale\n'world, toth an high and below.\" R Since further discouno$\nae the wets J epee eh ty snd ent me Let ng ne\nthe hee of the Lond (Tid. Xt, 1). \"This vese has bess\ncexplina!', he said, \"x follows David was minced to build\nthe House of Gad, but he was commanded 1 leave the oak\nte te son, st we sad Now sora ithe heart of David my\nfather to build s house for the name of the Loed never\ntheless thou shal not build the hoase; but thy sn that hal\nceome forth out of thy lous he shall build the beuse for my\n'anme\" (r Kings Wt, 18-19). The whole of Ise! inex of\nthis and they used 10 say: \"When is David going to de 0\n'that Solomon his son may arse and build the House, and we\nshall be ale to any, \"Our feer are standing within thy gates,\n0 Jeratsem' (Ps. Cua, 2) for we will then go up and ofr\nsactiiees?\" But although David knoe thet they were n-\n'patiene for his death yet he rejoiced to bear them speak his\n(on account of his son, whe would tale has placr im carrying\n'out the cormmand bald the House. Darnd thos comment\n'sing ts praises and sad: \"Jerumiem that art builded 3\nSey Se omg ea\" Ua 3) Aner\nfour teacher, Gal fashioned the lover jerualem on the\nmade! f the henenly Jerualem, the ne exact facing the\n\nzee ue rowan [etsbamye\nand the two are became as one. We read further\n\"Whuther the uibes went up\", they being the suppurt of the\n-worid and the upholding ofthe lnwer world and even ofthe\nUpper word, 28 says: \"even the tebes of the Lord. as 2\ntestimeny tno Ise\", the term \"Israel\" having its ester\nsdgnifomnce: forthe. being the suport of dhe lower waeld,\n{ect ar tosimony to the upper wari, and al in order \"to\n{give thinks upto the sume of the Lord\" (Ps. cx, g} iz\n'eknowledge the name of God in all directions\" [38¢e]\n\nAno Tinats satounro Jonern: Do xox rr anera-\ntex rirp tue ruock oF Suecnrst? Come, ax T\nwits sexo Ties Unto THEM. How came it that Jaen\nthe perfect man, who loved Joxph above all his sons and\nKeen hat all os etre ated hi, cnt hi wo them ? The\ntnuth & that he Hetoured to suspicion of them Enowing\nthem to be all righteous; but God brought all this about\nttder full the decree pronawnced \"Betwece the pies\"\n(Gen 3, 17), We have found sued i ancient books that\na at re ee ee ee\nJoseph before be went down ian Egypt, because they knew\n'Bat he should go down thre fet before they ebtained\n'Srinion over btm the Egyjtars woud stm domain\nver lara! in perpetuity: but by sling Jeph a 3 ave\n{hey rane thenmetves a masters, and since be ater om Foe\nto power and the Egyptians became his slaves, Irel became\nsessten ofa Jone asthe apmbel ofthe heavenly ove-\n'ant, snd long ase wat let covenant of the Skins\nemail with Inne! in perfect harmony, but 2 wan a\nJoueph departed the covenant of the Sbekiah together with\n{eral was plage nto captivity, anita: \"Now there ree\na new bing over Exp, who knew not Jongh\" (Ext 8h It\nwa all fittingly ordarned by Providence\n\nAxo A Centar sca FOUND wis: this was Gabriel of\n'whom we read: \"the man Gabriel, whom I had seca in the\nvision at the beginsing\" (Dan. 11, 24}. AND, axMOLD,\nBr WAS WaNDrRINC\" indeed be was wandering both\nlierally and metsphorcally: be trusted his brethren and\n\n28) vavesnes 235\n\"eight thei aferion but could wat gain it ad he wat aching\nfor them but culd sot Snd them Hence: AxD THE\nMAS ASKED nny, savisc: Wuar seruest ruou?\nAso ne susp: I den av sxeruarx. .-. Axo THE\nMax sao: Tut axe obtanren Mexce, ere. R Jodsh\nGecwursed on the teat: O that thou mer! at my Brater, that\nsched the breast of my mother ! When [sald find thee with\net, I would fin ther: yea, end mime read despise me (S. S.\n'a, 1}. \"The Companions he anid, inept this verse 25\nemg adurensed by the Cammursty af Irae] to the Ring #2\n'whom peace belongs She sed to Him: \"O that thou wert =\namy brother\" to wit, ax Jomegh wants his brethren, to whora\nDesi: \"Now, therefore, fear ye not; Iwill sustain rou end\n'your litle ones\" (Gea. t, 21). and whom be provided with\nfood ard fe i tine of fansne. According tp anotnr expan\n'ation, the phrase \"as my brther\" refers to Joseph, who 25\njn the relation ofa brother towards the Shekinah, with whoes\nbe was intimately associzted—\"that sucked the brea of my\nsmother, this express the perfect affection hetwers them:\n\"wher F should find thee without\", co wit, im enle, in\n\n'stage land, \"I sould hie thee\", so that epirt should j\n\n'yet when they fll into his hands e dict act towards thems a8 2\nveritten: \"And he comforted them, and be\n\nASD THEY s1ip ONE To ANOTHES (it. one mas to bis\nlbretier}. These ste Simeen and Leni, who wee truly\nbbrhers in ll respects, both being descended from the side\n'of Figirous jodgement; and hence it was that their ager mas\nhe eager that runes deh in the world ae tenes \"Cured\nbbe their anger, for it was fierce, and their wrath for it was\ncron (had. 30%, >) For there ae tw specks of angez.\n\n~~ 'rar tomas 11 [88s\nwhich in accursed on hgh and is elled \"cured (am), and\nregarding this itis writen: \"Cursed be thu frm among al\ncattle, and from amore all beasts of the id\" (Ded 14)\n{Bnet as \"Cuts be their ange for wes eroe\" This\nthe resondie agnificance of the two mounts Gerinm and\n'hal setaside forthe blessing andthe curse(Dewt a, 2). the\n'two mounts 1 these two grades; ard hence\n'ove sealed cursed and the other blessed. Simeon and Levi\nboth belonged tothe de of seventy, from whch mde im tt\ncatreme manifesta, issues the anger which is under 2\n'corms All anger iru fom the side f tgorwes jodgement,\n'bat in to directions, [1848] one referred to as blewed, the\n'others cuned. Silly, from the side of Fasc there isued\ntwo sora ote of whon was blened and the other caved om\nhigh and bom ; the two separsed, each pong off towards\ntis own side, the one making hisabode in te Holy Land. the\n'other on Mount Ser, being as he was \"a caning hamtcr, 2\n'man ofthe Bel\" (Gen. xa. 27). The later hod his home\ninthe desert, in regis of wae snd desolation, while the\nformer \"deck in tens\" (Id). all beng fly eedeined\nHence iis that theres two gras, \"blewed!\" and \"cared\".\ncach eanged nto on ebde From the one fame ll Mensing>\ninthe upper and the lower worl all beecBcence, al igh\n2 delinermce all redemptions vf the the te source\n\nTR Simeon said: \"Tes writen ef ash ry hand in rm\nency; 20 wil I compass thine alter, Q Lord (Ps. xxv, 6). The\nSerer implostion of thie were hoe heen expained 2 follies\n[Every mun has a foreuste of death during the night, became\nthe holy soa] then leaves him, and the unclean spirit reste\n'on the body and makes it uncicin. When, however, the soul\neure t the body, the pollution diseppears, sve from the\n'man's hands, which reain it and thus remain unclean. Hence\n'2 man shoul not pact his hands over his eye before washing\nthem When he har washed them, hermever. he becomes\n\"snctfied ace calledholy. For dvs sanciteabon two vests\naz required one held ahove and the other placed beneath,\n'S that he may be suncified by the water poured on hic\n\n18a] vevesien\nesis tocnaed ire The ew veld\n'este of uncieanness, receiving a it docs the water of con-\n'umiration, while the uppet tenes a medium of set\n'Seaton. The upper one so be reered to a» \"bleed he\nlower 28 \"cursed\". Further, the water of contamination\nshould aot be emptied in the howe, in order that 0 one\n'ay come near itt for it forms 2 pathcring-place far the\nements of the unciens tle, and 2 one may FONE ION\nfrom the unclean seater. Neither may 2 man pronounce #\n'benedicon before the polation is removed frm fis hands\n\"Tins, before he senctiics his hands of » woreing. wan\ncalled unclean, and after that he called can. For ths\nreason one shovld not alow water to be poured over bis\n'ands nave by a man who hr alreat washed fur cw hada\n'in harmens withthe precept: \"And the Geae person shall\n'upon the unclean\" (Nam. att 19) We see thatthe\n'one with his hands washed i the clean person, the other the\n'cvclean. Senay withthe oe vencln the oppor and the\nlower, the one being the baly vewel the other the unkly.\n'permited to pat the pollued water to any use, oF\n'even & ket it sar overnight in the Bouse, but i sunt be\n'Smptied im 2 sper where people do et pans yt lable\n'Gaus harm theasgh the unclcan sprit tha clings tit. es\n'however, tli Bow down a alope into\nthe earth 1 ut note piven to witches. a by senna of\nthey can do harm to people One should, then, zvoid thie\nseater, since it is water of curse, and the aly One dents 10\nara! ao that they may he holy, ast written \"And\n1 wil prinkle dean mater upon you, and ye aall be clean:\nrom ll your uncannenes, and fom all your idol, wll\nTeleanse you\" (Ee 00.25)\"\n\nAND THEY TOOK HIM AND CAST HIM INTO THE FIT.\n|R. Judah here discourse en the text: The law of the Loved\npetfect, restoring the soul (Ps 0x, 6). \"The study of the\n\"Torah, be ani, procures for = mu life i thn werkd and in\nthe woth to come, so that be gains the two works: and exc\n'he thar studies the Torah for waridly motives and nt purely\nor is own sake as he ought 1, gxins a good reward in this\n\n2 ris soman tt [sighstse\nsrl and nce piieent in the the. The Sree\nsips \"Lzagh of ayes er right had in ber bet ad\n_are riches and hondur™ (Prov. 1, 16), There's, indeed, bength\n{Edayror hrm wh devotes hoi othe Torah for om\n'hte Fursuchsonethere iene of ays inte oher word,\nShere dvs are seed day. 8g] And farther\" he left\nand we riches ad honsur\", winch meats god fear\nthie werd. Mores, «man haw devoted msl tthe\n'Torah for is own sake, nber he Separs this world the\n\"Ter gos before him and pret Rn ert and hs\n'him asin the emimaes of punaiment. When 2 man's\nIndy nd inthe grave, the Tora Rees guard ver 5\nfein font of hs al whee soars upwards bresing\n{Bro al hare un the wal fects proper pace\nlind wil sand bythe man etme when be aed\n3 the erection of the dead, i order to dcend him\n\"esmstany scams. Thos Soptnefrter ayes\" Wher\nSE foe owe, ie all wich rer Whecs and hom oe\nSeales call lt withthe\" (le wu 2a}. The \"hog\n'Sen sana wo the time when man's bd i yg\nthe ne aed we bng judged thee; the Torah wll ten\nprensa while thes tna eso\" oe ie sae\nSE Wl cn from the ua,\" shal tlk with thw\" hot\nSs pla thy came Eeararitepreed the caw\" hall\n'Sit wh thee\" mean that when they te fom the rave\nthe Torsh will ot ne forte then. but they wil one\nmoc ay Goshen ty tt werd For the Toh\ntnllbe reared fom that me, wil penette within hem\nod lta, st ners, withen hc ery wands and more\nve, they wil be ore see than they were previous\n'ior pants which formerly bated them ie ype of al het\noat wil sow be uly cnpetandd ly thom, the Toa\nprplarcaghr ti fang steierw chreepar inp)\nsil ak with dice\" Joh id Tn amar way, be\ner eves he to te ty of the Ter nts werd\n'sl be peed to sud in the wold to come; and soe\nafhrm. On the other hand, the man whe fails to study the\n\"Tora ths werk and so walla in darken when heaves\ni weld ale cok cos te Getaemny eee\n\n854 varesuen 27\nplace, where there will be sone to pity Sim, place called\n\"Seemulows pt ery clay\" (Psst, 3). Hence, of him who\n'us soc devoted hire to the sel of the Tora th\n'worl, but bas bexmirched fumelf with the ofscoorngs of\n{Bis world es wrinen> \"And they took um and ee ha\nfee the pit\" tat i into Gehinnom, 2 plce where ene\n'who vet ihouredin the Torah ar hrcughe judeeent\nAnd the pit was empiy\", se the ame way be was emp?\nssh 00? Becwooe there wat no water\" Torah) i\nOtecree, ton, how gret i the puniahest for neglect of the\n'studs ofthe Tort, acing tat Israel were not eile from\n{he aly Land sve for being abandoned the Torah ws\n'ween: \"Who ithe wine mas that may undertone\n'Wherefore is the Ind persed? And the Lord sith\nBecause they hive foraten my law, ec\" (ler. mk 11)\"\n[Judah derived the same ison fom th verse: \"Therefore\n'my people are ene into captive. fr want of koomieder™\n(Ey) sata Because they have nt apped themuces\nte te study of the Torah, shich is the foundation ofthe\n'pyr and the lover walla a i soya: \"Were not or may\n'epvenan enduring dy and night [would net have appt\n'he erdinancesellbenven and earth\" (Jer. Xs, 23\n\n\"Axo TuEy CAST sa iwro THE Prr. There i + hint\n'here tat they ext him wkimatcly among the Eayptans. 2\n\nwhere there war 00 sgn of trve filth. R. ema mid:\n\"Secing thar the pit comtained sezpents and scorpions, bow\n'could Reaben have advised that Jon should be cat nto\nin im order that \"he might deliver him oxt of their hand, ro\n'ecure hig ths fuer\"? Wad eo for ofthe mrp\n'od sorpions attacking Joaph ? And if they ds, how eld\nIbe drver bem out of ther hand, estore im his father?\n'But the truth is that Reubex perccived the intense enmity\nel the brethren towards Jone and ow stent they were on\n[ing tam. and be therefore choughe that it was bener for\n'im to fall anche pit of serpents and scarps thaa to be\nSelirced into the hands of cacmics who would hive 1\nrmercy on him. Hence the saying: \"Ratier should 2 ma\n'Brow Rimes ora pe full serpents and oto\n\nx 're zomn tr bBsestsb\nthan be delivered into the hands of his enemien™ (1858) The\nreason ie tht in place infested with serpents and soxepions,\nifthe man be righteoux God may possibly peform a riracie\nforbim.or may tappen tha th Ment af as ances may\n'stand him in good stead and he willbe delivered: it of hone\nwho are delneredintothe hands of thet enemies, fex indeed\n\n'deiver him out of thir hand\",\nbe delivered at any rae, out of\n'inthe pit, then it cannot be helped.\" Observe the erat piety\nOf Rese. Me kee soll the rathltanens of Ses ad\nLevi when scting and planning in conjunction, = witnessed\nby their treatment of Shechem, where they not ea slew all\nthe males but tok all their linke ones and their wives all\n{hear slver and gold all their catle and precious veel apd\n'everyting ese they found in the city, and cven everything\n'which was in the Geld, at we read: \"and thar which was i\n(De city and that which was im the Sed they ond\" (Gon.\nsxe, 28). Reuben thas and to himeeif- \"Hf sach 2 reat cy\n_sthat could not exaye them, should ths youth fall into these\ntends they wil not Seve of him 2 single shred.\" Hence Be\n(ad. \"He mt av all on be record fram them, ance they\n'Sil leave no spa of fam for his ater to ee again; wheres\nhere, if he isiled, isbody, at any rate will remain for met\nbring back to my father\" Hence the worde: \"to bring Bim\n(ack to Bis fates\", that is even if e die there. Hence. Som,\n'Rsshen's words:\"\"The child is sot\", tha is to say, nat eve\n12 dead chad did | find. Observe his tcefulncss i saying \"Let\n(eenot take bree.\" aed rot \"Do it pe abe Be le Now\nReuben was absent when Joscph was soi, ws the breshren.\n'od cach im turn tp stead one day on thei father, and tha\ndy happened to be Reubea's tam. He was anaious lest on\n'ur day Jowph should disappear, and therefore at ease\nue aetexxeD exto Tue Fit. Ber senoLp Jost\n\nWAS NOT IN THE PIT—mer even dead —anp mE BEST\nmisctormes. Ap ME EETCENeD ENTo ute SRETHEEN\nAsp sasp> Tae CHILD 18 NOT, Exc. For even Reuben\nGil oot koow that Joseph had been sold. As aleeady said the\n'brothers auucimed the Shekinah wh them im the cath of\n\nSchutte] wavecues\nreal has Aaa ec ie fomgli\n'Mime iowa t his brethren. Revbes's atempt to save\n'Joseph's Iie war ll the mare Sintered, becasne be kone\n'tha the tarhripis had bees taken away from hom and gen\nto Joseph, for we thus fod thar Mos intersded on bat\n'behalf. praying: \"Let Reuben live, and not dic\" (Dest.\n'xxi, 8) ie lec hie Sew in thos weed and aot ie sn the\n\\wor'd t come: and this prayer eas prompted by thi ton\nof Heuhes sad ao by bs repentance for that sther set\n'For whoreer repents af his ain God preserves this world\n'and inthe works wo come.\n\nAND THEY TOOK JosEri's COAT, AND THEY KILLED\n's me-cont, £7c_ the semen bongo has been bed down.\n'thatthe blood of x he-goat resembles thar of» human being\nWe ican from shes pemage ber particular God os with she\npisses crea then they ac correcly For athough Jacob\n'Sed Stngly om banging beget faery he wa\nfhe ste of sevens, yet became be thereby deceived bs\nfather, be was punished through that other he-gost, the\n'Band of which hn ses brugh forthe purpose of Seeing\n'hes OF Jacab iris writers \"And abe put the skims of te\n{Eke ef the pats pon bas hands, and wpe the mouth af his\n'seek (Gen_rarn, ered of et son:\n\n'we sends \"And lac trembled very cceedinghy\" (Tél 33),\n'aed 2 poshment Jarab trembled when her som unzed\n'fhe werdr= \"know mou whecher His ry son's cou oF tat.\n\nte psn they had caused thes father, they were srchen oh\nremorse and can about 1 ranmoms Jneph at all cms, a0 be\nthey could discover his whereabouts Bat when they found\nthat they were enable ts do wo, ey termed cu Jeduh, whe\npareennn ons\n\n20 THE ZOMAM EE iC\nithe ad bec bing ovr them, snd pone hm from Bi.\nNigh cause Hence esemten: \"And teams topos at\ntime, that Joa went down fom is betes \"=\n Jouih dineured here on the sexts The Lond abe\nthane the ren, ana the Mat High ace forth Be\nes hata ad nl of (Pm nt 39) When Go\nFe sid, creed the world, He consruced or ie seven\npiles by witch it wo po be upheld. So Scxprore ses:\nNim hath builded er howe. she ath ew ot fee\nseven piles\" (Prov. £} 'Thee turn are weld by ont\nrae fren ateng thom called \"the Riphsona One, the\nrelating: foundation\" Ud. x, 15) Further, when the\nSfoeld won created, wa started from that apo whch the\nlesaston and perfcson of the wld, Wo crural pot\nPorepecaiegs Giyirribepr ee retaan\n\"A punlm of Auaph Goch. God the Lord hath rekon and\nCaled the cath fom the reing ofthe sum wn the pam\n'Sou there Oot of Toon, the peecion f bens, God\niach shined Gch\" (Pet 2} The i om wy. God waned\n'Se carh fen Zam espe where fh cannes\ni fl pofecin. Zinn then Ge end ad ner pet\nGf the Sivre, frm whoch Ses fo be fhe oad\nfiom whch the whe weld meer Thin sven\nsseserealysndicnd scx ts. Fer Zo an Joon\niii cee eqrocs sve degre the one beng the Gur\nSef the eter of mony Sat here nee Foe ae\nSee coeed od mercy, sd serve te sees fone sa\n{he ther the veo jaernene he Eo fran the mre\nIroes whch tbe patie of jedguees ted mer) Snot and\n'Seer Hence the expres \"And the Lard sn shone\nSe te beens\" inane adres \"the Ment High\n{ore forth ta voce\" rele t0 mes, and \"intone amd\n'Sle of Se say wer and Sire at i tere amd dl\next ommend\n(tse ha when Jah was boi written: \"and she\nfeed Oe rh cf erage cd oat\nite\n'Thence hewn ewrinens Ans Jowae wow noes\nsucm wis BRETRaES, hat i foes hn potion a tt\n\ntesta varesnes 2\n'ing: Secee Jeep ad hous ten dy ime Earp at\naehiet.\n\nAso Jeoau saw rumar 4 pavcates or 4 crutarx\nCasannrrs. The ten Canaanite has becx explsicod by\nthe pee\n\nAmn sur conctiven,aXpBOREAsoN; AND MECALLED\nfis Aste Ex. Jodah bad thee sons and the only one who\nssorsived woes R Eleararand R jour and R. Hiss\n'eace walhing together. Said RL Jose to R Elearac: \"Whe is\n'that of the frat som of Jocah iti erin: \"and he called his\nfname Ee\", whereas of the other two itis writen: \"and she\nSues she called faa same Stelah\" >\n1 Blears veyed: Ther is a deep mpc altos im these\nsenicrees stock explains all Thus Joish goane down from\n'he brahrea symbolizes the moon becenng abscared and\nGexeosing from the peviected grade to another grade 10\n\nSeer sn and be called hn mee\nseve of the eters ra (ea for be wa ei vine aed\nCe ee ee Fe eee\n(a ie) nore lore Benne Ke [0 roe\nemergence of another grade, that of unpurity and detihement,\nFron abich grade Ex wat horn. Nor was the fee made\n{food uns shereards, when Selb apposed Ttesfarther\nEXad Er, Jus Sotceen, wee On the apht\nLand wher the tem \"l= Ee tec in the senience=\n\"ee of man's Reset vl fon hs yok\"\n(Gen vim) Erwan crm shat he shed bod, br sping\nSSE eek we here ch Lend a oe\n'Ser hat in wren\n\n'Axo Jopaw sai wxto Onas- Go 1 exro THY\nBaoTmen's wire, ETC.R Smece opeoed berea daceurse\n'with the tex: I hace enand np one from the north and Be\ncme, frm Be ing of th man me at calc ap my moe:\n\nae we zoman tt [865\nland he shall come spo ralers as upon marta. amd asthe pier\n'readth clay (Is. 111, 25) \"ow foolish', be sid, 'are the\nsone of men who nether know nor care about the ways of\nthe Amiahy, ti yes Being losed sin sep. God made\nree aber te 'peters cack La\n\n'Sroching in the chews of Windom. For whch she wile\nbade of man had been daly shaped with alits members God\n'sociated Himself with him and puta helt sou into bm, $0\n'2 to teach man 19 wall sn the ways of the Tarah and to\n'serve His commandments i ordes that he might atain 19\nIie ful perfection Hence, while the hay sou! is all wichin\n'man's body, it incumbent on him to muliply the image of\nthe King in the world. There is herein an esoteric thought\n\ninvolved, namely, that just as the celestial steam flows on\nfr ever 'without ceasing, so must man se that hi own river\nand spring shall not ceas in this world. And so long zs am\n{is unsuccessful in his purpose in this worl, the Holy One,\n'eed be He, uproots hum and replants him over and over\n'again. Observe. then, the meaning of the words: \"I have\n'roused up ove from the north, and he is come\", where the\n\nsoul which descends from on high. whence Gad sends it\n'and comes into this world to eater ino a man, aad above\nProm the ssing of the sun\" alludes to the place of thet\ncxlestal ever-Aowing river, whence the soul tmuce and i\nillumined: \"and there cume rulers 2x mortar\" signifies the\nheavenly forces which cause 2 rousing in the souls above\ncorresponding ta the airing of the man ia hie ody. Fer it\n{is for this purpose that God creates souls i couples snd sende\n'them down tothe word, so thit there may be companionship\nthoth on high and below, and the well-peing of all may be\nblessed, God made man that he shoul steadfatly walk io\nHis ways, and ner cut off his fount and well-apring; for\n'fa man cuts of his well-sprieg on earth and causes itto dry\nwp, i as though he causes the water af the celestial river\ntw fal, as descobed in the words: \"The waters fi from the\nS22 aad the rivers drained dry\" (Job tv £1). Fer tmaamock\n\n1866-1879) wayesaes\n\neee tes oes hcl veld tribe poset\nthe upper world, he whose well-spring erases to produce\n'through his not taking 2 wife Ss heyond remedy, and of hem\n'cts sad: \"That which is crooked cannot he made staight\"\n(Eee £15). On the ather hand, be who har taken 2 wife but\n'has not been bleed with offpring can te redeemed by his\n'neat relative, tht i, by hie brother. He who dies without\neaving cildven will not enter within the curtain of heaven\n'sud will ave no ahare in the uther worl, and his cul wi\n'bot be admitted to the place vhere all souls are gathered and\n'his image will be cut off from there. Of such 2 one it i=\n'writen: \"And ths soul willbe Cut of fra before me\" Such\n'being the cave, God has provided for such a man 2 redeemer\n[1874] to redeem him out of the hands of the destructive\n'angel to wit, his brother who i near to him. So Senpeure\n'sys: \"If brethren dwell together, ete.\" (Deut. xxv,\ntls: \"Go in unt> thy brothers wife, and perform the duty\n'of hesband's brother unto he, ete:\" For the soul of such 2\n'man does not eater before the presence of the Holy Ove,\nbleed be He, but remains without, since be has not suc-\n'ceeded in radiating light i this world by meansof the body.\nHe who has not succeeded i this place ust go t soother\nplace where he may have beter fortune When wood smsoul-\n'ders without any flame, if ts strack it fares up and throws\n'out fight. Man i 22 wood, a8 it says: \"for the tree\ncof the Seid is man\" (lind. xx, 19). Now aman who ents and\n'drinks and marres, but is not Blessed with children, i Hike\nthe wood that burns without giving off any light, thats,\nsoul has aot bees illumined in its preseet body but has re=\n'mae im darkness Its writen: \"He created i nota waste,\n\nboule up as before. Observe that of the body it & written=\nAnd the Lard 1o crush him hy disease: t see if\n'hin wl ul wer ite in reteution, that he might sce he\n'ed, sd prolong his days, and thatthe purpose ofthe Lord\n\n24 ue zona 1 Ue\nsvight prosper by his band\" (Is. tt, 10). That is to my,\nIfthe soul desires to be rehabilitated thea he must sce seed,\nfet a hres rnd ht ed i ray et hed\n\nand chus \"he will prolong his days, and the\npepo afte Lard ame he Foray eal proper\n[is hand, For tough aman labours in the Torah day and\nright, yeti source rma Fruiens, he wil ind no place\n\nwell of water, if to fd by Ws source and\nSpring, sno wel since the well nd the soe are one ao\nthey ves pint symbinm ewriten= \"Irvin fr you.\n{hey cg dy ae ye the bre of =\n'ness; s0 he giveth unte his beloved sleep\" (Px cxevtt, 2).\nPrecious, inded, are the words of the Torah, each one on\nfaning sublime and hay mysteries, at hae bcm aimed,\net when God gers the tht ler, eg a shes\n{sth all ts sable and holy tresses The words:\n'vain for you that ye rise carly\" are addressed to those who are\n'ere ot coho the proper wom of me with fem\nIvan hey ne nif we tad: \"Thee oe tat sone,\nani be hath noes scond yet there mo end of 3 is\nIsboue\" (Eel, I vin fo, they \"it op te,\n'otety eeinn thy petbors ot eateries\ncoe ripe Tiny teed ye ta et the et\n'fexdnce for the man wh has irene hs bread\nsod chor snd gindno of hear but to fim that harm\n'Shen the bread he ts i ead of sade be eth\nSue bs bebe sep\" che bsnl biog swe wee\nsing i Semel, ad to whom the Holy One vouchafeth\nsep the other word, ae we reds \"and thou aba Be\ndown, and thy seep shall be seer\" (Pow. 34), forbs\nhare the word fo come; te man wl those down apd\n'be bowed with the wer to come \"Phere one tht it\nshoe\" (ec 1, §) mm allson to the mam who i me\n'property aloe, without » wife; \"and he hath noes secre\none up hm, nom to eablh his eame ae\n'cw bing im whe mee \"ye there no end fa ib\nHea he ses erg od ge eee\n'his che staf with scbes\" (bd) and be has wot the\n\nBeats) vavesues, as\nse rect: \"for who then, do {labour and bereave my\n'nou (1876) of pleasure?\" (Ufid) You may any that he bas\npleasure in that he eats aud drinks and feasts every day but\n'i nt sy inaarch as fs al (eich) oes ter share i oe\nDenar 9 et amar Be beens hs wf pea,\n\n(of the blissful mination of the world co came: for\nSeed wate analogs ol cpp gro Porn\n(Sree for Hie warts, and on desires that = man should be uot\nand not perth from the world to come, 2s already\n\nSe\n\nHla pot the flowing question: \"What ithe positon\n\"easing saa pare Say ares\n{he sy ofthe Torah dy aed ight and devotes hill\n'wholly tothe service ofthe Atmighty, and yor mat blowed\n{ith cdr in hs word dept ll is eon or who Las\n'Sknen and they die what ae potion i the word\n'came FR Joe rep: His good denis and the Torah will\n'Selden inthe world to come\" Basse sd \"OF such is\n'eroen: \"Foe thor suid the Lord concerning the cach\n'athecp my Saath, ad chnne the hing hat plese a,\n(od bell fat my covenant even uta the will Bea wy\n'wwe and within my was muoement and 2 merneral\n'be than sons and daughters; 1 will give tem an ere\n{esting meroral that sal not be ext off (1S.U¥k ¢-$h\nthat hose have a share in the world to come.\" Sid RL Jose:\n\"All thesis petfecdly conect. But what of the following\nprotlem ? Supp there na perfects righteous man who\nRis all these alien and duly perfects hime, yex des\n'without mus. Now, seeing that he wilinbert i places the\n'Feel to come wil his wile requie 19 marry he brother ot\n'otf she hes doo, thea the marrage wil be purpose,\nSeeing atthe other bar inherks bie own pce mB\n(her world Tee woth boweve. hat abe mest sll may\nthe brother, becuse we cannot say definitely whether the\nApart was aly perfor or net. And in ary ome her second\n(marrage ct purpnion, chee tea ere to redeem we\n'ther ghteout man who ls ded wrtous chidren and bes\n'had no ransomer. The passage quoted above continues: \"Two\nare eter then one) became they haves good sewand for\n\n. we xonan nt [sth\ntheir labour\" (Ecel. 1, 9). alluding to those who have per\nformed the duty of leaving children in this work, for whone\nsate they icherit « portion inthe world to come: So God has\nplanted tres in this world: if they pronper, well and pood,\nand if pot, He wproots them and replants 'bem time after\nfiime, AE the ways of the Holy One are sha Sr the parpone\n'of achienng the good and the perfection af the wor\"\n\nGo IN UNTO THY BROTHER'S WIFE, AND FeEFORM\nand all the other tribes were already cognisant of this duty,\n\n'ais up ocd to thy Brotha, av that sed needed forthe\nPurponeof puting hing ight by growing no amas abape\nad form and thus preventing the sock fron being severed\n'fom im soot. And when al he been put gh, tn those\nonccracd recive praca the oder wel, the Hidly One\n2 plead wath them. Hence saya: \"Wherefore I pied\n'he dent tha are sready eal mort the Bing tae are\nyet sive, bet Beer than they both i Be tht ah act yet\n'Bem, who hath ror seen the evil work tht done unde the\ncma itt gh That a tty pred te ed che\n{re ately dead more than the Ting tha have eure\nfren the cher world) to he ays of ce th but beter\nShan they ech Zhe tat han no yx ctoed tothe ope\n'fhe youth, a he as no sec to recy and to efier for bs\nformer se; for the Haly One (188s) bas aleady given itn\na sone pce sn the other meld. Happy th portion of the\njust abe wa nthe way of truth. OF them ti wien: \"The\nFghteos shall ner the and\" (PMH, 39)\n\nAxp THE TuIN WHICH ME DIp WAS EVIL IN THESICHT.\nOF THE Lon: AND ux stew sim ALso. R. Hips dis-\n'course here on the text: [the marwing som thy aed. end i\n'the coring stad mat thy had: Jor thom cnet met hich\n'hall pcper, thir or that, ec. (Bec, 6). \"Itbehoves x man,\nhe sad, 'to be well an his guard agznst sn, and to be heel\n4m his actors before the Holy One, blessed be He; for au-\nmerous mesengers ancl chiefiaine roam about the world,\n\nvavesure a7\nout the warks of the sons of man. 10 which they bear\nwitness, and al of which are recorded i a book. Now of a\n'the ste which defile a man, chat which defies hima the\n'both jo this world and in the world to come, i the sin of\npiling ane's seed (semen). A man guy of this sin will not\n(Coter within Ge Heavenly Curtan, and wil not bebuold the\nrescace af the Ancient of Daya So we lar from the recur-\ncoce of the word \"evil\" here andin the vene- \"Fer thou art\n'net a God thar hath plemare in wickedorss: el shall got\nsj with thee\" (Bs ¥, 5). It eas on account of this in,\nto, tht the prophet sad to the people, \"your hands are fll\nsf Sie? (1s 15). Happy the portion of hm whe ears bia\n'Masterand stm hie guard agaist the cil abt, epg hims-\nself pure so ast persevere ithe fear of bis Master. Obmerve,\n(Gees tr dene snp: \"Ea the mecsing eos thy ed\"\n'This ahudes tothe period when a man iin his prime and in\nthe flower af youth, when he sets out to beng forh ffspring\nfrom the woman destined for im. Then =the proper time\nfor resting chien, 26 says: \"As arrows in the hand of 3\nmighty man, m are the children of woe's youth\" (Ps. CHEW,\ngh 28 the father can then teach thems the ways ofthe Holy\n(Gee and so gain reward inthe world to come, ait & written:\n\"Fiappy isthe mar that hth bis quiver full of them: they\nshall not be puto shame, when they speak wth ther enemies\ninthe gte\" (Usd. 5), ue ym the bet work when the accusers\nbring thew indectment agains bin. ance there is greater\nreward in the next word than that of the man who har\n'rwned is children sa te lear of thet Maier and inthe =a\nof the Torah. Spit is writen of Abeahare \"For Ubeve tno\nthem, that he will command has cikrer and his bouschald\naver bien tha chey say beep the way of the Lord, 29 do\nFightewasocss and josie\" (Gen. xu, x9); and it was that\n'merit mich bestod hia agai all the accusers inthe other\n'wold. Further. \"and inthe evening withhold not thy hand\",\nthar ist say, from begettng children even in old age. \"Yor\nth owes nt which sal prone tat wach sal\n'thy defence in the her nti: and im reperd 20\ntan an womens \"Ln, dlr wes eroge of oe aed\n(Pe comm, 3), where the phrase \"heritage of the Lord\" x\n\na8 THE 2oNAR TT [esse ames\nan aluson 10 the \"bundle of woul\" in the world 20 come,\n'and the passage indicates that itis childeen that make 2 mam\n'worthy of enteng that ert of the Lord. Hence Bappy as\n'the man who i Blessed with them and who trains them in the\n'wayeof the Tork.\n\nAND SWE PUT OFF Fao HER THE OARMETS OF HER\n'wroownooD. Tamar was the daughter of « priest. and it\n'can hardly be imagined that she set out with the ietetion of\n'committing incest wither father-in-law, since she was by\nnature chaste and modest. She watindeed viruous nd didnot\nprostitute herself, and it wasout of her deeper knowlege and\n'wtidom that she spproached Judah, anda desire to act Endy\nand faithfully (towards the dead). And it was beemuse ber act\n'was based ona deeper knowiedge that God akded her and abe\nstrnghtway conceived. So that it was all ordained [1885]\nfrom on high. Ht isasked, why id not God cause those sons\n\n\"be born from some other woman the answer is that Tama?\nm= necemary for this purpose, and aot any other woman.\n\"There were two worn from whom the seed of Judah was to\n'be bei up, from whom were to descend King David, Ring\n'Solomon, and the Mesh. r- Tamar and fish These eo\nwornen had machin commen. Both lax their frst husbands,\n'and both took sunilar seeps to replace then Tamar entend\nJJadsh because he was the vext-af-bin to her sons who had\ndied, ed \"abe ow that Shah wae crown upy ond she ee\n'bot given unto him for wife\". Rath similarly conced Baws,\n2 it ayy, \"and she uncovered hs feet and ln er down\"\n(uth nt, 7), and afterwards she bore him Obed. Now we do\n'not mk why Obed was not horn from another seman. for\n'assuredly Rath was necewa for that porpose tothe exchasin\n'of any other woman. From chese two women, then, the seed\n'of Juish was bask up and brought to completion. and beth\nof them acted poously, and Sad for their aim to do kindoese\n'toward the dead, for the proper establishment ofthe world\nsrofurqucatly Aud the bean out our expostian of the rere\n\"Wrerefore I pease the dead that ae already dead™ (Exch\n2 21 for whilt ther frst husbands were alive there vas 20\nsmeritin them, but afterwards thes were pood for sncthing,\n\n'RS 1B] vavesues 29\n'and so these two woenen exered themsches to do kindness\n'and truth with the dead; and God aided them in thst work,\n'and all was done ficingly. Happy is he who exers himself\n'in the seedy of the Torah day and night, sit says: \"but tho\nStak mediate choca day and night, dou Ui mayest\n'chserve do according to all tat weater there: fer then\n'thou shalt make thy ways prosperous, et.\" (Jon 1, 8)\n\na\n'brought down\" indicates hat Ged approved of the act, 30\n\"a: to bring to fulliment the announcement made to Abram\nTRetween the pieces: \"aby seed shall he 2 stranger. ce\"\n(Gen, 23), Axe Potiruar sovewt mist, for sinful\n\nPe Hicinh dicoure on the tet: [We commen the\nanon rth td wth the star Fo 7) God\n'Ed, hase coven even te rmament and cath rma\"\n'cat einai mamcroan aig appeared to mars\nHaly One, bewed be He, ech angel having his own sere\nte pesfom before bis Maser All ated so the crit 19\n'SES ty tee ben appa ad ech one bow tak\nSome of them sere mesenger, ving charge im thin\n'world cf the works of men: ocr ae appomied to chant 19\nHim scegs and hymen Bat aingh tr ther ows par\n'Setar charge chee evo ben Renee on the sa a\n'he comscliation bt charts pats to the Hely One, teed\nbe He: ras son = mgt fale hee Boss of angie range\n'Semches in three quarer of the wnvvere: and in cach\ngua Roe ee mpceds agen gro al of stem ewe\nfox thr sk (gato chan praca to the Holy One. Over\nthese thee hoets there stand + sscred Haya 22 in,\n\n'breakout into song and praise othe Holy One, ax we read:\n-Whea the morning stare sang together, mid ali he wo\nGet state fo jp/\" Job arm. 7) mering sare\n\nze rue zowan tt sige\n(Gea. ax, 27), shit the \"sons of God\" are these on the\nleft de who merge themcler in the right When davight\narrives Israel tle up the sng and offer pains tothe Holy\n'One three tines 2 day, to the thre watches\nofthe nigh. Thos throueh the angel and Isr toether the\n{Hlory of God v= proclamed day and right wh wx ace.\n\"The sacred Yaya that isin charge ofthe chanting of the\nsito igh sms pres ver he anne of ae\nhere beiow, and al is performed sree In regard\nSake kman wits ieee ooceheabipe\ntight and gieth foud to he household, ad 2 porson ber\ntmaidens\" (Prov. x24, 15), where the \"bowschold™ alles\nto the heavenly host, whilst the word \"maidens\" sence\nIsr here below. The Hy One ts thus exiled bach oo\nhigh and here below.\" R. Simcon said: \"The clase \"Who\nccmenandeth the sun, and it seth net\" appics to Joseph\n'wits the sequd, \"and seaeth up the srs. apps to is\nCecieen rogerting whom be aid, \"And eleven mas bwed\ndows to me\" Akernatvely, \"Who cunmandcth the sun\"\nis analhanem Jaca at the time bis sos sad to him: \"Know\ntow wheter it thy so8's coat or not\" \"that t seme et\nSET sefetence tn the Sime nbn the Sbckinah departed frm\nie we \"seketh up the stars\" impbce that rough Bis\nsto Jaceb's light was seal and cine cp the sam fr bis\nfees darkened sed the sary did mot shine al became\nJones wm separated fren hs father Aad note tht fram the\n'day om wich Joweph diappeaed Juxb sbsiined from\nmarca iatereoure and cbacrved al the other rts of\n'mowrang unt! the day the ocd tidings of Jeph reached\nBim'\n\nAso Tae Loxp was wirm Josern, axp uz was A\nwastes tae Ecyrrtan. R. Jose quoted here the vente:\n\"For the Lond loveth juice. and Soraicth mot Ms sum,\nthey are preserved far ever (PS. ex, 28). 'Observe be\nsaid, 'that wherever the ghtems walk Ged peotocts them\nand pever abandons them, 26 David sd: \"Yes, hough T\n(wath theme the valley ofthe abalone of death Hw fear 20\n\nors] = vavesnee a\nor thoa art with me; thy rod and sf they confor:\nsme (bad. ut, 4): wherever the righteous walk the She\n'nah accompanies them aed doesnot shandin them Joep\n'walked through the raicy of the shadow of death. hive\n(Sree broughe Gown to Feype Dutthe Sbekiesh as with im,\ncas we rad \"And the Lord was with Jeph\", snd by asco\n(Of the pronce of the Shetinah all hat he &d prospered\n'hes hand so mach 90 that if he bad something in fos ban\n(and hie moner wend somthing of = Effet Kind it\nhanged in is hand to the Kind fas master waned. Hence,\nlit says \"wade to prosper is far hand the reason being that\nthe Lord was with hen. Observe, ton hat iis oot worten\nIhave. \"An hin wont bare, bt \"And Soe monere toe\",\nsigning tat he wow cvery day with bes es Be maces\n(God pestered by the hand of Joneph: hence \"the Lord\n'lesed the Eerpeac's house fo jospb's mie\" God gus\nthe rghtenss and for these sakes He maards ao the wicked.\nfo Gar he wicked recive Diemnngs throutt the meh\n'So we findit writen: \"The Lord bemed the house of Obes\nedoms -- because of the tof Gad (u Sam vt 13}. Others\na sustaind for the sake of those righicrus, bat they are mak\neto noses or sive themselves by they own ment 50\nJoseph, although his master was blemed for ha sale, ould\not hinoe¥ cocape frum fem throug hes own merits and\n[Bin bos Frecdorn He was even thrown aftereatds ito the\n'Songeon, swe read: \"His fox they hart with ferere,\n'persn wx id in iron\" (Ps cx, 1). wil Gd Rerated brn\n(Sed made hm ruler ovr all he lind of Ezy, and ths\n'wrinen: \"and fe Farabcth oot his saints: [B98] they are\nforever\" God abide he ophacore om thin word\n'iad nthe world wo came. ast is witrn: \"So ball ll hone\ntha ake refer in thee rejoice, they shall ever shout for joy.\nsd thos sak sheer them let them also tha love thy me\n(Salen thee\" (liad, 23)\"\n\nAp ry caste zo ass arven Turse Tu1xes Tamar wis\ndeasten's wire. ere, R Higa dicuned the text: Blas\nhe Lard. ye angels of hs, ye machty 2 creme, that ffi es\nseord, hrathening sete the voice of hs word (Bad. ct, 20)\n\nquezomni* [0598\n'Bee rey he sl ics es et\n'sn and to pursue the straight path, so that the evil promyter.\n'is daily amalant, should not lead him astray. And since be\n'auails man perpetual, it behoves man to muster all is\n\"owce sgainat him and to entrench himeelf in the place of\n'crength; fer asthe evil prompler is mighty, it Schoves asm\ntw be mightier sill: and those sons of mea who do excel him\nin might ae called \"mighty im strength\", deaing with him\nin his own can, and they are \"the angels of the Lard™ who,\n'come from the side of Geturah (Might) 10 deal mightily with\nfim. Such 2 one was Joseph, who was called \"righteous\nsnd aed in rey the Sen of the hely comme wich\n'upor him! Re Elesrar sid: The word\n\n\"Shee ere alae the evil romper, bing the mame of\n\n[personal appearance. That gave the evil prompeer an opening\n'to say: \"Behald, his father observes mourning for him, and\nIe decks hemseif out and cure his Bair © Ths the bear was\nSe me, att were, and Set ape Iaen*\n\nAyo rr-cise ro iss arvex Tnese Taincs. When God\nsurveys the world wich intent to judge it, and finds there\n'icked peuple. thea in te words af the Scripture, He alts\nUp the beaven, ao that there shal he rain, and the ground\nBall not yield her fait\" (Deot a, 17): through the sis of\n'the sone of men heaven and earth are shut up and do rot\nperform ther funcione Now those who do not eased ia\nent the bniy cmesant caowe = Goma harmon lero and\nther Father in beaven. So Scripture says: \"und ye tara mide\nsand serve ether god and worship them. He sbut up the\n'even, no tht these shall be nora\" Ua. a, aber) for\n1m be fale tw the hely covenant i equivalent fo bowing to\nanother gai. Bat when the holy covenants properly guarded\nby mankind, God showers blesings from shove 0 to this\nworld. awe read: \"A bountenss tan did thou poar down,\n0 Ged thine rahertance nd the weary one, thou conSrmest\na (nam, 10) \"A bounteous (eidaech, Ik Eevour)\nrain ig rain of fvour. at 2 time hex the Commmenity\n\nAmp IT CAME To PASS, AS SE SPORE To JosEra DAY\n'ay pay. R Blesar discoursed on the verse: Te heap thie\nfrom the el oman, et. (Prov, 24) Happy'. be said, \"ae\n\n{he rights who know the ways of he and flow\n'em ance thy doves thencives tothe Toth day and\night fr abn devtes hme to te Torah dy ad eat\ninkerss two works the upper world and the word {rgo8]\nbelow. He inkert thas worl, vem if be does mc tay the\n\"Torah farts own ake and Be iberits the other word be\ndors study the Torah for ows sake So writen!\n\"Length of days & i Ber sight hand, her let hand are\nfiche and honour\" (Ui 19): that =, wanes wal\nthe rag of he Torah for him she lng of en the\n'wocid to come, were be wil be iaveted with the glory of\nthe Torah, stich isthe rues glory and the crown of crue;\n{ew he comm of the Tora im he thr wed tt \"ener\n[ei andar ices and honour\" to wit im thin words eves\n{er ban who does ot study ito is om ae. When RBs\n'cane from Babylonia to the Land af lal he sued the\nTopeka is few ahewe She the my md whew the\nssudeots of the Torah stood up before hie be would sy:\n\"Thin axe stics the Tera fr owe sake, coe docs\net sadly the Teeth for its owe sabe.\" Fer the formes be\nTOS per shar they ofeuks Se eae cae eae od\n\n4 rue rowan tt (1900\n'dn merit the werd to carne: forthe later he prayed hat\nthe beat should be changed so that they should study the\n'Torah for its own ske and ment ie everasting. One day be\nsw 2 certsin diaple whave face was unnaturaly pale. He\n'i tbs \"This young man is undoubtetly assailed by\nSafa! imapinations \"So e took fir in hand and raterested\nIti i the words ofthe Torah weil he rerareed to a better\n'frame of mind. From that day the disciple resalved not\nsve way any more to evil thoughts, hut to sty the Torah\nfor itn own sake\" R Jone sid? \"When 4 man pereeses that\n'evil thoughts are zealing him, be should study the Torah,\nSd tht ill drive them way.\" B. Hla sad: 'When the\ncil side comes fo seduce 2 man, he should draw it towards\nthe Torsh and then it will quit him. For so we have leat,\nthat when the ev aide sands wp befure the Aleiglny 1\n_2cse the world for its evil deeds, God in pity furnishes the\n(ons of men with » device whereby to exape the accuse, 9\nthat he may not have power over them or their actions This\nvie consists in the study of the Torah, which wil ave\n'them from the evi power, ait written\" For the command\n'ment sa lamp, andthe teaching (Torah) ight, and reproo®.\nof instruction aee the way of fe.\" The pamage continues:\n\"To keep thee fromthe evil woman, from the smoothness of\nthe alien tongue\" (Aid. vy 23-24, tha rom the wie\nluncleanness, or the ther side, that is perpetually acusing\nthe sone of men before the Almighty: and whist it seduces\nsen bere below from the night path, busy on high port\ning ou the sins of ren and indicing them, so that they may\nke given over into 1s power, in the Same way as it acted\ntowards Job. Especially t those periods when God sts in\njodgemcat on the world docs i re up to indict men and\nfnomeate thet sim God, however, had compassion om\n{eral and prowided them with » device for exapeng frome i,\ntw wit the (rampet (ther) which i to be blown on New\n'Year's Day, and the scapegoat which they give it oa the Day\n'of Atoncreent in order that it may leave them alone and\n'cecupy itelf with its own portion. Of this tia written: \"Her\n{eet go down tw death; her steps take bolt om the nether\nworld\" (Usd. 6,5}; bat of the tue futh t say: \"Her ways\n\n990-1908] vavesies as\n_are ways of pleasantnes, an aller paths are peace™ (ft\n'th, 17). Thin refers tothe ways and path ofthe Torah, We\nIhave here the two opposing ways the one of wellbeing the\nther of death. Happy isthe portion of Israel who cleave\nfaithfully tthe Holy Ore. who has afored them 4 meat of\ncccapefromall the othersides, becsuse they are aby people,\nisinheriance and porvon. Happy ar they i this world and\nin the word to come. When ths vi side comes down and\n'earns throigh the world and ses the works of mankind and\nJhow they all act pervency in the world, it ancads apd\n'accuses them, and were itt that fe Almighty hes com\n{passon onthe works of His hands. pene would be feft in the\n'orld on account ofthe sccuser. Thus we ead: \"And itcame\n10 pam, ashe spoke to Joueph day by day\", [1998] that isto\nsy, the accuser ascends very day and bring exe 20 many\n\"ful reports and calumnis im onder to destroy maniind; \"bat\nIhe beattered not unto her\", because He has compassion om\nthe world: \"to be by her tht in,» permit the accuser t0\n\"prerone dominion over the worl, which he cannot do witht\n'bsainingauthoration. The virousman so guar ie ways\n25 t0 keep afar from him the evil prompt, as its written:\n\"And i came to pas, ansbe spate to him day by dy, that be\nIhearucned not unco het: for the unclean sprit, which 6 the\n'sme asthe evil peumpee, ties day by day to seduce man %0\nle by her, that, to draw him into Gehionor, to be with bee\n'there; for observe that once 2 man yields to that side he is\nmore and more drawn towards t and defies himself with i\nim thie wold and in the other world. Thie unclean ode\n'uly and fithy, and by sis punished be who goes atray from\n'he Torah nd all thon sers that have no faith in the Holy\n'One, lest be He. It is further wotten: \"And it came t0\n'pass on a certain day\", to wit, the day in which the ev\nPrompter & at lage m the word, and comes to lead mice\n{gray the day when the sons of men \"come into the house\nto do their work, that is to repent of ther sins or sted the\n'Torah and carry out the commandmesss of the Torah,\nsince man's proper workin this word in thing ee han the\n'Ervce ofthe Holy One Hence it betoves him to be strong\n13 ion on every side, wo thatthe other side shoald not get\n\n26 'rae zoman it frgeb-29ue\nthe mastery over him and should be powerless to seduce\nImm. But when the evil prompter ae that theres no man 69\nstand upagains himand wage war with him, then \"She caught\nhim by the garment, saying: Lae ith me, for when the ceil\n[Prompter gains an ascendancy overs man, be decks him eat\n'with fine raiment ad curie his hair and says \"Lie with me,\n'hacia, attch yourself uno me. He thar righteous sands\nup ta him and offers him battle: s0 Scripture says: \"And he\nJeft hie garment her hand, and Bed and got him out\"—dhe\n'ighteous thus by n efor shakes him off and fees from him\n12 that he shoald not have command over him any mom.\"\nT. lesse said: \"The ightenur will one day are the el\n[prompter in the form of a huge roountain and they will\n'marvel at themieves, saying, How were we ever able 1 over-\n'throw that mighty mountain ? Contrarwise, to the wicked the\n'vil prompter wil appear like « threads thin as « ait, and\n'hey will ay in astonishment, How was it that we could aot\n'maser so frail thread as this? The righteous will weep for\njoy and the wicked will weep fram anguish. And the Haly\n'One wil swecy the evil coe off the earth, He will eughver\nthm before thew eyes, so that his power wil forever be gene\nfrom the world. The Fighteous il behold and rejoice, 2s it\nsays. \"Surely the righteous aball give thanks unto thy name,\n'the upeigh shall dwell in ty presemee™ (Ps. cx. 14)\" [19a\n\nAnn tr caste to Pass arrER THESE TuINGS, THAT\nJus avrise oF THE Kine OF ES¥FT AND HIF RARER\n'OrreNpeD, ETc. R. Judah opened his discourse with the\nteat: Wil fn roar i th forest sh he hath me prey? Wal\n«young fo ie forth his vice at of his den of he has them\ntothng? (Amor mi, 4) \"It well boots «man, be said, \"to be\n{Sosdavusin the worship of the Holy Ove, bleed be He, for\n'then fear and dread isupon every creature. Fo when God\ncreated the word, He made each creature in its proper Wle=\nfnew: and frat He created man ithe superral mage and\n{e8e him deeninion over al through this image: For as og\n{es man is sve the other creatures look up t0 hin 2nd,\npevorving the superna mage, shake sa remblebefare hen\n[we ead \"And the fear of mand the dread of yw ab\n\na1} vavesues\ntrp vey bt fh nth nl pen eey Sl\n'air eae\" (Gen. 14, 2). But this only when they are sware of\n'that jmage aad soul in hie (though R- Eleazar ssid thatthe\njmage of the righteous dos not change even she thei wl\n'20 longer in them). But when 4 man doce ot\n\n'al in the ways of the Torah tht divine image is altered,\nsd the beats of the field and the birde of the sky obtain\n[poncs over Him, becaue the divine image In itn, the very\nform which makes him + man, i changed. Observe how God\naltered the order of nature in order to exeete is purpose.\nFor the form of Danie! was not altered crea when he was\n'own into the tions\" den, and thus he was saved.\" Said F\nlak: \"Ifs0, why i tid, \"My God hath ent his ange,\n'zd hath shut the ons' mouths. and they hare not hurt me\n(Dan. 23)? Jud ei in pl: Thedvn image\n'he righteoueman site the very ange that shuts the maths\n'of the beasts and pots them in shackles so that they do not\nInu him; Rence Daniel's words: \"My Ged hath sent his\nsznge!\", 10 wr, the one who bears the omprint of all the\nage at is oan als el acd oes oe\n'thereby shutiog the ios' mouths and making them power\nles over me. Hence man has to look well this wavs and\n'paths, sau sotto sin before is Master, and to preserve the\nImage of Adin, Ezekiel guarded is mouth aginst forbidden\nfood, as it is writen: \"Neither came there abborre leah nto\nmy tout' (Ex. 1, 14 and for this he was dignified with\nthe fale \"hon of Adam\" OF Donel sls rte \"Bot\n'Darel purposed in his heart that he would not defile himself\nWith the king' food, nor wath the wine wich ke drank\"\n(Dan. 5, 8) im virtue of which be conserved the image of\n'Adaen; for ll beings of the wor fear the image ef Adams,\n'which is ruler and king over all' Said R. Jose: \"For this\nFeaoo it behowes man to be on hs guard agunst win and t0\ntum either to the right nor to the Heft; and however careful\n'he may bey be shad sill search heme daily for any ai\nWhen man rics inthe morning tao witness jeia him ad\n{low him the whole dey. When he opens his eyes, they 387\n{to him: \"Lat thine eyes lok right on, and et thine eyelids\nook srsighe before the (Prov. 2, 25); when he ge up\n\naf ue oman ir Lrgeeagsb\nsand enh ready to wall they say to him: \"Make plain the\n'athsof thy fet, (Ud 26). A ran, thence, should be\n'Cn higuard spun his sim the whole day and every day, snd\n'when might comes it Behoves him to Took bck aed examine\n{ll the actions he hus done that day, 20 th he may repent\nemer So David said \"And my sin is ever before me\n(Pett 5) asan esoration to repentance Now, when lcal\n'were ia the Holy Land sin never clang to them, because the\n'ficrings which thoy offered up [1918] make atonement foe\nthem. But now thi they are exiled from the Land and the\n'flerings have cess inthe Torah and gre deeds that\nmae ateocment for them\" R. las emathed \"So whoweser\ndevotes ham tthe sty of the Torah ato th pero\nance of gerd deeds enables the Commun of Isc! wo rame\n\nhead the eis af ene: Happy Se the pote of te\ntho stdy digest the Torah dey and igh\"\n\n'Obeerve now how God regulates events in ach 2 may a8\nto raise aloft the hea of the rightens; fr im onder that\n'Joep, who was faund cightmne before Him, ght be\n'cuties Hie sured Sa mune to anger agers servant\newe ead: \"The ter of the king of Egypt aed he ker\n(Hionded thc lord the kang of Eeype\"—al shat Jomeph the\nTighten ought bectaked And sonce that war through 3\n'Seon tht Jouph was ought lw by Bia berhven, aad\n'wo though s dream that he wan red over betes and\ncover the whole work AND TREY UXEAMED Dalam,\nora or Tues, PACH MAN His DREAM, IN ONE NICHT,\nwis ress, etc) Seung that we tive bed down that\n'dreams follow ther interpretation, may be acd what\ntrade Jonph interpret the dre of one i 3 Sd seme sd\nof the sther in + bad sense. The explanation dat dee\n'reams concerned Jncph om ae came he penetrated\nte the rot of the matter, he gre to cach dream the Sang.\nices Set rng Se fl ee\nAxp Jostrm sa1D cxro Tarm: Do sor irearae-\nTaTloxs seLowe to Goo? TeLL 1 ME, I PRAY OC.\njade y-cay lh sone nlay rm Se\nfpreings Uream i etn the ierperstin to the Holy Ome,\n\nashy] vavesuen 2\nSees thor: om pho he caping of Seren and Hin\n{Be imerpreanion Observe tat the grade of dream ie low\n(pode, the sth foe that of prophesy. ad tha se epee\n{toe detrmanes fo cect, Pine elf mabeied yen\nsod tierce Tho wat « mene Wes gn\noy\n\n1 Bobi, Now cncve the ve: \"And th chef bath tld\nBs dears to Jeph, ce\" R. Elarar pened 2 course\n'cathe ent: dnd wane fo ps she hey Doe goa ovr, th\nTapeh od we Beka: sk wt Pall for ee fre F\nem takes frm the. ind Eth sl I pry he, le dbl\n(portim of thy spit be upon mex \"The ngage sacd by\n'Bij hee, head, nt Se mrp, for sal i\nonly Ged whe can grant whatever is asked of Him. And\n'arte, Row coud Ena, wareag tom demand \"Lact 3\n'doable portion of thy aire be upc mc\"? Ba, indeed, hs\n'eas sarey not beyond the power of one who bad a anp of\n'even and each nnd ofthe woke noel for ares God\nwould perform the will of Elush. a: of all nghteous men. 2\n'Fe reads \"He wl ful the desire of them thet fxr i\"\n(Pa cus, 49), and all the moe when t wana quence of\n[Bij Sequcating she foty spi he pomencd to Elaba,\n'shows own sera and oncering whom God ad id\nhin: aed taka, cc non of Staph of Abcecbalah\n\"Sha ho snot te props in thy rom\" (0 Kings 2,\n15) hence Esa wan at hear by ght Wer ak, Bowewes,\nhow be could beg for 2 double porsian of bis spirit. which was\nmere than Ebjah pomemed. What Eltsha really asked how\n'rer es not a dobie portion of the spirit but the power\nperf 2 dole achiteenest wih thet me ope. Ebsh\nShereopon ssid: \"Thow hast wed + bard thing: eeverthe-\nSes thd ace sc when Ia taken from thee, shal be\nfen hee bt fot Sse ot Be 90 8 Kong 3)\n'he wonda, \"if tau se ee\" he meee: I thou cans poe\n'exe the tre womardnes ofthe spit hat I hequests thee\n\nhc moment Iam san fom the, ball be wo oto the\nFoc sach eomace of the pert 24 he should discern whe\nJocking at Eph he would fly exp. ress] And 20, who-\n(ever cameeplaes thar which he fear ros bn er lt\n\n0 HE zona [epee\n\"a the same te seeing shat wieder refeted i is face am\n'thereby obtsin an additional meed of srt. Se Fouph,\n'whatever he wat about to do, used to contemplate im the\n'pint of wisdom the image of his father. 2nd 0 be prospered\ned on wagpeentstion sf opiet come' uprs Ries Sok a ghor\n'Mluminaton. When that sinner said 10 bier: \"bebold, a vine\n'was before me\". Joseph was alarmed, not kmrwing what\nimport t might have: but when he continued, \"and in the\nfine were thre branches\". straghtway Josept's spit wae\n'strand received an influx of energy 2nd amination, be-\n'cawe atthe same time he gazed at the image of his father,\n'and knew the mexning ofthe words he heard. We read then,\n(Awo te rus vine wene Tune Brancutes. Sed Joseph\n\"This is assuredly tidings of wnallyed jor, since tht vine\nvxat symbolic of the Community of Imad, and the three\ntranches were the three higher grades mifring from that\n'ine, 20 wit, Prises, Levites and Ioralies: and as 1T was\nSvppine {rs aLossoMts ROT FORTE. cat i, by rte\nofthe thre orders the whale Communi of Israel scended\ndad received the blessing from the Most High King: axe\na allies te the wine shee age ir sere fmt\n'Soce the sx days of creation\" Su fr the dream was\nof goed tidings fee Joueph: the rest ofthe dream caxcerned\nsclly the dreamer him; fr, indeed, sore dreare there\nse which part concerm the dreamer hime and on part\n'other peopl. In thie connection we fire been taught: To\nface whete grapes in a dream is of good omen tothe drearer,\n'bat pot black, the reason being that thee two are emblems\n'of two cermin grades, ene of the side of ec the other of the\nconsrary side. Grapes i peseral are 2a allusion to fath, and\nhence they diverge within ht estepory, one kind to the\n'ste of goad andihe other vthe ie of ev, the one equine\nte be cxsrcsed by prayer the other betokening provident\n'care Observe tht the wife af Adam proned for bce grapes\nand thereby brought death wo him, and ta the whale world.\n\n'ercumepect sot writes of him \"And he drank ofthe\nPe the meng fe oe wad\n\ngse-1ga8] varesuea ar\n'wine, and he was drunken; 20d be was uncovered within has\nsent\" (Gen. sx, 21)- OF thse tame grapes the sons of Aaron\ndrank, and they oflred up sacrifoes whit under the in\nuence of wine, = x reslt of which they died. Heece tis\n'erinen: \"est apes ae gupes of gal their chasers are\nimmer\" (Dest, coun, 32}, referring 10 thow grapes chat\n'czoted al these is; but the chief of che butlers saw im\ndream the good grapesin the vineyard whence there sends\nfs ples and agresatle odour among the perfect grades i\n'mancer due. Thes Joneph, whe penetrated wo the rect of the\nwbole mates interpreted the right; for inasmech a\nshe dream contsined good tidings for tumacif be interpreted\n'the whale afi ins fvmmrahle sense. and an it wae Flog\n'The text atin:\n\nWare tae cater sage saw rmar rar invearax-\n'TATION WAS CoD. HE SAID ENFOJostrn: AtsoT saw\nAN MY DREAM, AND BEMOLD, THREE BASKETS OF WHITE\n'BREAD WERE OX MY HEAD, Cursed be the wicked whose\n'actions ane all fraught with eo intent. their wterances ith\n'malice As soon 26 the chief haber opened his mouti with\n'the word af ~ancer)Jonepb was atinateed, persone, abe\n(Gd, that ss words would be of evil semper and, indeed. im\nthe words \"and bebaid.thres baskets af whute bread upea\nsay head\" Joueph a once read the ei iings ofthe destruc\n'Son of the Temple aed of che este of Iaac. For mocce the\nest ofthe dream, namely, \"and the bids did eat them oot\n'ofthe basket upen may head\" this was 2 reference to the\n'other maton who would sxemnble spam Leach, slsy them,\n'devanste their Qnellings, snd scatter them into the four\n'corner of the world. Joseph noted all this and ke tha that\n'dream concerned Israel a the time whee they should sin\nIiefore the King; be thas mnighrasy scape' io an\n'enl seme, hoch uerpectaton was failed n the dreamer.\n'Obsere, then, that the two dreams belonged 10 two diferent\n(grades: the one sn [1934] the upper grade ascending and the\n'moon in its fallast of ght: the other ssw the moon in dack-\n'bem and under the damnation of the el serpent. Joseph\n\n= ar souan tt bet\nrere abe ty et sec Earp\nsoapeas\nTh Fath oped cose on Ue ae Onin a\ntien heat, © Go ond ce © dealer waka we\nBee ee a eee\nthe pages \"Cavey serane erre ame\nSin tere 6 Rings th ed ln es\" he tae\nfee beat ath» tial at\" (39,19, The\nSaul the clean bent whic Dol bed fa \"Aod\nteocrs eaifctgc wats me\" nic atic\nSin te pommel trod or\nEvel he enti anya he Berm poe ott\npice ie Neste eaee del wep\n\"Aus ace spat wo pe wthin you\" (Es. ta 25)\n\nber aspicit of perverenese™ (Lx x2, x4}. David hun prayed\nand renew wit me a spirit of scadlastnes™. The term\n\"renew\" alo alludes to the renewal of the moon, 3 period\n'which contains the asurance that David, King of lve, i\nlve and in being\"\n\n'H Eleerar and BR Jour were once walking on the mad.\n'Ssid R Jone wR. Eleazar: \"We read- \"And there came forth\nthe spirit, and sted before the Lord, and said: I wil entice\nhim And tne Lend mid entahim: Wherenith ? And he aid\n[ill go forth and willbe 2 tsng spurt i the cath ofall the\npropbess And He sad: Thow shalt entce him and shalt\nprevail alo: go forth and do a0\" (+ Kings xxl 33-22).\nAccording to tradition that was the spirit of Nabath the\nJJezrcite. Can, then, 2 soul which has once ascended to the\n\"upper world eetura to thes woekd ? Further, the wards \"T will\nse forth, and will bea lying spirit sm his mouth\" are very\n'acenishing And again, why wae Ahab punished on account\n'of Naboth, seeing that Sate! had so li dows the lew to\nIecad, when be sid to thean: \"And be will take your elds,\n'and your vineyards, and your eliveyards, even the best of\nhem\" 1 Sam ft 44)? According to this, sf Abb took:\n\n1933} vaxssuea a\n\"Nabeth's vineyard, be was within hie cghes, and ll he move\n0, seing that he offered his in Hother viseand ot\n\njts equivalent in gold, which he refused\" R. Eleaar aid im\nteply: \"Ie is a proper question fou ask. Observe that the\n'teadiional identficton of that spint seth the spint of\n[Naboth docs indeed ruse a dif Foe how coud the\npint of Naboth stand up fore the Almighty to ak per\n'missin to le? I Naboth was « righteoss man, how could\n'heat permenioe o hen theother world, the word of tach,\nsexing thet even nthe world ethe porto righteoes a\notep afar from fakebood ° How mauch ere then the\n'apper world ! Oe the other hand, if Nabeth was oe right=\n'ous man, how could he bine sood ie the presence of the\n'Almighty ? But the truth is that Naboth was aot righteous\n'enough fo stand in the presence of the Alzmghy. aed that\n'pert was another one which has power ia the werd and\nhatewally secends and wards before Ciod, the sane that\nleads people astray by meats of fabchoa! Now be who =\nsecustomnad to yn will always resort 40 ne. and hence he\n\nT wil go ferth and willbe a heng aire. ce\", to whic\nthe Holy One relied\"... go forth, and do so\", as much as\n'way: \"po hence and be of from here\". This\n\n—\n'with the Scriptural tex \"He that speaketh falsehood shall\n(bot be esublabed before mine eyes\" (P= ci, 7} And im\nregard to the other dificulty—if Ahab took Naboth's vine-\n'yard, why did fe Kill him ? Ie was jast beeause be killed\n[Nabeth without cae. before expropeating bis vineyard,\n\n{nthe numberof those whom that lying pit leads astray by\n'mean of faltehowd, Goosinating the worl! frum many sides\n20d through many acuvines Hence King Deva suppicated\n'uc ie might be guarded againet bien sod reaareed from\ndeflement, saying: \"Create me 2 clan bear, God; and\ntenes 2 steadfast spirit within me\", 2 steadfast spirit being\nthe opposite af that other spirt. In sum. chere are two grade,\nfeoe cred and the other defied\"\n\n\"R Bieazar thea openol a discourse on the text: dnd the\nLond uthreth is ence Before is army; for bas camp it cry\n\n@\n\n2s yur zoman 1 Teab-igse\nreat, fore i mighty thet excateth hit wend (Joel at 12)\n{He sis \"The expresion\" and the Lord\" (V-YHV 7), =\nsve have bid down, everyuere indicates the Lord in con-\njjncton with His Court of Justin; the \"yoke exe he\nfame ab \"The vice of words\" (Deut 1, 42) heard by the\nIrate, where he tenn \"words\" agains identical with\n'hesame term in the verse \"Tam not ama of word (Exod.\ntw. 10}, the man of words being the maa of God (Dea\n'eu, ):\"before his amy wo wt, Tac, \"or Bs cap bs\ntery grea\", anit says \"Ts here any number of bis armies ™\nUsk sa, 3) [o4se]tasemich me the Holy One has eve oe\nfrany chiefs and emimaries who are at hand to Seng\nseewations aps Fear, and therefore God pes before\nIselin order tw guard them, and so that ther acer\nshold nee prevail agunat thom \"for ee mighty ae\n'rectcth his word\", i wit the rights man, whe Seetes\n'mec tthe wy of the ny Torah day and night Aer\nsatel, the tem \"mighty\" bere in am epithet of Ue cer,\n'sho appears frequentiy before the Almaghty, and whe ie\nIndeed mah, strong a5 ion, hard as Bit; and it tbe hat\n\"exerueth hs word\", a he fist obtans satharzation fem\nabove and dhe takes aay t's wal hee bee We read\nfurther: \"For grestis the day ofthe Lord aed very terri:\nsnd who can side? (Joe, #2), emma as Hes rer\nver al, not high nd most mighty al eng sbject to His\n{Eminion Happy ar the nghtcout i wham the Haly One\n'enstartly finds det So ato voucsafe to them the wed\n'o.come and to mak them parcipatac ia the joy with wich\n{heighten wil oe doy Cot in he Hay Gy, Band be\nHe, as itm writen: \"So aul al hme who tke refuge im\nthee ree. they stall caer shout fr joy, and thow shale\n'Sekt them, and that thwe tat hve dy tame will ex in\nthee\" (Pav, 1). sed be the Lond for evermore. Amen\nsed Ames\n\n'MIQEZ,\nCommas tee #7\n\nAso rv cane ro rass ar rae exo, R Hirseapoundel\n'he ord \"end from the tat Fir rth an endfor dar\n(pale arch cnt 9 the farthest Sa, tan of ck dk\n'a ad the shades of death jb Mav, 3). \"The end bere\n'menticned i he ands allan to the \"end of the lef,\n(ahich, fier roaming w and fo ow te work. Belly aces\n{Eat presents ff before the Holy Ore, bened be He, wo\n'ring sccustons agunst mankind. He \"scarcheth out tthe\n'Fert bound\" (tathth destruction, masmuch aa ie\n'wes are weve fot good, but always for dewrection and for\n'ects anblsoon ofthe world Hele \"a sone of stem\n'sing\" on which the wicked came to grief and whch found\njes nd of chick trina, darker oe™ (BL\nFox theres \"Tand ofthe Bving\" on igh. whichis the Land\not leat and 3 land below called \"land of dactnes™ The\n{iene and the shadow of death bere mental are ideo\n'al with he end tat meres fer the mde of dake\n'thick abo che \"Som of guid\". As we have lsd down\n'behoves the sont of men t take due thought of divine wer=\n'ip and olan inthe Torah day and might. 325 to now\n'bow to sve the ely Ove, biased be He The Torsh her\n\"sommons man daly, sying: \"Whow o thought, let hen\nFermin hither \"(Prov 44-6). And whoever burs\n{te Torah and cleaves wows het i pfeeged woe old of\n{Be tre of if, ane writen: \"She fa tore of Ee to them\n{Bat ay fold upon fe\" (Bid a8) And whose tes bold\n'upon the ref life tit world wall aso koxp bold om ix\n'He werd come, since the pradcs amined to ule the\n'pet worl corerpond fo thee sate ce departing fen\n'word. Now the tec of fe raat int various degrecs. all\nLiering fees one ether athough forming» wit, so the\nape of branches lve, butt stock and ros A he\n{thf soe of Ieee lay hold upon the tee of ie mame\n'sping the sock, some the branches, some the eaves, ad\n\nax6 rue zousn 11 gseag34\nthers again the rts. Dut those who exert themselios i the\n'uy of the Torah [2936] grasp the very trunk ofthe tee,\n'and we lay hold upon al; and so we fire\"\n\nAno 1 caste ro pass ay rau exp. What does the\nterm \"end\" aguly ? Said K Simeon: It gases the region\nwherein there i ng remembering, which s dental withthe\n'end of the left. Why did it emerge a that mement ? Because\nJoseph said: \"But have mein thy remembrance when it shall\n'he well with dhee\" (Gen. x, 14). It wa hardly becoming for\nJoseph the righteous beg to he remembered by the chief\n'bute: but he was led to dos by his dream, which he thoaght\nbetdkened remembrance. In this howevee, he was mistaken,\n'ince all depended on God, and therefore the region of forget=\nflees placed self before him. Hence the Seritare, after\n'ying, \"Yet did not the chief butler remember Josep\"\n(lid. 23), adds the words \"but forget him\", alluding to the\negies of Forgetlutnean, which on emtica withthe er of the\n'Bde of darken\"\n\nATIHE Exo oF TWO FULL VEARS. The two years were\n'mle of the two grade the grade of Torgfatnee ed\nthe grode of remembrance to whuch gave place, THAT\nPusmaow DarasteD. ANo, BEROLD, ME STOOD BY\n'rus atvex. Ths dram was one tht concerned Jacp is\nSail Since the idea of river emely onneced with Tone\nthe nphteou: and according ta the lee of dreams 2 er\nseca ina dream i 3 prongs of prac. for so t = writen\n\"tedold. I wll exend peace to ber fhe a vee\" (Is\ntama?\n\nHig openod dacoure om the text: The is by ustice\n'acaiieth the land: bat be tha exacteh gifts certbroeeth\n(Pree. max. 4) \"When God', he and, \"created the upper\nsword, He wo eonsituted it to and ath cle adiatons\nJn al direction sed He crested the upper heaven snd the\nSoper corn much a way that they should promde forthe\nsaotennce of the lower demnens. The \"king\" bere i 38\nallusion w the Haly One, blewed be He, while \"justice\"\nSeni Jat orm abe Lasso te wh ce he\n\ns93b-1944] oevarz a7\npant of the wld se usice, which catablites the earth with\n_allrequirementeand provides\n\nBare eho ot\nnde God es fer Fil Js He coed ph\ntothe ruler over the lind\" B. Jou aid: \"The \"Ling\" sguiies\nJoseph, while the wards \"by jute exablsheth the Ind\"\nallude to Jacob. acing that before Jacob arrived in Exyye the\n'Exstence ofthe peop was jeopardized by the famine ut\n'soon 38 Jacob set foot in Eaypt the famine ceased tarvuch\ntus merits and the world was ae secure. Alterrtivel, the\nkeg who by justice tublcheth the land w exemplified in\nKing David, of wham itis writen: \"and Dared executed\njustice and righteousness unto all his people\" (ot Sam rm,\n43); for David thereby upheld the worl, which was pre~\nserved aftr him for the sake of his ment \"But he that\n'exact gilts overdhnnweth if\" this 6 exemplibed in Keo\nbeam. For God for the sake of the righteous withholds\n{Punishment even when it hes been decreed against the word;\nRenee, dunne Danc' Lfeume the land wat spheld and after\ntis death it was preserve for tis sake, as we fea \"and T\nsll defend the cy fr mune own sake, ad for my seman!\n'Daria' sake\" {u Kings 12, 6), Similarly, during the Weime\nof Jacob, 25 well a that of Joseph, no punishment wat en\n\nhardening his hear before God he brought ruin an the ld\nlof Egype whereas before the lind seat preserved through\nJoseph in conjunction with Phansoh's dren [+543]\n\nAND, BEHOLD, THEae CAME UP ovT oF THE siveR\nSeven AINE, WELL FAVOURED AND TATFLESHED:\ndno vwer #2 16 rue ween onass. The sve is men\n'Soned because from it all the lower grades receive ther\n'bewngn For the (superna) steam which fows\n\n'estes and feeds the whale, and Joneph was himself the river\nby means of which te whole of Ege was bese By that\n(lpper) snes seven rads are emgared and bleed, hey\n\naf we zoman tt bose\nbeing \"well favoured and faBcated, ano euey rep ne\n'THF REFD CRASS ola}. The word abu (meadow. oc bruther-\n'hood) spits shat there is no separation between them. The\nsmomber seven has everyehere 4 similar symabiam, the\nSoren maidens and the sven chamberlaae mentioned it\n'the Book of Esther (Esther 1,9; 1,10). RL Tsanc suid thatthe\nscven good kine symbole the ruperioe grades, znd the seven\n'ean and ill-fsvoured bie other and lower grades: the former\n'the side of holiness, and the latter of the side of deferment.\n'Srvew fans oF coms. R Judsh said: The firs seven\n'cars were goed, an they came frem the right ade, of which it\nfe written \"that it was good\" (Gen. 5, 4}, and the sound\n'seven were il, a0 being lower than the others; the ft ones\n'pmicended from the sde of purty, and the ethers from the\nie of They all eymboined feo snes of grades\n'corresponding with cack other: and Pharaoh sm them alin\nIi dream K Jese remarked: 'Can it indeed be that the\n'wicked Pharaoh was shown all these? R. Judah in reply sid:\nCHe only azw ther coumerparts nag ia comesponding\nseses: be saw this through the medium of the leer prades\nFer, = we have learnt, what 2 man it shown in = deem\n'correspands this own character, and his soul ascends just\nfw far as 0 obtain for him the iormation matable for bat\n(pride. Pharaoh thus saw as far as he ws permite we\nFel no mere\n\nAw\n\npape wader thr beacon (Ecc, 1) \"For every dng\nthet the Almgbty fas made inthe wer worl he ud, Te\nhas appointed 2 fue term sad feat. He hat appointed a\nthee For igh ed for deinen Hem ned tr Br the\nlight of the other eatinne who are aow the rulers of the\nveri and aterm forthe darkneof the exe of Fae eho\ntt ow sobed to thir rule. Aad a0 there is 2 term for\nevery purpose w the bower word\" According to another\nfcplnatin, the word \"ah (Sime) isthe meme of am angelic\nemer charg t9 see that everthing takes place at its\n'ppovete me.\n\nALL THE MAGICIANS OF EGYPT, AND ALL THE\nWite wex qwescor. The word satire (and ae\n'eoubled, akin to the word pa°am, time) indicates that the\n'pint kept on appearing to Pharoch and leering bir, not\n'saying with him fong enough at aay one time 10 enlighten\n'oi \"The sane ea the cane at fat with Sammon, of wham\n\nis written \"And the sprit ofthe Lord began to move ima\n\nfn time bests (pha'eme)\" Yad ant, 35) In comnecton with\n[Nebochadnerar iis writen vatthp em (and eas soubled)\n(Dan, +), indicus that the coming and gene of the\n\nTote wise 8% THEAROF, to wit the bink-viners They\n'Mite to mate ovr the dear, bu baled them. Hae\n'aid: \"Although it has been aimed that no man is shown\n\"rnphing in dream srve wha falls within fos own gre, t\nfs diferent with kings, who are petite to se more despy\n'than other sen; for masmuch a kng'seradets higher tat\nthat of other men, he it permitted to see that which falls\n'wikia 2 hnghe grade than that of ether men. So Scuptsre\nJaye wnat Gop 15 MOUT To DO HE HATH SHON\n\"sto Puansol, whemas to other men God door not\nreveal whit He is about 10 do, xcept 20 the propa,\n'ies, or sage of the generation. Now observe the words:\nMr ne BisvoRED UNTO MISE OFFICE, AnD NIMC ME\nJEANGED. From thie we karm that 3 dream ie determined by\ntts interpectation, since the pronoun \"he\" cam refer onl 12\nJou. that twas Jone ho rere the om 9\nih oie. and hanaed the other. thou the mediem of is\ntepeeston,\n\n'Turw Paxson sewraxp cattep Jostrs, Axo Taer\nnovcnr wim QUICKLY (ceyripaly) ovr oF Tux ouN-\n'beox. R Abbe dinnursed on the vere: The Lord toheth\n(pleaare rez) im thew thet oar hm, the Chat tat fr bs\nfmevsy (Pe Cut, 15} 'God indeed takes pleasure in the\n'ehceous, hemi \"booms they promote peace in the Per\n\nae ue zonan nt bos\n\"il and i the lower werld, and caunc the bride to jin Ber\nInusband: and therefore God takes pleasure in thove that fear\n[Hien and do Hoa will. Thowe that wai for Tie mercy sre they\n'who study the Torah in the night time and thereby becseme\nsccater of the Shekinah and thac when the morning Smee\nthey wait for His mercy; for, 2s has been afirmed, whoso\n'sui the Torah in the nighttime is looked upon gracously\nin the day time. So Scripture says: \"By day the Lord will\n'command His lovingkindaexs (or grace)\"—for what remem ?\nBecause \"in the night his song is with me\" (Pa. 2221. <)-\nHeace: \"The Lord takes 'those that fear bien\",\nor, a8 we might translate more accurtely, \"appeanes thane\nthat fear Him\", he one fiend with another. Smiley. of\nJoupt ere it wnt, taper (and they brought bare\nhhasily), which admits ofthe rendering, \"and they appeased\nhim\", when he was aad and woebegone, giving him words\nof good cheer that gladdenet his best and disipated the\n[poem of the Gangean. Ofeerve that jst = Be roaes mn\n'eezced throvgh hs having bexo Unrow® into the pa. so\n\"wos through the pt that be Sally war exsted\" RL Semen\n'sid: \"Before that iocicat (of Potipbr's wife, Josep wat\n(bet cand aphtonu (rads # wat aly ater be tod the\ntest of guarding the purity of the covenanc that he was called\n'igizeous, and thet the rade of the holy covenant wat\n'crowned through him, and having bees with him in the fest\n[pa rom with him ows and thon i fe wetten= \"and they\n'roaght him quickly out ofthe pit\"—be was raed from the\npit and crowned by the well of ving waters\"\n\nAxe Puanson seer axo tbe) cate Josrrs: Insd\n(of \"and called\" we should have expeced \"to cal\n\npec sss hentoe Col ie the vee \"had he\n'alle to Moses\" (Lev. 1,1), and this harmonies with the\n'words of the Piles: \"Until the time that hie word came\nYo pas, the word of the Lord toed him\" (Pe cr, 16)\nAND NE CHANCED mis mAIMENT, cut of respect for\nroyalty, = exphined cewhere. R Boar quoted here the\n'ext: Sorel alsa come ino Egypt; and Faro sjoered oe the\nond of Yam (Dd. 23). God,\" he bad, while accomplishing\n\nsodb-s954] ad ae\nis decree, yet direc creme in such 2 manne 2 to foes\n'heir werent. For we have armed that but arth love which\n(God bore to our ancstors, Jaco would have been broueht\ndren into Egypt in tom chains, but cut of Ts hve Sr the\n(pamarets He came ma san made rer ef Be\n'Toei ent wal hehe went down ino Egypt He pple\n(S dsnincon, 20d Jab eotered = Eke 3 hing fo the vere\n\"Tara abo came into Egypt: wad Jacob sjourmod in the\nAad of Han\", we ty tbe fone! tobe an nlnsen the\naly One Sled be He. for twas fr the me of Jaco, who\n'sjourned inthe land of Hare, sad his sons that the Shea\nae ange oth arenes he (eee gh\n(Sul fine be temghe inte Expt ar theme\n\nseen near pena peery tape\n'She Land tis mncction i writen ~The King sont\n'2 lone hw; the ruler of popes and em re\" (Ube.\n32). According to Semcon he werd \"ruler\" in this\nSetcce i he object of the verb \"een\" and lcs\n'Ge ruler of people to wit the angcbeeiceme, who &\n'the ruler ofthe eat beng, and whom God seat © at\nJoseph fee.\n\nGop wits Give Pasaow ax ANSWER OF PEACE. This\n'was a Sex grectmg and an overtre of peace. RL Abba wid\n\"The wicked Pharach aid. \"I know oot the Lend (Ex 2)\n'poreamuciading tat be was the war ofall the marcus!\nhe knew, however. the same \"God (Ehaie), secng thet\nIhe himself ad: \"Can we find sock = man as this,» man im\n'whom the spit of God (Elion) is?\" Dut Moncs came 1\nWie, ot in the name of Ged (Bho), ti che eae of ae\n[Lord (Jehovah). a name ahogethcr beyond bs apgrehcoson.\"\n1K. Abb govted in th conection: Whe is lide the Ler cor\nGal, thetic enthroned sn kph, thet babe doen low xp\nsees and upon the arth (Pu casts 5-8). \"Go be am\n\"cothrened we high\", that in, He raises Hire high above\nHis Throoe of Glory and docs not reveal Himacif tthe\nlower world at those times when no righteous men ae to be\nSnand in the world. Contrariwine. He \"ince Smee low\n'when rghieous mee are found in the world, = thes He\n\nae tHe zoe [epson\n'dewends in His grade so as to meet the lower beings and 29\ntake the world under His provident care. But when there\nare no rightonss men in the world, He ascends aloft and\nIihdes His face from men. and desers then, smasemach athe\n'iphteous are the foundation and the msinaay ofthe world.\nHence God did not reveal His Divine Name save to bach\nalone, who are His portion snd lot and herisage: and the rest\n\n'ahentance\" (Deut. 14th, 5-9)\"\n\nthe book of Ezclessntes, which I find exowedinglr obscere:\nfor instance, the words All things told tear a mex ct to el-\nses canned utero the eye ana sated wth sein mar the\nat filled with earing (Eccl. 1,8) Why mentionall these three\n'organs? Harg snd the all things are more than auth\nean ver, why ad that \"eye conot see nor car bear\nSty The renee T prmeens, Decne ogee and\n'can fonction involuntary: wheres the mouth i under 3\n'mus's control and so Kobelth aches us cher ll three\noether cannot exhans the universe' Said R. Hiya: \"That\nte Man's nth connet utcr, mor has eyes see ou hiv ear\nex the entry of things: and yee \"there 3 muthig sew\nunder the san\" (Uh 1, 9) And observe thar not even the\neembodied sirts which the Holy One crested under the\n'sun ae able to give wcrance wo all che tinge hat are\nthe woekd, nor can their eve 1g] see nor thesr eat bear all\nHesce Sclemen, who taew crerything. spate thon Now,\n'tbe that al the daangs ofthe world are coozroied by rast\n'pamters of pia, but the people ef the worl! know not and\nreper ot what tt that epholds then. Even Soliman, the\n'weest of mex, coald sat appechend then\" He further di\n'coused om the vere: Fe hath mae rerythingbeewtifl i its\ntame; abo he hath set the world ix thar heart, yet 9 that mee\n'comet fad oat he wor hat Cad hat ne, (Dd 18).\n\"Flow happy', Ie sud, 'we chone who labour in the Terah\nand thes lean to ee with the eye of windom ? Whatever God\n\n35] secez 3\ntas formes inthe weed bs son contraing grade wick\nSts either fr pacar for end There ae pades othe\n'eit and grade ofthe et Hfa man oes to ight wate\n(ee athe perms then Eecores# deez pe on Sat\n(Sade which eps bie cewaed and procars Bim oer\nFelpe fo ie goes tothe let then whatever tbe ce\nsee beccmes directing force on that Side. andbrings nds\n(Ress scat bem, wht lating tn ferher into Hat Se\nTepe Shearer 2 maa perms 2 cand and pope the\n(Gacfss ofthe neh Rand fords fam elp, and Hw ce\n(Seed in the expeneion \"ood int time\" thats the ct and\n=o bee 'hewn wp tage sien \"He\neek sc he world i thar heat, tha nthe whale work\n(sada works depend ody on the will of em Happy 2\nthee righseou whe by thet good deeds rw eves pom\nSome and ape the wens andre now bw\n\nHezaches to th erode led \"tine of pea\" and whe\n'rete of tho nghteowiens othe bower work! intucce he\nrake elled Kul (everyting) to sine ont ime (cl). Woe\nfo the meer whe know tet the Grecgrove of 32 =\n(ee oe cemnnges to foe thes Sans nc a wah wo\nfo tenet the world and witha cach dent of then sh\n'onder he proper grade: Eencheg thas deyeneat on\n{ears fee al ao Woden: \"yo tha a cor find ot\n'Se woek tht God hath Jone frm the bepinning even tobe\nqa and inasmuch 25 ¢ depends on 2 man's wil whether\nSs death are suched tthe proper rate oe tthe improper\n'one the text comioues: \"I know tat there i 80 geod i\nthen bot to repuce, anc to pesfors good actions 30 bg =\nthey Eee\" (Bt 12) Ths isto wy, 2 man's acto re\n'er cod. he fas to sepace at all their comeqpences end to\n[Breck for them tothe Holy One snd todo good aos\n1S hing as he Eres; for sce Sn own act brxght cil up.\nSim thcoaah the grade promding oer abe hs to rece\nthe pishment aed to give hans or meine that be\nIeougis ton hima, tke bard Sindy Eine eco he\n'sue So Seepeare srr: \"For man also kevmcth not his\n'ime; oe the fen that ae taken in 2 ev ws, and the\nSra dat areomghein she arn com eo ur the sansa mem\n\na ye roman tt Lagsheghe\n'aces \\n an evil time, when i faith suddenly opom then\"\n(ad. 1x, 12} The experssion \"his ime\" (et refers tn the\nswiniering ee! calcd \"time\", who presides over ca act\n{Iman performs, and is refered tin the satement \"he bath\n'made everything Beautiful in its time Heme they ae \"2s\nthe binds tht are croght in the sare\", Happy. then ae\nthine who exert themscives i the sady of che Torah and are\nimimate with the ways and paths ofthe Terk of the Most\n\"igh King 20 a8 follow the true way\n'Observe that a man ought never to begin his speech with\nan lloesencd utterance. a be doc not know who wil he\n'ad he may come to grief ver it. The aghtoar tha\nys begin their dieauree with words of peace: So fone\n'prefaced is address to Pharaoh with the merds: \"Gad will\nive Pharaoh an answer of peace\" R. Judah said: \"it bas\n'been rauzht thatthe Holy One, biosed be He solictons:\nfor the welfare of = hing, as we rad® \"and be gave them 3\ncharge unto the children of Isc. and unto Pharaoh, King\nsf Egope\" (Ex i 13)\" [tote] R Hiya id= Pharaoh wished\no.pot Jmeph to the tot and 20 changed the tesour of ax\n(dram But Joseph knowing, askedhd. the grades anu easly\n'ath objec ofthe decam, and sid, \"us and nes ds thoa\nSee\", pot by poi. Hence be writen:\n\nDISCEEET AD WISE AS THOL. As if to ary: \"Vou seem\n'to have been theee atthe tse I dreamt my deeame and te\n'Reve sen the dreams tagecher with its interpretation.\" Said\n1 Hase: \"I char be sa i would signify that Joseph ald\n'Pharau beck his dream and is interpretation, at di Daniel\nte Nebchalaeesar\" Sad Rina: \"Nee Joep gathered\nfromm Pharaoh's stxtement that he war spesting of crsin\n(grades, and wes able w pot hin Fight om certain porate,\nKnowing the corect onder of the grades. Whenear Daniel\n'gubeved oothing from Nebuchadnessar's satement ad fold\n\n'ostnight both his dram and ss interpretnen. athe:\n'wetten: \"Thea was the secret revealed unto Daniel by 2\n'ison ef che aight\" (Dan, 59), to wit, by Gabel There\n\ncd seraer 4s\nsre vie coerespening 1 t\n\nTsien\" in Exck mum, 3} The\n'ion of a higher vision, and ths agen of sll higher. the\n'whale Semone s acres called \"vieoen ofthe rie\" tos\n(which al dreams ave muerpecied. Hence \"he reves to\n(sect & Dane! ea vnum ofthe ight\", that is aay, one\nof Game grado revealed to him the dream aed is interpre\n'eon. Bae Jorgh dirned the Big penis ot ofthe ward\nof Prorach Hoe Poach enc himcemmanduver he abole\n[bed of Eaype ati this way God reeared tom what\n\n'zeay from sinful touch, hence \"Pharaoh took eff hs signet\n'ing from hs and end pot it upon Joscph's hand: Jencph's\n'nest ep sel far fer sinful embrace, s0 we ead \"and De\n(puts gold chan shout is neck\"; hn body Lept sey from\n'Se, hence \"and be arrayed him in vestures uf Enen\"; the\nSoot Gif no ride in sn, 59 we ead, \"and be made hie side\n2 tie second chanot wach Be bai\"; and in wirmae of the\n'hough stich Joseph hept pure he was called \"dicrect and\nwise of Kear\", So that al he recived was hi own due. Ie\nBee ence:\n\nAsp Josera weet oct row Tar rarsexct oF\nPRiaaou, axD WENT THROUGHOCT ALL THE LAND OF\nEgrrt. R Hiss ard chat he went through the lsod of\n'Expt to have bit rule procisimed, and also to colt the\n'corn of the various distrins. R. lesz said that be enleced\nthe corn to prevent it from resting R Serene ssi \"Gat is\n'eve! ennulding events 9 = to full is peur Whee God\n'crated the world He Erm provided all nexenstes and hen\nIbroaght man into the werhd so that he found hs fod ready\n\"for tom. So, ton, withthe promise sade by Gad to Abratam\nSn the weonda= \"Know of 3 surety that thy wed aball be =\n'prasger sn 2 and that mot thors. 20d aherwards shall\nthes come out with great sobseance\" (Gen. xv, 13-14) Wien\n'Joueph came into Egypt be did out Sea there rest beer,\noe Gad crranges to Being = are em the woekd,with the\n\na1\n\n'THE ZomAR 1\n\n'ar all people brought their silver and geld into\nso thatthe whole laad of Egypt was filed wath aver\nI: then, when great substance was amassed there, He\nirought aco tn gape: For tant way ofthe Almighty,\nto provide the cre before inficting the wound. Thus here\n\n'stom thou locest al the deys of the fe of thy varity, ee.\n(Eee. 1g). Ths vers, be aid, \"has been chasesotencally\n'explained. \"Enjoy life\" it an allusion to the ie ofthe world\n1 come, for happy st the man wha is privileged to gan that\n1ife im ite Fulnens; \"with the wife whom thou lovest™ is =\nseference tothe Community of Irae of whom its weit:\n\"Yea, Fhuve loved thee with an everlasting love\" (ler\n'oxi, 3} When so ? At the time when the Right side tkes\n'bold of ter, a is implied in the concluding words: \"Therefore\n\nwhere the fights of that (apper) sun do not ecach—those\nTighe which have departed from the world since the day\nwhen the Temple war 'ei Binted in the vers\n\"Te sun shall be darkened in his ping forth\" (Ls xm, 10)\n\"For that is thy portion in life: tis allades to the smo-\nCation ofthe sun withthe moon, as it behoves ws to bring the\n'moon, 25 it were, ito the sun and the sun ito the mace 50\ntht tho should be no separation between them, this bing\n'the portion of man by which he may enter the world wo cone.\n\"Then the passage continues: \"Whatever thy hand Sadeth\ntodo, dow with thy seengeh: for ther emo work, nor device,\nnor knowledge. sor wacko, in the grave. whither thou\nfoes\" This verse strikes ce at firs saght ax surprising\" is\n'man indeed free tw do \"whatsoever his hand fiadeth tw do >\n\nrol sore\nTor we means ec he pe \"yy\nstrength\", ie. through the instrumentality af the higher\n'soul of mae (nechamah), which forma his strength, 20 2810\n'gain through her this world and the world to come. Alter\nsnaively, \"by thy stcength\" alludes to the wife mentioned\n_abere, she being source of strength both fr this world and\nthe world tocome. Hr thas behaves man to pomesshrmaelf of\nthat power inthis world so 2s t0 be fortSed by tin the next\n'world; inasmuch as once 2 man departs this world he can do\n(bo mee, apa te wie for Bim to ay, \"Henexfocware |\n'am going to perform good acs\". for assuredly, \"there is 90\nwork, nor device, nor Lnowledge. not wader, a the Eve.\n'whether thou goes\" IF mun ba not angie merit in shot\n'world he will nc acquire it any more in the other world,\n_zcording othe dictum, \"He sho has not lad up provision\nfoethe yourzes from th world wil hare nethng te ext the\n'other world™ There are, moreover. certin good Geeds the\n'rut of which a man enjoys n Us world whit the poncpal\nremains for his enjoyment in the world to come Observe\nhat Joweph gad thas word and the wordt core in rte\n'of his determination to join himself to a God-fearing wife, 26\ninhis words: \"How can I do ths great wckecness,\n'and sin against God 2\" (Gen. roan.) For this he rose to be\n{Druler otha world and gethond money for laael, 28 we\n'ead, \"Joseph gathered all the money thit was found in the\nland of Egype\" (Ud. ivi, 14) and this was in the order of\nthings, since the cver'owing celstial ver gathers within\nite ll things and isthe sepasizory ofall riches. Everything\ntus happened according to plan: assuredly Jeph was\n(predestined to cule ove the kingdom\n\nAND ME SADE WIM HIDE 18 THE s2coND CHARIOT.\n'God hae mae a second chariot forthe Righteous One. by\n'thom the worid is nourished. For God bas an upper charct\nand x petber chariot. The nether chariot tthe seoved chariot,\n\"and Joseph, baving stsined to the name of \"righteous\", eas\n'Gualiied to nde on the seaond chant, Ihe kos prototype tt\nthe supemal world. AND THEY CHID BEFORE a3:\n[AaRrci, The term \"abeech\" signifies the sput where the\n\nry ue z0nan tt [965-1970\n'san is ined tothe moon, toward wlich all bow down. We\nread further: ANOME SeT HIM OVERALL, namely, ove all\n{he work scat athe pope acknowledged rae 47]\n'Observe that Gel has made the earthly Kingdees afer\n\nperry of the bevel Baglom ood str eo\n'arth hasbeen precded by its prototype in heaves: Now the\ndominion of the celestial Kingdom was not pecfect wath it\n'anited ie tothe patriarchs, since the Holy One intended\nthat the supernal kingdom should he humised from the\ngrades symbolized by the patriarchs And so when Joseph\nSes nent denen int Egy he drew after ir the Sbekinah se\nthe Sbckaah only follows the Rightrous One. Joseph as\n'thus frst drawn into Egypt, where he gthered up all the\n'wealth ofthe world, and thes came the Shekinah sn company\n'rith all the tres Ang i was in sinwe oF having Repe the\npurty of the covenant thet Josephs was privileged to be\ncrowned in his right place and merited the upper kingsiom\nand the lower kingdom. Hesce, o preserve the purity of the\n'Covenants ike observing the whole ofthe holy Torsh, since\nthe covenant is on'a par with the whole Torah.\n\nNow Jacom sw tar these was coms si Eovrr.\nHiya discoursed on the verse: The harden ofthe word of the\nLord eomcerng Level. Ths saith the Lard who tetcheth forth\n'the heavens, and laeth the fandatom f the cath, and frmeth\nthe sport of mas eth hw (Cech 3,1). \"Certn porns, be\nsai6, \"are w be noted in this vere First, 26 0 the import of\nthe term \"burden\". here and m other pamages. This erm,\nlshereveri introduces a judgement pronounced agains ther\n'ators, basa favourable sport, jazosioch 2 the prosperity\nof the idolatrous mations & if one may say so, a Burden for\nthe Holy One. Hence 2 judgement prooounced against the\n\"dolaters removes st were fren Hin the buréen Contr\nWise, wherever the term \"burden\" introduces a decree of\njudgement against Lerzel, it has an unfavourable impor, as it\n'amples aburden put an the Holy One, blemed be He. Now.\nTaving sid \"who sretcheth forth the heavens and layeth\nthe foundation of the earth\", what need iether for the ext\nto add \"and formeth the sirit of man\", 2 fet which we\n\nreres978) serorz\nlenow aleady ? But in truth this point to a cxrain grade\n'which forms the resrwor of a spirit nd souls\" R. Srneon\n'sad; \"The words \"within him\" seem superdoam But i\ntrath this expresion has a twofold recondite reeaning. It\n'bear allason to tha 'eles eres whanee al\nthe souls emerge and fly forth For ths purpose it gates\n'hem im ene ermal place or grade and shor grade \"forenath\nthe spirit of man within toc ke a woman who has coe\n'ecved and form the shud within her womb from the moat\n'of concept until itis fally developed: 3 the spn remains\n'thin ths grade ul 2 mani created ia the wore to wham\nHe assigns it. Alcrnaively, God \"forme the sprit of man\"\n'within fm, to wit, i hin body, feral. Fer when 2 man\n'ated and God signs him his sul. and he emeres into\n'he light of day, the spt within i Fede no body bch\n1 expand, and remains cramped it re corner, 21 Wer\nbbe the growsh and exparsion ofthe boc the spit sso\nigeey end caper, and in rogue ws groming mend\n'Gentinues ts receie for on high, ever grees sbuncane,\n'your and coeray. which in @ turn it nfuses no the body.\nFurther, the statement thet the Holy One \"formeth the\n'spine of man within him\" indicates that the sant penis\n'sustenance inthe sme was 2 the body, and that tthe body\n(ros on developing, sis the spirit granted increased strength\n[Bed energy Observe, that when Jourph wae lnc, Jab oe\ndeprived of Sat increase of spirit throwgh the departure of\nte Shekinah from nm But serwards \"the spit of Jab\ntheir father revived\" (Gen. ms, 27), [1] that ist egaioed\nft former increase and growth\n'R Jose and R. Hiskih were once trvlling from Cappe-\ndaa to Lydds, end with then was 3 cenain Judean dene\nSs se aden with clothes Said R Jose w R Hiskiah: Repeat\n(he of show excellent expositions of Senprure which 3ou ae\nwoot to deliver duly before the Socred Lamp.\" R. iskish\nthen began to hold forth on the vere: Her mae are ways of\n\"ond alle pats ae pence (Prov, 37) \"Thee\n'toy, Be sid, are the ways and paths ofthe Torah, ae who-\ner walls in them is invested bythe Maly One, bese be\nHe, with the grace of the Dine Presence 28 is constant\n*\n\n30 que zoman it Liens\necompaniment, and whoever follows her paths enjoys peace\nfn high and below, peace inthis world and in the world to\n'come Said the Judean: 'A decper meming lies inthis vere,\n'ike 3 com in the corer of s bom \"How do you know ths\n'hey asked him He said: I have beard the recundite explan-\nsion of this verse from my father.\" He then eontinoed to\nHiscourse thes 'This verse containt 2 twofold idea, coe\nby the terms \"ways\" and \"pleasznmnes\", and the\nother by the terms \"paths\" and \"peace\". The \"ways\" sre\nthose mestioned in the pastge, \"who maheth 3 way in the\nsea? (Ie mast, 6). For the tarm \"way eeeyehere i\nScripture denoles an open road, accesible tall. So the\nswords \"her seays ae ways of *allade wo theme\n'rape which our patriarchs opened up and traversed on the\nreat ocean, and which ramify an all rections tall quartese\nof the world; and by \"pleasantness\" is meant that pleasint-\nem which imac from the ether worl, the source whence\nradiate all lamps ia all directions. That felicity. that Hght\n'which our patracche abuorbed and inherited, i thus called\n\"Spleasenteess\". Orwe can say thatthe world t» come itll\n'2 called \"pleatanmnes, becaove when itis awakened there\n(Sa eierng of al joy. all Sccxy, all Deniaton, am all fee=\ndor. Hesce tran tlis us that shen the Sabbath comes\n'a, the simers in Gehatooea have a respite and ae granted\n'ave and rest; and that a the rerminaton ofthe Sabbath we\nIte to call wn the supermal joy upon us so that we may be\n|deivered fron the parashmeat that the ssaners undergo rom\n'hat moment onwant: and this we do by reciting the vere=\n\"Ad et the pleasant of the Lond eur Goa be upon\n2c (Pac, 17) am alluscn tw the supermal plemantness\n'which brings universal freedom Now, 25 for the \"paths\",\n'hey denote the paths that praceed Fons cmt high and areal\nathered into the single covenant which i aaned \"pea\",\n'meaning the peace of the howehold, and whuch carries thie\npaths sto the grest ocean when its aptated, and s0 eves\npeace Otserve that Joueph anbadied the covenant of peace,\nand in camequence became ruler ove the lad of Exypt_\nJacob, being deserad by the Sbebinah knew sothing ofthis,\n\nsenha) snore =\nbut peverticios he had hopes frm te purchase of core\nEaypes al he ses Borers clenty pen exis? mo\nsere png dwn ino Ea.\n\nAxp JAcos sat To mis sons: Wey smoutn ve saxe\n'yovaseLres consriccous? messing, ix clot \"you\nshould nat pretend whe cther than hungry and chor of fone\"\n\nsnd the world is in distcem, 2 man should sot show himself\nTithe open road, in der hat be mney not beset oa aot\n'thin sins; sod s0 Xi afirmed Alsermstively wemeny epi\nthat [gS] for that very purpose God sent a famine into the\n'world, namely that Jarob and his sons should go down into\nExypt: and so Jacob saw the peuple bringing corm fr\n\"Egypt, and thos knew that there was com there Or we may\n\n'Whea Isc died, Jacub and Esou came to\n\n(Gedy) ld and al dat it involved. and Jab tok up he\n'hol, inciting the pach Hence hem the laminy at\n'frate him in Egypt, where he and tis sons would endare\n\n'cle, and hence he suid to hessons:~Why a you show your\nselves off im presesce af the supernal judgement ? That is\nthe way to being the scutes Gown ape you\"\n\nAmp me zaro: Brot, | WAvE HEARD TaAT THERE\n1s conn in Ecvrr. Ger voc bows (mda) THITRER.\n[i bas aleady Seen pointed ou thatthe numerical vale of\n'Se teem meds (RDY 240) anos ta the momber of year\nJarek wa ayy\n\nAxo Joserm was tue covesxox oves Tut 14x0,\nEre. R Jose discoursed on the text: And owe shall my head\n(Ae fed ap chove mone enemies round alot mand Ill fer\nhe sd meg wih ped Dor ©)\n\nan aE zoHAR 1 {8\n\"When God he sa, \"takes pleasre in # man, he cates\nbigh shore alls fllow-men and makes him cht over the=\nall 40 that all his enemies are subdued before him. King\nDavid wat hated by hie brothers and rejected by them. bat\nGol raised him high above all mea. He had t fice from his\n'father-in-law, but God made him ruler over the ltter's whale\nkingdom and all knckt and prostated themecives to kim.\nJouph, open, wa repcted by bie brothers, but atersaede\n'they all knelt down and prostrated themsclves before him, 28\n'we read: \"And Joseph's brethren came, and bowed dow t0\n'im with thei faces to the earth.\" Akernatives we may p-\n[pos thes yore to be apohen by the Commnity of lemel,\nwhee bead will one day be rated above Esso and all his\nTiewenants. Then fora! wil \"offer in his tabemacte sacs\n'ces with trumpet-sound\" or rather, \"secre of breaking\"\n(era'a) wo wit the broken sprit shich ie mentioned in the\njpasage: \"The sacrifices of Goo area broken spi\" (Bid\n1 ig), so 28 t cause severity tobe removed from che world;\n\"thea T will sng, yen. I will ing praises unto the Lord\".\nwithout comng, for evermere: Accurtiry te ater faery\n{stim it is the good prompter whe says, \"and now shall my\nhead be lifted up above mine enerics round about me\", 10\nwit above the evd prompter that surcunds man on eyery\nde and is ho. enemy throughout: \"and T wit ofr ss\nCubernacle ssences with trumpet sound\", aloding to the\nstudy of the Torah, which has bees given from the side of\nfire, 28 we read: \"As bin right hand was a Sexy lew unto\n'them (Devt. ait, 2); for its thoogh the Torah that his\nhead is fed up and his enemies are Broke before him, ss\njt mys: \"Thou hast subdued unto me those that coe wp\n'zesies me (Ps 2010, 40). According to another explanation\nits King David who cays \"And now shall my bead belied\nup\", namely, wo be ranked smong the patriarchs, 28 he had\n\nthose oo the left side, the accusers who sought to injure em\n'by hs overcoming them the sun formed 2 junctia with the\n'moun, and a unity was elected. Observe now the passage:\nAxe Jocrrn war THF CONERXON OVER THE LASD,\n\nsoe 1088] roe 2s\n'which ints deeper measing impli thatthe un rules over\n'he moon, gee her Hight ad sastans her. We read forther=\nHere was saat s0Ls to ALL reorcs or Fue tase.\n\"The alladen tothe ever owing cies whence ll derive ie\n'sourahment and whence the oul of all men Gnerge Hest\nall tom down toward that seg, 31 nothing happens sn the\nerat ae ot pet on meal cei caer,\n1K Blcarr bere dncouraed onthe ate\n\nfew dof ev ee py oy hens a eonpenth\n'ee shot? (Pe xix 6). \"There a, he aid, Var Games\n'whe fear and lnow at what they far. we have ld doer\nSaewhert. One tnd se te mam who han commited se\n'wethnetpeakzine that they were =n, and be therlore\nraid of \"gs of ev tit, days that are under the\n_jurdicnn of the [1b] cil one, tht i, che el pemtee,\n'te on cerns days © gen scthormation to kad assy al\n'hee who pallte thea ways For whoever enter he pathof\n<efiement is carried farther along & Those days, then, 2re\ntaled \"days of er\". bong assigned forthe punecment of\nTite sins wich oan treads undet his bee! 5 were\n'Whocrer, then is habsusted to those ane wich men tread\n'underfoot, pit weve. ware of them and constants\n\n—\n\n'examine hema to see that he was fre from such sens and he\n'therfore was nt afrasd to got» wat Observe to the differ\n(coer in the bebavicor of four Linge in going to war Das\n(Sid: \"Let me parse mine enemies, and overtake them;\n'nether let me tur back ull they are consumed\" (Ps. xv,\n\n'Ric btm, Or that his sins might cause him to fall into their\nhank Asa wes an greater fear, for though be aly gunwtely\n'cca heme forany Sin ett wa not with such care 2b\n[Darid Hiseequest therefore, was that he might merels parse\n\nSete pees wich pris eg fe oven A ae\nSeo eee ee\n\n354 He 20m) lc mteed\nhis enemies, not overake them himself, nd that Ga should\n'lay them for him, And st came shout, ase read: \"So the\n'Lord smote the Eshiopins before Asa and before Jodah:\nand the Ettiopans fed. And Aaa and the people at were\nwith bim, \"(1 Ch. atv, 1-12). Whereas in mga 80\nDavid i i writen: \"And David smote them fre the oi-\nlight cren unto the evening of the nent day (¢ Sam 4,37)\nJebochaphat, api, in perrng fore, nid: \"Tam notable\n'to pure nor t9 say ther; but let te chant thy praises\nfed do thou sey them\" 'This wat becmuee he id not\n'Caamine himself even tothe same degree 1s Ass And God\n'Sad what he requested, asi in writen: \"And whea they\nbegan wo sing and praise, the Lord set einai anise\nthe chikren of Ammon, Moab, and mount Ser, thar wee\n'come against Jah; and they wer smite (ot Ch. xx, 23).\nFinals, Heeckiah fl hiself able nether to ing prises, nor\nto pour, oor wo engage in wat dhe remem being tha he\nfeared the above-mentioned sis i is thas writen: \"And #\ncame te pes tht night tat the angel ofthe Lard went forth,\n{seem in the camp of the Acre 3 Banded fire\n(Bed Gvethormand and when mem roe cay inthe see,\n\nal dead corpecs\" (tu Kings 30,35): That\n\n'is house, and ly in his bed, wis God\n'dow them. Now, if those righteous men were in 40 mach fear\nfo account of these sims Row uch preset should be the\nfear of her mca Hence it hehoncs a manto eon hs ward\ngains chose nas and te cxnmue hemes Chncly eparog,\n{hem se 2 pot wallow sc dap of\" whoch are without\nmercy 10 oben domina over he\"\n\nAsp Josten cxew ms axerunex. When they fell into\nhis hands he had compassion on them, sce be was com-\npletely viruout SUT TarY EXEw miu NOT: thee were\nSomece and Lest, who came from the ade of seven, and\nIhence bad co pry on him, inasmuch as all those imbued with\n'severity take mo pety on min when they fll nto ther hands.\n\nHence David wid, \"Wherefore bowld [fear 7 indicating\nthat rutarally he ought to fear [1gpe] those \"days of eri,\n\nAL sha be Name see\n\nel mere 355\nsm yrsieny sated Did cones: Thingy of ry\nSob Get campenesh ae shet™ The werd ec\" here,\nain poy et bend et ld on Be\n(Ge se a carathee cd pes ferming nee\n'hc he othe dy) ha ae fer ste forthe\n'See whch a cooly rsd eer he ec. Thewt\nte ue are He \"cae of samy\" (©) #8) an\n'Secreta wich in ic bese tung 2s \"ea\npers aed te ce mio fone Se wed ad\n\n[puird themes agent ther cee and cannaaily erste\n'their deeds 99 tht oo accuser may rise wp against chem citer\njn thi world or in the world to come. the Torah being their\n'guide and preguring the way before them Of these it\n'writen: \"Her ways are ways of graciousness, and all ber\n\nrs\nfolie be mmed row. Do 1) Gol be\n\n\"cresind man i order that be shoald mais himself worthy\n(Fis ory and always serve Him and be occupied in the\n\"Torah day and sighs Fur God tes pleare in the Torah\n'acd gave to Adam and taught ict Bim, s0 that he should\nIhnow ae says. So it is wrmtcn: \"Then ai he ser and\necase i; fe exabiished i, yea. and searches wut. And\nunto Adam be suid: Bebold, the fear of the Lord. that is\nwisdon; and wo depart from evil is understnding™ (Job\nZev, 7-28) Adame, Rewever, howghs be ingen! into\n(Ged not herp i, and cranggresed the command of it Master\nfand wx pusiahed for has sin Samal, all those bo trans-\nees coe precept of the Torah are Beld to account for\n'King Solomon, the wises of mea, tanagressed ane presept\ncof the Torah, 20d for that be was dethroned and bis son's\ninherinnce was divided What, then, most be the cosse-\n(qoemor of the tanegremion of the whnke Tocah (New, ance\nJeneph knew she Torah, having lara it from his father, hy\n'hes his beehren fll into hs hands de he pt the=nthrogh\n\n356 THE ZoHAR TT bose\nll hone cents Far be it fom a to think chat it ea oat of\n12 spirit of revenge that he heaped cn them accusations hi\n'only purpose wat to make them bring with them his brother\n\npin, for whom bis heart wae longing; and, moreover,\nthe da ot Jet them come t0 grief, as we rad liter: \"Then\n'Joseph commanded therm 0 their vee with cora, er.\"\nJudah ssid: 'Afr God created the moon He bad her\n'consantly before Hi eyes (Deut. 42). Im regard to this it\nfs abo written: \"Then did he see it, and declare i (sayesa-\n'ra; he established it, yea, and. searched i cat\" (Job\nJexvrt, 27) \"He mw it™ means that through His prosdence\n'the sun is reflected in it. The term wapesapra we mar trane-\nlate, \"he made it like sapphire\" \"He established i\" wo that\nit should fall properly into twelve divisions? and be further\n\nCad, tats» wadom: and to depart from cri = onder\nseanding™ (Iba rv, 38), nce winder is the mea to\n'tain to the fear ofthe Holy One and nderstanding the\nfowr by wfoct to ecarse nd Leep seat the reise and\n'hom scan tos newidg of and a insight inte the gry\nFie Mow High King\"\n\nJone once rein the sight wo sty the Torah when\nthere hoppeeed tbe s cera Judean wit wn the house:\n1 Jone ewan to expound the vene. Treances of exes!\nprope nechog bet righ earth frm death (Pow.\n£2) \"There mo pri, he sid Wo thor men who Jo ot\ncccupy themeeles with the ody of the Torah and follow\n'oly worl afuis w onde amas treasure of wckntnan,\nSf hich # be writen\" \"And those shes perch by el\n\nte me the Hats Ean sci the ce the.\n* Cammenga nso ngage among WA the\nnn ling de eee a\nTHe bees ral a!\ncee evan ae pring wet Gears Lingo ie\n\"i\n\ns9e-t998) scger 37\n'advencare\" (Bed. ¥5 3}. Bat \"righeooesne deere from\nGenk\" those who aocupy Gemmcties wh the sy of the\n\"Tork and know its ways: fr the Torah is called the\n\nof lie and is abo called rghtmwonnest. a8 we read: \"And i\nshall be rightenasness unto ex\" (Dest. vi 26) The word\n'dapeh (rphteouenese) here say alo haves eral memnng\n(oF \"charity\" [98] The twormcanings Tora and charg, are\nIbowever in emence idenncal' The Judean remarked \"Tebeare\nabo the meaning of peace' R. Jose eeplcd: as\n(a The Judean thes jincd him and Dagan to dincmarte ot\n'he tet: He that tle he ground sal Le plenty of brad\n\n'man to devote him to the tlkng ofthe ground and to\npepe the be meine? Bot there en vand secne\n'hewn' The Judean then cted the vere\" \"Amd he pot hi\nne hs Corde of Een t dren aed hep\" (Com m5)\nThe seosence 2+ fas been explained be si. comms 2m\nalka tothe mcrifcen che obec af the ecb \"wo dee\"\n'ing the higher King. and of \"wo kerp\"the lower King. he\ncone cubraning the upper word the eter the ower werk\n(he one eatery crcl om \"Tereomber\" toe ober i\n'Toteerve™' Hesce the \"ground\" here a an allusion tothe\n\n'saps: \"snd I wll Bless chen? (Num. et, 27). Hence, \"He\nthat cllesh the ground ahall have plenty of bread\" wo wit,\nIemvenly food, bat \"he tut followeth affer vain things\",\nsameiy, be that Geaves to the other sade, shall have powers?\n\n'enough, assuredly.\" R. fase remarked art thea tbe\n'able w give such an pasion.\" The Jadezn then followed\n'with 2 discoune an the see' A fastfel max chal eSomad\n\nSo\n\nie te pees,\n\n238 tiie toman [x99h-aco0\n'sth easngs(Prov-xxvtn, 26). \"This speaks of the man', he\n'aid, 'who puts his trust im God, ke R- Jesse she elder, who,\nalthough he had food for the day, would not prepare hie\n'meal Before he had prayed for hi wily Inead to the Holy\n'Ring; and he used to say, \"We shall not eat before we obtain\n'ermiasion from the King.\" \"But he that maketh haste tobe\nfich shall not be unpunished\" (Ibid), because ke refuses to\ndevote himself ta the Tora, which cotitutes the fife of this\n'world and the life of the world to come. It being now the\n'ume to occupy ourselves withthe study ofthe Torah, let us\n'do noe aid, Hledhen begaa to cncouree onthe mubjest of\nreams, \"We real', he said: 'ANO JOSEPH RINTENBFAED\nWHE DarAMs Wuicit HE DREAMED OF TatEM. That is\n'when he saw them bowing 10 him, be called 10 mind his\ndream about their sheaves boning ths aheat Further, one\ncought to remember 2 good dream, because, although there is\n10 forgetfulness hefore the Haly One, yet ifthe mun forgets\nthe dieam he alsa will be forgotten. A dream that is wot\nrememivered might 2 well net have been dream, and there\nfore a dream forgotea and gene from mind is never full.\nJoteph therefore kept his dream fresh in his memory, never\nToegetting it, o0 that ie shoul come tuey and he was en\n_santly veeting for ie Fulfilment. AND HE sarp To THEN:\nYe: Ane seis. Although he remembered his drear, he di\n'aot mention it to them, bac only said, \"Ye are spies:\nJone dicoutsed on the verse: For dra cometh through\n4 matitade of busines; and « foals oie through a multitude\nof words (Eel. ¥, 2). \"Tt has already been explained' he sid,\ntha dreams are under the change of 3 hierarchy of euto™\nian, stat some dreams are altogether teue and others are\nanixture of true and false. But vo the truly righttous no Flue\nrmesayes are ever communicaied, but all they are told is ve.\nOnmerve that of Daniel iis written: \"Then to Danie, ina\nVision of the night, [2cou) the seeret was revealed (Dut\n11,19), also: \"Daniel hada dream and visions of his head\n'upon his hed: then he wrote the elrearn\" (Ubi vt x) Had\n'the dream contained falsehood it could not have heen written\n'down in the Seriptues. When the soulsof the ru rightewus\nfacend, nothing comes in contact with them save holy beings\n\n) sears 339\n'hat communicate te them words of truth, words that ean be\nrelied upon never te prove fase. There i, it is tue, a tradi-\ntion that King David never sav happy dream, frm which\nwwe should conclude chat he was shown falue things in his\ndreams. 'The truth is, however, that David was all his fe\neugaged in making wae, in shedding blood, nd hence all is\nreams were of minfartune of destruction and ruin, of blood\nand shedding of blond, and tot of peae. You ray posibly\naiso wonder how itis that good man is often shown a bad\n'dream. The explanation i tat what he sees in such dreams\nJn the evil that isto cleave to those wi tranggrem the com\n'nands of the Torsh and the punishnents which will be\n'neted out to them inthe other world; ad the good man sees\nall these ig his dream in onder that the fear of ie Motor\n'may constantly be upon him. So it ays: \"and God hth\n'made it, that man should fear before bir\" (Exc. 10, 14)\n\"which has ben exphiined to refer to bat dreams. This thea,\n1S the reason why' the rightevus tat is ade ty see\" bad\n'dream. We have learned that when a man has had x dream,\nte should unburden hiteself of it before men who are his\n{SGiends 30 that they should express to him their zood wishes\n'and give uterance to words of good omen. Desire, which is\n\"Thought, athe beginning ofall things and Uterance isthe\n'campletion; and 10 2 deep symbolism will this way have\nteen effeced, and all will have been made good. Thus 2 man\nfiends shoold afr the good interpretation, and so all vill,\n'be well. We ee, then, chat God communicates to each man\n'by means of dreams of the degree and shade of colour con-\n{ormable tthe degree and shade of eclour of the man him-\nself The Judean remarked: 'Assured! itis ely the geod\n'man that i maid to see true dreams, When 2 wan is in bed\n-aleep, his sul leaves him au roam to and fro towards the\nUpper word and enters as far as ahe can,\n\n'bands of pure spirit who are traversing the\n\nIf she be worthy, she ascends on hugh and sees notable\n'things, but f not, soe falls tito the hande ofthe other site,\nwho communicate w her lying things, or things which are\nout to happen shortly. And when the man awakes, the sl\n'communicates to im what she saw, The unjust man is thus\n\n20 'rue ZONAN 1 ac0e-2008\nshown a happy dream, but an untruthful one, so a8 to make\nthm gp further azray froes the path of truth. For since he\n'turned aside fromthe right path they efile im the more, at\n'whoever sets out to purify himself is purified from above, and\n'whoever nets ot defile hrm Ye slay defied rom,\nabove. This has already been expounded elsewhere.\"\n\n\"Thus R. Jose and the Judean discoursed until the morning\ndavened. KC Joe then remarked: 'Assuredly the easoa that\nJouepi's name js not mentioned in comection with the\n'standards of che tribes (. Num. min that he exalted himself\n'over his brethren,' Said the Judean; \"have hear it said that\nJJoieph derived from the world of the Male, wheres his\n'brethren derived from the wld of the Female: and itis for\nthis reawon that he was not included with them. It iv thus\n'writen: WE ARE ALL ONE MAN'S SONS, where the word\nfor \"we\" (onahns) is written defectively nahn, without the\nletter aleph: \"The aleph isthe imaze ofthe male principle 2s\nagains the beth, which isthe image of the female principle;\nand since the brothers did not exhibit the symbolise ofthe\ncovenant, the ale was removed from them and they were\nSef it we ofthe fate spt in he company ofthe\n\nShekinah. Afterward, however, they suid:\"\"We are upright\nsen (Gen. xin, 51). using the fall form aman (we), con\n'ining the aleph, and without knowing it they were right,\nsince Joseph was present with them. \"This view is furter\n'Supported by the pang: \"And they said. We thy servants\nare twelve brethren' (Uhid. 13) here clearly Joseph was in-\n'cluded within the number twelve, end heace they silly\nmade use of the full form for \"we are\", namely anahau, not\nthe defective form ahi! H. Jone remarked: \"AI these\n'expositions we have just now given must be pleasing to God,\nsince the Shekinah did not depart [2008] from here in accord-\nance with the verse:\"\"Thea they that fear the Lord spoke one\n'with another: andthe Lond hearkonnd, and heard and soak\nof remembrance was writen before hin, for them that feared\nthe Lord, and that shought upon his ame\" (Malachi, 6)\"\n\nDAYS. Said R. Elezar: \"Those three days correspond to the\n\n008] sree aor\nthree days during which the men of Shechem were sick(Gen,\nxanty, 25). Observe that itis written here: Ax Josers:\n\n1D UNTO THEM THE THIRD DAY: Tats (oth) DO AND\nLiv, by which he showed them that he was-not going to act\ntowards them in the way they acted towards Shechem; for\n'whereas they had frst made the people of Shechem take upon.\nthem the sacred rte ofthe covenant, which is symbolized by\nthe word 2oth (his) and then had slain them tothe fas man,\nJoseph, on his part, said: \"This (zodH) do and live; why ?\n\"For I fear God, and am guarding the sacredness of the\n'coverant. All this was only forthe sake of Ben-\njamin AND THEY SAID ONE TO ANOTIFER: Ws ARE\n\"Oneto another (ita man to his brother) refers wo Simeon\n'and Levi, the same reference being contained in the words:\n\"And they said ene to another (it. a man to his brother)\nBeh, thie dreamerenmneth! (Ibid. exes, 19), Which in\n\"man\" and which is \"brother\"? \"Man\" 'must refer 10\n'Simeon, a in the passage: \"And, behold, a man of the\n<hildsen of Tsrael came\" (Num. 22¥, 6). Simeon repented of\nhis action and sept and felt remorse and ssid: \"We are\nverily guilty\"; ard it-wae through his repentance that his\n'emblem became the ox, the same as that of Joseph, of whom.\nit is written: \"His firstling bullock, majesty is his\" (Devt.\nsean, 17)- And it was for that reason thar we read AxD HE\nTOOK SIMEON FROM AMONG THEM, for Joseph vished\nto separate him from the infuence of Levi, as when the\nty were Angee they ight ind mae of charge pint\n\nAxp noun mnt sevons varia eves. It has\n'been explained that only before their eyes did he have him\n'bound but after they departed he repaid him with food and\nati ust ot be supposed that Joseph acted inthe spit,\nofthe verse, \"If thine enemy be hungry. give him bread to\nat and if he be thirsty, pve him water to drink, fo thou wilt\nheap coals offre upon his head\" (Prov. xxv, 21) Joseph was\ntoo righteous» men for thin Fa be i then from Jomph to\nhave scted in that spirit. Indeed, he acted as x man to his\n\nabe 'rae oman it {eso\nIruther in true brotherly lve without any other mative\n'And ot enly towards Simeon, bu towards al his betes he\nacted so, eit is written: Ties JostrH ComstaxpeD 70\nROVISION FOR THE WAY; AND THs EF WAS DONE\n'ONTO THES All this he did ina opee of bres\"\n. Jose commenced « sours on the verse: If they be\npeaceful end ieee mas an they tl ihre shore thes\nhe sal pet ay: ond Hugh hove acted thee [will fit\n'hee a wore (Nahum |, 12). \"This vere, he aid has been\n'xpounded inthe flling manner: When perpe Eves\npence, an harbour no quaresome penans i tei md,\n'God this companion on then, and rigorous juice i mot\ninvoked spins then, even though they worship das. This\n'Sim haenony with the vere, \"Ephram i pened acrang\n'oly, et him alone\" (Hox, 17)\" Inthe expremsn \"and\n\n'mones poce. beth i the upper woe andi the lawer work\n\"Thee who are shorn\" meats those who allow themachves\nrobe shom of tei submance, devcing we chant. Comes\nng soch the verse rye \"adhe (or) shall pase zway\", not,\n'Biwe should have capected \"thy shall pase sway\", but \"2\nShall pas away\" name, the wrathfljadpemnct of heaven.\n'The word \"pam is wed in similar omoecton the worse\n\"unt indignation be overpan\" (Le Ee, 39) The following\nGe a aerate imerpretaton, \"Thus sth the Lord:\nShag be pont (tne taal te len he\n'Goal favoured with the covezant which they were to guard\n'constantly a0 arto he perfec om al side, dh on hgh and\nbere below: for otherwise aman is dcfective im every respect\nSot wtien: \"Walk belee me, and be thaw pesto\"\n(Gen, 20, 1), implying that Abram, before the sgn af the\n'covenant wat confirmed im him, war defective: Hence: \"if\n'Shey be yf they shall kenine be ny, at if Tra\n'Shaurve this precept whereby they become perfect and do net\n\"lh Epes ae wiping ie scr thy ae led\nseer pene nt Sey ey Some the Fu te\n\nseckaoe] score as\n'remain. state of incompleteness they wil in commequense\nincrease [2o1a] and multiply, inasmuch ss seals do not\n'descend into the world save through the covenan:. The vene\n'antinuc \"and of they be circumcised hall ps way,\n'the la par reering to the tt of the uncireumhed ste\nthat atathed to them before. The fllosng is again, smother\nSneerprestion ofthe verse \"Tho eth the Lordi they be\n[perfect and kewise many\"=ths is an allusion to the sons of\n'heat, someruch stop long a they were im the presence af\nJoseph they were perfect in that they steed by him who kepr\n'the pad of the covenant. But wea \"ehty became ape\n\"He wa wrathful, an then judgement was invoked on ther\naccount. The term aber (it. pam) similarly indicates anger\nfhe verse: \"For the Lord wl be fal of wrath (ee aor\n'ill pos through) in siting the Ezypians\" (Ex. x, 23)\nObserve that here is severe judgement snd mad judgemet,\nthen pall jdgement mack a were, fran ewe\n[genom becomes tel harah sed formaidiie. When\n'sine aps Ire, it mild judgement hat\n'exercoed such hat not been hardened by sever\n\n'tjdgemen co aha sree ee th wk\nfest \"And the Lard will be full of wrath im\nFaypans (id) whore the er ar it and sll\npast) indicates that He beomes full of wrth and indig-\n'atin and takes fold of chasiement (Note that whee tn\n'peemble wether in Synagogue ae one of them snp ott\n(God is wrathfl wth him.) According to another interpo=\n'ston, the second par ofthe vere says: \"and lkewe they\n{hat the el dons of man. \"wil be removed. and i ul\n'pascover\" What shall pa over? Simeon mid-\"When the\nSoul leas this world it has to passthrough many trials\n'efor teaches place. And, finaly, there isthe ever-fhe-\n{ng sve of re wh all sous ave to pan aes bate in,\nsed tho ise that can face and past through it without\nfear? But the sal of the righteous fuses witout fear xd\nstands ie Hes haly place; and the man who has performed\n\nsy we zeae iL [sore\n'arity in ds world, buving given of his ubsance to chasit-\nbest, of mich sone His Written, \"and he shal ass\nthat, he shall pus through that vei without fear:\n{med » herald will procaim befor that wal, \"and though I\nfave acted the, Twi affict thee no more\" (Nab, 12)\nFar, whoever is worthy to pas through that un sept\nfom any farther ordeal whatevet\nTt ray be asked. wat nee wus thereto record all these\nincidents concerning Joseph and hs brethren ? Tae Tora,\nforwever, the embodiment of trath andl ways are way\nst hotines, there being no word in the Torah shat docs not\ncontain sie and holy recone tuile and execs for\n'man lay t ear and follow. R Jou began in thin cones\nton discourse on the verse' Say not thou Tl repute el:\n'ai for te Lord nd he lle lee (Prov. 2,22} Oder,\n{ead thatthe Tely One made man for the purpnethae\n4 should ly fst hold of te Tera and walkin tre way of\n'Goth, rowan the right ide, and nt towards the sie ofthe\nef. And race thes ought to got the righ, it behowes the\nsees of mes to abound in we for cach oer, apd banish\n'Gants from thar met. no a at to weaken the el mde,\n'lich isthe sper to wich Laracl cleave. Its forth reason\n{hat there cunt # food prompter and an eu prompic: sad\nit tehoves Ive tae the fel prompt mate ne! the\n'cl prompt by mene of gond donde Bur when 4 man Say\nfb the let she ev prmpterthercky ets the mastery Ove\n(he good pommptr aot afer hang heen abled restored\n{Detreneth trough the man's ns for thas burden Becomes\nferong oniythrouch mans waa. Hence behaves man 1 te\n{Sat the ed prompte docs not ecune renforced through\nths sing mnarnuch ast ie the posd prompter to hom more\npower sald fe given and not the en prompecr. Hence\n'Scopture aches ue! \"Say not thou: T wil make complete\nthe evil on (athalnal ra), wit forthe Lard, and be wil\n'sve thee\" According fo another saterprestin, the vere\n'eaches us fin ott pay el fr fond. naan 3h\n'© rewasieth evil for good, evil shall not depart from hie\nfous\" (Prov. arm, 13) and, marewer, mam must sain\nren frm pang ni for ei ht most \"asi For the Lard\n\n201-2018] scare ats\nand he wall ave thee\" This teaching was exemplified\neuphthe igho wo shied frm ying et is\n\nrhea they flo hn hands He ironed to heme\n'af the words, \"wait for the Lord, and he wil wave chee,\nfor be {z218] feared the Holy One, Bicwed te He. He thus\n'ad this bran: Tis DO, AXD LIVE.\n\n'R. Abba beran 3 dicourse co the vere: Coun i the\nbeet ofamns he dep aerate of enka eal\n\\Sraw stout (hid. x, 3) The fire clone of thie vee be\n'si tmay be applied 0 the Holy One, who with deep counset\n'uid creas by the hand of Jceph so a to exeeue his\n'Gecee, \"bur a man of understanding will draw i owt\"\n'cermplied in Joseph who revealed thas dep things which\n'he Haly One decrecd onthe world Again, \"Couns! inthe\nhear of a man like dep water\" exemplifed in Jus at\n\n'Sean it out\" was exmplied im Jom\" R. Abs wes ne day\nfetng theft of ya when heme i come an seat\n'imei on 2 ledge ovetangng the round. eng weary\nfrom trove he fel ep, R Abba se =p ghde op\n'omards the man, But, before ached him, + branch fell\n'romatree and lled The man ten woke oy. and ching\nSight ofthe serpent in front af Him sting up tad no some\nite done than the lege gave ay, and caved nt the\nflow beneath. Ab then approached him and\n\n\"Tel me, wht have you dane that od shoal perform oo\nsmiades for you? Tic mam repbed: \"Neve id anyone de\nSi myer se at that | made pace with hom and forgave\nire: Moreover fT ould pot make pea with im, di ot\nPeseapintt orale poner netorstiy ery aaa\nesd me ae was Iam tie concerned ato the ei the\nman did me; nay more, from thit day onward 1 exerted\n'mpl to show Kindness to mich amon R. Abba then wept\nSata Sta gmefs inks med es he of mph\nJan showed frtearane twas hs own ethene\n'what i woe natural for Him to eve companson: Put fit\n{a did ore, and it was thin iting ha the Holy One\nSed worh os hetenc miracle open anther: Re Ato shem\n\n366 'Tne EOMAR IE [torb-2o2e\nbegan s discourse en the yerse= He that waliath sprightly\nstulhethvecurely, bathe that perucreth hte sal be hn\n\nfoade'a) (Obi x, 9). \"Hie that wallet uprghtly\" he\n\n'tid, \"Sgnifies the man that follows the ways of the Torah,\n'and such 2 one \"waiketh securely\", the maliuant forces of\nthe world being able to do him no harm; but \"be that pex~\n\nsys\" and twrne ase Frm the wo of truth\n\n\"ences jaar vote bis So an\nbbe forptten unl the time when they wil tte him to the\nppoimed place of reibtion. But \"hima wh walks in the\ntroy ol tithe under His cover wo tt he should\n{ot heaome known to nor eecogized by the excatoners of\njudgement Happy ae those wha walk in the way of rath,\nand thes go about securely inthe world witheat Feat ether\njn this wold or in the world to come'\n\nAno THE SEN WERE AFRAID, BECAUSE THEY WeRE\n\nSOUCMT tro Josten's nocse. RJ sid: Woe t»\nthe mea who know aut nar reflect onthe way the Torah\nWor w them when God wil all them to account fr their\n'ctonsand will ne the body andthe woul to py the poral\nTor all ir deeds commited belre the sou! was parted\n{roca the body. That wll the Day of Judgenent, om which\nthe books are open andthe prscctors standing by. At that\ntine the aerpent willbe on these to ite the man Quinering\nfn alls Eete leap upon hn. The esl wo ot bosons\n'separated from the bey and will epart and be cared of\n{ork Kew not whee. Als for hat dy, a ay of wrath and\nsedigetion | Hence beboves an to contend daly with hn\n'eu proper and w picture to Rise the day when he wil\n'tend afore the King to hedged, when they ml wer ho\ninto the ground to ot there, whibt the soul wll become\nsparse [sca] fom him. We fave beers aught that it b=\nhves man always o rouse the god prompter against the\n'evil romper' the ater depart well and red, bt fn,\n'he mat abl ead the Torah there Sa thing vo wet\n'alulaed to cra the evil prompter asthe Torah if he\ndeparts, well and gund, but if not, let the man remind him of\n\n02a] suigee al\n\"the day of death so as thereby qo subdue him. This statement\n'eres consideration. We know tha the el promter and\n'the angel of death are one and the same. How & it possible,\npoigre beet peer pment hers\nof the day of death, seeing that he himself is the slayer of the\nof men. and this is his joy, and in fact his whole\nim lending men ascay ist emg them tothe? The tra,\nhowever iu that the purpose of Banging to mind the day of\ndeath is primarily to bomble a man's hear, for the coil\n'prompter dwells only ina place where pride and intoxication\n{Te rampat, but where be nds broken spit he eaves the\n'ram alone: Observe thatthe god prmgter requis the oy\n'of the Torah and the evil prompter the joy of wine and lewd-\n'near and sropance. Hence 3 man should constant bes feat\nof that great day, the Day of Judgement, the day of reckoning,\n'eben thee wil be none to defend ten sare bis om good\needa wc be performed in this wid If Josep bothers\n'sho were sllatant men, were afd when ind by one youth\n'into Joseph's house. how much greater will be man's fear\ntnhen the Haty One, bed be He, il te him ta jdge-\n'ment? Heace it behuves a man to srve his most sn hia\nStora w fray hae the Almighy, and pu hs rust\nHim; for then, although be may hae sinned, if be repent\nswith ll inert, since hin stronaheld iin the Holy One, it\n(nile ss tough he had ot sane The brothers serena\nan scopunt of their in having stolen Jouep, or had they\n'nx sinned they would zoe have hod ay eae to feat for\n'Sonly man's sins that break he courage and epee him of\nstrength, the reason being that the od prompter is atthe\n'te tine unnerved, an left powers to contend with the\n'cl promper. 'This s implied inthe words: \"What man ix\n'there that ts fearful and faint-hearted 7\" (Deut. xx, 5), on\naccount, that is, of sins which he may have comeitted, these\n'eang the min of « out heart\n\nFor many generations Gol exaccl payment for the sins\nof the tribes, since nothing is forgutien of Him, but He exacts:\n'reqs for generation » generation, and the sestence Fe\ntmaroeinforc lt fly pan, Thos exempliiedn the cave\nof Tezeiah Hezekiah sine in exposing the str ofthe\n\n268 que roman IE [poae-zoab\nHoty One, bleed be He, w the view af idelatrous mations *\n'God therefore sent hin, through Tsuah, 2 message, saving:\n\"Bebo, the days come, that all hat isin thy house, and that\n'which thy fathers lsd 'up in store until this day shall be\n'earriet to Babylon. ee (le. xxx, 6). Throuph hie sin in\ndiscosing that nhich should have remained hidden. oppor-\nfuny we giver tothe other side! to obtain domino over it\nFor, a» explained already, blessing rots on that which re\n'males undisclosed, but a3 soon as it i disclosed the other\n\non obtaine supe to exerciee dominion overt. Its written:\n\"All that honoured her despise her, because they have seen\n\nJere (lsat, 1) te nt a leter whch he Bet\nsree, \"Pesce be unto sca King of Todah, ad peace\n'be tmnto the prest God, and peace be unto Jervallem.\" But\nto sumer di he epic leave hs hand than be ethought\nesc chat be bad tw owe right Im ping the ring of\nthe servant bee tht of his Maser So erst fo hs\n'tron, advanoe thre pac, ol back hs ep and wrote\nSorier one in place. headed thus: \"Peace he uot the\npany bens apssrreninis Serer\nHeackiah.\" Thus was Jerusalem honoured; [2026] but later,\n\"a hee that toed er despised hr\" the eso beng\nshat \"\"they have sera et cake shugh the acon of\nHenk Sine, however, Hewhih war very hte the\nppchmeat wat pntponcl daring ar Hine, bat was\n\"ated open tin demencoe fet hem. Sendry the gat\nfe unbes id noc bring puss we ate me,\neens the judgement from om high eld not ean pws\ntverthem ntlim porte tine atned. Hence, over\nReseed by sin cnoancly i ear a se: \"ad to\nshal fear igh nd ay\" (De vi 0)\nssrsca sh Cbtan Se apace AN oe tare\nhe lnk ot hie: ot a emacs\n\nof corr operon mena and dr mature fron aed\n\nsont} sore 2g\nAno we tirve Ur mis eves, aNp saw Bexyastis urs\nSROTHNA, HIS MOTHER'S sow, ETC. R. Hips Dusan 2\nddscoure on the vene: ope deferred meth the eat ch;\n'at dee ulfled i te of ie (Pro. i. 12}. \"The\n\nsod 'beace out the traditional teaching tothe elect that =\n'mam in praying to the Almighty should not obser to\n-oscly whether his prayer sanavered cena lest the rumercus\nSeswsers bo ae aut wll cme to craze his decd The\nSterling meaning of theft part of te esis tat i\n'man thnks too much about whether is prayer will be\nanowered, he provokes \"sichnes of ear to witht spit\n\n'hati, 2s tradition teaches us, whoever dese thatthe Holy\n\n'One, blewed be He, should acept his prayer, shoul be d=\nzat in the study of the Torah, which os the tree of life, and\nthos dere im \"fille!\" of. more erally. \"\"comath\"\n(Gaal). By \"desire\" is eant the grade that presides over all,\n[prayers and tes them up ino the presence of the Mow High\n'King. The word \"cometh\" (Beds used here 2 nthe phrase.\n\"nthe evening she cometh\" (Esther 1, r), and meane that\nthe desire omnes up before the Most Fligh Ring so a= t ful\nthe man's wish. Akematively, \"hope deferred makeh the\nheart sic\" is an alusion 29 that other and wrong place ie\n'which man's prayer may be delayed whilst it pases from\nand to hand and fais to reich its destination, beeaase 1\nje passed frum chichain to cheftan and se brought down\n{again in this woeld. \"But deare fle isa tree of Tie\nthwallodes to the hope that is not bandied sbout among those\nhem, aS ged 1 an by Ged meat\n\n[among those chieftains its expose the\npassin ir rme polemic cerchri\n[prevent from being granted. Not sist with the hope that\nnuce directly from the King'> Cov: this» granted t wn\n'at once, irepective of hin merits Again, \"hope deferred\n\njamin, inasmuch as only 2 short time elapsed beeween Joseph's\n\nap 'tur zonan 1 [eoab-2050\ndemand that te should be brought to him and his actual\nrival, of which tf writen, \"And he ited up his eyes, and\nsaw Benjamin his brother, his mother's son.\" The words\n\"tie mother's son\" in thes passage indicate that Beajaenin\nswan the very image of hin mother. SiR Jooe: inex i hae\nready been written, \"And Joseph se sith them\",\nwhy docs the Serpture repeat \"And he lifted vp his eyes,\nand saw Benjamin his brother\" ? The truths tha the second\ntime he caw something new: he Fortaw through the fly\nspin that Benjamin would have a portion along with his\nbrethren in the Holy Land, and, moreover, that t would be\nin the portions of Benjamin and Judah that the Shekinah\n'would res, in thatthe Temple would be in thar porn.\"\n\"Hence he saw that Benjamin would be more closely connected\n'vith them than he hirsel.?\n\nAxo Joseru sape masts; row ts wrant veansr\nTowAxD wis aKoTHeN; AND ME SOUGHT WHERE To\nWEEP; AND NE ENTERED INTO IISCHAMBER AND WEFT\nTHete. In connection with this, RHiskiah quoted the\nsere: The burden racer the elle of ean. What eleh\n'ec won that tho art lly ome p10 the Howe top? (i\nSa 1) \"Thur verse, be ad, \"ha been exposnded 3 alld\n'to the day on which the Temple was destrye with fie\ntoy the enemies, when all the minstenng press went up\n[oye] othe wal of Ue Temple heigl to heys thet\n'nds and exclaimed \"Una now we have been thy trea\nsurery now take hack thie own \"The Valley af Vion fan\n{sppellauon of the Tempe when the Shekinah dwelt in and\n'rhc it rs the sours from which all drew thor prophet\ninspiron; for although the varus prophets procied\nther messages in various regions they all drew their inspi-\n{ation from the Temple Hence the appellation \"Valley of\nisn (Teer bia (ison) fa als ben interpreted\nto sgn \"refection of all the selesial huey} The wards\nhat ales shee nie, at thou art wholly ote po the\n\n\"CT, Tray Yong tn: \"Ayo inde thf\ni end car espe amy oc an ecg\nparetcnes tn onen\n\n2036] MORE\n\ntoe tpe Fallen the Slo, whom the Sentai\nof the Temple revisited all he spots whee she had dele\nformerly and wept fer er hahston and for Israel who had\n'Bene into exile and all those righteous ones and saints that\nDried there. Gad thereupon ssid to bers \"What seth\nthee, ht thoy ant wholly gone up w the bourcops the\n'word \"wholly\" including opeter withthe Sekinah all he\nlegions ad oat that wept ith her ver the destruc of\n'the Temple. 'The Shin spied with ran: \"Tho that\n'ast Fall of uproar, tumultones cy, «joys town, thy\nstain are aot alin with the sword, nor dead in battle, «te\n\"Therefor suid I: Lock away fom me, wll weep bisely\"\n(sah gh ouch at ey, Seving thet my Catdeen eve\n{one inte exile and the Sanctuary is furmt what i thre left\nfor me that T should Tnger here?\" And the answer of the\noly One, blewed be He, as explained already claevhere,\n'woe. \"Refs thy ice foe weeping. ete\" Ger x. 18).\n'Ghnerve hat rom the tne when the Temple was desoyed\nto day bas pamed without its cures. Fer ax long athe\n\nfiring un burnt-cferings and ther offerings, whie the\nShelinsh tthe Temple bovered over them ike 2 mother\nTovering over her chikren, and soll faces were it up, and\n«Al found blessing both above and here below, and ro day\npassed without its Mesings and its joys. Then Israel dvelt\nSecurely i thet lad and all the World wat provinoned\n'through them, But now that the Temple is destoved aed the\n'hickinah ei exile with Israel here ws not «day but brings\nite curses and the world is under a cure. and joylesness\n'ign onhigh and below. Neverthelcs the Holy One, bleed\nbbe He, wil n due ime raise Ise] from the das and suture\nthe word with joy. So Seriprure says: \"Even them will 1\nIiring to my holy tountsin. and make them joyful in my\nrouse of prayer, ee (le, bri, yj And jurt se they went inte\ncele with tears, a tin written, \"she weepeth sore an the\nhight and her teare are am her checks\" (Lar, 2), 0 ball,\nthey rtum with tear, ast written, \"they shall came with\nfwevping and with spplicstions will 1 lead ther\" (Jer\nseat, 9)\"\n\nm sue zoman tt epe-ses6\n{As s008 #8 Tie MORNING WAS LIOHT, THE MEN WERE\ni AWAY, THY AND THER ABS. Said R Elsa:\nfaving maid thatthe nen were seat sey, why xs Serp-\nture add \"they andthe ase? The reo i to show tha\n[rena there had been negro for heir aprebenson\n'hen they ma, \"and take we for bondmen, andr ass\"\n(Gen, nity 1, \"Thee ial a aston the vene- \"And\nAtrabam rue ary the moreng, bd addled Miaun, ct\"\n(iid sen) ea that moming of Arar that shone\n{oethe brethren to sport them by ts ners, otha, sone\ninthe mertof Abraham, they went away on psc nd ere\nneed fom jugenen.Forat that mumen the rigour of\njnigerent war mperding overthem sod would hare exacted\nTunatmen fom then but forthe mento that morning of\n[beam R Jude derived he same leno from the ers\n\"Ara a he fh ofthe moving, when he sun Pet he\n'oring without clude: when trough clear shang oer\ntn, the render gran springet afte earth (1 Sa,\n1}. \"The \"hg af the morsing esi, an oon 10\nfe tat ofthe manning of Abahams; when tesa fies\niranalloe tothe sun hat roe upon Jac (Gen. at 33);\n\"he morning without clouds\" mean tha tht mowing wa\nsot vey chy, but wae chen shining ater nt, tw,\n{irri cha ces ue desde of ty wich the ca\n'ar esse the tender pram oping fem the ea Aer\nratvely we may caplan that the Hight that shone on tha\n'morning when Abratam ror wp 2038 so shoe when the\nson rnd upe Jac, wich wt ta corn then clos,\n'led wish ight, a8 wthoot any dares fr sou a\nsnoring dwn avery ha no more any power, bu I filed\nwh fhe From the nde of Abraham. The words \"when\n'rough cr shining air rain\" ade w Jouph the i=\n'our tne who Brougt rai upon the exch wm to cause\nes and all other vegctation to spring fork' Said\n\"Smnean: \"Observe thc As soon at nigh meena ite wines\nwert wel, mumerosangeko chastiemet and accor\n{cle lose over the word and take command of Bet at\nSon a daybreak they all dapear, each one retin 1\npate Sepharose Areoes eee oes\n\n203H) arore\neh ht in ie oft nig whe Aber\nrose cay the men were sent my\" to Wit, the executioners\nof judgement, \"and thei asses\", wit, the legions that\nmana feom the sie of eprom Linge ow thee\nacres or no more have any power a soon st dawn appears\nFor the speral grades ar divide to ght ad lla\ngrades of merey and severe, constituting a hears, some\nSS the side of holiness and wher on dese of purty but\n'wherever the morning of Abraham avakene i the world all\nthe undean grads disappear, exercsng no maze power, be-\n'cause they can hve no esstence op the right side ut are\n'onfined vo the eft side. The Holy One, bleed be He, ts\n'made night and day to disp f every ane a ue own pepe?\n'Side! Re Hiya dimond on the yere= But ron sto Jou\nthat fo may nase shall the sum of righteaness arse with\n\"aligns wings (Malach st, 20) \"God esa, \"il at\nthe proper time eae to eine on bac! dat sun which he\n\"sored way atthe tine of the Cre, ov of ght rer,\n\"tv alluied ton the words: \"But from the wicked thei ight\n4S witibolden\"\" Got sxavit, 15). 'Tis light when te det\ncanerged, radiate from ooe end ofthe world to the other\n'bu when God contemplated the generation of Enoch andthe\nsenersion ofthe Flood andthe geacration ofthe division of\n{Egages and athe snes ofthe word, He sored aay,\n'When Jacob appeared and wrested withthe chieftain of Eu,\n'who struck apt the tlw of his high so that he bec\nTome, the min rue pon im' (Gene 32-10 it that\n'sme sun that wat stored away, in oder, with its inberent\nIealing powers teal hin of is Lames. Ie sthus writen:\n\"And jab cane eft alo\" 0, 8) 9\npecestin Hedy intmmich = he waa made whole open. Lhe\n'se the Toly One, bled he He, wil im the future un\n'heath that un and cause ito shine upon Tar 25 ayt=\n\"tuto you ta fear ny mare abl he sun of ghee\nnossa\"; by ich i meant sue ua hat rose wp\nJaco, who was ade whale y it, \"with healing ts wings\",\ninaemach a that sun will ing Haig to all. For tthe ime\n'when Irae will se up from the dus many lame ard many\n'ind wil be arnng tem, and so the Holy One wl exc >\n\na4 'rue zomax tr ed\nshine upon them that sun with baling i its wings, which\n'they will be healed. The sun, then, will again radiate from\n'ne end of the world tothe other, bringing healing to Irae,\n'but the idolatrous nations will be consumed ty i. Reganding\nIrae ts fuer yertten: \"Then shall thy ight eeak forte\nasthe morning, and thy healing shall «pring forth speedily;\n'andthy righteousness shllgo before thee, the gory ofthe Land\n'shal be thy rearward\" (s. 131.8), Letusretumtnostsabject,\n\nAxp oxro Josernt WeRE BORN TWo SONS BEFORE THE\nYEAR OF THE FAMINE CAME, RTC. R Tass opened a die-\n'enue on the vers: Al the remnent of Taco shall be it the\n'madt of many peopirs as dew from the Lond: shoes pom\nthe grax, that are wot loked for fram mex, mor maited ot the\n'hands ofthe sos of men (Micah 6) \"Oldsere' be sid What\ntcvery day ae soon an das bevake certs bind aban\n'wer inthe Garden of Eden and calls thre= tines succession,\n\"whereupon the tig oa which ts stands ugreie, and them\n2 herald eries aloud, saring: \"To vou the warning i given,\n'Orralere of the ocd. There ae thone among fw thet ext\nwithout sextg, that sand without knowing what sappors\n'them, and that regard oo the jlory of their Master.\" [2nga)\n\"The Torah s standing in their presence, tut thes occupy et\nhemoclves with. Ie were better for them met tae bee\n'born. How ca they cust sithiat uadersaning ? Woe to\nthem when the days of ev will hestir themselves aguinat\nthem and exteyute them from the workd ! What ar the \"ay\n'ferid\"? Tey are not the days of old sex, iamemuc 2 for\n'him who has children aed grandchildren those ae good days.\n\"These days of ea are those:ndsted i the vere, \"Remem-\nbaer them thy creator in the days af thy youth, before the evil\ndays come\" (Eec. am, 1). 'The exten reference i as flows,\n'When the Holy One, blosed be He, cated the world, He\n'crazed it hy meana ofthe lars ofthe Torah ll the lters\nofthe Alphabet having presented themselves before Him amt\n'Gzally the leer Beth was chonen forthe starting pint. Mere\n'over, the various Alphabets in thee wanety af permattion\nLe he in ae a he ipa, eed oa\nne\n\nShow: me Gof sid i, ying: \"O Teth, Tet, why, being\n'Some up, atthow loch wake thy place Pt replied. \"Seem.\n'thet Thou tas placed me atthe bead of ob (god), how can\n'ssocute ith the Rea the intial of ra\" (eri) ?\" Gad there=\nepen seid to: \"Go to thy place, 2 thon Hae need of the\n[Hash For mas, whom Lam about t create, will be composed\n'of yoa both, but tho wi be om bis ight wilt the eer will\n'eon his le\" The to then tol ther paces side by side.\nGal, however, separatat them by ercaing for cach One\nspecial days nd year, one set forthe right and one for the\nAk. Thase of the right are called \"days of good\", and thane\n'of the left \"days of evil\". Hence Solomon's words: \"before\nthe evil days comme\", t wit, those ys whach encompass a\n'man on account of the ins he commits. These dayy areal\nalluded to by the terms \"ays of famine\" and \"years of\n'anine\", and \"aye of plesy\" and \"years ef plenty\". The\n[som o be derived frm this hat the spring of the hay\n'corenant sheuid not be allowed 19 Sow dunng the dave of\namine andthe yeary of famine. Ficoce Jomepit the exemplar\nofthe sacred of the covert. checked fs fountain head\nInthe year famine. and did notallow i to being of pring\n{eso the world Thins incumbent om every wan during years\nof famine\"\n\nRe Simeon ssid: \"There it # deep idex contained here,\n'namely, that if + man does not chse his fountain whes the\n[yer of famine has onay, then he causes spit from the\n'lier ade to enter the ould then bore, and So enaes the\n(Sie of apuity to Serene at the expen of the we of\nIbntnen. Hence, ofthe who do mt observe such abstinence\ntouch 2 time iis writen: \"They have dea treacherouly\n'agian the Lard, for they have begotten strange chiles,\nGo* (io, 7), for naemech a mach cildeen ae called\nSurange chikiren\", swuredly the parent have deat tach\ncrwuy agaicet the Lord. Thus happy is the portion of baly\n= within he Age cll rm meal now Ie\nstone bee a= Ape La ok Ts Re\n\n26 'rue zomax a [rages\nlarael who do not allow impurity to take the place of sacred\n'ness. And Scripture thus tells that \"unto Joseph were borm\n{wo sons before the year of famine came\", inasmach 2 frome\nthe time the famine overspread the land ic clove lis ure\n0-28 not give children tothe unclean spirit and not to put\n\"impurity in the place of holiness Tt behowes 2 wan t9 wait\nfor the Master of honess to come and establish hissy. a=\n'tis writen: \"And T will wait forthe Lord, thar ide is\nface from the house of Jacob, and I will look for hima\" (Is.\n'ath, 1) Happy are those righteous that know the wars of the\nHoly One, blewed be He, and boep the precepts of the Trak\nsd follow therm. Of them itis written \"For the ways of the\n[Lord are right, and the just do walkin ther, but tamsgressees\ndo stumble therein\" (Flos. x1, 10), also: \"Bur ye thar did\n'eave unto the Lord your Gad are alive every ene of you thee\nday\" (Deu. 1, 4), [2048] God thus admonished Terael to\nsanctify themselves, in the words: \"Ye shall be holy. for I\n'the Lord your Gad am holy\" (Lee x. 2). The texm Am (1)\nhere signifies the Kingdom of beaven. Cenfronting ths isthe\nBiogdom of idolatry, which i termet \"another\" (eher),\nseganding which tis writen: \"For thou shal box down to\n'soother gl forthe Lord bone marae is Jealous, a Fal\nGod\" (Ex secre, 14) Ana (I)issoversign over ths world and:\nsf the word to come all being dependest on it, whereas the\n'ther one (ele), che side of ampurar. the eter side, ban rule\n'uly inthis world and none at alin the ocher world; and hence.\n'shocver claves to that in (I)Sav a portoa i this world and\nfn the wodld to come; but he who cleaves to that aher (the\n'ther one) perts from thie worhd ane he ne port the\ntrorld to cime. He has, however, a portion in the world of\nimpuricy, 22 that other kingdom, the kinasom of idolatry,\npossestes innumerable emissaries through whom it exec\nEcenion over this world. Hence Elisha, tnown by the meme\n\"of Aber (he other one, who went down and ching to thar\n[rade, oat thrast out of the future word, and wae not per~\n'sited to vepent= hence his ame Aber It theeefore bebowwe\nig ke the nn of Aber he rag apelin Gree\npierepeas peayeeenine rep eee wrereie sien\nSopa et Tot Mergeh se av\n\nsoars) snore mad\n'2 man t heep himself afar from the sce of impurity 3 230\n{Bin thi world and the world to come: Thus there are 40,\n'ies, the one of beatitade the other of eure. the one of\n(Plenty, the other of famine, cach the oppente of the the.\nHience atthe time of famine man should sot bring 22\nhildres into the world 2 that would be ging children ©\nSethe gdm avedy expnined Happs the man whe =\n'heal to walk in the way of truth znd to cleste constancy\ntw bis Master, im harmony with that which is written: \"and\n1 bir stat thou cleave, and by his came shale thea sweat\"\n\n'ver they sow tat he was armed. Sul Hiya: \"This wan\nBie cmtngy pom or be nade ar\nJone severed: Our sited teachers bare\nee eee\nTmughe that when + man sets out on 3 journey, e shoal\nprepare hamacl for the cnn: for mang 2reses ce\n'and for prayer. Now that man is wening 2 ath,\n'sbick shows that he i ey for pre, ad fe ss caeyng\narms, so that he is prepared to fight ; about the thind thing we\nSat ccna\" aes tet ee ee apr ns oy\n'rected him, bt he did wot respond. K His remarked: We\n'cm that be lacks one ofthe things with whch he (205]\n'hould bave been proms: he has rt prepared himself or\nproven under which head snchaded the reeang\nof pene\" Jou repled Tt may be that he is absorbed\nDraper oc reposting bis tein 20 oot to forget then'\n'Tir the al wae tagetier fr a tine witht the an\ning 2 word to them. R Hiya and Re Joe at kogth\n{med ade foe him and began dicing pins of the\n\"Toesh. Se aon athe an sotied tha he apprached them\n4 eters them precing Ne abo sad 1 theme Wht cd\n'you thi of me wen you gave me precting aad I Gil sot\n'eapond 7 Said R Jone: \"T thought that you were engaged in\nDraper, we perhaps maliating over your sien Me rept:\n\nA rue zoman tt [sose\n\"May the Almighty judge you fevourabiy as you ve judged\nsme. I wllexpai wy Tacted a I did, One dy Iwas walking\non the road wien I met aman to whom I gave geting. Me\nhappened to be a highwayman, and te fell upon me and\nsmolested me, and dad I aot souty raed T'would have\n'me toto stall harm. From that dy coward T made 2 wore\notto salite frst any man sive righteous man, unless one\n'hors T new alta, for feat lest be might set 08 me and\n'overcome me. Thatit i forbidden tonalite a ianer we know\nfrom the verse: \"Tere i no peace sit the Lor, eoncemn-\ning the wicked\" (Ie xu, 3) Now, when I saw you, and\nyou salted me, Tsuspectl you herase T did rot ice\nabout sou any sige of reign, and besides, 1 war myself\nrepeating studies But ow that Fee that you ar rightenus\nren, I hive «plas roid bebre me He then bapa di\nCourt onthe verse Pua of Ash Surely Cod god\n\"enact, ee to rch bare prin ear (Pa xn, 1). \"Ob-\nserve, he sid, thot the Holy One, Blase be He, made +\nRight and 2 Left for the rang of the word. The one\ncalled \"geal, the other \"cry and He made tanto be +\n'combination of the twa. The ev, thes, which i sential\n'ith the ef, embrices the ioltous rations, and has bees\nPlaced on thet side seeing that they are uncreumcied of\nfear and uncieumsed uf fe, 29 Hat ibey bere dele\nby it Be of Israel tf writen: \"Surely, God i goed to\nTeese\" Not, indeed, wo all Tacites, but oot to thone whe\nIhave not defied therseves wit that \"ei\", any such\nae \"pure of hear Surly \"God i goed wate, so that\nthey may cleave to Tim, and thereby larsl clsves tothe\nsublime nystery, tothe mgatery of Faith ao att be perfectly\nwnset wth God\" R. Jose then sid \"Happy are we that we\n{be not sespect you falsely, seeung that # was the Holy One\n'lewed be He, thac sent you to us\" R Jone further sid\n\"Because es yor to Tara, Tract an a portion fn this\n'word and inthe werld to come, andi destined to see exe fe\n{the wlorious vison, ast written: \"For they shall se\nSe top, the Land returning to Zion\"\" Blewed be the\n{Ene forevermore. Amen and Amen |\n\n050-2058]\nGen, xu, rex, 27\n\n'THex JupAN caste Near UNTO HIM, Exe. R. Elesear\ndiscourse on the verse: Por thou at aur Father; for Abrahi\neet nt ed Tiel dt at echo sO\n'Lard, cur Father, our Redeem frm everlasting it\n(tam, 16). 3 He sd foogt] The word \"thou\" here\nrefers to the grate by which the worid was planned snd\n'ested, and by hoch man was bro into ue world. \"For\n'Abraham Knoweth us not\", inasmuch a though Fife and\n'death were ia is hands, bedi not show so much care for ue\nas for Ishmael, on whose behalf he pleaded. \"OR, that Ish\n'ae might live before thee!\" (Gen-x¥, 13). Further: seack\ndoth not acknowledge us\", seeing that he left tr the divine\n'grade to confer oa his sons the blesings which he himielf\n'ought to have pronounced. Again, \"Thou, O Lond, art eur\n'Father' an Thou art always standing by us to bless us nd to\nswatch aver us like a father over his sons, to provide all their\nreeds. \"Our Redecrner from everlasting ix thy name'. God\nhaving been 20 called by Jacob when be ssid, \"the angel who\nhath veieemed mee\" (Ubi, uxt, 26)\"\n\n'One night when R. Teaxe and R. Judah were sitting up\nstudying the Torah, the former suid \"Tradition teaches us\nthat when God crezted the work! He created the lower world\nafter the pattern of the upper world, and made the ceo che\n'counterparts of exch other, so that His glory ts both on high\nand below.\" Said R. Jodah: \"Amuredly this is 30, and He\n\n7%\n\ncreated man to be superior to all. Scripture th\n'even I, have made the earth, and crested man upon\nLY, 12), that is © say, \"I have made the earth for the sole\n'Purpose of creating man upon it\": since it depends upon\nIman te complete dhe organic unity ofthe whole tie writen\n\"Thus sith God the Lord, be that creates the heavens, and\n'stretcheth them forth, he that spreads forth the earth, and\nthat which cometh out of fe thar piveth breath unto she\nThe pm tad repented st 9 3b 9\n\nato 'ar zone at nosh-2oe\npeople wpam it, and spirit to them that walk therein bid.\ni, $). The frst part of the verse refers to the Holy One,\nblessed he He, in His operations aa high, as He \"ereateth the\n'Neavens\" and coatinually and 2 all times renews them. The\n\"earth heres an allusion to the boly land wich constitutes\nthe \"bundle of fife\"; and it ig thi earth which \"gives soul\n(reshamoh; lit. breath) unto the people upon it.\"* Sad Re\nTae: \"The whole vente speaks of the upper world, asi is\n'rom thence thatthe sel of life emerges into that land; and\nthat lund, in ts turn, is the reservoir from which issue souls\n{fr all. Observe that hen the Holy One, blessed be He,\ncveated Adem. He gathered his earthly matter from the four\n'rmere ofthe world and fashioned him therein om the te\n'ofthe Temple here bel and drew 10 him 2 soul of life out\n'ofthe Temple on high. Now the sul isa compound of three\nrides, and hence [2ohe] it has three manner a wit suf\n{ital principle), rua (epi), ant meshamah (Soul proper)\n'Nefechs the lowest ol the three, rah ea prade higher, whilst\n'nshomah isthe highest of al and dominates the others, These\nthree grades are harmoniwusly combined in those men who\nhve the good fortune to render service ta their Master. For\natfirst man possesses mfesh, which isa boly preparative for a\nhigher stage After he has achieved purty in the grate of\nsmear becomes fc be crowned by the holy rade that\n'sts upon it narmcly rua, When he fas thus attained to the\nindwelling o nefesk and ruah, and qualified himself for the\n\"worship of is Master i th requisite manne, the nerhama,\nthe holy supenor grade chat donates all the others, takes\n'up its abode with him and crows him, so that he becomes\n'complete and perfectel on all sides; he becomes worthy of\nthe world to come und is belaved ofthe Haly One, blesed be\nHe; of him Seripeure says: \"To cause my beloved aves\nInherit substance\" (Prov. vit, 24, the \"beloved ones\" heing\nthose who have attained to the holy meshumad.\" R. Judah\n'remarked: \"If that be so, how ean we understand the verse\nin the account of the Flood: \"AP in whose nestrils was the\n'soul of the suri (mshmath-rugh) of life - died\" (Gen.\nvil, 229°\" Ro Tease replied: \"This bears oat what T sid.\nAmong the generation af the Fined cin one sxe lef thal\n\n'aoha-2068] wavioasi, air\nposiessed the holy neshanal, as, for instance, Enoch or Jered\n'or any of the ether righteous who by their merits could ave\nsaved the eanh from detruetion, end it inhabitants from\n'ing termined: Sire hl the alin whe\nnosnis was the soul of the apiitof life, ofall those on\ndry land, died\", that is to aay, they had. cd already and\ndeparted this world, 3 that none was ff to abil the world\n'tthe ime. Observe thet meer, ry at mena ae a\nsscending sercs of grade. The lowest of them nefeh, bait\n'source in the perennial celestial steam, but jt cannot exist\n'permanently sive with the help of rash, which sides between\nfire and eter. Ro, in its Cun,\n\n'that higher gre above it, which i thus the source of toh\n\n'Twex JUDAM caste wean UNTO wim. This was an ap-\n\nthere (Ps aur, 6-7) 5 they feared lest they sight bil\nbe ill, ond allo seceunt of Benjamin\" fd) RJutah\n'Sid: \"There flats ve a recone doctzge 0 fai vo\n\nat 'xme roman tt [200\n'wi hat when Goo pleas with Israel and thir anion is\nCrowned, then tao worlds met together i unian, the ene\n'opeing ite stor-hovse, and the other gathering in the con\ntens. Phos, \"lk the kings assembled themselves\" 0 wit,\nthe two holy worlds, the upper world andthe lower world?\nHiya nid: \"The same effet is produced bythe ssice,\nfor when a aacrfice ie offend up and cach section seeives\nits doe, then there is a bond of ion elected berwern all,\nand all faces ae illumined, As for the words \"they sao.\n'sraghtway they were amaoed\", these cannot refer to the\nKings they mux refer to the accurcrn,whowe whole jy bes\nim executing the sentence wheh has been cnwnitted to them.\nerce, when thekngs met tether in arity and union, they,\nthe accusers, \"were amaze, they wer affightel, they\nhated aways they were subdued and passed out of the\nword: they fad no dominion, and were kf without any\nsource of sustenance R. Elearar suid: \"The reaton why\nJud apd no other came new wo Joseph was because be Went\nsuurey, a8 i sae: \"For thy servant became surety for the\nInd.\" Esatencalir speaking, was in the order of things that\n'Jutsh and Josep should thus meet, 8 Joseph was Zadok\nspd Judah wan't King, atd wo thei unin produced snany\nIenefita forthe world: t was the came af peace to all the\ntribes and beeen all the tribes, it was the eause of Jacob's\nspirt boing fortfied, a8 it mye: \"the spit of Jace their\n{ther revteed\" (Gen. 34¥, 37). Hence ll bath shove and.\n'elon conspired to bring them together R. Ablb cted here\nthe vere: \"Pain situatin, the oy ofthe whole earth; even\n'Mount Zio, the uttermon pars ofthe eth. the ety of the\nsre King\" (Psat 3) cgoanding teeny Fit\n\nliyson to Jneph the Rghteoos,\nff ci hed\" Jp us fol od\nfair look upon\" (Gen. sat, 6). He i clled \"the joy of\nthe whole earth\", ashe is thejoy and the gladness both of the\nupper and the wer world, He ss al \"Mount Zi, the\nUttermost part of the north\", sewing that in his trtitory it\nwas that the Tabernacle uf Shiloh stood. \"The city of the\ntreat King\" is the psce prepared to met the Most High\nKing, being together the Holy of Hotes, from whence\n\n206-207) wavioast 28\nhere nse al igh al blessings and al py, to causal ert\nto shine—the centre frm which the Temple rceies Blom\nfing, which im form sends ot bleaings tal the werd\"\nTR. Jadah and. Jou one met tage in K'far-hanaa,\nand what they were stung the an there entered certain\n'man who had come with anton as. . Judah wat thon s37-\ning 10K. Jone: Tradition tls us that King David ned to\n'seep fully, like a hore. If so, bow did David sep el\nImight, andr wae whi 4 tid of che sigh was\n(pased 7 R. Jor replied: When sight-ame arrived, David\n'eed to esting withthe paces ahs houschol! dapening\nJostce and dicuusing the Torth, and aftermarde he slept\n'nul mudnight, when he would oe, and romain awake\n'Bere in the service of ht Master, ging anes of pra\nandhymns\" (e076) The stranger here itecpned, saying 'Is\n{youreapontion correc? Hardly The rat uth of he matter\nShe. King David Tees for ever and cver_ All his day he\n'aso his gustd so a5 not t have a forease of death, and\ntherefore David, who place is 'only alept ty\nIeathe a3 time For upto the By-ninth breath the seep\ni sll completly alive, but fom that point he has fore-\n'ete of death and the spit of impunity ebtsins power aver\nJum King Davst thrcore guard urel 0 Ut he sie\nof the unclean sin should not abain dominion ovet hire\nFor he fs say breathing ln ope ar embolic of evens\n'ae of sublime breathing om Iygh. on whuch Me proper\npends; they represent the mystery of ie. Dut beyond that\n'number they at aneciated with death, Hence King David\n'measured out the night s0 as to remain i fe and to prevent\nny foreaste of aeath coming over him. At midnight be was\n{es plce, a he was anu that a the sera of might,\n'when the haly Crown is aiken, he should not be found\nsteached wo another place, the place of death. For at mnight,\n'von the nuperal holiness aakene the aan me mai\nalec in hs bed withoat regarding the glory of hin Master\n{atl under the opell of death and is atached to the other\nplace. David thas tse up 19 contemplate continually the\n{Boe of hie Maier, who war Living One he mel snd\n{never slept long enough to hve » forte of death. He\n\nay ue zoman it [bor\nonly slept ike bone, sisty breathe at time\" R. Judah and\n[Jose eame up o him and bissed him. They asked him his\n'ame. He sid: Heackiah (it strengthened by Gad)' Tey\nSid: \"May you be strong ard may your knowledge of the\n'Torah supment\"\n\n'When they sat down again, R. Judsh sid to the man:\n\"Viaing made a sat tell us more ofthe sublime rsa\ndectrines you allied The stranger then begun tn ine\n'ourse on the verse' The Lad by wide founded the earth:\n{by andersanding be estab the heen (Pro. 36)\n\"When Ge' hemi, rated the world esa htt could\n'ot exist nithout the Torah, se thie the nly sooree of al\nInver above and bebwe, and'on i alone ave the upper and\nlower beingsestashed, ene, \"the Lard by wisdom found\ncc the cath by understanding be established the heavens\"\nJnasonschae tin dough Wisk that ol dings ae enabled\nto eat inthe universe and from it al dings posed. An\naernative esposidun i a flows, \"The Lard by indore\nfoonded the ert\" that the upper world han been crested\n'hgh the higher Windom and We Howe work through he\nlower Wasom, that all hangs came sto being out ofthe\nbigher Wado and the knw Wisdom. By understanding\nteestablhed the wens\"; Herali, He estaba hewn)\n\n'iy. Ths alluded to in the vere: \"Yea, the heavens art\n'ot clean n his igh\" Job x, 15). Think not that hs verse\nIemplies any cisparagement of the besten. On the contrary,\n{ purpose isto inate thew importance andthe great love\ntnd afocson in which God bids them i that, nortan\nfag that He i= perftcing thom every doy, they are ot yet\n'Semel in Is eyesto have reed the most perfetion of\nvehich they are capable. tn His great afetion fr them ti\nThs delight to urate them cntnualy and witht ceasing\nthe world to come mainte day by day bright sizeame of\nlieht im order wy mike the heavens resplendent: Henor the\n'beaven, pare ao they ar, im God's sight are ot yet pre.\n[Acsin, the heavens hee symbole the patra. andthe\npatrorchs find ther centre fn Jaco, wh ences them al\n\n's070-2078] varios as\n'he being the choice of the patriarchs, and the one who causes\nTight to radiate ito the world. And ster he was rise tothe\n'next world there caved from fom 3 branch eauteoos i ap\n'pesranee, from which radiate all lamination and all phen\n'eoumess Thatbranch s joseph the Righteoun who gave the\n'world abundance and by whom it was sustained. Thus what\n'ever God does in the worid hus = deep\n\nbere present. What have you been discussing? They tod\ntien (a076) ail th find ponsed between them. He mid=\n\"Asmurey, what esd was ight The frst iy reapraions\n'are those of fe both shore and below, bot beyond those\nthere are sity cher respations the are ofthe side of death\nand over which hove the grade af death. They ae called\n\"Gormit™, and contsin 2 fortaste of death: King Davi,\nIowere, stacked oma tothe sry respirations that are\nfife ater which he didnot seep any more. Thas he sid:\nwil noe giveslecp 19 mine cys, nor slumber w xy Bs\"\n(Pe cana, ) Hee shat the srmger sad was correc, 8\n[David is tng, belonging tothe ade of Ie and motto the\n'Sie of death\n\nSo they st together svg the Torah R.Elazar then\niscorsel on the vere: O Land, God of my sletion, shat\ntime ley on th might bjre thee (hid xs, 3) \"King\nDavid be sid \"se wo ise from his be at might aad\nssodythe Tors, ard sng prams and hymn a0 2 0 cee\n{Joy tothe King and the Nauon. Ard ths prmoted the joy\n'of Sth throught the exth. For st that ime umberise\n'estal angels break javeusly forth to sone on teh ad\n'Sormpondinsty prin should be sung here below ard\n'shower anyore offers up inthe nthe pane on earth the\n\"aly One, bowed be He, ds plate i hi, nd al ose\n'oly angets that sng praca to the Holy One hearken tothe\nte shat singe pric ta Him fn the moght es eth, When\nDavid wrote!\" Lord, Ged of my salvation. er\" be si\nselect: When it He my mivation ?On that dey when se\n'op eatin the ight oof tharksvang to The: itithen\n'Mat He ony sation inthe daytime \"An cbserve fare\n\n286 'yWe zomane ut [ab 2\nthat whoever offers praises bis Master in the nights frt-\nfied in the davtime by the Righ side, at 1 cord sauce from\nthe Right sile which is drawn round him and By which he\n'Meomes strengthened. Hence agsin David saul \"The dead\npeice not the Lord (Ui cx, 17), inasmuch ast the de\nOthe living to praise the Living One, but not ofthe dead.\nence \"The dea praise not the Loed.. But we vill bess\nthe Lond (hid. 17), wu who arealive and have ne let o part\nin the side of death, Hezekiah also said: \"The living. the\nliving, he stall prise thee, asf do this day\" (le axa x9),\na5 thelisinghas kinship wih he ving; King David iin.\nfd hence he has kinhip withthe life principle of the war\n'rae. And he that has brought himself near t Hin alive,\n{itis writen: \"But ye that did cleave unto the Lord your\nGod are alive everyone of you this day\" (Dest. , 4) Teas\n\nsom of ehoiada the sow\n\n\"The Judean then flloned with a discvue on the text:\nAnd thin shalt eat end beet, and Sen the Lad thy God\n(Deut. 10) Have we ot tobe God he ashore\ntte cat Indeed, we have to getup carly the maring and\nrecite His praises in proper order, and bles His name before\n(teat lowed eo lune any lang person Scripture sh mys:\n\"Ye stall pot eat with the Mond\" (Lev 30 30), implying\n{Mot fradden to at befor pronounce = benediction\ntw one's Mase. Dut the truth that other benediction,\n're tainly concerned withthe decaroon of the unaty of\n(God wheres the pcr after meal meat 19 sho that\nslong with im who sey tthe grade of fath = alu said,\nfb hence thas to herected im oer that hi rade may be\n{soe and bene and Sled of jo frum the celal,\n'Sthatitmay provide is with sustenance For the pring\n'of man's duly food fr the Holy One ese te He,\ntony 4 eam de coving of he id Sex em\n\n'Sepende upon mamas! ac te not, at ot weve, der Hin\n[tition unt a benediction is pronounce to Hm Simi=\nLely the avanging of manage = 3 avy tank to Him. For\nshen the holy mating takes pice, al [208] the souk me\n\nAcct the Kat\n\n2084) verroasn ad\nfroma that musa above which is dential with the ever.\n'owing ver: and when there is deste in the lower forthe\nhigher, the souk fly down in pis of male and female, ster\n'which thie ruling grade separates them and sendy cach wo ts\nepted plce Bot ar ht ping grade inks\n\n\"Compared tothe cleaving of the Bed Ses beeune his ao\nddegets on operations on high, ways and pats being opened\ncorespondencs withthe ways snd athe\n\nfn high 18 Werefore necesary to Oller Dessngs to the\nPower oo high snd to mpart to Him rinfercement frm\n'eclow so that He may reve the heaven blowin and the\nIheawely reinforcements ie due measure Hente st writen?\n\"nd hoa shat lew the Lard\". the roca eth (crate\npartce) hang 2 special agmficnce (as posting to that\n[eqin), And toward that rum it necraary t show one\nsalt stiied and checrfl. Contrarwine, toward the eer\nShe, then it caerses sway over the word, ene mut show\nSorel hungry ad aren, nasmech a plrenramest t\nthe work. This, then, is the explanation of\n\nthe verse \"And thou shak ext and tied and ble the\ned thy God\" Said. Ele: \"This truly so, and that\n4s how men ought to act! Judah ad' Hippy are those\nFightenss whose coming together brings prac othe world,\nersjemiaeradamenys ipeictarpery\n(Grew seat each thet thee wast peace. but a som as hey\n[Set eothey bough much peace ms the work. and ge\n'noth shove sed below, tee = som a8 Judah came near v0\n\nSoseph al the ees ped tne\n'Tex Joseru covty sor arraatx mistur aeroue\nAL THEse THAT sToon BY 20M, RL Fla disevunsed on\n\nthe test: Me hath secutive atvad, te hath grove to the sey;\n'hs cherity enduweth for reer (Ps. Cx. 9). \"Observe. he sid,\n\"that God created the world and set mar to be king over all\n'Neve fue the frat man there have Wrarched wut sitferent\n'cee: of men, righteous and wicked, foul sec wie, rich\n\ncae rowan is [Reso\nsand poor; and among these each class can win credit for\n'tselfvhrough the medium of the other, thats, the righteous\n\n've pillar he name of which s Righteous, ants the Righe-\n'ous One that uphols the worl ahd thatwaters ad posta\nA te eae: Seiptior aa Ak a cee eee ot\nFae to ater the gaden; and tom thence it was parted and\n'ezame four beads\" (Gen, 30}. The term \"twas parted\"\nSigs that the fond anid ink carried by th ver is\nIeeeted ins eotey bythe purden, and thence ecatered\ninto the four quartem of the word: ad many ae they that\nSat to cece the de and food feom thence ! So is\nTertven: \"The eer of al wait for thee, and thou eve them\n'Bar fond ip doc sanon™ (Pa cat, 15) \"But the wicked\nshal see and be vexed\" (i rarely, the ola\n'roas Kingdom. Otecrve tha the Kingdom of Heaven isthe\n'Sencnary dengned tn shcer all the meyer the shadow\nofthe Shelia andthe Righmous One athe chary-collec-\ntoe who dapenscstoal, as tsary: \"He hrh catered abroad,\nte ah grea t the aces.\" Hence, thse who elect for\nGhaty recive a great 4 renard as tone who give the\nChoral ogether_Thas the words: \"Them Joneph could not\nrefrain himself before all hem that son! by hn\" refer to\n3 he th stand apd wait fo rete find nd de form\nthe Rightonas One. In the sentence\" \"And there sod no\n(2088) man with fim, we Joseph made himself Enon\n'hin brethten\" the tera \"ith hina allusion 1 the\nCCommuny af Tra and \"hes brethren\" refers tthe ber\nchariot-rides ad legions refered to in the verse: \"For may\nIretheen and compunons' sake\" (Iba. cxut, 8). Or aga\nAnd there ston no man with hen isa description of the\nume when the Holy One lewd be He, will be mated with\nthe Community of Isl. \"While Joeph made bine\ninown fobs brethren this again alludes tothe time when\n\nit] arrose a\nthe Holy One wil join Himself to Isael, ro the exchusion of\n'he idlztroos nations\" R Jone expounded the verse 2s ah\ning to the time when the Holy One, Hewed be He, will ise\nUp the Community of Isnel from the dust and wl tke\n\n\"And of the peoples there was 20 man wich\nmae\" (Ie Lam, 3h which = amalageoe in phasing to the\n(Passage \"and there stood io man with hism when Joseph\n'made fimeelf known to his brethren\", and further: \"and he\nbare them and caried them all the days of olf\" (Thi. 9).\nWe Hath said: Te women in ene Pasi: \"A song of\nasccots Unto thee T lift up mine eyes, O thou that art\nfcothroned ia the heavens\" (P= cust, 1), and in anocher\n'Poalm iti writes: \"Twill up mine yes uno the moun\nsine\" (Pid. cut, 2) The difference has been expounded as\nfollows. The latcr speaks of heaven, whereas the former\nspeaksof earth. Thas, \"lil ift mine eyes unco the moun-\n'ins 09 wits to the heavens abore in order t draw down\n'blessing fom on high ta below, to den down blessings fron\nhone exalted mountains twward the Commusty of Israel:\n'but then: \"Unto thee I lit up mine eyes\". in hoping and\n'waiting for these blessings that descend for thence to Bere\n'below \"O thou that art enchroned in the hesvens\": nas\n'mach as al might and stength is ccatre in heaven. For\n(hen the Jubileespane thespringe allthe gates af heaven are\n'eay, and when the heaven receives all the Highs that farue\nfrom the Jubilee, there flows down drink and food for the\n'Comsmunity of Israel through the intermediary of ome\n'One When ths me aves towards be, many are\nthese who stand and Wait to be refreshed and to parvcipate\n4m the blessings rom abore, ae Scripture ays: \"The young,\nions tar after their prev. and seck their fod from Gad\"\n(Pecrr 3). But the Comaunty of ral ries in 2 recondste\n'manner and receives daitis from ker spouse i ues Suc\n-Avtnall those that stand round, they remain apart, a ys:\n\"Then there was no man with him\", and a it ao says\nInefore: \"and he cried = Cause every man to go out from me.\n[Afverwards, however, when she has received daintes from\nther spouse, all the others are given dan and food, 20 mye\n\n2p 'TH zouan 11 {2086-2099\n\"They give deck to every beast of the eld the wii anes\n'quench thei this\" (Ube 12)\"\n\nJose opened discourse onthe subject of Elijah \"There\nveer he aid \"wo men who dared to expostulate with God:\nMoe end Bligh, Men and: \"Whereore wt thew dealt\nil with these people? (Ex, a); and Elijah said \"Hast\nthou sho brought evil upon the widow wth whom Lsjaura,\nby saying her son ?\" (1 Kings, 20H, 20. Both used the erm\neva\" with the mame reconite meaning. Moses id in\nset: \"Wherefore has thou given Tcence othe side of evil\nto take the soul of that people * Similarly Elsh sid ia\nfeat: \"Whoever preserves one soul inthe work merit life\n\"die worthy to lay hold ofthe tee of ie: yet none he tree\n'of death, the sid of evil, hasobtsne power aver the widow\ntwhom 'Thou hast commanded to sustam me,\" Ke may be\nAsked, how could Moses and Elijah speck thus, secing that\n'vile never done to man bythe Almighy Phe tuth that\nWhen a man walks on the night sie, the protection of the\noly One, blend be He, sonstanty with him, m0 hat the\nother side has nv powee over him, and the force of evil are\ntowed before him, nd cannot preval ovr him, Bit x soon\na the protection of the Haly One ta witha from hin by\n'ean [2oge) of is having stached hire to ev tat ev\nfei the masery and advances to destroy him, being given\n{uttoization to take his sou\"\n\n'hid Hiya \"Sat aur vo prommonce = com wich\nthe il eereinty that God would confirm it a, for eetance,\nthatthe heaven should not le fall rain or dew. How came iy\nthen, that he fl ara of Jee ? How came it tata het\nthen to tae hi life (¢ Kinga se, 2) he was filled with Fae\n'ad Be foe hie fe ® Jone said cepiys Te hs bead\n'Sowa that the righteous boul not pt ther Master totrouble\nby exposing thonseves to an abvious danger. We find 30\n'example in Samocl, when he sid: \"How can fo 21 Saul\nIrate wil ill me\" (t Sam. vt, 2); sd Gov therefne\ntold hen to take certain precautions (lb). So it was with\nEph' Said RJone, furthers\" have Berd special expo\nsition of this matter as follows, When Jescbel datened\nEluah, iti moe wien that he \"feared\" (empire), But he\n\n2094) vavigasn aot\n\"saw\" (eayar) (1 Kings x, 3), What wast that he saw? He\nsaw thatthe ange of death had followed him fora numberof\nsean, and be had not been delivered into is hand. Then the\n'ere continues: payeleh ef nafih (and be went for fe),\nwinch tery aan, ad he neat (ar wa ht\nto may he resorted to the foundation of his soul, or, other\n'words he procorded to attach himaelf tothe rc of ie. In\n'connection with the phrase ef mafiho (to his soul), 1 have\nbeard he continued, \"he folowing recondite doctrine from\nBL'Smeon All he souls of mankind emerge frm the ever-\n'owing celestial stream, from which they are recived into\nthe \"bundle of ie\". New, when a female becomes\nSea tal is sly te eal ofa een ad yoaproal\nLeste of les often of the predominating desire of the female,\nBur when the deste ofthe male predoriaates, then the soul\n'ofthe child thats born has vasa vitality, iaarmich 3 che\n'whole of te being i the mul of the desire and yearsing for\nthe tee of lie: Hence Ekja, to whove bith that dere had\ncontributed in + special degree, was sifted with special\n'italy, and didnot die like other men. For his whole being\n'was detved ftom the tres of fe and not from the du. He,\ntherefore, without suffering death, as isthe lot of other men,\n'weat up om high, ax Scripture says; \"and Elijah went up by\n2 whiswind int» heaven\" (1 Kings 1, 18), Observe the\n'words: \"behold there appeared a chariot offre, and hore\n'of fie, et.\" (Zhi), which sndieate that Elish's spit wan\n'tripped of ts body, a that he departed no ie in the man\n'nerd other men, but became a holy angel like other heavenly\nbeings, carrying out divine metsages ir thi world; frit i\nell stablished aang is that the miraces which Grd per\n{orm inthe worl! are eariedout by his agency. Now serve\nthat tis writen further: \"and he requested for himself (eth\nnafsho bis soul) to die\" (t Kings x1x, 4} This imphes that\nhe turned wo she tee wherein Gea Taka, and there God\nappeared unto him a8 Senpture say: \"Go fort, and stand\ntupenthe mount before the Lord and after the earthquake\nthe Lond war notin the Bre; and after the fre a\n{ll small voiog\" sefering to the very innermost aint,\n'whichis the source of al lluination \"And tess, when\n\n202 'we roHAR ot [2090-2008\nEj heaed it, that he wrapped his face in his mantle, «\n'And, behold, there came a voice unto him, and said= What\ndoest thou here, Elijah? And he said: T have been yery\nlous for the Lord (Ubi it, 13-13). God said wo him\n(ow long wilt chou continue to be jealous for me? Thou\nhast aleady close fast the gate wo as [20] to necure thyself\nfrom death, and the world will sox be able to endure thee.\"\n'plied: \"for the children have forsaken thy covenant,\n\n(Ud 14. The Holy One then sai to him: \"As tho\nTiers in whatever place the rite ofthe baly covenant\nceusncision) wil be performed, dheu wilt be present\" Tels\nTor this reason thet st every 1 of that site 3 chair\nis set abide for Eijah, who it always there present. Observe\n'what censeguences flowed Elijah's word fori is wrtten\n\"Yet will eave seven thousand in ral, all he knees which\n\n'ised hen' (Ubi. x, 18). Gd sad o im an effect: \"Hence~\nforth the world wil note able to tokrate thee along with ny\nsons.\" So He coramanded him, saying: \"and Elisha the son\n'of Shap of Abl-mcholah shal thou ancint tu he prophet\nroom\" (Jb 26), as uch a to aay \"There shall be\n'rope forty chikiven, and thu shalt go up why\nplace.\" Observe that if a man is jealous forthe Holy One,\nblessed be He, the ange of death hase power ver hiroas he\nhas over other men, and to him i given the covenant of\n'said regarding Phisehas: \"Wherefore say\nBchold, 1 give unto him my covenant of peace\" (Num.\nay, 12)\"\n\nAND NE FELL UrOw #15 BROTHER BENJAMIN'S NECK,\nAND WEFT; ano Hexpawin Warr crow afte wreR.\nIR. Isanesid-\"We expound this to indicate that Joseph wept\n'on account ofthe destruction of the first 'Temple and of the\nsecond Temple. R. Isaac proceeded to discourse on the\nverse: Thy neck alike the tcer of David bald wath trets,\nseherean there hang thousand shies all the armour of the\nimphty men (S. S. 1¥, 4). \"The tover of David', he said,\n\"signifies the heavenly Jerusalem, of which iis written: \"The\nname of the Lond is a strong tower; the righteous rusneth,\n\nvartonen oy\nup on high (Prov. xvi, 10), the phase\n\n\"pointing to the tower above. \"Thy neck\" signer\n\n'the Temple below. which Frits beauty is compared to the\n'eck in the human body: as the neck gives symmetry and\n'beauty tothe body, 0 does the Temple tothe whole world.\n\"Buide with tarts\" (lapedh, ht. mound of mouth),\nshat oj a mound toward which all men turn ther gaze when\nthey open theit mouths t offer prayer and praise.\" Whereon\nthere hang 4 thousand shies\", alluding to the thousand\ncomic reconstructions that are 'performed ther. \"AU the\n'armour ofthe mighty men, lading tothe angel of punih=\n'nent that proceed from the side of severity, As a woman's\nornaments ae hung about her neck, s all the eenaments of\nthe world are bung shout the 'Temple, Similarty, in the\npassage, \"To our very neck we are pursued\" (Lam. ¥,§)\nthere ta allusion to the Temple \"We labour a have no\nsot\" (Tid), that we have eserted ourselves to build the\n'Temple tvie, but the enemies have not permit us to\nsetainit, and ihae sot been rebuilt. gin, the mbole body\nperishes when the nck s destroyed, soon asthe Temple\n'yas destroyed and its light extinguished, the whole world\n'tax plage into darkness, and there was 90 light of sun or\n'tary, ither in heaven of on earth. Hence, Jouph wept on\n'ccount ofthis. After he had wept forthe Temple, he wept\nibe the sthen that were to ge into ee. For anso0n an Soe\n\"Temple was destroyed, ll thetribes were exiled and scatter\nmong the nations. Scripture thus tells us: \"And he hse\nall his brechren, and wept upon them\", thats 10-85, for\n'hem. He wept forall of them, forthe twofold destruction at\nthe Temple and for his brethren the ten tribes that went into\ncaile and were scutered among the nations. AND ArTEX\nfn Wirs its They, however,\n\nid not weep, because the Holy Spine did not Rash upon\nthem 38:upon Joseph!\n\nnovse, R. Abba opened a discourse un the verse: My\n'ul yearmith, yea, rcen powth for the courts of the Lond;\n'my heort nd me lasing for oy srt the ling God (Ps.\n\nay Tite 20mAR UE [toghatee\n'axa, 3),\"Obsave' he said, \"that before offering his prayer\nto his Master, « man should fit recite some thanksgiving.\nTe should as pray before hs Master inthe proper me:\nthe morning to ante himeel! tothe sight side of the Holy\n'One, eed be Me an inthe afternoon the et ie, Te\nIncumbent on man to ofer up prayer and supplication each\n4ay soa 10 unite himself with Ged. Ie has been Id down\nthat in praying before his Master aman should not make his\n'ice heady ai he ore so hie prayer will othe avepted\nfor he reason that [stos) prayer does ot coos in suible\n'oie ori the oie prayer. Prayer consist in another voice\n\nthe voice) was heard\", where the term gy is writen defee-\ntively, without a eau, pointing to the inaudible voice, like\nthat of Hannah's praver, of which itis writen: \"but her\n'oice sould note heard\" (1Sam. 1, 13),\"The prayer which\nthe Holy One, Blessed be He, accepts is that which is per~\nformed with camestness and devotion and proper concen-\n'ration of the mind on the unity of God.\" RL Elearar ssid:\n\"The silent voice se the superal voice feom whieh all other\nvoices proceed. The statement \"and the voice as heard\",\n'where the term gol (voice) is written without nan, is an\nalluson to the voice which wept on account of the firs\n\"Temple and the second 'Temple. \"The word. \"as heard?\nsuggests the verse: \"A voice was heard in Ramah!\" (Jer.\n{2181 15), there the word Btemah (in Ramah, lit- on high)\nalludes to the upper world, t the world to come; for of that\n'ven it ia indeed writen: \"And in that day Sid the Lond, the\n'Gad of host, call to weeping, and to lamentation, et.\" (Is.\nxt, 12), 90 that the voice was heard in the height of brights.\n\"Therefore, too, Rachel wept for her children; she \"refused\nte he comforted for her chili, beeaice he te not\" Ie ie\nfot writen \"they arent (eam), but \"he is non (efvenn,\n'which isan allusion to her Spouse; fo if hee Spouse were\npresent with ber, she would let herself be comfoned. for\nthem, as they wotld not remain then in exile but her Spouse\n'noticing with her she cannot be comnfoned. \"The \"bose of\n\n04) vavroast 295\nPar oh (Pharach) here is agin, an slsion to the Temple\n(0m igh, that isto the hose that was stripped (psr'ah—\nluncovering) and bared of allt light aad radiance and its\nHiden treasures, When the Holy One, blessed be He, ail\n'aise that stl Wie fom the dust and Jon he ee witht,\nthen all that ws lost to them in the time of eile will be\n'restored, and thy wil feast the auperal radinecs that\n'wll trea with added brights from the superna woe\n'Scxipure spo: \"And i sllcoe to pam i hat da, sat\nareal hor sal be blown; ad they stall cme that wee Tost.\n{Ania nd they that wee dispersed inthe land of Egypt\nand they shall vorship the Lord in the holy mountain at\nJorwler (id mee, 33)\n\nNow now aay comatanoen, Tw1s 90 ve: TAKE ve\nWACONS OUT OF THE LaxD OF EoYrT, ere. R. Hiya\n'opened a discourse with the text: Ree ye with Feraalem.\nCand be pla with her, all ye that love her rejoice or ry th\n'her, ete. (Ibid, 1201, 10)-\"When', he sai, the Temple was\n'estyoyed and Israel on account of their sins were driven from,\n'their land, God removed Himself, a it were, tothe height of\nIncghts and regarded not the desiruction of the Temple nor\nthe exile of His people, and so the Shekinah wae exiled with\nthem, When Got aguin descended, He observed His House\nshat was burnt down. He lovked at His people and behold,\nthey were in eaile. He inquired concerning the Matron\n(Shekinah) and found that she had been driven out. Then,\n\"in that day did the Lord, the God of hosts, ell t0 weeping\nand lamentation, and to balénes, and to girding with sack\nont! (Ibid. xx, 12); and the Matron was ealed upon 10\n\"tament like a-vingin girded with sackcloth for the heband\ncof her youth\" (Jol 1,8), because He had removed Himself\nfrom her and they were separated. The very heaven end the\n'very cath lamerted, ap itis written: \"clothe the heasen\nwith blackness, and' I make sackeloth their covering\" (Is.\n1 3) The celestial angelsall raised their vices in lamentatian,\naa it says: \"Uehold, the angels ery without; the angele of\n'poser seep bitterly\" (Ix xs3am, 7). \"The sun and the mon\n'moumed and ther fight was darkened, as we read: \"The sun\n\n2p rive zona [sor aned\nshall be darkened in his going forth, et=™ (Ii. xm, 10).\n[2108] For what reason ? Because the other side had obeained\nay over the Holy Land.\" R. Hiya further diuursed onthe\nverse: And thea, sn ofman, ths saith the Lord Gad eomcering\nthe land of Ierack: Arend | heen is com wpm hf cornet\nof the land (Eack, vi 1). \"This vere he sid, 'contain\n'rvondite der Ac har been sted, there = an end on the\nright and an end on the left. tis the eed on the right which\n'alluded to in the exprasion \"the land of Irae: an end I,\nUhile the expression, \"the end is come\" refers to the end oc\nthe le. \"The night end is the end of the food prompter: the\nleft end is the end ofthe evil prompter; and when Tara's\nsins multiplied and increased, it was through thos left end\nthatthe wicked Kingdom obtained power and destroyed the\nHoute and Sanctuary ofthe Lard. Scripture shssays: \"Tus\nsaith the Lond God: An evil, » singular evi, Behold, it\n'cometh ([hid. 5). Hexven and earth thus lamested because\ndominion had been given to theleft end. Nom, sing that the\nhnny tsngdom, the kmgdom of heaven, has been OverTR0s\nand the wicked Kingdom has prevailed, it behuves man to\n'mum with # and to abase himself with i, so hat when st\nSill be raised nga and joy wil be restuce to the world, be\n'may fejace vith it. Scriprure thas says: \"Repace for joy\n'with ber, al ye that mourn for er\" (Is xe 1}\n\nAwe ur saw rmx wacoxs, ere Egypt is alles \"a far\nheifer\" Jer ati, 20) and hence the word \"eplath (Kt wag\nfons. or heen) here may be a ausion to Fay. ndicting\nthat 2 time will come when the Israelites, the bondamen of\nEgyrt, the far heifer, will obtain dominion over. R. Elezzar\n\nmeans of the heifers Joeph intended to zemind\nJocob that when he sas separated from ham be had been\n\nswsthout it boing knoem who had alain him. The beifer was\nthrown, 25st were, tothe evil pints in order to ward them\nfff and prevent them from obtasning dominon over the\n'earth Now allmen depart hfe trough the hands of the angel\n\nsiob-ata] toss 27\nsf death, excep he one whase life as been saken by another\nrman, before the angel of death hal recived perminion\n'erie His fonction upon ume. The ange! of death as thu\n'ate to complain agin the place ofthe murder, and there=\nfore it wn commanded that \"he cders of that cty shall\n'ing down the here\" (Uh. 4), soak to emuve ay\nindicamest apsinst tht locality and to safeguard it azact\nthe power of the accuser. When Joseph lft his father, be\ntrent wtbout coor and without esting fmt: and when\nJocob afterwards sid \"Joseph is surely worn, he ade\n\"Nay, but [sl go down tthe give tomy ae mourning\"\n(Gen caret, 35), <= much as v0 aay: \"Is was T who was the\n'suse of ha dest and, moreover, I set hin of sknogh I\n'Anew that his brethren hated him_\" All this Joseph hinted to\niy ming the Been Seid R. dah so B. Elmers\n\"But did not Joseph send the heifers by the command of\n'Pharaohs itaye: \"And Jeph gate them fers, according\n{othe commandment of Pharaoh (Ud su 21)? Bloat\nseplied: herach ely gave the commend st Joseph's roqueet-\ndeed, Jacob was not fully cocwinced ofthe dings Brought\nto him til he aw hem, as Seipare saya: \"And whem he\n[Sethe Heer ht Joneph had sent fm, the sprit of Jacob\n{hee father revive!\" ltd. 27)\" Simeon remarked First\nScripture axya: \"and the spin of Jacob revived and im\nseedistely fer: \"And Inset sad\" (Wind 38). The Torah\nFt calls hm Jacob because the Sheknah departed tm fom\nwhen the retires made ber a pany tothe oth of secrecy\n'with regard to the sale of Joseph, but now thas the Spekinab\n«returned he rose to the higher degree symbolized by Israel\"\n\n[ena]\n\nAsp az sarp: 1am Gop, rue Goo or tar ratuex\n EWILL Go pow witu THEE tro Eoyrr. This\n\"am ideation shat the Shckinah sccompacied him ints\ncole; and wherever Ierarl were exiled the Stekinah followed\nthem sho into exe. Observe that Joseph sent his fer six\nwapen an allan 80 which is Ene bn the \"ex covered\n| eee Zar reves the erp ern al ae\n\n8 re zowan 1 fen\nwagons presented by the princes to Miss (Sum. wt 3)\n\nthe truth is that those which Joseph sent 'were of the\nee which had a reomndite siguficance, bat the\number which Pharaoh sent had no sach romerical\n\nAno Josuru atape neaby ais cnantor. Rese bee\ntps dncouree om the vers: And or the hae ofthe mg\n{teats heyeh) theres the ene of «fomament, he te\n(odour of the tril stretched forth ober thet hea abe\n(Gack. 1,23) \"This vere', he ai, \"has bn explained\nfellows. \"Phere isa seis of lagath, one gon fer shan\n'he other and thee sone above all which sal he others\nfn meion and causes them t transmit het Hight one\n'othe: \"Tes supreme HHayah as vanoas fates winch ate\n{wall he canal pun three one ide Thee is acs\n2 eres of frmaments one above the other, the highest one\n'Sominatng all he her, wb all wrn ir gave toward\nfe'So Serptre ayn: \"And under the rmament were thet\n'rings conformabie the ote to th over, ie\" (tad. 33) 38\n{hey all rule over what fas beca comme to thei charge.\n\"There being ine hay on each af the four sides of the\nsnivere the total number is Gara. When they se al\nUpined togebc, they lt one press Feet Tae\nthe Name nan abot unity. Aad when they are ll aged\n'andthe teavenly thre, then is Yealsed the decrption\nfEven by the prophet: \"Ned cbore the firmament tht was\n'Scr thir heals was the Hheneas of throne 2s the appa\n\"reef appre ste: ant up the likeness of the te\nseas ene a the appearance ofa man above it\" (bid. 28).\n'Now the Rgurs un that chart culminate i that of ma and\n'ten the other ures are subordinated to ths one x0 a8 40\nform 2 homogeacoue chariot, then it may be and: \"And\nJincph made ready tes charot\", Joseph representing the\nZoli; forer, \"and wont pte ect Teal bi athe\n\ntppiing he sperm Adon, and Godin\n(Gi approaching the cnleacener of the two. The text cone\ntinges: \"and he presened himoelf unto him\", symbolizing\nthe feflectin of the bgt of the aun on to dhe sion, ecb\n'the moon & t up anc fords with slight allthe dwellers of\nthe lower world. Correspondingly, as long as the superal\n\"seciy rested on the her Temple, that Temple was Med\n'wen an culgence of igh, and emus romaine nt Sompiet-\nfos, ut subsequently the supernal sanctity was witha\nGnd he Temple was destoyed, sgsrding which st woten\n\"tod he wept on his neck a long while\"; \"be wept\", on\n_sccmunt af the Temple that was tobe destroyed, and a ong.\n'While, on account ofthe last exe. When Jacob thus sew\ntht al elo was compl afer the espera pater be\n'ex me die --- tha thos arty alive\" that\ncen ets sy core ch]\n'who is ealled the Living One ofall eerity.\"The sme is en-\n'lid in Jaoh's previous utterance: \"It te enoogh; Jouph\nty som is ye alive\n\nAxp Jacon stessen PuaRaon. R. Jose Gted in conacs~\n'ion with this the verse: Aare compared ther, O my lier, #2\n\n\"that there are chariots of the left that long to the ather\n'ide, and there are chariots of the right that are under the\n2g of eupernal holiness the ltter are of grace the former\n'of scverty. When the Healy One. blessed be Hie, execited\nJuice on the Exyprans, every form of ponichment which\nHe inficted on them wat aftr the very pstier of thane\nchariots, and after the very pattern ofthat other side: as that\nSede segs and takes men's souls 20 did the Holy One, Hlwed\nbbeHe, ait says: 'ond the Lord slew all the first-born in the\nYad of Exypt\" (Ex. xn, 15), and 20 with all the other\n\ntoi, \"I mate thee eqaal to the other side in the power ®9\n'se. And what does Scripture say in regard tothe Futere?\n'Who i this hat cometh from Edom, with crimeon garments\n'rom Bosra ? et.\" (Is Laut, 1)\"\n\n30 ur roman. fens\nAno Iskaee owsLr ts THe LAND oF Eover, 1 THE\nLAND OF GOSHEN; AND TREY GOT THEM POSSESSION\nEXCEEDINGLY, and they got them posesion, {0 wit, 38.2\n'permanent pasession, inasmuch ast belonged to them: and\n'they were fraitfal, and aosuredly 0, seang that\nthey were relieved ofall veaation and they enjoyed all the\nluxuries of the world, Rested be the Lond for evermore\n'Amen and Amen !\n\nGen mest, 28-4, 26\n\n1 Hig incon he et: Ad thy pope a al igh\n'eh, they shell inherit the land for eo ee (HX, 22)\n\"Tere he sid, \"have been ferred above all the Gentiles\nin tring ended by God righieous tht they may obtain\n{th evrting inbertase ia the world tame, atin ere\nten: \"Then thou shale delight im the Lard\" (uv, 4)\nWherefore 20? Because they atach theres tothe Body\nthe Kings fe aays Ve Ue eave aan th Lond yout\nGod are alive every ene of you thin day\" (Dest. 1, 4)\"\nBaa aid: \"This text of R Hiya contin 2 deep allusion\nforthe reaperinthe eld\" * Fee R Sireon bas dS\nthe coterie Agadsh ht the exited inbentance of that ott\nland sequined by none seve him wh incalled \"righteous\"\nFor the Matron cleaves tothe Righteous One and finds de-\nlights him, and the Righteous One auureiy tents the\n'Maton. So Gol in His love for lral ced them righteous\nnd they are therefore meet oimherit the Maton. The ese\nBit they orecneumcneds seceding te he dictum: \"Whee\n(ere vumriaed andepters ie the covenant aed observes\n'tenes atached tothe Mody ofthe King. and enters nto\nthe Kighteout One\" td they ate therfore cll ghten\nSd they sal forever inert the land to wit the \"and\n'ofthe eng' They ee ferther alle in the test \"the Branch\nff mi planting\", t9 wit, one of those sheets which God\n\n\"when He created the werd, feted inthe ver,\n\"And the Locd Gad planted « purden in Eden\" (Gen. 1 8)\nAccording to another explanation, the words \"And thy\npeople ae all sightnos™ refer to Jacob and his sony sche\ntrent down to Egypt smong a si¥-nected pepe and all\nremained fighteous, wbereore \"they sball for ever [2165]\n(catcommaonn oho emepiona ecsmare ena\nLa nk a ma rin\n\na THE 20K 1 fase\ninhesit the land\", since from there they went up to inerit\nthe holy land.\"\n\nAno Jacom tive iv rite Lano of Eover. itis\n'henge that tie section fn \"toned, Leno space ein\nthe aol of the Law between the begining ofthis ection\n'the previous sect (veges). Why\nust indicate that whem Jct died\nthe eye of Tord Dearne, art were lowed, Beene then\nthey relly entered on the paidh and the Egypeans enslaved\nthem\" R. Sime sid: Tes t0 show tha the words \"and\nJaco five\" are wo be takes in lose conjunction with the\npreceding sentence: \"And lrael duet inthe ln of Eaype\n{ithe lind of Gashen and they gat them pomessons there,\nand were Fruitf, and multiplied exceedingly\" That i\n'ay jst a they Bred in hanury and were sbort of ating so\nJoe sary tad every comfor and was shor of nothing\nence i sdf hen now that \"hele\" Foe upto this\ntime he had known nothing but trouble, but pow he saw one\n'of ie sone rm real extate and the otherwirtous and\n'ous all iving inthe lp of lasury whe he himself abode\n\"mong them lke yond ine eating om tees so that sow in\nrealty he \"lived\" SeveNTEEN YeAns. Why seventeen?\n5. Simeon snd: \"Joob's fe was abaye oe of ardaip, but\nwherever helene at Joep he thought he saw his mother\n'an, beatse neh cel emembled Rachel and 3 uch\n2 ime he forgot al his sorrows. When, however Jeph was\nfred fem him thas wav 3 worse Mow than all the previous\n'onc, and he wept every day for the seventera years that\nJongh had bern with hem ener Providence compen\nIi with another sevearen years of JoncpQs company,\ndlrs which he Eve in ease and nur Tradition tlle\nthr all those sventcen years the Divine Presence rested\n'spon ir, and hereare they ere called \"ia So i nye\nthat ehen his sans old hi hat Jeph was alive \"Whe spit\nof Jc thew fer revived\" (Gen. a4, 27), for up to then\nthe pit had been dead within him and he bad ot ben in\n4 ute to receive anther in ts place. since the spt fren\n{howe does not rest on an empey spot\" R Jose aid: \"The\n\narbb-arza) rege bed\nStein oe nt es oa plac whichis eine vb\nturbed, but oly in a place properly prepared, 2 place of\nJoyfuineas. Hence all the years that Joseph was awiy and\n'Jacob wat in snes, the Shekina id at rex on hi\" So\ntne have Karat tat R. Elcarar snd in the nae of Ra\n\"Te writen, \"Serve the Lard with gadneen, come before\nhis presence with smping\". show thatthe service ef Gad\nshould be performed with joy.' This accords wath what\n[K. Bearar has chewhere sid, that when Ela deed the\n\nret upon, he sidan now Being mea iste\"\n(G2 Kings 13).\n\nAba sid\" has ben aid down in 2 certain pase\nstati wine deived ren siden nd hall res\nofthe higher and lower beings are attache to thera: and fe\nbas been further sid that 9 one goes in another fore ott,\nand sone is reveled another is concealed, and cath one\nTate tothe next and they ae the origi ofall\" R Simeon\nsshd There ae three engine Hike the three patriarchs and\n'fom them all the ret speed and ete the name to be\ncrowed\n\n\"R Joe ssid Fom the day that R. Senco left the cave,\nnothing was conceled from the Companions, and things\n'became clear to them aif they had been reveaid that Jay om\n'Mount Sinai But afer he died, then \"the fountains of the\nep and the wiedows of heaven [7a] were closed\" and\n'he Compare could no longer ae tothe betont of ines,\n{= shown by the following imtanee. One day B-Jush\nSiting the pate of Teri, and he saw two camels ales\n'with bundle of coches. One of the bunds fll down and =\n'ck of ere eto the pou Before thes ould reach thw\nccvrsthey dapencd. Then numberof other binds came up,\n{ns perched onthe rock Themen threw ones and shouted\n[Ethom but they would not poavay. He heard voice svg:\nne crown of wen i planged in dathnese and doce ne\nseston the head ofthe Mant\" While he wos al siting, =\n{an pared by an sid: \"You are not flling the example\nSf Abram, who, when the bids of prey eae dene up the\n'onceome drove them roy (Como, 1)= \"ham Sag os\n{Sid IC Judah, \"bur they wll not go\" The man tarzed ie\n\n34 \"THe roman it fee\nIhead aneay and wail: \"\"Thic min hha not yet phicked the\nhiss from the head of his Marie, nor shore the Matron\"\nR. Judah followed him three esis asking him to explain, but\nthe would not, so tha R. Judah war greatly perturbed. One\nday he fell asleep under 2 tree and dreamt that he saw four\n'wings outstretched and HL Simeon ascending on them witha\n'crf the Law, atd also with all manner of boks cantining\n'hidden expositions and Agadahe. They allascanded to heaven\n\nand were Tost to his view. When he woke he aid: 'Verily,\nSince the death of R. Simeon sidom has departed from the\nearth. Alas for the generation tht ha lost this precious jewel\n'which used roillurneitand on which higher and lower beings\n'were supported.' He came and tid R- Abs, who clapped\n\nthe wold ave asitwere \"onc onexfl putin apt to bee\"\n(Ex 30, 39) that epee place ae not expo.\n'Who am oot revel mri eva know them ? R- Abba\ntehspred to fm *The man that you tow wan anoediy\nEas he ws ot wing 0 reveal acre in onder ht\n'yu may appre the worth af R. Stee, and that ht\nfevernn may weep fr him He aid to: \"He ined\nSrcrverto be wep Woe ie me that aid mot depart shin ie\n'rth hone threw ied in he cred charmer of Simeon,\nos no to bel generation that has hen ia Toe He\nhen id to im: Master, eles I tens \"And they\nSal ke they and the be and he purple and the seat\nSd he fine nen (E SO, 5). Why sere bo renton\nhere af silver acing that ster was ao brought for an\nering fw Bx my 3)? He mpd: \"Vou might ak he\n'Sine question with rd 0 copper which ao fe mentioned\n'none nace and ett the od A the Sacred Lamp foe\n'even the answer, Lato may reveal i He then discourse\nats Tt writen: \"Mines the ser end mane the\n{od ith che Lon\" (Hsgpii, 8) On many occas we\nfave pondered ovr the questa, what holies therein\nthese pricy germent We hve however, hen RUE at\n'heres bine every pace, an tht thes garments ae\n\nanye-ar78) vere? BS\nafter the sopernal pater, as we have Jeaent: \"There is 2\n\"High Pest sbove and 3 bigh pres below, ruiment of honor\nabove and riment of honour below.\" As for the onission of\n'silver and cxpper, these were 2esigned to another pace, 25\n'is written, \"All the pills af the court round abou sal be\nfilleted with silver\". and again, \"and their sockets of bras\"\n(Ex svn, 17). These were the instruments for the service\n'of the Tabernacle: but ths riment of honour was enly tobe\nused by the High Priest and hy mo other.\"\n\nAxp Tae Tiste onew eax THAT Isnart Mcer OIE.\n\n'aught in the trap\" R. Judah suid: \"The day when's man's\neet are caught and his tie approaches wo di is aed \"the\nday ofthe Lord\", because then his spirit return to Him. We\n'nave learn that a that tinea oly Cron to wit the seventh.\n4s eotrusied with his spit, or, if be comes from the side of\n\nsays, \"yet is their pride ad labour\n'where there is n0 foundation the\n1K. Jadah said: \"Happy are the\n\n396 vite 20HAK tT [eephanta\n's worthy, great isthe bine reserved For iin the other work,\nas iin written, \"No eye ath sen save thine, O Lard, what\n'thou wil do Forbin that tras i thee\" Is txts 3) Re Jose\nssid:'When aman' appointed time deass near, procimation\n'ns made concerning bint fr thre days and even the birds of\nthe heaven announce his doom; and i he fs virtunas, fe\ncoming i announced for thirty days among the Fighteous in\nthe Garden of Eden. We have leat that during those thirty\ndays his sul depart from him every night and ascends tothe\ntether world and see ite place there, and during those thirty\ndays che man ha not the sime conscianmen oF control of\nbis woul as prevoualy! . Judah sid: 'From the fr azival\nof those thirty days a man's shadow becomes faint and his\nform is not ourlned clearly a the grou.\"\n\n1K Isaac Oe day st hel at K. Judah's Goorin reat\nsadsess. The laser coming eut sn fn ir inthis con\niio said to Bi: \"What the matter tay He epi\n\"Thave come task you threethings. Ones that whenever You\nrepeat any of my exposition of the Tomah you should give\n'ther in my name. The second that you should tain ry\nson Josep in the Torah aod the third i that you should go\n\n\"My soul ha lly heen eng mic athe might and mot\nenlightening me with dreams as it used w do. Furthermore,\n'when T bow dawn in the course of my prayers, [notice that\namy shadow does not appear on the wall and T imagine the\nreason to be thatthe herald has gone forh and made proela-\nmaton regarding me.\" K. Judah replied: \"I will cary out\n'your requests Hut 1 will ck you aan [21%] to reservea place\nfor me by your side in the ater world, as we Were together in\nthis' R Isaac wept and said=\"I beg of you not to leave me for\nthe rest of my days\" 'They then went 10 R. Simean, whom\nthey found studying the Torah Raising his eye, R. Simeon\nsss RL Imac and the Angel af Death running and dancing\nbefore him, so going tothe door he tok 8. Lac bythe hand\n'and sid: \"T ondain that he who i wont to enter shall enter\nand he who is mot wont shall ot enter.' Thereupon R. Isaac\n\n3184) vavewt 307\nand R. Judah entered and the Ange of Death was kept out-\nside. R. Simeon looked at R. zac and saw that iste had\nrot yet come, nd that he had respite til the eighth hour of\nthe day, so he ude hie st down befare him and study the\n'Torah. R. Sieneen then aid bi som R. Elesser-'Sit by the\n'door and speak vith no une, and if anyone wants to come i,\n'swear to him that he may aot' He then said to R. Tsai?\n\"Have you seen to-day the image of your father ? For s0 we\nIhave leant, that t the hour of 4 man's departure from the\n'work, is father and his relives gather round irs, and be\nscesthem and recognizes them, and likewise al with whom\nthe ausociated in this world, and they accompany his sou! to\nthe place where sto abide' R. Isaac replied So far Thave\nro seen\" R. Sime then are and atid: 'Sovereign of the\n'Universe 1. Tsac is well krown among us, and he fone of\nthe seven eyes ofthe world ere. Now tha I old hin, give\n'wim to me A wie then went forth and said: \"The throne\nof his Masters near the wings of R. Simeon. Lo, he thine,\nSod he shal accampany tice when tw soca nw abide on\nthy throne Eleaat now mathe Angel of Death coming\n'up, and suid to him: \"The doom of death cannot fall in the\nplace where R Simeon i\" R. Simeon then aid to fs son:\n\"Come in here and take hold of R.Isac, since see that he i\nfran' R. Elza did wo, and Simeon turned round and\n'began to study. R. Hane then fll sleep and sw his father in\n4adream. He saidto him: 'My son, happy i thy porson both\nin ths world and in the world tw came Fat amoog the leaves\nofthe tee of ile in she Garden of Eden theres placed prest\n'ree, mighty in both words, which is R. Simeon, son of\n'Yohs, and he shelters thee with his boughs.\" Said Rsaac\ntw him: \"Father, what is my portion thee 7\" He replied\n\"Tice days ago they roofed in thy chamber and prepared for\nthee, placing windows on all four sides to let ight m upon\nthee,co that when Lsaw thy place I reiced and said app\n\n'hy portion; sve that thy son has not yet learnt suicent\n'Torah. And beheld now, twelve righteous Companions were\n'eager init thee und when we were an the point of departing\n{Foice went forth through all works saying \"Ye companions\n'that stand here, be proud of Simeon, for he has made a\n\n398 stan naman 14 [ose ast\n'eques and it has been granted ty him.\"* Nor i this a, for\nthere are here seventy crowned places belonging to him, and\nvery place ba doors pening to seventy works an every\nworlds open to seventy channels and every channel is open\nto seventy supertalerow, and fom there paths are opened\nfut tothe Ancent and Inerutable One, togive 3 view af that\nSper delight which Mumines and beats all asi says\n\"wo see the plemantness af the Lord and to visit hs temple\"\nSid. Isaae; \"Father, how Jong am I granted to be inthis\nworld * He anwered: \"Lam not permite wn, at te\nrmade known toa man, But in the great Feast of R. Simeon,\nthou shale prepare his able.\" RL lsaac then awoke, his face\nfull of smiles. R- Simeon, observing bite, sand: \"Vou have\nheard something, have you not? \"Assured,\" be seplied;\nand he then told him his dream, and peestrated bimself\nbefore him. Tee related that from that doy [2188] R. Isaac\n'Silagetly taught fs won the Torah and abvays had hie with\n'him. When he went in t9 RL Simeon, he wed 0» leave hie som\n'cutside and when he st before R Simeon he applied to hira-\nscl the vere: \"O Lond, Fame oppresed, be thou my aacety\"™\n(a xcom, 14)\n\n'We have leat chaton the dread day when 2 man's time\ncomo deran from the world, four quarter of the world\n'dict ham, and punishments ric up from all four quarry\n'ad four clement fall » quarreling and seck to depart each\nto ts oun side Then s herald gues forth and makes procls-\n'mation, which s heand in two hundred and seventy works\nIfthe man worthy, allthe worlds welcome har with or, but\nif pc. alas for shat man and his portion * We have learnt that\nShon the heraif mater proclamation. 2 lame ance fot froee\nthe North and passes through the \"stream ef fre\", and divides\nitself tothe four quarters of the world to burn the souls of\nanes. Tt shes goes frth and fies up and down silt aights\nbetween the wings of «black cack 'The cack thea Maps it\n'wingsand criesout atthe Uneshold of the gate. The it time\n'tenes: \"Behold, the day cometh burning lke a furnace, et.\"\n(Mal m, 19). The second time ie cries: \"For le, he that\nformeth the mountains and creatth the wind and declarech\n\n$e Sd\n\n218-199] vaveur\n'unto man wht is his theught\" (Aros\n'when man's deeds tesify against him and he acknowledges\n'them. 'The third time & when they come to remove his soul\n'rom him and the cock ence: \"Who would net far thee, King\n'of the mations ? For to thee doth ac\" er. 7)\nSeid Jone \"Why mest he ableck cock ? B Jud plod:\n\"Whatever the Almighty does is a myst significance. We\nInrve lear the chastsement dors tot fll ave upon 2 place\n(which is akin wo it. Now black isthe srmbel of the side of\nJadgemest zed theneene whe the fame goes forth ark\nthe wings of 2 black evck, a5 being the rast appropriate\n'So when man's adgement hour = near, st commences to cal\nto him, etd no anc knows save the patient himself 22 we have\n'cars, shat when s mani ill and his time is appreschong to\n'depart from the world « new spirit enters into him from\n\"above in vine af which he seer things which he could net\n'ee Iefore, and then be departs from the world So its\nveriten; \"For man shal not see me and lve\": inthe ie-\ntime they may not see. tat atthe hour of death they may. We\nhave further iarat that at the eme of = man's death he\nallowed to ace his relates and companions from the other\n'world. If he s virmous, they al rejoice before hen nd give\nbien resting, but if mot, then be = recognised only by the\nsinners who every day sre thrast down t» Gehinnwen. They\n're all in great gloom aed begin and end their converse with\n'Soe Raising bis eyes. he behalde them like fame shoot-\n'ng up from the fire, nde also exclaims \"woe 1\". We have\nlearnt that when 4 man's soul depares from him. all his el\ntives and companions in the other world join it and show it\nthe pce of eight and Ue plac of tarute. If bes Virtus\nhe beholds his place ate axcends and st there end enjoys\nthe delights of the other world. But if he ie not vitoous, ie\n'sel romaine in this weld etl hin body ie buried in she\n'2nd thea the exeeutioners take hold of him and drag\ntim down to Dumah atd to his appointed store in Gchin-\n\nbody, 2194] sits written: \"His flesh shall\n'sofer pain for him, ant bis soul shall mourn for it\" (Job\n\n310 te zomaRtn bye\n\"av, 22), adit grieves tobehold the tadness i the house. We\n'have learnt that after seven days the body begins to decay,\n'andthe soul goes in to ite place. It enters the eve of Mach\npelah, where its allowed in up to x eereain paint scording\n{outs deserts Ir then reaches the place of the Garden of Ben\nand meets the Cherubi and the fishing swud which is io\nthe lower Garden of Eden, and if ts worthy to enter, it\ncenters. We have learnt that four gillars® are waiting there\n'ith the form of bos im hie Hated, ane with thin lee\nfully clothes itself and then remainain its sppomted crcle i\nthe Garden of Eden forte alloted time. 'Then sherald makes\nproclamation and x pillar of three colours browgbt forward,\nSShich te called \"the habitation of Mourne Zion\" (Retr. $)\n[By means of this lla itascends wo the gate of righteous,\nfn which are Zion and Jerusalem. If is worthy to ascend\nfurther, then happy is its portion and toe that s becomes\nastached tothe Body ofthe King If not sory to mend\nferther, then \"he tht i eft im Zson and be that remains in\n[Jerusalem shll he called bly\" (Ibad 3). But fs pesieged\noe pom plagecon valn ye\nthe superral delght fram the place which = call\nesren lappy be thats yournafed the grace\" Jone n=\n\"There i¢2 superior grace and an inferior grace. The superior\ngace is above the heavens, 28 iis writtcs-\"\"Far great aboce\nthe heaven is thy kindness\" (Ps. cots) Of the inferior grace\n'tis writen: \"For great extethe heaven thy kindness\" (Ui.\n1), and to this clas belong the \"faithfl kindneses of\nDavid\" (lao, 3)\"\n. Isaae once questioned R. Simeon with regard to the\n\n'female. The male he gave to Jacob, 2 itis writen: \"Israelis\nsy son; my frntborn\" (Ex. 10, 22) The female he gave to\nArahat. 'The mather ss onthe young and gives them suck,\nsebence the precept. \"Thou shult not take the mother with\nthe young.\" Our teachers have said: \"A man should beware\n'of sinfolees below lest thereiy the rather saul he part\n\n19-2108] vavew an\n{rom the children.\" Hat hen men repent and act vray\nthen the mother rum snd shekere the Young, and she\n'alled \"repentance\" (aba, In returning) \"Ten, tit\n'ean Be snd, the mother ofthe cldren i fal Hence\n'ean showld not ceme fom propagating hs hind til be hs 2\n(and daughter' R lame was now yet sated. \"The\nFightews, he sid, esire no more than ty \"Deboll the\nPlesssomes of she Lend\" (Pr exvit, 4)\" Ro Simeon\nIeowered: 1 all ve, sence this comes hom\n'he Holy Ancient One to this eseen, ad the dee of the\ngh is xed on tha\" R Semcon funher sad: ie\n'wrimen: \"He hath east down the earth from the heavens\"\n{Lesmn)) For when the Almighty resolved v9 decoy the\n\"Tenple std to banish irae among the natn, He rem\n'rn befor Hime the upper earth and wher thc earth was\n[pot aay Fors Him, then te lowe? earth wa Ld wast\nLine wo boned among the mien; whereupon the\n'Gonamoniy of fra id My mothers mca were toed\nagain me\" (SS. 6) ant dat war de cause of my\nSons\"\n\nH.Jowe nas once waking with R Hiss these of Rab ant\n1 they were ging song be tid to fim: \"Dou see some\nthing over there ? \"Tce 2 man in the river he arowered,\n'ed's toe on [stg] hin cad with «pee af Ss which it\njs ene and tcaneg with fs le 'The mun i crying ot\n'srvethang bot I cantor exch what be sya Sad the oer\"\n\"Tetum go are: and laten\" He sid: Tam afraid Why.\"\n'a id, do you think ha this es man here? This i ome\nSent of Wisdom which God is sending wn So they went\nseater and they hear hr sying\" \"Crown, wD, fo son\nfe kept ortide, and there wl be peace or rest et the\n'rs thrown Gown in Casares\" R Joe wept and aid:\n'Nery the Galath is drew cut end therefre the bids of\nbeaver sil no dep stl the dominion of the nol\nsatis romeo fm the cath wich wil ot be he\n\n\"he they\nhe fam fie ahance\n\nbind. Said R Jase, \"God only banished Israel when there\n\n3 ue rowan 1 Bpighentb\n'wat no longer fith among them, for then, if one may say 4,\n'He was entirely forgotten' R- Hiya suid: \"What s the mean~\ning of the vere: \"He hath swallowed up death fer ever\"\n(is xxv, 8)? He ssid: 'When God shall arvuse His right\nhand, then death shall be tunushed from the world. But He\n'will not arouse is right hand tll Irac give the impetus, 10\n'wit, by the Torah. At that time \"the right hand of the Lord\n'doch valiantly\" (Px. cxvin, 16), and \"T shall nor die but\nlive\" (Ibu 27}. We have Ieart that when Gost ie pleased\nwith a righteous man and the herald makes proclamation\n'concerning: him thirty days among the righteous in the\nGarden of Een, then all the righteous rejoice and go and\n\ne's infu hen the her pro-\n'hams sneering him thirty dye ia Gein, anal the\nSinoers ave md and excl: \"Woe, tht «new punishment\npsfepeisbenntr peyeue heb peal sora)\nto mec him. Woc to the mked snd wor toh eghbour\n\"Then they all exclaim: \"Wor tothe wished sal be il\nws him fr the erard of his Bands Salle pine oi\n(11) Beane said \"The word (lenin pang\nSeles pecially to hi nko willl pls hs med ke Ee\n'the son of Judah. Such 2 one is thrust down lower than all the\nther in that word All odes havea hance to sod, bot\nnote, Ie fen worse, may be ake than a murderer?\nEven 2, becate & murder ile anther man's elen,\nbute ils his on, and heaps ery och blond. Hence it\nieeriten of sch se particularly: \"And that which he did\nvias evil inthe sight of the Lord (Gen. azit, 20)\" Re\nJotah sid \"Evey sn ait of repentance baring tin ad\nfxey ster may hope to ee the ae of he Shekiah baring\nthis one Re ae aid: \"Happy are the righteous in thin\nsword and n the wor one ft tt wit And\n'hy people are all ites, hey shal forever inert the\n'and' (Is ax, 24).\"* [2306]\n\n£7 eatin af sh ed pe ne aie\nssh nite dis ie Ba oF Ee Sh Sak Sr\nron bo\n\nauibaze) vavewt an\n'Aso THe OAYS DREW REAL FoR IsRArL TO DIE, R. Hiya\nsaid: \"Why is thename Israel used here inconnection with his\ndeath, whereas above it sam, \"And Jicob lived, ete\"?\n1. Jose said in ply \"Note here the wad \"days, which ie\nsomewhat peculiar, ner aan only dieson one day infact,\nfn one instant. 'The reason, however. fy a3 we have learnt,\nthat when God desires to take backs man's spirit, all the days\ntha he has lived in this workd aes in review before Him.\nHappy, then, i the man whose daye draw near before the\nKing without reproach, not one of them being reece be\ncause asin was commuted thereon. Hence the term \"draw\ning near\" is used ofthe righteous, beause their dae draw\nneartefore the King without reproach, But woe the wicked\n'whove days cannot so draw near, because they all pamed 1m\n'in, wherefore they are not recorded above, so that of them it\nJe watien: \"The way of the wicked i Hr thick darknem,\nthey know not wn what they semble\" (Prov v.49) [essa]\nSo here i says thatthe days of ral \"drew neat chat i,\n'without reproach and with unalloyed joy; and hence the\n'name \"Israel\" is sed, because it pointe 0 «greater perfec-\ntion thao the name Jacob.' R. Jour said \"There are some\nFightsac whote days when exumersted ate put afr from the\nKing, and others whose days are brought ear to the King.\n{tis they whose portion i biessed, and rach was one of\nthem!\n\nAmp MECALLED #75 s0% Jostra. R. Abba said: Joseph\n{is called Jacob's ma par excellmce, because, 5 we have earat,\nshen Potiphars if tempted hin he ied up his yes and\nay the image of his father (42 says, \"and\n\n'of the men of the house there within\" (Gen. xxxtn, 12), 25\nsuch ar to ay, \"but there was someone else\"), and he\ntherespon resisted and withdrew. Hence it was that when\n{Jacob tame to blew his sons he said: \"I Know, my son, 1\niknow\" (Gen. xtvnt, 19), repeating the word, a8 much a» 09\n_may, \"I now of the time when you proved in your ow body\n'that you sere my son, and T also know tht, 25 you sy, this\nfis Ue elder\" Another explanation why\" fe called isa\n\"specially \"my so'\"is that they closely resembled one another,\n\ney\n\na4 sae zomaa [esaeaaab\nSo that whoever saw Joseph could testify that he was the\nton of Jacob\" R. Jou said that another resson was that he\n'apport im snd his family in his od age.\n\n\"The reason why Jacob auked Joneph to bury him, and\nany other of his son, was that only Joseph had the power\ntake hia oat of Egypt R. Jose sad \"Since Jacob knew that\nhin descendants would be in bondage in Exypt, why did he\ntc have binaelf buried there in urer tne his merit might\nthild them, which would have show true parental slici-\n'ude ? The truth is tht, as traiion tells us, when Jacobs was.\nshout to go down ta Egypt he wis afraid lst his descendants\n'night be Tet among the peoples and lest God igh remove\n'His Presence from him. Hence God said t him: \"Fear not\n'ogo dows to Egypt for Twill there make of thee great\nsation (Gen. aust, 3, and thes, \"I will zo down with thee\ninto Egypt\" (Id. 4). Jacab was sil afraid lest be should be\ntoured there and not with his fathers, s0 God sid to him \"I\nwill alo surely bring thee up again\" (Thi), to wit, 0 be\nburied inthe grave of thy ancestors. Hence he had various\nreasons for desiring to be taken out of Egypt. One vas that\nthe Egyptians should not make aged of him, since he foresaw\nthat God would punish their gals, Another was becaase he\nnew chat God would still kep his Presence among. his\ndescendants in the yaluth- A dird reason was that his body\n'might reat jm company with thore of his ancestors, to be\n'numbered with them and sot withthe sinners of Egypt, since,\nfe we have karat, Jacoh reproduced the beauty of Adam, and\ntis form was sublime and holy the that of the holy throne.\n'Exotencally speaking, there 1 no sepantion amosg the\npatriarchs, and hence he said: \"when I sleep with my\nEither\n\n'Another reason why Jacob called Joseph \"my son\" was\n'cause he war frm the fist mare intent on hegeting him\nthan any other of his sons, his whole thought having been\ndevoted to Rachel. (2:36) Said R. Simeon: Man shel tae\nood hed sot to sin or to transgress the wil of fis Master,\n'because all his actions are recorded in book and are reviewed\nty the boly King and revealed before Him: even his thoughts\nse proven before Gal and do 0ot scape Him, Now uo she\n\nsah} vaveve ws\nht when Jacob went fn to Lesh and she gave him the\n'olens which be had gten to Rackl, he realy thoupht abe\n'eas Rachel, and God, to whomall res are revealed, alowed\ntha though wo Rave ll, and ao he ith uf Renn,\n'was transferred Joep that having been Jacob's frst sed,\nsud so Macha came into her own inbentans. Thi, ton,\n'wy Leah ced his name simply Reuben (—see a sn) and\n'ot Reuben (sce my son). We Rave least: \"God knew\ntha Jacob had no inten to ain before Him, and that he did\n'ot slow bis house del om any othe woman that\ninant Tike the sinful, and therefore its writen: \"Aad the\nsors of Jacob were weive\" (Gen. 258, 22)\" Far the ses of\nthe singers who act in hs way are called by another name,\n'which ic known smong the Compations. Hence \"Jacob called\nto his son Joneph\"—his veal som, his son atthe besaning\nandat the end\n\nPor, I Paay THEE, THY HAND CNOEE My THIGH.\n1. Jose sid: \"Jacob made him snear by the sign of the\n'conerant which was stamped on his flesh, since the patriarchs\n'asigned more importance to this than to atything else, and\n\n{smc, the reason being that Ena isused from him. Again, we\n'may Suppose Jacob's ides to have been: \"Swear to me by\nthat halyieprem which has brought holy and fehl seed\ninto the world and mich has ever been preserved fom\neflement that you will not bury me among those undean\n'who have never guardedit,and of whom cis writen, \"whose\n'esh is the Hash of ase and their naghing the meighing of\nhorses\" (Ezek, uit, 20)\" Why, it ray Be aed, was Jonsph,\n'tho also guarded the exenant, buned among them ? The\nanswer is that it was ta meet a special emergency, lke the\nappearance of Gad to Eckel outide the Holy Lard. God\n[Eon that if Joseph were removed from there, the Isractes\n'would sink under the bondage; therefore He suid \"Let his\n'utial place be herein « spot hich will not be defiled (for\n'Fouph's coffin was thrown into the ver) and othe laracices\n\n3 'rr soman 2 [sssbasye\n'willbe able toendure the captivity\" RL Jose sid: \"acab saw\n'that he was fited in every way toform arto the hay chariot\nlike His fathers, but he thought thet ie body\n'should be attached to his fathers if he was buried in Egypt\n\n'Seeing that che patriarchs were privileged to be buried ix\nthe cave of Machpelah with their wives [2236] why was\nJacob buried with Leah and not with Rachel, who was the\n\"fourdation of the house\" ? The reason is thar Leah bore\nmore children fom the holy stock, R. Jus sad: \"Leah used\n{to poout every day to the highoeay and weep for Jab whes\nshe lear that he was righteous, and prayed on his behalf,\nbut Rachel never did wo. Hence Leah was privileged to be\nInsc with him. othe Rachelle grave ea set By the high\nway. The esoteric reaon, as we have affirmed, is thatthe one\ntypifies the disclosed and the other the undisclowsd. Tradi-\ntion tells us thatthe virwous Leah prayed with many teary\nthat she mught be the pertion af Jacob and not af the wicked\n'Batu, Hence we have lexrt that whoever prays with tears\nbefore the Almighty cn procure the cancellation of any\nchastncmsent that har been decteed agus bir Fr so Leah.\nthough she had been amaigned by divine decree to Esau, vet\nbby her prayer succeeded in procuring the preference for\nJTicob and saved herself from being given to Essa\"\n\n1, Inaac sad: \"It ie wnitten: \"And Solomon's wisdom\n'excelled the wisdom of all the children of the Eas\" (Kings\n'¥,9)- What tthe wisdom of the children ofthe Eas? Tradi-\n'on tes tha was the wisdom which they anhented from\nAbratsm, For we read that Abraham \"pave all that he had\ntanto Isaac\" (Gen. x, 5) this refers to the higher wisdom,\nparry yayiteliaes py ikied ps yane wrtagly pce!\n'of God. \"Bu w the soes ofthe concubines which Abraham\nhhad Abraham gave gif to wit, cenain formation sbout\nthe lover crowns, and be settled them ia \"the eas country\"\n(Ubi) and from that source the children ofthe Eastinhented\nwisdom.\"\n\nR. Simeon was once traveling from Cappadocia to Lydda\n'accompanied by R-Abtu and KJudah. He was moumted and\n'they were on foot. Tired with beeping pace with him, K.\nAble exchimed: 'Verily, \"they shat go ater the Land sha\n\nayes] vere a7\n-ruar like a lion' (Hos, 1, 10).\" R. Simeon then dismounted,\n'saying: \"Truly, wisdom 's not acquired by « man save when\neat and tan mye of Hos te he \"a on the\n'mounuain forty days\" (Deut. 1%, 9).\" So they all sat down,\nAbe thea sted him: \"What the dea betwee he\ntrisdone Salonen end be viedenofecidrea theo\nSe peeranprjnatiansery popes 7\nsep: \"The wert of Somer wide wat nthe nae\n'he moon when lewed fom ever side Ins dae he moon\nSormgnlcdundachetie flee Athans oon\nBre Spares merrier a\n'howd nigh sve fowed chee he and be seoned\nSees eee Tena rome ont ra ome me\nseventy directions, [2235] and her hands in twenty-four\nShowin, so hat nothing could expe Be Tande of\nTelstra eee eee\n2 oul sis wich fee ont end of te er fo ie\n'cher with ay hb offi, od who in called \"Enoch\nson et fered He wa led so of Jere (cet)\n'eltete to thet stages by wach the Sesh ceded\n'to the earth. Under him are statened many Hayyath, under_\nthik ein ia ftcned a har of he en, wis ald\nNic tan of tc cpr Her tads ned foro ad\niinet tog bw loge po Hr eae oe wo\nCGN te wind the se af men sad nse them with all\nseat sal fosaen: Tac ccmeage ol ec oe\n'Soc wh dove cave to the dy ofthe Ring sod ck\nfrom the de of unceinnes,vhen the moo begins 09\nGeseah: et str Sen fd idee te we\nfence, be San Seared wo nore tint ere xe,\nte erin be engin sapere On Cirige ops\nSt doeoe a rt es ie eee os eee se\nreper op egeraeias kewtry\nSealed \"the tandem behind he mllsnc\", aod whch\ntsa inched in he wade cf Sloe SiR A=\n\"Te hail sh {aed you Se guns, ice\nieee Seeing meee? Smet\nfort. Wik red oSlmon's words \"Wht poi hath\n'aa!\n\n8 we 20man 1 [eshaaye\n'an in all his labour\" (Eee, 1, 3) these do not apply\nlabour in the study of the Torah, since the statement is\n'qualified by the worde, \"wherein he Inboweth under the\n\n'and the study ofthe Torah is above the sua.\" Said RL\nHiya' Study of the 'Torah which it prosecuted for weedy\nsp ea acomted nde the wn at oes eo end\nR. Beazar st: \"Though a man should lve 2 thousand\nyears, eta the tme of hia departure fom the world it seem\n1 hut a5 if he Fad only lived a single day\n\nWorx I seer wera six rararas, Happy & the ot of\nthe patriarch that the Alm ghty haz made them = holy chariot\nabove and has then delight in them to be crowned with\nthem; hence tia written, \"Only in thy fathers the Lord zook\ndelight\" (Deut. 15). R. Eleazarwxd: [2243] \"Jacob knew\ntUhat he was to be crowned in his fathers and hs fathers wth\nhim. Hence we have learn: regarding the graven iter that\nJn the ler se there ae three stokes, one en one side and\n'buco the uthes side and one wousbining then and this in che\n{lusion inthe verse: \"And the middle tar in the midst of the\n'boards shall past dhrough from end to end\" (Ex. sv, 28).\nHence Jacob said: \"I shall e with my fathers\" R. Judsh\nsaid: \"How deaf sre men to the wamings of the Torah, and\nbaw bind are they to their own condition that they are not\naware tat om the day when 1 human being eames fort into\n'the wold all the days that are asaigned 10 him come forward.\nand fy shout the world and descend and wars the man, each\n'day in ts turn. And when a man has been so warned and yet\ntin apuinet hia Mascer, then the day on which he sammed.\nascend: in shame and bears witness and stands by elf oat\n'ide, and oo it remains until the man repents. If he becomes\n'vinous it renurs to its place, but if not. then it goes down\nand joas the outside spuit and returns 10 is house, and\n_zesumes the exact shape of that man in ender to plague hima\nand dwells with him cootmually in his howe. If he is vir-\n'uous t proves 1 good companion, and if not, an evil cor\n'pamion, In either case, such days re missing from the fll\n'number and are not counted with the others. Woe 10 the\n\nyea248] vere 7\"\n'an who hes diminished the umber of his days before she\n'Aimighy. and has act et days for hiself wih which\n'cow hime inthe other world, and appraach the Holy\nKing. For fhe is worthy he ascends by means of howe da,\nad they become grou vesture fo his soul those das io\n'ice he aed \"abd did no sm Woe to him tat\n'imines dye above nce when he ces wo fe\n'a be spat by bi sine a\nPeebee epi Sarma ate Poor\n'these are many af them and be bas nothing a all wih wd\ntw clothe himself inthe other work. Then woe bimm and\n'ue to his oul, ibe he punished in Gein for thove\n<ds, many days for each, beause when he depcted from\n'tos wore ad an days with which t clothe Simmel and\n'ne xarmentwberewith to coer himself Happy ae the nigh\n(asp bene days ae all sored up wish Ur Huy King, and\nform gloom vetura with which they may robe themes\nfm the sther world This i the coterie explanaion ofthe\nere, \"and they kane thar they were sabe\" (Gent. 7)\nMatis ura, at te gloncur raiment made of those dete\nfd been impaired snd none of them wa et wo cathe them\nseve with: And so twas until Adem repented and God par-\n'Sine hm nd made hm other pur not af hs dey,\n{siti writen: \"And God mode Adam and his wie coats of\nSins and dothed them\" (Gen. su, 21). Obmerve that of\n'Abrahaey i say tht \"he ame fete des\" (Gen 28%, Hy\nbecause when he departed thi world be literally came into\nof hs Former days and was invested ith them,\n\nKir rube of tly being fll and comple Jab, om the other\nfd, said of imei: \"Naked came Tout of wy tethers\nworl and saked shall I return thihes\" (Jb. 3). because\n'bomateral wa left wherewith a elathe imslf Ou teachers\nIve anid: \"Lappy the rights whose dare ee without\nreproach and remain for the world to come, so that aftr\ndeath they ate all jined together and formes isto [224]\nrobes of gary through which ey ae ped enoy the\n'eights ofthe fture mod and in which they ae destined\n{cine to ie again But we forthe sinners whose days\n're defective, so tha there is aot eft fom them wherewst\n\npo come roman tt feng\nto cover themscives when they depart from the work\" We\nhave furor learnt that all the rites wo have acquired\n1 robe of glory through thie days are erowned in the Future\nWorld with crowns lke those of the pauiarcha feo the\nstream that flows continually into the Garden of Eden, and\nOf them itis writen, \"the Lord shall led thee comtnoslhy\nsand satisly thy soul in dry places\" (Is. uu, rt). but the\nsricked wii have not acquired vuch a garment wil be \"ae the\nhemth in the desert thi sal sce when good cometh, but\nImbabits the parched places i the wilderres' (Jer. 1, 6°\nAR. Tsaac sid \"OF all men Jacch had the fairest peespect.\nbecaune he was entiled to 4 robe on accoust both of fis ow\ndays and of those of his fathers; ence be sd: \"I salle\nwith my fathers\" Judah and: \"When Jacob went i to\nhis father obtain a blessing, fe was wearing the garments\naf Esau; nevertheless the text sas that Tosi smelt fr eat=\n'wear (Gen. ant, 27) indicate that he caught the odour\nffs raiment tthe farare world, and i was therefore that\nhe blewed him. Hence. to, he aid 'See the smell of my son\niS as the smell of a cid which the Lord hath blesed\", the\n'reference teing tothe eld of oly apples in which every dey\nSrops deve rom the place called besten, hence he connnued\n\"Gd ive thee ofthe dew of the heaven.\" tha heen taught\nthat fren odors mend everyday from the Garden el Ede\n1o perfume Uhoe precious garments i the other world\"\n\n1 Judah asked how many garments thee are. R. Hearar\nssid: \"The authorities diller onthe pine, but in trh there\nfre thece. One a for chthing the spurt (rai the teresa\nGarden of Eden. A second, the most precious ofa is for\ninvesting te sancr seul (neshamah) when among the bundle\nof the ring in the excl of the King. The third am tee\nfurment which appears and disppears, and with wisch the\n'ital soul (eft) ts cothed. Ie ts about the world and on\nSabbath and New Mansi stachey tec t0 the spn im\nhe terressial peradoe and etre from it certo things\n'which it ges and mates knows inthis world. It has been.\ntaught that on Sabbaths and New Moons the soul (rf)\nrakes reo rant. Fist jos th spit aang the pefames\nOf the Herwestral perndoe, and then m2 compeny wth the\n\nH\nLy\nf\nbi\npe\nf\n&\nAy\n\nun\nfs\n\n'he expression\n'in bright places\" (Is. txt, 11), the plural\nster\n\nid\n\ncome together to hear me, and I discourse to them\nthey go and seal up mij teaching under an iro\n\n'openly.\n\n'one, and the world will be lft witheut 2 protector, and itso\nlence will be rampant both above and below above oo\nacceunt of the insolence of those beb, and thee sharoelese-\n'new Mankind will ry and nave willtake heed; they will tara\n1 every side and find no remedy. But one remedy there will\n'bea the world and mo more, to wit, in the place where there\n'wil he men devoting themacives tothe study ofthe Torah,\n'and where there will be 2 Scroll ofthe Law free from all\n'err. When this will be taken out, the upper and lover\n\nje 'rns roman 17 [xase-2ash\n'aught, woe to the generation the members of wach, high\nslow, donc rise when the Serall of the Law ix played.\n'Who shall come to its ad when the weld isi dress and\nrequires proteaion ? Then i 'more then ever to\nAtopy the Sco ofthe Law. For when the week Is\n'dts, and men go tthe cemeteries to OB\n\nallthe dead tae note of the Seroll, see the soul goes and\n{forma the spirit thatthe Serol of the Lave Ss Speiity\nAtwugh the distros of the work, and the fring heve come\nto supplicte. Then the spsit informe the hogher soul\n(reshamal) and the higher soul inform the Alia, who\nthen sakes ote and has pny on the world, all boone the\nScroll of the Law han bean banished frvn ipl and the\nfivng have cone to suppleate by the graves of the dead.\n'Ala foe the geactation that has need to remove the Serol of\nthe Law from ene place to nother, even from one emagO Se\nto acther. because they have nothing dae to whch wo tur.\n[Net al men know thatthe Sheknah ote Irene di not\nwithdraw to herven, but \"the wilderness to 22 inn of\n'veins (Jee 1 1). ad that since then i shear to Be\nound inthe pce where [als parbiaary im der, and\nsho wherever the Serlljesemoved sd high and low re\nep before ie\"\n\n\"We hove lar that the snl Finked withthe bay reine\nsmonths in the grave, and they are judged together (chi\novever, cs ace apply the aad oe rightous, swe\nave ld down, and ti present in the grave and mare\nofthe suflerings of the body Isls knoe the suring of\nhe Iving, but docs not mtervene on thar behalf Aer\nfete month tm clad in cern vere, aed goes od\n{fo im che world, earning certain things from the apt and\ninteresting selon behalf ofthe living who are m diene\nBut the only when there i among them 3 virtoae man\nsabe mers propery rengnced Ps tem For toe have\n'amt, that when + virtuous man is left inthe word, be =\nknow both among the living and the dead, and when the\n'werd in grea dtrem and he cannot deliver i, be maken\nthe trouble Een tothe dead. Ana if there ox 2358 uch\n1cee, then they tobe out the Scroll of the Lamy aed gh and\n\n'he remedy ito take out the Scroll of the Law, Thea the\n'sul ell the spirit, and the apis tells the higher soul, and\nthe higher soul tells God. God then fakes His seat on the\n'throne of mere, and there imues from the Ancient Holy One\n-2 scream of dex of bellum, wich flows tothe bead of the\n'King. so that che fathers are blessed. Then the dew fea to\n'those Sleepers, and all are blessed together, and God has\n'mercy on the workd. We have learnt thit God does not show\n'mercy to the world til He has informed the patriarchs, and\nfoe their shes the workd blessed.\" Said R. Jone \"Aawared'y\n'thes is so. And T Rave further found in the Book of King\n'Sclomon, thar une which was caied the \"counsel af ll\n'wasdem\" (and Rab Hamnuna alsy said that the seme thing\nhha heen revealed to him), thar Rachel achieves reore than\nallof them by sanding a the parting ofthe ways atall times\n'wen the wesll be im eed. Than me eynbetined by Ve fact\n'that the ark and the merey-seat and the Cherubien were in\nthe territory of Benjamin, who was bora by the wayside, the\nSekinal being overall\"\n\nANo Tear soweD UINSELF poWN UPON THE weD's\n\nHEAD, The \"hel's head' isthe Shckinah. Suid R. Simeon:\n'Not ata The bed stands forthe Shokina an the ver,\n\"Hehold itis the iter of Soloman\" (S.S-1n 7) The \"head\nsf the Sed isthe Foundation af the Warld who i the bead\n'ofthe sacred couch; and \"that whch is upon the ead\" is\n{he superna) fel who i establsted a he head of the bed\nHence, lrsel bed down to his appeopete grade At tis\ntime he was not yet il, we Se fom the next vere, Dut\n'ease he knew that atthe time he would rac to 4 superna\nholy grde to homme a perfect thrne, therfore he bowed\noven t that superna throne, the completion ofthe pre and\n'mighty we, which was called by hs name, 9 \"Him who is\nover the Head of che bed\" R, Judah aids \"We Rave dc~\n'tm that ia man dies in fregn sil and [2260] his boty =\nburied i the Hely Land, to him may be applied the vere,\n\"And ye came and defiled my lané and my inheritance ye\nsade a sbomniaation\" (Jr 1h 7). How, then, could Joes\n2k tobe buried in the gra of hes thers sec that be was\n'dying on alien sal\" R. Judah sail: Jacob war deren,\nIbeenter the Shetinah was owely attach him. Hence\n'Seiten, \"Lwilgo dowa wath hee Egypt\" (Gen 207, 4)\nto wit, toabide with thee is captivey; \"and Twill abo surely\n'bring the up asin (hid). to atch chy sul to Me, and to\nbran fn forty boy onthe graves thy fathers and\nthis even though he departed fife cn sm ain sil He wae\nfurther promised that Jesrph should put bis hand cn bis\nfn he ee bang ht de Ss et\nfom i tee, ac that be was most attached to Joseph\"\n\n'What war the dea of th promise of poring Bis hams ot\nAis eves? Jone anidthatt nan as asin of boner to Jeo.\nand to inform hin that Jeneph wae ave and would be with\ni ts death Said RL Hikiahs have Kart emechng\n'bout this which T hardy ike to dicloe, showing how wee\nom i embodied in + common prasice\" K. Abb capped\nhim on the shoulder. mying:\"Spesk out snd do ant be staid\ninthe days of K. Seon there s o peed for secrecy\" He\nth suds here ener onthe hepa of Joes she Elder\n'ogurding custorm that fa man basa sm, when he dic the\nSon ough to por dust om his yen tthe time of ie ria and\n\nplace. For the human eye represents the world with ito\nvarious colours The outer ring of white corresponds to the\nsea of Occanus which surzocnd the whole world. The aext\ncolour represents the land which is surrounded by the sea.\n[A third colour ia the middle of the eye cxrespoods\nJerusalem, which sin the exre ofthe woeld. Finally there\ninthe pupil ofthe eye, which reflects the beholder and\n'mos precious part ofa Thss crrespoads to Zon, which\nthe central point ofthe univene, in which the reflection ofthe\nwhole weeld can be seen, and where ix the abode of the\nShekinah, which ithe beauty and the cymomare ofthe wads.\n'Thus the ee is the heritage f the worid, and sas the father\nleaves i the son inherits s' Said RL Abba: \"You ase quite\nFight. But there is sil 2 deeper significance in the practice,\n'Hthough men do mt now & For when a man departs from\n'the Work, his soul still encosed in hen, and before his eves\nare closed they see certain recondite things an we hive\n'explained in connexion with the verse. \"For a man shall aot\nce me and live\", indicating that they 2ee things in their\n'death which they donot se in ther ife-time. Then it behowes\n'hone whe are preent ta place ther hands on hes eyes and\n'dose them, and, as we have karat in connective with cesteres\ntnd manner, if e has a on, it behoves the son fa the fest\nplace to do so, as itis writen, \"And Joseph shall put his\nSand om thy eyes.\"\"The reamn forthe cloning of the eyes is\nbecause same sight the reverse of aly ight peseat sel\n\"and it we not mect that the eyes hich bare Jost Scheld holy\n'inion should gow daell om # aight of» difenen character.\n'A further reson i tha the seal ssl tached to him inthe\nShouse and ifthe eye left open, with that unholy vision sll\nresting upon it, erecthing looks upaa ss cured: and his\n'Smt respectful tothe eye. to allow ito gare upon ansthing\n'meproper. The best sign of respect, therefore, isthat a man's\n'eyes should be closed by the hand ofthe som whom he has\nlef behund ban\"\n\nFor seven days the soul goes to and fro betwecn the Bosse\nsnd the grave, mourning for the body, and three times 2 day\n\n336 sue zouAx tt {26a-az6b\nthe sou and the body are chastised together, though no one\nperceives After tat the Body is thst out and the sol is\nPied [2368] in Gehinnom, whence goes forth roaming\n{ou ne work aad wig ts grave nll acquires a vote\nrent. Afr tlre months the whole i» at rest: the body\neps the dst and the soul i lain its Tuminoos vest-\ntrent. The spirit epales tac in the Gute of Eden, andthe\nHigher oul (vthonah) ascends to the place whew all delights\nare concentrated; and alle come together again cern\n'mes. Alas for men that they look pot to thet foundation,\nSel melee the peveept af the 'Tort: For seme af thee\n'recep Fashion a glriows gument above, and some a\nlonou garment below, and some a glows garment inthis\n'work and man requires them al And they are made literally\ntt of hie days are ave explsined, Jada the Eder ne\nday sa ina dream his own image iisined and radiating\nbrig in all esis. \"What i hat\" he id: and the\nanger came: 'Tis thy garment for thy babiaton hese'\n'hereon fe wat in rest oy Re Jadsb ui \"Every ay the\n'spies af the righteous sit in rows inthe Garlen of\nstayed in thet res and prase God gloriouly a8 i ie\nriven: \"Verily the vighteun stall pease ty hae, the\n'right sal it tefore thee\"\n\nTR Abia said: When Jacob \"bowed down to Him thats\nover the bed, a5. we have explained, and tnew that he fad\nreached the highet grade, and that hs grade was om high\n'with ths of his fers, nd that he was the eonsmmation of\nthe whale hisheart nas streagthened and he ejacedin Gal's\nfavour wards him, Hence aye \"And Jaco strengthened\nbimelf\"\"\n\n'R fash said: \"We learn in the Mishnah that judgement\n's pronounced on the world a four seasons: at Pasaver in\nTespect of produce at Pentecost, espero teers on\n'New Year hen \"all dhe denizens of the world pase before\nHim tile a ock of sheep\": and on Tabernscles, when the\nrainfall determined. 'This we have extercally explained\n\"Sfollays Pasovers the time forthe decision with regard\nCereals because ot Pate Iral beg wenter state aly\nportion of the Alsighty and to remove from themselves the\n\nsathas79) vavent a\nJeaven which symbolizes the powers who are appointed over\nthe idolwonhipping naions and who are called \"sane\npos\". On Pentcuontjudaement i pamed ih respect af the\nfrit of the we: thin the grest and mighty ee which rare\nitself aloft. On New Yea all pass ffore Hi ike flock of\nshee, hecause New Year (it head of the year) isthe head of\n{he King: On Tabernacles judgeaer in pronounced en eset\n'of wae, because this festival ince beginning ofthe righthand\nofthe King, and verefore the rejoicing of waters univenally\n'ied [227] Ke Jone sid \"IF we ook closely, we find hat\nin thee periods both the three patiarchs and David ean be\nfoung, and in hese the word st juged But in th every\nday tooks are open and acts are reeutded, though no one\notee orotic hear and the Torah testis opine ma\n'every day and s voice eres aloud: \"Who is simple, let hia\n'urn in here but no onesies. We have fart that when a\nnan nes in the moraing witnesses stand by him and adr\n'him, ou he pas no ned Fis Rigs sou djs stall\ntimessnd setae If he heeds her, 8 well, bt fot, shen\nthe books are open and the deeds recorded.' R. Hiya wd\n\"Happy ase the righteous wha have wo fear of judgement,\n'either in this woe nor the fate wor, a i writen\n\"tutte rights is conident ikea lon\" (Pov. sai, 1),\nand again, \"ihe rightecus shal ibert the earth\" (Ps\n'Sew! Rika, ei the verse \"And when teu\nteas going dowa, 4 deep sleep fll on Abra, ete\" (Gen.\n7, 13), sud: \"This verse has been applied to the day of\nlaren he a eve em thi we or we\n\"Earn thatthe day when man departs ths woth the\narea ay of judgement when the un' lights witheld fom\nthe moon, assis writes, \"or evr the sun be darkered™\n(Bec. ay 3). Thies the holy weshomeh which i wield\nfeo man thiry days before fe departs fom the werd.\nDring tha time he observes that he throws ro shadow. the\ncaso being thi his meomah i wahheld fro hin. Far\ndoes vot wat unt he sorte point af dying, but even whe\n'hel in his all vigour it pases out of hn, and does not\nfilamine the spt, which in turn doesnot illumine the tl\nsew 30 that Mis shadow no lnger shows. From that day all\n\nsf rin nowas 42 od\n'roca his coming at, csen the ids of de heaves. When\nthe spt cee lumine the via soul te lter becomes\nSeeskand teetfood andl enjoynens R.Judahasid\nfurther: \"Alto whenever man ison sick bed and isnt able\nto may his prayers his mahamah aves him, and the apitit\nlcs not ilumine the soul ai be judged. fhe jgement\n'sTavasrable the the achamal euros ts place alae\ntines the wh. But when a ris held then the mesma\nfeaves him thiry dave before his death and his shadow is\nseid We have one that wena ated abs, i\n'eskameh is bronght to wlan she confesses all and estes\ntoall tbe thoaghs ofan, but tts his deeds since they ae\nallrecrded ina book. Wl the tals eoine on the bod is\nin gresterpuin tana other mes If be judged favourably,\n'nc obuins eae anda sweat breaks 2 oer ts body, and is\nsechamah rere os pace and amines the whole but 3\n'man never race fram bis bed of scknen orl be i judged\nasve How ist then, stay be shed, that 30 many Sinners\naud wansgrenorearealiveandacuve \"The reson i that God\nlookestend ni he seathat «man, thosighsinful now, ay\nSocom vituussuvequenl, He jes hi fvouraiy, ot\n'bear aon who wl be\nugenentsncine to Denecence, 8 tis\nwriten: \"Have any pleaute inthe death of the wicked,\nSah the Lord Gn, and not rather tat he should ret\nfoo i wayand live\" (Eack. xi, 23)- Sometimes, pi, t\nj= ecane the talady hin rum Ha cna, [217] or lees\nlave ed perio after which they depart. whether fr the\n'ighteods or the wicked: and alle cone in jtice, ae have\nsid\"\n\nAno Tenact saw THE sons oF Josnest, AND ME sAtD\nWno ane ruzse ? This verse seems to contradict the state-\nment alittle lower down that \"the eyes of lanl were dim for\nage, sothat he could not see\". What thi vere really means,\nIhowever, is that he saw through the Holy Spire those later\n<escendants of Josep, Jeon and. his fenernity. Jero-\nboar made two golden calves and aid: \"These are thy gods,\n0 Israel (x Kings x, 28). Hence Israel now asid \"Who are\n\na] varent 9\nthes\", that i who in he that wil ene day ay \"these to\n'dls. From this passage we learn that the righicous se into\nthe distant futur end Gord row them with His oman ex\n'That Goi ses the future weleara from the vere: \"And God\nsave all shat he had made, and behold, it wae ery good\"\n(Gea. 52), which means that He foresw all hat was to\nhappen sefore it wan commenced, In the same way all the\nscnerations of the world from one end to the other snd\nbefore Him before they coe into the word a mys, \"He\n'alleth the generations from the bevianing™ (1. x, 4)\nfrom the Creation; ll the sale chat are to descend into the\nworld stand before God before they descend in the form\n'which they are to anrume in thie world, and are called by\n'ame. Inthe sabe way God showa the righteoss all genera\ntions before they come into the world. 38 He showed them to\n'Adam, at is writen: \"Tia i the book of th genersbiona\n'of Adam\" (Gen. x, 1), and aso to Moses, as t mys: \"And\nhe showed him all he land\" (Deut. 2841, 1), which we n=\n'erpret to mean thst God shewed hiya coming generations\nfd leaden and prophets, So here with Torac 'The words\n\"who are these\" have thus + double meaning (itera! snd\n'metaphorical, and hence Jeweph answered: \"They are my\nsone whom God Path piven me here.\" That Teac sw here\n'hrough the Holy Sprit is proved by the words, \"God Sath\nJet me sce thy serd also\", where the augmentative word\n\"also\" brings in his descendants, as we have explained.\n\nSem inaccurate since on reading frier we id that he did\n'ox blew Joep a al, but nly hin sem Joe salve the\n'iiculy by tating that in blessing the sons Jacob blesed\nJoseph abo, since the Besing of a man's sons is his on\n'essing Eeuza' said that the abject ofthe verb \"blessed\"\nisthe parle eth, wich alludes tothe spa of the covert.\nWhen Joseph ssid they are my sos, Jacob bese that\nlice whch symbolizes the Covenant that Joseph hep. Inthe\next wotde, \"The God before whom my fathers Abraham\nfod Teac did wak\", the word God alludes to the holy\n\n'Covenant, and the elder patriarchs Abraham and Isaac were\n\n330 rie 20H48 1 [ayaa\nlierlly \"before this, because that place derives nourish\n'ment and sustenance from them. Jacob smGneed: THe\nGon (Elokim) wuiieat natn FED ace Ie repeating the\n'word Elohim, be blessed that plce witha reference to Eliot\nHayvim (Living God), the source of life and of Blessing. On\nthat account he mentioned himelf at this pint saying, \"Whe\nGaal who bens! me, because all blesings dat fw feo\nthe murce of life are frst recived by Jacob, and therewpon\nthis place is blessed, and alls made dependent on the male.\nFrom here we Jean that wherever blewings are to be be-\n'stowed, God should be blessed frst; othersnse the blessings\n'willot be f228a failed. The blessing which Tau bestowed\n'on Jacob sno exception to this rule, Becanse he sd fist,\n\"behold the smell of my aoa is like the smell af = fed which\nthe Lord hath blessed, where the field i a allusion to that\nfield which isthe source of blessings. Note that in the morn\ning ataan should ret bles» God and only then give hie greet\ning i hus fllow-men.\n\n'When Jacob was about to hess Joseph's sons, he saw by\n'the Holy Spurt that Jeroboam the son of Nebar would ime\nfrom Ephraim, and he exclaimed, \"Who are these, the\nsword \"these\" (eel) being an allusion to idol. 'The rexon\nis tht besides the evil serpent there is ene that rides omit,\nsd when they are joined together they are called \"thee\",\nsnd they vit the world witha ther bess. The Holy Spat,\nonthe other hand, is called \"this, and ix eymbolized by the\n'covenant of the bly imprint which» ever on 2 man's bay.\nence we find writen, \"These also shall forget\" (Is-502%, 15)\nand again, \"For these 1 am weeping\" (Uti 16), that sin\nbeing the cause to tur of endless weeping; or alternatively,\nbecause this place was allowed to gain dominion over Israel\nsand to demos the 'word \"I\" (em) thin oe\n'efersing to the Holy Sport. may be asked, on this hypo\nthesis, what are weto make ofthe words\"\"These are the words\n'of the covenant\" ? The answer is that the ward \"these\" i\nhere ako appropriste, because the words ofthe covenant are\n'cuablished by \"these\", sce they are the abode uf al cares,\n'hick swat all who tranagress the covenant Similar 2 ie\nwritten, \"These are the preceptswhich the Lord commanded\".\n\nsold, which was is own affinity, since he was eadowed with\n'he strength of fre, and fie and gold are all one, but the\nlunciean spirit which haunts the wilderness found 2t that\ntime = place on which to fasten, and 29 Israel after beng\nfreed at Mount Sinai from the primeval deflement which\n'brought death into the worl, afterwards incurred it aga and\n\n'question may be asked, why docs say of Hezekiah in par-\n'Weular that he turned his face tothe wall, and of no one else\n\n'sho offered prayer, though with no less devotion, 25, for\nTnatance, Mosca of whom i is wintien that he \"payed to the\nLord\" (hid. i, 4), sod he \"cred tothe Lord\" (Ex. xv. 25)?\n[e285] The reason is 2s follows. Hezshiah, 28 tradtion tll us,\n'ese at hat time not mared and had o children. Isaiah\ntherefore came to him and said \"Thou shalt dic and not\nlive\", ue. an tradition explains, \"thou shalt dhe 1 this woeld\nand aot Ine in the next world\". For whoever has wot labored\n{to beget chldren sn ths world ws nat eatablched in the future\n'wor, and his soul is banished thence apd can sawhere find\n'rest; ead this is che punishment referred to inthe Law br the\n'words, \"They shall die cildlew\" Lev. 2x, 20). Further, the\n'Shekinah does net zest upon him atall. Hence Henckiah \"set\nhis face wo the wall\" that is to say, he made » solution to\n\na2 ite zowaN tL fats\n\nbby awall, might rest upoe bi\n\"and he prayed unto the Lord\" From bese we learn that\nanyone who is conacious of asin for which he soeane to ack\nforgiveness should frst form a resolution to cure hime of\nthat in and then offer bss prayer, as it ss written: \"Let wx\nsearchand uy aur ways\" est ad then, \"tar agi wets the\nLord (Lamm ut, 40). So Heackiah,recognizng his ful, set\nhis mind to put hist sight withthe Shetinah, the place\n'aginst which he sinned. For ll females are inthe shelter of\n'he Shekinah, and it abides with one who has wife, but not\n'with one who has none, and therefore Hezekish fst resolved\n'tomarry. and then offered his prayer, tn seged to the actual\n\n'of his prayer, the words \"Nememter now, O Lord,\nTeserch thee, hove Uhave walked before the\" allude the\nfact of his having kept the holy covenant without defiling it:\nthe words \"in uth and with » perfect heart\" denote that he\n'lung taal the procipes of fah which are eamprsed under\nthe word \"truth\", and the words \"and have dane that which\ni good in thy sight\" indicate tht in praying he always\n'concentrated int mund upon declanag the unity f God with\n{full coaviccon. Finally, Hezekiah \"wept sore\", because\nthere so doce which remains cloned to tex.\"\n\n'Tue axcet wno arperarp sr rxow ALL evi. This\nis the angel who takes pat en every deliverance, R. Bazar\nssid: \"After Jaci fad mentally caried the blenings fromm\nthe lower tothe upper sphere, he then drew them from the\n\"upper tothe lower. Thus he firs suid: \"The God which fat\nfe me\", and then, having st the Blessings in that place,\n\nssid \"the angel sho redeemed me\". Elear further.\n\n\"Ie is writen: \"For the Cherubim spread forth their wings\ncover the place of the at\" (¢ Kings i, 7). The Cherabim\n'were kept in thie place miraculous, and thrce timer day\n'hey used to spread out thir wings and cover the ark. They\nwere 2 representation of the uppet Chenabien and had the\nform of children, and they stood beneath thet place on the\n'ight and the left They were the fit recipsents of the Dless-\nings wtich flowed from shove, and transmitted them further,\n\nren 3\nmening ofthe words, \"the angel who Mesed\n{ee tha3,the ange! fist recived Blewings fom he bons\n'ove. sod with seme \"lene the Ini\", to wie the Char\n'hi and from them blesengs were transmited from the\n'upper tothe lower creature. (2298)\n\"TR: Hija discaumes on the vere: Howe and wealth ae am\nInheritance fom parts, bat from the Lordi pent fe\n(Prov. x04 14). When Gol gives a house and money to 4\n'man hei, \"somctimes be bequest the wine to bison,\n{bd therdore thee things stbough they ae tunately foe\nGod, sey be called \"inbersance of parents\" But the\npossson ofa gon wife comes to aa enly from God. For\nSe ae ee eee\nworthy be obtains wife according ois deserts. Sometimes\n\"hat ser she lot has teen cat that man pares\n'eave end thes his mate is ramafred to anther unl be\nrecties hs na) or tle wrth te comet and then the\n'thers removed to uke wv fr ir and he comes nt is\n'own; ad the ss grevou in the sgh of God, to remove oe\ntanto bake way for another. Nor it only a pradent wie\n'those fm God. Forf God tar parpose to bestow beats\nfons roa, bute pes astray to the \"othe side, then fom\nShot aches de to which he eaves thre hall eto\nfe whe shall bring upon him all acusations aod all ill.\n'Hence a the wife who = act proden Solomon sd: \"And 1\nfind that woman more biter than death\" (Eee. i, 36),\n'becae tb the man's sim which ave draws her en Sie\nence, when Gods planed with aman, be provides fot hi\n2 srde who = pradent and rederms fm frm the ther nde\n'ener Jacob aid \"ihe angel who ha redeemed eur all\nssrong\", meaning that 3 woe had pt been amici' to hom\nfrom she \"other de\", and that there was no defect i his\nseed all of shem being righrous and perfect.\"\n\nSHALL ness THE CHILDREN. They were deserving of\nDlessing because Joseph had kept the sig of the aly ove\nsant. When Joseph nad, \"they are my sons whom Gad has\n'given mehere™. he showed his father the sign ofthe covenant\n\"stock head kept, and therfore they were moc for blesog,\n\nrue z0maR 11 Lasgo sab\nlai ws eng eg ne\nJacob gave to the others only ane blessing, but to Joseph\n'many blessings, as it sayn, \"the blessings of thy father ——\nshall be upan the head of Joseph (Gen. susx. 6).\n\n\"Judah discoursed on the verse: Unto thee do ft =p\nmine eye, O tho tha sittest inthe heavens (Ps. xin, 1} He\nssid: 'Prayer offered with tre devotion is direted om high\ntthe sipernal rerss, from whence i\nall freedom, to support the universe. It\n'he mysery ofthe supreme Wisdom, and iis atached below\nto im who sits onthe throne ofthe patriarchs whichis called\nIheaven, Hence it ie eritten here: \"Who site in the heavens\"\n'When the Blessings sue from the superna reces, they 2\nall received by this place elle heaven, and frm thence they\nHow down tll they come ta the place called the \"Rightenss.\n(One the foundatien of the word\", from whence ae blend\nall the (Reavenls} heats and carpe after their kind. All these\n'heavenly legions ae crowned by sveny-two lights, of which\n'seventy! form a cirle about the worl, while the midst of\nthe circle i cerain point from which the whole of the\n'circumference is fad. The house of the hay of haies isthe\nplace [2294 for that spirit of all spints, where lies hid the\nsmgstery of all mystenes, and when this removes all move\nSlee\n\n'As R. Hikishand R. Jone snd R. Judah were once journey\ning together, R. Jone sid: 'Let each one of us give some\n'exposition ofthe Torah\" R- Judah thereupon began with the\nsense, \"Remember aot agitst ws the mguities af our fore\nfathers let thy tender mercies speeily: prevent wt\" (Pe\n'unare, §}. He ssid: 'God in His great love for Irae allows\n'no one t sit in jadgerent on them save Himacl, and when\nHe toes them, Hei filled with compassion for them likes\nfather fee his chidlen, and when He finds they have dae\nwrong. He removes thet offences ane by one wail there are\n'one lef to place them inthe power ofthe other sie. Hence\nie saya, \"et thy meres prevent ut\", because otherwie\nTsrel wuld not be able to exis, in faceof al the scousere and\nall the adversanes who are lying in wait for them shore.\n\naeneed arent as\n\"Hence it cnsinues \"for we are very por\", tht i, pone in\n_god deeds in the sight of God. For were fst ich i god\n'eds before God, Holstous natins woul not be ale to\n'tin the woe. Tis cl when enable ober nase told\n'their head high, because but for their sins the nations would\nIe subducd belo them. And, a5 we have abeady si, fad\n'ot Israel by thee sine rough the other side into the Holy\n'Lind the Kavos ans would or have une pom\n(of and Ianel would ne ave been exiled fen tei land\nHence. because \"we are brought very low\", therefore \"let\nthy ender mender speniy prevent ox\"\n\n\"K Joe Gscained on the vere: \"Serve the Lord wah\n\n'come befare a presence with singing\" (Pc 3)\nHe aid: The vervce of prayer offered by tan to the Holy\n'One, Besed be He shouldbe eared out with padnes and\nWith singing. cht he may amociste with him the Com\n'ray of laral; and then be sould proclaim he wniy ithe\n'ing manner ait says: \"Rao yetha the Lond i's Go\"\n(Uti. 5). Then two scien of Haden and wong core\n'spond tothe two prayers f memingand sermon, end the\nfo ely rife pladaee in the morning and singing\nthe afernoon. The evening payer on the other hand, is\n'pina Decks 3 that time the (he Shek) sx seb\ntustenance to all ee Fests, and cis et the time for\n'ltsing Inthe datine de ia to be Heed fora these tw\n'Side ming nd afernon, ov of plates nd singing and\n'x gh ime abe divides he Mssings among lin the ing\ntamer\"\n\nTR. Hiakiah tok for hintext the verse: \"Let my pres be\n'established Tike incense before thee, the lifting of my hands\nSe te evening obleon (Du cath a): Ha eds\" ey be\n'se. why dd David mention here the cblaton ofthe ves\nlng rather shan [oe] of the morning ? The sewer may be\n{Beene follows The offering of icrmsebctoens joy 8s\nfen, ol and incense rece he eae (oer. a 9)\n'Hence the high priest, when he lit the candlestick, used to\nfier incense morning and evening (Ex. 28%. 7,8), the\n'morning baie hat the rata season of joy and nthe\nSrcniag to moe ce left side. ae beta. We ae then, that\n\nx6 We 20a fee\nincense always betokened joy. Further, the incense Finks and\n'unites upper and lower, and o removes death and wrath and\name ei al pre hem ring\n'ver it; wat through the incense that Aaroa stayed the\nplague. Hence the incense symbolizes wnivenal joy and\n'universal union. Now David offered the peayer we hare\n'quoted a the time of the afternoon ablation. when the world\nIs under the mpis of justice, and he meant it to ascend and\nremove the sath that was prevalent at that hour like the\nincense which removes wrath nd accusation; hence he men~\n'toed the \"ablation of eventide\", the me when punishment\ndescends on the world. Observe thatthe Temple was burst\nat the time ofthe evening oblation, as its writen: \"Woe to\n'us hecatse the day hath decined and the shadows of evening\nstretch wut\" Jer. v1, 3). The \"shadows of evening\" are the\nsccusersand the punishments which are abroad a that hour.\nHence we have learat that 4 man should say the afternoon\n[prayer with epecil devotion, ven mare than ather prayers\nHence, wo, it was that Ise instituted the afternoon prayer,\n35 we have already explained\"\ncathe ered they cane a mountain Sid Joe:\n\"This mountain s very formidable, lt ue Reep cleat of f°\nSaid RL Judah: \"IFT were alone should think the same,\nsince we have learat that he who trsvele alone makes his ie\nforfeit. But this doesnot apply to thr, al the more sering\nthat each one of us i= worthy to be accompanied by the\nShekinah\" Said RL Joue: \"But we have learnt that 2 man\nshould not rely on a miracle, since even Samuel ssid: \"How\n'ean I go? Lf Saul has iy he will ill me (¢ Sarno, =) ad\n'he was more wort than we are' He replied 'Even so, be\n'was by himeeif anf the danger was obvious, whereas we 3\nthree and there is no danger actly insight. Far if it is ex\nspirte you are afraid af, we have lent that they do not\nshow themselves ty three of harm them, and if robbers,\nthere are none here, because this mountain is far from any\nImhabited spot and people never pate here. The only thing\n'we have to be afraid of is wild beasts. Scripture apeaks of\n\"the angel who redeemed me from all evil. This ange is the\nShekinas, who continually accompanics + man and leaves\n\n300-2304] vareue 337\n'him ots longa he Lees the peeps ofthe Lave. Hence\nsan shoold be careful nt to 0 on the rood alone, hei\n'sy, he shoul diligently beep the precepts of the Lae i\n'der that he way not be dewey the Selah, ands be\n{orcad to go shoe without the erompaniment of the Sbe-\nina. Hence, before staring 4 pure a ar should St\n'ddr his payer to God tn ord ate may dea the\n'Shchnsh to henself, to he proteced by i nthe road and\never from alt harm So Jacob on setting out, said: \"IF\n'God stall he with me\", ie if Ua Shekinah will axmapany\nte, and Keep mein this way\" (Gen. evi, 20), to diver\nse fem all harm. Now Jacob was alone [250] at that me,\n'bur the Shekiaah went with him: ll the more so then will\n'company the Companone who dacoure on the Torah\"\n'Sed Jore-\"What are we todo? me remain here wesball,\n'be overtaken by night fw comnence to ated, the mx\n'in s very high, and thei danger fromm wd Beas Said\nTR Judah. Tam surpcaed a you, R Jone\" Tle repli: We\nIhveleara tha a man should not ely ons ral, for God\ndoesnot peefoom mira a all tines\" He anwered: \"That\nsppls only when aa aby himvelf. But we ae thre and\n'Words of Torah pam between us ad the Shelia swith ws:\ntherfore we hve no need to far\"\n\n\"As they wen on, they perceived on the mountain # ck in\n'winch wan eve: Said Re Fuse: \"Let wn yo up te ponder\nFock, as Tse there a care\" So they went up there. Sud Re\n'Jose: Peshaps there ae wild beats in tha cave hich wll\ndua us? Suid R Judah to R. Hekah: Why & R Jose 50\nSeal He i aot w ser that he should fer, and we ead\nthat \"the righcous & bold ke « fon\" (Prov. vin, 1)\nJone sid In beere near wlflly exposing ourselves\ntw danger\" He replied that were wo, you would be igh,\n'Dut here sno danger apparent here and once we eter the\n'ave no dangee will follow tn\" So they wert into the cave.\nR. Jadah then sid: \"Let us divide the sight ino three\nwetches, and teach one of ws sand this post mone of\n'hem, ad lt wt all keep awake\"\n\n\"R Judah then commenced with the text: \"Masi to Ethan\nthe Eerahite\" (Px xx, 1). He ond: \"This pln was\n\nat ue zouan tt [nyobasee\n'uttered by our fther Abraham when he devated himself to\nthe serie of his Master 2nd conferred on mankind the boon\nof teaching them to acknowledge God as ruler of the world;\n'and he was called Ethan (lit. strong) becuse he clung\nstrongly 1 God. \"I will sing of the mercies ofthe Lord for\nfever.\" Song corre fram the side of the Left, not of Hlesed\n(Mercy); so by this exordium the side of the Left wea em\n'braced in the Right. It was fr this purpose (to combine Left\n'with Right) that God tried Abraham, in order that he might\nDe found to unite justice with mercy, and so be perfect.\nHeo: be cold my: \"Til sing of the mers ofthe Lord\nforever\" Hecootinued: \"With my mouth wi Tmake known\n'thy fatfulnese to all generations.\" 'This refers tothe faith\nfulness of God in making Abraham known isthe world and\ncausing his mame to be fo the mouth of all sestures. God\n'made known w Abrahass the true principle of faith, aad he\nthereupon relied that he yeas the foundation and support\n'of the universe. Tor when God created the urverse, He ave\nthat it could not endure unless He stretched forth His right\nhhend we it. For this world vas created under the sis of\nJustice, snd it wns not exablshed save by the right Rand,\nHence Abraham continued:\"\"I sat, che world is bailt ap om\nmercy (hein), the Grat step in the building up of the\nworld having been the light of the first day. Then on the\nsecond day the Left came nt play and with it was esabished\nthe heaves, ae it saya: \"Thou establishest the heavens, thy\n{thfuloes is in them.\" (This may alo be explained 10 mean\nthat the heavens were esuiblished by those mercies of the\nfirst day, and that the mystery of faith wou enabled\n'ther, the heavens being the bulwark of faith) 'The text coa-\n'inaes> \"I have made a covenant with my choven.\" Thie\ncovenants the secret of faith. Or we may interpret the \"chonen\n'one of [231] the Zeddik from when isue blessings to all,\nthe lower creation, all the holy Hayyath being blessed from,\nthe stream which flows forth t9 the lower world, \"I have\nscorn oto Davi ey servant to wit, that he will aay be\n'stubs in this Zaddih, the foundation of the workd save\nin the te of palsth, when the Bow of blessing ie cut off and.\nfaith is defective, and all jy ie banished. Dung this period,\n\n\"m4 rial 2»\n23 nigh, joy no longer eter befor the King. Ye thug\n'jing drm eater sage and tse ard hast hyn,\n_and at midnight when the impulse from below arrives on high,\n{Gad rae the him the heen or amet sd\nsnes he manent, cng upper and lover were to\n'sks nr hse any pte se en he bl em\ntren testy te Fors Tara Godel ore wth\n'listen with joy to that voice, and relief is felt. For on the day\nton ehichthe Sanchar below ws desroyed, Godwore hat\nHe woul et ste the clesi Jere ut al sl\ntier theenthyJessem: Now all tone ners san\nside and chant hymns in the three watches af the night and\nStone pase, and al the ht fhe Rene sng\nPopeye bev em npiiowy ani}\nTiered by Il Delon and only the do athe hoof\nheaven ssnctify the holy name together. Hence, Israel are\nely and are snc by upper and terse se he\nte by ae cen ty vas sod\n\nShove and cl tgeter\nR. Jowe discoured on the verse: Whereupon were the\nfoundations thereef fastened ? Job Kxxvti!, 0). He said: \"When\noder te worlds He ences pln iat\n'pon what hee tae ro ne may Ro, ice ie\nPelion sree eee Tie wr el ek co\nfens bang tl God eae ts re, heh eid he\nfound stone, and co int he bye 0 dat hl\nfae hee, and fom i the world wo planed. This the\nceil pine of the eniverny and om thin oft sande the\nfry of oles. 'The i the hone reed fo the ven\n\"Ae lal the comer stone eo\" Utd 6 \"the ome of\nttn the pesos corer-tone (Isr 10) and\"\n'Sane tat tie der dpine care the head of the\nSener cl 23) Ts soe w compound oe\nsrmcr a aie snd esta on th aby. Someta Bora\nfrom isa file he dep, Tie ston i ct as sgn i the\ntte ofthe worst mfr tthe dy Ad\nSc tot tne ad ar pila\" (en, 45) Not\n{at hetnk thine, whictsnan creed or eben\nfut he exabshed above and Plow, by maine the =\n\nwe 'rue zouan tt apte-ayeh\n\"house of God, This ston has nit seven eyes a its wit\nten, \"On oe stone seven eyes\" (Zech, amd 6 called\n\"foundation stone\", for one thing beease the workd as\nplanted from, andior another teenie God set tas source\n'of bing to the world. Now a unset, the Cherie which\n'Stood in that place used 1© strike ther wings together and\n'prea them out and when the ound of the Besa oftheit\nWings was heard abe, those angels who chanted hymns in\nthe might began co ang, in order tat the glory of God might\nascend from below on high. The ecking of the Cherub'\n'wing its intoed the pul, \"ehold, Meas ye tbe Lard,\nall ye servants of the Lord. up your hands to the\nSaocesary, te.\" (Pe commit) Thin was the sigaal for the\nbreavenly angels to commence. At the second watch [2318]\nthe Cherubimapzia beat thet wings, giving the signal tothe\nangels ofthat watch. The psalm ef the Cherub this me\n'wat \"They that tut in the Lord ag ke Mount Zinn, et\"\n(caw). At the third watch the Cherubim beat het wines\nto the words \"Hallljah pave, O servants of the Lord,\nprise the name ofthe Lord\" (Ps. ct) and then the angels\n{ofthe hid watch emamenced to sing, and alu ll he stars\nfd constellations ofthe heaven, ase writen \"When the\n'morning tare nina together snd al the sone of God shouted\nfor joy (Job sexe), and ao, \"Praise him al ye sas of\nfight (Ps ext, 3) thse being he radian a which are\nappointed wo sing a dawn. After them Israel ake up the chant\nteow and so the gly af God acon both fra below and\nfrom above, from Israel below in the day, and from the\n'cesta anges show nthe night, nd 9 the mane of God it\nfully rained on all sides. Ax for this stone tht we have\n'mentined, al the angels above and Tere below take hold\nfon i and' ascende to be crowned in the midst of the\npatrtche by day. At ght che Holy One, blewed be He,\nanes yr inl wih he ious nthe Garden\n'cf Eden. Bleed ae those who stand s thie pow 3\n\nShe Teh eg, bee Geen ol te gees a\n'Garden of iden hten to the voice of tone so of men WHO\nstuds the Tara\n\n\"That sone we have mentioned i godly stoe, and itis\n\naytbasze] ear mn\nhined atm the wert \"Aad thot halt sein ts ating of\nstone, four rows of stone\" (Ex, xxviii, 17), because there is\n'nother sone of which iis writen \"And Isall remove the\nheart of stone. ete\" (Ezek. xxxv1, 26). The two tablets of\n'oe wer alo heen from this tne: and this was alo ealled\n\"the stone of Trac\" (Gen, xu 2), as has bern explained\n[Tinka quoted the verse. \"Aud the sone sal be accord-\ning © the names ofthe children of Isat, weve\" (EX\nsir 21) He ond: \"These are the precious wperal stoner\nectsAt nlcorteis tee oaat repre hooe es\n'Ther were \"according to the rarer of the lr. of\n\n[sre because jit there ae tev nes below 50 there\nare teche tniber soe, mhich ae telne presioos ones:\nAnd therefore its writen. \"Whither the tr up. even\n{he tribes ofthe Lord, for = tasmony nn Ire (Pe\n'exe, 4) the reference Beng nthe sperma ae. Further,\nJot there are cive hours the day no there are twee\nhous in the night in the day above and in the night below.\ncach corresponding to each 'These weve hour of the might\ntre vided into thre stn to cachof which belong hierarchies\n'tangle. which rate their porn Best. Hence, t eidnipht\ntwo ranks stand on one side and two on the other, and a\nsles opr ors forth Ketween thr ad then al the tee\nfn the garden break fork ito sng and God eaters the\norden, eit say: Then doll th es ofthe wood sng for\n[By lore the Land. for he cometh to judee the earth\n{Chron xv, 33), Becnoe jdgement enters among them\nnd the Garden of Eden fled therewith, Then the north\n'wndepring up, brag oy mits tun, and hws throash\n{he ape tree and wats their perme, rd the ites pot\ntn thie crowne an feast theme the brighnes the\n\"pellucd muroe\"—bappy are bey to be vouched that\n'teria igh Theliht ofthis err shines onal sides, and\n'ach one of the rgheoes take is appropriate porbon, cach\n'Scconding to hie works i this weld and sme of them are\nsheced because of the sence ght chained by thet\n'eighboure [2yaq] When might commences, numbers of\nofficers of judgement arise and roam about the world, and the\nSoorsareclosed, we have aftrmed. Ths at revs the\n\n32 Tue roma tt fryse-agab\nSide of the north comes down and tabes pomensioa of the\n'ight until two-thirds oft have passed. Thee the se of the\n'seuth awakes until morning, and then bath south and north\ntake hold of i (Ihe Shekinabl, Then come frac! here below,\nand wath their prayers and supplcations case it up unl\n'cends and hides itseif among ther, and receees eines\nfrom the fouain-head.\"\n\nWhile they were sitting midnight arrived, and R. Judah\nsuid to Jove:\"Now the noch wind awakes and the mght is\n\ndivided, and now isthe time when the Holy One. blesed be\nHe, longs forthe voice of the righteous sm this world, the\n'vite of those who study the Torah. Now God is liseneng 10\n'uri this place: therefore lt us not cease from dscoerang\n'onthe Torah.' He then commenenced:\n\n'Tue axoet wno petiveeD ME raow ate erie. This\n'athe ame atthe one mentioned in the rene= \"Behold lend\nan angel before thee, ete\" (Ex. xsitt, 20), who, a8 we hve\nInd down, is the delverer of the work!, the protector of\n'unkind, and the ope who procures blesangs for al the\n'world, be himself receving them first. This ange i some\n'ines male, sometimes female. When he procures blewines\nforthe world, be & male, resembling the male who provides\n'Mestings forthe female Rut wha he coment bring chante\n'meat on the world he called feral, being, a5 were. preg-\ncast with the 'Stila, in the words, \"the fame\ncf the sword which turned every way\" (Gen It, 24), there ix\n\nfemale and soncumes mule. sometimes messengets of judge\nsent and somcimes of mercy. In the same way, this angel\n'em take all caburs ke the rimbow, and treats the world\ncocresponding'y. [2538]\n\nTR Jone disceursed on the verse: The king's strength abo\nleceth jadgemri, thou duct eablsh equity, ete. (PR XE, 4)\n\"The King, he sid, \"is Gad, who loves jodgement and takes\nfast hold of because by judgement the earth is established.\n[By jodgement, on the Community of Irae confirmed and\n'esubliched, because from there i is sustained, and receives\n\nagab-2354) vareor us\nall ce Bening. Hence al is desire snd all is longing for\nJudgement The words \"Thou dest establish equry (esha\n'rim, lt straigheneass)\" refer 19 che ewo cherubim below\n'who render the workd safe and habitable\"\n'R. Histish discourse on the verse: Praice ye the Lend\npel) prise, O ye sercants ofthe Lord, pra the ame\n'af the Lond. \"The repetition of the word \"pram\" im thin\n'vere', be sid, 'scems semnewbur pointless, but there is 2\n'eon fort. We have been taught that 2 eulogy should not\n'be extravagant, and that to ascribe t another omits which\n'be does not possess is really to reproach him; and, therefore,\n'in recounting the praise ofa decensel penn, we should 333\n'nly what be deserves and no more cthermse through tring\n'to praise we shall relly blame him. Now the word fValelapah\n(Ge. peste ye Yah) contains the haghest ofall che praises of\n'the Lord, mentioning. ait does, the place to whichno eye can\npenetrate, beng most recandite and ascrutzble. Tass Yi,\n'the mame which is supreme above all. Hence this pram comm\n'eneoces sith \"Hollelnah\" > word in which pra and mame\n'ae combaed. Further, the subject of the word \"prase\"\n'pot specifi, but just 35 the name Yat is undackeed, so\n'those who praise tare undisclosed, and so its Sting that all\nshoul be unduecleaed ma the rei cf the supreme mystery\n'But the puimist then costinues: \"Praise, O ye servants of\nthe Lord, praise the same of the Lonf™, because this i 3\nplace which is not undisckaned, » place which is called\n\"Name\". The fits undisclosed, the scewnd ball\n'undicloed. half sched. and therefore the pais spec\n'ed those who praised that place, and sad that they are the\n'servants ofthe Lord\", who are meet praise this place. The\n'ext continues \"Blessed be (Yeks) she mame of toe Lord.\"\n'The word yeki consis ofthe name Yat and the letter yad,\nsd indicates the omtinaty between tat superial and\n'erutable place which s Yak and the grade of the ayesant\n'which is he lower yod. For this reason the word sei (et\nthere be) in the acevunt of the Creation, is used nly of the\n'upper prodactians, eg. \"lec there te light\", \"let there be 2\nfirmament\", \"let there be lights\", but ts bot wed in com\n_necion wath the [23a] loner productions So by ths wardthe\n\n[eye\nTly Nome bls in al The text comics: \"Prom te\n'sing ofthe wun unto the ping dawn theresé™ The \"rising\"\nis the supernal place from which the sun derives light to\nshine orer all, the place of the supernal and hidden fountsin~\n'head. The \"setting\" isthe place to which faith i attached,\n{rom which blessings ise fo all, and from which the wosld\ni sustained, as hes been affirmed. 'The whale depends upon\nthe impulse from helow which is given by the sevice of the\nLord when they bless the Holy Narme, 2s we have sad.\"\n'By ths time the morning hed davined, and so they came\n'out ofthe cave, nat having slept the whole night. They went\nfon ther way, and when they got beyond the hill they st\ndown and said their prayers. They then came te «village,\n'where they stayetthe whole day, At night they shepe til mid\nnight, when they roe to study the Torah Judah began:\n\n'Axo we uassee ran ox av ouy sare: Iv Tues\nSHALL Toeaee sess, save. \"The expresioa \"tat\n\ndy\" bas an erotic meaning, and sii the rade which\nia charge of honing abort, the \"lay\" fromm the mapa\nplace which i called \"Tha (0), Hence we tanaate \"by\nthe day of That\", indicating that there is co separation\nbetween \"dey\" and \"That. The two sgn an upper grade\nad's ber grate in conjencion. Thus Jacob Diced the\n'Se of Joseph wth the won af upper and lower in orice\n'thatthe blestnes might be unalterable. He then completed\n'he conjunction by saying,\" thee shall Iral Sen\" The\n'name Deael hee refers to the pararch Sse This fare\nreceves Benings trom shove and then Biome all rough\n{Sis ower grade. Hence be id \"God make the a Ephraim\nsed Manasch\", paring Ephraim fist became Ephrem\ntree called Inracl st ween: \"So of man, thee bones\n26 the whole owe of Isracl™ (Enek. xxv, 1), where the\n'eference according to train tothe members of the tise\n'Sf Ephraim who mere bled when they toed to Break out of\nthe capivty of Ezy befor the ime' For dat reas, ty\nthe ine of Epzam inthe wilderas armeyedn the wom\n[Nate tat Iara] Heed the soa of Jnph before he Blew\n\nOA a etl ea ee Sh\n\n\"The Lord hush remembered as, be wil les, he will bles\n'the ane of Firacl The fret \"he wil lear refers the\nmen, and the \"house of Iarac!\" to the women, because the\n'women derive Sleasings only from the blessings of the men.\nAleraatvet, this lesson may be Geived fom the vene:\"\"He\nSthll make stosement for himself and for his Rouse (Ler.\n1x7, 6) —for himself first and fr his house afterwards. Is this\n(Coe we may mterpret the words \"He shall bles the Bouse of\n{srac\" to mean that God gives extra Blesings to x man who\n'ss marred, m order that hs ee may be biewed throug hrm,\n[2338] and so be receives two partons, ene for himself and\n'one for i wife\"\n\n'R Hiskiah dcoursed on the verse: \"Thine exes did ce\n'mine imperfee: substance, and io thy book they wer all\nwriten, ccc\" (Po. cxxxte, 16). \"This vere', he ssid \"has\ntera frequently expounded All the souls which came into\n'exstence when the world wa crated stand before God\nbefore coming down in that same fem in which they after~\n'ward appear m the world, since hut bodily appearance of\n'man which be had in chit world i leo found shove When\n'the toal i about to descend into the world. t sands before\n(Godin the form which i to assure in the world, and God\n_sjure to keep the precepts af the la and a to tramagrent\n'them Hence itsaye: \"Thine eyes saw mine imperfect frm\"\ntefuee it append in the world. \"and in thy took they were\nall writen', shat i to sy, all the souls in thet forme are\nsecorded in the book. The text proceeds: \"The dayt are\nachioned and there is mot ene amcg then\", tha is, there\nfeet ee hy of tier th reed whch oom ed che\n\"Masur ae & stood. For when 3 man is vimums in\n'world his days are blessed above, from that place which is\n'he measure of his dave teenie ia the ven, \"Shor me.\n© Lard, mine end, and what is the meme of =ay Saye\"\n(Px seask, 5} The \"cod\" here is the \"end of the right\"\n'which was umtet with David, and the \"meacare of my days\n'ea the power in charge of his daya\" RL Judah said: \"I have\n(Rese from Seon thar tas verse refers to the devs which\n\n6 uy zouan 11 Lasbene\n'were assigned to him out of the lfe of Adam, namely sevensy\nyears, since it hasbeen affirmed that David had no life of bis\n'own, but Adam gave him seventy years of his life. David\n'therefore prayed to know why it was tht he had no ie of tis\nfon, and continued, \"Let me know how fleting I am, that\n{sto say, why, like the moon, Tam without fighs of my own,\nunlike all those celestial lights which all have their own lil\n'This is what David sought 10 know. bat permission was not\ngiven to him. Observe that all celesual blesings were\ndelivered to this grade to transmit to all creatures, and\nalthough it has no light of as own, all blessings and all joy\n'ad all yoodneas sre contsined in it and sae Fos it, and\ntherefore is it called \"the cep of blesing\". or even simply\n\"blessing\", ait is written, \"The blessing ofthe Lord maketh\nsich\" (Prov. x, 22) 'Therefor it has residue from all ands\nStl from ali rceives [24a] of the superna blessings 0»\ntransenit them further\" Said R. Isaac: 'We know this from\n'the fact that Jacob blessed the sons of Joseph from the place\n'rom whch all lewings had been delivered into hes hand 19\n\nnp Jacon CALLED To mts sons ao saro: Garuex\n'xouRsSLVEs TOCETHER, FTC. R. Abba diacouned on the\nrnc: He tered the prayer ofthe Ilya ddd mes\n\nfe significant. 'The prayer of an individu man only enter\nbefore the Holy Kung with great dificulty, because before\n'can be crnaned init place Gua exartnest closelyand weigh\nthe ment and defects af that ndividual He doesnot so ita\nthe prayer of a congregation; for congregational prayers are\n'offered by many who are not virtuous, and yet they all come\nbefore God and He does nat ead their sins. Therefore &\nsays, \"God turns to the' prayer of the solitary one\" and\nweighs and considers it, and examines in athat spit it\n'lfered and who isthe man that offer it, and what is his con\n'duct Hence 3 man should pray with the congregation becaase\n\"God dors not despise theie prayer\", even though they ds\nnot all pry with devotion, According fo another explanation,\n\nayez) vavent\n{he woe nliry\" hereon nin th ued\n'rich numbers twit, Jao, who was nied with wo sides,\n'ind tho called bi on and paved for them that they might\nTe aceeptable shove and not be destroyed inthe expiviy,\n'When Jacob cil his sons, Abram and tae were there\nsand the Shekinah with them, recng in Jaco, and inthe\n'prospect of joing the patnarche [244] and farming with\n'hema chariot When Jal sid of many \"Twill tyre\n'what wil befal you inthe ater end of days,» kind of nd\n'est cme over hime and the Shekinah departed His sons,\n'however, raised thes vores and sid, \"Hear, O Loach,\nand Jamo aneweted, \"Bisse te the natn of his gion\nglom for eer and evr and on this proclamation of the\n'nity the Sheknah retuned wo is place\n\n'Ann JACOB CALLED. The word \"called\" signifies that he\n'established them in ther place above and bdow. Sieulariy,\n'Moses \"called Hosea son of Non, Joshua\" (Num. et, 16)\n'tm establish him in his proper place. There 4 similar sig\ntificance in the exprensona \"And he called bis name Jac\"\n(Ger, xxv, 26) and \"the God of Israel called him EI\" (Gen.\nsexunt, 20). So, t0, \"Ticlled from my sorrow unto the\n'Lon Gonah, 1, 7), sanifying that one who praises bis\nMaser and adidreses sepphications to Him establishes his\n\"Maser more fray, by showing th all depends upon Hizn\n'and at upoa any other power. Ax we skin. It has been\nId down thar \"saying\" means \"thinking\". as in the ex-\n'peestion \"And thou ahalt say in thy heart\" (Deut, it, 17)\n\"AssrMMLe YounseLv#s; that is, in complete harmony.\n'Amu Tswats TELL YOU. The word \"tell\" (epidal) con\ntain an allucion to the moteric wisdom. He wight 9 rveal\nto them thei dal destiny. ft may be asked, seeing that he\ndi ot reveal what he sought to reveal, why are his words,\nwhich were afterwards belied, recorded in the Scripture ?\nThe euch ie thrall shat was eel tobe revealed i com\npletely stated, and there is «hidden meaning within, and 30\n'nothing i the Scripture is belied. In fact, everything in-\n'chided inthe Scrpeure, and there is no ward otter shart in\n{Jaca sad all that war needful for bien so-ay, ut eo ll\n\n38 us zoman 1 bxbsase\n\nrand sot 2 letter was short of what was required.\nR.Judahand R Jose were one day sitting st the gate of Lydda.\n'Sid the later: 'We are toll that Jacob blessed his sons, but\nwhat are the blessings ? R, Judah answered: \"He did indeed\nae taled pagename\n'Dan shall judge his people\", \"Out of Asher hie\nFired sal fs ands oth ut hat e sah reveal\nto them he did not reveal, namely, the end. We have laid\ndon that thee isan end tothe right and an end re the left,\n'a he sought to reveal to them the end (ofthe left) in order\nthat they might Keep themscives [235] pore from uncleaa-\nras. What he revealed to them referred only to the time\nwhen they were inthe Holy Land: Inter things were not\nSsuted openly, but are only hinted at in this section and i\nthese blessings\n\nRIUBEN, THOU ART MY FIRSTAORN, MY aNGHT AND\nThe RECINSING OF MY STRENGTI. Why iS Jacob\nDezin with Rexben and not rather with Judah, whe was the\nleader of the camps and abe king # Further we se that he did\n'nt bles him, ray, that he removed biesings from him till\nMusee came snd prayed for him, av ie ip written: \"Let\nReaben live and not die\" (Deut. xc. 6). The facts, how\n\nfever, that he did blese him, but kept the blessing for its\nproper place. He was fke man who hada 900, and when he\nteat shout tn die wae vnited hy the king. whereupon he aaid=\n\"Tet all my money remain in the king's hands on behalf of\nsy son, and when the king ses that my son is worthy he will,\ngive it to him.\" So Jacob said: \"Reuben, thou art my first—\n'bam. the beloved of my soal: but thy blessings shal remain\ninthe band of the Holy King until He shall see that thou art\n'worthy of them, beeause 'thas dust go ter the sight af thine\nyey ate\" (according w Chaldaie paraphrase of this\n\npasige)\n\nTK Hlearar here discourse on the verie: nd he sid to me\nProphesy unto the wand, ee (ack soci, 9). \"Therein df=\n'uly here. he uid, \"because the text continues: \"Prophesy,\nson of man, and say to the wind\", which seems 2 petition.\n'The truth te, however, tha there fs here an esotere less.\n\nand ging to anather, in the sume way as the ea thes and\naves and therefore \"is nor full\" (Eccl. 1,7)\"\n\n2 Eleazar pat the following question to R.Simeon. \"Since\nit isknown to God that men wil di, why does He send souls\ndown into the world ? He answered: 'This question has\nbeen discussed many times by the teachers, 3d they have\n'answered it thus. God sends souls down to this world 10\ndeclare His glry and tales them back afterwards. This\n_myptery can beexplained from the vere: \"Drink water from,\nthy cistern and flowing streams from the mids of thy weil\"\n(Prov. ¥, 15} As we have lsd down, the term \"cistern\"\n\nthe place from which the waters do not ratually\n'ow, But they do flow when the soul is perfect in this\nworld and ascends to the place to which itis attached, for\nthen it is complete on all sen, above and below. When the\nsoul ascends, the desire ofthe female i stirred towards the\nImuie, and then water flows from below upwards, and the\nGate becomes 4 well of flowing waters, and then there is\n'union and foundation and desire and friendship and harmon,\n'since through the soul of the righteous that place has been\n'Sompleted, and the supersal love and aHecton tar boon\nStired to form 2 union.\"\n\n'Observe that Reuben and all the ret of the twelve tribes\n'were linked with the Shekinah, and when Jacob saw the\n'Shekinah by him. he called to hit twelvesons to joint. From\nthebepinning ofthe world thee was neser so perfect a Couch\n\n350 ue zoman ti laxse-aish\n\n{hat of Jacob when he was about (235] to depart rom the\n'world. Abraham was on his igh, nua hie ad he as\nIying between thr with the Shekinah in frrf ira. When\nJaco sw tis, be called his sons and placed the round te\nShckimh and aranged them in perect orde, so that the\nsthering was complete and many'supernal chariots encom\nassed them. They then exclaimed: \"Thine, O Lord isthe\nrestos and dhe power and the glory. te\" (1 Chron 08,\n11), whereupon the wun joined the moon and the eat drew\nheart the West andthe toon was imine and aired\nFeline and so tradion sll uy \"Jocob ove father id\nnot die\" When Scab saw sich perfeton as had never been\n'vouched tan other tn, he rejeced ad prased God\ntnd bleed each of his sors with the spproprateblesieg.\n\n1, Jee and Jewse were once walingtopete when te\nIar sid: \"We Bae learnt that all the sons of Jacob were\nstrange! in prope order ant were Bete each one wth the\nSopropriae bleweng What then ae we to make of the\nerie \"Out of Ather bis bread sal be fat\"? He snswered=\n\"To net know, because have not leat this frm the Haly\nLamp. But et us bth goto the Holy Lamp. So they went,\nsd wn they came 1. Simen they put their question\nhim, He sai them. Assured there iran esoteric meanine\nhere. is writen. \"Asher wilt he haven ofthe sea, and\natode by his reels\" Jud 17). He wha dwels bythe sea-\nShots his accem 1 all enue, and Aaber bere wigs he\nsuperna gate of Zndek (rnghieoness) when it rceves Ble\n'ngs to rans them tthe world. This gates always com\n'rane to and blewcinge nthe mol, Si i clled Ach,\n'andi sone ofthe pillars upon which the world stands, and\nit epairsthat place which scaled \"beead of ficion\" Tin,\nthen, ithe meaning of the words \"Out of Ashe is bread\nfar hat i to sy, tat which was Bread of poverty becomes\nfood of laxury and hence the vere eentinis, asd he sal\nYield royal dantes\": the pver here isthe Community of\nIsrael. by whom the king with alexi. l legs\nall oy, and all ponies\" They said: If we had been born\n'nly to hear thi, would Have been worth whe\n\nTR. Hye said: \"Reuben was entitied to al the rights of «\n\na5sb-a360) vaenue at\n'esthern, but thy were all taken from him and the kingship\n'was ven 80 Judah, the bright to Joseph and the prest-\nhood to Levi Hence i is wntten: \"Unstable a water, thou\nshalt not excel\" (thar, li be left over); that, thow salt\n'ot rein them. In calling hrs \"my might and the begnsing\nOf my strength, Jacob bles. him and entrusted him 9\nGod. tle was like hing' friend who desired thatthe bing\nshould treat his son well so one day he went ot with hisson\nand sid to the king: \"This is my 200, the beloved of my\nSoul whereuper the Ling undersood that he was ashing\nfhm we treat hit son wel. So Jacob said of Reuben, \"thou art\n'my thorn, ete, ths commending him to the King.\n\n\"Unsranin as waren, tHow suAUt Nor Mave THE\n[EXCELLENCY. Here be indicated hi subsequent fate in not\nbeing lft inthe land, but ast outside return, there was\na angel appointed over fis border from the side of the\n\nthe kingship belonged to Judah. R. Simeon sid: \"The sons\nof Reaten ace deined to wage two wars. [tis writen bere\n\"ray strength. alluding vo the captivity of Eaypt, and \"he\nheginaing af my strength\", allading t thee etry into the\nland of Canaan at the head of thei brethren (Num. xa)\n\"The words \"the excellney of digiy\" (its temoving) fer\nto the captivity of Asoyria, which bee the sons of Gad and\nthe soas of Reuben first ofall; and they have rtfered ray\n'evils without repenting up now. The words \"the exellency\n'of power\" refer to the tine when the Messiah will appear.\nand they will go forth and make war ind conquer al peoples,\n\"and anki wil tremble before them: [2y6a] nd they will\nCodearou waite the Kinship, but wil pot retin it ok i\n\"any quarter of the world the reson being, a the text ys,\n\"because thow wentest up to thy father's bed, this being 2\nreference 19 Jertsalem. The vons of Reuben have been a\ntered in captivity wo all four quarters of the World, having\nbeen taken captive four times, one referred tom the wards\n\"my might, the scennd inthe words \"the bering of oy\n\nase 'TWe zoman x6\nstrength\", the third in the words \"excellency of dignity\",\n4nd te fourthin the words \"excellency of trength\" Corre\n\"ponlingly, they are denned tombe wer ithe four quarters\nOf che word and to carry all before them, and to conquer\n'many peoples and rule over them Here was reveded his\nUeaing, and what happened at tha time and what ws to\nhappen when lsrvel catered the lend, and what will happen\nat the time of the Messiah, as faras concerns Reaben.,\n\nSiaioy AND Lev! ang omeTiwEN. R. Tene said \"He\n[joined them tothe Jef side of the Shekimah, snes he aw\nleeds of vengeance which the world could not endure.\"\n1. Jone said: 'Where is their bleming ? RL Isaac sxowered:\n\"Simeon was not meet fora blesing, since Jacob saw that he\nImad wrought much evil; nor was Leva, Decause he ers from\nthe side of stem justice, and blessing did not attach to im.\nEven Moses did not biesr him directly, bat left to the\nAlmighty. 26 is writen: \"Bes. Lord, is substance and\naccept the work of his hands\" (Deut scam 13) Its wetien:\n\"\"Yander isthe sea, great and wide, wberein are things creep\ning irmumersbe, both small and great beats\" (Pe ctv, 35)\n'The \"sea refers the Shekial, which stood aver Jacob\nwhen he wes about to depart frm the world. Hei called\n\"prea and wide\" because all the world was compresed into\njt. There were \"creeping things innumerable\", because\nrmumters of cceatial holy anges are found there; while the\n\"mall and gret beasts\" refer ta the twelve snes, the sons\nof Jacob, of stom one was called 2 hind, one a wall, one a\nrogue palermnysjestiarey aphmip aap ary\nthea 4 wolf, then 2 id, and so for so that there should be\n'eat and small beast\" R. Judah suid 'Simeon wat an ex\nand came before Judah, who as alin, andthe Companions\n'ave ind down that they faced one another, one on the Bight\nand coe on the left. It was as fa ran had a vicious ox and\n'sid: Let us pur the figure of hn in his sll so that he shall\nseit and be afraid of i Sirena wae nit mec for Heaing,\n'but Moses jomed him to Judah, esying: \"Hear, © Lerd, the\nvoice of Judah\"; the word \"hear\" alluding 1 Simeon, at\n'whose birth his mother sid \"For the Lord hath beard that\n\naye ays] arent 3\nara hated.\" * Said Ju: The besing of Simeon and\n[Lan wat et by thir ater to Mase Lt us bo leave tit\n'gvetion tothe Haly Las\" So they went end asked R.\nSimeon. He sid: How plod Iam you have mked me: He\nthen clapped his hands and wept, tying: Who shal ope\nthine eye, thoaboly maser of fh! Thow hast eneled\n(hy Ultine all he ut of men, thos hast enced them in\nthy death, when thy lene ie eed. The keys of hy\nMaster have ever been deivered ato thy hinds Observe\n'now, Jacob had four wives and bepe sont frm all of them.\n{a308] When he was about to die the Shekitah stood over\nTim. He sought lens thes to, bt be wa ot ae ng\n'sfrid ofthe Sbelingh- He said: \"Wha sll 1 do, seine\n'hot both of them ae fem the ide of ter dgement ? And\n$f Ley wo force the Shins, I shall nt be ale, for Ihave\nhad four wives, which ares comple portion. 1 will ave\nthem othe mane ofthe house and be will do she pleas\"\nHeated: \"Thave taken ny sare ves and chen ia\n'is word and lave had my il low, then, ll 1 pres the\nmatron mare ? will therefore leave the mater othe master\n(oF the matron and he wel do wha he pleases wthout fa\"\nHage it writen: \"Now thie the blesing wherewith\n'Moecs the man of God blewed (Dest xn 1). The erm\naman\" here designates Moses a= he master of the Rowe\nsd the ouster ofthe mann. Hones Moms Slemed born\n'a pleased without feat 8 we have armed\n\n© oer sovt, cous Nor THOU Into THEM covxerL.\n1K. Ablbediacoursed om the vere: The anret ofthe Lord x for\nthem that foor im. °°\"The secret of the Lord\", he sai,\nthe recurdite doctrine ofthe Torah which God only ives to\nthous wo fear sin and it the sign of the holy coveract\n'Simeon and Levi isted tha the men af Shechem should\ncircumcise themcves and accept thi secret, and the Serip-\ntute tells ws that st was \"with guile\". Later, Zim, the son\nSf Saha, who was ofthe tribe of Simeon, mulied this secret.\nHence Jacob said: \"Let not my soul enter into their secet\"™\n—that sou! whichenteredinto the supernalcoverantaboveand\n'was called \"the bundle of lie\". Unto THetn AsseataLy,\n\n34 ae onan esha\nMY ctony we Nor THO UNITED, 'This has beet exe\nPine to refer tothe ssembly of Kora (Nom. 3, #9)\nEny honur\" bere refers tw the honour of the people af\nInve groeral ndtherefre he fhe Sd net les them.\ntr ft temo Mone' Twit bivion ria Jacon,\nA Hiya som ths verse we lar tha thwe fe tribe\nvere never pu ried and 901 was met, and there\nPees er ietesions nip innate es\nthe world, and gent athe numberof bogs among them\"\n\nTODAN, THEE SHALL THY AMETHEN PRAISE, THU HAND\nauace erow rite eck oF tury exeatise. R. Joc die\n'coursed here on the verse: He made the mom for seasons (Ps.\n'tv, 19) 'God', he asd, 'made the moon for us to sanctify\nbby st new moons and new years. Now the moon never shines\ncep from a sti F to Sel he a aS\naloft the moon docs not appeat, but only when the aun &\n[ptthered in docs the mocn rule the heavens, and the moun ix\n'of no account save when the sun is gathered in. God made\n\nto-wit, new moons, \"and for years\", to sit, New Year days,\nso that the Gentiles should reckon by the san and Leach by\nhe monn, This aceon with K Eeazars exponton of the\nverve: \"Thou hast atiplied the nation, thou hast increased.\nits joy\" (I. 1%, 2), where he refers \"nation\" to Tsrel and\n\"uta the moon, which guined session of ight for the ake\nof Israel. Which are superior, Israel or the Gentiles\nAssurediy, the moon [2373] highest, and the sun of the\nGentiles i under this moun, and this sun derives fight from\nthis moon. See, then, the diflernce between Israel and the\nnations Israel cling to the mun and ate Kaked with the\n'upernal nun, and are atached tn the place which ges ight\nto the supernal sun, as iti written: \"But ye who cleave 10\nthe Lord, ae alive every one of you this day\" (Deut 1. 4)\"\n\nJopau, Tee suaut Tuy unermaex rmAtse, R Sim-\n'con said \"The ingship was assigned w Judah; and\nhence Leah, as we hive explnined, said a the time of hin\n\na} arent ass\nIrth: \"his time fsa praise the Lord\", because he was\n'he fourth, the fourth eg ifthe throne Te lees yo,\nfev of bis mame are the pre ofthe superna mae, and\nhey wer apne bys cs hich voprmente thereeed\nthe sere mame, tht thar mame fon\n'in Judah's name. Hence \"Thy brethren shall praise thee\",\n[ey epee iagay ieee er ae raty\nFost wate th God snd ful wich ely\n'oeat eran apc pea rng Seer\nacinowledge him ad al nfl. 'Theeore be\nSeereacytng tigre x Soeecmest\ntm the vere' \"Thc alloca daughter ofthe ing\nwithin\" (Ps. xix, 14) \"The \"all-honoured one\" is the Com-\nmunity of Israel, who is called the daughter of the king, the\nSopreme King, who within, enone Se another Ring\n'sho ct sr win. The \"dering\" of tae honoured\n{aught ofthe King \"smrought with ol, pewun the =\n\n'nd inherited the Kingdom of the earth\"\n\n'RJudah and R. Issac were coce 'revelling together Said\nR. Taae: Les un discourse an the Torsh ase go slong.\" He\n'began with the text: And he drone out the man, and he laced\nat the ear of the garden of Eden, etc. \"The word vayrgaresh\n(and he drowe out)'. he sad. may. the Companions have\nexplained, be translated \"and he divorced\". The accusative\n'particle ethhere hasan eroterc meaning. Adam was punished\nfor his sin. and brought death ujoe himself end all the work,\n'ond cused that tees regard te whch he sinned to bedeven,\n'vat along with him sad his descendants for ever. says\nfurther thae God \"placed the cherubim en the east of the\narden of Eden\"; these were the lower cherubim, for a8\nthere are cherubimn above, 20 there ate cherubion belo, and\n'he spread this tree over them. The \"flame ofa sword\" refers\n'othe dams of fire which tsue from thet Sashing sword. It\nSs id no \"nara every way\" because it sucks from nwo sides,\n'nd turns from one side to another. Another explanstion is\n\n36 nite zoman at lasresstb\n'that the flames turn about, being sometimes men and some-\ntimes women' Said R. Judah: hiss cersinly correct that\n'Adam cxtued that tee though which he sinned tbe driven\n'our; and 0, sho, do ether met, ait is writen: \"Through\n{our transgressions your mothe: i sent away\" (5.1, =} Stll\n{you are right that the word eth refers to the pefacion of\n'man, and trom that dey the rooon wan ings ntl Now\n'came and ensered the ark. Then came stoners and it war\nJmpired again until Abrahams came, and st was ceablshed\nperkctlythrauph Jaco and his sons, and Jndch come nod\nfookhold on and seed the kingship and tock pemseswon of\niat an everlating inheritance for himself and his sons after\nhim.\n\nJona, Tuee suaLe THY anetunes rxatse. When\nTac] were atthe Red Sea, they all praise him and entered\n'afer him into the sca Tuy Mao SHALL aL Om EME\nNECK OF THY ENEMIES, 28 i says, \"Judah stall go up\nfirst\" (Judg- 1, 2). Tus soxs oF THY rATMIR SHALL\nsow now's ro THEE> thie tchidew all the other tribes,\n'even though from other mother. And even when Loree at\nsplit iato two kingdoms, when the people went up to Jerve\n'lem they used to bow down ts the king there, because the\nKingship im Jerusalem [2376] was derived from the haly king\ndom Sait sow pow' perone Titer. They only, bat\n'pot ether peoples, who will only bow down at the ime of the\nMemiat Bus bere the expremien only indicates Dac all of\n'whom would bow down to the Exlarch im Babylon, but not\nother peoples\n\nJopaw 15 4 LioN's wHELe= fire he will bea whelp, and\nthen « lon, caresponding to the transition from \"ad\"\n\"man\", ae it written: \"The Lord is 2 man of war\" (Ex.\n2s, 3). FROM THE FAEY, MY SON, THOU ANT GONE\n\n\"The word \"prey\" incindes the angel af death, who preye\n'upon mankind. From that prey the Stekinah shook itself\nfee Te \"nocped down\" in the captivity of Eabylon,\n\"couched\" in the captivity of Edom. \"a Kon\" which i=\n\nie Messen\n\n'roe, been thoogh the Gentle entice aed ope them\nSo eet ee el\nTrane So, fo, the Shckinah, which stiough allen\nremns strong ike ion snd » oneae For jut = thee\n'oech only ering wp ther pey which they wel fom\n\nfs te Shekinh ely creer take ogee oe\nHdotucrs and to pring upon them Who snare mover\ntrra ve. Hevrl mot no tr any petty vengeance. The\ntrond who\" (Mf) hee indice the sopenal we, whch\n{ba dorumson over li = nary weed he ese \"From\n'the womb of whom (Mi) came the ice\" (Job wexvttt, 29), a4\n\n'Tae scerrar suatt sor nerast row Juan, exc.\n'The word Shih, here, spelt with both 2 yod and 2 Ae, 10\ninde tothe holy superna came, Yak by which the Shekioah\n'shal rise: and this sake the allsion of Mi, as we have sai.\n'R Hiya dicoursed on the verse: The Lord shall herp tive\nfrom all ci, he shall Beep thy soal. \"Tae words \"He shall\nlng thee\" be sid, \"fer to thie workd, and \"he shall eep\n'thy soul\" to the next world. By \"heeping ia this world\" i\nmest thet. m nen &prected fr many evi acrunese whe\n'ecko bring charges against him and to cling fast to hi. By\n[presrcation in the next world in meant, 5 we have\n'hatwhen a min departs from this work if hei virtuous his\n'soul sends and ta crowned in ts place, nd if nc, numbers\n'ef demons are at hand to drag him to Gehinnom and 10\nGeliver him iano the hands of Duma, wha has been made\n'scl of demon, andl who has ewelve thoussad syria\n'stendants al charged to purih the souls of inners There\nate in Gehinsom seven crcuits and seven gates, each with\n(Several gate-teepers inder their own chief 'The ule of\n'Somers are delivered by Duma to those gate-beeperm. who\nthen close the gstes of flaming Se. There are gare behind\n'ees, the outer ones remaining open while the inner ones are\n'closed. On Sabbath, however, they are all open, and the sn\n'nersgo fort, 28 far asthe outer gates, where they mect other\nsouk which tarry there. When Sabbath goes out, 2 herald\n\nproclaims at each gate:\nNow God protects the sauls of the righteous from beng\ndelivered into the hands of Duma, and that i the meaning\n'of the words \"be ahall keep thy soul\" * [298]\n\nBINDING HIS FOAL UNTO THE VINE. 'The vine ie the\nComunity of Frac, so called also nthe vere: \"Tho dist\nremove avine frm Egypt\" (Px. txts, 9) thy hie fol\" ie\n'meant the Messi, who is destined tru weal he haste\nthe peoples, that 0 ty, the heavenly eat eho we\nharge of the Conte ad from wham they derive the\nSeren. The Memah wil prevail ever them. became this\n'ine dominates all those lower crowne through which the\nGentes have dominion, This will be the wctory above.\nIsrael, who ares choice vine\", wil conquer and destroy\n'other hows helow; and the Messiah wil previ overall\nanceit is wnten of him tha he wile \"peor and ding on\nan au and on 3 young ae colt\" Zech. te 9). \"Cale\" sed\n\"as are two comma by setoe of which the Gentes hive\nomni, and they ar from the left de the side of unckeane\n'ess. is strange tat the Mew should be ele \"pene\".\nFR. Simcom espn th it coun hes wate of is\n(own, and he i cempared to the has mon above. mbich has\n10 ight save from the sun 'This Mem wil ave domieion\nand will be established in his place. Below be is \"powe\".\nbream he is ofthe se ef the mone, and abore he = ee,\n'emg 4 \"mirror which docs aoe odatc\", he bread of\npovern\". Yet wital he \"rides upon an ast and open a\nat to overthrow the stent of the Censinsand Cod\n'ill keep him rw.\n\nHe ware wasup wis cannery 1s wine With this\n'may be compared the verse-\"Who it th that cometh frac\nEdom, with dyed garments from Borah >\" (Is Lath, 1); and\nalso: \"I have trodden the wineprese alone, ex\" (Ibed_3)-\n\"Wine\" here alledes tthe side of Geburah, of stern janice\nwhich will be wsited on the idolayous nations AND 215\nYESTURE 18 THE BLOOD OF CHAE. This is the lower\nworld tee, the jdgement court stich ve called \"grape\"\n\ncareer =,\n{in both to crash beneath him all the idolatroas peoples and\n\nTe Jose discourse on the verse- \"And on the vine were\nthre branches, and it wat as though it budded and its\n\nHp\n\nThs the words \"binding his foal unto the vine\" indicate\n'that all the forces of the Gentiles are to be subdued beneath:\n\nMi aes 6 ie Acceing 1 the Rati, ocean\nnce Sarg the porn of Se Seman Tema ve ed\nraven sve de Sor pnt pice of rsa oe ed\nPeearenws\n\n360 rie onan nt fas6\nthat vine, a8 we have ssid, ther power being bourd up and\nbabdued R. Simeon aud: \"There ate two kinds of vin.\n\nhe holy elestial vine, and there ithe vine whichis\n\n'alled \"his vine\". And wher Israel sinned and\nabandosed \"this vine\" then i was said of them= \"For from\nthe vine of Sodom is their vine\" (Deut xx, 32)\"\n\n'As R. Judah and Rfeeac were once ewveling tprther, the\nformer sid \"Let us tem int this fed, a itis more level\"\n'They did 20, and as they went along R. Judah ssid: 'tie\nwritten: \"*She is not afraid ofthe snow fer her household, for\n{ither hovachold are clothed in searlet.\" The veror has Boon\n'expounded by our cofleague, R. Ulakih, who said that\n'unners ae punished in Gehirnom twelve months, bal with\nFire ad half with stow. When they zo ina the ite, they say\n\n\"Tif relly Gehinnom. When they gp oto the sao, they\nsay: \"This the real winter of the Almighty.\" 'They begin\nby exchiming \"Als\", and then they excaim \"Woe\" The\nphen Hisar errata'\n'ntlom i i wen: \"She is nov afraid wf the snow for her\nhousehold\", because \"all her househokd are clothed with\nscarlet\". The word shar (seule) here may be read shnaim\n(0), referring to puis of precepts such ae cieumosion and\nlunooverng, fingesand phylaceren mecuzaht and ahah\nlights, ct. The word \"scarlet\" may alo be taken te indicrte\nthe robe of judgement, which s assumed forthe punishment\nof idolatr, For one day God wll put ona red robe snd take\n8 red sword to take vengeance on the ruddy one This we\nJearn from the vere: \"Whois this that cometh from Edom\nwith dyed garments ete\"\" R. Tnaae sid: \"We may also\n'ake che word sharin to mean \"sears\", and to refer tothe\n'whole of past time, since the Community of Teil i the\nconsummation of the ages and draws mustenance from all\nfiles\"\n\n'Au they were going alm, they met a leading a9 aso\nwhich avoid man was riding, Said the ed man to the bow\n\"My son, repeat me a pamage of Scripture\" He answered:\n\"'Thave more than one pasoye. Bur ene down or Tet me Fide\n\nanth-az09) vaveer ie\ninfeon of you, and {will repeat ome to yo.' He sid: 'tam\n'dd and you are young, and I dona want te pot myself on a\nlevel with you.' Said the Boy: Ifo, why isit you askme to\nrecite fy verses He wid \"To make the journey more yrs\nable' Seid che boy: \"Thi old man can go and hang himself.\nTgnoramus ashe is, he must needs re and will not descend\nto my level, forscoth ? So he lef the old man and went his\n'way. When K. Judah and K. tsnac came up, he joined them,\n\"They asked who he was and he told them what had happenes\n'Said R. Judah vo him \"You did quite righty. Come with wr\nand we will st down over there and you vill tell us some-\n\"thing.\" He sid to them: 1 am very weary, [3394] beaut 1\n'have not eaten to-day. Se they took out some food and gave\nTim, and a miracle happened and they found a emall «ream\nof water under a tree from vehich he drank. and they also\ndean and sat dosen, 'The boy then quoted the text! \"To\nDavid, Fret not thyself because of evil doer neither be thou\nfxvious against ther that work snrighteousnese\" (Ps.\n'exxvi, 1) He aid: \"This ie neither «sone nora penser, but\n'the Superscription \"To David\" show's that t was spoken by\nthe Holy Spint, which thus admonished David: \"Do not\nchallenge the wicked, because thou hnowest noe if thou hast\n'srength to prevail agaist hin: perhaps he ise tee which has\n'ever been and thou wilt be repulsed by him, Also,\ndonot look tthe works of those whe do unrighteousness, 20\n'hat thou stouldst not nee ta be indignanc with thes; for\n'whoever seis their weeks and iv not sealous for God trane-\n'esses three negative preaepts, namely: \"Tou shalt have\nso strange gods before me\"; \"Thou shalt not make to thee\n'ny graven image\" and \"Thou shalt not bow down to them\nfor serve thera\" Therefore « man should keep aay form\nthem, 'That is why Thave left the old an and taken a\ndifferent path. Now tha Ihave found you Lill expound the\n'Seriprure in your presence\"\n\n'He then dscoursed on the tex: And he called sao Mores,\nte, (Lev. 1,1), He said: \"The alegh of the word eayikes (2nd\nJae called) is written smal in the scroll, to show that this\n\nae perhaps woul he fit tne oe atl hie the esd\n\nue r0maR 11\ncalling was not 4 perfect one, becaune it sas only in the\n\"Tabernacle and ina strange lind, perfection being only found:\ninthe Holy Land. Further, inthe 'Tabernacle there was only\nthe Shetinah, but the ld there was the complete union\n'of Maleand Female. When «king sitson his throne wearing\nthe eoyalerown, he is ealled Great King, but when he comes\ndown from his throne and visite hie servant, he is called\n'ite King. So God 6 longas He ison high overall, is called\nSupreme King, but when He brings His abode below, He is\nsimply Ring, not Supreme as before. The word \"called\", a6\nfee have lent, mean that he summoned him to is sane-\n{uary. The \"tent of esting\" (no'ed also appsinted time)\n'means the tent on which depends the reckoning af seasons,\nSestivala, and sablaths, this being none other than the moon.\n\"The were \"saying\" (lemor, to say) indicates the disclosing\n'of what hitherto was concealed: and soi all places where\nfeccurs (et. \"And God spoke unto Moses, saying\"), it means\nthot permission is given to dilose. Iti writen just before:\n\"And they broughe the tabemacte to Moses (EX X88, 3).\n'The reason why the Tsracltes brought the Tabernacle to\n'Moses when they ad finished it was because Gos had shown\n'hen the whole plan of con Mownt Sinai; 0 now they brought\nitt him in order that be might see whether it corresponded\nto the plan which he had seen. It was if aking had given\n'order fot a palace tobe bull for his queen, and had charged.\nthe builders to male one room here and one there, here a bee\n'chamber and there a sttng-room, and so when the builders\nfinished they showed it all to the king. So the Isracites\n'brought the Tabernacle 19 Mewes. who wat the \"mater af the\nIhouse\", the \"man of God'. When the sanctuary waa finished,\n'the queen invited the king tit, and invited also ber husband,\nthat is 1 say, Moses the master of the house, Hence Moses\nwas able ake the tent an pitch it outside (EX, XIE, 7,\n[2308] 2 thing which no one else could possibly have dove,\n\"The test continues: \"And the Lord spoke to him\", \"the\n'Lord! being another sill higher grade\n\nTie further discoursed follows. \"The text continues:\nWhen any mas of ou shall ofer (Le, 2). Ve word \"man\"\n(Adam) bere indicates the union of the sun and the moce,\n\n230i] vavews 363\n\"When be shall offer fram you\" this is «hint that he who\ndesires to make hia service of serice truly axeptable sould\n'not be unmarried. \"An offering to the Lord: this means\nthat he shoul offer the whole for the purpose of uniting\n'upper and lover. \"From the cattle\": to show man and beast\n'4 one, \"From the over and from the sheep\" these are the\n'chariots which are clean, \"Ye shall afer your offering: the\n\"offering ta the Lord mentioned above was man, but \"your\n\"offering\" i from the cate, From the herds and the floks,t0\n<iaplay the union of upper with lower and of lower with\n'opper: Is king rotting on atone on avery high da, then\n'one who brings x present to the king has to mount from step\n10 sep tantil he reaches the top, the place where the king ie\nsitting above all, and then iti known that that present is\n'meant for the king, But when the present eames down from\nthe top, then all know that the king is sending it from above\n19 is Friend who is below. So at first a man rises sep by\nstep From below upward; this is \"che offering of the Lard\n\"Then he comes down step by sep and this \"your offering\"\nTonge and R. Judah went up whim and kissed bis fore-\n'wend. They ssid \"Blepied be God who ha favoured ts with,\nthis, bleed # God that these words have aut been wasted\n'on thar old man\"\n\n'They then rose and went on. As they proseeded, they\n4a vine ma ganden. The hoy then quate the verse=\"Tunding\nhis foal to the vine and hin as' clt to the choice vine\" He\nSuid: \"The word er (binding) ie written here with a super-\nuous yod, and the wor 'iro (his ol) with A instead of ra,\n\"Thuis the Holy Name Ya ented here, Sniarly wi the\nwords bi (colt) and sora (choice vine). NI this sto show\n'that just a there is a Holy Name to subdve the \"fal\", 30\nthere is a Holy Name to subdue another power, which is\ncalled \"ass; for if the Holy Name were aot hinted here,\nther would devastate the world. The \"vine\", as we have\n'ad, i the Community f Israel. Is called vine Because just,\n4 the vine will receive na graft from anoiber tee; ao the\n'Community of Terael accepts ao msster but God, and there-\nfore all other powers are subdued before her, and. cannot\n'obisin dominion over er. \"He hath washed his garments in\n\n4 rue zowan tt Tavbayoe\n'ene even fm the ime the Creation te efesence ong\ntothe omingof the Messth on arth. \"Wine\" indicates the\nJet side, and \"the blood of grapes\" the left side belo. The\n\"Messiah's destined [2406]t0 nile above overall the forces of\n'dolatroe nions and to heel hae pomer above nd\n'bow, We may als expan thats wine brings joys and\n'et types jgement, so the Messiah wll bring ladnes 12\nHac ut aden? wo he Genes: Tae \"pet of Gad\nsebich hnwened over the fae of the waters\" (Ge 13)\n(pov ibe Mente sad tists ote Gone\n\"eased his garment in clei wine\" \"His eye shall be\ntel with wine\" thi isthe intaicating celestial wine from\n'which the masters of the Torah drink. \"And ister white\nweak mi, because the Torah is both wane apd mal the\n(rl snd the Wratten Lay Ite writen of wine that fe\n\"rejoice the hear of man\" (civ), Wine fest brings\n_ladness, being he place frm which al lanes imaen, but\n[Bierwands tres purasiment, because edo the place\nsviere in gathered sll punishment. Hence the sese con\n'Seocs: \"And ol to make the face shine, 0 wit, from the\nplace from wich all gladness suck. 1 them aye: \"And\n[cad thar strengshcneth as ear rea ang the ap\npert of mankind Tt as, beeen, the ony expo, become\nthere ne naght without day, and Use must note separated.\nso, may be sake, why i David sy that \"read sp\npore the heart of man\"? The amewer thet thin why Be\n'Tided the word \"and\" before \"bread\", show hat he oes\nase incloded. Observe that grace aftr meals should aot be\n'Sul over an empty table, but there shouldbe breadon\ncapella vg,\nin order tain the Left hand wo the Right, and i order that\nthe bread should be Bled by them and linked with them,\nsothat the whe shoul! be bed toetierto bese the Holy\nNene fuaely. For the bread being pmed with the eine,\nsod the wine with the might hand, Measings rex om the\n'ord and the table ir duly perfec Said R.Toac: \"Mad\n'ee come on this journey en to bear these words i would\nhve ben worth our whale\" K.Jodah said: \"This ld tw mo\nfight to know so much, snd Yam afraid wil ot ive fog,\n\n20-2408) vara 35\n\"Way? sud. Lsaae \"Becase', he ssancred, \"eis able to\n'sex into a place which man has ro right to look upon, and 1\n'sn afraid that before be reacts matey he wil actually\nlook and be panished frit? The lad heard them and aid:\n\"Thave no fear of panshment, because when my fther died\nIie blewed me and preted for me, and I hnow thatthe ment\n'af my father will protect ne\" They sid to rn: \"Whoy she,\ni gow father?\" FR Tada the ton of Ra Hama te\n\n\"They then took hie up and carried in on\n'he sd he ey spying tn ene\"\n'ofthe eater came forth mest, and ou ofthe ong came Sorts\n'sweetness Jodg. X14). The hoy sid to them: 'Since vou\nNe qucted the ers capound 2\" Sa thy to hin \"Sce\n'Gor as led ws int the path af ie, do you tell ws He thea\nbegan: We fd a certain nytical alaon sa tia verse The\ncer isthe Zaddh, as itis written: \"The Zach ents bis\nS5t™ (Powe: 2, 25}. By \"hes Sil\" in meant cht he gree\nsufficiency othe place which called the Soul of David.\n\"From the ester comes forth fod\", fr but for that Zaussk\nfood would never come foth and the world could not ext\n\"Out of the ong came frth wetness i Lae ho\n'lose Jacob withthe dev of heaven andthe fatnom ofthe\n'cath We may aio expla that were # not forthe nigour of\n[potice there would come Foch no honey, t0 wit, the Oral\nLaw, (aga wioch comes fr fom the Wzen Law, which\nis called \"song\", a i i writen: \"The Lord sll give\n'srength tos people\" (Pax, 14)\" They nent os together\nfor thee day il they reced the cour where hs ether\nFeved. When she saw ther she made preparations for thera\nfan they stayed with her two days. They then said farewell\n'whim, and departed, and came aod related eventing 12\nSimon, He si: \"Ty, easier the Torah, and\n'fon fr the merit offs fathers he wold he punted Fro\nabove. But for those who fillow the Torah God tis made\nseiahentace other and thei descendanrs forever. ait is\ntwrmen: \"But m for me, this my covenant with them,\n'Sith the Lard, ny spirit which = pon the, ec (I\nx 21h!\n\nset ae ronan fagob-otse\nZeaviow suALt WELL AT THE MATEN OF THE SA,\n7c, R. Abba discoured on the verse: Gnd thy send wjon\n'ty thigh O mighty Ones thy playa hy may. He id=\n\"Tashi pony and majesty, to gid on weapons and to pracine\nthe se of them ? To study the Torah and to fight battles in\nthe Torah and o art oneself with it—this & praseworthy,\nthisis glory and majesty. The truth ofthe mater, however,\nis this. God has piven men the sign of » holy covenant, and\n'primed it upon then for them to preerve nd not impeir\nmany way, He who impairs ts confruwed with che sword\nwhich avenges the insult wo the covenant. Now Se win desres\nto preserve this place should brace hinself up to meet the\ncil prompter, and when the later aus im abould st\nbefare hin eyes this sword, which i ped on the thigh ro\nppunah those who impair this place. Hence st ays: \"Gird\nord upon thy ih, O mighty One\" Sch ne\n\nele agp ted hence ths \"py and weiner\n'Aovther explanation is that before setng out ona journey\nrman should prepare himaclf wth prayer and arm herself\n'vid righiconocan, which & the Sopernal sword, as it\n'wren: \"Righteousnea shall go before him, and (then) he\nshal st his stepson the way\" (BM ta, 14): Now Zebulon\ntesee always fo go out on the rads and highwave and make\nWear, and used ist to afm hiself with thes celestial sword\nOf prayer and supplication, and 20 be fought with peoples\ned overcame them. You may say that thin was the function\n'of Judah, 20 why ts amigos haze 10 Zeblcn *\n\n'Observe this. 'The twee thes are the adornment of the\nMatron. When Jacob was abut to depart from the word,\nandere Gute we fon every side, with Abraarn\n'2 hn might, ase at his left, himself othe cemze, and the\nShetinah in feom of him, te called his sons round him im\nfrder that beth the beer aed the apper might be fly\n'omed. [asta] The twehe tribe correspond to the\nache onc which were under the tea of brome made by\nSolera (2 Kings vi, 259) three fot each of the cardial\npoles 'Thee ofthe represented the ght Army, thre De\nJefe Arm, three the reht Thigh, and three the left Thigh.\n\"There were thee thes for each, became in each of thee\n\nseie-agib] vavest od\n'imb there are three jotta And although ths \"sdormment™\n\"emonly complete wih the eumber of wx hundred thonand,\nyet already at the time of Jocob's death there were the\nSeventy souls whe had came dewn with hum to Egypt andthe\nPrema! lve ine beer eeasenay\n\n'erenteen years orion\n'of Jacob wha was pedecied above and below 24:8],\n\n[R Jodah said: Zebulon and Isachar mace an agreement\nthat one shoald set and study the Torah while the other went\n'out and made money and supported him, So Zebulon toed\n10 traverse the som with merctandie, and his teitory was\n'muitble foe this, being on the seacoast. Hence it writien=\n\"ngoice, Zebulon, i thy going out, and Inachar i thy\nfens\" (Deut wun, 18) He sHAut OWELL AT THE\nAVES OF THE SEA: that i to say, among thse who =a)\nthe wea with merthandie, \"AI the haven af the sex\" the\nploni \"ses\" i weed, becaue although only ooe cont\nbelonged co him, yet he det hy wa, Re Jose sd it is te-\n\nplace where all ships come to do trade Aw ats aomors\nSMALL ae UPON Z1DON. R. Hizkiah said: \"is tersitocy\nsriched to the boundary of Zid, and all merchants came\n{that placer trade\" RL Aha said: Tes writen: \"Neither\nshal thou eller the salt of the covenant of thy God to be\nlacking from thy mesboffering. with allthine ablations thou\n\"oer sakt\" Salt wae fo be sued becouse it softens beter\n'ness, and so mankind cannot do wichout i. Salts the cone~\n'aan! upon which the world is established: hence i called\nShe covenant of thy God\" K. Hiya sad: \"Its writen:\nRar Ged ia righteous, he loves rightesasness\" (Ps. x, 7)\n'This isthe sot in the sea, and be who separates them beings\ndeath upon henself, Hence ito written: \"Thaw shalt moe\n'ple salt toe lacking \"\" RAs aid \"The sexi all ne,\ntbat i i called \"seas\" because in some places the water is\n'lear (and in some turbid), in sme sweet, and in some bitter:\nhence we speak of \"sexs\"\nTR. Abba was siting one sight and studying the Torah,\nshea R. Jose came and knocked at hie door. He sid: \"When\n\n368 aus zonan [eatbaeze\nthe prince ste with the chief, then trie judgement is given\"\nSo they sat dowa and studied the Torah. Meanwhile the son\n'af ther host got up and sat before thera. He said to them:\n\n\"What isthe meaning of the verse: \"Ve will ave alive my\nfather and my mother, et.\", and just before, \"And give mes\n'rye ken (Jo. 1, 13-12) Wha did Rahab as ofthe spies\n\nR. Abba ssid: 'That is 4 good question; if you know an\nsanower, tll me; my son' He aad A Further question asses\nfrom the fact that they give her something which she did\n'nota for, since they sad to her: \"Thow shal tnd this ine\n'of scare thread in the window, ete\" The explanation I have:\nTears this, She asked fora siga of if, et wauen, \"And\n'ye wil save alive my father, et.\" She said=\"\"A'sign of Kile fs\n'nly contained inthe sig of truth, which a the leter Vou\"\nTh fact, ae 1 have learnt, she asked for the sign of Moses.\n\"They, however, ave her aline of seaiet thread. because they\nsaid: \"Mases is dead, and the sun i athered in and the time\n'has come forthe moon to rule Thereare we bud better give\nyou the sign ofthe moon, which is this Tine of scarlet thread,\n\"Thus she sega of Jouhua shall be with you, because the moan\nis nom in the ascendant.\" RL Ala and R, Jone tome [2425]\naad kased him, saying: \"Assuredly, you will one day be a\nIhead of a culege of a geest man in Tata\"; and, in fat, he\nbecame it Bun\n\nie then asked a further question, saying: \"Seeing that the\ntwelve tes were arranged below in the sume order a5\nabove, why is Zebulon everywhere placed before Fascha in\nthe diemings, although Isachar devoted hmself to the\n'Tarah, which should always come fest? \"The reason is that\nZebulon took oat of his own mouth and gave to Isachar.\nFrom this we learn that he who suppor a student af the\n\"Torah is blessed from above and belne, and net any s0, but\nthes privileged wy eat of two tables. « privilege granted to 00,\nother man. He is granied wealth im this world, and he i=\n[Eranted a portion in the nest world. Hence itsaysof Zebulem,\n'hat \"he shal dell atthe haven ofthe ea\", that ix to ay,\nin this world, \"and shall befor a haven of ships\", in the fone\nwoe,\n\nie here quoted the vere: \"I adjure you, O datghtcs of\n\naed waveat 3\nJerusalem, by the roes and by the hinds of the fields, if you\n'ind my beloved, what will you tll him ?\" (6.5. 8}. Why,\n'nmsybeashed should ity of Israel speak thus see~\n'ng dat she i next 20 the king, keno ocher ? The \"duphters\nof Jerusalem\", however, ate the souls ofthe righteous, which\n'ae constantly near the King, and inform humevery day ofthe\n-requizements of the Matron. For 4 we bave karnt that when.\nthe wul comes down into the worl, the Communsty of Iie!\n'makes it swear that i¢ will tell the King her love for him fa\n'order to appease him. This 18 brough about\n'when man unifies the Haly Name with his mouth, bis beart\n'and his sou, to lnk all together ie lame with fie. Accond-\ning to another explanation, the \"daughter of Jerualem\"\n'are the twee tribes, at we have learn that Jerusalem is\n'cstulished on twelve rocks, three on each side wherloce it\n' called Heyeh (living one)), and these are called \"the\ndaughters of Jerusalem\", and they testify tthe King oon\ncerning the Communiy of Ist, or it is written: \"The\n'thes of the Land ae atextimons unto Tara, to give thanks\ntunte the name of the Loed™ (Px. cent, 4)\" Said R Judah:\n\"Happy are Israel who kaow the ways of God und of whos it\n'e-aniten: \"For thou arta holy people unto the Lord thy\n(Goi, and thee di the Lord choos,\" (Deut tv, 2)\"\n\nIssicman 15a stnoNe ass coucnina Dows BETWEEN\n'THE suEEPFOLDS. R- Eleasar sad: 'Why should Teechar,\n'becuase e studied the Torah, be called an in rather than 3\n'hone, of # lien, or leopard ? The answer given & thatthe\n'ass bears a burden patently and doce not kick like other\n'animals, and i not fatdious and ill he down anywhere. So\n'Geuchar bear the burdcn of the eral and does net kick\n'the Almighty. aed i not fiatidious and cares nt for\n'own honour but for the honour of his Master. He there~\n{fore \"couches between the sheepfoldc\", 2 we say of the\n'student of the Torah that he is \"willag to sleep on the\nround\" He alo, in of this verse, quoted the\nteat: \"To David. The Lord is my light and my salvation,\n'whom shall I fear? 'The Lord in she strength of my life, of\n\"Bas he Foie Vi,\n\na0 THE ZOKAR 11 Doquaayab\n\"who aha Ube afraid 2 (Pas anv, 1). \"Those whe sty\nthe Torah', he sai, 'are beloved belore God, so that they\nhve no fear af evil hap, being protected above 2nd below.\n[Nay more, [2426] such 4 ene subdues all exl hape and caste\nthem down ioto the great abyss. At rightall the doors are\n<hsed, and dogs und asees commence to roam about the\n'world with permission 1 dh damage. Men sleep on their beds\nand the souls of the righteous astend tothe bliss above. When\nthe north wind awakes at midnight, then there isa holy sti\nfing in the world, ae has been explained im maty places,\nHappy is he sho rises a that hout and studies the Torah.\nYor as soon ashe begins, all those evil beings ae cast by hima\nito the great abyws and he binds the ass and throws him\ndown into the dung-heap. Therefore Isachar, who was 2\nstudent ofthe Torah, Dolnd the as¢ and broaght im owe,\n'frm the ladder which he had mounted to do injery to the\n'world, and made him abide between the sheepfol, that is,\ninthe dung-heap,\"\n\nAND ME SAW REST THAT IT WAR GOOD, ANDTHE LAND\n\"Rest\" here Spnifies the Written Law; \"the land\" signifies\n'the Oral Law; \"he bowed his shoulder to bear\", namely the\n\nyoke of the Law, and to deave to it day and nighe: and he\n\"became 2 serant under tsk work\". 19 be = worshipper of\nthe Holy One, blessed be He, and to cleave to Him. R. Simeon\nsand R. Jose and R. Hiya were once travelling from Upper\nGalilee to Tiberias. Said R. Simeon: \"Let us dacuse the\n\"Torah as we go, for whoever is able to discuss the Torah and\nes not do so renders his fe forfeit, and is further subjected\ntothe burden sf worldly exes and the domination of others.\n\"This we learn rom the vere which a9 of fmachat that \"he\n'urmed aside his shoulder from bearing, that i ay, from\nbearing the yoke of the Law, and straightway \"he became 3\nservant under tsk work\". Happy arethase that study the Law,\nfor they obtainfavour above and below and every day win the\nUmberitance of the futare world, x st @ written: \"To cate\n'them tha love me to itherix substance (ysh)\" (Prov. vi, 21)\n\naehone) vavene om\n'which means the foture world. For hs waters nese fi and\nIie receives 2 god reward above such = seamed by no other\n'man. This i hinted inthe name of Fmachar, which we ray\nSivide to yak sschar (yok the reward), as uch ato\n'ak (wsteance) the few of thee who sty the\nTels written: \"Y beheld til thrones were placed and one\nthat war ancient of days dist ete\" (Dan. v, 9} When the\n'Terple was destroyed, two thrones fell. tha i, two above\nsd two telow Two alone, Decne the ower was removed\n{rom the upper the throne of Jacob from the trove of Davi,\n'nd the throne of David fell. The two thrones below are\n'eraalem and the studens of the Torah, the later oere=\nScndine to the throne of Iacob and the former tothe tone\n1 David. Hence itv tht \"throoes\" were eat down, 20d\n'ot merely one throne, and all on acount ofthe neglect of\nthe 'Torah. Observe tht when the truly pious study the\n\"Toesh il the mighty onc of ether proples sd other forces\nsoe humbled ood their power broken, and they heve me\n'Seminion in he word, ad Tare! ae rasedaboce all But if\nfot thease cuss rl go into captivity and ofl imo\nthe hands of the peoples and ta be ruled by them. Why is\n{8is? Because \"he ae eet that it was good\", and that he\nfoul aban from many comforts and eujytnets and he\n{erverted fs path soa nt to bear the ye of the Torah, and\ntherefore he \"became 2 servant under task woe\" (2430)\nCnty through him was ch owledge ofthe Tora ept alive\nJe tench ait ages \"And ofthe eon of esachor were those\n'tho had Knowledge ofthe times, te.\" (1 Chron, 32), and\nit was they who \"caused all delighs to be at our doors\",\nseit the doors of synagogves and hows of study, \"hath nem\nJind old\", became many okt and few leon of the Torah\nstere brought to ight by them to being Israc! near to thet\nFatherin heaven \"Ay beloved. U have kept hidden or the\":\n'rm this we learn that when one stuces the Torch itiagty\nand knows how to draw the prope lstons from it his worde\n'Seend to the throne of the King and the Community of\neral apes the tex before ther aed teasurs them. td\n'when God enters the Garicn of Eden todspert Himself with\n\nwe 'rue ronan a fee\nthe righteous, She brings them out before Him and God\ncontemplates them and rejoices; and then God it crowned\n'with noble crows and rejoices in the Matron, aad from that\n'ime the words are written in the book. Up to this point\n'extends the sway of Judah, the arm that contained the\nstrength ofall sides, she thre joint ofthe arm which enable\nict prevail over al.\n\nDavsuat.sunct ms korue soneor rar TRiRESOr\nTense, Hiyesai: We sult hareenpened bere \"Dat\nata jodge the tribes of Tar\", of \"Den shal judge the\ntribes f Tove ar one\" Whats the rang of \"Dan eal\nude hie people\" # We ay explain felon Dan an the\n\"rareard othe camp (Nom. 25) eran he wo the\neft thigh and went last. For after Judah and Reuben hed set\nfort, the Leites andthe Ark made an terval 8 nes\n{hdl fer them di the sandard of Epes forth 08\n'he west, beang the gh thigh. We might hove though at\n'Zanes ave nach Set ines ci rinen of i:\ned hed sw iden Bua the rth that Jaa\n'compiling the lower ting, forthe wppet\nngdon conpracsl oe desthe lower ington bods aly\ntnd hh, being thereby exceedingly rong. The at\nope comprscd ju, the Kigdom which dere fro te\nSasot Might (Gebwral), combined withthe righthand, te\ntoy and the thigh. The coed corps ax that of Reuben,\ntia varcn thr erodes wich inet he igh anda ee\nrower ofthe ght was taken by Judah, because Reale It\n'chap aod sun dah a einorad wit the seg\n(of Rouen Te third corps worth of Epes he ote\nSih high, which abvays Ror fore theif Thr Don wae\nsrmthe eft thigh, marched lx We read that \"Selbmon ade\nTipest thn of fray\" (0 Kings 5 i). 'The rene a\n345 the superna para tnd contain alee gue\nZi therefore ti writen: \"And Solomons on the tose\nOF the Lord askin (sho. xt, 33). ale Solomon\ncs ie eee of Dell bs Ste td Mago ws\n\naaets) varie 33\n\"Dar shall judge his people' at fist and then \"the tribes\nof rach as one, that iS. a6 the one Being of the Word.\n{egy} Ths wae realzed in Samson, whe singleshanded\n\\wtoaght judgement an the word, ad both judged and pot\ntw deach without requiring « helper. R. Isaac sd: 'Danis\n<commpared 102 serpent ying in wit in the way. But there is\nalso s reference 9 another serpent above, Tying i wait\n'ways and paths, from whom issue those who fie in wait for\n'the sons of men og account ofthe sine wlich they cast behind\nthei backs\" Re Hiya said: \"The primeval serpent above,\n'ofa he is appeased with gladdening win, is \"azerpent\nthe way\", As there ita way\" above, so there is = \"way\nbelo; and th sn in dvided ino varioum path on every sie,\n\"There is one path which has abundance of water and breeds\nmany kinds of evl fishes, jam a the waters below breed good\nand bad fishes. When they escape from the path of the sea\n{hey appear lke riders.on horseback, and were iro thatthe\nserpent who ithe rearward ofl the tenses in wait tthe\n'end af the pa and deves them beck, they would destroy the\n'worl Iss fom the ide ofthese that sorecrers come forth\n'Dani called \"a serpent by the way\", becauve he that goes\naftr the serpent repoites the celestial household which is\n'the mupornal path thet ineues rom above. To gp after the\nserpents ie going tw repudiate that clestal way, beemse\nrom it the higher worl ae soxaed. If zeked why Dan\nSs inthis grade, the answer i given inthe words, \"That bites\nA the horse's heels 1 to protect al the camps R, Elearr\n{hid tha he was one ofthe support of the Throne, becaine\nfon the Urone of Soloman thee wan # serpent atched t he\nSeepie above the Hors. Te says of Samson thatthe \"spit\n'f God began to move hin ithe camp of Dan Judg. xt,\n35), Sammon was + Nast, anda aan of huge stength td\newan a serpent io thie word in face of the Sdolatrone\nnations, beeae he inherited theblesing of his ancestor Dan\"\nRL Hiya said: \"We know what a serpent is, but what ian\nadder (shepliphon) Tie answered: \"This word allodes tothe\npractices of sorceress, since it = written of Balam that be\n'rent shephi (lone). fis sad hat this was pot proper the\nrade of Dan, that is tre, but he was appeinted over ths\n\nes rite xostnn st enh age\n'ride tobe the lat side (ofthe Laake host and this was\nNe hononr, since some offers of the king are appointed to\n'ne pean scene anor, and all ar howourabeyand the\nKing's shoe i supported by al. Various paths and grades\nspread out beneath the ute for goed aed some far evil\nedit hlp to supp the throne, Therefore Dan Sto th\north side In the boll of the reat abs, which on the\nforth sid, thee are many demins endowed with privet to\nAin miselic in the word. Therefece Jacob prayed. saying.\nuave warren row THY sausariox, O Lom. He\n'mentioned God's salvation here because he saw bere the\ntight ofthe serpent setting in motion chasisement\n\nJose and Ke liakish were onc ping see Simeon\nin Cappadocia Said R Haku We hae ud down that 4\nman before praying should iat pronounce God's praises,\nHt shat ofthe man who an grat Gsrem and in haste\nte pout out his prayer ands pa able to prosounce te bles\nngs of hi» Master Sting\" He replied \"That sno reason\n'hy the praise of his Alone shouldbe omitted. He should\nPronouns ever [244] without proper devotion and then\nSy be payer. Thun t te writen: \"A peayer at David. Hear,\nLand rigeinons an to sag\" (ae 8 1) Be\n{ese and then ver Of im who i able prooownce the\nFrise of his Master and doesnot do 0, te writen: \"Vea,\nShen ye mate many proper all at ba\" (Ue 15)\"\n\nTei wit \"The one lamb Uc abate i the mom\ning, and the second tomb alt thou oer at even\" (Num\n\"rvs 4) Prayer have been ordaied wo correspond to the\n{sly een. Prough the impale from below thee i 3\nSizing above. and through the spe fr above ere\nsuring fgher up stl, unl the impulse waches the place\n'here the lamp sto be itand itp Phos by the impulse\nUf che smoke (othe sacri] fem below, the lamp kindled\n'hove, and when thisiskiniledall he other mp are kindled\ndnd al the world are Biased fom Thu the impulse of\nthe acrife isthe mainstay of the world andthe blesing of\nallworiis When the smoke commences to me, the hl forms\nfv charge of the world denve mtsaction, and are diponed\nthereby t str the grades above them; and ao the impulse\n\naH) vaveu! 375\nses wre the King desires to asociate with the Matron\n\"Through the yearning of the lower world the lower water,\nflow forth to meet the uppes waters, for the upper waters do\nat fw save from the empueof the desire from bebe. Tht\n'mutual desire is Lindled and the lower waters flow tommeet the\n'upper waters, and worlds are blest, and alltamps ae kindled,\nand upper and lower are endowed with Blessings, Observe\n'that the function of the priests and Levies is to unite the\n\"Left with the Right Said R. Miaka: \"Phat iu, but U have\nbeen told that one rouses the Left and the other the Right,\n'because the union af male and fenale is aly brought about\nbby Left and Right, an i aye: \"O that hie left hand were\ntunder my head, and his right lund shosld embrace me\"\n{S. 8.1, 6). Then male and female ae united, and there it\n'rutual desire aed words are blamed and upper =nd lower\n'ejice. Hence we sce thatthe sicifce is the support and the\n'mainstay ofthe world, and the joy of upper and lower\" Said\nIR. Jose: You are cerinly right, and I had heard this before\n'but had forgotten i. This, too, Ihave leamt, that aowaday>\nprayer takes the place of sirifice,and 2 mun should ftingly\npronounce the praise of his Master and if not, his prayer\nfo prayer. The mont perfect form af praising God io unify\nthe Hlly Name nthe Siting manser, for through this upper\nand lower are stn motion, and blessings owe toa works\nK. Hizhiah snd: \"God placed Israel an cule amang the\n'nations in order shat they might be blested fr their sake, for\n'they do bring blesings fom heaven to earth every day.\"\n'As they were going alg, they sw 2 sake wriggling os\nthe path, 20 they turned aside. Another man then exme Up\nand the snake killed him. They looked back, and saw him\nead, and anid: 'Assure, that anake Ine performed the\n'mission of is master. Blessed be God who has delivered us\nJour thereupon quoted the vere: \"Dan shull hea serpent\nfn the way.\" \"Thie, he sid, \"wae in the days of Jeroboar,\n'wha, we are told, placed one of his golden calves in Dax\n(© Rings x11, 39). He plsced it \"on the way io order te\nprevent the people from poing wp to Jerusalem: and thor\n'Dan wart them \"s spent by the way\", and abso \"an alder\nin the path\", preventing lersel frm going up to Jerusalem:\n\noa 'THE ZOHAR 1 ercered\n'celebrate thee festivals and to bring series and worship\nthere [2444] When Mous came to bles the tbe, be a\n'hat Dan was linked tos serpent, pd he change ito 3\nfon, ari say: \"And to Dan he aud: Dan i 2 tans when\n'hat expe or frown Basan (Deut aaa 22) ha weet\nfing t concer the begeing and end ofthe four standards\n'ith Judah, who was compared to 2 a's whelp\"\n\n1 wate vox THY saLvaTion, © Lomo. RL His sad\n\ntines\" (Jud, xm, 6)\". Aha aid: \"How could Jacob say \"E\n\"wait\" seeing that by that time he had been ead many sears?\n'The truth i, however, thatthe Word \"Israel\" in the above\n'patage has a esoteric meaning. Said R. Hiya: 'Assuredly\n'that isso. Happy are the righteous who know how to study\nthe Torah in such = way asta eam by it celestial ie\"\n\nGap 4 Ts00F SHALL Pass UPON ist, BUT ME SHALL\nPaiss UPON TREIE EFL. R Jemescid: \"The conjunction\nofthe two leucrs gimel and dalith mcates the suing forth\n'troupe and hosts gome! giving and daleth recening* That\nfiver loch perennially Sows from Eden supplies the needy,\ntnd therefore many hosts and. manp camp are sustained\nfrom here; and this is the significance ofthe name Gad, ane\nproducing and giving. and the other collecting and taking.\n' lexe ssid\" Gad soc been one of the sme cf the hand\n'maid, he wauld have risen to greater heights than all the\nzest For the hour of his birth was propitious, but the Soi\n'ver departed at that moment, snd therefare be had no share\ninthe Fly Land and was removed from it\" R. Judah asi\n\"Reaben was in the sume case, 25 its writen of him, \"un\nstable water, thou shalt mot excel\", which indicates that at\n'bs birth the waters stopped and did ne fow. Neither Reuben\ntoe Gad obtained 4 share inthe Holy Land, but they pre-\nvided troops and forces to conquer the land for Israel The\nNd pate Del it prey Te me\nrs\n\nsubagsal saree a7\n\\efcierey of Gad wax made good i Asher, ats writes:\n\"ut af Asher is bread sal be f=\"\n\n1K. Elcazar and RU ABbs once turned aside into a cave 3t\n'Lyd co ecape the hes ofthe sun. Suid R Abba \"Let us\n'bow encompass this eave woh words ofthe Torah R.Blearat\nUGareapen commenced withthe vec: \"Plate me lhe sal\n'op thy ean, hike a seal ep tive em = itsenals ae\nls of r,s very Same of the Lard\" (SS. veo \"Tass\n'ene, he sui has been much docased. One night I as\n'Srending on my Sth, and 1 beard hn ay that the tue\n'evoton and yearning of the Comenuniy of Trac or Gee\n'cls brought about by the sous ofthe righteous, who cause\n'he Bow of the bower were tarde the Upper. ond hen\nthere perfect Fendt and dente for matal embrace to\nIng forth frit. When they leave to one another, in the\nfolines of he aoction abe ssprs\"Set me at sal apo\n'Dine heart\" Far athe impee aa al remains even tet\n'he seal remedy sys the Coramanty of ere [chal\ndere t thee, ven though Lam removed fom thee and go\n[cise] imo epeivty. Hexoe. \"Set mu as 2 sel pom hy\nTear\" in ander that my enone may rain wip the He\n{Ge impress of 3 seal \"Fer love song as dea\" ti\n'rang ike the parting of the spin from the body, as we have\nlegen that when rman aout to dep from he vari 20d\nss srange things hs spre courses through al isis and\n{fos ap and down hike x featman without cars who = med\n'Spand down on the sea and macs no progress. I then asks\nlene of cach Em and so srparanon only feed with\n(peat ioknce. Such i the lence of the Comunity of\n[Bese hve for Go. \"Jesouy incr a the grove\" Lane\n'without jeabouy po toc lye Hence we Fen tha wa\n'wld be jel of fo wife in onder that hs love for her may\nhae perfec. for then he wil not lok at any other woman\n(esoany 2 compared t2 Stal (the uraireorid, Deca Ft\n'the wicked ae fighueaed of going down ¥9 Shak >is\nJeslory raha inthe eyo of ne wholoves and emnct bea?\n{oe pared from bis tclored. Or we may aio explain that\n[pases wt sinners are taken doves to She they arco he\n'Sm for which they ate punished, so he wbo i alous in\n\n378 He 01K Hy ease\ndemanding restitution reckons up al his gevances. and 5\nis love becomes more firmly knt. \"The faces thereof are\nflashes offre, the very fame of the Lord.\" This is the fame\nwhich is bindled and issues from the Sbofir. It is the left\nInara sis writen: \"Hie left han shoud be wes my\nhead\" ($.8. vt, 3) It's this which kindle the flame of love\ninthe Community of lerael to the Holy One, blend be He\n\"Therefore \"many waters cannot quench love\", becante when\nthe right hand comen athough it a symbolind by water t\nfans the fire of lowe and docs not quench the ame ofthe ft\nAnand, at writen \"And his ight hapd should embrace\n'As they were sitting they heaed R Simcoe coaving up the\n'oad, with R- Judah and K lsaae. When be approached the\n'ave, R. Eeavar and R. Abba came out. B. Simeon sil\n'an ace fren the walls ofthe cave that the Stekinah s tere.\"\n'So they all nat doven. Said. Simeon: What have you en\nGecussing? R. Abba replied: \"The love of the Community\nfof Israel fer God, and R. Elescar applied to tthe verse=\"Set\nsme a5 2 seal upon thine hear, exc\"\"* Said KR. Simeon:\n'Blearar, you bave been scrutinising the superna love and\n'flection. He then fella silence for 2 we. At isthe id\n'Silence is ood everywhere except in connection with the\n\"Torah Vhaves cere gem which I do nat desire wo withhold\n'from you. [t isa profound though which Ihave found inthe\n'ook of Fab Hammam the Eider. ts thin. Crenywhers the\n'male runs after the female and scchs to ince ber love, but\nIhere we fied the female courting the male and running ser\nJie, which tis ne usually recknned proper fo the female 2\ndo. But thee ie here adeep myutery, much primed among the\n'weasures ofthe king. There are tee souls belonging to the\n'clexial grades. The three are reilly four, because one ix\nthe supernal soul, which aoe clearly dicersed, even bythe\nXeanurer ofthe upper treasury. much less the lower. This =\nthe soul ofall sols, irecrutable and unknowable Everything\nis dependent upon it, nd it is weld ina covering of exced-\ning tirightees. It rope pearks wich are lined together ke\nthe joints of the box, and itentere into them and displays\n'hzough them is energy. ltand they are ooe, and there = no\n\nTied gi ic body cndthrngh is tody sesh hat\n'Cae, like the eu nthe harman Body. Those hows ae the\n'counterpart ofthe hidden points above. There another sul,\n'wit the souls of the righteous below. These come foe\n'thon superior sal, the soothe Fema andthe sal of the\n'le, ind therefore the souls af the gh arenperoe to\n'Bini heavenly tots and camps You aay ah Ey ate =\n'ranteende from both nden why do they come dws thas\n'world to be aherwards removed from it \"Imagine «bing who\n{had ason whom he sent to rilage tobe brought wp watil\n'esau learn the ways of tic kings pace. When Oe hing\n'ard that fie son wae grown up, out af i love for hin he\nseatthe Matron hs moter ft hin, ad brought hint the\n[alece, where he ees wat him everyday. So te\nboar eerie ncerpperers Sneed\n'clad aly nal He sent tt village, wt tote word,\nrough up ai and lew the waysof th king's place\n'Wea the king found tat Bison ad gpa wp, and hat\n'wos toe wo brine him so he pace ot of his lowe fr hin\n'Re scerthe Matron fr hm zd brought ham tothe por\n\"The sal docs not depart from ths world il the Matron has\ncome for her ane brought her into the king's place, where\nshe remains forever. And forall that, the snhabitaes of the\n'llge weep for the parting of the king' eon frm them.\n'There was one wise man among them who sid: \"Why are\n'you weeping? Was he not the ing' son, and is aot i proper\nplace in his ate' palace and not amore you 7\" Se Moves,\n'tho was a wise man, sw the villagers weeping. and said to\nthem: \"Ye are soes of the Lard your God, ye shall not cat\nsyoursies\" (Det Iv, 3). Now, if the righteous all knew\n'Bie, they would mice when their time srives te depart\nfroma this word. Font ota reat bono foe ce tht the\n'Matron cies for ther sake: w bring them to the King's\npalace. tht the King may rice in them everyday ? For\nod Sth no delight save in the sul of the righiowe. New\nthe love of the Community of Iarel for Gis ected only\n\nato THE ZONAR 1 aysh-ayta\nby the souls of the righteous here on earth, because they\ncome from the side of the king, the side of the male. This\n'racitement reaches the female and stirs het love; ad in this\n'way the male awakens the love and affection af the feral,\n{nd the female is nited ie love withthe male In the same\nteay, the desire of the fore to pout forth lover waters 19\neet the upper waters is oly aroused through the souls of\nthe vighteous. Happy. therefore, are the righteous in thie\n'world and inthe world to come, since on them ae established\n'upper and lower beings. Hence itis written \"The righteous\n\n1 foundition ofthe world\" (Prox: x 33). Exaterially\nspeaking, the Zadiih inthe foundation of the upper world and\nthe foundation of the lower world, and the Community of\neral contains the Zaddit from above and from below. The\nrighteeus one from this side and the righteous one from that\nbide seit her, a se writen \"The righteous shall abet\nthe earth (Ps. uxt, 29)\n\n\"The Righteous One inherits thie earth, and pours wpon it\nblessings every day, and furnishes it with Iuwuries and\ndehcacies in Bie How. All this ie hinted tm the words= OT\nOF ASHER MUS BREAD SHALL RE FAT, AND HE SHALL\nTIELUROVAL DATSTHES. Its from the futuve world that\nthe stram reaches this Righteous One which exables hie to\nprovide luresand delicacies tothis arth, chastransformang\nit from \"the beead af poverty\" into \"the beead of uxusy™-\n[a4fe) 'The name \"Asher\" (it. happy) signtes the place\nwhich all dectare happy, to wit, che furure world. In the\n'Ceprenion \"hir bread\" the reference af the word \"hie\" s\nnot specified; but we may divide the word lafmo (his bread)\ninto lekem eau, thai, \"the bread of eau\" (which signifies the\nheavens): hence tf writen: \"leh, Til ran brea rom\nheaven for you\" (Ex. a¥1, 4. Iti from thence thatthe tre of\nlife is nourished and crowned, and when it receives 'his\n'nourishment, then it \"yields the daisies ofthe king\". This\ning ithe Camenunity of Tere rho fd therefor by the\n'hand of the Righteous One, the scred grade ofthe sign ofthe\ncovenant. In the bovk of Hab Harenuns the Eider it sys\n'thatthe fread mentioned here is the Sabbath bread, which ss\ndouble in quanter, ar st written in conneaion with the\n\naabeaye8) vaveur a\n'manta: \"They gathered double bread\" (Bx. wvt, 22); that i\n{0 say, bread from hewven and bread from earth, the one\n'being \"bread of luxury\", the other \"bread of poverty\". For\nfon Subbuththelower bread was unesd with the upper bread,\nanid one was blewed for the sake ofthe other. He further sid\n'that the Sabbath receives from the celestial Sabbath which\nflows forth and illumines all, and is this way bread is joined\n'with bread and becomes double.\n\nSarura1i 154 wixp ter Loose, wno otveTw cocoLy\n\\Wonos. Tt hasbeen affimed thatthe upper world ise the\ntmale principle, aed therfore whatever the Commun of\nIsrael causes 0 ascend on high must be male We know this\nfrom the mame of the ofleng ('la li. going up), so sled\nIbecaese it rises above the fone. Hence it fm to he a \"male\nwithout lem\" (Lev. 43). By the words \"without\n'Blemish i meant that it mst note exsroted Te my be\n'objeed that we find the words \"without blemish\" applied\n'enw the female. Thi mtr: neverthelen # does not ater\n'the fct thatthe burat-ofering rises from the female tothe\nmale and from this point upwards lls mae, while fot the\nemai [244] downwards alls female. It muy be sad that\nthereics femal penciple shove ako. \"The truth in, however,\nthatthe whole body take it description fromthe end ofthe\nbody. which is male although the beginning of the body is\nfemaie Here, however, both the beginning and end are\n(cma Otscrve the recone allsim sn hia mater We see\nthat Jacob bleed Joseph along wit hs brotiers. but when\nGod arranged the tribes under four standards Tie omutted\nJoxeph and put Ephraim m his place This cannot have been\n{or any sin Of Josep, bat the reason is his. Joseph was the\nimpress of the male, and since all the adorsments of the\n'Shekinah are female, joseph was removed from the standards\n\"and Ephraim wat appoined in his place On this acoust he\n'vas stationed on the west the side ahere the female absdes,\nJd the impres which sale was removed fom her adorn\n'ents We thas sce that all the twelve tribes are the aca\n'mento the Shetinah after the 'pater, save for the\nirae ofthe Zaddih, who makes all the lunbs male\n\n38s que 20uAR 11 Leyob-2are\nWuo civera coopiy wontis. 'The Voice speaks to the\nUtterance, there being no voice without uterance. This Voice\nis sent fom a deep recess shove in order to guide the Uiser~\nance, the two being reluted us general and particular. 'The\n'Voice isues from the south and speaks te the west, inheriting\ntwo sides, and therefore Moves said to Naphell: \"Possess\n'thou the west and the south (Deut. oat, 33). Observe that\n'Though f the beginning of al. This Thought is recondite\n'and inscrutable, but when itexpands it reaches the pice where\n'spirit abides and i thea called Understanding (bina, wich\n18 not so recondite as the preceding, This spirit expands and\n[produces a Voice cimposed of Bre, water. and air, which\n'correspends to nor, south, and act. This Voice emibraces\nin el foes and peas to Unter, and his shapes\nthe ward Ven you examine the grades closely,\n{you find that Thogh, Understanding, Votes Uterance are\nfll one and the same, and there i» no separation between\nthem, and this is what is meas by the words: \"The Lord is\n'one and His Name ie One.\"\n\nJosten ts 4 ravirrvL wovGM, 4 rREYTFEL woven\nny A rountarn The words rfl gh\" ae repeated\nto show that he i ich both above and below: Observe that\nthe bly Kingdom docs no cain a perfection se oly king\n'dom unl ts joined with the patrachs Theme aticure\ntseomplted fram the upper word [24] which the word\nofthe mule, The urper worl sealed \"even yee\" Bosine\nllth \"even yet\" ren the nero of th and\nhe built seven yar (r Ring, 38) By means of th the\nlower worl wat uit, nich alo te aloe to 8 \"aver\nposh regantean trop taps ampere ates\nAsp, foerten aye\" Kings it, 66, he fist sven bing\n'nal andthe second female fe writen Many daughters\nhave done virtuous (Pro. 1, 9) These are the tee\ntree who' dit waka. Hence ie xrten here! The\nnughter advanced upon the wall\"; that ms to my, the\neves tn pr ithe aint he Sheth ot\n\n-sare-247ll vavene a\nBer mts now asone 1x staeNori. This means that\nthe bow which was his mate clathed fun with steneth and\nep him frm, knowing tht he would not go astray right OF\nJefe i rgaed uy hin own proper glade uf the ign uf the\n'covenant. AND Tite ARMS OF HIs HANDS WERE MADE\n'st20No-the word nayaphazu (were made strong) akin t0\nthe word pa (fine gold), and indicates that his ars were\nadorned wth precious jewel BY THE HANDS oF THE\naNIGHTY ONE OF JACOB: these are the two sides Ue which\nJacob held fast. Fhont THENCE WE FED THE STONE OF\nTsxaet: by him was soppord that precious sone, as %e\nhave sad. Or agai, «may mean tat that precious ste Was\nsestaned by these two sides which ae north and south, ad\nbberween which it was placed bythe hands of the Righteous\nOne.\n\n'Observe that Joseph received an extra blessing, 26 it i\nwritin: EVEN From THE Goo OF THY FATHER, ME\nSHALL MILP TiteK. Jacob gave Joseph an inheritance above\nand below. The inheritance above was given in these words:\n\"from the God of the father\", the place called \"heaven\". He\nadded: \"And he shall help thee\", to show that this place\n'would not be exchanged for any ather place, and his soppart\n'would be from this place and from no other. Axsn WITH\nTue Acwigury: this signifies another and lower grade,\nindicated by the word eth (with), from which isue biessings\ntw the world. [2478]\n\nUp to ths pomt the beings were given in genera: they\nwere now particulanzed with the words: BLESSINGS OF\nNEAVEN ABOVE, ETC, THE BLessINos OF THY FATHER\nSENFTORS. Thin wan 20 becauoe Jasob inherited the exeam,\n'ofall more than the ether patrchs, he being perfect in all,\nand he gare all to joseph. This was fing, because the\nRighteous One rakes alland inherit all, and all blesings are\n'Sepusived with itn He rst dapenses blessings above, ad\nallthe limbs of the body are disposed 0 as roreceive them, and\nthas is beuaght into being the \"river which goes fort from\nden\". Why Eden (lt. delight)? Because whenever all the\nJems are Aut together ta harmuny and «mutual delight,\n\net THE ZOMAK feb\n{rom top tn bottom, then they pour Mleings upon it, and it\nlnscnmes a river which flows forth, erally, from \"delight.\n(Gr again, the wont \"Eden\" may tefer tothe supreme Wis-\n'dom, from which the whole lows forth like 2 mer until it\nreaches this grade, where all is turned to blessing. The two,\nInterpretations are proctaly the same\n\nUsro we vrMosr souNp oF gHE evenacTINE\nHILLS. Or beter, \"unto the desire (taaath) of, ec\" These\nrerintting hls are tea females, ne ahawve and wee below.\n'ich of whom i called \"ola (a world). 'The desire ofall the\nImbe of the Body is for those two Mothers, frm below 29\n'sick feom the higher Mather, and from above 10 be linked\n'with the lower Mother, both desires being in emence the\n'aime. Therelote, THEY SHALL ALL BE ON THE EAD OF\nJose, so thatthe grade ofthe Righteous One should be\nessed and acceive all befits. Happy ate they who are\ncalled righteous, for only he is called who observes this\n'rade, this stn ofthe boly covenant. Happy are they in this\n'Sorld and in the world te come.\n\n\"They now nent out ofthe cave. Said R. Simeon: Let each\n'ne of us give come exposition as we go along.\" R. Elearar\n'exnmenced wh the nex vere:\n\nBexjaaax ts 4 woUr TWAT RAVIETH. \"Benjamin ie\ncalled a wolf because he was imprinted im this form on the\n'Throne, all asimals great and small beng delinested there.\n'The throne which Solomon made contained smilie designe.\nHe's als called a wolf because the slat was in his teritry,\nsand the altar scaled \"wo because consumed flesh every\n'Gey. Agu, we may translate: \"lenjarnn shall feed the wolf\"\ntu wit, the adversaries who are punted above to accuse, and\nwho are all appeased by the anor. Ie Tire MomnrSCo\nNe SHALL OFvOUR THE FNEY. \"This meane that in the\n'morning, when Abraham str inthe world snd itis the time\nef grace, the sacrifice brings appeasement and rises t0 the\nplace ealed \"Ad (perpetuity). We may also tranehte \"In the\n'norming \"Ad shall ext\" this being the superna thrane whch\nis frever and ever ('ade 'ad) Thesmoke ascends and lave is\n\n247b-248] vyaveur as\nawakened above, [2486] and a lamp is kindled and shines\n4forch throagh thi impalie from below. 'The pries is busy\n\n'Left withthe Right. The bread, whichis the \"ine Bout\" wed\nfor toralty, and which gave the impulse, is received by the\n\n'Left and the Right and jomed wo the Body. Then the\n'll flows forth and i taken up by the hand of the Zaddie\n(tence the impulse must be given by means of fine owt and\n'il commingled, so that all should be lnkes together). So a\n'complete unity s formed, with its ceulting delight and the\nszscnion which bps wp by al the eran, These\n\n'indeed \"an ofering fur the Lord\", and for no other. Hence,\n'nthe morning \"Ad shall eat and no other until he has been\n'sted end linked to his place. For Sire the Holy Name must\n{be blessed apd hen othe, and thetefve its forbidden to a\n-mantoblesshsneighboura the moming until be bas blessed\nGod\n\nAND Ar EVEN HE-SHALL DIVIDE THE ¢POIL. \"The even=\ning sacrifice as wholly to God, and the stirring\n'ascended thither. And taving receied His blasing, He\n'inked up al the other celestial powers and smizned to each\n4s Bing blewings, s0 that worlds were gratified and upper\n{2ed lower wore bleesed. This honed sn the verses\" have\n'exten: my honeycomb with my honey\" frst of all; and after-\n'wards He shares out among all and says: \"Eat, O friends,\ndink. yea, drink abunudanly, O beloved\" (8.3. ¥.4). Think\n'por thatthe fering ts brought to themar to 20y other power,\nbat al i to the Lord, and Hie dispenses blessings to all the\n'worlds' Seid R. Simeon: \"My son, you have said well. The\nInhole object ofthe sacrifice isto set blessings in moun. First\n'tie \"an offering to the Lord\" and no other, and then \"you\n'lal bing your affering™ (Ce. cary away your aif) in that\n4 worlds will be Naked together and upper and lower wil\n'be blessed,\"\n\n386 ue conan tt feghe age\n\n1. Abluathea commenced with ihe nest serse= ALL TIKES\nARE THE TWELVE Tames oF Ignace. The word \"all\"\n'ipnifen that they were all stached jremonahly to the place\nfrom which all blesangs issue. 'The \"twehe\" refer 10 the\n'twele links of the aderaments of the Matron, she being\njoined with them. Ano THs 171s THAT Tatsin FATHER\nSPAKEUNTO THEM AND BLFSSED THEM. The word\nspake\" indicates that in this place speech has scope\nFurther, we have here the union of upper with lower and of\nlower with upper. Below there is = usta dough the twelve\n'nes to which Zoth (this) was janed, The words \"hat he\npoke\" indicate the unica of male and female. Thus there is\n2 Ulin on tae sides, tel aed alae: Filly, eed\n'hen in the plice above, male apd female together, a itis\n\nin the verse, \"The Lord bless thee out of Zin, and se thou\nthe good of Jerusalem a the davsof thy fe\" (Ps C23¥1, $).\n'Zion 2s mentioned becauie from tssue blesings 10 water the\n'garden, and then Jerusilem is mentioned to show thar all\nlesson ante from male and female together. Silay it\nriven: \"The Lord bess thee and keep thee\" (Num. vi, 24)\nbles\" fromthe male, and \"keep\" from the female [2485]\n\nTR Jodah opened with the vere: AND witex JAcom\n\nToncerming\nthe eave (of Machpelah, which isear the Garden of Eden,\nand where Adam was buried. That place was called Kirath,\n'Atha ie city f four) beonue four couples were buried there\n~Adum and Eve, Abeabam and Sarah, [nae and Rebecsa,\nJacoband Leah A diffcaley arses here. We have learnt that\nthe petnarchs are the \"boy chariot\", and a chari consists\ntf at lew thn four. We have further lear that Go youned\n'King David with them soa to frat a complete chariat. Ifo,\nthen David ought to hace been joined with them in the cave.\n\"The reas, however, why he was oot buried with them was\nbecame 2 fining place was preyared for him elsewhere,\n'namely Zion. As for Adun, the patriarchs were buried with\n\n2yhb-ayy2) vaveir cod\n'him because be was the fist king, though the kingship was\n'taken from him and given t» David, who derived his seventy\nyeas fem the years of Adar. As the patriarchs could nxt go\n'on living till David appeared, he was assed a fting place\n'ehewhere and wae nat bured with them\n\nHe GATHENED UP wis FEET USTO THE BED. Since he\n'as abiding in the place ofthe living, when he was about 09\ndepart from the world he gathered his fet into che bed. This\nis lusrated by the vers: \"My soul yearns and longs forthe\n'courts of the Lord\" (Px Lieu, 2), The Companions have\n'explained this a follows. There are wer abodes and higher\n'Shodes. In the higher there are no dwellers, shey besng the\ninner team, but the outer rooms are called \"courts of the\nLord, because they are filed with love snd desire for the\nSemale! When the soul departs, it turns wally tothe ema,\n'being united withitin whole-hearted desire. Its not sid that\nJacob died, but only that he \"yielded up the ghost and was\n'gathered unto hie people\". The wards \"he gathered up bis\n{feet into the bed\" indicate thatthe san was gathered in unto\n'he moon, The sun does not die, but is gathered in from the\n'world and goes to join the moon. When Jacob was gathered\nIn, the moon was lumined, aad the deve of the supeial\n'sun was awakened for her, because whea the sun departs,\nanother sun aries and attaches itself to the first, and the\n'moon ie ened\" Said R. Simeon: \"Vou are quite right\nthas, however, been afirmed that above, the world of the\nsale is joined with a lower one, which isthe world of the\nfemale, and thatthe lower world is jonned with the upper, and\nsvone isthe counterpartofthe ober It hav aso been afiemed\n'that there are two worlds, aed although there ae two ferales,\n'one is supported by the male and ene by the female. Ic is\n'writen: \"The woids of King Lemus, the wacle which his\n_mother ugh him\" (Prov.nxx, 1). The secret meaning ofthis\n'vers is not known. We may, however, render \"the words\n'hich were spolen for the sike of El (Ged) [24o2] who is\nking\". Observe that Jacob was gathered into the moon and\n'duoagh it produced fruit! in the world, and there i» no\n\noer\n\n388 THe 2000 ave\nscneritian without the fru of Jaco, beause he gave 2\nIimpoke above. Happy isthe portion of Jac. since he wa\n'made perfect abore and below, at iti writen: \"Fear not\n'hoy © Jacob my servant, nah the Lard. for Tamm wth\nthee (Jers atv, ai); i doce not say \"for thou art with\n'me but \"for Tam with thee\", 2 has been poated oot\n'k! Fase opened with the vere: AND THEY CAME TO\nrns rinnesiine 100m oF Aap. He ands \"What dow\n'concer that they came to the threshing Boe of Ata.\nGnd shy should there have bern 2 great mourning there t\nthe Exyptans? It fs, howerer, been sited that Be =\nJacob win Egypt he land wat lowed fr ho ake ad te\nNile wed to rise and water tad in fas, he famine ease\n'his coming. Hence the Egyptians mourned for kam\"\nTease bere quuted the verse: \"Who cat utter the severities\n(geburoth ofthe Lard or show forth al as pease = (Ps\n(Gu, 2) \"We have here' he sd, \"the oma word\n{wer} setead of the moce wheal sedater (apeat) Sach\n'aration the Senpeare arc never witha egcance So\nere the word penal se akin Yo the word must (est=\n{ings} and applic the scvotesf the Lard became they\nJem nomersum For every sentence of pasibiner asies\nfrom there. and why & there who can annel one decree of\n'hone forse str wc' God performs Or gan, we ma\ntake \"une\" 2 bene synonymous with \"speak, and the\n'caning that no mam can rete the seven f the Lard,\nSecs they are ionumcrable and there i» 60 end tothe\nsticers of judgement. They em only be known Oy 4 sect\n'shack ota alances of Wisdom, bet tot by srmght-\nforward specch. \"Or show forth ll ee pre\": for may are\nthe grades which jin m pee, how and compe without\n'noes, a wert \"Can Bi hens be counted 7\" See\n'ove, the Egyptians were all lever, aad came from the ide of\nGebarok. They knee conto fonts and cape se grades\n'spon pra llthey come the lone grades Phu she\n<frrinations they were sare tha along Jacob wasalve no\npeople cold gxin dominion over Bis seta They ako inex\n{hat they would ema Ira many timex When Jacob ocd\nSey speed, ber eking faoker ch they ferme Oe\n\nseal wares os\nmahmeats which would out from Aad so whe ther\n'ame to this place \"they lamest there with a very reat\n'sd eoreLenenation\" Ad they ight called the \"moar\ning of the Faypecans™ becouse it was truly a meuring for\nthem and for wo others\"\n1 Sime made » thought depart when be si Tce\n\n{GlL! Se they renamed to the cave and sat down. R. Siena\nthen Goose on the verse: Rais thy eave. O danger of\nGallo, ete. (Lex. 90). [2go8] \"This vere'. be sad. 'wae\naddressed tothe Communaty of Israel, which ins God wich\nthe voice of praise. We learn from here that anyone bo\ndesires to prate God with singing shoold have an agsecable\n\nheating hin; if wot, be should set come foreard to sng: The\nLevies were commanded ta retire from sence at the age of\nfey (Num vit, 25}, because at thar age a man's woice begins\n1m fad and no longer so agroable: The word Gall (Se.\n\n'alld \"the Seid of Anathoth (prvery)\". Hence, pase fom\n\n'Scope from poverty ad entered ini fics. BY means of\n(his Fices Solomon ruled overall the Lings ofthe earth, ead\ntherefore \"aver wat not accounted for anything = the days\nsf Solowsee™ (1 Kimg> 3, 21). lu everything was of pold\n(nd of that time it m writen: \"And he Bad dust of gla\"\n(Job xm, 6). For the sun shining on the dust of the\n'Bountain tops turned i into gold. From the rays of the sa\ncw he a op kt ee Tere\nsan he ood cee Senn Se mame meal pal\n\n- rus zoman 1 amend\nbeating on the mountains the dust (2504] of the carck among\n'the mountains hecame gold. And but forthe wil bests that\n'roared there, men would no have heen par When Solomon\n'Observed this he called aloud: \"Al was from the dust\" (Eccl\n1, 33) Hence Solomon had no need to sing like David save\n'one song whichis beloved of wealth, and is the jewel and\n{fevourite of all chants a! price since etain the pra\nrecited by the Maton shen she us on the throne oppost\nthe King. Everything was gold, nd dust was jined with the\nleft hand, on te side ofove, and thesum cago it and did\n'ot far fom. Solomen wae hereby le tn error. He ae\nthatthe moon kad apptoached thesun and the right hand >\n'embracing and the left hand under the head Seeing thie he\n'sid: \"What need is there of the right hued here scone that\nthey have drawn near fo ane another *\" Ged then suidto him\n\"swear to thee that 2¥ thou hast rejected the right hand,\nthos shalt one day sequre the Lindnens(Aned) of men and\nshale not obuain i\" Staightway the sum parte fram the\n'moce, and the moon began to darken. and Soloman went\n\n\"eis women: \"The oli om pernhes without prey. and the\nyoung of the lness are scattered\" (lob 1, 11), When the\names gives fod, al the (heaven) ins carne together 28d\ndow snterance But when she x without rey om scemant\n'of the Galuth, then they are scattered to Gicreat siden.\nHence, when the ssenoes were otered they were all sp\n(ported and drew near together ss me have sid Bot re that\n(here are no sarfcrs then indeed The Foun of the honest\nare sattered™- Hence. there tno dar without pasakment,\nbecause upper nd lower do not reene the proper impube,\n'swe have said. Now fis prayer which pwes the proper\nimpulse above and below, and through the blessings ich\nwhich we bles God upper and loner are blemed. Hence\n'work are blened through the prayer of lac. Hewho lems\n(Goats bleed and be wo doce ror eas God i et ewes\n[Rab Hammons the Fider would net alle anyone Ue take\nthe cap of lesing, but be himself tock ti his two bands\ntic ees Sn Bae\n\na5n-25el] vere ae\nsad sad the blewing. We be aime tha the cup shad\nIhe ten in the gh and, and ot in the ef Te cle\n\"up cf mations\" (Pe cay 13) Decne through 5 Bem\nlings sre drawn fom the mpernsl sivations and ins\nColleced the superal wine Als, the table on which the\n'Nesing snd should not be detid of bath Bread aa wine\n\"The Community of laa! called \"exp of Hesuing™ an\n'therefore the cup should fe rane both by the mgs hand and\n'the left hand. oo arte be at between. [2504 It ahoold be\n'ted with wine. beatae of che wine of the Torah wich\n{amore from the fature worl There ts 3 mystic akan im\n'ths cup of biening to the bly chviot. The ght and ft\nInunds ceespond tothe noth snd wath, berveen whch\n\"Whe couch of Soke\" He who ns the Besa should\n'Sx hes eye upon the cop to blest wi four biemngs Thus\nthe cup canta the embien of Fath north sath, est,\n'wes. and so the Baly chart Ther thuld be bread onthe\n(SEIC in rder that the lower heead may be bien, 2nd the\n\"eeu of poverty\" may become the \"beead of axary\" In\nthis way the Corsaurity of nrc wil be Blew inal our\n'Eectioen, shore end below above by she Kren of theming\nnd she cop of basng thragh which King David ned\nfe the punarchs and below, thar reat sbould sever be\nJacking from the bacite's ble\"\n\n\"They al ose and Lewes ends sing: \"Gad be\n'blessed who has brought us nto the word to hea ll his.\"\n\"Thy then left he cave and went on thar way. When they\nseach che tour, they ow a fuera pncrason fr some me\nTho Sed targa oe fang on thers ar om\n'tere indoded some inforners 2» R. Simeon had sid.\n1 Seem qusted the text\" And they came othe theahng-\n'Boor of Ata, saying \"Ths ie 2 htt of the pasting of the\ndemain ofthe Egyptians to ve place t the dommmoa of\nTarek; aed eve t wan tat they \"lamented vith 3 very\nestan se entation\" So bere tho thee peopl a bot\nmuri for the Jew athough ther are sere Jews aro\n'He dead, and even these, bad they been realy Jews, would\ntex ve ben Libel, and stor they ave Ged Goa pardons\nScone\"\n\nwe cre goman 1 [embasee\n\nSimeon said; \"Although Jacob died in Exypt, yet ix\nsoul dd noe depart im 2 foreign land, since when he died his\nfoul wa strightway jined to is place ss we have stated.\n'When Jacob entered the cave, allthe perfumes of Eden filled\n'and a light went up from it and a lump was kindled there.\n'When she parnarchs went to Jacob in Egypt, to be with him,\nthe light of the ean departed, but whem Jacob ented the\n'eave it returned. With his adimiion the cave obeaines i\nfull complement, and it never agtin received another oceu-\n'pant, not wilt ever receive one The sous that arr worthy\n'pata before the patriarchs in the cave in order that they may\n'vale and bebo the sed which they have left in the world,\nsnd rejoice before the Almighty.\n\nTR. Abhs seked; What wa the embalming of Jacsh 7 He\nsaid to him: 'Go and ask a physician, It says: \"and Joseph\n'commanded bes servants the physicians toembalm his fither,\nsnd the phyucians embalmed lee!\" Apparentiy\n'embalming was tke thai of any cher pers. Te cannot have\nbees on account of the journey to Canaan, because Josephe\nalso was embalmed and yet he as not taken ont of the\n'country. The real reason eas that it was the custom 19 em=\nbalm kings im order to preserve their bodies, They were em\nDalrsed with very specal oil mined with epics. 'This 38\nrubbed on them day after day for forty dara. After that, the\nhhody could ln fr wory log tie. For thea of the land af\n(Canain and of the land of Egypt corrupts the body [2513]\n'more rapidly than that of any other county. Hence they do\nthis © presence the body. embalming it within and without.\n\"Ther place the oil om the navel, and it enter it the body\nand draws out the inside, and thas preserves it imide and.\n'outside. It was fiting that Jacob's body should be so pre\nserved. since he was the body of the putrarchs. Similaely\nJoseph, who teas an emblem af the body, was preserved both\nin body and soul—in body. as itsays \"and they embalimed\nhim', im soul assis written, \"asd he was putin a caf in\nEgypt\". The word eaytiem (and he was put} is spelt with two,\n_yati, one of them to indiate an ark ahave wich scaled \"the\n{ark othe emenast\", which Joseph inherited because be Rep\n'he covenant. There i aio another hint inthis expression, £9\n\nasta) waves wa\n'wit, char although he died oa foreign si, his soal was uated\nwith the Shekinah, the reasin eing that he was righteous,\nand every righteous one iit the celesual buy land, ait\n'is written: \"And thy people are all righteous, they shall for-\n'ever icherit the land, the branch of my planting, the work of\niy hand, that I may be gleified\" (Is Ls, 21)\"\n\nUniversity of Tule\nMcFarlin Litre\n\ntetera\n\nArrexons\n\n'THE COSMIC SCHEME OF\n\nInthe terminology of the Zohar» prominent part pleved\nbby three pas of coneatve terms which ten from the\nAreuape of ordenary Ie, ave frequcatly wed by we wth a\nsensors siguteance Those pis are (2) male and female:\n(@)right and left: and () upper and lower. These tems are\n'worthy of spel consideration, tecause they embody, more\n'thm any others, the onmology ofthe Zchar, snd soe atthe\nirct oft platephy and ethics. and what a more, apreyer\nUnderstanding of them will be found to aford = cue to\n'sone of the mest pucring sybatse ofthe Zohar.\n\n(G) Male aad Fomaie These terme are applied by the\nZakaria tate sree to ceria generative fui oe\n'member imparung and the other recening the union of\n'whch is hals The fst of sack pits are the reo prisms)\nrates ofthe Godhead indicted inthe fst vere of Gencus\nbythe wor Restch and Slam. and common deserated\n'by the Zohar Father and Mother, and by the Cabbala\nWdom ({otmak) and Undersanding (Bina). The Father\n\n'to the Mother the pln or deag of creation\n4nd the peodict & the creative mstrament, the Vener The\n'oie, ai, cicsted, according tothe Zatar, by the word\n\"heavens in the fewt vere of Genesis, combines with the\n'mchone materal called \"corth', ax male with fermi, 10\n[pradace the su days of Creation. Title lowers the sala\n{Rake and female parr is const by the \"upper watew' snd\n'Tower waters, which produce the vegetative power of the\n'arth The cai of holiness completed inthe anion af the\n'fet human par.\n\n\"The terms male and female ae further applied to the\n\"upper and \"ewer woes in aserse which wil be consdered\nfever\n\n98 serena\n\n(B) Right wal Left The terms \"ight\" and SE\" are sed\nny the Zaha, Bret of the twin qualites of the Godbeat,\n'Rimanens and Rigour, and then of the istrumes by means\nif which these qualities are exeresed. This dissection\naroumes in the Zobar many ramifications which wil he best\nUinderatnd if we trace to ite hese nthe Buea xt. a5\nfollows\n\n\"The second verse of Genesis, according to the Zohar,\nAdescrbes what might be called the first approaches to one\n'znotter of eaven and earth, which produced ot actual\n\"Tein, but x kind of \"heing-about-to-be'. The earth im this\nstage 6 sid have been of two qualitis= (a) \"formless\"\n(tot, ad 8) icluat\" (ohn). Carrenpocingy thc heave\n'was af two qualities: (4) \"darkness on the face of the deep\n(thst, identied by the Zohar wit toa). and (8) the spit\n9f Gd moving aver the face of the waters (identified oy the\nZoey wath bak)\n\n\"Th the material of creation as of teo qualities, and\n'carrepondingy the product was of ro quaiies. From the\n\"cpere of God hovering ever the water toeued ght, charac\n'ered 2s \"goed and forming the content of the frst day\n'under the 2p of the divine attribute of Hoted (kindness, a\nmers). From the \"daekaess on the face ofthe deep' sued\nthe fmament, aot characerized as good, and forming the\n'content of the seed day under the E> ofthe dite ar\nInate of Grhera (force or rigour). Though laminows in itself\nthe Rmament > dark by the side of the primordial Tet\nAd the fact thatthe formula 'Gad saw tha it was good is\n'ented from the acaet ofthe sod day may be taken 26\n{ign that the work of thot Gay wan not devond of en\n\n'The whole of this eypmition isnot found im the Zakar 25\nwe have hutit Sts in withthe general scheme ofthe Zaher,\nsand itdoes a leet expe why, im the Zaher ela dace\n{re = often anocated with the rade of the second daw, aed\n'why thar grade s always supposed wo he latent fest ope\nconfi withthe grade ofthe fst day. Cenain i that we\nhave 2 constant contrast herween ffesd, light. good, on the\n'onesie. ard Grbarah, darkness. enlon theother Why these\nray silo are called respective right and left isnot epletly\n\nArerxone 9\n\nleft hand were woder my bead and bis\n'ight hand were embracing me' (5. Si 6, which in warns\n\n'is the Zaher is =ppied to the relations of the grades\nHesed sad Gebarah to the Shah,\n\nthe tinction drawn inthe firs chapter af Genesis between\nthe seventh day and the preceding si. The exence of this\n'iscincton, according to the Zohar, that the sx grades ace\n'ctine creative oF controlling force, whereas the sevensh is\nbby corapansom passive, rccely reiting the work of the\nothers. Ir what might be called the self-conscious\nJntrespestice faculty of the Godbend. It thus sande to the\n'chery the relation of the moon to the sun, and is therefore\nFrmguentls designated \"woo without more nto. Te i alee\nsegarded a» emake' in evision to the other grades, wtoch\nthes become 'mal' 'The woeld refected i this 'mex\nwhich is alse the Shckinah, 'loner' inrelationtothe actual\nPeal weld af the wches sis grades. But iti of this reflected\n'world thatthe sou! (meubawas) af man forms apart oF aan\n'ate an emanation; and hence the evraondinars importance\n'Which is attached vo it im the Zabar. The \"apper orld.\n'though complete im elf 1s regarded as lacking 1 inal con\nsummative without the wer (2 hint of this is found By the\nZohar inthe letter beth with which Comesse commences). 204\nIhence the relation betwern the two worlds ss eften pretest\nlay the Zohar i language of eroticse hased on the Seng of\n\n2s Ms\n\nIN VOL, 1\n\n'Apunt. The Sef. or divine grades, epecseated 2s 1 mn,\n'¢g Hered the right arm, Had the lef thigh, et\n\nAcioans. Homilies and disoorses of the Rabbis.\n\nRGA. One of the seven levels of the earth.\n\nAnus. The divine grades Hesed (Right Arm) and Gebarak\n(Left Arm (©. Adar).\nBeacry oF Ismisx. The Sef Tifereth\n\n(CHIEFTAINS. \"The celestial chief and guardians attached 19\nte various nations of the earth\n\n(Covexaxr. Thesign of cccumcsion (¢. Genesis 01).\n\nCeomne. Clases\n\nDascotrme Same ax Female (¢).\n\nDisctoseD. The divine grades following the frst three.\n\nDaoss oF Gouv. The Mifoth, outer shells or wer-grade\n—\n\n'Doo 'The spirit in charge of Gebinnom,\n\nEc Smapoal. Gad Almighty.\n\nFernie. The second of the divine grades (». Appendix,\nVolt).\n\nFewate. The lat af the divine grades, synonymous with\nthe Shekinah (w Appendix).\n\nFieco oF APpLt-rasts. The Ganden of Eien.\n\nFear. The emblen of the grade Geturah.\n\nPathe Sut a de atin era nd penn Vel\n\nra eunssany\n\nFounoation of Woain, A synimym for the Zadih\nGx)\n\nGencaam (lit force sight) \"The presidine erode of the\nTeft ide, the source of rgour and chastemsent(e. APPR\ndis).\n\nGuumsow Hell\n\n[GRAve. Any degree in the sale of being: afien =ansel. we\neran,\n\nMascewant, The Feat of Dedication\n\navait (animal). The highest grade of angel\n\nHusmaxn. 'The divine grade called Holoeak (Widen\n\nstart. A name given t the highest of the divine grates\n\nJunie. The superal word; Moses an isapuste om\nfresh.\n\nKise. The highs of the divine gies,\n\nLap. A synonym for Meutron (7)\n\nLaxp oF Lire. The Future Woe.\n\nLyaaox (Tres o Cedars of) The Sis Days of Creation\n'th their amc grade\n\nLer. The side of Geburah(e-Appendia)\n\nMALE The upper worn it elation to the Shek (\nAppend)\n\nMasten oF rie Hotstnot. Mees\n\nMars0m. One of the names ofthe Shebinah\n\nMazza (i. conselation, hack) The alle poston of =\nman beng\n\nMetarwos. The chief ofthe Chicane (7: the poser\ncharged with the erance of tunhind\n\nMezeasut (lie dooepost) sri eating tlcl verses\nattached 10 a deopent- Deut 9h\n\nMunson. The source of the prophese faculty in one or ther\naf the Semaments,lumnous for Mewes, it for tbe\n\nMoOs- One ofthe names of the Shekinah (x. Appendix)\n\n'cLossasy\n\n'Mormen. The third of the divine grades (e. Appendis.\nVoD\n\n|NVESH. 'The tal prissple, the lowest of the three grades\n'ofthe soul.\n\n[NEWAMAM, The monl conscivesness the highest of the\nthoes grades af the soul\n\nNowra. Theside of Geburat\n\nOscetos, The reputed trambtor of the Chaldaie version\nOf the Peststmach.\n\nOntan (lit. foreskin). The condtion of being unseceptive\nof the Sheknah.\n\nPararances: The three highew ofthe divine erates,\nPauxce of me Wosto. Mararoe (gr)\n\nRep, The symbolic colour ofthe divine anribute of jadge-\n'ent or severity.\n\n-Ruomr. The side of Hered (©. Appendix).\n\nRigreoes Owe (e. Zed).\n\nReva (le episic). The intllectoal ful, he mile of the\nthree grades of the soa\n\n'Sammaricat Year, The seten secondary Sivine grades: 3\n'ume spplied wm Jacob whea compared with Mose\n\nSacaro Lawr-R. Simeon b. Yobai\n\n'Smexrwam (lt neighbourhood, abiding), The Divine\nPrnence (= Append).\n\n'Suenea (Gt hear} The proclamation of the unity of God\n'commencing with Hear, © Israel' (¢. Dest. v1, 4}\n\n'Smvot. The under world.\n\n'Sour. The side ofthe divine anribute of mercy\n\n'Sex. The upper world in relation to the Shetinak (r\nAependin)\n\n'Tatsr. A garment with fringes (e- Num. xv, 38)\n\n'Turous. The divine grades Neoab (Viewry), and Hod\niajesty) (= Adam)\n\nToxan. The Law of Moses, epesalh\n\nUsatsctossn. The three highest of the divine grade\nVa. The sith letter of the Hebre\n\nWLL. 'The sepemal source of being\nWitte. The symbolic! colour af the divine atmbate of\n\n'mercy of Kindness (Cie)\n\nWire. The divine grade called Blok of Binak (vades\nnding)",
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